Compelling Reason. C. S. Lewis

in the world, so that any state of affairs which might result from submission is certainly preferable. And I do not see any really cogent arguments for that view.

      Another attempt to get a Pacifist conclusion from the intuition is of a more political and calculating kind. If not the greatest evil, yet war is a great evil. Therefore, we should all like to remove it if we can. But every war leads to another war. The removal of war must therefore be attempted. We must increase by propaganda the number of Pacifists in each nation until it becomes great enough to deter that nation from going to war. This seems to me wild work. Only liberal societies tolerate Pacifists. In the liberal society, the number of Pacifists will either be large enough to cripple the state as a belligerent, or not. If not, you have done nothing. If it is large enough, then you have handed over the state which does tolerate Pacifists to its totalitarian neighbour who does not. Pacifism of this kind is taking the straight road to a world in which there will be no Pacifists.

      It may be asked whether, faint as the hope is of abolishing war by Pacifism, there is any other hope. But the question belongs to a mode of thought which I find quite alien to me. It consists in assuming that the great permanent miseries in human life must be curable if only we can find the right cure; and it then proceeds by elimination and concludes that whatever is left, however unlikely to prove a cure, must nevertheless do so. Hence the fanaticism of Marxists, Freudians, Eugenists, Spiritualists, Douglasites, Federal Unionists, Vegetarians, and all the rest. But I have received no assurance that anything we can do will eradicate suffering. I think the best results are obtained by people who work quietly away at their objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace. I think the art of life consists in tackling each immediate evil as well as we can. To avert or postpone one particular war by wise policy, or to render one particular campaign shorter by strength and skill or less terrible by mercy to the conquered and the civilians, is more useful than all the proposals for universal peace that have ever been made; just as the dentist who can stop one toothache has deserved better of humanity than all the men who think they have some scheme for producing a perfectly healthy race.

      I do not therefore find any very clear and cogent reason for inferring from the general principle of beneficence the conclusion that I must disobey if I am called on by lawful authority to be a soldier. I turn next to consider Authority. Authority is either special or general, and again either human or divine.

      The special human authority which rests on me in this matter is that of the society to which I belong. That society by its declaration of war has decided the issue against Pacifism in this particular instance, and by its institutions and practice for centuries has decided against Pacifism in general. If I am Pacifist, I have Arthur and Aelfred, Elizabeth and Cromwell, Walpole and Burke, against me. I have my university, my school, and my parents against me. I have the literature of my country against me, and cannot even open my Beowulf, my Shakespeare, my Johnson or my Wordsworth without being reproved. Now, of course, this authority of England is not final. But there is a difference between conclusive authority and authority of no weight at all. Men may differ as to the weight they would give the almost unanimous authority of England. I am not here concerned with assessing it but merely with noting that whatever weight it has is against Pacifism. And, of course, my duty to take that authority into account is increased by the fact that I am indebted to that society for my birth and my upbringing, for the education which has allowed me to become a Pacifist, and the tolerant laws which allow me to remain one.

      So much for special human authority. The sentence of general human authority is equally clear. From the dawn of history down to the sinking of the Terris Bay, the world echoes with the praise of righteous war. To be a Pacifist, I must part company with Homer and Virgil, with Plato and Aristotle, with Zarathustra and the Bhagavad-Gita, with Cicero and Montaigne, with Iceland and with Egypt. From this point of view, I am almost tempted to reply to the Pacifist as Johnson replied to Goldsmith, ‘Nay Sir, if you will not take the universal opinion of mankind, I have no more to say.’

      I am aware that, though Hooker thought ‘the general and perpetual voice of men is as the sentence of God Himself’, yet many who hear will give it little or no weight. This disregard of human authority may have two roots. It may spring from the belief that human history is a simple, unilinear movement from worse to better – what is called a belief in Progress – so than any given generation is-always in all respects wiser than all previous generations. To those who believe thus, our ancestors are superseded and there seems nothing improbable in the claim that the whole world was wrong until the day before yesterday and now has suddenly become right. With such people I confess I cannot argue, for I do not share their basic assumption. Believers in progress rightly note that in the world of machines the new model supersedes the old; from this they falsely infer a similar kind of supercession in such things as virtue and wisdom.

      But human authority may be discounted on a quite different ground. It may be held, at least by a Christian Pacifist, that the human race is fallen and corrupt, so that even the consent of great and wise human teachers and great nations widely separated in time and place affords no clue whatsoever to the good. If this contention is being made, we must then turn to our next head, that of Divine Authority.

      I shall consider Divine Authority only in terms of Christianity. Of the other civilized religions I believe that only one – Buddhism – is genuinely Pacifist; and anyway I am not well enough informed about them to discuss them with profit. And when we turn to Christianity, we find Pacifism based almost exclusively on certain of the sayings of Our Lord Himself. If those sayings do not establish the Pacifist position, it is vain to try to base it on the general securus judicat of Christendom as a whole. For when I seek guidance there, I find Authority on the whole against me. Looking at the statement which is my immediate authority as an Anglican, the Thirty-Nine Articles, I find it laid down in black and white that ‘it is lawful for Christian men, at the commandment of the Magistrate, to wear weapons and serve in the wars’. Dissenters may not accept this; then I can refer them to the history of the Presbyterians, which is by no means Pacifist. Papists may not accept this; then I can refer them to the ruling of Thomas Aquinas that ‘even as princes lawfully defend their land by the sword against disturbance from within, so it belongs to them to defend it by the sword from enemies without’. Or if you demand patristic authority, I give you St Augustine, ‘If Christian discipleship wholly reprobated war, then to those who sought the counsel of salvation in the Gospel this answer would have been given first, that they should throw away their arms and withdraw themselves altogether from being soldiers. But what was really said to them was, “Do violence to no man and be content with your pay”. When he bade them to be content with their due soldiers’ pay, he forbade them not to be paid as soldiers.’ But of checking individual voices, there would be no end. All bodies that claim to be Churches – that is, who claim apostolic succession and accept the Creeds – have constantly blessed what they regarded as righteous arms. Doctors, bishops and popes – including, I think, the present Pope [Pius XII] – have again and again discountenanced the Pacifist position. Nor, I think, do we find a word about Pacifism in the apostolic writings, which are older than the Gospels and represent, if anything does, that original Christendom whereof the Gospels themselves are a product.

      The whole Christian case for Pacifism rests, therefore, on certain Dominical utterances, such as ‘Resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.’ I am now to deal with the Christian who says this is to be taken without qualification. I need not point out – for it has doubtless been pointed out to you before – that such a Christian is obliged to take all the other hard sayings of Our Lord in the same way. For the man who has done so, who has on every occasion given to all who ask and has finally given all he has to the poor, no one will fail to feel respect. With such a man I must suppose myself to be arguing; for who would deem worth answering that inconsistent person who takes Our Lord’s words à la rigueur when they dispense him from a possible obligation, and takes them with latitude when they demand that he should become a pauper?

      There are three ways of taking the command to turn the other cheek. One is the Pacifist interpretation; it means what it says and imposes a duty of non-resistance on all men in all circumstances. Another is the minimizing interpretation;