irs
of individuals. Every ethical religion teaches them in this area, and
the person who rejects them is definitely the exception in our western
society, until the violent man is regarded as subject to the discipline
of society in general.

Our real concern in this study is with non-violent means of achieving
group purposes, whether they be defensive and conservative in character,
or whether they be changes in the existing institutions of the social
order. The study is not so much concerned with the religious and ethical
bases of these techniques as it is with a consideration of their
application in practice, and their effectiveness in achieving the
purposes which the group in question has in view. We shall begin at one
end of our scale and proceed to discuss each type of action in turn.

FOOTNOTES:

[8] Guy F. Hershberger makes a definite distinction between
non-resistance and pacifism. He says that the former term describes the
faith and life of those "Who cannot have any part in warfare because
they believe the Bible forbids it, and who renounce all coercion, even
nonviolent coercion." He goes on to say, "Pacifism, on the other hand,
is a term which covers many types of opposition to war. Some modern
so-called pacifists are opposed to all wars, and some are not. Some who
oppose all wars find their authority in the will of God, while others
find it largely in human reason. There are many other differences among
them." "Biblical Nonresistance and Modern Pacifism," _The Mennonite
Quarterly Review_, XVII, (July, 1943), 116.

Hershberger is here defining pacifism broadly to include the European
meaning of opposition to war, but not necessarily a refusal to take part
in it. In the United States, and generally in Great Britain, the term is
ordinarily applied only to those who actually refuse participation in
war.

[9] See Devere Allen, _The Fight for Peace_ (New York: Macmillan, 1930),
531-540.

[10] On the origins of these terms see Haridas T. Muzumdar, _The United
Nations of the World_ (New York: Universal, 1942), 201-203.

[11] John Haynes Holmes, using the older term rather than "pacifist,"
has said, "The true non-resistant is militant--but he lifts his
militancy from the plane of physical, to the plane of moral and
spiritual force." _New Wars for Old_ (New York: Dodd, Mead, 1916), xiii.

[12] Cecil John Cadoux, _Christian Pacifism Re-examined_ (Oxford: Basil
Blackwell, 1940), 15-16; Leyton Richards, _Realisti