Redeemed Natures: Appendix – FAQ

(Click Here to Read my Redeemed Natures series from the start)

Frequently Asked Questions

What do you do with all of the War & Violence in the Old Testament?

This is one of the most common questions that is asked of me.  And for good reason. The Old Testament contains some pretty graphic scenes; some of which are said to have been approved and ordained by God.  A strict adherence to nonviolence seems to ignore these parts of the bible, especially when many who may hold to nonviolence fail to address these passages, or simply shoo them away as if they were a pest. I do not desire to do that, and though my answers will not be completely satisfying, what answers can be when there is so much violence in the Old Testament, and such peaceful teachings of Christ in the New?

In short, I believe that God has complete rights to kill those he wills to, for His purposes.  I believe that God worked through the Israelites, as well as the pagan nations that held them in captivity, to carry out His will.  However, there are specific instances in which the Israelites entered battle without the Lord’s blessing/command, and they were punished.   Even in their ancient tribal, and later civilized, society, violence against another was not permitted unless allowed by God.  Therefore, it is important to note that drawing a comparison between what was permitted for believers governed under the true Theocracy of Israel, and any modern government today, possibly using Romans 13 as a justifier, is a completely unfounded comparison.  

My question back to this question would be, “What do you do with the nonviolence as taught and exemplified by Christ?  When God himself teaches something directly, why not follow it?”

For more on the Old Testament, please refer to Chapter Two.  For more on the New Testament, please read chapters Three and Four.

What do you do with Romans 13, and Capital Punishment?

I’m not scared of Romans 13 because Romans 12 precedes it.  Romans 12 and 13 are meant to be read together with the overall theme of “How do we respond to those around us, on different levels”.  Romans 13 starts with what the Government is able to do, and how we are to view said government.  Romans 12 teaches Christians to love all, to never avenge yourselves, never repay evil for evil, to live peaceably with all men, and leave vengeance up to the Lord. I don’t think that those requirements to the believers are somehow made void when their government tells them to do something contrary to those requirements.  For more on this, please refer to Chapter Five.

How important is this issue, really?

Sometimes, this issue prompts some to ask me if this issue is really all that important to be unified on when there has been disagreements on this issue for hundreds, and thousands of years.

For those who believe that a Christian can kill if they are ordered by their government to do so, I understand this question.  Why should I make such a big deal about it – it’s just my opinion.

But it’s more than just an opinion to those on the nonviolent side of things.  To us, it’s literally a matter of life and death because we place equal value in all human life, and it’s also a matter of following the Lord’s will.  I don’t mean to say that I judge those who disagree with me – as they obviously do not believe nonviolence is a command of God, like I do…but I think that if people are unwilling to consider the argument of nonviolence, and jump to situational ethics questions as a first defense, I think something is wrong there.  We need to be seeking the Lord in ALL things…even when it is uncomfortable.  

If Christ taught nonviolence, or even if we can all agree that he preached that nonviolence is the IDEAL, why wouldn’t we strive for nonviolence and seek to avoid violence?  Why would be willfully enter a fight, or a position in government, that requires violence, when we can easily avoid these things?

If Church fathers before Constantine took such a bold stand against violence, and then after Constantine the Church was wrapped up with the State…why would we not look back to their understanding of this issue before the church and the state were One?

For more on this, please read Chapters Six and Seven.

How do you view those who serve in the military, or police? Do you judge them?

First, I respect all people, and second, no I do not judge them.  But I believe this is the hardest hurdle to get past in this discussion.  On a personal level, the Nonviolence advocating Christian is often placed in a box along with secular soldier-hating and police-hating hippies.  So sometimes, it’s even hard for us to know how to view soldiers and the police, especially when they are Christian, when our position would say that a Christian shouldn’t even become a soldier or join the police if they can help it because the role of the job may conflict with their faith. 

I do not judge non-christians in these positions because the morality of nonviolence is not a religious calling to them.  I do not judge Christians in these positions because the teaching of nonviolence was obviously not made known to them, or at least the argument was not made well; therefore, they are not willfully going against what I would see as the Will of God.  

But here’s the hard part…

Though I do not judge them for being in these positions, I would like for the teaching of nonviolence to lead them to either vowing to not kill in their positions, possibly requesting a change in role, or to not re-enlist when their time of service is complete. That is a LOT to ask, and I know that, but if I am being faithful to my convictions as if they mattered, this would be the desire of my heart for Christians in these positions.

I think it is always important for those on the Christian nonviolence side of things to always remember to respect ALL people.  I’ve always supported veterans by dropping a few dollars in the bucket at VFW drives outside of a walmart, and I’d never trash them, active duty soldiers, or the police.  Advocating for nonviolence necessitates a belief that all life is unconditionally valuable because it IS life. If men and women put their lives on hold, and/or put their lives at risk in a public service manner, no matter if we agree with the validity of the wars we are in, they deserve the people’s respect.  They deserve Our respect.

Therefore, the tension is holding a position that is potentially completely offensive to them, while at the same time making them aware that you still respect them.  And that respect is complicated – it’s a respect of the man or woman, your sibling in Christ, and not in what their position may require them to do.  Tension will be there, but love need to eclipse that tension.

What would you do if someone broke into your house and threatened your wife and/or family?

This question is asked so much that it deserves its own section.  Please follow this blog to see when the next section that will answer this question goes up.

Advertisements

Redeemed Natures: Appendix – Book Recommendations

(Click Here to Read my Redeemed Natures Series from the start)

Book Recommendations

There are a few books that I would recommend to you for different reasons and different purposes.  Some of these will be an easier read than others, but I think they will serve you well.  I have not read every book in the field, so please take that into consideration, but these are the books that I would recommend to you after reading them myself.  I don’t necessarily agree with these authors 100% in every area, but overall, I am thankful for their contribution to this field of study.


If my book was the first book that you have read on the subject, and you would like a second step in the direction of going through the Old Testament, I recommend:

Fight: A Christian Case for Non-Violence

-Preston Sprinkle, David C. Cook Publishing 2013.

Preston is an evangelical/reformed minister who came to Nonviolence later in life through his study of the Scriptures.  I really appreciate his contribution to the discussion because his approach to the bible is something that is needed.  He attacks the hard questions, and goes into more depth than I could in my own writing. Too many nonviolent writings and spokespeople stop at Jesus, but unfortunately, more people need more of a defense for a radical idea besides Christ’s words.

He might push you to think in new ways, and you may not agree with his approach in some things, but I truly appreciate his writings, transparency, and in standing for nonviolence in the evangelical area of the Church.

Preston also blogs at “Theology In The Raw” on Patheos, and has a podcast by the same name.


If my book was the first book you’ve read on the subject, and you’d like another book to read that hones in more on Christ’s teachings and example, and how that is in contrast with the world, I recommend:

A Farewell to Mars: An Evangelical Pastor’s Journey Toward the Biblical Gospel of Peace

-Brian Zahnd, David C. Cook Publishing 2014

Like Preston Sprinkle, Brian Zahnd is an evangelical pastor who also came to nonviolence later in life through his own study of the Scriptures.  Zahnd even writes about how he used to preach in favor of our nation’s wars, and told of how his nationalism/patriotism affected his theology.  I liked his contribution because it shows the contrast between this radical teaching of Christ, and the world’s ideas of justice.


For those who really want to dig deeper in this field of study on a more intellectual level, I would recommend the following books:

The War of the Lamb: The Ethics of Nonviolence and Peacemaking

John Howard Yoder, Brazos Press 2009

What Would You Do?

John Howard Yoder, Herald Press 2012

John Howard Yoder is a big name in the nonviolence field of study; particularly among Mennonites.  Yoder contributed well-thought out and well-backed up arguments to the discussion, and his legacy continues.  The first book is a good summary of his beliefs on nonviolence as it’s a collection of essays and other writings placed together in a coherent order.  The second book is the theologian’s response to the famous situational ethics question that so many raise.

A quick note for transparency’s sake:  John Howard Yoder was accused of sexually abusing, harassing, and assaulting women during his time as a professor.  He was never tried for his crimes, but was eventually placed under church discipline.  In short, I cannot recommend the Man to you, but I maintain that the writings which the flawed man produced are valuable.


For those who enjoyed the chapter on the early church and nonviolence, I completely recommend picking up a copy of the source book that I used:

The Early Church on Killing:

A Comprehensive Sourcebook on War, Abortion, and Capital Punishment

Ronald J. Sider, Baker Academic 2012

If you are looking for even more examples of how the early church viewed the issue of killing/military service, Sider’s book is truly a masterpiece that anyone studying the subject should pick up.  I also really appreciated the holistic scope of the book in also including early church father quotes on abortion and infanticide.


To learn more about religious Conscientious Objectors who refused to fight because of their faith, I would recommend:

Peace Was in Their Hearts: Conscientious Objectors in World War II

Richard C. Anderson, Correlan Publications 1994

As someone whose Grandfathers on both sides served in CPS out of a religious objection to war, I believe it is important to learn from these men who stood for nonviolence when everyone else told them that the needed to fight.


From a secular and historical perspective on the idea and movements of nonviolence, I would recommend:

Nonviolence: The History of a Dangerous Idea

Mark Kurlansky, Modern Library 2009

I appreciated that the author, a journalist who has written on a variety of subjects, took to writing about nonviolence; he showed how various faiths have accepted it, and his coverage on Christianity was good in that an outsider saw how a strict following of Jesus’ teachings would necessitate an abandon of violence.


There obviously other books to look at and read, but the ones I recommended here should be a good start to you if you would like to continue your own study.  I would also recommend steeping yourself in the Gospels, and studying how Christ interacted with others, what he taught, what he did, and how his followers followed him.  

Redeemed Natures: Chapter Eight – The Importance Of Nonviolence (Part 2 of 2)

(Click Here to read Part 1 first)

Chapter Eight

The Importance Of Nonviolence (Part 2 of 2)

“For nothing can be more abhorrent to the Christian man than wholesale slaughter. Nothing can be more desired by us than the promised era when men shall beat their swords into plowshares, and their spears into pruning hooks.”

Charles Spurgeon, from his sermon: “A Good Soldier Of Jesus Christ”, 1870

Take Action for Nonviolence

I started writing this book as a Christian College student, and I am currently a Youth Pastor in the suburbs.  I have no military training, I don’t live in a violent area, and I am free to write what I do without the fear of physical harm.  It’s easy to advocate for nonviolence in the suburbs of America.  

But it’s not easy everywhere…

That is one of the reasons why I gave the examples of the Anabaptists, and others who have proven their commitment to this idea amidst conflict and were willing to put their lives on the line for it.  Not because they were united in some humanitarian movement…but because they were devoted to follow Jesus Christ; even in the areas that get a little messy.

One inspiring example of this kind of devotion is the story of Dirk Willems.  Dirk was an anabaptist in the radical reformation of the 16th century.   As was common, he was imprisoned for his anabaptist beliefs inside of a palace converted into a prison, complete with a moat!  On one icy night, Dirk escaped and was able to navigate the thinly iced moat, but a guard who saw him escape and followed him fell through the ice behind him.  Faced with the choice between his own life, or saving another life, Dirk remained committed to his beliefs of radical love for his enemies and rescued his pursuer, only to be imprisoned again, and burned at the stake for his escape attempt on May 16, 1569.  He remains an example to us to follow, even when it may not be able to do so.

So you may be asking….what Business do I have in writing this book?

Honestly, the book was originally started as a smaller work because a former youth student told me that he was considering entering the military after graduation.   Since this youth was under my pastoral care, I  at least wanted to present by viewpoint because he likely would not have heard the argument from anyone else at the church, as the church was not a historic peace church (Like the Mennonites, Brethren, Quakers) where such topics are an intricate part of their understanding of God and others.

But ultimately,  I continued the smaller work that I gave him into this larger, more refined, work because I believe that God does not desire any man or woman to kill another human being created in the image of God.  So while I have the opportunity to speak freely, I am going to do so by advocating for peace, and in attempting to provide more material in this area of study.  But the process of studying, reading, and writing has not been easy.

In “Redeemed Natures”, I have laid out what I believe to be the Will of God over the Christian life in response to the question “Is a Christian ever permitted to kill?”.  My position and defense is largely centered on the commands of Christ to love our enemies, pray for our persecutors, turn the other cheek, and upon his example of nonviolent response to violent scenarios.  In my view, the argument should be able to rest there because Christ is the full revelation of God (Col. 2:9); however, if the argument could simply rest there for the majority of others, Christian Nonviolence would already be the predominant view held by Christians.  Because this is not the case, this work was written with that in mind by attempting to tackle the apparent contradictions in the Old Testament to these nonviolent words and examples of Christ.  And although this work is not meant to compete with the works of John Howard Yoder, Stanley Hauerwas, or other esteemed scholars in this field of study, I believe that I have laid out a foundation for your further study of Christian Nonviolence, should you chose to dig deeper.  

Talking about nonviolence while talking about the Old Testament can be quite challenging.  My view of those apparently contradicting passages may change with time, and I am open to that…but this is where I am at NOW, and I believe that what I have come up with is worth sharing.  Through my classes at Bible College, and through reading and studying the Bible apart from my classes, I learned more about these complicated passages, and their surrounding contexts.  While in college, I also took the opportunity to speak with fellow students and professors on the subject, who mostly did not agree with my view, which further strengthened my support of the Christian Nonviolent viewpoint that I hold today.  I also have engaged people all the way from Unitarian/Universalists, to conservative reformed folks, in conversation about this topic.  Still, I used this book as motivation to push me even further into study by forcing myself to engage these complicated texts, and reading from authors who both agreed and disagreed with my viewpoint, all in order to deepen my understanding , and to further grasp all of the complexities and the various perspectives that exist when dealing with this topic.  And although I do not believe that I am done learning, I believe that what I have learned up to this point is worth sharing.

The Call For YOU

As I wrote about earlier, the majority of us will not face a dramatic situation in which we will have to make a decision – to kill our enemy, or to let them live – whatever the cost.  Most of us will not go through that, or at least do not go through it on a daily basis.  

That is why I would love for you  to take a step with me, if you haven’t already, and see the call for nonviolence as what it is:  A calling of God over the Christian life that calls us to rise above our natural responses to evil around us.  Why NOT follow the option that, biblically, might be the safest (If nonviolence is true, all killing is murder) – when you likely will not face a violent scenario anyway?

Maybe you are not ready to say that you know another way to address a violent scenario other than violently retaliating…

Maybe you are not ready to say that, when the rubber meets the road, that you would remain committed to nonviolence…

But you don’t have to be there yet.  In fact, as I will go into in the Appendix, very few us us could honestly say how we would respond when our lives, or the lives of those we love, are threatened.

Right now, all I am asking is that you consider whether or not you believe that nonviolence is the Will of God.  And if you can’t come out with a good response on why it isn’t the will of God, I invite you to join me in praying to our God together, and to join me in the pursuit of nonviolence.  During these times of peace, you have the opportunity of being a true voice for peace, as opposed to letting violence go unchecked.

For if we never let ourselves think about possible nonviolent solutions to violent scenarios, we likely will never be able to respond to a scenario without violence.  And furthermore, if we never allow nonviolence to be a possibility, we are actually advocating for war, for violence…for death.  My calling upon you is to honestly wrestle with this issue, like I have, and intend to continue doing.  

For too long has the nonviolent message been muffled under the call for practicality; ignoring the very powerful nonviolent teachings and example of Christ.  

And Fairly, for too long have those who advocate for peace based on the words of Christ completely dismissed or ignored the complicated war passages of the Old Testament, instead of actually addressing them, and helping others see nonviolence as the Perfect Will of God as revealed throughout Scripture.  

So whether you believe Christians can kill in certain instances, or you believe that they cannot kill under any circumstance, my calling upon you is to wrestle with this topic honestly and thoroughly.  This topic is WAY too important to do otherwise.  And if proponents of peace continue to ignore the questions generated by Old Testament passages, they they can never formulate an argument for peace that will satisfy those with the questions.

For all,  to use an argument inspired by Pascal’s Wager that I alluded to earlier, if the Will of God is to never kill, and we allow for killing under certain circumstances, we are still responsible for those deaths; if the will of God allows for killing, and we advocate against killing while still working towards peaceful resolution, we are not being unfaithful to the will of God by doing so.  In short, advocating for peace in all circumstances is the safest road to take, spiritually; for if God desires justice on men, God will carry out that justice, regardless of our involvement.

If you have made it this far, and you did not hold to Christian Nonviolence at the start, I sincerely hope to have caused you to pause in thought, and to seriously consider if what I am advocating for is truly the Will of God over your life.  I am not ignorant of the fact that there are many other positions to hold, and that these positions also have a biblical argument, and so, I sincerely thank you for giving this work, and this view, a shot.  

If you need more of a substantial argument, please see my book recommendations after this chapter, and also try reading some of the additional material in the Appendix section that deals more so with the “What would you do if…” question, as well as a FAQ section that I felt would distract from the trust of my argument in the main body of this text.

May the love of Christ compel us to love others, regardless of difference.

May the mercy of God compel us to see that every person is deserving of His mercy, as well as our own.

May the justice of God compel us to be peaceful in our words, and actions; living sacrificially in service to Him. 

May we trust the Lord to rule the earth, as we open our fists, drop our swords, and take up the cross.

Works Referenced

Oyer, John S., and Robert Kreider. “Dirk Willems.” Compassion For The Enemy. Goshen.edu, 1995. Web. 19 May 2016. Website was referencing: John S. Oyer and Robert Kreider, Mirror of the Martyrs [Good Books, 1990], p. 36-37.

Snow, Michael (2011-10-01). Christian Pacifism: Fruit of the Narrow Way (Kindle Locations 612-613). mikesnow.org. Kindle Edition.

Spurgeon, Charles H. “Spurgeon’s Sermons Volume 16: 1870.” Christian Classics Ethereal Library. Ccel.org, 1 June 2005. Web. 18 May 2016.Sermon: “A Good Soldier Of Jesus Christ” JUNE 26, 1870
Yoder, John Howard (2009-12-01). The War of the Lamb: The Ethics of Nonviolence and Peacemaking (pp. 87-88, 95). Baker Publishing Group. Kindle Edition.

Redeemed Natures: Chapter Eight – The Importance of Nonviolence (Part 1 of 2)

Chapter Eight

The Importance Of Nonviolence (Part 1 of 2)

“For nothing can be more abhorrent to the Christian man than wholesale slaughter. Nothing can be more desired by us than the promised era when men shall beat their swords into plowshares, and their spears into pruning hooks.”

Charles Spurgeon, from his sermon: “A Good Soldier Of Jesus Christ”, 1870

The ethic of nonviolence is a good thing to ponder, and something that many accept in times of peace, but when the rubber hits the road, and bad things happen, questions like these start to enter our minds:

-What good is nonviolence in our imperfect world?

-When there is terrorism, when there are dictators, when someone breaks into your house…what good is nonviolence?

-If I do nothing…Innocent people will die.  What is the greater sin?

-Won’t God forgive me anyway if I go against His will?

-Why is it important for me to believe in nonviolence?

It is only natural to assume that violence must be met with violence.  As discussed before, we desire to respond against injustice where it is seen and found, and often, violence is the quickest solution that we can think of.  But often, when we respond to an aggressor with violence, it causes more violence; either immediately, or at a later date.  Like when we were children, and the “I’m gonna get you back!” game never ended.  We need a better way to respond to violence than the methods we learned on the playground.

Nonviolence, or Just War?

How Christians think about our imagined responses to violence is extremely important due to the reality that injury and death of another human being is a part of the manifestations of the hypothetical situations we consider and debate.  On a personal level, we are more emotionally involved in thinking about an intruder breaking into our house, than we are about thinking about who our military is fighting in wars.  But it is still important for the Christian to consider what involvement they play in their nation’s roles of foreign policy, defense, and security.  

As addressed before, I sincerely believe that the government has their responsibilities, and the Christian is not to interfere if it violates their commitment to the Will of God, but I do believe that a Christian is called to be a light in the darkness through advocating for, and working towards peace.  Nonviolence and Just War Theory are two positions which seek to respond to violence in ways that go against what is commonly done.

Nonviolence is a fundamentally different way in which to address problems that face us because it does away with the dehumanization that is a natural result of war and violence in placing value upon people who do not deserve value according to our culture.  However, in a fallen world, nonviolence is not a realistic political strategy.

Just War Theory is the idea that a country should only enter war if other means to resolve the conflict have already been tried.  Once a war has been entered, Ju7st War Theory also advocates against civilian casualties, inhumane torture, and other good humanitarian things. This way of doing things cares enough about the enemy to at least attempt several peaceful resolutions before going to war.

But both of these ways in which to respond to violence are fairly foreign to the American People. For while we shake our heads and clench our fists at Hitler, at Stalin, at Sadamn, we gloss over our own bombings of Hiroshima and Nagasaki in our historical recollections as if they were any less grotesque.  Michael S. Snow captures this irony in the following quote from his book “Christian Pacifism: Fruit of the Narrow Way”:

““Blessed are the merciful…” – look at World War II and at the bombings of Hiroshima and Nagasaki which resulted in hundreds of thousands of innocent deaths and untold suffering for children and aged alike, and then tell the Living God how merciful our nation has been.” (Kindle Locations 612-613)

You cannot control an Atom Bomb…You cannot control the bombs dropped by planes and drones over areas where the enemy is suspected to be.  You cannot control the outcome of “carpet bombing”.  Flawed logic will respond “The ends justify the means”…But how can a follower of Jesus Christ be okay with that?  How can such actions be categorized as following “Just War Theory”?  Instead, Nationalism tells us that we are justified in our actions because we are American, and our enemy is inferior to us.

But what happens when something BIGGER than nationalism united people?  In World War 1 & 2; Christians were killing Christians because of the differences between where they were born, and the country they were fighting for.   One could argue that those in Germany’s Nazi Party were not rightly following Christianity, but at the end of the day, they still claim to worship the same God that you do, and also keep in mind that German nationalism was an even stronger force than American nationalism.   John Howard Yoder writes of this terrible reality of brothers killing brothers by stating:

Whenever a war happens, and members of the same communion, who find themselves defined by their governments as enemies, accept killing each other at the behest of their respective rulers, it is a mockery to speak of them as being united by their faith. – Yoder, “The War of The Lamb: The Ethics of Nonviolence and Peacemaking”, p.95.

Yoder points to the irony in Christians called to be united, aiming their rifles at their brothers in Christ because of the uniform that they wear, or the leader they follow.

War is an extremely serious thing that should never be taken lightly, and solutions that could lessen the amount of casualties, even if Christians are not involved, should always be considered thoughtfully by the governments in power.  Therefore, with all things said, at very minimum, Christians should be advocating for Just War Theory; the idea that wars are only justified after attempting to resolve the scenario peacefully in different ways, and even then, Just War Theory prescribes ways in which to go about war in a way to reduce the number of civilian casualties and injuries.  How do bombings in residential areas fit into that?

However, even accepting Just War Theory as an ideal has failed Christians and nations alike because the process of trying other things before warfare rarely ever happens. Instead, since Just War theory allows for the possibility of war and violence if all else fails, more often than not, other solutions for resolving the issues a country faces are not even thoughtfully considered before they enter a war.  Just War theory looks great on paper for a nation to follow, but it is rarely followed because of the existence of a seemingly easier solution that is provided as an option from the start of the conversation.  It would be like a Christian Bride and Groom entering a marriage while both partners leave the possibility of divorce open as an option if all else fails, instead of believing that divorce is not an option, and only arriving to it upon MUCH effort working for resolution.  The effort of making things work is less appealing when you start the conversation believing that you know of an option of that would seemingly end a problem once and for all.  I believe that we need to call for a stricter commitment to Just War Theory as citizens and as Christians.

In the 1980s, Catholic and Methodist leaders wrote documents  (Catholic: “The Challenge of Peace”, Methodist: “In Defense of Creation”) that advocated for either true Just War Theory, or nonviolence, and though each of them advocated against total war, those documents and the thoughts laid out in them rarely play out in how nations conduct foreign policy, or even in how people of faith view these wars.  John Howard Yoder affirms this unfortunate truth in “The War of the Lamb”:

The actual rhetoric and the actual practice of modern nations, including Methodists and Catholics in positions of responsibility as citizens, statesmen, and soldiers, have in the vast majority of cases been neither just war nor pacifist. Total war has in fact characterized our culture.  Sometimes what broke through all restraints was simple national selfishness, which some call realism.  Sometimes what led to total war has been a transcendent religious or ideological claim, which some call holy.  Sometimes the cause for which blood has been shed is morally even less worthy than that; namely, the need of some ruler to reassure himself and his people of his masculinity. In each of these ways war was totalized, so that there was no effective restraint in most of the Western world’s experience of war. Just war theory has not been operational in any significant way in the military reality of the last centuries. (p. 87-88)

Just War Theory, as it has been implemented, fails the Christian utterly because it is rarely followed.  However, it is an ideal worth intelligently advocating for and thinking through at the political level.

Nonviolence is virtually impossible for a nation to follow due to the fallen nature of humanity across the globe; pride, jealousy, greed, and anger will always get in the way of peace until the day our Lord returns to earth and sets things right.  Still, for the Christian, I believe that nonviolence is the only ethic that we can faithfully affirm, as followers of Christ, as our personal committed ethic.  Therefore, a Christian is not to kill in any circumstance, regardless of what the government, or any other authority that is over them, calls them to do.  The Christian is called instead to actively work for peace in nonviolent ways in order to serve God, and serve others.   In relation to their government, a Christian abiding by nonviolence is to resist any clearly unjust violence of government using Just War Theory as a guideline (unjust warfare, torture, police or military brutality), and to speak and live out their message of peace in the pursuit of following the words and teachings of Christ.

Imagine if your local community’s Christians were of one mind on this matter regarding violence and personal living; so much so that if you were a Christian, you were assumed to believe in Nonviolence.  Imagine what great work for the Gospel could be done if your community saw your Christians as a peaceful and loving people who hold their convictions out of a strong commitment to their God, and are not to be feared.  Imagine how many stereotypes you could break in the minds of people whose opinions of Christians and Christianity have been made from years of seeing Christians being just as violent, if not more so, in their speech and action, as everyone else, while claiming to follow Jesus who said to “love our enemies”, and “Pray for your persecutors”.   Imagine these advocates of peace as not reacting to your community’s military personnel, or your veterans, in a way of protest, but rather loving them as people out of their compulsion to love others as themselves.  That is the difference between secular peace advocacy and Christ-centered peace work; The individual soldier is not lumped into your protests of wars and violence.

However, as much tangible good can be said of following Nonviolence, the main reason to follow it would be to be in submission to Christ.  Though that submission is not always without sacrifice;  in fact, in many cases, to strictly adhere to nonviolence requires a lot of sacrifice, whether socially, politically, or physically.  Nonetheless, it is a pursuit worth living.

So why is it so hard for me, for you, for others, who are Christ followers, to accept Nonviolence?

The Setbacks to Nonviolence

It’s Not Logical

Nonviolence is not humanly logical.  To refuse to fight back goes against everything we have been taught as children, and as said before, it goes against our very own natural response to fight fire with fire.  The very purpose of this project is to show how in order to accept Nonviolence, you have to abandon what you know as reason, and accept that which you are called to.

To accept nonviolence is to be stripped of all weapons in a room full of armed enemies, and to be left with a determination of following God above your own safety and security.  It is not logical.  It is dangerous.  It puts yourself, and possibly others, at risk.  

As stated before, it is unclear what any of us would do in a violent situation, particularly one that would harm our loved ones, or the life of an innocent…  But coming to that argument out of a hope for following the Lord’s will, is a lot different than coming to it out of a primal urge to protect those we love “at all costs”.  I will touch on this “situational ethics” question more so in the Appendix.

It Divides Allegiances

The Christian calling over our personal lives has been hijacked by many other things that demand our allegiance: money, status, our country, a political party, and a myriad of other labels.  If left unchecked, these other things that demand our allegiance, and that seek to define who we are, and what we stand for, will corrupt our understanding of God’s calling over our lives.

The Lord Jesus Christ demands our complete, undivided, allegiance; He is not willing to share us with anyone, or anything else.   When Christ calls for us to follow His will, we simply must follow Him, being willing to surrender all that we have, including our lives, if for the purpose of following His Will.

Allegiance to our country, to our status, to our wealth, and other things, can all get in the way of following Christ.  When we marry anything foreign to our faith, that foreign element can impact our faith.  If our faith is doing well when we are financially doing well, our faith will likely suffer when we are suffering financially.  If our faith is tied to our political beliefs, our political beliefs have the chance to impact and warp our religious beliefs to make it congruent with our political preference.  But the Gospel cannot be contained, or placed in a box;  Christ demands our FULL and utter allegiance.  And though, some influence will be nearly unavoidable, or go unnoticed, the Christian should at least be aware of the possibility that perhaps their opinions on certain religious topics are more influenced by their own culture, status, political identity, or even their own church, rather than seeking out the Scriptures.

As mentioned before, in the case of some conservative republicans, their political views against welfare programs could negatively impact their view of the people who receive such welfare, and that could lead them to be disgusted by poverty, instead of seeking to serve and help the poor in other ways out of a religious conviction.  In the same light, some on the pro-choice side of the abortion debate may see the side of pro-choice as politically good, but they may do nothing to advocate against abortion within their churches out of a religious conviction; helping those who find themselves in crisis pregnancies.

In the reluctance to accept nonviolence, both major political party’s positions and philosophies can negatively impact a follower of Christ’s stance on the matter.  A “For God and Country” mantra simply will not do.  The two cannot be joined in a Christian’s mind.  Jesus has to be the ONLY ruler of your heart, and the only receiver of your true allegiance.

The Fruits of Nonviolence

If we are to believe the message of John 3:16, that God loved the world so much that He gave his own son to save us, then we cannot view anyone as outside of possibility of salvation; we must view all people as possible recipients of the same undeserved grace which we have received, and that we continually receive.  To advocate for nonviolence not only out of faithfulness to God, but out of concern for your friend, as well as your enemy, is showcasing the crazy grace that we believe has saved us.  

That’s the fruit of nonviolence.  A commitment to following what you believe to be the Will of God, at all costs, as well as possibly being able to show His crazy grace to others through your commitment to nonviolence.  Nonviolence does not guarantee earthly success.  But neither does war.  In both, a commitment to nonviolent action, and in war, lives are sometimes put at risk when the odds of success are poor.  War commands us to kill or be killed, nonviolence commands us to love until death takes our last breath.  Both choices are messy, both require sacrifice, but only one remains unquestionably committed to the commands of Jesus. Note that action and nonviolence need to go together if nonviolence is ever going to accomplish anything, and if our nonviolence is ever going to be Christ-centered nonviolence.  

But not too many of us will actually be faced with a life or death scenario in which we have to choose to take up the sword, or take up the way of the cross which could lead to our death.  The average person doesn’t have to make international security decisions, and the average person likely won’t have to defend their home.  I am not saying that those things won’t happen, but it seems silly to dismiss the call of nonviolence because it’s impractical when we likely will never face the situations that would demand some form of action – violent or otherwise.

 

(The Works Referenced in part 1 will be given at the end of Part 2)

Click Here to Read Part Two