Christian Pacifism

INTRODUCTION

Pacifism, according to Webster’s Ninth Collegiate Dictionary, is: “Opposition to war or violence as a means of settling disputes; specifically: refusal to bear arms on moral or religious grounds.” A more generally used term to define refusal to participate in war is conscientious objection, and many Christians of military age have taken that position against war. Many advanced countries of the world allow for conscientious objection and provide different forms of public service to be performed in lieu of military service. Conscientious objectors who refuse doing alternative work face imprisonment for their stand.

There has always been those who for religious or moral reasons have been opposed to war. Among the first Europeans who immigrated to America there were those who did so to escape compulsory military service. Among these early peace churches were the Society of Friends (Quakers), the Mennonites, the Church of Brethren and Christadelphians. In the nineteenth century another congregation known as the International Bible Students also took such a position. And in the twentieth century Jehovah’s Witnesses gained notoriety for their anti-war stance. But mainstream religions, both Catholic and Protestant, have also made published statements in support of the individual right to conscientious objection. For example, the Southern Baptist Convention, in 1940, passed the following resolution:

“Baptists have always believed in the liberty of conscience and have honored men who were willing to brave adverse public opinion for the sake of conscientious scruples. A considerable number of members of churches of our Convention, through their interpretation of the moral teachings of Christ, have reached the position of a conscientious objection to war that prohibits them from bearing arms.

The Convention ought to accord to them the right of their convictions as it accords to others the right to differ from them, and ought to protect them in that right to the extent of its ability. Therefore, it was resolved, that the convention go on record as recognizing such right of a conscientious objection, and that the Convention instruct the Executive Committee to provide facilities for their registration with the denomination, in order that the Executive Committee may be able to make accurate certification to the government concerning them at any time it should be called for.”-Words of Conscience: Religious Statements of Conscientious Objection. Tenth Edition, page 68.

Although nearly all religious bodies have a provision in their covenants or resolutions for conscientious objection, the historical record shows that the vast majority of professed Christian men of military age do submit to their respective country’s call to arms. Their response is often augmented by the blurred distinction of “God and Country” rhetoric flowing from their clergymen. In time of war or preparation for war, nationalistic pride and devotion reaches fever pitch. In this emotional climate only those truly dedicated to non-violence can possibly hold to their principles. In times of war even the clergy are known to champion the phrase “God and Country,” without a clear distinction of where duty to God separate. The phrase is intended to blur the distinction between the two and, by suggestion, implies that there is no distinction. This is grossly misleading because the Bible presents a clear distinction between what is owed the political state and what is owed God, and the consecrated Christian understands the limits of human governmental authority.

SUBMITTING TO GOVERNMENTAL AUTHORITIES

That governance is a fundamental need for human society is self- evident. Governmental authorities provide services that no other social entity could possibly provide. This would 2 include public services such as judicial systems, keeping public order, creating and maintaining roads and other services that serve the common good. Governments also maintain armies to either protect or expand their national borders, and history tells us that resorting to warfare has been a common response to international disputes. By its very nature, wars are fought to kill as many of the enemy as possible, and in modern warfare there is little distinction between military and civilian targets. As a result, the two world wars fought in the past century saw millions of men, women, and children around the world killed, wounded, starved or driven from their homes. All this is in addition to the destruction of societal infrastructure: whole cities reduced to ruin.

On January 1, 1980 Pope John Paul II, gave a homily on the World Day of Peace, in which he said: “War is always made in order to kill. It is a destruction of lives conceived in mothers’ wombs. War is against life and against man.” (Excerpted from the weekly English addition of L’Observatore Romano, January 27, 1980.) All of which raises the question: Can a Christian participate in that which, by its very nature, is dedicated to destroying lives? Common sense says no, but in time of war a country may insist that all qualified young men must be conscripted for war. How is a dedicated Christian to respond to that insistence? Are they duty-bound to obey that governmental order?

In presenting a Biblical answer, we begin with Jesus, who was questioned about the propriety of Jews paying taxes to Caesar. It was not an honest question. The group asking the question was made up of Pharisees and Herodians. The Pharisees hoped to have Jesus say yes to the question as this would’ve angered those Jews who chaffed under Roman rule, while the Herodians, who were sympathetic toward Rome, hoped he would say no as this would have led to the charge of sedition against Rome. Either way, they thought they had him trapped. But Jesus answered in such a way that neither faction could find fault. He asked to see a Roman coin and inquired as to whose image was engraved on it? When he was told that it was Caesar’s image, he gave this famous reply: “render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Mark 12:17 Revised Standard Version.) In answering the question this way, he avoided the trap they had set for him. While Jesus’ answer left the matter open, the apostle Paul was inspired to be more specific. He wrote:

“You must all obey the governing authorities. Since all government comes from God, the civil authorities were appointed by God, so anyone who resists authority is rebelling against God’s decision, and such an act is bound to be punished. Good behavior is not afraid of magistrates; only criminals have anything to fear. If you want to live without being afraid of authority, you must live honestly and authority may even honor you. The state is there to serve God for your benefit. If you break the law, however, you may well have fear: the bearing of the sword has its significance. The authorities are there to serve God: they carry out God’s revenge by punishing wrongdoers. You must obey, therefore, not only because you are afraid of being punished, but also for conscience’s sake. This is also the reason why you must pay taxes, since all government officials are God’s officers. They serve God by collecting taxes. Pay every government officials what he has a right to ask-whether it be direct tax or indirect, fear or honor.” – (Romans 13:1-7 Jerusalem Bible.)

In writing as he did, the apostle Paul makes it plain that the paying of taxes to Caesar is right in the eyes of God. He also draws attention to the ideal function of government, which is to be righteous in all of its actions. This is the kind of governance that “comes from God.” That many governments fall short of this ideal is a matter of history. Even so, Paul sets forth the need for believers to practice good citizenship. In his first letter to Timothy he said: “I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyonefor kings and all those in authority that may live peaceful and quiet lives in all godliness and holiness. This is good and pleases God our savior, who wants all men to be saved and to come to knowledge of the truth.” (1 Tim. 2:1-4 NIV.) No doubt those prayers contained hope that 3 the authorities would act in a matter consistent with righteous principles- to the end that Christians could live “ peaceful and quiet lives in all godliness and holiness.” But the apostle never argued for complete subjection to the governmental authorities. After saying what he did in verses 1-7 in Romans 13, he went to say: “Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law. The commandments, you shall not commit adultery: you shall not kill; you shall not steal; you shall not covet; and whatever other commandment there may be are summed up in this saying, {namely} you shall love your neighbor as yourself. Love does no evil to the neighbor; hence love is the fulfillment of the law.”’ –(Romans 13: 8-10 (New American Bible.)

LOVE OF NEIGHBOR

Thus the apostle presents a balanced view of what belongs to “Caesar” and what belongs to God. It is right to pay appropriate taxes for services received and to live as model citizens by obeying those righteous requirements established by law. But God has decreed that we must love our neighbor and Paul reminds us that “Love does no evil to the neighbor.”

The most evil thing one could do against his neighbor would be to take the most precious things he has-his life! When Jesus was asked what the greatest commandment in the Jewish law was, he replied: “’ Love the Lord your God with all your heart, with all your soul and with all your mind. And the second is like it: Love your neighbors as yourself. All the Law and Prophets hang on these two commandments.” (Matt.22:37-40 NIV.) We prove our love for God by faithfully keeping His commandments, and we prove our love for our neighbor by treating him as we desire to be treated. There are no cultural, tribal or nationalistic interests that abrogate the loving of God and neighbor. When asked by a teacher of the Law who constituted his neighbor, Jesus answered in such a way that it anticipates our own question about whom our neighbor is:

“Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him.The next day he took out two denarii, gave them to the innkeeper, and said, Take care of him; and when I come back, I will repay you whatever more you spend. Which of these three, do you think, was a neighbor to the man who fell into the hands of robbers?’ he said, ‘The one who showed him mercy.’ Jesus said to him, Go and do likewise.”’ (Luke 10:30-37 New Revised Standard Version.)

There is much more to be learned by Jesus’ story than that the man who tended to the needs of a wounded man showed what neighbor love was. That the victim was traveling from Jerusalem to Jericho suggest that he was a Jew. The man who came to his rescue was a Samaritan, a man that Jews wouldn’t even say hello to nor have a meal with. The Samaritan, who saw a man in need and lovingly responded,. The other two religious men, priest and Levite, ignored one of their own and walked on by. In creating the story as he did, Jesus makes it clear that in its self-religiosity does not produce neighbor love. No, doubt the expert in the Law understood that message as well. That neighbor love cuts through religious as well as nationalistic boundaries, and that it includes perceived enemies, is made clear in Jesus’ Sermon of the Mount. There he explicitly teaches that we must love our enemies:

You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:43-48 NIV.)

The coin of the realm in the kingdom of God is engraved on both sides: one side reads LOVE OF GOD, and the other side reads LOVE OF NEIGHBOR. As citizens of that kingdom, Christians are obliged to live by those holy commandments. Christian love of neighbor is the outgrowth of love of God, because it is not natural to love one’s enemies much less pray for them. Only when the love of
God has entered the human heart does it begin to be possible to exercise genuine neighbor love. Only when love of God and neighbor dominate the human heart can one withstand the forces that insist that he take his neighbor’s life. For that reason, Christian pacifism is a fundamental tenant of the Christian faith

LOVE OF GOD

As our Creator, the almighty God has a prior claim on how we are to live. And He has clearly stated in the Bible the standard of righteousness. He expects from those who worship Him in Spirit and truth. He created man in His image and has ordained that man live out that image. (Gen.1:26, 27.) The loving virtues possessed by God in unlimited measure are the standard by which His worshipers are called to live. And, as we have already considered, that included love of a friend as well as a foe. From God’s perspective they both come under the need to show neighbor love. As Jesus Said, “Be perfect, therefore, as your heavenly Farther is perfect.” (Matt. 5:48) The context in which Jesus said this presents a dynamic departure from the fallen fleshly standard his hearers were accustomed to living by and which modern society lives by. Telling them to be perfect (or complete) as God is perfect, meant that they must treat all people impartially-with the same loving attitude and action.

The apostle Paul echoed Jesus’ command in this regard: “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay, says the Lord.’ On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head. ‘Do not be overcome by evil, but overcome evil with good.” (Rom. 12:17-21 NIV.)

OBEYING GOD RATHER THAN MEN

While the Bible is clear in the matter of giving to Caesar the things that are Caesar’s, the political, as well as religious authorities, sometime encroach on those things that belong to God. An example of this can be found in the book of Acts. Just prior to his ascension, Jesus was asked if he was about to restore the kingdom to Israel. He replied: “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and all Judea and Samaria, and to the ends of the earth.” (Acts 1:7, 8 NIV) Sometime later, the apostles Peter and John were bearing witness to Jesus in the temple area. Peter had healed a man crippled from birth and a large crowd gathered around them to know what had happened. Peter used this opportunity to witness to them about the resurrection to the Lord. The temple guard and a group of priests who also heard Peter’s words were greatly disturbed and had them put in jail. The next day they were brought before the supreme court of the Sanhedrin, and told that they were not to speak or teach the people in the name of Jesus. In reply, they said: “Judge for yourselves whether it is right in God’s sight to obey you rather than God. We cannot help speaking about what we have seen and heard.” (Acts 4:19, 20 NIV.) Later, all of the apostles were arrested and charged by the same court to stop preaching about Jesus and the resurrection of the dead. In response to that order we are told, “Peter and the other apostles replied: we must obey God rather than men.” (Acts 5:29 NIV.)

Later, all of the apostles were arrested and charged by the same court to stop preaching about Jesus and the resurrection of the dead. In response to that order we are told, “Peter and the other apostles replied: we must obey God rather than men.” (Acts 5:29 NIV.)

Christians are called to “seek peace and pursue it” (1 Pet. 3:11) Faithful Christians pose no threat to any world government. Their pacifism, based on love of God and love of neighbor, prevents them from participating in any form of insurrection of civil disorder. They pray for those who persecute them and seek their salvation. They submit to all laws that do not violate God’s laws. Where there is a conflict between what Caesar demands and what God demands, the Christian has no choice but to obey God rather than men. This balanced view is clearly taught in the Bible. In time of war when nationalistic fervor reaches the boiling point, the conscientious objector stand will not be popular. While conscientious objection is accepted in principle by most religions, in time of war the churches quickly pick up the theme of nationalistic loyalty. For a Christian not to be caught up in such patriotic fervor requires a complete dedication to God and Christ. The cost is high to go against the flood of nationalistic propaganda that attends a declaration of war, but integrity to God must determine the believer’s decision. Many Christians have lost their lives fighting for God’s cause in Christ because they would not obey man rather than God.

Most everyone desires peace for the world, but Christians understand that the present world order is governed by wicked spirit forces that dominate world affairs. (Eph. 6:12; 2 Cor. 4:3, 4; 1 John 5:10) No war or series of wars will ever bring peace to the earth. Peace will come to the earth under the reign of Jesus Christ in the kingdom of God. But that kingdom does not grow out of human kingdoms. Jesus acknowledged before governor Pontus Pilate that he was a king but went on to say, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another source.” (John 18:37) The kingdom of Jesus spoke is the same kingdom we have been commanded to pray for. (Matt. 6:9-13) That kingdom will restore what was lost by the rebellion of Adam and Eve and doomed the human family to endless wars. But the time will come when God, through the glorified Son of Man, will execute divine judgment against all that is wicked.

“The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great-and for destroying those who destroy the earth.” (Rev. 11:18 NIV.)

In view of that coming judgment, Christians are not totally pacifistic; they recognize the divine right of God to use destructive forces to destroy the wicked in order to fulfill his purpose of a new heavens and a new earth in which righteousness will dwell. (2Pete. 3:13; Rev21:1-4) But until that divine execution takes place Christians must be committed to non-violent efforts to promote the common good of all mankind.

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