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Introduction to Non-Violence by Theodore Paullin
page 81 of 109 (74%)
[110] J. F. C. Wright, _Slava Bohu: The Story 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.

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