On Pacifism
While Jared raised some good questions on the last post, I think I will defer them until a later time, not for lack of importance, but rather, because my own mind is preoccupied with a different matter. I am a Christian pacifist. I haven't always been one. In fact, when the second plane hit the second tower and it became evident that it was no accident, I was vehemently anti-pacifist. However, over the last nearly six years I have become slowly convinced of ethic of Christian pacifism (CP). I know it has become trendy, much like the 70's, for moderate and/or young Christians to claim CP. Still, I have become convinced of the theological merit of CP. So for the next few posts, which should not be as few and far between, I will discuss CP. I intend to do it via answering some of the more frequent questions I hear when discussing it with Christians who do not hold the view. I also would like to end by dialoguing with, and critiquing a C.S. Lewis essay, "Why I am Not a Pacifist". First, however, I would like to lay a basic framework for CP by answering the question "What sets Christian Pacifism apart from mere pacifism?"
Is there a difference? Should a distinction even be made? To answer this question, I'm not going to compare and contrast Deontological Pacifism, Pragmatic Pacifism, and Christian Pacifism. I'm just going to lay down, as I said, a very basic framework for CP and go from there.
CP, for me, is rooted in the two Adams, Adam and Jesus. Adam provides for us a basic anthropological basis whereas Jesus gives a more ethical basis for CP.
Adam is the first man. As the first man, he represents all humanity. We see this throughout Scripture. Through Adam, we receive our basic mandate of dominion and dynasty. (Gen. 1:28-30, 2:19-20) Through Adam, we receive the curse of sin. (Rom. 5:12-19) Through Adam, we understand our basic worth. (Gen. 1:26-27, 2:5) This is where I find the first principle of CP. Adam, therefore all humanity, was created in the image of God, Imago Dei. I am nowhere near wise enough to understand what all that entails, but suffice to say, there is something about humanity that is set apart from all creation. Humanity is God-breathed. Humanity images forth God himself. Humanity has intrinsic value beyond measure. Humanity is Imago Dei. This is why sin is such a tragedy. It mars the image of God. It dims the reflectors of the glory of God. War, violence and murder also mar and destroy the image of God. Humanity was not created to ever experience these things. They are a resultant of the fall, a part of the curse. Still, Imago Dei, especially after the fall, is not sufficient enough an argument to merit CP.
Enter the second Adam, Jesus. I'm not going to go into the theological implications of Jesus as the second Adam, but I do want to make it clear that Jesus lives out the mandates of dominion and dynasty given to Adam. Jesus completes the task of humanity and becomes the first recipient of the blessings of sabbath rest. His children, like Adam's, then receive the blessings and fruit of His work. (For a beautiful, in-depth, concise discourse on Jesus as the second Adam, read Herman Bavinck's "Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ") The second basis for CP, however is seen in the life and teaching of Jesus, the second Adam, the complete, perfect, Adam who fulfills God's mandate. Jesus is the Prince of Peace. The announcement of His birth is brings a call to peace on earth. He preaches peace and non-violence. The most obvious example is found in the sermon on the mount. But any teaching on compassion, humility, forgiveness, and love are teachings that lend themselves to the advocation of non-violence and pacifism. We see Jesus, calling Peter to sheath his sword. He goes peaceably to the cross, where he wages war. This becomes, for me, an important principle of CP. We are at war. We battle, though, not against flesh or blood, but against the powers and principalities of darkness. (Eph. 6:12) Further, we battle in a completely different manner. WE DO NOTHING. John paints a picture in revelation of the army of the elect, dressed in white, ready for the ultimate battle. They don't charge, they don't even lift a sword. Jesus comes in meekness, like a lamb that is slain, and devours the enemy. Jesus is the great warrior of the Church, the Ultimate Warrior. (Sorry, I had to. I tried to resist, I really did) The Church becomes the Kingdom the conquers peaceably. We are called to peace-making.
This is what sets CP apart from other variations of pacifism. It finds its roots in Imago Dei and in Christ. This basic ethic of human life is not derived arbitrarily by sentiment (not to deny the role of emotions in CP) as in other forms of pacifism. CP is not contradictory to the basic ethic of its underlying belief system, like the Darwinist and Atheist. There are many questions that will be raised to the contrary and I will try and answer them in more depth in the next few posts. But for now, this is a sufficient, in my opinion, introduction to the theological basis for CP.
Is there a difference? Should a distinction even be made? To answer this question, I'm not going to compare and contrast Deontological Pacifism, Pragmatic Pacifism, and Christian Pacifism. I'm just going to lay down, as I said, a very basic framework for CP and go from there.
CP, for me, is rooted in the two Adams, Adam and Jesus. Adam provides for us a basic anthropological basis whereas Jesus gives a more ethical basis for CP.
Adam is the first man. As the first man, he represents all humanity. We see this throughout Scripture. Through Adam, we receive our basic mandate of dominion and dynasty. (Gen. 1:28-30, 2:19-20) Through Adam, we receive the curse of sin. (Rom. 5:12-19) Through Adam, we understand our basic worth. (Gen. 1:26-27, 2:5) This is where I find the first principle of CP. Adam, therefore all humanity, was created in the image of God, Imago Dei. I am nowhere near wise enough to understand what all that entails, but suffice to say, there is something about humanity that is set apart from all creation. Humanity is God-breathed. Humanity images forth God himself. Humanity has intrinsic value beyond measure. Humanity is Imago Dei. This is why sin is such a tragedy. It mars the image of God. It dims the reflectors of the glory of God. War, violence and murder also mar and destroy the image of God. Humanity was not created to ever experience these things. They are a resultant of the fall, a part of the curse. Still, Imago Dei, especially after the fall, is not sufficient enough an argument to merit CP.
Enter the second Adam, Jesus. I'm not going to go into the theological implications of Jesus as the second Adam, but I do want to make it clear that Jesus lives out the mandates of dominion and dynasty given to Adam. Jesus completes the task of humanity and becomes the first recipient of the blessings of sabbath rest. His children, like Adam's, then receive the blessings and fruit of His work. (For a beautiful, in-depth, concise discourse on Jesus as the second Adam, read Herman Bavinck's "Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ") The second basis for CP, however is seen in the life and teaching of Jesus, the second Adam, the complete, perfect, Adam who fulfills God's mandate. Jesus is the Prince of Peace. The announcement of His birth is brings a call to peace on earth. He preaches peace and non-violence. The most obvious example is found in the sermon on the mount. But any teaching on compassion, humility, forgiveness, and love are teachings that lend themselves to the advocation of non-violence and pacifism. We see Jesus, calling Peter to sheath his sword. He goes peaceably to the cross, where he wages war. This becomes, for me, an important principle of CP. We are at war. We battle, though, not against flesh or blood, but against the powers and principalities of darkness. (Eph. 6:12) Further, we battle in a completely different manner. WE DO NOTHING. John paints a picture in revelation of the army of the elect, dressed in white, ready for the ultimate battle. They don't charge, they don't even lift a sword. Jesus comes in meekness, like a lamb that is slain, and devours the enemy. Jesus is the great warrior of the Church, the Ultimate Warrior. (Sorry, I had to. I tried to resist, I really did) The Church becomes the Kingdom the conquers peaceably. We are called to peace-making.
This is what sets CP apart from other variations of pacifism. It finds its roots in Imago Dei and in Christ. This basic ethic of human life is not derived arbitrarily by sentiment (not to deny the role of emotions in CP) as in other forms of pacifism. CP is not contradictory to the basic ethic of its underlying belief system, like the Darwinist and Atheist. There are many questions that will be raised to the contrary and I will try and answer them in more depth in the next few posts. But for now, this is a sufficient, in my opinion, introduction to the theological basis for CP.
Labels: Christian Pacifism
posted by Shaun Cross at 12:55
1 Comments:
Two questions I have:
1. The obvious question, what do you do in the case where you need to defend yourself? Do you believe that God wants you to let people take advantage of you, or for you to protect yourself.
2. How is the spiritual warfare waged on the cross able to be compared to a physical warfare where one is protecting home, country, and way of life? Did Israel go wrong in 1948 when it took back its own property semi-forcibly? Did the Christian Founding Fathers go against God's will when they started the Revolutionary War? Did the Allies make a mistake when they decided to take on the Axis of Evil? How can you be a Pacifist if you are combating a great evil that either gets stopped physically, or takes over the world? I understand that God is in control, and that He may come back at any time, and He might come back and save you at that moment, but He also expects us to have the common sense to take care of each other and His flock.
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