Christianity, A Way of Living
Christianity, A Way of Living CHRISTIANITY, A WAY OF LIVING
Cecil N. Wright
It affords me genuine pleasure to speak tonight on the subject assigned me, and I . esteem it indeed an honor to have been invited to appear on this program —especially since there are so many truly distinguished speakers on it. Religion has always been to me a most fascinating study. And Christianity is the greatest and sublimest of all religions—acknowledged even by infidels, by disbelievers in all religion, to be so. It is also the religion I have espoused. And my life has been dedicated to the promulgation of it. So, most naturally, I am quite happy to discuss one of the phases of Christianity with you on this occasion.
Christianity is Truly a Way
It was announced that my subject is to be “Christianity, a Way of Living.” And Christianity is truly a “way.” It is so described in the Bible, which is the only divine textbook on religion. In it we read: “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest and desired of him letters to Damascus to the synagogues, that if he found any of THIS WAY, whether they were men or women, he might bring them bound unto Jerusalem” (Acts 9:1-2). Also this: “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of THAT WAY before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus” (Acts 19:8-9). Other passages could also be quoted, such as Acts 18:26; Acts 19:23; Acts 22:4; Acts 24:14; Acts 24:22. if time permitted but they all suggest the same thing—namely, that Christianity is a “way”—and not only a way, but a very defi-nite way, and an absolutely indispensible way. It is the way personified by Christ, its Founder, who said: “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). It is so definite a way, so defined and restricted, that Jesus spoke of it himself as “narrow.” Said he: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruct ion, and many there be which go in thereat: Because strait is the gate, and narrow AS the way, which leadeth to life, and few there be that find It” (Matthew 7:13-14,). In Acts 16:17 Christianity is called “THE WAY of salvation.” It is also a way of worship. Said the. apostle Paul in Acts 24:14, “But this I confess unto thee, that after THE WAY which they call heresy, so ivorship I the God of my fathers.” And Christianity is likewise a way of living. The apostle Peter said to Christians: “But like as he who called you is holy, be ye yourselves also in all manner of living” (1 Peter 1:15, Revised Version). And again: “ * * * Christ also suffered for us, leaving us an example, that ye should “folloiv in his steps” (1 Pet, 2:21). Christianity, then, is truly a way of living, or, as we more com monly say, a way of life. We speak of “the American way of life,” “the Russian way of life,” “the German way of life,” and so on. And there is also just as surely “the Christian way of life”—the only right way to live in any country—the only way that makes for peace and a maximum of happiness in this world, and for hapniness at all in the world to come.
Christianity is Not Antinomianism
Christianity being a very definite way, a narrow or restricted way, it is not antinomianism. That is, it is not a way of life ungoverned by any law. It is not a system that allows every man to be a law unto himself. Some folk have the idea that because it is said in Romans 6:14 that “ye are not under the law, but under grace,” Christians are not under any law m any sense. But such is a distorted notion of the meaning of the passage. I preached for a while (and only for a while!) where there was an element, very respectable in manner of life, but very much opposed to any mention whatsoever of law in connection with Christianity. But they had, of course, to ignore such passages as: “For out of Zion shall go forth the low, and the word of the Lord from Jerusalem” (Isaiah 2:3). “For the priesthood being changed, there is made of necessity a change also of the law” (Hebrews 7:12)—not an abrogation of law as such, you will notice, but only a change of law. “To them that are without law, (I came) as without law, (being not without law to God, but under law to Christ)” (1 Corinthians 9:21). “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2), “But whoso looketh into the perfect Who of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:25). “If ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well: But if ye have respect of persons, ye commit sin, and are convinced of the law as transgressors” (James 2:8-9). “So speak ye, and so do, as they that shall be judged by the law of liberty” (James 2:11-12). “Speak not evil of one another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the laiv, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge."
There is one lawgiver, who is able to save and to destroy” (James 4:11-12). But why multiply passages further? The fact is already thoroughly established that Christians are not without law. The truth is that we are not under the lawT of Moses, which was a system of law only, but are under the Christian system, which is a system, not of law only, but of grace also. That is the import of Romans 6:14. And Paul, ifi Romans 3:31, says, “Do we then make void the law through faith?” —that is, through the Christian system. “God for-bid: yea, we establish the law.” In the original it is not “the law,” but simply “law.” By Christianity we do not make law void, but we establish law. We ac-knowledge the binding force of God’s law. In order to become Christians we must be characterized by “repentance toward God” as well as by “faith toward our Lord Jesus Christ.” (See Acts 20:21). “Repentance” is a change of mind, particularly a change of will or determination. To become a Christian one must take his mind from off sin, and focus it on righteousness— on the commandments of God. He has to resolve in his heart to obey God’s law, to fulfil the law of Christ. Without this, there is no repentance toward God. And without such repentance there is no Christianity. So Christianity does indeed establish law— called in James 1:25; James 2:12, “the law of liberty;” in James 2:8, “the royal law;” in Galatians 6:2, “the law of Christ;” and in Romans 8:2, “the law of the Spirit of life.” Christianity is, therefore, a very definite way of life, regulated by “the law of the Spirit of life in Christ Jesus,” to use again the words of Romans 8:3, so that “the righteousness of the law” is “fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4).
Nature of Christianity is Not Determined by the World
Christianity, being a way of life determined by the law of Christ, and not by man, is not subject to change or modification to make it fit into the ways of the world. Jit is in the world, to be sure, but not of the world. It is in the world to change the world, if possible, but not to be changed by the world. Those who seek to modify Christianity to make it conform to the world, and to be more popular, are in reality traitors to the Master. Christians are admonished: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15-16). “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). “Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). Hence, Christianity is something distinct from worldliness. And Christians are not at liberty to do a thing just because everybody else does it. God’s word, and not what others do, is to determine how a Christian lives. The people of God are solemnly warned, “Thou shalt not follow a multitude to do evil” (Exodus 23:2). Evil, regardless of how popular it is, and how delightful for the moment, always brings sorrow and suffering sooner or later. “Be not deceived; God is not mocked : for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Galatians 6:7-8). The purpose of Christianity is to promote a way of life that is better than the ways of the world. And any effort to conform Christianity to the world is, in effect, an attempt to defeat that purpose. Those who are genuinely converted, and who truly have the Spirit of Christ, will not try it—will not even want to try it.
Christianity Regulates All Relationships of Its Adherents
Being a way of life, Christianity seeks to regulate all relationships that Christians may sustain to other individuals and to institutions. The law of the Lord is not only perfect, converting the soul (that is, to God), as declared in Psalms 19:7, but the Scriptures also furnish the man of God completely, unto every good work (2 Timothy 3:16-17). Chief among the relation-
ships of life are the following, with the requirements of Christianity regarding them:
1. Wives to Husbands. “Wives submit yourselves unto your own husbands, as it is fit in the Lord” (Colossians 3:18).
2. Husbands to Wives. “Husbands, love your wives, and be not bitter against them” (Colossians 3:19).
3. Children to Parents. “Children, obey your parents in all things; for this is well pleasing unto the Lord” (Colossians 3:20).
4. Parents to Children. “Fathers, provoke not your children to anger, lest they be discouraged” (Colossians 3:21).
“But bring them up in the nurture and admonition of the Lord” (Ephesians 6:4).
5. Servants to Masters. “Servants, obey in all things your masters according to the flesh: not with eyeservice,
as menpleasers: but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as unto the
Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance : for ye
serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there
is no respect of persons” (Colossians 3:22-25). This is written primarily to those engaged in involuntary servitude,
but applies equally to those who labor voluntarily for an employer. And for more scripture on this and the
other already mentioned relationships, see especially Ephesians 5:22 to Ephesians 6:8; Titus 2:4; 1 Peter 2:18-19; 1 Peter 3:1-7.
6. Masters to Servants. “Masters, give unto your servants that which is just and equal; knowing that ye also
have a Master in heaven” (Colossians 4:1). See also Ephesians 6:9.
7. Subjects to Their Government. “Let every soul be in subjection to the higher powers. For there is no power
but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the
ordinance of God: and they that resist .shall receive unto themselves damnation. For rulers are not a terror
to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou
shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil,
be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath
upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience,
sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very
thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to
whom fear; honor to whom honor” (Romans 13:1-7). “Sub-mit yourselves to every ordinance of man for the Lord’s
sake: whether it be unto the king, as supreme; or unto governors, as unto them that are sent by him for the
punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well doing
ye may put to silence the ignorance of foolish men: As free, and not using your liberty as a cloak of maliciousness,
but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king” (1 Peter 2:13-17).
8. Magistrates to Subjects. What shall we say about this relationship? We have no scripture to read from bearing
directly upon the subject.
We might do as our beloved Brother Charles H. Roberson did in writing his book, “What Jesus Taught.” When he had set down instrumental music in worship as a topical heading at the top of a page, he left the remainder of the page blank—because Jesus had said nothing about it! And Brother Roberson, along with the rest of us, does not use instrumental music in Christian worship, because it is unauthorized. We argue against it because of the silence of the Scriptures. We call attention to the fact that we are “not to go beyond that which is written” (1 Corinthians 4:6, Re-vised Version). And we quote 2 Jno. 9, which says: “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, hath both the Father and the Son.” We point out how we can sing, and have that as our only music in worship, and yet abide in the doctrine of Christ, for the doctrine of Christ authorizes singing in worship. We also show that^ since instrumental music is not taught in the doctrine of Christ as to how to conduct himself as a subject, but not as a magistrate. Hence, as a subject he can abide in the doctrine of Christ, and have God. But, if he becomes a magistrate, a law enforcement officer, an agent of vengeance, he does what the doctrine of Christ does not furnish him unto and becomes that regarding which he has no instructions whatever. Does it not seem strange that Christians are informed about such reciprocal relations as those of husbands and wives, parents and children, and master and servants; and that they are also instructed as subjects of civil government, but not as administrators—if so be that God had intended for them to exercise the functions of the latter? What shall we say to these things?
Well, we know this much—namely, that it is safe for Christians to be only subjects of temporal governments, and not a part of such governments themselves. Christians have their citizenship in heaven (Php_3:21, Revised Version ), in the kingdom of heaven. And they may hold positions of responsibility in that spiritual government, as those of evangelist, elder, or deacon. The word of God furnishes them unto such, but not unto similar positions in temporal government though they be citizens of these too. Christians must pay the taxes required by civil governments, and submit to their ordinances, except when they usurp authority that does not rightfully belong to them, and issue commands that contravene the commandments of the Lord. In such event, the inspired apostle Peter says, “We ought to obey God rather than men” (Acts 5:29). Hence, Christians must submit to temporal governments, but only when to do so does not violate the laws of the kingdom of heaven. And they are given no information that they may administer civil government. All their instructions in connection with such government regards them as subjects only, not as administrators. I am not prepared to say dogmatically that a Christian absolutely cannot be a magistrate; but I am saying that it certainly is a debatable matter, whereas being a sub- jec only is unquestionably safe.
9. Christians to Neighbors. “Thou shalt love thy neighbor as thyself” (James 2:8). Many other passages also say the same thing. And Luke 10:25-37 shows that Christians should also be neighborly.
10. Christians to Enemies. It might be noted that Christians are not told what to do as enemies, for they are not to be enemies to anybody. They are to be enemies of sin, but not of the sinner himself. However, they are taught to expect to have enemies. See, for instance, John 15:18-21. Therefore they are instructed as to how to treat their enemies. Said Jesus: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you” (Matthew 5:44). “Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink” (Romans 12:19-20). “Christ also suffered for us, leaving us an example, that we should walk in his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Pet. 2:21-23).
11. Christians to Brethren. “Love the brotherhood” (1 Peter 2:17). “see that ye love one another with a pure heart fervently” (1 Peter 1:22). “ye an of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing” (1 Peter 3:8-9). “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32). “Be ye kindly affectioned one toward another; in honor preferring one another” (Romans 12:10).
12. Christians to All Men. “Honor all men” (1 Peter 2:17). “Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matthew 7:12). “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10). This covers the chief relationships of Christians to others. And do you not think that this is a wonderful way of life?
Christianity is a Way of Love
From what has already been presented, it is quite apparent that Christianity is a way of love. The apostle Paul also said so. After discussing the gifts, the faults, and the ambitions of the Corinthians, he said: “....and yet shew I unto you a more excellent way” (1 Corinthians 12:31), with which statement he began a treatise on love. Then he went on to say: “Though I speak with the tongues of men and of angels, and have not charity (or love), I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing” (1 Corinthians 13:1-3). These statements show that charity, or love, is a primarily essential element in Christianity—that other things derive their highest value from love, and without love are worth but little. Then Paul goes on to describe love, saying: “Charity suffereth long, and is kind; charity envieth not; charity vaun teth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth” (1 Corinthians 13:4-8). And, closing his treatise on love, Paul declared: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Corinthians 13:13).
Without love, one cannot be like God, for “love is of God” (1 John 4:7), and “God is love” (1 John 4:8). A Christian must love his brethren, his neighbors, his enemies—he must love everybody. Said Christ to his disciples: “This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends” (John 15:12-13). It was through the power of love that Christ’s kingdom was founded and is perpetuated— not force, but love. Of Christ, Napoleon once said: “Christ was more than a man. Alexander, Caesar, Charlemagne, and myself founded empires; but upon what did the creation of our genius depend? Upon force. Jesus alone founded his empire upon love, and to this very day millions would die for him.” Yes, Christianity is verily a way of love. Everything about it revolves around love. To Christians, the apostle Paul wrote: “Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: therefore love is the fulfilling of the law”. (Romans 13:8-10).
Christianity is a Way of Truth
In 2 Peter 2:2, Christianity is also spoken of as “the way of truth.” And this is not strange when we know that it is a way of love, and that love “rejoiceth in the truth,” as 1 Corinthians 13:6 says that it does. Christianity is a religion governed by God’s word, which is truth. See John 17:17, where Jesus says to the Father, “Thy word is truth.” God’s word is always truth, for God “cannot lie” (Titus 1:2). And neither can one be a child of God, a Christian, and lie. Christians are commanded on this wise: “Wherefore putting away lying, speak every man truth with his neighbor” (Ephesians 4:25). And Revelation 21:8 says that “all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” Again it is said that there shall not enter heaven “any thing that defileth, neither whatsoever worketh abomination, or maketh a lie” (Revelation 21:27). And that “without are the dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Revelation 22:15). You notice how the Christian scriptures class lying, do you not?—-with murder, idolatry, sorcery, immorality, and the like. This is because Christianity is a way of truth, and admits of no falsehood of any kind.
Christianity is a Way of Righteousness
The Christian way is also called “the way of righteousness” (2 Peter 2:21). And this is quite natural, for a combination of love and truth would surely be righteousness. God’s law is based on love (Matthew 22:37-40). And his word is truth (John 17:17). It is only logical then that we should read: “for all thy commandments are righteousness” (Psalms 119:172). Christianity includes all that is right, and excludes all that is wrong. But it is God, and not we ourselves, who is to say what is right and what is wrong. Men’s standards of right are not always the same as God’s. The apostle Paul wrote these pathetic words: “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s rigtheousness, and going about to establish their own righteousness, have not submittted themselves unto the righteousness of God” (Romans 10:1-3). This will explain why we who try to be Christians—only Chris-tians, and Christians only—are such great sticklers for a “Thus saith the Lord.” Why we make it our rule to speak where the scriptures speak, and to be silent where they are silent. Why we strive never to transgress, but always to abide in the doctrine or teaching of Christ, as expressed in 2 John 1:9. And why we are urged in Holy Writ to study to show ourselves approved unto God (2 Timothy 2:15).
Christianity is a Way of Holiness
Righteousness and holiness are closely associated. Hence, if Christianity is “the way of righteousness,” it must be a way of holiness. Accordingly, Christians are admonished to “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24). And Isaiah, by way of prophecy, did speak of the Christian way as “The way of holiness.” Hear him: “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it” (Isaiah 35:8). “Holiness” means purity, or freedom from sin, as seen from Isaiah’s statement that the unclean shall not pass over the way of holiness. Holiness denotes especially a pure condition of heart, which in turn produces holy or righteous conduct. God is holy. And Christians are told this: “As obedient children, not fashioning yourselves according to your former lusts in your ig-norance : But as he which called you is holy, so be ye holy in all manner of conversation” (or living) ; “Because it is written, Be ye holy; for I am holy” (1 Peter 1:14-16). If one is holy, then the lusts of the flesh are mortified. And without holiness no man shall see the Lord (Hebrews 12:14). Hence, if the flesh is allowed to predominate, one is not a Christian; he cannot be saved. Hear this: “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revel- lings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God” (Galatians 5:19-21). There have been almost from ihe very beginning those who have behaved as if Christianity were libertinism. But it is not. Peter said some, who seem to have been preachers, were “themselves the servants of corruptions” (2 Peter 2:19). Jude (Jude 1:4) said they turned the grace of God into lasciviousness. And Revelation 2:20 tells of a church member at Thyatira that taught and seduced servants of God to commit fornication. But the Lord condemned that church for permitting such to go on without discipline. And 2 Timothy 3:5 says, “from such turn away.” Christianity is a way of holiness, not of licentiousness and debauchery. Christians, individually and collectively, are called the temple of God. Said Paul in 1 Corinthians 3:16-17 : “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”
Christianity is a Way of Peace
“The way of peace” is spoken of in Romans 3:17, also in Isaiah 59:8. And Christianity is that. Its author was prophetically called “The Prince of Peace” (Isaiah 9:7). And when he was born into the world, the heavens echoed with angelic voices singing, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:13-14). Christians are told to "follow peace with all men” (Hebrews 12:14). And again, “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18). Continuing the thought, the next verse says: “Dearly beloved, avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if the thirst, give him drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good” (Romans 12:19-21). Heaping coals of fire upon an enemy’s head does not mean what a certain lady is reported to have thought, who went to the preacher to obtain advice as to how to get along with her husband, and upon being asked if she had heaped coals of fire upon his head, said no, but that she had tried hot water, and it had failed! But this is rather a figure of speech taken from the oldtime method of smelting ores. The ore was placed between layers of coals, the heat from which liquified the metal, which dripped into a container below, leaving the dross clinging to the coals. In other words, it was by means of coals of fire that the desirable portion was extracted. So the idea of heaping coals of fire upon an enemy’s head is not that of trying to “burn him down,” but of melting his heart, and, if there is any good in him, bringing it out by doing good to him—overcoming evil with good. This is in harmony with what Jesus taught in his Sermon on the Mount, saying: “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” (Matthew 5:39-40). Jesus and his apostles did not say, they did not guarantee, that this would always produce the desired immediate effect. But it is what they commanded. And the history of man shows that retaliation, whether by individuals or by nations, has never properly settled differences. It is impossible that man could make a bigger mess of things by pacifism than he has by warfare. Wars have been growing bigger and more devastating with the passing of the centuries. The war of 1914-18 was fought by the democracies, they said, to make the world safe for democracy and to end all wars. Did it do it? Well, the present global conflict, almost totally eclipsing the other world war in scope and destruction, gives us the answer. And already many far-seeing individuals, men skilled in international relations, are warning that there is very, very grave danger that we are right now setting the stage for a subsequent conflict that will utterly dwarf the present one! Not a few of our own statesmen are shuddering with fear that we shall lose the peace. Anyway, this we know, that no nation having arisen with the sword has stood for more than a few centuries, which vindicates the statement of Jesus that “all they that take the sword shall perish with the sword” (Matthew 26:52). Any one who fights with the sword, fights for a cause that will ultimately fail; maybe it will triumph temporarily, but it will fail in the end. Behold proud Babylon of Nebuchadnezzar’s day! The Medo-Persian empire of Cyrus ! The Grecian empire of Alexander the Great! The Roman empire of the Caesars! These one-time world- empires, where are they today? Fallen, fallen! Forever fallen! They took the sword. They perished with the sword. And since their day lesser nations and empires have been rising and falling, rising with the sword, and falling with the sword. And so it will be as long as the carnal sword continues to be man’s weapon. The only hope for peace—for world peace and security—is to imbue the warlike nations of earth with the spirit of the “Prince of Peace.” Jesus Christ never donned a soldier’s armor. And neither did the early followers of Christ, if we are to believe historians. The great historian Gibbon is represented as saying that early Christians refused an active part in “the military defense of the empire”—that is, of the Roman empire. As late as 248 A. D., Origin, one of the so-called church fathers, wrote that “we do not indeed ‘render military service along with him,’ even if he press us to do so;’ but we do ‘render military service’ on his behalf, by marshalling a private army of religion through the prayers we offer to the Divine Being.” And we also know from the Bible that Christians were not expected to engage in the military de-fense of Jerusalem. See Matthew 24. They were instructed by the Master to flee. And history tells us that they did—that not a one stayed, and not a one lost his life in that siege. How could they have fought, and yet at the same time have successfully taught peace to the world? How could hey have condemned war, and then escaped condemnation for fighting? Said the apostle Paul, “And thinkest thou this, 0 man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” (Romans 2:3).
Christians are taught to pray for all men—“for kings, and for all that are in authority, that we might lead a quiet and peaceable life in all godliness and honesty. For this is good and accept-able in the sight of God our Savior; who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:1-4). “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength” (Psalms 33:16). “ * * * the race is not to the swift, nor the battle to the strong” (Ecclesiastes 9:11). The Lord, after all, is the determining factor.”the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (Daniel 4:17; Daniel 4:25; Daniel 4:32). But “the effectual fervent prayer of a righteous man availeth much” (James 4:16). Hence, it is altogether possible that Christians can, marshalled as a private army of religion through their prayers, to borrow" a phrase from Origen, be of much more service to a nation—yes, even a nation at war—than if marshalled for military service on the field of battle. It may be that they can also render service acceptable to God on the battle front as angels of mercy —as physicians, nurses, amabulance drivers, and such like—any service of a non-combat nature. In fact, persuaded that such is possible, I, when registering at the command of our government, offered to do noncombat duty, though going on record as not being able conscientiously to do combat service. I explained to my draft board that I had once been an out-and-out pacifist, and that the time had been when I would have accepted death before wearing a uniform, but that I had somewhat relented from that view, though not having been able to convince myself fully that the opposite extreme would be acceptable to the Lord. And I might say that such represents my attitude even at the present.
Since our brethren have been waxing so warm in discussion on the subject during the last two or three years, I have endeavored to suspend judgment until I could make a thorough and satisfactory study of the subject when not under the influence of war psychology, when no longer would I have flesh- and-blood brothers in the conflict, and when I thought I might be able to reason more impartially and sanely. But now I am dealing with a subject that involves that issue, which makes it incumbent upon me not to sidestep it. So I have had to give my reasons for not being able as yet to accept the combatant side of the question. I am not condemning those of my brethren whose consciences allow them to go further than mine allows me. But I am saying, and I think that all will agree that the way of the sword is not the means to peace—lasting peace; that only the religion of the “Prince of Peace,” enshrined in the hearts of men and leaders of men, can bring surcease from wars and rumors of wars. Christianity, the way of peace, is the only hope for peace! Only when Christ judges among the nations, and rebukes many people, will they “beat their swords into plowshares, and their spears into pruning hooks.” Then, and not till then, will “nation not lift up sword against nation, neither shall they learn war any more.” See Isaiah 2:4. Jesus Christ, the Captain of our salvation, has commanded that we go into all the world, and preach his gospel to every creature (Mark 16:15) ; and to have our feet shod with the prepaartion of the gospel of peace—not of war. See Ephesians 6:15. In the language of the song, “Let us heed the call, brother dear, for workers, for workers today”—the call for workers to promote peace on earth, good will toward men.
Conclusion
The only ones, however, who have their feet properly shod with the preparation of the gospel of peace, are those who have accepted Christianity in its entirety—as the way of salvation and the way of worship, as well as the way of living. So, if you have not already done so, we urge upon you to make a complete surrender to Christ—make it even now. For now is the accepted time. Now is the day of salvation. For salvation, believe on Jesus Christ as the Son of God— believe on him with all your heart, repent of your sins, and be baptized in the name of Christ for the remission of sins; then worship him each passing day and week according to the instruction of Holy Writ; and follow the Christian way of life—the way of love, of truth, of righteousness, of holiness, and of peace— till you reach the end of the way, which leads to an endless day in the sinless summerland of bliss and joy and song. If you have followed the Christian way for a while, but have fallen by the way, or have strayed aside, why not also take advantage of the present opportunity to make things right with God—to repent and pray God, and let us pray with and for you, that you may be pardoned and restored to the favor of the Almighty, and share with all the faithful the exceeding great and precious promises of God?