of the Dukhobors_ (New
York: Farrar and Rinehart, 1940), 99.

[111] Hershberger says of him: "He identified the kingdom of God with
human society after the manner of the social gospel. But since he
believed in an absolute renunciation of violence for all men, Tolstoy
was an anarchist, repudiating the state altogether. Biblical
nonresistance declines to participate in the coercive activities of the
state, but nevertheless regards those as necessary for the maintenance
of order in a sinful society, and is not anarchistic. But Tolstoy found
no place for the state in human society at all; and due to his faith in
the goodness of man he believed that eventually all coercion, including
domestic police, would be done away." _Mennonite Qu. Rev._, XVII,
129-130.

VII. ACTIVE GOODWILL AND RECONCILIATION

The term "resistance" has occurred frequently in this study. As has been
pointed out, this word has a negative quality, and implies opposition to
the will of another, rather than an attempt to realize a positive
policy. The preceding section dealt with its counterpart,
"non-resistance," which has a neutral connotation, and implies that the
non-resister is not involved in the immediate struggle, and that for him
the refusal to inflict injury upon anyone is a higher value than the
achievement of any policy of his own, either positive or negative.

Non-violent coercion, Satyagraha, and non-violent direct action, on the
other hand, are definitely positive in their approach. Each seeks to
effectuate a specified change in the policy of the person or group
responsible for a situation which those who organize the non-violent
action believe to be undesirable. However, even in such action the
negative quality may appear. Satyagraha, for instance, insofar as it is
a movement of opposition or "resistance" to British rule in India is
negative, despite its positive objectives of establishing a certain type
of government and economic system in that country.

The employment of active goodwill is another approach to the problem of
bringing about desired social change. Its proponents seek to accomplish
a positive alteration in the attitude and policy of the group or person
responsible for some undesirable situation; but they refuse to use
coercion--even non-violent coercion. Rather they endeavor to convince
their opponent that it would be desirable to change his policy because
the change would be in his own best interest, or would actu