# Synodical Conference Convention Proceedings_St. Louis Missouri_1958_S35
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

Lutheran Synodical Conference, 1958 85

differences. We can only wish them Godspeed in their further
efforts. It would be ill-advised for me to comment further on
their work at this time.

However, it probably is within the province of this essay to
analyze the basic attitudes that give rise to tensions, and that
I propose to do by considering a question that has never really
become an issue in our church and probably never. will, that of
pacifism. I want to regard my discussion of it as a kind of labora-
tory experiment, as the analysis of a potential. and typical tension
motivated by the same basic views, attitudes, and emotions that
produce most controversies. Perhaps if we could watch others in
an imaginary role that vaguely resembles ours we might under-
stand each other just a trifle better, perhaps even extend the hand
of. fellowship — or the hand of farewell, if it must be —a bit more
ungrudgingly. m

Let us then imagine a longer period of peace marked by strong
currents of pacifism such as we had during the 1930’s.and then the
coming of a third world war. Let us also imagine that in a church
group somewhat like ours—we’ll call it an association — those
who believe in nonviolence and those who believe that some wars
are justifiable are about equally represented, The question they
will have to answer in their consciences is whether this particular
war is compatible with bearing witness to Christ the King. To take
a correct stand on this question will require sound judgment,
courage, and a large store of charity for those who differ in
their views. ,

Let us say that both parties consist of serious people. They
know what the Scripture says on this subject, and they have read
Luther, who expressed himself at length on it, notably in his
writings “Whether Soldiers Too Can Be Saved” (1526), “On War
Against the Turks” (1529), in the treatises concerning the Peasants’
War of 1525, and later on in those concerning the question whether
Protestant princes of the time might war against their emperor.
Luther and other Christian teachers have deduced that under
certain conditions it is right for a Christian to take up arms.
A Christian may go to war without being faithless to Christ, first,
if he is not fighting for himself but to punish an injustice or right
a grievous wrong; secondly, if the war is waged at the command
of the lawful authority of a state; thirdly, if there is no ulterior
purpose, such as gaining territory, indemnities, or privileges for
one’s own country or humiliating the other country; fourthly, if
it can be waged in the idea that it will do more good than harm;
and fifthly, if there is no attack on noncombatants and civilians.

-It seems obvious that such a righteous war has never been fought,
since there are always present certain base motives and practices;
if they do not manifest themselves at the beginning they certainly
will be brought forth by unleashing the right to kill.

I can well see that the believer in nonviolence, looking over
all these conditions, might decline to take part in this war. He
would quote the words of Christ: “Blessed are the peacemakers,
for they shall be called the children of God”; “Love your ene-
mies”; “If anyone strike you on the. right cheek, turn to him the
other also.” I have often wondered just what would happen if
a whole nation like ours did take those words of Christ seriously.
The heathen Gandhi made an attempt to do so and had pretty good