Introduction All Christians desire to fight injustice, bring about peace, and diminish the amount of pain in the fallen world we live in. Throughout history there have been differing ideas about how the Church is to achieve these goals. Many great men and women have asked what is permissible and what is inexcusable for the Church in regards to achieving these goals. Dietrich Bonhoeffer struggled greatly with this issue. He wrote about peaceful living and loving enemies but later found his self (apologetically) involved in a (failed) plot to kill Hitler. One idea regarding how to deal with injustice, predominantly dealing with war and violent conflicts, is called the just war theory.
The just war theory is somewhat of a mystery to many Christians even though a large number of believers would choose the stance over nonviolence/pacifism at first mention. Just war theory attempts to conceive of how the use of arms might be restrained, made more humane, and ultimately directed towards the aim of establishing lasting peace and justice. Just war is not the process of justifying war or an excuse to support engaging in any war that one may feel is just or even unavoidable.
History of Just War Theory Saint Augustine (354-430 A.D.) is said to be the author of what is now called the “just war theory.” Some attribute partial credit to Saint Thomas Aquinas as well. Augustine believed that Christians had no right to defend themselves from violence. He was the first theologian to question the obligation of Christian love to use violence in defending the innocent against evil. Why it took several hundred years after the resurrection of Christ for a theologian to pose this question is a mystery (especially since the Church was a nonviolent group up until this point) but chances are it can be accredited to Augustine’s stance being developed a good time after the conversion of Emperor Constantine (d. 337). It’s also worth noting that Augustine drew his stance largely from Stoic just war principles and men who were not followers of Jesus Christ.
Many have associated just war theory with holy wars or crusades and some want to associate the theory with machismo affairs or political wars as well but all these associations are short-sighted as well as false. Just war theory is a severely complex ethical discipline.
“If you think pacifism is a hard line, try just war theory” –Stanley Hauerwas.
The Just War Theory • Just war criteria presuppose that no Christian person should be involved in any war unless it meets all or at least most of the criteria. • Just war theory assumes that initiating war is generally a crime and that only one party involved may be justified and it is most often not the aggressor. Revolutions are never considered just wars. • People are not justified by the theory; instead their actions are relatively justified by it. • Just war theory anticipates situations where victory cannot be gained without using indefensible means, and renounces them, accepting defeat as an honorable outcome.
The Criteria: 1. The war must have a just cause (the only permissible objective of a just war is to redress evil injury of the innocent). 2. It must be waged by a legitimate authority (even just causes cannot be served by actions taken by individuals or groups who do not constitute an authority sanctioned by whatever the society and outsiders to the society deem legitimate. Many would claim attendance of religious authority as mandatory). 3. It must be formally declared (tactics not consisting of honesty and fair warning concerning coming force prior to attack on the innocent are forbidden). 4. It must be fought with a peaceful intention (the peace established after the war must be preferable to the peace that would have prevailed if the war had not been fought). 5. It must be a last resort (all non-violent options must be completely exhausted before the use of force. Often, this is listed as the first piece of criteria). 6. There must be a reasonable hope of success (all deaths and injury incurred in a hopeless cause are not morally justifiable. This must include a probable degree of achieving whatever just goal is made necessary by point one). 7. The means used must possess proportionality to the end sought (states are prohibited from using force not necessary to attain the limited objective of addressing the injury suffered).
Three additional conditions must be met regarding the condition for the permissible conduct of war: 1. Noncombatants must be given immunity (Civilians are never permissible targets of war and every effort must be taken to avoid killing civilians. This includes the possibility of sacrificing hundreds of soldiers for the sake of one noncombatant and not dropping bombs to end a war more quickly so a greater number of people can be saved via the involuntary sacrifice of noncombatants). 2. Prisoners must be treated humanely. 3. International treaties and conventions must be honored (even if the opposing side will not submit to international treaties or conventions. The just warrior must fight justly according to all laws).
Obviously, many questions concerning the specifics of the above terms and statements remain. As a result, the just war theory is not as concrete as one would hope. If we look at the criteria under the lens of scripture and in the practice of prayer our answers will come easier.
Some of the questions that spring from the soil of this criteria are “What must be voiced to the opposition when action is formally declared,” “what defines reasonable hope for success,” and “how can we measure the appropriate amount of force needed to obtain the limited object proposed efficiently?” More are addressed below in the category titled Just War Questions for Today.
Augustine’s Position In the late 300’s there was no concept of “Christian” nations like today. Rome was the only state consisting of leadership that claimed to be Christian. Rome had recently altered its law drastically from outlawing the proclamation of Christ and the practice of Christ-like living to enforcing it upon all military participants. This is due to the conversion of Emperor Constantine (estimated 313). There was toleration for civilians to practice Christian living for the first time in history. In Saint Augustine’s view, Rome was upholding G-D’s order in the world.
Augustine maintained that Christians should fight for the sake of the Roman nation because of the Christian leadership in Rome. For him, Christians could only fight for Rome, and that was obvious, because their enemies were always enemies not only of the Roman nation, but of the peace and order Rome sought to uphold. Augustine’s interpretation of Romans 13 led him to believe that Christians had a due loyalty to Rome and thus were not only allowed to participate in military service but were obligated to do so. The Christians in Corinth and Egypt were not held to the same standard since their state was not following the right god.
Augustine was essentially attempting to formulate a system which would have allowed Christians to have a say in the operations of the one “Christian” power in the world. Augustine was not attempting to actually form what has become the “just war theory.” The theologian was never attempting to justify war (for anyone except Rome) or baptize the use of violence for the sake of Christ Jesus (except through Rome). A fair modern comparison would be Rick Warren declaring that war is unjust except when the United States is involved to uphold G-D’s order and that all Christians would do well to join the military.
It must be noted that Augustine’s position is not shared by those who came before him. Tatian once said “I do not wish to be king… I reject military service.” Hippolytus proclaimed, “A soldier of the civil authority must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath. If he is unwilling to comply, he must be rejected for baptism. A military commander or civic magistrate who wears the purple must resign or be rejected. If an applicant or a believer seeks to become a soldier, he must be rejected, for he has despised God.” The fact that these men and their quotes predate the conversion of Emperor Constantine has no bearing on the dissonance between Augustine’s proclamations and those of his brothers of faith who clung to phrases such as, “Christians are not allowed to correct with violence” (said by Clement of Alexandria).
Despite Augustine’s difference in opinion with previous Christians concerning war and support of the state he held many similar beliefs. Augustine never supported the idea of Christians using violence in personal matters such as self-defense or to defend persons in trouble. For instance, his stance does not argue for a Christian to fight off a mugger or rapist with violence to defend the innocent victim. We must remember the context of the just war theory and not try to apply it where it was never meant to be applied.
Just War Questions for Today It is abundantly clear (from government systems to the earth’s scientifically accepted celestial location) that the world of 2009 is not the same as the world Augustine lived in. With historical events such as Gandhi and Martin Luther King’s slow and nonviolent victories over their oppressors, one must ask the question “what does it look like to know all nonviolent means for resolution have been exhausted?” Exhausting all nonviolent means can take an immeasurable and unpredictable amount of time. How do we react within a given time limit according to just war theory? Not only that but what does exhausting all nonviolent means look like on an international scale?
Along with these questions we must also ask “what do peaceful intentions look like and how are they put into practical terms during times of international conflict?” If the opposition is bringing evil upon the innocent without violent or malicious means then how does one react according to the criteria? What forms of weaponry are permissible by the criteria? Who is authorized to answer these questions?
The Roman Catholic Church, and many other religious factions, maintain the just war theory as part of their official doctrine. Anyone who makes just war theory part of their doctrine must prescribe to the whole of theory otherwise the abandon the very framework of it. In this context we have to ask “who does the Catholic church deem as a true form of authority” (if it were solely the government of each local congregation there would be great conflict), “what constitutes humane treatment of prisoners,” and “what constitutes a truly just war?”
One of the greatest complications with just war theory is the question of “what defines an innocent victim?” This question, like many others, becomes far more complicated when put into international terms. These questions help illustrate the strictness of the theory and how the criteria severely delimit the possibilities in war for those who adhere to it.
Facts Regarding Just War Theory No authoritative Christian body has ever, prior to the commencement of fighting, decreed that one side, or the other is justified in warfare on the basis of just war criteria. –Walter Wink
WWII has been almost universally regarded by the victors as a “just war.” But no church body, before or at any time during that war, examined it in the light of just war criteria. John Courtney Murray, the leading Roman Catholic interpreter of just war theory at the time, admitted that no sustained criticism of World War II was made before or during that war by Catholic ethicists. “The traditional doctrine was irrelevant during World War II.” –Walter Wink
Questions Do you think just war theory could be adopted by any government today? Do you believe these criteria to be fair and adequate? Have you adopted just war theory as a part of your doctrine?
Resources: Engaging the Powers by Walter Wink Speak Up for Just War or Pacifism by Paul Ramsey and Stanley Hauerwas The Moral Vision of the New Testament by Richard B. Hays Beyond Just War and Pacifism by Gene Sharp Christian Attitudes toward War and Peace by Roland Bainton Principles of Just War by Vincent Ferraro Doing Right by David W. Gill Speak Truth to Power by the American Friends Service Committee JustWarTheory.com
Derek Webb is releasing an album called Stockholm Syndrome. One track is titled What Matters More. This song challenges believers to check their priorities and to examine the way in which they are loving or destroying others with their words. The song also encourages believers not to spend their time in arguments but in good deeds. Here are the lyrics. If you’d like to listen as you read click here. Enjoy! You say you always treat people like you like to be I guess you love being hated for your sexuality You love when people put words in your mouth 'Bout what you believe, make you sound like a freak
'Cause if you really believe what you say you believe You wouldn't be so damn reckless with the words you speak Wouldn't silently conceal when the liars speak Denyin' all the dyin' of the remedy
Tell me, brother, what matters more to you? Tell me, sister, what matters more to you?
If I can tell what's in your heart by what comes out of your mouth Then it sure looks to me like being straight is all it's about It looks like being hated for all the wrong things Like chasin' the wind while the pendulum swings
'Cause we can talk and debate until we're blue in the face About the language and tradition that he's comin' to save Meanwhile we sit just like we don't give a shit About the 50,000 people who are dyin' today
Tell me, brother, what matters more to you? Tell me, sister, what matters more to you?
For most people in the United States July 4th is a day to celebrate and take pride in America, its foundation, its current existence and power, as well as an excuse to share fireworks and hotdogs with friends. For me and many other Christians around the U.S. this day means something different.
Recently I shared an article written by Shane Claiborne regarding “Independence Day” in which he encouraged the reader to think of it as “Interdependence Day.” I like what Shane and his friends had to say for the most part and the reason is that I decided to follow the way of Jesus Christ and accept his Good News on July 4th 2002. Ever since that day I have viewed the Fourth of July as my “Dependence Day” because I’ve realized how dependent I am upon G-D and how different that thought is on a day where people celebrate their ability to separate themselves from other people and groups for their own sake. While most of the nation will spend time singing patriotic songs that glorify the country they live in, I can’t help but remember that religious freedom and “fair” taxes are not the greatest of victories or blessings. Christ on the cross is victory (Colossians 2:13-15) and all are in desperate need of a saviour whereas religious freedom is simply a nice treat for those desiring an easy life (Matthew 5:10-12, Luke 21:12-19, 1Corinthians 4:12-13, 2Corinthians 4:8-10, 2Timothy 3:12, 1Peter 3:13-17). Tertullian once said that the blood of the martyrs is the seed of the church.
Don’t get me wrong, I’m thankful for a lot of what the United States offers me. My citizenship in this land is a gift and I should not neglect it just as Paul did not neglect his Roman citizenship (Acts 16:38-40, 22:25-29). No country is perfect, and I don’t believe G-D loves or blesses America any more than any other bordered land (as if lines on paper could restrict or guide the love of the Creator). I don’t think freedom of religion is necessarily better than a lack of religious freedom and I don’t support violent military endeavors but I do see the good in democracy and the attempt to create a land where all people can function together somewhat peacefully (even if I find it impossible outside of the kingdom of G-D).
As a Christian, I don’t see any legitimate reason to celebrate the independence of the United States and what it took for them to achieve and keep it (since Christians can not support many of the methods used to do both). For the same reason that I can not say the pledge of allegiance, I can not celebrate America. The ideals of the U.S. and means of seizing those ideals are often contrary to the way of Christ. The quest for power is of no interest to those who leave everything to follow Christ (Matthew 19:27, Mark 10:28, Luke 5:11, Luke 5:28) and become servants of all men (Mark 9:35).
The United States is not incredibly important to me because it’s no more than the land I live in. In a letter to Diognetus it was written of the Christians in the second century, “They live in their own countries, but only as guests and aliens. They take part in everything as citizens and endure everything as aliens. Every foreign country is their homeland, and every homeland is a foreign country to them.” I’m a stranger here because I’m a citizen of the kingdom of G-D (Philippians 3:20, Acts 21:39). I don’t celebrate the national holidays belonging to any nation because I have no reason to if I love all people and am not bound by borders and am a citizen in a greater kingdom all ready. Again, I give thanks for my blessings but recognize those blessings are from G-D and not men in white houses or in combat boots. All perfect gifts are from the Father (James 1:17-18) and knowing this keeps me from patriolatry. I am dependent on G-D and belong to his kingdom and submit no allegiance to any kingdom/country that is less than that of heaven.
My challenge to fellow believers in Christ Jesus for this Fourth of July is to give thanks for what G-D has given you, pray for the future of this land and its authorities, that justice may be present, and acknowledge your dependence upon G-D alone (Psalm 62). If you watch fireworks, eat hot dogs, or play with sparklers please know that you have blessings where you are but that the United States will pass away (1John 2:17) and that it’s okay not to get caught up in nationalistic festivities. At the same time, take the opportunity to love people and hear their stories and even share your own. After all, the freedom found in Christ is far more intriguing and nourishing than any man-invented freedom (as if man could free himself from his own sinful creations).
There is a passage of scripture that tells of Jesus revealing to two men about how all the things concerning him in the Old Testament are linked to him. Luke 24:27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.
I always think that would have been a cool night. Why? Because of stuff like this: Numbers 21:4-9 Then they set out from Mount Hor by the way of the Red Sea, to go around the land of Edom; and the people became impatient because of the journey. The people spoke against God and Moses, "Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food." The LORD sent fiery serpents among the people and they bit the people, so that many people of Israel died. So the people came to Moses and said, "We have sinned, because we have spoken against the LORD and you; intercede with the LORD, that He may remove the serpents from us." And Moses interceded for the people. Then the LORD said to Moses, "Make a fiery serpent, and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live." And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. John 3:13-16 No one has ascended into heaven, but He who descended from heaven: the Son of Man. "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life. For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.
That rules. John 3:16 is way cooler when set beside the account in Numbers 21.
Also, the whole idea of “Look upon the Lord, believe, and be saved” is way cool (as well as true). My mind wanders to the Roman centurion who stood at the cross claiming “Surely, this man was the Son of G-D” (Mark 15:39). Sometimes you have to embrace the simplicity of the salvation that comes from G-D.
True
