I just wrote this paper for my Christian Ethics class on what a Christian response towards war should be. It's brief, and I thought it'd make for a good discussion on the forum :) Just a note, this isn't a very formal paper, thus, there is a lack of quotes/footnotes. I was required though to keep the paper to this format.----Current DebatesMost debate about what role Christians should take in war today are focused on two basic positions. One position, called pacifism, says that Christians should never fight in a war. The other position, often identified as the "just war" theory, says that Christians should only fight in wars that are justifiable on ethical grounds.The term "pacifist" derives itself from the Latin word "pacifici," which is translated as "peacemakers" in Matthew 5:9. Pacifists such as Stanley Hauerwas believe that the teachings of Christ call those who would follow Him to living a life marked by nonviolent love, a love that would overcome the powers of this world not through coercion and force, but through the power of Christ's death. This willingness to not use force is to be a sign of our confidence that we live in a new age, where the wolf can dwell with the lamb. It is to be a demonstration of God's love by a people who have learned not to fear another. In being faithful to this task, the Church shows the world what it means to have true peace under the dominion of Christ in His kingdom.However, those that believe in the theory of a just war say there are times when the government they are under goes to war, that Christians must take up arms with them. According to Norman Geisler, such wars include those done in self-defense against an invading, aggressive nation. Another type of just war is where one nation seeks to protect another nation who has not done anything to warrant acts of aggression. Such wars waged are done so in the name of justice and love. Those who ascribe to the just war theory say that the pacifists version of love is an "unbiblical, fuzzy, soft-soap view of love" (Geisler, 231). This view charges the pacifist with committing a sin of omission, by just sitting back, and letting injustice occur.Historical TreatmentsThe early Church seems to have universally adhered to pacifism. Justin Martyr said, "we...have...changed our warlike weapons, our swords into plowshares, and our spears into implements of tillage." Tertullian believed that if a soldier was converted, they must immediately abandon their military service, which he says many Christians had done, and be prepared to die a martyr. Early church orders and canons officially forbade military service. The soldier was told that he must leave his service, or to be rejected from joining the Church. Eusebius records a case of a 21 year-old by the name of Maximilian from Numidia, who appeared before a proconsul named Dion for induction into the army. Maximilian refused to be inducted, saying that he could not serve as he was a Christian. Dion breathed threats against Maximilian saying that if he refused service, it would cost him his life. To his threats Maximilian replied, "I am a Christian and I cannot do evil... I shall not perish, but when I have forsaken this world, my soul shall live, with Christ my Lord." As a result of this statement, Maximilian was killed. However, when Constantine came upon the scene in the fourth century, and the Church was given the position of the official state religion, the Church turned about-face in its stance on war. Interestingly enough, the Council of Arles threatened pacifists with excommunication! St. Augustine writing shortly after would be the first to systematically defend the right of Christians to participate in just wars. His view would come to dominate the middle-ages, with Luther and Calvin following in his steps during the Reformation. It was not until the Anabaptists, and their spiritual descendants (Mennonites, Amish, and Hutterites) that Christians would begin to again adhere to pacifism.Biblical StatementsPacifists typically base their views off passages such as Matthew 5:39: "Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also." Also, Paul tells the Christians in Rome to not overcome evil with evil, but rather "overcome evil with good." (Romans 12:21) Also, Paul says that Christians, "...do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful..." (2 Cor. 10:3-4) Perhaps the most interesting positions argued are based upon the theological concept of the "already...not yet." This position invokes passages from Isaiah of the coming Messianic kingdom, where individuals will "hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war." (Isaiah 2:4) Since the kingdom is not simply something in the future, but is experienced in the already, then it is argued that this way of life is to be characteristic of those who "go up to the Mountain of the Lord" (Isaiah 2:3). Those who adhere to the just war theory find their primary support from Romans 13:4 where the government is said to "bear the sword... [as] a minister of God, an avenger who brings wrath on the one who practices evil." It is then argued that Christians who participate as leaders or soldiers within the military must use the sword to punish injustice, namely, to protect the rights of others, such as killing in self-defense (Exodus 22:2). This view also adheres to verses such as Genesis 9:6 that say if anybody murders another man, then that man must be killed. So, if an aggressive nation attacks another nation without provoke, it is therefore the duty of that nation, or other nations, to invoke the justice God demands in Genesis 9:6. My ArgumentI personally find the "already...not yet" argument that some pacifists employ as a powerful argument that cannot easily be dismissed. Especially in light of the early Christian tradition that seems to have taken up a pacifist attitude, in which believers were martyred for their refusal to take up the sword, and instead chose to hammer their weapons of war into tools used for harvest. However, in the "already...not yet" argument, there is a part that seems to be forgotten. That is, the "not yet" aspect of it. Those who invoke such passages as Isaiah 2:1-4, or Isaiah 11:1-9 seem to forget that the ultimate context these passages speak of are universal in scope, where there is no more threat of war. The reason why the wolf will dwell with the lamb, the leopard with the young goat, the calf with the lion, with a little boy leading them is because in the ultimate realization of this passage, there will be no more reason for them to be enemies, for universal peace will exist, and death will be no more. It is therefore my argument that such passages cannot be used to exclude Christians from participating in war. The "already" aspect of peace we see from such passages can be found in the diverse and often clashing cultures that come together under the reign of Christ within the Church. No longer is there any reason for the Jew to be hostile with the Gentile. For Christ has now reconciled the two groups in His body, and they have peace with one another in Christ. Often the pacifist selects verses from the Sermon on the Mount to prove that Christ wants us to be pacifists, and is teaching us something radically new and contrary to what was taught in the Old Testament. Such verses Matthew 5:39 which admonishes the Christian to turn the other cheek, can also be found in Lamentations 3:30, "Let him give his cheek to the smiter." When one understands the Sermon on the Mount to be the true interpretation of the Old Testament law, as a correction to the Pharisee's distorted interpretation, then one sees the teaching of Christ in continuation of the Old Testament, which at times calls for war. BibliographyGeisler, Norman L. Christian Ethics: Options and Issues. Grand Rapids: Baker Books, 1989.Hauerwas, Stanley. The Peaceable Kingdom: A Primer in Christian Ethics. Notre Dame, IN: University of Notre Dame Press, 1983.Wenger, J.C. "Pacifism and Biblical Nonresistance." Online. http://www.bibleviews.com/Biblicalnonresist.html . Retrieved 25 May 2004.
