War And Christianity

When you give life, do you have the right to take it? Is the church ever justified in endorsing war? Exodus 20:13 ­ Do not murder Genesis 9:6 ­ shed blood if blood shed to Noah Exodus 22:2 ­ self­protection is excuse to kill Luke 14:31 ­ war as a natural thing on earth? Romans 13:4 ­ government avenger on evil Romans 12:18­19 ­ be at peace with all men if possible, don’t take vengeance Revelations 19:11­21 ­ Jesus who “wages war” Numbers 31:7 ­ God commands war against Midian Luke 22:35­38 ­ Jesus tells his disciples to pick up swords 49­52 ­ but then prevents his disciples from starting a scuffle John 2:15 ­ the cleansing of the temple (violence?) James 4:1­2 ­ the origin of war (lust) Matt. 26:51­56 ­ Jesus points out that violence is an option (angels), also live by the  sword die by the sword Isaiah 2:3­4 ­ swords into plowshares Luke 3:14 ­ John the B does not tell Soldiers to leave jobs Acts 10:1 ­ Cornelius is a soldier

John 18:36 ­ Jesus says my kingdom is not of this world or we’d be fighting 2 Cor. 10:3­4 ­ weapons of our warfare are not carnal, but spiritual 1 Peter 2:21­23 ­ our example (from Jesus), do not return ill for ill Hebrews 10:32­34 ­ joyfully suffered wrongs, knowing that this life is not all Acts 5:29 ­ obey God rather than men 1 Peter 2:13­14 ­ Government punishes evil doers 2 Tim 2:3, Philemon 2, Phil. 2:25, ­ soldier verses 2 Timothy 4:7, 1 Timothy 1:18 ­ fought good fight, wage a good fight Eccles. 3:8 ­ a time for war, a time for peace Matt. 8:5 ­ a centurion is praised I Chron. 28:3 ­ David not allowed to build temple because “man of war” Exodus 15:3 ­ The Lord is a warrior 1. God on occasion ordered His people to go to war (Exodus 17:16;  Numbers 31:1,2; Deuteronomy 7:1,2; 1Sa 15:1­3). 2. He instructed His people in how to make war ( 2 Samuel 22:35). 3. God strengthened His people for war (Leviticus 26:7,8). 4. The Bible says it is God who gives victory in war (Numbers 21:3;  Deuteronomy 2:33; 3:3; 2 Samuel 23:10; Proverbs 21:31). 5. It is God who brings an end to war (Psalm 46:9). 6. Wars are often a punishment for sin (Numbers 21:14; Judges 5:8). 7. It is God who scatters those who have a bloodlust and delight in  war (Psalm 68:30).

Just War Theory

St. Augustine (354 ­ 430) and St. Thomas Aquinas (1225­1274) are primarily responsible  for formulating the theory of the Just War which has remained the majority Christian ap­ proach to war to this day. There are many variations on the just war theory, but these  are the basics: •

There must be a just cause for the war. ◦ War must be waged only in response to certain, grave and lasting  damage inflicted by an aggressor. ◦ The motive for war must be advancement of good or avoidance of  evil. ◦ The ultimate objective of war must be to bring peace. ◦ Revenge, revolt, a desire to harm, dominate, or exploit and similar  things are not justification for war. Every possible means of peacefully settling the conflict must be exhausted 

• first. • There must be serious prospects of success; bloodshed without hope of  victory cannot be justified. • The war must be declared by a legitimate authority. Private individuals or  groups should seek redress of their rights through their governments, not by acts  of war. • The war must not cause greater evil than the evil to be eliminated. • Non­combatants (civilians) must not be intentionally harmed. •Prisoners and conquered peoples must be treated justly.

Church Positions on War Here are the official positions on war of the three largest Christian denominations in the United States: Baptist: XVI. Peace and War. It is the duty of Christians to seek peace with all men on principles of righteousness. In accordance with the spirit and teachings of Christ they should do all in their power to put an end to war.

The true remedy for the war spirit is the gospel of our Lord. The supreme need of the world is the acceptance of His teachings in all the affairs of men and nations,

and the practical application of His law of love. Christian people throughout the world should pray for the reign of the Prince of Peace. • Isaiah 2:4; Matthew 5:9,38-48; 6:33; 26:52; Luke 22:36,38; Romans 12:18-19; 13:1-7; 14:19; Hebrews 12:14; James 4:1-2. Adopted by the Southern Baptist Convention June 14, 2000. From http://www.sbc.net/2000_comparative_report.html Catholic: 2307. The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war. 2308. All citizens and all governments are obliged to work for the avoidance of war. However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed. 2309. The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time: the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; all other means of putting an end to it must have been shown to be impractical or ineffective; there must be serious prospects of success; the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition. These are the traditional elements enumerated in what is called the "just war" doctrine. The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good. 2310. Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense. Those who are sworn to serve their country in the armed forces are servants of the security and freedom

of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace. 2311. Public authorities should make equitable provision for those who for reasons of conscience refuse to bear arms; these are nonetheless obliged to serve the human community in some other way. 2312. The Church and human reason both assert the permanent validity of the moral law during armed conflict. "The mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties." 2313. Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely. Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that command such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation, or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide. 2314. "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons—especially atomic, biological, or chemical weapons—to commit such crimes. 2315. The accumulation of arms strikes many as a paradoxically suitable way of deterring potential adversaries from war. They see it as the most effective means of ensuring peace among nations. This method of deterrence gives rise to strong moral reservations. The arms race does not ensure peace. Far from eliminating the causes of war, it risks aggravating them. Spending enormous sums to produce ever new types of weapons impedes efforts to aid needy populations; it thwarts the development of peoples. Over-armament multiplies reasons for conflict and increases the danger of escalation. 2316. The production and the sale of arms affect the common good of nations and of the international community. Hence public authorities have the right and duty to regulate them. The short-term pursuit of private or collective interests cannot legitimate undertakings that promote violence and conflict among nations and compromise the international juridical order. 2317. Injustice, excessive economic or social inequalities, envy, distrust, and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war:

From Catechism of the Catholic Church, second edition, copyright © 1997, United States Catholic Conference, Inc., http://www.usccb.org/catechism/text/pt3sect2chpt2art5.htm Methodist: War and Peace We believe war is incompatible with the teachings and example of Christ. We therefore reject war as a usual instrument of national foreign policy and insist that the first moral duty of all nations is to resolve by peaceful means every dispute that arises between or among them; that human values must outweigh military claims as governments determine their priorities; that the militarization of society must be challenged and stopped; that the manufacture, sale, and deployment of armaments must be reduced and controlled; and that the production, possession, or use of nuclear weapons be condemned. Consequently, we endorse general and complete disarmament under strict and effective international control. From The Book of Discipline of The United Methodist Church--2000, ¶165C. Copyright 2000 by The United Methodist Publishing House, http://www.umc.org/abouttheumc/policy/world/c-warpeace.htm Military Service We deplore war and urge the peaceful settlement of all disputes among nations. From the beginning, the Christian conscience has struggled with the harsh realities of violence and war, for these evils clearly frustrate God’s loving purposes for humankind. We yearn for the day when there will be no more war and people will live together in peace and justice. Some of us believe that war, and other acts of violence, are never acceptable to Christians. We also acknowledge that most Christians regretfully realize that, when peaceful alternatives have failed, the force of arms may be preferable to unchecked aggression, tyranny and genocide. We honor the witness of pacifists who will not allow us to become complacent about war and violence. We also respect those who support the use of force, but only in extreme situations and only when the need is clear beyond reasonable doubt, and through appropriate international organizations. We urge the establishment of the rule of law in international affairs as a means of elimination of war, violence, and coercion in these affairs.

We reject national policies of enforced military service as incompatible with the gospel. We acknowledge the agonizing tension created by the demand for military service by national governments. We urge all young adults to seek the counsel of

the Church as they reach a conscientious decision concerning the nature of their responsibility as citizens. Pastors are called upon to be available for counseling with all young adults who face conscription, including those who conscientiously refuse to cooperate with a system of conscription.

We support and extend the ministry of the Church to those persons who conscientiously oppose all war, or any particular war, and who therefore refuse to serve in the armed forces or to cooperate with systems of military conscription. We also support and extend the Church’s ministry to those persons who conscientiously choose to serve in the armed forces or to accept alternative service.

Wars are fought on the battlefields of the globe, but they are waged first  in human heart. It is in this light that Christian philosopher Arthur  Holmes writes, "To call war anything less than evil would be self­decep­ tion. The Christian conscience has throughout history recognized the tra­ gic character of war. The issue that tears the Christian conscience is not  whether war is good, but whether it is in all cases avoidable."