Cross Before Flag Part II

The Episcopal Church

The General Convention (legislative body of the Episcopal Church) meets every three years to make policy and conduct the business of the Church. Actions in its name are approved by a majority in each of its two houses: the House of Bishops and the House of Deputies (clergy and lay persons elected by their respective dioceses).

Sometimes resolutions in the House of Deputies are voted on "by orders," which means that clergy and laity vote separately. The vote for each order is then tallied by Diocese. The net effect of this is to require approximately a two thirds majority by both lay and clergy deputies in order for a resolution to be approved.

The House of Bishops also meets annually and periodically issues Pastoral Letters and position papers addressed to the faithful. These deal with challenges facing the Church, the country, and the world.

The Brotherhood of Men...as a Practical Conviction

Present conditions call for clear recognition of the Christian principles of the brotherhood of men; the practice of righteousness and goodwill between nations as between individuals; the substitution of judicial processes for war in the settlement of international disputes; and the embodiment of these principles in national policies and laws, not merely as an abstract ideal, but as a practical conviction for whose development the Christian churches have special responsibility.
- General Convention, 1916
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That War May Be Abolished

Resolved, That this Church places itself on record as strongly in favor of conference and arbitration in the settlement of differences and disputes between nations;

Resolved, That this Church recognizes in the efforts recently made by this nation through the Washington Conference of nine sovereign powers called to effect plans for world peace and order, a great forward step to bring nearer the era of a better world understanding;

Resolved, That we solemnly commit ourselves as members of a Christian Church to use every consistent means to the end that war may be abolished, and that the Golden Rule may become the universal law of nations and people.
- General Convention, 1922
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War Will Destroy Civilization

Resolved, that this Convention register its conviction that unless civilization can destroy war, war will destroy civilization. We believe that a warless world is a possibility; that life based on the spirit and principles of the Prince of Peace, so far from being visionary, contains the only practical method of security for the future. We regard this work not only as a corporate responsibility of the whole Church, but as the individual duty of every Christian citizen....

We reaffirm the conviction stated by the General Convention of 1922 that the nations of the world must adopt a peace system. It is fundamental to such a system that it be built on the conviction that war is unchristian in principle and suicidal in practice.

We assert our solemn judgment that aggressive warfare is a crime on the part of a nation and so to be held by followers of Christ, who has commanded that we make disciples, not enemies, of the peoples of the world. We thank God and take courage as we see the nations through their authorized representatives in conventions, assemblies and conferences, agree on plans for disarmament, for guarantees of security and for creation of the machinery of courts by which arbitration shall take the place of force. We believe these are steps in the realization of the hopes of the people of the nations for a permanent peace, and pledge our best endeavors and constant prayers that God may touch the hearts of mankind with the spirit and understanding of brotherhood....
- General Convention, 1925
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Warfare as an Instrument of National Policy is a Crime

Resolved, The General Convention, conscious of the heavy responsibility which rests upon the followers of Christ in furthering the cause of peace, and a law-governed world, reaffirms the substance of the resolutions adopted by the General Convention of 1925.

With that Convention, we reaffirm the conviction that the world must adopt a peace system. We assert our solemn judgment that warfare as an instrument of national policy or as a means of settling disputes between nations should be renounced. Such warfare, undertaken to further national policy and without recourse to judicial arbitration or other means of peaceful settlement, is a crime on the part of a nation, and so to be held by followers of Christ, who has commanded us to make disciples, not enemies, of the peoples of the world.

We thank God and take courage at the steady increase of effort to find and make universal peaceful methods dealing with international differences; we rejoice in the growing influence of the International Court of Justice and League of Nations and heartily sympathize with the efforts looking to disarmament and security treaties. We commend with unqualified approval the effort of our own Government to achieve the outlawry of war and, noting the epoch-making significance of the proposals now awaiting ratification, pray God for its success. We believe these treaties to be steps in the realization of the hopes of the nations for a permanent peace and pledge our best endeavors and constant prayers to this end.
- General Convention, 1928
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If You Wish Peace, Prepare for Peace

"The Kingdom of God is peace." As stated by the last Lambeth Conference: "War, as a method of settling international disputes, is incompatible with the teaching and example of Our Lord Jesus Christ." We believe that as the Christian conscience has condemned infanticide and slavery and torture, it is now called to condemn war as an outrage on the Fatherhood of God and the brotherhood of all mankind.

... Pacts and pledges, however, are not enough. If we are to combat the war-spirit, we must try to attack it at its source. The real causes of any war lie further back than the particular dispute or incident that sets a spark to the inflammable material that has often been accumulating for years. Among these causes the following seem to us of special importance.

The first of these is a narrow and aggressive Nationalism which ignores the rights of other nations in the determination to assert its own. Nations exist by the Will of God, not for self-aggrandizement, but for service, and their true honor lies not in the extent to which they can impose their yoke on other nations, but on the value of their contribution to the moral and spiritual ideals of the world.

The second - and perhaps the most potent - cause of war is the fear that is the outcome of distrust. We must convince the peoples of the world that the risk involved in trusting one another is far less grave than the inevitable consequences of mutual distrust....

A third possible cause of war lies in economic competition and especially in the competition for control of the raw materials of industry. Commerce ought to be and often is a bond of union between nations, but unrestricted competition and excessive trade barriers may be causes of war. The chief corrective of this danger lies in the recognition of the economic interdependence of nations in the modern world.

A fourth cause, or at least occasion, of war is to be found in excessive armaments, which arouse fears and suspicions and can never insure safety.... Surely it is high time we tried some other way. Instead of proceeding on the illogical maxim "In time of peace prepare for war" we might better follow the principle... "If you wish peace, prepare for peace." Peace will never come without preparation, effort, risk and sacrifice.
- House of Bishops, 1931
Pastoral Letter (adopted as a statement of both Houses of General Convention)
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The Cross is Above the Flag

Signs on the horizon give evidence of a growing suspicion among nations. Beneath the surface the world seethes with unrest.... It is our duty as disciples of the Prince of Peace to insist upon policies that are consistent with the maintenance of equity, fair dealing and the sanctity of pacts and agreements among races and peoples. We are bound by every solemn obligation to wage unremitting war against war. An excess of nationalism or an attitude of detached unconcern for the ills of other nations, together with the building up of an armed force beyond reasonable national needs, deprives us of any opportunity to be a conserver of the world's peace. Love of country must be qualified by love of all mankind; patriotism is subordinate to religion. The Cross is above the flag. In any issue between country and God, the clear duty of the Christian is to put obedience to God above every other loyalty.
- House of Bishops, 1933
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Non-Combatant Service

Whereas, The House of Bishops in its Pastoral Letter issued from Davenport stated that it is the duty of Christians to put the Cross above the flag, and in any conflict of loyalties unhesitatingly to follow the Christ; and

Whereas, We desire that all Christian people who, though willing to risk their lives in non-combatant service are unwilling for conscience sake to take human life in war, and shall have signified their intention by placing themselves on record at the national headquarters of their respective churches, be accorded by the United States Government the status in fact accorded members of the Society of Friends as respects military service;

Be it Resolved, That a commission of six Bishops, six Presbyters and six Laymen be appointed by the Presiding Bishop and the President of the House of Deputies to discharge the following duties:

1. To petition the Congress of the United States for such legislation as may be necessary to secure the status in fact accorded members of the Society of Friends for all Christian men who, though prepared to risk their lives in non-combatant service, are prevented by their conscience from serving in the combatant forces of the United States;

2. In the event of such legislation, to make provision for an accurate register to be kept at the offices of the National Council of such members of the Protestant Episcopal Church as are conscientiously unable to serve in the combatant forces of the United States.
- General Convention, 1934

In February 1940 a resolution of the National (now Executive) Council of the Episcopal Church established a Register of Conscientious Objectors at the national church office. The Executive Secretary of the Department of Christian Social Relations was appointed Registrar. The current Registrar is in the Office of Youth and Young Adult Ministries. Information about the Register can be requested from: Registrar for Conscientious Objectors, Episcopal Church Center, 815 Second Avenue, New York, New York 10017, phone 1-800-334-7626.
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Withholding Sales of Munitions

Resolved, That the General Convention urges consideration by the Government of the United States of the adoption of the policy of withholding sales of munitions and loans of money to any belligerent government which has not exhausted all possibilities of peaceful settlement before having recourse to arms; with an exception in favor of any nation which is resisting a sudden invasion of its territory.
- General Convention, 1934
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The Man on the Cross and the Man on Horseback

Recent events have made evident the instability and insecurity of World Peace. International comity and the principles of the good neighbor policy have suffered grave impairment. Injustice, hatred, race discrimination and poverty continuously keep the nations precariously near armed conflict. We see the peoples of the world, including ourselves, engaged in a mad race for supremacy in armament, a competition that must inevitably issue in a conflict more terrible than the world has ever known. Such a conflict would unleash forces more devastating and destructive than mankind has yet witnessed and bring upon the innocent and unoffending dire suffering and destruction. The skill and cunning of the inventor has made modern war diabolical and robbed it of the last vestiges of pity for the weak and the defenseless. Today war stands before the bar of world opinion undefended, save by those whose malevolence and lust for power make them insensitive to suffering in its more barbarous and violent forms.

The Christian Church stands unalterably committed to the ideals of the Prince of Peace. Its unarmed but potential forces must be challenged to action, as it sees the imminence of a conflict between the Man on the Cross and the man on horseback. Passive unconcern at such a time may prove fatal to the cause to which the Church is irrevocably committed. The persuasive voice of an awakened and alarmed Church must be heard and all its powers invoked, to stay the militaristic spirit that threatens the Christian ideals of our civilization.

There can be no security and no enduring peace where racial hatreds and national ambitions are unchecked, nor can there be where treaties ... are violated with impunity. What part America may play as a pacific and moral influence has yet to be disclosed. It may be that, as one of the greatest of world powers, her voice may prove potent and persuasive in determining the course of world events. Certainly she holds a place of incomparable advantage and if her designs are pure and selfless she may under God be a mighty factor in promoting World Peace. Isolation is both immoral and impossible. Nations as well as individuals must be united in a law-governed society. There can be no enduring peace except that which is grounded on the eternal justice of God.

We deplore the persistent persecution of helpless peoples, either because of race or religion, as contrary to the Christian doctrine that God hath made of one blood all nations of men to dwell on the face of the whole earth....
- House of Bishops, 1940
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Members of Our Church Who Are Conscientious Objectors

Resolved, That a Joint Commission be set up composed of six persons - two Bishops, to be appointed by the Presiding Bishop; two Presbyters; and two Laymen, to be appointed by the President of the House of Deputies, whose duties shall be

(a) to assure the members of this Church who “by reason of religious training and belief are conscientiously opposed to participation in war” of the continuing fellowship of the Church with them and care for them;

(b) To maintain through the Committee on Conscientious Objectors under the Department of International Justice and Good-will of the Federal Council of Churches an official relationship under the provisions set up by the Selective Service Act;

(c) To inform the Church from time to time of the situation in its several aspects and to receive and raise such funds on a purely voluntary basis as are needed for the support of active members of our Church who are conscientious objectors and whose personal funds are inadequate; in such manner and in such sums as the [Executive] Council [of the Episcopal Church] may approve - the necessary expenses of the Commission being met out of other funds.
- General Convention, 1943
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Absolute National Sovereignty is an Anachronism

What are the signs of the times which God expects us to discern? One is surely the unprecedented search for unity, both in the divided world and in the divided Church. The world sets about its task with the best means it has; and we pray God's blessing on those means, imperfect as they are. It is right that nations seek stronger and more enduring unity, and find the way to put behind them old and now meaningless nationalisms. For all the blessings which national life has brought us, the conception of absolute sovereignty is an anachronism. In the words of a resolution of this Convention, “The only possible pathway to world peace lies through collective security.” Indeed, with all thoughtful citizens, we pledge our support to the United Nations organization, and hope for its future development into a world federation open to all peoples, and capable of maintaining the peace.
- House of Bishops, 1952
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Preventive War

Believers in a God of Justice and Love as revealed in Christ cannot concede that war is inevitable; and voices are occasionally raised suggesting that a preventive war would afford a short-cut through our present dilemma; and if this advice were accepted, the United States would be placed in an indefensible moral position before the world, as well as violate the fundamental teachings of Christ. Therefore ... we unalterably oppose the idea of so-called “preventive war.”
- General Convention, 1952
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Christians are Called to Be Peace-Makers

Because of the nature of the Christian faith, Christians have an imperative obligation to pray and work for peace among men and nations. Questions of war and peace are not remote and peripheral concerns for the committed Christian; they grow out of basic understandings of man and his destiny which are inherent in the Christian revelation.

The Church through its official bodies must seek to define the obligations of the Christian as peace-maker for every age, and to fit them to the situation of man at every juncture of history. In earlier periods of Christian history, the “just war” doctrine represented such an effort to define the conditions of Christian support for and participation in war.

Since the early decades of this century there has been much less clarity about what constitutes a “Christian” view of war and peace. Some in the Church have taken a pacifist position, and many of the resolutions of General Convention and other bodies have reflected this position; and with the emergence of “total war” concepts and technologies, there has been greater confusion about the Christian's approach to the waging of war. The increase of nuclear weapons, missile systems, and new ideological, military and economic challenges have made the situation at once more difficult and more deeply critical for the Christian conscience.

The Church corporate, and individual Christians, must meet all the issues of war and peace, including the menace of nuclear weapons. At all levels of its life, the Church must charge its people with the insistent duty of working with all their strength for the prevention and elimination of war.

The Church's ministry cannot dissociate itself from any of its people and in fact should have a pastoral longing to share their frustrations. We can recognize the work of those of our people in military and military-related activities. To the men in the missile bases, scientific centers, and diplomatic posts, as well as to the people as a whole united in their determination to remain free, we must not hesitate to offer a full ministry, realizing the political and military complexity of our national situation, and the fact that the situation for all of us, military and civilian alike, is not totally of our own making. With equal - and in some cases even greater - poignancy, we recognize the validity of the calling of the conscientious objector and the pacifist and the duty of the Church fully to minister to him, and its obligation to see that we live in a society in which the dictates of his conscience are respected.

The church calls upon all people, especially the leaders of nations, to exercise the strongest discipline of conscience to prevent total war. Under modern conditions, such war cannot serve any moral or even useful purpose. Every possible moral force must be summoned to prevent its occurrence. It is becoming increasingly evident that all-out modern war cannot protect the world's peoples, that an atomic holocaust cannot serve the purpose that war may once have served as an instrument of political or police action to secure justice and peace, that total war under modern conditions is self-defeating, and that it will utterly fail to secure peace with the enemy or even peace within the borders of the countries waging it.

Christians are called to be peace-makers. Such responsibility exists not solely in relation to the larger issues of our society. Indeed the Christian should be distinguished by the irenic quality of life which he brings to family, work and community life. The ministry of reconciliation is not a special calling, but an understanding of the Christian life as one which seeks to remove the barriers which separate the children of God from each other both at home and among nations.
- House of Bishops, 1962 (Note: This statement was used as the foundation of the call for the establishment of a Joint Commission on Peace by the 1979 General Convention.)
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The Right to Obey God Rather than Man

Christian teaching holds that civil authority is given by God to provide order in human society, and that just human law is a reflection of immutable divine law which man did not devise. Under all normal circumstances, therefore, Christians obey the civil law, seeing in it the will of God. Yet it must be recognized that laws exist which deny these eternal and immutable laws. In such circumstances, the Church and its members, faithful to Scripture, reserve the right to obey God rather than man.

Thus, the Church recognizes the right of any persons to urge the repeal of unjust laws by all lawful means, including participation in peaceful demonstrations. If and when the means of legal recourse have been exhausted, or are demonstrably inadequate, the Church recognizes the right of all persons, for reasons of informed conscience, to disobey such laws, so long as such persons

(a) accept the legal penalty for their actions,

(b) carry out their protest in a non-violent manner, and

(c) exercise severe restraint in using this privilege of conscience, because of the danger of lawlessness attendant thereon.

Before Christians participate in such actions, they should seek the will of God in prayer and the counsel of their fellow Christians.
- House of Bishops, 1964
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Position Paper III on Christian Obedience

Counsel and Legal Advice to Members Who are Conscientious Objectors

Whereas, The Bishops of the Anglican Communion affirmed at Lambeth in 1958, echoing similar words in 1930 and 1948, that “war as a method of settling international disputes is incompatible with the teaching and example of our Lord Jesus Christ;” and

Whereas, The House of Bishops of this Church, while recognizing a Christian's basic obligation to the State and for obedience to law, has affirmed, on several occasions, that, in any conflict of loyalties, he must still be guided by conscience, in obedience to God as revealed in Jesus Christ; and

Whereas, This Church by General Convention Resolution in 1934, petitioned the Congress of the United States to recognize non-combatant status for those, who by reason of conscience, refuse to serve in the military forces of the United States, and in 1940 established for such persons a Register of Conscientious Objectors; and

Whereas, A fresh statement of the position of this Church with regard to conscientious objection against war is now needed to guide our clergymen in their counseling task in light of the Selective Service Act of 1967, such statement to serve also as a guide for those who must interpret this Church's position to inter-Church, inter-faith, and secular committees; therefore, be it

Resolved,

1. That this Convention hereby recognize the propriety both of non-combatant service with the military and of civilian alternative service as legitimate methods for discharging one's obligation of service to our country as a conscientious objector against war.

2. That we urge the Congress to broaden the Selective Service law, which presently restricts conscientious objection to those who object for “reasons of religious training and belief,” by extending this status also to those who would take the stand for other ethical and moral considerations not necessarily associated with traditional religious commitment.

3. That we urge our Government to continue a review and revision of the present Selective Service system, so as to eliminate persisting inequities, which include, among others, a failure by many local draft-boards to reflect in their membership the racial and ethnic complexion of that local community.

4. That the special exemption from the draft now accorded seminarians (i.e., IV-D) be discontinued.

5. That the several Dioceses and the staff of the Executive Council be urged to provide counsel and legal advice to those members of our Church who have problems of conscience with regard to the prospect of the military draft, co-operating with, and assisting wherever possible, other community agencies engaged in this counseling service.
- General Convention, 1967
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The Right of Selective Conscientious Objection

Whereas, The Lambeth Conference [1968], by Resolution, held that “it is the concern of the Church to uphold and extend the right of conscientious objection,” and the Lambeth Report on the Renewal of the Church in Faith recognized “anew the vital contribution to the Christian Church by many of those who in conscience cannot participate in any war or in particular conflicts,” and

Whereas, The General Convention of 1967, by Resolution, called upon the Church to “provide counsel ... to those members of our Church who have problems of conscience with regard to the prospect of the military draft...;” and

Whereas, Other national and international Christian bodies have affirmed the right of selective conscientious objection; now, therefore, be it

Resolved, That we, as Bishops, recognize the right of a man to object, on grounds of conscience, provided he has made every effort to know all of the relevant factors involved, to participation in a particular war, even though he may not embrace a position of pacifism in relation to all war, and urges our government to enshrine such a right in the laws pertaining to Selective Service.
- House of Bishops, 1968
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Executive Council to Support Peace Education

Whereas, The Lambeth Conference of 1958 declared that “nothing less than the abolition of war itself should be the goal of the nations, their leaders, and all citizens,” and

Whereas, The House of Bishops stated, in their paper on War and Peace (1962):

The Church corporate, and individual Christians, must meet all the issues of war and peace, including the menace of nuclear weapons. At all levels of its life, the Church must charge its people with the insistent duty of working with all their strength for the prevention and elimination of war; and

Whereas, This Church does not have, either at the diocesan or national level, programs of peace education; be it

Resolved, That this General Convention direct the Executive Council to support Peace Education programs initiated by Dioceses of this Church; and be it further

Resolved, That the Executive Council be asked to seek ways to fund a program of Peace Education on both a national and diocesan level.
- General Convention, 1973
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Continuing Educational Programs

Whereas, The teaching of Christian and moral positions on the waging of war and on church-state relationships has tended to be neglected in peacetime and emotionally disputed in wartime, and

Whereas, In an era of proliferating nuclear armament these topics are critically important to an effective Christian witness; now, therefore, be it

Resolved, That the Executive Council be urged to develop continuing educational programs on these topics and to make them available to the congregations and seminaries of this Church.
- General Convention, 1976
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International Arms Trade Threatens World Peace

Whereas, Arms manufacturers in several countries, including our own, are actively marketing military weapons in the international arms market, this trade having greatly increased in the past decade; and

Whereas, Nations with desperate problems of poverty and hunger are spending their meager resources for these expensive weapons; and

Whereas, These instruments of modern warfare are being marketed to nations with repressive governments; and

Whereas, This arms trade multiplies the number of nations with modern weapons, thereby increasing the chances for the outbreak of wars; therefore, be it

Resolved, That the 65th General Convention affirms its conviction that the international arms trade threatens world peace; and be it further

Resolved, That this General Convention calls upon the Congress of the United States of America to adopt suitable legislation which will adequately restrict arms sales to other nations by U.S. corporations, and instructs the Secretary of the General Convention to forward this resolution to the President of the United States and to the Majority and Minority leaders of both Houses of Congress.
- General Convention, 1976
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To Check the Proliferation of Nuclear Arms

Whereas, Today all mankind lies under the threat of nuclear destruction; and

Whereas, The devastation possible through even limited use of nuclear weapons is incalculable; and

Whereas, The U.S. having led in the development of nuclear power should also lead in its effective utilization and control; therefore, be it
Resolved, That the General Convention of 1976 commend the efforts made at the SALT talks to limit the number of nuclear weapons and delivery systems in the arsenals of the major powers; and be it further

Resolved, That the General Convention support the efforts by the government of the U.S. and other governments to check the proliferation of nuclear arms; and be it further
Resolved, That the General Convention express its hope for a time when we may end our dependence on the use of nuclear weapons as a deterrent to war and may use nuclear power exclusively for peaceful purposes.
- General Convention, 1976
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An Ongoing Program of Draft Counseling

Resolved, That this 66th General Convention encourages young Episcopalians who consider themselves to be conscientious objectors to register that belief with the Executive Council of the Episcopal Church in the Register maintained for this purpose since 1940 and with the National Interreligious Service Board for Conscientious Objectors; and be it further

Resolved, That this 66th General Convention acknowledges this Church's ministry to provide pastoral counseling for young persons if faced with a resumption of the draft or draft registration; and be it further

Resolved, That this 66th General Convention call upon the Executive Council to provide adequate resources to implement and maintain an ongoing program of draft counseling for young people if faced with a resumption of the draft.
- General Convention, 1979
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Opposition to Peacetime Conscription

Whereas, The Lambeth Conference of 1978 has reaffirmed that “War as a method of settling international disputes is incompatible with the teaching and example of our Lord Jesus Christ,” and

Whereas, The system of conscription is used to raise armies for the waging of war; therefore, be it

Resolved, That this 66th General Convention of the Episcopal Church asserts its opposition to peacetime conscription or any form of compulsory national service unless a national emergency is declared by the Congress.
- General Convention, 1979
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Adoption of Lambeth's “War and Violence” Resolution

Whereas, The current world situation presents the ever increasing possibility of the proliferation of nuclear and other high technology weapons; be it therefore

Resolved, That this 66th General Convention of the Episcopal Church in the United States of America adopts as its own the following resolution concerning “WAR AND VIOLENCE” passed at the 1978 Lambeth Conference, and commends it to every member of this branch of the Anglican Communion:
- General Convention, 1979
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Establish a Joint Commission on Peace

Whereas, The House of Bishops stated the following in 1962: Because of the nature of the Christian faith, Christians have an imperative obligation to pray and work for peace among men and nations. Questions of war and peace are not remote and peripheral concerns for the committed Christian; they grow out of basic understandings of man and his destiny which are inherent in the Christian revelation....

The Church corporate, and individual Christians, must meet all the issues of war and peace, including the menace of nuclear weapons. At all levels of its life, the Church must charge its people with the insistent duty of working with all their strength for the prevention and elimination of war.

and

Whereas, Little progress has been achieved on this “imperative obligation”of Episcopalians to work “with all their strength for the prevention and elimination of war” since 1962; therefore be it

Resolved, That this 66th General Convention does hereby establish a Joint Commission on Peace, consisting of 12 members (3 Bishops, 3 Presbyters or Deacons and 6 Lay persons), the Bishops to be appointed by the Presiding Bishop; the Presbyters, Deacons and Lay persons to be appointed by the President of the House of Deputies; and be it further

Resolved, That the Joint Commission on Peace is hereby authorized and mandated to present a comprehensive program for implementing the 1962 House of Bishops' Pastoral letter as it pertains to peace and war to the 67th General Convention of this Church for consideration and further action.
- General Convention, 1979
In September 1982 the 67th General Convention accepted the report of the Joint Commission on Peace which the 66th General Convention had established. Discharging the first Commission from its duties, General Convention authorized a second Joint Commission, directing it “in collaboration with other Commissions of the Convention and Committees of the Executive Council, the Dioceses, and the Seminaries of the Church, to develop a greater awareness of the centrality of peacemaking to their several missions and responsibilities” and to report to the next General Convention on the Church's progress in peacemaking.

In September 1985 the 68th General Convention adopted as “an official statement on the issues of war and peace” the report of the first Commission, To Make Peace, and voted to insert in the Canons a formal provision for a Standing Commission on Peace (“with Justice”added in 1991) with the duty of developing “recommendations and strategies which will be of concrete assistance to this Church in furthering the work on issues of peace with justice.”
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