“The only thing necessary for the triumph of evil is for good men to do nothing.” Edmund Burke. [1,2] “There is, however, a limit at which forbearance ceases to be a virtue.” Edmund Burke. [3]
Not long ago, I drew the distinction between noble and “squishy” pacifists. The first group recognizes the existence, even prevalence, of evil in the world. Noble pacifists believe that nonviolent resistance should be used to oppose this evil. However, no delusions obscure their clear-eyed moral vision. They recognize that the call to nonviolence could very well endanger their personal safety and the safety of others. Noble pacifism does not relieve adherents from the challenge of confrontation. By contrast, the squishy pacifists try to claim the moral authority of noble pacifists, without shouldering the same responsibility. The squishy pacifists blur moral distinctions and dismiss potential dangers to avoid having to live up to their ethical responsibilities.
Before the war with Iraq, squishy pacifists spent more energy waving anti-war banners in US cities and criticizing American failings than protesting the gross human rights violations by the Iraqi government and the threat Iraq posed to stability and peace. How many anti-war protestors hoisted placards critical of Saddam Hussein’s Islamofacist regime?
In retrospect, we might have thought the US would have been immune from such doubts and muddy reasoning in the World War II era, when the contrast between the forces of good and evil, light and darkness were so very stark and so very clear. Given the aggressive brutality of the Nazi authoritarian regime, how could men of good will not see the need to resist the Nazis, either militarily or nonviolently? Unfortunately, while the Nazis where dragging Jews off to concentration camps where many were killed, many American pacifists and pacifist churches (though not all) in the US were not passively resisting the Nazis. Rather, they where lobbying President Franklin Roosevelt to recognize their conscientious objector status. Recently, Joseph Loconte writing in the Weekly Standard [4] documented that much of the religious pacifism prior to World War II took on the same flavor as criticism of America prior to the Iraq War.
The anti-war activists were happy to charge that President George Bush was not acting out of honorable motives, either to protect the US security or to liberate Iraqis from oppression. They suggested, instead, that Bush’s heart was contorted by the venial pursuit of oil or that perhaps the Bush Administration was trying to generate construction business for Vice-President Dick Cheney’s former company. Similar charges of ulterior motives were leveled prior to World War II. For example, Loconte cites the John Haynes Holmes, a prominent New York minister, as charging “If America goes into the war, it will not be for idealistic reasons but to serve her own imperialistic interests.”
The key tactic of squishy pacifism is to erect a facade of moral equivalency so as to undercut the moral authority of the US to act. As recently as last Fall, US Congressman Jim McDermott of Washington visited Iraq and suggested that George Bush was not much more trustworthy than Saddam Hussein and would lie to foment war with Iraq. By what moral authority could the US act if we too have moral failings?
This tactic had its earlier precedent. In the 1930s and 1940s, how could the US criticize the treatment of Jews in Germany if blacks in the United States were denied their full civil rights? Indeed, that critique of the US was apt, but it was certainly not sufficient to relieve us of moral responsibilities at home or abroad. Fortunately, there were clear-eyed “Christian Realists” at the time like theologian Reinhold Niebuhr who saw that “It is sheer moral perversity to equate the inconsistencies of a democratic civilization with the brutalities which modern tyrannical states practice.” Niebuhr concluded, “Failure to resist this tyranny, meant assisting in its triumph and in a defeat for the cause of Christ … This form of pacifism is not only heretical when judged by the standards of the total gospel. It is equally heretical when judged by the facts of human existence.”
The War with Iraq like WWII is over. We largely know the immediate outcomes of these wars. We know that if the squishy pacifists had their way, Nazi Germany would have dominated Europe for at least a generation under authoritarian rule and Hitler’s “final solution” would have reached its conclusion with the complete genocide of the Jewish population. We know that if Iraq had not been defeated, oppression, rape and torture would have continued in Iraq while thousands more starved as Saddam’s regime diverted oil money to weapons and Saddam’s palaces. All the while squishy pacifists would have insufferably regaled us with self-congratulatory praise about their compassion for Iraqis and snobbery about their moral superiority over those urging war.
- Bartleby.com
- The attribution of this quote to Edmund Burke has been questioned by Martin Portner.
- Observations on Late Publication on the Present State of the Nation, i., 273.
- “Onward, Christian pacifists,” Weekly Standard, April 7, 2003, 31-33.
Listening to Elie Wiesel
Sunday, March 9th, 2003Elie Wiesel was born in a small village in Romania on September 30, 1928. He had the traditional upbringing of an Eastern European Jew in pre-World War II Europe. His Jewish faith and his family were at the center of young Wiesel’s life. This life was lost forever in 1944, when 15-year old Wiesel and his family were deported by the Nazis to Auschwitz in Poland. His mother and a sister were gassed to death and his father died of starvation in detention. Wiesel was transferred to the Buchenwald concentration camp where, on April 11, 1945, he was finally liberated by American troops. For years he dealt with the trauma of this experience by maintaining a silence. After studying at the Sorbonne and working as a journalist, Wiesel broke this silence with the haunting book, The Night. Wiesel’s prose is poetic in describing he jolting experience of his brutal detention. Never shall I forget that night, the first night in camp, which has turned my life into one long night, seven times cursed and seven times sealed. Never shall I forget that smoke. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky. Never shall I forget those flames which consumed my faith forever. Never shall I forget that nocturnal silence which deprived me, for all eternity, of the desire to live. Never shall I forget those moments which murdered my God and my soul and turned my dreams to dust. Never shall I forget these things, even if I am condemned to live as long as God Himself. Never. Since then, Wiesel has acted as a moral sentry guarding the memory of those years. He has used his influence on behalf of Jews persecuted in the former Soviet Union and oppressed peoples elsewhere. He has always made clear that the victims of the Holocaust will win an ultimate victory only if we the living never forget the horrors of those years; if we never forget the depravity and evil to which a modern civilized nation can fall; and if we never forget that “…to remain silent and indifferent is the greatest sin of all…” For his work, Wiesel received the Nobel Peace Prize in 1986. Wiesel is not the typical self-congratulatory moral nag à la Jimmy Carter, rather he is a quiet moral conscience. He is confident that if good people are presented directly with the proper moral choice, they will generally choose to do the right thing. This makes his moral authority that much more compelling. Unfortunately, this quiet moral force did not work in 1985, in what in retrospect remains a clear mistake by Ronald Reagan. In 1985, Ronald Reagan planned to visit Germany to celebrate the fact that since World War II the Germans and the Americans had managed to nurture a friendly and peaceful relationship, becoming steadfast allies. Sometime after the visit was planned, it became apparent that a German cemetery Reagan planned to visit contained not only the remains of typical German soldiers but also the graves of the notorious Waffen SS. A clearly pained Wiesel explained to Reagan “I am convinced … that you were not aware of the presence of SS graves in the Bitburg cemetery. Of course you didn’t know. But now we are all aware. May I … implore you to do something else, to find another way, another site. That place, Mr. President, is not your place.” An equally pained Reagan, was torn between his desire to assuage the feelings of an important ally, while at the same time avoiding the terrible symbolism of an American president paying respect at the graves of SS troops. Reagan unfortunately chose to visit Bitburg cemetery. According to the New York Times, “President Reagan’s regret at having promised such a cemetery tribute was palpable. He walked through it with dignity but little reverence. He gave the cameras no emotional angles. All day long he talked of Hell and Nazi evil, to submerge the event … Not even Mr. Reagan’s eloquent words before the mass graves of Bergen-Belsen could erase the fact that his visit there was an afterthought, to atone for the inadvertent salute to those SS graves.” We are now faced with a new and far more consequential moral choice. Do we allow a vicious Fascist dictator, who has used weapons of mass destruction and been responsible for hundreds of thousands of deaths to use dilatory tactics and the natural reluctance of democracies for war to avoid disarmament? Recently, Elie Wiesel made the observation that “If there had been a united front and Saddam Hussein didn’t think he could win through public opinion, he would give in and there’d be no war.” Wiesel concluded, “Saddam Hussein is a murderer. He should be indicted for crimes against humanity for what he has done… I am behind the president totally in his fight against terrorism. If Iraq is seen in that context, I think [Bush] can make a case for military intervention.” Wiesel remembers the cost and has personally paid the price of not dealing with aggressive dictators soon enough. It is clear that France, Germany, and many of those protesting the potential for war with Iraq have forgotten such costs and seem to believe that freedom and safety are natural gifts requiring no special protection. It is clear that many who oppose the Bush efforts in Iraq are doing so out of constructive concern and genuinely positive motives. Nonetheless, one would hope that these people would also have sufficient self-awareness to be terribly torn and concerned by the obvious fact that their actions of protest and disunity remain the sole encouragement for an isolated, murderous, and Fascist dictator.
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