Two preliminary observations are probably necessary in order to avoid misunderstanding. In the first place, in every social movement there are varied trends or emphases, and methods of working. Those who hold to one approach are likely to be very critical of those who take another. Disagreements among those within the same movement may be more intense or even bitter than with those on the outside. I suppose it can hardly be denied that every movement has in it individuals whose contribution is negative, and that such individuals do not all come from within one wing of the movement. Objective evaluation also leads to the view that the cause is forwarded by various methods and through the agency of diverse individuals and groups. But this does not mean that discussion within the movement of trends and methods of work is not useful and essential. Even if it were true that each of several strategies was _equally_ valid and useful, it would still be necessary that each be clearly and vigorously presented and implemented in order that the movement might develop its maximum impact. Secondly, in what I shall have to say I am not passing moral judgment on individual draftees. But from the fact that a pacifist minister should not pass moral condemnation on the young man in his congregation who in obedience to his conscience enlists or submits to conscription, we do not deduce that this minister should abandon his pacifism or cease to witness to it. Similarly, the fact that in the pacifist movement we support various types of COs in following the lead of conscience does not rule out discussion as to the validity and usefulness of various strategies. It is one thing for a young and immature draftee to follow a course which amounts to “making the best of a bad business” and for others to give him sympathetic understanding and help. It is a very different thing for pacifist organizations or churches to advocate such a course or to rationalize it into something other than it really is. As some of the readers of this statement are likely to be aware, the writer has advocated the non-registrant position. The majority in the pacifist movement probably believe that it is preferable for COs to accept or submit to the alternative civilian service which was required under the World War II Selective Service Act and is now again required under “peacetime conscription.” The varied considerations and arguments which currently enter into the discussion of this choice confronting the youth of draft age tend, as I see it, to fall into three categories, though there is a good deal of overlapping. One set of considerations may be said to center largely around the idea of Christian or human “vocation”; a second set has to do with the problem of “the immature 18-year-old”; the third with the relation of the pacifist and citizens generally to military conscription and the modern Power-State.