by Harry Loewen
Chair in Mennonite Studies, University of Winnipeg
Manitoba History, Number 16, Autumn 1988
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Witness Against War: Pacifism in Canada 1900-1945. Thomas P. Socknat. Toronto/Buffalo/London: University of Toronto Press, 1987. 370 pp., ill. ISBN 0-8020-6632-1.
This well researched and lucidly written study tells the story of pacifism in Canada between 1900 and 1945. The book begins with a discussion of the two traditions that formed the basis of pacifism in Canada: the tradition of historic nonresistance and non-participation in the state of such groups as the Mennonites and Hutterites, and the tradition of liberal pacifism of such groups as the Quakers and later the Protestant social radicals. Following Peter Brock, Socknat calls these traditions “separational pacifism” and “integrational pacifism” respectively. “For the most part,” Socknat states, “the sectarian pacifists remained the constant factor in the survival of the pacifist idea in Canada, particularly in times of war, and their communal societies served as models for Canadians seeking new methods of social organization” (p.8).
As the world moved toward and into World War I liberal-social pacifism declined while the separational pacifists, who in the 19th century had been granted exemption from military service, maintained their pacifist position. The conscription issue, according to Socknat, cannot be included in the pacifist tradition, although “it proved to be a catalyst in mounting opposition to the war” (pp. 60-61). During and after the war feminist groups, social gospel groups and other organizations for social justice united their opposition to war with leftist critique of capitalism which they perceived “as the breeding ground for international and domestic violence” (p. 88).
Between the two wars the peace movement in Canada surged forward with such leaders as J. S. Woodsworth, Agnes Macphail, Richard Roberts, Edis Fairbairn and others. Writing in publications such as the Christian Guardian and the United Church Observer, these leaders, many of whom were church ministers, sought to promote peace and social justice as being the heart of the Christian message. Of all the Protestant churches, it was the United Church of Canada which was most profoundly affected by pacifism and it was this issue which ultimately divided this denomination. Rejecting the view of Reinhold Niebuhr which saw liberal Protestantism and pacifism as heretical developments, United Church leaders, led by Fairbairn, published their manifesto, “A Witness Against War,” in October 15, 1939. The manifesto was followed by Fairbairn’s “Indictment,” which condemned the United Church as “incompetent and unworthy to serve the cause of God” (p. 212). As a result of severe opposition from within the church, several of the peace advocates either withdrew from or were released by their church.
During World War II there was a sense of isolation among Canadian pacifists due to the generally perceived need to fight Nazi Germany. The separatist groups, however, “dominated pacifist resistance to military service in the Second World War as in the First” (p. 257). Mennonites, Jehovah’s Witnesses, and other peace groups performed various forms of useful alternative services. There were eventually more than 12,000 young Canadian men who served the country as conscientious objectors. Meanwhile, pacifists were all but alone in protesting the interment of Canadians of Japanese background. Canadian pacifists also aided the refugees of Hitler’s Europe and after the war contributed to relief and reconciliation in war-torn Europe. According to the study, this was a proud chapter in the history of Canadian pacifism.
The book concludes with a reference to the dropping of the first atomic bomb which ended World War II. With the beginning of the nuclear age pacifists all over the world face new issues and problems.
Witness Against War is no doubt the best full-length study of pacifism in Canada to date. The author approaches the subject both sympathetically and as objectively as possible. For many readers it will be surprising to find that the “witness against war” was so eloquent and strong among members of the United Church and that these courageous persons had to pay so dearly for their witness.
The “historic peace churches” in Canada will find their witness against war confirmed by Socknat’s book, but there is no reason for them to boast about their more or less consistent position. What the book does not emphasize is the fact that these separational peace groups were able to maintain their peace position due to the Canadian government’s willingness to grant them special privileges in this regard. Under European dictatorial regimes, it must be remembered, Mennonites surrendered or lost their peace witness. Nor does Socknat deal with the tensions, even quarrels, that existed among the various peace groups as they sought to work out positions with regard to their approaches to the Canadian governments during the war years.
The book includes many photographs of prominent pacifists, copious reference and content notes, and a useful index. The text is almost free of typographical errors.
