Critics of pacifism, especially (ironically) some from within the broader peace church community, often warn that too much of an emphasis on pacifism can become idolatrous. This sermon, “Is Pacifism Ever an Idol?” presents a biblically-based argument that, when properly understood, pacifism is one commitment that can never be idolatrous.
Paul Redekop. Changing Paradigms: Punishment and Restorative Discipline
I like the basic argument of this book very well. A Canadian Mennonite peace educator and practitioner has taken on a tremendously important topic: how do we respond to harm-doing without adding to the cycle of harm? And he states a clear point of view, that punishment (by definition a form of violence) is never appropriate. And he seeks to follow the logic of this point of view wherever it takes him–challenging the use of on corporal punishment on children, the use of retributive approaches to criminal justice, and the justification of international violence (i.e., warfare).
On the positive side, Redekop draws the insights of the restorative justice movement to articulate concrete alternatives to dealing with harm-doing in ways that do indeed promise to bring about genuine healing. His proposals may seem utopian, but they are based on actual human experience and are carefully thought through. Given the dead end road we are on with our dynamics of punishment and spirals of violence, he presents us with bases for hope that change may be possible.
I am delighted to see such a thoughtful and internally consistent presentation of this perspective. Though Redekop does not engage theology very seriously (and this is a problem), he frames his argument from within the Christian peace church tradition and its interpretation of the Bible. Sadly, Redekop’s Mennonite tradition with its generations long profound and lived-out opposition to state violence has nonetheless not been very self-aware about the damaging punitive practices toward its own children that have undermined its witness. Redekop alludes briefly to his own punishment-drenched up-bringing in a Mennonite family. And it’s great that he makes these connections–an exercise in self-awareness still pretty rare among the Mennonites I know and know of.
I do wish Redekop had been able to engage theology more deeply, but he at least gives theologians some impetus to test and expand his argument.
I do have one stronger criticism. I am sorry to say that I found the writing style to be uninspiring. The book has an exciting story to tell, but does not tell it in an engaging way. I had to plow on through most of the book. So my recommendation will be qualified. I fear people who are not already disposed to appreciate Redekop’s thinking here may find the book fairly tedious going and may lose patience. I hope not, though, because there is much wisdom and new thinking here.
Here is an article I published in 1997 (Gospel Herald) called “Who are my mother and brothers?” This article was assigned to me as part of a series of articles the magazine ran on questions Jesus asked. This article reflects on how Jesus challenged kinship-centered understandings of faith by opening his definition of “family” to include all who are faithful to his message. I then reflected on the significance of this challenge to Jesus to Mennonite church life.
It is difficult to think of a more difficult and more important moral issue in our world today than the issue of violence. For Christians, one important foundation issue that directly impacts our understanding of our own use of violence in how we understand God. Is it meaningful to think of God as nonviolent? Here is an essay that examines this question and argues that we can (and, indeed, must, if we hope to overcome the scourge of violence in our world) imagine God as indeed being nonviolent.
During World War II, about 12,000 young draftees chose, because of their pacifist convictions, to refuse to go into the military and instead performed alternative service (another 6,000 or so went to prison out of similar convictions). This made up only a tiny percentage of draftees–pacifism certainly did not carry the day.
However, that little, flickering light of witness continues to be worth reflecting on (as does our society’s continued assumption that this indeed was a “good war”–see Nicholson Baker’s critique of such an assumption in his book, Human Smoke: The Beginnings of World War II, the End of Civilization
Here is a recent article I wrote suggesting that the experience on conscientious objectors in Civilian Public Service (the name of the alternative service program) provides a continually important legacy.
Here is an article I published in 1995 (Gospel Herald) called “No other foundation can anyone lay than is laid: Jesus Christ.” This article was assigned to me as part of a series of articles the magazine ran on the newly formulated Mennonite confession of faith. I was asked to provide reflections on the article in the Confession on Jesus Christ.
This article takes a narrative approach to christology, linking together our stories as modern people with the gospel story of Jesus. Special attention is paid to Jesus’ death and resurrection–with an emphasis on how those two events point us toward life, toward ethical faithfulness. The article strikes a consistently positive tone. Only in asking what is not mentioned in the article would one begin to get a sense that this portrayal of the meaning of Jesus is presented as an alternative to christologies that emphasize Jesus’ divinity and his death as a sacrifice needed to satisfy God’s honor (or wrath or holiness).
The Mennonite tradition is well-known for its rejection of participation in warfare. This pacifism has many fruitful expressions over the past nearly 500 years. However, Mennonite pacifism has a shadow side as well. In my article, “Pacifism is a gift from God” (published in the Gospel Herald, February 1, 1994), I reflect on some of the problems with this tradition and propose a strongly grace (rather than obligation) oriented approach to pacifism.
I do believe in pacifism as a core conviction that should be taken seriously by all followers of Jesus (indeed, all human beings). However, we need to think through the motivations for our commitment to nonviolence. I believe this commitment must ultimately stem from love if it is to be fruitful and sustainable.
Are the only alternatives for pacifist Christians in America either to withdraw into separated communities that remain (relatively) free of violence or to bracket their pacifist convictions while engaging in the public arena? This article, “Anabaptist Faith and American Democracy,” makes the case for a third approach.
This third approach follows from the belief that Jesus’ peaceable social ethics are ultimately meant for the entire world and that the call he has given his followers is to witness to his way to the ends of the earth. One helpful insight that should encourage American pacifist Christians is an awareness that we live in two Americas, the American republic (which is compatible with pacifism) and the American empire (which is not). One may oppose the American empire while still embracing (nonviolently) the American republic.
During this “political” season, characterized by powerful and wealthy people seeking to exploit our system to expand their power and wealth, this book by Shane Claiborne and Chris Haw, Jesus for President: Politics for Ordinary Radicals
As is likely obvious by the title and the publisher (Zondervan), Jesus for President, is written by two young Christians aimed at a Christian audience. And this book needs to be read by Christians. However, many people of good will who have written off Christian faith may find this book an eye-opener and inspiration.
The traumas the 16th-century Anabaptists faced due to their core convictions (church free from state control, refusal to support war, rejection of social hierarchies, and non-possessive economics) remain highly instructive, both for helping us understand problematic elements in Mennonite communities and for reminding us of the continuing relevance of those ideals.
This article, “The Anabaptist faith: a living tradition” that was published in The Mennonite (May 2, 2006), reflects on these themes.
Peace Theology 