Abstract
Warfare is a complex phenomenon. There have been sufficient
wars in history to suggest that fighting is either a normal human
activity or an endemic human disease which men perpetuate although
they consciously do not desire it. It has become a habit of
humanity and closely woven into civilization it has been
condemned as butchery and upheld as a gallant and gentlemanly
enterprise. War and the fear of war are shadows in the
background of life yet close within one's own instincts; war
signifies the safety of defence as well as the danger of
destruction. It is indeed paradoxical.
Whatever the perfect Christian teaching on participation
in warfare, Christians have to live in and confront a largely
non-Christian world. To preach perfection and try to persuade
men to accept it is not enough, and the realist who attempts to
make a dangerous situation safe must not be underestimated.
Whether peace on this earth will ever come about without the
spiritual maturity of the human race might be a good subject for
debate between lawyers and theologians. The claim that the way
of Christian love is the only true and sure way even in the midst
of human wickedness is one that has been sometimes perhaps too
summarily dismissed as ineffective and a little nebulous. On
the other hand it may be because law is confessedly such a secular
activity that many Christians have perhaps undervalued and made
insufficient use of the contribution made by international lawyers
who, by building up a tradition of faith in reasonable and just
dealings between nations and a technique of dealing with dangerous
situations and disputes, have already done much to prevent and
assuage outbreaks of hostilities. Lawyers have above all experience
of the world and wisdom in accommodating affairs to what is humanly
possible. The founders of international law were professedly
Christian, as are many international lawyers in the modern world,
and although the foundation of modem international law, which has
to be acceptable to all, including non Christian states, is no
longer professedly Christian, this does not mean that its
work is less vital or less the concern of Christians and
churches.
Although in some matters there may be disagreement and
the need for delicate discimination as to the grounds and degree
A
of co-ordination, there should be considerable mutual appreciation
and co-operation between theologians and lawyers. Both must have
to acknowledge uncertainties and inadequacies in their positions,
and some understanding of these might be gained by looking into
the work of one who has been acclaimed as the 'Father of International
Law' and whose labours were inspired by Christian faith.
Both international law. Christian pacifism and non-violent
resistance are pioneer movements but progress has often come about
through ideals which have started in the defeatist position of
being the possession of a minority. It does not need prophetic
insight to see that both an international legal system
which goes a tremendously long way - as far as it believes
safe - in saying no to war, and the Christian who believes
that he must keep fresh the ideal of an absolute refusal, have
a part to play in its final conquest, and that they have history
on their side, Neither is guaranteed immediate practical
success, but it is imperative that though they may disagree
at some vital points, they should respect and as far as they can
support each other. Law has done much to protect the right
of conscience in some though not yet in all states.
If we consider human nature in its wholeness it may indeed
seem realistic to believe that it needs tremendous restraints.
The extreme Christian position may seem remote from these
realities but if we consider the present international situation
it does not seem so unrealistic to believe that finally an
absolute love may alone be able to conquer the conflict. In
the last war death and destruction were wrought at both Coventry
and Kiel by the natural instincts of both aggression and defence.
In the Chapel of Unity in the new cathedral at Coventry aid
in the church of St Nicholas at Kiel, relics of the destruction
sent from the enemy countries witness to a measure of reconeiliation
which has resulted from the desecration. Man's spirit
can survive the worst of human evils but may be able to do
so 'only by remembering that the true man is not one on the
warpath for revenge. The true man is One on a cross, forgiving
ever to the last deadly insult.