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.

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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

Redeemed Natured: Chapter Seven – An Example of Nonviolence: Anabaptism (Part 2 of 2)

Chapter Seven

An Example of Nonviolence: Anabaptism (Part 2 of 2)

“The commandment ‘You shall not kill,’ has absolute value and applies to both the innocent and the guilty.” – Pope Francis, February 21, 2016

(Click Here to read Part 1 first)

My Family Legacy

I was blessed to have not only loving parents of faith, but two sets of loving and devoted grandparents of faith.  I was raised by a village of close relatives who loved me, loved God, and loved others deeply.  It was/is said of all of my grandparents how kind and loving they are/were, or how how faithful they were to God.  Below, I will go over the stories of each of my grandfathers, as well as one of my great-grandfathers as it pertains to the theme of nonviolence.

Clair S. Bauman

My Grandpop Bauman was a strong man, whose faith warmed you as he embraced you, or as he spoke of others.  I have clear memories of sleeping over as a child, and how Grandpop would read his bible by a single light as others slept.   I have clear memories of his warm smile, working hands, and blue overalls that were manifestations of the wonderfully humble loving soul that he was.  He was a man of deep convictions and compassion for his faith and for the well being of others.  

Although I have no record of his words on nonviolence, I do remember him having a “support all peacemakers” bumper sticker, and memories of him being against war, and even against voting.  As to physical evidence of his actions for nonviolence, I do have record of Him serving as a Conscientious Objector (CO) in WWII as part of Civilian Public Service(CPS) from 1945 – 1947.  Grandpop Bauman served on the CPS Camp 18, Unit 1 in Denison, Iowa, and on Camp 34, Unit 5 in a subunit located in Newton, Kansas.  In Iowa, He worked to build up dams, and in Kansas, he served by working on highways, canning foods, and something with forestry, as told to me by his eldest son, Duane Bauman.  

My Uncle Duane also served as a CO during the Vietnam war, objecting for religious reasons like his father before him, but also expressing the internal conflict felt when your friends, classmates, and teammates were sent off to war, and you stayed behind.  Being a CO was not an easy thing to do, but it felt like it was in comparison with those who entered the war.

J. Walter Hackman

Grandpop Hackman, my Mom’s dad, was also a CO during WWII.  Thankfully, due to an interview conducted by my cousin Andrew, the family has a written record of Grandpop’s experiences and thoughts on being a CO.  I am going to dictate some of my grandfather’s words and responses to some of my Cousin’s questions below:

On why he became a CO:

“I became a religious objector as soon as I knew anything about it.  I knew I couldn’t take a life of another person, created by God.”

On Payment:  

“At that time we weren’t paid by the Government.  We got no financial reimbursement in the regular CO camps.  They were in the old CC camps from [the] depression to keep people off [the] street and put them in jobs.”

On What COs did:  

“They [COs] were mostly making parks and maintaining state and federal parks.  Then they needed help in hospitals and in mental hospitals.  Business men that were COs were put in management”

On the perception of others, and of themselves:

“If someone died in the front [lines], it made no sense to a lot of people that we were here.  But all of the serious religious objectors would have given up our lives if it was needed so that others might live.”

“The important thing is that it is a sincere commitment and that those around us could see it.  Sincerity in our desire to follow Christ is very important.  That comes first, and also our fellow men, we are concerned about their lives, and their souls.  However, sincerity alone isn’t everything.  You can be sincerely wrong, you must base your sincerity on the Scripture”.

On the roles of the Christian and Government:

“I feel that the government has their job to do, and the church has theirs.  I feel that you, as a citizen, have the right to follow your own conviction, if you conviction for following the Lord is number one.  That right was honored if you were against taking a life [because the government allowed for religious objectors], and even if it wasn’t, we still would have had to take that path whatever the punishment would have been.”

On the thankfulness of the government:

“The government was very kind to us in allowing us to take our position.  In World War 1, this was not the case.  Many of them were punished in the regular army camps because they wouldn’t put on the uniforms.”

“I was very much concerned at what was going on.  I feel that being a citizen of a country is a privilege and that we were certainly given a privilege in being able to take our stand.  Many of our [anabaptist] forefathers were burned at the stake and some drowned and persecuted for taking stands on various issues.  I felt our country was giving us an opportunity.  Since it sometimes has been abused, I fear for our younger generation if we should have a draft like we had before”  

On the Mennonite church, and on others joining the service:

“Some of our men did go into the armed forces.  But if they went, they would be excommunicated from our denomination.  Looking back, I feel this wasn’t a fair practice, but it was done.  I have very good, Christian friends in the service and I would be in no way judgemental of their decisions.”

In response to the question: Would you make the same decision today [peace time]?

“ I still want to be a pacifist – war or no war.”

My Grandpop Hackman had some convicting words to say in what I just quoted – he not only defended why he chose the route of nonviolence, but he recognized the internal conflict he went through while staying in the states while his peers went to war.  Not only did he recognize this struggle, he stated that he made no judgements on Christians who did go to war.  He did not take the nonviolent route out of fear of dying, or as a draft dodger, but out of religious conviction which superseded any other authority.

After his time as a CO, Grandpop Hackman moved with his wife to Allentown to start city missions, and soon he started to sell bibles and books from a truck which eventually became a Christian bookstore.  This bookstore has been serving the Allentown area for over 65 years, and is called Hackman’s Bible Bookstore, located in Whitehall, Pa.  Grandpop saw his store as his mission.  But in addition to this mission, He also organized monthly programs at Lehigh County Jail for nearly 30 years.

Wilmer R. Yoder

My great-grandfather Wilmer Yoder, who I never met, was too young for the draft in WWI, and too old for it in WWII, but he still felt a responsibility to help people.  He, along with 55 other crew members from the historic peace churches, and other places traveled to Poland in 1946 on the USS Virginian, which was a retired Navy Troop ship.   These men were nicknamed the “Seagoing Cowboys”, and you can read a little more about them in your own time, if interested.

Wilmer’s journal is mainly what you would expect from a daily log – full of the day’s events, current emotions at the time, and memories of home.  However, my grandmother Ruth Hackman put together some of his other writings in that diary that were not part of the daily log, and here are two of them that pertain to our topic:

“If Hitler had the enthusiasm for religion as he had for war, I am sure there would have been no war in Europe. “

”Wars, I’m sure, make more hatred than love.”

For Wilmer, and those in my tradition of Christianity, to be religious meant to follow Christ and seek to live like him, and so, if Hitler was religious like he claimed to be, his love of Christ would force his prejudice to cease.

Conclusion – An Active Nonviolence

Whether it be through the example of the anabaptist movement, or through my more personal examples, we can see that these people of faith not only were committed in not taking a life, but they were just as committed to improving the lives of others.  They were not “arm-chair pacifists”, or draft-dodgers, and they did not resemble any sort of cowardice.  

As argued before, passive nonviolence does not do anyone good.  Its when people actually live out nonviolence, and its end results, that we can see something beautiful coming out of the hatred and anger of the world.

But something that has stuck with me ever since I read my Grandpop Hackman’s interview was how he didn’t judge his Christian, even his Mennonite, brothers who joined the service.  And how he disagreed with the way his denomination handled them when they came home.  Neither of my grandfathers would endorse, based on writings, and what I know of their character, any sort of disrespect for a serviceman or woman.  They cared about regular citizens, Christians, soldiers, criminals, and even enemies lives.

To those who are pacifist, or accept the nonviolent ethic:  Let me say to you to always be careful in how you talk about this issue.  Always respect the veterans.  Know also that for many, your nonviolent religious conviction is synonymous with the soldier hating hippie-led peace movement that veterans of Vietnam came home to.

The Active Nonviolent teachings of Jesus lead us to peace with all men and women – soldiers, criminals, enemies, and neighbors.  Live out that teaching, and be a light to the world.


 

Works Referenced

Arnold, Jack L., Dr. “THE ANABAPTISTS Reformation Men and Theology, Lesson 10 of 11.” Thirdmill.org. N.p., 16 May 1999. Web. 24 Mar. 2016.

Carlin, Dan. “Episode 48 – Prophets of Doom.” Dan Carlin. Hardcore History – Podcast, 22 Apr. 2013. Web. 24 Mar. 2016.

“CPS Unit Number 018-01.” The Civilian Public Service Story. Civilianpublicservice.org, n.d. Web. 21 Mar. 2016.

“CPS UNIT NUMBER 034-05.” The Civilian Public Service Story. Civilianpublicservice.org, n.d. Web. 21 Mar. 2016.

Horsch, John. “Persecution.” Anabaptists: Mennonites in Europe. Anabaptists.org, Jan. 1995. Web. 24 Mar. 2016. (Text taken from “Mennonites in Europe” by John Horsch, published 1995 by Herald Press.)

“Menno Simons.” Christian Classics Ethereal Library. Ccel.org, n.d. Web. 21 Mar. 2016.

“POPE CALLS FOR END TO DEATH PENALTY: ‘Thou Shall Not Kill Applies to the Guilty as Well as the Innocent'” Living Faith – Home & Family – News – Catholic Online. Catholic Online, 22 Feb. 2016. Web. 24 Mar. 2016. (Referenced for the quote by Pope Francis)

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Simons, Menno. “Why I Do Not Cease Writing and Teaching.” Complete Works of Menno Simon. Elkhart, IN: J.F. Funk and Brother, 1871. 246. Print.

Woods, Mark. “Burned at the Stake, Racked and Drowned: Why Did Everyone Hate the Anabaptists?” Church. Christianity Today, 10 Mar. 2016. Web. 24 Mar. 2016.