in the book he treats of the relation of the Old Testament to the
New, the value of government for those who are Christians, and
makes some observations on the doctrine of non-resistance and the
attacks made on it. The author concludes his book by saying:
"Christians do not need government, and therefore they cannot
either obey it in what is contrary to Christ's teaching nor, still
less, take part in it." Christ took his disciples out of the
world, he says. They do not expect worldly blessings and worldly
happiness, but they expect eternal life. The Spirit in whom they
live makes them contented and happy in every position. If the
world tolerates them, they are always happy. If the world will
not leave them in peace, they will go elsewhere, since they are
pilgrims on the earth and they have no fixed place of habitation.
They believe that "the dead may bury their dead." One thing only
is needful for them, "to follow their Master."

Even putting aside the question as to the principle laid down in
these two books as to the Christian's duty in his attitude to war,
one cannot help perceiving the practical importance and the urgent
need of deciding the question.

There are people, hundreds of thousands of Quakers, Mennonites,
all our Douhobortsi, Molokani, and others who do not belong to any
definite sect, who consider that the use of force--and,
consequently, military service--is inconsistent with Christianity.
Consequently there are every year among us in Russia some men
called upon for military service who refuse to serve on the ground
of their religious convictions. Does the government let them off
then? No. Does it compel them to go, and in case of disobedience
punish them? No. This was how the government treated them in