[12] Cecil John Cadoux, Christian Pacifism Re-examined (Oxford: Basil Blackwell, 1940), 15-16; Leyton Richards, Realistic Pacifism (Chicago: Willett, Clark, 1935), 3.
[13] Shridharani, War Without Violence, 292.
[14] John Lewis says, "We must draw a sharp distinction between the use of violence to achieve an unjust end and its use as police action in defence of the rule of law." Case Against Pacifism, 85.
[15] Clarence Marsh Case, Non-Violent Coercion (New York: Century, 1923), 323. Italics mine.
[16] C. J. Cadoux has clearly stated his position in these words: "He [the pacifist] will confine himself to those methods of pressure which are either wholly non-coercive or are coercive in a strictly non-injurious way, foregoing altogether such injurious methods of coercion as torture, mutilation, or homicide: that is to say, he will refrain from war." Christian Pacifism, 65-66.
[17] Maurice L. Rowntree, Mankind Set Free (London: Cape, 1939), 80-81.
II. VIOLENCE WITHOUT HATE
Occasions may arise in which a man who genuinely abhors violence confronts an almost insoluble dilemma. On the one hand he may be faced with the imminent triumph of some almost insufferable evil; on the other, he may feel that the only available means of opposing that evil is violence, which is in itself evil.[19]
In such a situation, the choice made by any individual depends upon his own subjective scale of values. The pacifist is convinced that for him to commit violence upon another is itself the greatest possible evil. The non-pacifist says that some other evils may be greater, and that the use of this lesser evil to oppose them is entirely justified. John Lewis bases his entire Case Against Pacifism upon this latter assumption, and says that in such a conflict of values, pacifists "continue to be pacifists either because there is no serious threat, or because they do not expect to lose anything, or perhaps even because they do not value what is threatened."[20] The latter charge is entirely unjustified. The pacifist maintains his opposition to violence in the face of such a threat, not because he does not value what is threatened, but because he values something else more.