# Mennonite Handbook of Information/Chapter 19

CHAPTER XIX
TESTING TIMES DURING THE GREAT WORLD WAR
When great armies are made up by selective draft regulations, it is apt to develop a hard situation for people of noncombatant faith. It is mentioned that in Germany Mennonites were shot for refusing to go into the army. In Canada, as well as in the United States, the widespread sentiment prevailed that Mennonites were dodgers, slackers, and friends to the enemy. Many others, out of no religious motives whatever, were styled "pacifists" and "conscientious objectors." Officers and soldiers in the ranks looked reproachfully upon all these different classes as a common herd.
Even in places outside of army circles, public feeling became wrought up to such degree that mob raids were made on certain settlements where Mennonites were located.
It is to be admitted that public officials under such circumstances found it difficult to always discern the line of demarkation between one whose religious creed forbids him to engage in carnal warfare and one whose creed does not declare against its members going to war. Because of the greatly aroused public sentiment Mennonites had to be drafted and were held in camps throughout the period that the United States was engaged in the conflict.
​During the heaviest drafting of the War, the latter part of 1918, young members of the Church, in considerable numbers, were taken into the various training camps scattered over the country.
Through the efforts of Bro. Aaron Loucks and other brethren who were appointed by the General Conference, our boys in camp fared much better than they otherwise might have done. The failure of the under officers in the training camps to get the proper interpretation of orders issued from the War Department at Washington as to the treatment of noncombatants from a church whose creed forbids its members to engage in war in any form was responsible for much of the sufferings of noncombatants in camp. The visits of Bro. Loucks and his coworkers seldom failed to rectify these errors. The fears of parents concerning the welfare of their sons in camp were greatly alleviated by these visits which also brought relief to those in camp, and often an understanding was reached whereby the officers in camp were able to co-operate more sympathetically with the War Department in the regulations governing the treatment of religious objectors.
While in camp, officers were directed by the War Department to keep noncombatants in separate barracks, where they were not required to wear the uniform, or against their conscience do that which led them to aid or abet war. In maintaining these principles they were frequently brought under severe test, and as far as possible were made to appear very small and despicable in the eyes of the regular soldier. Persistent efforts were made from time to time to induce brethren to render service that gave ​direct aid to the war machine. In some cases where this service was refused brethren were charged and brought for trial before military courts, where sentence was passed on them for a term of years in army prisons.
A Historical Meeting
Probably one of the most important meetings ever held by Mennonites in America was the meeting of the Mennonite General Conference held at Yellow Creek Mennonite Church, Elkhart county, Indiana, Aug. 29,30, 1917, about five months after the United States had entered the War on the side of the allies. Because of the momentous problems facing nonresistant churches at this time it was felt that we could not make our position too clearly known among all people, that all might know the reasons for our attitude, Accordingly two papers were drawn up and adopted. The first, "Mennonites on Military Service," (which, because of its importance, we herewith print entire) is a discussion of the scriptural reasons for espousing the nonresistant faith. The second was in the form of an appeal to the President of the United States and the Premier of Canada asking for exemption from military service. A committee of three was appointed to carry this appeal to Washington and lay both papers before President Wilson and Secretary of War Baker, and a similar committee of Canadians was appointed to apprise the authorities at Ottawa of our position on the war question. In both capitals the committees received respectful hearing.
MENNONITES ON MILITARY SERVICE
A Statement of Our Position on Military Service as Adopted by The Mennonite General Conference, August 29, 1917
Inasmuch as present war conditions call for an official utterance from our Church, we, the bishops, ministers, deacons and delegates of the Mennonite Church in General Conference assembled at the Yellow Creek Church, near Goshen, Indiana, Aug. 29, 1917, representing sixteen conferences in the United States, Canada, and India, desire to present the following as an expression on the doctrine of nonresistance as applied to present conditions brought on by the world war now raging.
Our Position Defined
As followers of the Lord Jesus Christ, the Prince of Peace, we interpret His command, "Resist not evil," by His other teachings on this subject; viz., "Love your enemies;" "Do good to them that hate you;" "Pray for them which despitefully use you and persecute you;" "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight;" "All they that take the sword shall perish with the sword." The Bible also teaches us not to avenge ourselves (Rom. 12:17-21), that "the weapons of our warfare are not Carnal" (II Cor. 10:4), and that "the servant of the Lord must not strive" (II Tim. 2:24). Believing that the children of God should imbibe and practice these teachings, we hold that Christian people should have no part in carnal warfare of any kind or for any cause. Our attitude on the question of military service is correctly stated in that clause of the Selective Draft Law enacted May 18, 1917, which provides for exemption for members of every church "whose existing creed or principles forbid its members to participate in war in any form and whose religious convictions are against war or participation therein." We deeply regret, however, that this exemption is practically nullified (save in the matter of bearing arms) in ​the further provision empowering the government to impress nonresistant people into non-combatant service.
In our Confession of Faith, adopted at Dortrecht, Holland, in 1632, the position of our church is defined as follows:
"Regarding revenge, whereby we resist our enemies by the sword, we believe and confess, that the Lord Jesus has forbidden His disciples and followers all revenge and resistance, and has thereby commanded them not to 'return evil for evil, nor railing for railing'; but to 'put up the sword into the sheath,' or, as the prophets foretold, 'beat them into plowshares.' Matt 5:39,44; Rom. 12:14; I Pet. 3:9; Micah 4:3.
"From this we see, that, according to the example, life, and doctrine of Christ, we are not to do wrong, or cause offense or vexation to any one; but to seek the welfare and salvation of all men; also, if necessity should require it, to flee, for the Lord's sake, from one city to another, and suffer the 'spoiling of our goods,' rather than give offense to any one: and if we are struck on our 'right cheek, rather to turn the other also' than to revenge ourselves or return the blow. Matt. 5:39, 10:23; Rom. 12:19.
"And that we are, besides this, also to pray for our enemies, comfort and feed them, when they are hungry and thirsty, and thus by well doing convince them and overcome the evil with good. Rom. 12:20, 21.
"Finally, that we are to do good in all respects, 'commending ourselves to every man's conscience in the sight of God,' and according to the law of Christ, do nothing to others that we would not wish them to do unto us.—II Cor. 4:2; Matt. 7:12; Luke 6:31."—Article 14, Page 25.
This position has been uniformly held by our forefathers from Reformation times and their loyalty and devotion to their faith is attested to by their suffering, even to the extent of martyrdom and banishment by those governments enjoining military service upon their citizens, and for which cause they gratefully accepted the hospitality and the guarantee of religious liberty of this land, historical records bearing ample witness to these facts.
In relation to governments we believe that every child of God, besides being a citizen of the Heavenly Kingdom ​(John 18:36; Phil. 3:20), should also be in subjection to civil governments (Rom. 13:1-5; Tit. 3:1; I Pet. 2:13-47). Even laws which may seem unwise and unjust should be submitted to uncomplainingly and no thought should be entertained of doing anything but comply with all that they ask of us—unless they prescribe conditions contrary to the Gospel; in which case we should meekly but faithfully stand true to the principles of the Gospel, even if the consequences entail suffering. This position has been exemplified by the apostles (Acts 5:29) and our early church fathers.
Past Favors Acknowledged
It is with grateful hearts that we recount the favors and considerations accorded our people in the past. In the days of William Penn our fathers accepted his invitation to immigrate to this land where they might enjoy the freedom of conscience in religion and exemption from military service. These benefits were later confirmed to them by the Constitution of the United States and by State Constitutions. We rejoice that freedom of conscience is thus recognized by the laws of our land. We appreciate the exemption accorded our brethren, both in the North and in the South, during the Civil War, when once their position with reference to war became fully known. We still have among us brethren who suffered for conscience's sake during that period, but recall with much gratitude the freedom from military service which that exemption secured for them.
We are grateful for the exemption clause for nonresistant people in the new Selective Draft Law, and hereby express the hope that when the powers that be fully understand our position with reference to military service, this clause referring to non-combatant service may be accordingly modified.
Our Standard
We acknowledge with deep humiliation that not all of our people have lived in full conformity with the Gospel standard or consistent with our profession of a holy life. Some, contrary to the teachings of the Church, have been entangled in politics, in commercialism; in pleasure-seeking. and in other forms of worldliness; but it should be borne ​in mind that such conduct has been without regard to the express wish and teaching of the Church. The Mennonite Church having continually stood for the surrendered life, a consistent separation from the world, and an attitude of peace toward all men, we call upon our people to bear in mind our obligations (Eph. 4:1) that in all places they may be known by the Scriptural designation—"A peculiar people, zealous of good works."
The Present Issue
Recognizing with gratefulness the consideration given our religious convictions, as previously stated, we take this opportunity of giving expression of our attitude concerning the issue as it now confronts us. As a Christian people we have always endeavored to support the government under which we lived in every capacity consistent with the teaching of the Gospel as we understand it, and will continue to do so; but according to this teaching we cannot participate in war in any form; that is, to aid or abet war, whether in a combatant or non-combatant capacity. We are conscious of what this attitude, under existing circumstances, may mean. No one who really understands our position will accuse us of either disloyalty or cowardice; for our record has proved our submissiveness to the powers that be, and to maintain our position under present conditions requires greater courage than to accept non-combatant service. But believing as we do, that any form of service under the military arm of the government means responsibility, either directly or indirectly, for the taking of human life and other destructive acts of war, we cannot consistently do otherwise than hold aloof from every form of military service. Our people have at all times refrained from voluntary enlistment for service in any form under previous military laws, and for us now to accept service under the military arm of the government, would be equivalent to a denial of the faith and principles which we have held as vital to our spiritual wellbeing and eternal salvation.
We appeal to the President of the United States and all others in authority to bear with us in this attitude and not to construe our position as a lack of appreciation for past ​favors or as an act of disloyalty; also to grant unto us full liberty of conscience and the free exercise of our faith.
Recommendations
1. To the Brotherhood.—We recommend that in humility we seek at the throne of grace the blessing which others have sought to secure through the power of the sword. That we continue our prayers in behalf of the rulers of our land and all others in authority, continue to pray for the peace of nations; that we maintain a calmness of mind and heart that naturally accompanies a trust in God; that we refrain from uncharitable criticism in any form, and avoid heated controversy with those who do not agree with us on points of doctrine, missing no opportunity of complying with the Scriptural injunction of returning good for evil.
2. To Our Brethren Liable for Military Service.—We recommend that they comply with every requirement of the government, availing themselves of every opportunity to present their claims for exemption, exercising care that they do not commit any acts that could be rightfully interpreted as desertion or treason and at the time when they receive the summons to enter the military service, they present themselves to the authorities and meekly inform them that under no circumstances can they consent to service, either combatant or non-combatant, under the military arm of the government, citing them to the fact that they are members of a church whose creed and principles forbid them to have part in war in any form, and that their consciences coincide with this position; submitting to any penalty the government may see fit to inflict, trusting the Lord for guidance and protection.
3. To Our Conferences and Congregations.—We recommend that they make every provision for the wellbeing of our brethren who may be called upon to suffer on account of their faith as a result of this trying situation. While we expect an attitude of submission and loyalty on the part of our members, we should not deal harshly, but charitably and with consideration, with our brethren who may be put to the test these days of trial.
With a fervent prayer to Almighty God that He may ​bless and so direct the rulers of our land that we may lead a quiet and peaceable life, in the full exercise of our religious convictions; that we, as His children, may be faithful to and contend earnestly for the faith once delivered to the saints; that God in His wise providence may overrule all to the glory of His name and the strengthening of His cause among men, we humbly subscribe our names to these declarations and pledge our powers in devotion to the principles herein set forth.
This statement was signed by 54 bishops, 110 ministers, and 35 deacons.
Preparations were also made for looking after the interests of the young brethren who had been drafted into the army but who could not conscientiously have any part in military service. These young brethren, as a rule were kept in detention camps, and before the War was ended several hundred nonresistants (many of them Mennonites) had been sent to military prisons because their conscience forbade them to have any part in noncombatant military service. These were visited regularly by the brethren who had been appointed for such work. Among those active in this work were Aaron Loucks, D. D. Miller, J. S. Hartzler, E. L. Frey, A. G. Clemmer, J. C. Habecker, I. B. Good, D. H. Bender and others.
In the light of all other events in the history of this country, there had never before been a confiict of arms in America that more generally affected the Mennonites, or brought to them more widely extended disturbance than at the time of the great World's War.
There were cases also where officials of the Mennonite Church were arrested, arraigned in ​United States courts, and heavily fined for alleged violations of the Espionage law, passed during the War for the purpose of restraining enemies of the country for working against the policy of the government during the War. Among these we may name the case of S. H. Miller of Shanesville, Ohio, arraigned before a U. S. court in Cleveland, Ohio, and the writer in company with Rhine W. Benner, who were fined before a court in Martinsburg, West Virginia.
At a later period in the war many of our brethren who had long been held in camp, were allowed to go out into farming sections of the country to assist in the gathering and the storing of crops, but a careful regulation was adopted so that in no case were they allowed to go to their own homes or neighborhoods. In some cases where the brethren arrived at the places assigned, threatenings to lynch them became at times loud and frequent.
After the armistice was signed all our brethren were called back to camp, where they appeared to have been among the first to get their discharges. Though the hardest tests appear to have come upon the brethren who were called into camp, and still more so while confined in army prisons, yet many of them were also severely tried at their homes. Solicitation to invest in liberty bonds and War savings stamps was made in strong terms to our people. Where they refused to contribute to the ​different war funds, threats were made and some put into execution,—such as tar and feathering, painting houses and barns in yellow, and decorating autos and buildings with flags.
The War closed in November, 1918. It left millions of people in war-stricken countries homeless, helpless, penniless, hopeless, dying by thousands from famine and pestilence. While not willing to help prosecute the War, Mennonites were not slow to contribute their mite toward the relief of suffering humanity. Accordingly there was organized in Dec. 1917 a relief commission known as "Mennonite Relief Commission for War-sufferers." Volunteers were sent to France, to the Near East, and later to Russia. There have been few changes made in this organization, the present Executive Committee consisting of Aaron Loucks, D. D. Miller, Eli Reist, Levi Mumaw, and E. L. Frey. In common with other Mennonite relief organizations, a Mennonite Central Committee was organized to look after the poor in Russia and, in co-operation with the Mennonite Colonization Committee, to help such Russian Mennonites as desire it, to come to America.
As an evidence of their sincerity, Mennonites, since the armistice was signed, have volunteered to serve with the reconstruction forces without pay; besides these people as a body have within the six years since the war is over, contributed over a million dollars for the support of the hungry and destitute in war-torn lands. Of the many thousands who clamored for entrance into the field of strife, there are a large percent who aver that never again could they be induced to go into the ranks of the army ​because the solemn conviction has come to them that war is un-Christian, destructive and murderous. It is estimated that where the noncombatant life was advocated in this country by thousands, before the war, the same principle is now being espoused and fostered by millions, since the war.
Two years after the meeting of the Mennonite General Conference at Yellow Creek, at which time steps were taken looking after the interests of young brethren during the War, this same body met in regular session at Harrisonburg, Virginia, August 27-29, 1919. At this meeting the following paper was drawn up and adopted:
OUR POSITION ON PEACE
An Expression of Gratitude
We, the Mennonites of United States, Canada, and India, in General Conference assembled near Harrisonburg, Va., August 27-29, 1919, express our gratitude to our Heavenly Father "who maketh wars to cease unto the ends of the earth," that peace has again returned to the warring nations with which we are identified, and that during the trying times of the past few years since we last met in session near Goshen, Ind., August 29, 30, 1917, He has kept us in His loving care and given us grace to preserve our testimony of peace to the world.
We further wish to express our sincere gratitude to those in authority who paused in the midst of pressing cares and duties to give ear to our appeals and by recognizing our petitions made it possible for us to engage in pursuits consistent with our faith.
A Statement of the Doctrine of Peace
As followers of Christ we believe His Gospel to be a Gospel of peace. "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you" (John 1427). "But I say unto you, 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, that ye may be the children of your Father which is in heaven" (Matt. 5:44,45). "If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto 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: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good" (Rom. 12:18-21). And now that the nations have returned to the pursuits of peace we believe that our brethren should continue to apply the principles of peace and nonresistance to all their activities; in business, by seeking not their own but every man another's welfare; in dealing with those at variance with us, by rendering good for evil under all conditions; in the reconstruction of devastated lands and their rehabilitation and any constructive or relief measure helpful to man, by rendering assistance in men and money; in every walk of life manifesting the spirit of love and good will toward all men.
The experience of the past few years has brought about a change in the minds of many with reference to maintaining a large army and making military training compulsory and universal. This, according to our faith, would require of us service which, we believe, would involve the violation of a principle of the Gospel of Christ whose teachings we regard as our rule of life and conduct.
We are conscious of the consideration our government has given to those men who on account of their religious convictions and faith could not serve in the military establishment, and now in the event that military training and service become universal and compulsory, we humbly plead that such provisions be made in the law that we may be exempted from military training and service.
Recommendations of the Peace Committee to the General Conference
We recommend that this General Conference appoint a standing committee of five brethren whose duty it shall be ​to study any legislation of the nation, or its several states, that may come up for consideration which affects our faith who, in co-operation with the Executive Committee of the General Conference, shall take such steps as they deem necessary to give such information to the Church as may tend to preserve the unity of the faith, and to bring our position before any officials or representatives of Government for their consideration that we may continue to enjoy religious liberty as provided by the constitution of the United States.
Whereas this body, the Mennonite General Conference, has declared its position on peace and the proposed universal compulsory military training, and,
Whereas such statement may be of interest to the chief officials of our land, be it,
Resolved, That a copy of said statement, "Our position on Peace," as passed by the said Mennonite General Conference in session near Harrisonburg, Va., August 27-29, 1919, be sent to the Honorable Woodrow Wilson, President of the United States and such other officials as may be deemed advisable.