Leaven Volume 7 Issue 4 Restoration Themes Article 7 1-1-1999 The Ethics of War: Pacifism and Militarism in the American Restoration Movement Michael W. Casey Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Casey, Michael W. (1999) "The Ethics of War: Pacifism and Militarism in the American Restoration Movement," Leaven: Vol. 7 : Iss. 4 , Article 7. Available at: https://digitalcommons.pepperdine.edu/leaven/vol7/iss4/7 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Casey: The Ethics of War: Pacifism and Militarism in the American Restor 194 LeaveN, FalL, 1999 The Ethics of War Pacifism and Militarism in the American Restoration Movement BY MICHAEL W. CASEY Pacifists and militarists can be found in all three wrong. The central principle of Christ's kingdom was groups of the Stone-Campbell tradition. Exceedingly love: "Philosophy as well as religion teaches us that to complex, issues of war and peace have often taken cen- conquer enemies is not the work of swords, nor lances, ter stage in the Restoration movement and defy simple nor bows of steel. To conquer an enemy is to con- characterizations. However, the importance of the ethi- vert him into a friend To do this all arms and modes cal question of war and the centrality of the debate over of warfare are impotent, save the arms and munitions of war in our heritage make the effort to discern some pat- everlasting love." Campbell pointed to Christ and the terns worth the risk of oversimplification. I will lay out Sermon on the Mount: "If he would not have any of the history of pacifism and militarism in three broad them render evil for evil, and ifhe pronounced the high- periods, noting the important shifts and arguments across est honor and blessing on the peacemakers, who can the tradition, and then draw tentative conclusions about imagine that he would be a patron of war!" Campbell the nature of pacifism and pro-war positions in the en- argued further that it was wrong for Christians to fight tire Restoration movement. in war, because his kingdom "is not of this world." He also deplored the horrors of war: "the battle field itself, The Formulation of Positions: From Campbell covered with the gore and scattered limbs of butchered through the Civil War myriads ..., the wounded lying upon one another, wel- The discussion over the ethics of war in the Resto- tering in their blood ..., invoking death as the only ration movement started with Alexander Campbell. In respite from excruciating torments ..., the enduring 1823, in the very first issue of the Christian Baptist, wail of widows and orphans"-they all "say to the Chris- Campbell urged that Christ "gives no scope to any ma- tian, How can you become a soldier? How countenance lignant passions, and checks every principle that would and aid this horrible type of work of death?"! These lead to war, oppression or cruelty." With biting satire beliefs became the basis for the primitivist pacifism of he wrote that it was "strange" and inconsistent for a the Churches of Christ. "Christian general" and his "chaplain at his elbow" to Despite his belief that Christ's kingdom was encourage "Christian warriors" to go into battle "with otherworldly, Campbell also accepted the optimistic the bible in one hand and the sword in the other" in modem view that war could be prevented and possibly order to make "as many widows and orphans as will eliminated. He was very supportive of the American afford sufficient opportunity for others to manifest the peace movement and regularly reported efforts ofvari- purity of their religion by taking care of them!'!" For ous peace societies. He turned to the suggestions of the Campbell, the ethics of the kingdom of God made war peace movement to answer questions on how to settle Published by Pepperdine Digital Commons, 1999 1 Leaven, Vol. 7 [1999], Iss. 4, Art. 7 RestOratiON TheMes 195 national conflicts: "Why not have a by-law-established Lipscomb, as a young man, did not agree with Umpire," Campbell asked,"a Congress of Nations and Fanning's view of politics and apparently was not a paci- a High Court of Nations for adjudicating and terminat- fist before the Civil War. In 1855 Lipscomb gave a ing all international misunderstandings and complaints, Fourth ofJuly speech to the Franklin College alumni in redressing and remedying all wrongs and grievances?'? Nashville in which he argued that the United States was Here were the seeds of liberal optimistic pacifism of the first government founded on the principles of Chris- the Disciples of Christ. tianity. The government was an extension of Christian- Despite his consistent pacifism,Campbell refused ity: "We would especially have every American free- to speak out against the Mexican War when war broke man approach the ballot box ofhis country as the sacra- out in 1846. Instead, he waited until 1848, after the war mental altar of his God-with bared feet and uncov- was over, to give his famous "Address on War." He ad- ered head, conscious that he treads upon holy ground." mitted that he was "sorry" and "ashamed" that he had Even in 1860, on the eve of the Civil War, Lipscomb not spoken out or written an essay earlier on the sub- voted for John Bell for president. Bell, a Tennessean, ject.' Barton Stone, however, a couple of years before was the Constitutional Union Party candidate and was the war, made his pacifist stance clear:"A nation pro- interested in preserving the Union from Civil War." fessing christianity, yet teaching, learning and practic- The outbreak of the Civil War caused Lipscomb to ing the arts of war cannot be of the kingdom of'Christ.?' reevaluate his ideas. He lamented that with the Civil Tolbert Fanning, who was influenced by Campbell and War "the spectacle was presented, of disciples of the Stone, also made his opposition to war explicit during Prince of Peace, with murderous weapons seeking the the Mexican War.' However, not all Stone-Campbell lives of their fellowmen." Christians "were found im- leaders were pacifists. Debate emerged in some of the bruing their hands in the blood of their own brethren in journals over the proper response to war." Christ, making their sisters widows and their sisters' When the Civil War broke out, church members and children orphans." He realized that "[i]t took but little leaders had to decide what stance to take. Many de- thought to see that Christians cannot slay one another cided to fight. In 1861 Colonel James Garfield led an or their fellowmen, at the behest of any earthly ruler, or abortive attempt to get the American Christian Mission- to establish or maintain any human government."? He ary Society to pass loyalty resolutions for the North. By concluded, agreeing with Tolbert Fanning, that it was 1863 the loyalists gained control and passed loyalty reso- wrong for Christians even to vote in political elections. lutions that affirmed their "sympathies" for Union sol- Lipscomb turned pessimistic toward government. diers who were "defending" them "from the attempts of He believed that God had instituted his own govern- armed traitors to overthrow" the federal government.' ment to govern and control humans. Humans, however, Southerners were enraged over the resolutions, and the "in the spirit of rebellion against God," established their GospeL Advocate was reestablished to carry on the paci- own political systems "to conduct the affairs of the earth fist sentiments of Tolbert Fanning and David Lipscomb. free from God's rule and dominion." War, from the be- Northern radicals routed moderates who were pacifists ginning of human governments, has been its "chief oc- or neutrals in the war and established the Christian Stan- cupation." Also, "all the wars and strifes between tribes, dard to espouse the militarist view. races, nations ... have been the result of man's efforts to govern himself and the world, rather than submit to Divergent Paths: The Post-bellum Period to the government of God." Because of the rebellious, World Warl fallen nature of human governments, Christians should David Lipscomb emerged after the Civil War as the not "make any alliance with, enter into, support, main- primary advocate of pacifism in the tradition. Lipscomb tain and defend, or appeal to, or depend upon, these was familiar with Campbell's pacifism, and Tolbert Fan- human governments for aid or help." Instead, God's gov- ning mentored Lipscomb. Fanning had a very pessimis- ernment, or the church, was to be "an ark of safety" for tic view of politics and government and believed that Christians. The "kingdom of heaven-the Church of Christians should not participate in government nor even God aspires to universal and eternal domination on vote. earth to break into pieces and destroy all earthly https://digitalcommons.pepperdine.edu/leaven/vol7/iss4/7 2 Casey: The Ethics of War: Pacifism and Militarism in the American Restor 196 Leaven, FaLL, 1999 kingdoms and dominions, and fill the whole earth and Lipscomb did not support the American peace move- stand forever ... and to reinstate the authority and rule ment, saying that he had "no faith in any peace organi- of God on earth through his own kingdom."!" The citi- zation." He added that some "of the bitterest war men zenship of Christians was ultimately in heaven and not in the land are leaders of this peace association." In- stead of human societies, even if they were moral soci- eties, the church was the only organization that could promote peace.