Why Nonviolence? Part VI

Today marks my last post on nonviolence, and I hope that if you have been following along, that some fruit has been born out of it, or at the very least that some questions have come out of it.

This last post is going to be a bit all over and will serve as some observations of how my views are working themselves out in my own life.

For starters, I am no longer able to justify Christian support for the military of either America or any other nation. The bible teaches us that these things will continue to exist beside the church, but I do not see them as a place of anything that reflects the Kingdom of God so long as military force continues to amass weapons to destroy “the enemy.” Armed combat merely begets more fantastical weaponry. Our defense budget is proof of this. We are constantly looking to the next super weapon and defense system. If 9-11 proved anything, it is that these things don’t stop death and carnage.

Also, on the recent scandal involving soldiers who were proselytizing in Afghanistan I can only wonder how effective it is to alternatively hunt down Afghan citizens to death with one hand and then declare Christ to them with the other. I can think of no more contrary message than that.

I am also unable to do anything but pray God’s blessings and love on anyone involved in military combat. Not because they are doing the will of God, but because we are called to refuse setting up walls to separate us, and instead to pray for our neighbors and enemies alike. I can only ask God that his will would be done, and trust that he will work out what that means.

I must recognize my own sins in the midst of it all. I must always pray and ask the Holy Spirit to reveal to me how my actions my directly or indirectly lead to violence. I recognize that many of the liberties and comforts that I enjoy in this world are a result of military action and/or protections. My actions are a part of the cycle of violence, even indirectly. There is no way around this, and while i may seek ways to minimize this, I will never be able to wash my hands of the whole thing. I must try to purge as much of that from who I am and my actions, but I must also recognize that in this world there is no way of avoiding sin and this is no less true on issues of nonviolence. Nonetheless I must still take up my cross daily to be crucified and repent from my sins.

I am compelled to seek out ways to confront violence with love in my own setting. This means I have been seeking out organizations within the greater Cincinnati area which have similar goals and opportunities for me to serve God in this way, whatever that may entail. It also means that while my job search has been very broad, I have been paying more attention to the non-profit job sector in the hopes that I may find a job which allows me to put my beliefs into practice until I am officially seeking ordination.

I am no more able to accept the death penalty than I am able to accept abortion. Both are contrary to God’s will. We can argue over what that may mean politically, but theologically, I see no room for either in the Kingdom of God.

I am not sure utter pacifism is the correct response, in so far as nonviolence is something that can be actively advocated without resorting to violent means of doing so. The Holy Spirit will lead us to action, not blind passivity. I hope that this series of posts is one step in that direction for me.

While I am wholeheartedly embracing the notion of nonviolence, I am still but a babe in the arena of the theological issues surrounding it. I must be humble in learning more and in how I deal with those who disagree. It would be blasphemy for me to set myself upon the judgment seat of God and declare others unclean. Any of my statements here have not been intended to comment on anyone else’s salvation or standing before God. But I have been compelled to point towards the kind of thinking that I see as resonating with Christ’s Kingdom and calling to the Church.

Why Nonviolence? Part V

I started off this series with two versions of common objections to complete nonviolence from a Christian perspective. One asked how a Christian could sit by idly while someone attacked a loved one, and the other asked a similar question regarding Hitler and how any Christian could sit by and let him kill so many people without taking action.

These bring up the practicality of a nonviolent life. I want to preface this discussion with a very important reminder of God’s grace and human depravity. We are not in the ne w heavens and the new earth yet. We are not perfect beings either. We will fail. Even with the Holy Spirit guiding us, we may fail. But that doesn’t mean we can abandon the path of Jesus for an easier, comfier one. I know that where I am in my journey of faith is a place where I would hope to refrain from violence and anger, however I am not so sure I am capable of such things yet. If I were in the hypothetical “loved one scenario” I am not so sure I would be able to stop myself from opposing the assailant in a violent manner (despite my general wussitude). I am thankful that I have never been in that situation.

We are conditioned to think in terms of just wars and that the ends justify the means. I don’t see the bible as supporting either of these ways of thinking though. The first three centuries of Christianity were marked by martyrdom, and the turning of the cheek. Christians literally watched as their families were killed in front of them. This only shifted once Constantine turned things on their head by making Christianity the official religion of the state. Once Christians got a taste of power and special standing among others, the views of violence towards others began to gain some acceptance. Christians, after all, are still fallen as much as anyone else.

We then began to dig new and different cisterns which outlined our guidelines for acceptable violence. These were not God’s guidelines, but human ones, and as such I don’t think they reflected the image of God and his kingdom.

If I did find myself in a “loved one scenario,” I would certainly look for nonviolent alternatives to defend my loved one. It is true that these may not be enough, and I clearly would have much to work through with God following the incident. If I did use violent force, then whatever the outcome, I recognize that this would be something I would seek forgiveness for and repent. I know this sounds crazy to many people, but in my experience Jesus rarely makes sense as we think he should.

In the Hitler scenario I think there is actually a lot to be said for what could have been done from a nonviolent perspective. But again there are many things going on in situations like that. For one, you have believers and non believers working together, and I would no more expect a non believer to emulate Jesus than I have the right to judge him. But for believers we can ask all sorts of hypothetical questions ourselves. What if Christians had gone en masse to the battlefields and countries involved in the conflict and showed sacrificial love and solidarity with the Jews and others caught in the crossfire? Asking hypothetical quesitons is not very helpful for changing the past however. Instead we need to look towards asking the questions that will enable us to make the right choices in the future.

Another example that has really had an impact on me recently was the Pirate kidnapping of an American captain. On Easter Sunday of this year, Americans celebrated the fact that one man’s life was saved, while ignoring the fact that 3 Somalians died in order for him to live. This is not the Kingdom at work, this is the world. I believe that God wept over those three men just as much as he would have for the Captain had he lost his life. And this was the alternative to sending the money they requested. Of coure this was justified because if we gave them the money then they would just keep on doing what they do and exhorting us for money. We would rather kill than part with our precious money. Again, this was a decision by the state, and not the church, but many Christians were touting that as a victory for this country as well, not least of all, our President and his administration.

As this post is getting long, I will have one more follow up tomorrow on how I think this goes into the practical realm of my own life and beliefs.

Why Nonviolence? Part IV

I have a feeling that this post will be shorter than some of the previous posts, and for that I must again point to my own shortcomings. The issue of “holy” violence in the Old Testament is one which has frustrated Christianity for centuries. How can the New Testament point to one solution while the Old Testament shows that violence was implemented over and over by both the people of God, and at God’s own hand?

  Again, my answer is incomplete, but I feel like I might have an answer which can point in the right direction.  The corollary to me is slavery. Slavery is an issue which I think teaches us a lot about how God deals with a broken and fallen humanity.

  As I see it, slavery was clearly seen as a negative and oppressive thing in the life of the Israelites while they were in Egypt, and later while they were in exile. It was also taken for granted as a way of life. God delivered the Israelites out of slavery, which I think gives us the first clue that it is not a part of his plan.

  Slavery was also a large part of society when Christianity was in its beginnings and both Jews and Greeks were brought into the family of God. Paul handles the issue with an interesting juxtaposition of concepts though. In Galatians 3:28 he makes his famous declaration that human boundaries crumble in light of the Kingdom. The kingdom refuses to recognize delineations between male & female, Jew & Greek, and slave & master. Instead, entry into the Kingdom is open to all, who become one in Jesus Christ. Philemon is another example of Paul pointing towards the fact that Slavery is not a part of God’s Kingdom.

  But then we turn over to Colossians and we hear Paul entreat slaves to remain under their masters. Why does he do this?  I think not only is this because we are meant to yield to others in submission and service, but also because at this point in time, human oppression of others has not been banished yet. Paul recognizes that the reality is that we live in a time when humans are pitted against one another in efforts to seek power. As Christians called to serve all others out of love, we submit to their will, even at the sake of receiving violence.

  Now, I think we can turn back to the Old Testament. God works with us as we are, and in ways which the world will recognize. While Jesus would come to be the first step towards the Kingdom of Peace, God did indeed utilize violence in the time before him. I will not explain it away as not having come from him. I will say that God is the only being who has the authority to judge its rightness or wrongness.

I believe Karl Barth is a man who was against war almost exclusively. I say almost, because he had to allow that since God is something completely outside of human experience (except for when he chooses to bring his revelation to us), the door had to be left open that God could call us to arms some day. I think this is very unlikely, but I do appreciate the notion that God could call us to anything, including things we may find contrary to what we know about him.

 Despite all of the violence in the Old Testament, I think the prophets do teach us that God is pointing even then to a time of peace and nonviolence. One need not go very far into Isaiah (2:4) before we learn that

4     He shall judge between the nations,

and shall arbitrate for many peoples;

they shall beat their swords into plowshares,

and their spears into pruning hooks;

nation shall not lift up sword against nation,

neither shall they learn war any more.

Why Nonviolence? Part III

As I said earlier, the next place I wanted to look at was the time before the fall, as well as the coming time of new creation following the resurrection of the dead at Jesus’ return.

To start with, when we read the opening chapter’s of Genesis it is clear that violence was not a part of life in the Garden. I don’t think it is any small coincidence that the very first story following Adam and Eve’s banishment from the garden is one of murder and violence toward another.  One great explanation of the fall is Jeremiah 2:13 – “for my people have committed two evils: they have forsaken me, the fountain of living water, and dug out cisterns for themselves, cracked cisterns that can hold no water.” The evidence is in Cain’s actions toward Abel. Humanity has fractured their relationship with the giver of life in such a way as to seek their own paths of authority and justice. Adam and Eve did it in listening to the serpent and acting on his advice. Soon, violence became woven into the fabric of how humans relate to one another, but I will leave that for the next post.

I do not believe that what is waiting for us is a place in the Garden exactly as it was in the beginning, but I do think God is preparing a place for us that will reflect the Garden in many aspects. We learn about this future through the life and works of Jesus. In the last post we saw that the Kingdom of God bears a mark of nonviolence in an unambiguous manner. We also learn of this in revelation. Here we get a peek into that future.

In particular, it is chapter 21 which is most helpful on this topic. Here are verses 3-8:

3 And I heard a loud voice from the throne saying,

“See, the home  of God is among mortals.

He will dwell with them as their God;

they will be his peoples, 

and God himself will be with them;

4     he will wipe every tear from their eyes.

Death will be no more;

mourning and crying and pain will be no more,

for the first things have passed away.”

 5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life. 7 Those who conquer will inherit these things, and I will be their God and they will be my children. 8 But as for the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death.”

  What I would like to point out from this passage is that in the New Heavens and New Earth, death is no longer around. One reason for this of course is that death was defeated in Jesus through his own death and subsequent resurrection. But I think another reason is that God eliminates the need for us to dig our own cisterns by dwelling among us.  When we are in him, and he is in us, we will no longer thirst for anything because we will have been quenched with the water of life. Where life reigns, death is no more. Where death is no more, violence fades away.

 

The last verse of that passage is one which I must leave standing as it is for now. The question of what happens to those who resist God’s reign is one that I am nowhere near having made up my mind about.  I am not inclined to take verses referencing fire and sulfur as literal, but I will say that whatever it is, it does include a permanent separation from God, and is no pleasant thing. It is however a very violent image of course, and one I don’t want to simply dismiss, I just don’t have a full thought on it currently.

  I bring up the Garden and the New Heavens and New Earth as an example of God’s grand plan for humanity. I trust that this is where he wanted us to be at the start, and that it is where he is ultimately taking us. We are not currently there, but we are striving for it. The Holy Spirit is what can empower us to see glimpses of it in our own lives in the present time. This is what is usually referred to as the already and the not yet of the Kingdom of God. We are a people caught between ages. We will not always be successful at peace, just as we are not always successful at sexual relations or with money. The important thing is that God grants us grace and mercy as we move in the direction of his Kingdom. He will lead us step by step, giving us no more than we can handle (1 Cor 10:13).

Why Nonviolence? Part II

Yesterday I made the case that Jesus was to serve as our major guide on the issue of nonviolence, and today I hope to explore some of the issues surrounding his teachings and actions. 

Two common objections to Jesus as a complete example of nonviolence are his actions during the cleansing of the temple, as well as the fact that he never rebukes Centurions for serving in an army. If Jesus was violent during the temple incident and didn’t rebuke soldiers, then it must be ok for us to exercise violence in certain cases as well right?

Not really. Even if he did approve of them fighting in the Roman Army, or if he did strike someone with a whip, we are still at the disadvantage of not having the mind of God to determine what constitutes a “just” violent action. But we do not need to rest our whole argument on that alone. With regard to the cleansing of the Temple, it is true that the Gospel of John does mention that Jesus had a whip (The other Gospels make no mention of the whip). What the gospel does not mention however is whether he used that whip on any person. Using this passage alone, we can no more read into it that Jesus whipped people, than we can definitively say that he did not. Thankfully however, we have many more instances of nonviolent action by Jesus to make it probable that he did not use the whip on any individuals that day.

As for the centurions, we are again reading more into the text than is there when we say that by Jesus’ lack of condemnation of the centurions; he is somehow implying that their actions as soldiers were representative of his Kingdom. What these passages show to me on the other hand, is that the Kingdom is not closed to anyone, no matter what their life is like when they come in contact with Jesus.  In fact, I think Jesus is deliberately using them as a contrast with the Pharisees of the day. He is essentially saying “Hey! This guy is a pagan and he gets what I am about better than you guys do! What gives?” In Richard Hay’s survey of nonviolence in the NT, he points out that Jesus’ non-condemnation of their violence is the closest argument that anyone could make to saying Jesus found violence an acceptable thing in the Kingdom, but that it comes up short as any defining guide on the matter.

Instead we hear calls from Jesus in the Sermon on the Mount to not only reject violence towards others, but to even reject angry thoughts towards them. If someone were to strike us, he teaches that our response is not to lash out in retaliation, but to suffer it. Is this fair? Absolutely not in the way we understand the world. But then- when did our sense of fairness ever bear the image of God’s understanding of justice? We are taught to pray for our enemies, to love them and not to retaliate in the violent tit-for-tat that the rest of the world espouses.

We also see in the Gospels that Jesus brought healing and freedom to people. He gave life, he didn’t take it away.

The above examples already are pointing in the direction of peaceful actions; however it is the actual passion of Christ which takes us into the world of nonviolence for good. There is not a single example of Jesus even hinting that the correct response to his treatment would involve the use of violence. Most notably, when Peter uses a sword to slice of the ear of one of the high priest’s slaves, Jesus does not respond with a “Well done good and faithful servant!” Instead he performs a life giving miracle. The ear that was violently torn from his head is returned to its healthy state.

In Matthew, Jesus also points out that of all the people in the world, he was the only one who could rightfully do something to save himself. He could have called upon the angels to save him. This was the temptation he faced in the desert. As he rejected it then, he rejects it here too. The example is not one of power over others (whether physical, mental, or spiritual), but one of power under others. Jesus was constantly yielding to others, he was compromising his divinity. Not because this was a sign of weakness, but because it was only by submitting himself to death that he was able to be what Israel couldn’t be on its own: the redeemer of the world.

We could follow the story to the moment when it is finished, but I think enough has been said for now. The life of Jesus and his teachings leave little ground for any person empowered by his spirit to claim that violence is the way of Christ.

Why Nonviolence? Part I

This topic is not necessarily such a new theme in my thought and experience, but it has certainly come to a head in recent months.

I am now convinced that there are few things found in the bible as explicit as the path to nonviolent action in the Christian life. This is a pretty bold statement, I know. All sorts of questions start to come up. The most famous of which is “What if someone attacked a loved one? Surely you would defend them! It would be a sin not to defend them!” or similarly “What about Hitler? Bonhoeffer said that the Christian thing to do would be to get a madman driver off of the road to prevent him from killing any more innocents.”

Before getting to these questions I would like to start with looking at a couple of issues. First I want to look at the teachings and actions of Jesus. Next we will look at the vision of the Garden before the fall, and the vision of the New Heavens and New Earth after the final resurrection. Thirdly I want to address the issues of violence in the Old Testament before finally returning to the above questions as mini case studies.

Today we will start with Jesus however. As we are all descendants of the original Adam, and are in bondage to sin, so we will one day bear the true image of the second Adam, the one in whom there is no sin. In the meantime we are attempting to bear as much of that image in this life as the Spirit will allow, in anticipation of being clothed in our new bodies at the resurrection. In other words, we strive to be like Jesus. The life of Jesus as depicted in the Gospels and reflected in the teachings of Paul and the other apostles is not merely some hopeless ideal which we can never attain. Well, it would be only that had the Holy Spirit not been given to us as a gift in order to facilitate the Kingdom life.

It is not an ideal because when the Spirit lives in us, and we serve through it and act out God’s will it has become reality. We are acting as Christ towards others in those instances. Christ is truly present in that kind of human exchange. Living for ideals is not empowered by the Spirit and is therefore death. Living for Christ is life.

If what I have said is true, then we must look to his example set forth in the bible to teach us what his will might look like in a Kingdom oriented life. This is where I see no ambiguity about violence. Jesus rejects violence at every turn.