"Jesus Christ is my Lord and Master," says Ballou in one of the articles,¹ in which he arraigns the inconsistency of the Christians who recognize the right of defence and war. "I have covenanted to forsake all and follow Him, through good and evil report, until death. But I am nevertheless a Democratic-Republican citizen of the United States, implicitly sworn to bear true allegiance to my country, and to support its Constitution, if need be, with my life. Jesus Christ requires me to do unto others as I would that others should do unto me. The Constitution of the United States requires me to do unto twenty-seven hundred slaves" (there were slaves then, now we may put the working people in their place) "the very contrary of what I would have them do unto me, viz., assist to keep them in a grievous bondage… But I am quite easy. I vote on. I help govern on. I am willing to hold any office I may be elected to under the Constitution. And I am still a Christian. I profess on. I find no difficulty in keeping covenant both with Christ and the Constitution…

"Jesus Christ forbids me to resist evil-doers by taking 'eye for eye, tooth for tooth, blood for blood, and life for life.' My government requires the very reverse, and depends, for its own self-preservation, on the halter, the musket, and the sword, seasonably employed against its domestic and foreign enemies. Accordingly, the land is well furnished with gibbets, prisons, arsenals, train-bands, soldiers, and ships-of-war. In the maintenance and use of this expensive life-destroying apparatus, we can exemplify the virtues of forgiving our injurers, loving our enemies, blessing them that curse us, and doing good to those that hate us. For this reason, we have regular Christian chaplains to pray for us, and call down the sins of God on our holy murderers…

"I see it all; and yet I insist that I am as good a Christian as ever. I fellowship all; I vote on; I help govern on; I profess on; and I glory in being at once a devoted Christian, and a no less devoted adherent to the existing government. I will not give in to those miserable non-resistant notions. I will not throw away my political influence, and leave unprincipled men to carry on government alone…

"The Constitution says, 'Congress shall have power to declare war.'… I agree to this. I endorse it. I swear to help carry it through… What then, am I less a Christian? Is not war a Christian service? Is it not perfectly Christian to murder hundreds of thousands of fellow human beings; to ravish defenceless females, sack and burn cities, and exact all the other cruelties of war? Out upon these new-fangled scruples! This is the very way to forgive injuries, and love our enemies! If we only do it all in true love, nothing can be more Christian than wholesale murder!"

In another pamphlet, under the title, How Many Does It Take?² he says, "How many does it take to metamorphose wickedness into righteousness? One man must not kill. If he does, it is murder. Two, ten, one hundred men, acting on their own responsibility, must not kill. If they do, it is still murder. But a state or nation may kill as many as they please, and it is no murder. It is just, necessary, commendable, and right. Only get people enough to agree to it, and the butchery of myriads of human beings is perfectly innocent. But how many men does it take? This is the question. Just so with theft, robbery, burglary, and all other crimes… But a whole nation can commit it… But how many does it take?"³

Here is Ballou's catechism, composed for his flock (The Catechism of Non-Resistance⁴):

Q. Whence originated the term "non-resistance?"

A. From the injunction, "Resist not evil," Matt. v. 39.

Q. What does the term signify?

A. It expresses a high Christian virtue, prescribed by Christ.

Q. Is the word "resistance" to be taken in its widest meaning, that is, as showing that no resistance whatever is to be shown to evil?

A. No, it is to be taken in the strict sense of the Saviour's injunction; that is, we are not to retaliate evil with evil. Evil is to be resisted by all just means, but never with evil.

Q. From what can we see that Christ in such cases prescribed non-resistance?

A. From the words which He then used. He said, "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."

Q. To whom does Jesus refer in the words, "It has been said?"

A. To the patriarchs and prophets, to what they said, – to what is contained in the writings of the Old Testament, which the Jews generally call the Law and the Prophets.

Q. What injunctions did Christ mean by "It hath been said?"

A. Those injunctions by which Noah, Moses, and other prophets authorize men to inflict personal injury on injurers, in order to punish and destroy evil.

Q. Quote these precepts.

A. Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man (Gen. ix. 6). He that smiteth a man, so that he die, shall be surely put to death, and if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Ex. xxi. 12, 23-25).

And he that killeth any man shall surely be put to death. And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him: breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again (Lev. xxiv. 17, 19, 20).

And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother: and thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot (Deut. xix. 18, 19, 21). These are the precepts of which Jesus is speaking.

Noah, Moses, and the prophets taught that he who kills, maims, and tortures his neighbours does evil. To resist such evil and destroy it, the doer of evil is to be punished by death or maiming or some personal injury. Insult is to be opposed to insult, murder to murder, torture to torture, evil to evil. Thus taught Noah, Moses, and the prophets. But Christ denies it all. "But I say unto you," it says in the Gospel, "that ye resist not evil, resist not an insult with an insult, but rather bear the repeated insult from the doer of evil." What was authorized is prohibited. If we understand what kind of resistance they taught, we clearly see what we are taught by Christ's non-resistance.

Q. Did the ancients authorize the resistance of insult with insult?

A. Yes; but Jesus prohibited this. A Christian has under no condition the right to deprive of life or to subject to insult him who does evil to his neighbour.

Q. May a man kill or maim another in self-defence?

A. No.

Q. May he enter a court with a complaint, to have his insulter punished?

A. No; for what he is doing through others, he is in reality doing in his own person.

Q. May he fight with an army against enemies, or against domestic rebels?

A. Of course not. He cannot take any part in war or warlike preparations. He cannot use death-dealing arms. He cannot resist injury with injury, no matter whether he be alone or with others, through himself or through others.

Q. May he choose or fit out military men for the government?

A. He can do nothing of the kind, if he wishes to be true to Christ's law.

Q. May he voluntarily give money, to aid the government, which is supported by military forces, capital punishment, and violence in general?

A. No, if the money is not intended for some special object, just in itself, where the aim and means are good.

Q. May he pay taxes to such a government?

A. No; he must not voluntarily pay the taxes, but he must also not resist their collection. The taxes imposed by the government are collected independently of the will of the subjects. It is impossible to resist the collection, without having recourse to violence; but a Christian must not use violence, and so he must give up his property to the violence which is exerted by the powers.

Q. May a Christian vote at elections and take part in a court or in the government?

A. No; the participation in elections, in the court, or in the government, is a participation in governmental violence.

Q. In what does the chief significance of the doctrine of non-resistance consist?

A. In that it alone makes it possible to tear the evil out by the root, both out of one's own heart and out of the neighbour's heart. This doctrine forbids doing that by which evil is perpetuated and multiplied. He who attacks another and insults him, engenders in another the sentiment of hatred, the root of all evil. To offend another, because he offended us, for the specious reason of removing an evil, means to repeat an evil deed, both against him and against ourselves, – to beget, or at least to free, to encourage, the very demon whom we claim we wish to expel. Satan cannot be driven out by Satan, untruth cannot be cleansed by untruth, and evil cannot be vanquished by evil.

True non-resistance is the one true resistance to evil. It kills and finally destroys the evil sentiment.

Q. But, if the idea of the doctrine is right, is it practicable?

A. It is as practicable as any good prescribed by the Law of God. The good cannot under all circumstances be executed without self-renunciation, privation, suffering, and, in extreme cases, without the loss of life itself. But he who values life more than the fulfilment of God's will is already dead to the one true life. Such a man, in trying to save his life, shall lose it. Besides, in general, where non-resistance costs the sacrifice of one life, or the sacrifice of some essential good of life, resistance costs thousands of such sacrifices.

Non-resistance preserves, resistance destroys.

It is incomparably safer to act justly than unjustly; to bear an insult than to resist it with violence, – it is safer even in relation to the present life. If all men did not resist evil with evil, the world would be blessed.

Q. But if only a few shall act thus, what will become of them?

A. If only one man acted thus, and all the others agreed to crucify him, would it not be more glorious for him to die in the triumph of non-resisting love, praying for his enemies, than to live wearing the crown of Cæsar, bespattered with the blood of the slain? But one or thousands who have firmly determined not to resist evil with evil, whether among the enlightened or among savage neighbours, are much safer from violence than those who rely on violence. A robber, murderer, deceiver, will more quickly leave them alone than those who resist with weapons. They who take the sword perish with the sword, and those who seek peace, who act in a friendly manner, inoffensively, who forget and forgive offences, for the most part enjoy peace or, if they die, die blessed.

Thus, if all kept the commandment of non-resistance, it is evident that there would be no offences, no evil deeds. If these formed a majority, they would establish the reign of love and good-will, even toward the ill-disposed, by never resisting evil with evil, never using violence. If there were a considerable minority of these, they would have such a corrective, moral effect upon society that every cruel punishment would be abolished, and violence and enmity would be changed to peace and love. If there were but a small minority of them, they would rarely experience anything worse than the contempt of the world, and the world would in the meantime, without noticing it, and without feeling itself under obligation, become wiser and better from this secret influence. And if, in the very worst case, a few members of the minority should be persecuted to death, these men, dying for the truth, would leave behind them their teaching, which is already sanctified by their martyr's death.

Peace be with all who seek peace, and all-conquering love be the imperishable inheritance of every soul, which voluntarily submits to the Law of Christ: "Resist not evil." In the course of fifty years, Ballou wrote and edited books dealing mainly with the question of non-resistance to evil. In these works, which are beautiful in their lucidity of thought and elegance of expression, the question is discussed from every possible side. He establishes the obligatoriness of this commandment for every Christian who professes the Bible as a divine revelation. He adduces all the customary retorts to the commandment of non-resistance, both from the Old Testament and from the New, as, for example, the expulsion from the temple, and so forth, and all these are overthrown; he shows, independently of Scripture, the practical wisdom of this rule, and adduces all the objections which are usually made to it, and meets all these objections. Thus one chapter of a work of his treats of non-resistance to evil in exclusive cases, and here he acknowledges that, if there were cases when the application of non-resistance to evil were impossible, this would prove that the rule is altogether untenable. In adducing these special cases, he proves that it is precisely in them that the application of this rule is necessary and rational. There is not a single side of the question, either for his followers or for his adversaries, which is not investigated in these works. I say all this, in order to show the unquestionable interest which such works ought to have for men who profess Christianity, and that, therefore, one would think Ballou's activity ought to have been known, and the thoughts expressed by him ought to have been accepted or refuted; but there has been nothing of the kind.

The activity of Garrison the father, with his foundation of a society of non-resistants and his declaration, convinced me even more than my relations with the Quakers, that the departure of state Christianity from Christ's law about non-resistance to evil is something that has been observed and pointed out long ago, and that men have without cessation worked to arraign it. Ballou's activity still more confirmed this fact to me. But the fate of Garrison and especially of Ballou, who is not known to any one, in spite of his fifty years of stubborn and constant work in one and the same direction, has also confirmed to me the other fact, that there exists some kind of unexpressed but firm understanding as to passing all such attempts in silence.

Ballou died in August, 1890, and his obituary was given in an American periodical with a Christian tendency (Religio-Philosophical Journal, August 23d).

In this eulogistic obituary it says that Ballou was a spiritual guide of a community, that he delivered between eight and nine thousand sermons, married one thousand pairs, and wrote about five hundred articles, but not a word is said about the aim to which he devoted all his life, – the word "non-resistance" is not even used.

Like all that which the Quakers have been preaching for two hundred years, like the activity of Garrison the father, the foundation of his society and periodical, and his declaration, so Ballou's whole activity does not seem to have existed at all.

A striking example of such an ingloriousness of writings intended to elucidate non-resistance to evil, and to arraign those who do not recognize this commandment, is found in the fate of the book by the Bohemian Chelcický, which has but lately become known and has so far not yet been printed.

Soon after the publication of my book in German, I received a letter from a professor of the Prague University, which informed me of the existence of a still unpublished work by the Bohemian Chelcický, of the fifteenth century, by the name of The Drawnet of Faith. In this work, as the professor wrote me, Chelcický about four centuries ago expressed the same view in regard to the true and the false Christianity, which I had expressed in my work, My Religion. The professor wrote to me that Chelcický's work was for the first time to be published in Bohemian in the periodical of the St. Petersburg Academy of Sciences. As I was unable to procure the work itself, I tried to become acquainted with what was known of Chelcický, and such information I got from a German book sent me by the same Prague professor, and from Pýpin's "History of Bohemian Literature." This is what Pýpin says:

"The Drawnet of Faith is that teaching of Christ which is to draw man out from the dark depths of the sea of life and its untruths. True faith consists in believing in God's words; but now there has come a time when men consider the true faith to be heresy, and so reason must show wherein the true faith consists, if one does not know it. Darkness has concealed it from men, and they do not know Christ's true law.

"To explain this law, Chelcický points out the original structure of Christian society, which, he says, is now regarded as rank heresy by the Roman Church.

"This primitive church was his own ideal of a social structure, based on equality, freedom, and brotherhood. Christianity, according to Chelcický, still treasures these principles, and all that is necessary is, that society should return to its pure teaching, and then any other order, in which kings and popes are needed, would seem superfluous: in everything the law of love alone is sufficient.

"Historically Chelcický refers the fall of Christianity to the times of Constantine the Great, whom Pope Sylvester introduced into Christianity with all the pagan customs and life. Constantine, in his turn, invested the Pope with worldly wealth and power. Since then both powers have been aiding one another and have striven after external glory. Doctors and masters and the clergy have begun to care only for the subjugation of the whole world to their dominion, have armed men against one another for the purpose of murdering and plundering, and have completely destroyed Christianity in faith and in life. Chelcický absolutely denies the right to wage war and administer capital punishment; every warrior and even 'knight' is only an oppressor, malefactor, and murderer."