Christian pacifism

Blessed are the Peacemakers (1917) by George Bellows

Christian pacifism is the theological and ethical position that any form of violence is incompatible with the Christian faith. Christian pacifists state that Jesus himself was a pacifist who taught and practiced pacifism, and that his followers must do likewise.

There have been various notable Christian pacifists, including Martin Luther King, Jr., Leo Tolstoy,^[1] and Ammon Hennacy. Ammon Hennacy believed that adherence to Christianity meant being a pacifist and, due to governments constantly threatening or using force to resolve conflicts, this meant being an anarchist. Other pacifists however, such as peace churches, Christian Peacemaker Teams and individuals such as John Howard Yoder make no claim to be anarchists.

Origins

Old Testament

Whilst pacifism is only a minority practice in Christianity, the concept has scriptural and historical support. For example in the Old Testament, although there are many recounts of war and retaliation, Christian pacifists argue that violence was a mark against someone and never God’s ideal. For example, David was forbidden to build God’s house because he was a man of war and had shed so much blood:^[2]:

But this word of the Lord came to me: 'You have shed much blood and have fought many wars. You are not to build a house for my Name, because you have shed much blood on the earth in my sight. (1 Chronicles 22:8)

God’s ideal is further explained by Isaiah, who prophesizes a future Messianic Age where there will be peace amongst all humankind:^[3]

They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. (Isaiah 2:4)

The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the Lord as the waters cover the sea. (Isaiah 11:6-9)

Also the sixth commandment You shall not murder (Exodus 20:13) has been viewed as an instruction for pacifism.^[4]

Ministry of Jesus

Jesus appeared to teach pacifism during his ministry when he told his disciples:^[5]

You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. (Matt. 5:38-39)

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. (Matt. 5:43-48, Luke 6:27-28)

Put your sword back in its place...for all who draw the sword will die by the sword. (Matt. 26:52)

Blessed are the peacemakers, for they shall be called sons of God. (Matt. 5:9)

Early Church

See also: Early Christianity and pacifism

Several Church Fathers interpreted Jesus' teachings as advocating nonviolence.^[6] For example:

I do not wish to be a king; I am not anxious to be rich; I decline military command... Die to the world, repudiating the madness that is in it.

—Tatian’s Address to the Greeks 11^[7]

Whatever Christians would not wish others to do to them, they do not to others. And they comfort their oppressors and make them their friends; they do good to their enemies…. Through love towards their oppressors, they persuade them to become Christians.

—The Apology of Aristides 15^[8]

A soldier of the civil authority must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath. If he is unwilling to comply, he must be rejected for baptism. A military commander or civic magistrate must resign or be rejected. If a believer seeks to become a soldier, he must be rejected, for he has despised God.

—Hippolytus of Rome^[9]

For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another, an ungrateful world is now for a long period enjoying a benefit from Christ, inasmuch as by His means the rage of savage ferocity has been softened, and has begun to withhold hostile hands from the blood of a fellow-creature.

—Arnobius, Adversus Gentes I:VI^[10]

Consider the roads blocked up by robbers, the seas beset with pirates, wars scattered all over the earth with the bloody horror of camps. The whole world is wet with mutual blood; and murder, which in the case of an individual is admitted to be a crime, is called a virtue when it is committed wholesale.

—Cyprian of Carthage^[11]

Those soldiers were filled with wonder and admiration at the grandeur of the man’s piety and generosity and were struck with amazement. They felt the force of this example of pity. As a result, many of them were added to the faith of our Lord Jesus Christ and threw off the belt of military service.

—Disputation of Archelaus and Manes^[12]

How can a man be master of another's life, if he is not even master of his own? Hence he ought to be poor in spirit, and look at Him who for our sake became poor of His own will; let him consider that we are all equal by nature, and not exalt himself impertinently against his own race[...]

—Gregory of Nyssa, Homilies On the Beatitudes^[13]

However, many early Christians also served in the army,^[14][15] and the presence of large numbers of Christians in his army may have been a factor in the conversion of Constantine to Christianity.^[16]

Conversion of the Roman Empire

See also: Constantine I and Christianity

After the Roman Emperor Constantine converted in A.D. 312 and began to conquer "in Christ's name," Christianity became entangled with the state, and warfare and violence were increasingly justified by influential Christians. Some scholars believe that "the accession of Constantine terminated the pacifist period in church history."^[17] Nevertheless, the tradition of Christian pacifism was carried on by a few dedicated Christians throughout the ages, such as Martin of Tours. Martin, who was serving as a soldier, declared in 336 "I am a soldier of Christ. I cannot fight."^[18] He was jailed for this action, but later released.^[18]

Since then, many other Christians have made similar stands for pacifism as the following quotes show:

The Scriptures teach that there are two opposing princes and two opposing kingdoms : the one is the Prince of peace ; the other the prince of strife. Each of these princes has his particular kingdom and as the prince is so is also the kingdom. The Prince of peace is Christ Jesus ; His kingdom is the kingdom of peace, which is His church; His messengers are the messengers of peace; His Word is the word of peace; His body is the body of peace; His children are the seed of peace.

—Menno Simons (1494-1561), Reply to False Accusations, III^[19]

To our most bitter opponents we say: ‘We shall match your capacity to inflict suffering by our capacity to endure suffering. We shall meet your physical force with soul force. Do to us what you will, and we shall continue to love you.’

—Martin Luther King, Jr. (1929-1968), “Loving your Enemies” in Strength to Love^[20]

Love without courage and wisdom is sentimentality, as with the ordinary church member. Courage without love and wisdom is foolhardiness, as with the ordinary soldier. Wisdom without love and courage is cowardice, as with the ordinary intellectual. Therefore one who has love, courage, and wisdom is the one in a million who moves the world, as with Jesus, Buddha, and Gandhi.

—Ammon Hennacy (1893 - 1970) ^[21]

Christian pacifist denominations

The first conscientious objector in the modern sense was a Quaker in 1815.^[22] The Quakers had originally served in Cromwell's New Model Army but from the 1800s increasingly became pacifists. A number of Christian denominations have taken pacifist positions institutionally, including the Quakers and Mennonites.^[23]

Peace churches

Main article: Peace churches

The Deserter (1916) by Boardman Robinson.

The term "historical peace churches" refers to three churches Church of the Brethren, Mennonites and Quakers who took part in the first peace church conference in Kansas in 1935, and who have worked together to represent the view of Christian pacifism.

Christadelphians

Although the group had already separated from the Campbellite movement after 1848 for theological reasons as the "Royal Assembly of Believers," among other names, the "Christadelphians" formed as a church formally in 1863 in response to conscription in the American Civil War. They are one of the few churches to have been legally formed over the issue of Christian pacifism.^[24] The British and Canadian arms of the group adopted the name "Christadelphian" in the following year, 1864, and also maintained objection to military service during the First and Second World Wars. Unlike Quakers, Christadelphians generally refused all forms of military service, including stretcher bearers and medics, preferring non-uniformed civil hospital service.^[25]

Seventh Day Adventists

The general Adventist movement from 1867 followed a policy of conscientious objection. This was confirmed by the Seventh Day Adventist Church in 1914.

Jehovah's Witnesses

Main article: Persecution of Jehovah's Witnesses

The Buchenwald concentration camp is one of the camps in which Jehovah's Witnesses prisoners were labored.

Since Charles Taze Russell's Bible Students group had formed after the American Civil War there was no formal position on military service till 1914, when the body came out against military service.

Jehovah's Witnesses are forbidden by their religion to engage in violence, or to join the military.

Persecution of Jehovah's Witnesses in Nazi Germany and their placing into concentration camps revolved around their pacifism. Jehovah's Witnesses had the opportunity to escape persecution and personal harm by renouncing their religious beliefs. The Nazi government gave detained Jehovah's Witnesses the option of release by signing a document indicating renouncement of their faith, submission to state authority, and support of the German military.^[26] The renunciation document includes the words:

"I will in the future esteem the laws of the State, especially in the event of war will I, with weapon in hand, defend the fatherland, and join in every way the community of the people."

In a book on Jehovah's Witnesses under the Nazi regime, historian Hans Hesse commented, "Some five thousand Jehovah's Witnesses were sent to concentration camps where they alone were 'voluntary prisoners', so termed because the moment they recanted their views, they could be freed. Some lost their lives in the camps, but few renounced their faith".^[27][28]

Political and religious animosity against Jehovah's Witnesses has at times led to mob action and government oppression in various countries, including Cuba, the United States, Canada and Singapore. The religion's doctrine of political neutrality has led to imprisonment of members who refused conscription (for example in Britain during World War II and afterwards during the period of compulsory national service).

Christian pacifist organizations

“	Either Christ is a liar or war is never necessary.	”
—Ben Salmon, critic of just-war theology

From the beginning of the First World War, Christian pacifist organizations emerged to support Christians in denominations other than the historic peace churches. The first was the interdenominational Fellowship of Reconciliation ("FoR"), founded in Britain but soon joined by sister organizations in other countries. Pacifist organizations serving specific denominations are more or less closely allied with the FoR: they include the Orthodox Peace Fellowship, Pax Christi (Roman Catholic), the Anglican Pacifist Fellowship, the Methodist Peace Fellowship, and so forth. The Network of Christian Peace Organisations (NCPO) is a UK-based ecumenical peace network of 28 organizations.^[29] Some of these organizations do not take strictly pacifist positions, describing themselves instead as advocating nonviolence, and some either have members who would not consider themselves Christians or are explicitly interfaith. However, they share historical and philosophical roots in Christian pacifism.

In some cases Christian churches, even if not necessarily committed to Christian pacifism, have supported particular campaigns of nonviolent resistance, also often called civil resistance. Examples include the Southern Christian Leadership Conference (a grouping of churches in the southern United States) in supporting the US civil rights struggle in the 1960s; the Chilean Cathoic Church's support for the civic action against authoritarian rule in Pinochet's Chile in the 1980s; and the Polish Catholic Church's support for the Solidarity movement in Poland in the 1980s.^[30]

Alternative views

Walter Wink writes that "There are three general responses to evil: (1) passivity, (2) violent opposition, and (3) the third way of militant nonviolence articulated by Jesus. Human evolution has conditioned us for only the first two of these responses: fight or flight."^[31] This understanding typifies Walter Wink's book, Jesus and Nonviolence: A Third Way.^[32]

See also

Christianity portal

• Anglican Pacifist Fellowship
• Catholic peace traditions
• Christian anarchism
• Christian martyrs
• Christian radicalism
• Christians in the military
• Christian vegetarianism
• Christianity and violence
• Civil resistance
• Nonviolence
• Nonviolent resistance
• Pax Christi

References

1. ^ Colm McKeogh, Tolstoy's Pacifism, Cambria Press, 2009, ISBN 1604976349.
2. ^ Greg Boyd. "Does the bible teach total non-violence?". http://www.gregboyd.org/qa/christian-life/peacemaking/does-the-bible-teach-total-non-violence/. 
3. ^ Rev Dr Gordon Wong. "Pacifism Or Peace? War, Peace And Justice In The Old Testament". http://www.ttc.edu.sg/csca/CS/2002-Aug/Pacifism%20or%20Peace.pdf. 
4. ^ Bailey, Wilma A. (2005). "You shall not kill" or "You shall not murder"?: the assault on a biblical text. Liturgical Press. pp. 72, 73 and 74. http://books.google.co.uk/books?id=HGuW6v85qiMC&printsec=frontcover&dq=You+shall+not+kill%22+or+%22You+shall+not+murder%22%3F&hl=en&ei=K0umTKSVIcKLswa3kP2TCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCwQ6AEwAA#v=onepage&q&f=false. 
5. ^ Orr, Edgar W. (1958). Christian pacifism. C.W. Daniel Co. p. 33. http://books.google.co.uk/books?id=US0RAQAAIAAJ&q=jesus+teaches+pacifism&dq=jesus+teaches+pacifism&hl=en&ei=B9mkTPCHNN2R4gbh6NXtDA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCcQ6AEwADgK. 
6. ^ Justo L. González, Essential Theological Terms, Westminster John Knox Press, 2005, ISBN 0664228100, p. 125: "There is no doubt that the early church was pacifist, teaching that Christians could not be soldiers."
7. ^ Tatian's Address to the Greeks (Roberts-Donaldson)
8. ^ The Apology of Aristides the Philosopher
9. ^ Hyppolytus, "The Apostolic Tradition"
10. ^ Arnobius, Adversus Gentes, Book I, Chapter VI.
11. ^ Cyprian of Carthage, Epistle I, to Donatus, 6.
12. ^ Ante-Nicene Fathers, volume 6, p. 179: Disputation of Archelaus and Manes
13. ^ Gregory of Nyssa On the Beatitudes, in Ancient Christian Writers, Gregory of Nyssa, The Lord's Prayer & The Beatitudes, tr. Hilda C. Graef, (The Newman Press, London, 1954), pp. 94-95
14. ^ J. Daryl Charles, Between Pacifism and Jihad: Just war and Christian tradition, InterVarsity Press, 2005, ISBN 0830827722, p. 35.
15. ^ Gregory M. Reichberg, Henrik Syse, and Endre Begby, The Ethics of War: Classic and contemporary readings, Wiley-Blackwell, 2006, ISBN 140512377X, p 62.
16. ^ John Helgeland, Christians and the Roman Army from Marcus Aurelius to Constantine, in Hildegard Temporini and Wolfgang Haase, Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung, Walter de Gruyter, 1979, ISBN 3110078228, pp. 724 ff.
17. ^ Roland Bainton, quoted in Robin Gill, A Textbook of Christian Ethics, 3rd ed, Continuum, 2006, ISBN 0567031128, p. 194.
18. ^ ^{a b} Kurlansky, Mark (2006). Nonviolence: Twenty-five lessons from the history of a dangerous idea, pp. 26-27.
19. ^ The Complete writings of Menno Simons: c.1496-1561, tr. Leonard Verduin, ed. John Christian Wenger, Herald Press, 1966, p. 554.
20. ^ Martin Luther King, Jr. (1929-1968), Strength to Love, quoted in Martin Luther King, Jr: Civil rights leader, theologian, orator, Volume 1, David J. Garrow, Carlson Pub., 1989, ISBN 0926019015, p. 41.
21. ^ Ammon Hennacy, The Book of Ammon, p. 149
22. ^ The New conscientious objection: from sacred to secular resistance Charles C. Moskos, John Whiteclay Chambers - 1993 "The first conscientious objector in the modern sense appeared in 1815. Like all other objectors from then until the 1880s, he was a Quaker.4 The government suggested exempting the pacifist Quakers, but the Storting, the Norwegian "
23. ^ Speicher, Sara and Durnbaugh, Donald F. (2003), Ecumenical Dictionary: Historic Peace Churches
24. ^ Lippey C. The Christadelphians in North America
25. ^ Bryan R. Wilson Sects and Society 1961
26. ^ Persecution and Resistance of Jehovah's Witnesses During the Nazi-Regime, Michael Berenbaum
27. ^ Hesse, Hans (2001). Persecution and resistance of Jehovah's Witnesses during the Nazi regime, 1933-1945. Berghahn Books. p. 10. ISBN 9783861087502. http://books.google.com/books?id=mcxD0qxHMO0C. Retrieved 6 April 2011. 
28. ^ JEHOVAH'S WITNESSES: PERSECUTION 1870-1936 on the United States Holocaust Memorial Museum website.
29. ^ "Network of Christian Peace Organisations". http://ncpo.org.uk/about-the-ncpo. 
30. ^ Adam Roberts and Timothy Garton Ash (eds.), Civil Resistance and Power Politics: The Experience of Non-violent Action from Gandhi to the Present, Oxford University Press, 2009, ISBN 978-0-19-955201-6, pp. 58-74, 127-143 and 197-212.
31. ^ Walter Wink, writing in Roger S. Gottlieb, Liberating Faith: Religious voices for justice, peace, and ecological wisdom, Rowman & Littlefield, 2003, ISBN 074252535X, p. 442.
32. ^ Jesus and Nonviolence: A Third Way, Augsburg Fortress, 2003. ISBN 0-8006-3609-0

External links

• Bible Pacifism
• Myth of Redemptive Violence
• LoveYourEnemies.org
• Five Questions Your Pacifist Friends Are Tired of Answering
• On Earth Peace