Ted Grimsrud—May 30, 2015
Does Christian pacifism make the claim that everyone should be pacifist? Or is pacifism only a calling for those who affirm Jesus as Lord? This issue can—and should—be addressed on a theological and philosophical level. However, it may also be addressed on a more pragmatic level. Are there wars that should have been fought, that could be considered legitimately justifiable wars? If there are no ways that any actual war could be justifiable, is that a basis for claiming that everyone should be pacifist (defining “pacifism” here as the conviction that one should never take part in or support warfare)?
The one certain “just war”?
One way to begin to address the question about how widely we should advocate for pacifism is to look closely at the one war that most Americans, at least, including even many American pacifists, believe was a “just war”—World War II. Robert Brimlow, a Roman Catholic philosopher and committed pacifist, draws such a conclusion: “The war against Hitler, Nazism, and the atrocities they perpetuated certainly satisfies all the requirements for a just war: even if no other war was justifiable, even if every other dispute could have been settled by nonviolent means, that dispute could only have been solved through violence.”[1]
This statement is part of Brimlow’s argument in favor of pacifism—but it’s a pacifism based on a sense of the special calling of followers of Jesus. The kind of nonviolence Brimlow advocates is based on faithfulness, not on the expectation that it might practically be the best way to deal with conflict.
In the same book with Brimlow’s essay, Methodist theologian Stephen Long makes a similar argument. Long also suggests that World War II may be seen as a just war, where it was shown that “violence and war do sometimes work.”[2] Long argues for what he calls “christological pacifism,” an approach that “only makes sense because of the christological convictions we hold about what God has done in Christ. If Jesus is not the unique and definitive expression of God’s economy, of how God redeems the world and engages it politically through the cross, resurrection, and ascension—if he were not bodily raised from the dead—then pacifism makes no sense.”[3]
However, there is no evidence that I know of of any correlation between Long’s kind of christological convictions and the likelihood of one holding those convictions being a pacifist. World War II was perhaps as true a test of pacifist convictions as could be imagined. Because of the widespread popularity of that war, only those with clear pacifist convictions would have chosen to be legal conscientious objectors. If Long is correct about the link between a high christology and pacifism, you would expect people who affirmed that christology to tend toward pacifism even in face of a popular war. As it turned out, about 12,000 young American men took the CO route, and something more than 12,000,000 entered the military. That is, the number of Americans who responded to the War as pacifists was something like 0.01%. The traditions that tended to emphasize doctrine more (e.g., Roman Catholics, Lutherans, and evangelical Protestants) had few if any conscientious objectors.[4]
To respond to a phenomenon such as World War II as a Christian pacifist, it seems to me, requires a broader sense of how this pacifism works than that provided by Brimlow and Long. To affirm pacifism without condemning World War II as an unjust war weakens the case for pacifism significantly. Continue reading
Peace Theology 