Category Archives: Jesus

Is Pacifism Ever an Idol?

Ted Grimsrud (January 2010)

As a young adult in the 1970s, I found a strong sense of clarity to realize that I could never participate in war.  Then I discovered Mennonites—Christian pacifists with a strong tradition to back them up.  Then, I discovered surprising ambivalence about pacifism among Mennonites, even to the point where some Mennonites have charged that the church has made pacifism an idol.

What is in mind in this linking of pacifism with idolatry?  I think at least some of the following points may be present.  Pacifism could be seen to be an ideology, a human-centered, rigid philosophy similar to, say, Marxism or Libertarianism—and as such actually in competition with God as the center.

Or pacifism could be understood to be at best something we add to the core message of the gospel, perhaps valid in an optional kind of way but a problem when it is seen as too central.  When pacifism becomes too central it almost certainly will distract us from the main concerns of the gospel such as personal evangelism and the call to holiness.

Or pacifism could be seen to have become a badge of Mennonite identity, something that separates us from and elevates us over other Christians, an occasion for pride.

Or, finally, pacifism could be seen as making a human philosophy the basis for limiting God’s sovereignty.  With pacifism we may be telling God what God may or may not ask us to do.

I believe, though, that properly understood, Christian pacifism can never be an idol. Continue reading

An Anabaptist Vision for the 21st Century—Some Propositions

The process of applying the basic convictions of the Anabaptist tradition continues to engage (as it should) present day heirs of the Radical Reformation. Several years ago I was involved in an on-line conversation that resulted in the formulation of a set of “theses” meant to stimulate reflection and conversation for contemporary Anabaptists. This set of theses may be found here, entitled “An Anabaptist Vision for the 21st Century—Some Propositions.”

These ideas were circulated to a number of attendees at the 2005 Mennonite Church General Assembly, and then essentially disappeared. I just recently remembered them and decided to dust them off. In the days to come, I will be thinking about how to pursue further conversation about these theses.

Comments on this website are welcome.

The Book of Revelation as Peace Theology

Though the book of Revelation often is presented—by both those who like it and those who don’t—as a book that underwrites violence and judgment from God. There is a vigorous and growing body of scholarship and more popular exposition, though, that presents Revelation as a book that presents a basis for peacemaking and compassion. In a short article, I give a quick summary of how Revelation’s content actually points towards peace.

This article, “Victory over the powers of death and evil,” was first published in 2001. It presents a sketch for a reading strategy that counters the Revelation-underwriting-violence approaches.

Jesus’ Identity—And Ours

I continued my sermon series this morning on why we pay attention to Jesus, based on the story told in the Gospel of Luke. This sermon (the seventh out of thirteen), called “Jesus’ Identity—And Ours” (and posted here), focused on Luke 7:18-23.

Jesus began his ministry by gaining wide renown as a miracle worker and powerful teacher. He drew crowds, and as this text shows, strong, respectful interest from John the Baptist (as well as a Roman centurion and Pharisee). Luke raises the question of Jesus’ identity in the context of telling of this interest.  As John’s disciples asked him, “Are you the One to come.”

Jesus does not answer the question with a straightforward “yes” but rather answers in the affirmative by reciting the things he’s been doing, summarized with the series’ final clause: “bringing good news to the poor.” In doing so, Jesus points ahead to the big “fork in the road” at which he will arrive—where the choice is ministry by acclaim and success or ministry resistance and suffering.

Jesus, in taking the path of resistance provides a model for all his followers. We find our identity linking ourselves with God’s “preferential option for the vulnerable.”

What Matters Most?

Why should we pay attention to Jesus? One reason is that Jesus brings a message of peace—challenging head on the human social dynamics that lead to violence and war.

This morning, I presented the sixth in my series of what will probably be thirteen sermons on Jesus.  The sermon was called “What Matters Most?” and focused especially on Jesus’ “Sermon on the Plane” in Luke six.

The message of the first six chapters of Luke is that Jesus brings a message of an upside-down perspective on reality where the mighty are brought down and the vulnerable are lifted up. After reiterating his message of turned-around expectations in Luke 6:20-26, Jesus deepens his challenge even more by emphasizing that the human connection with God will be found in its most profound way when we love our enemies.

But is such love of enemies realistic? The sermon concludes with the story of nonviolent action at the center of the most successful phase of the American Civil Rights movement in the early 1960s.

The Bible’s Salvation Story

One of the areas with the intense debate in recent Christian theology has been understandings of salvation. Much of the debate has focused on theories of the atonement, theologies of the cross, interpretations of theologians such as Anselm and Luther, views of the doctrines of Christian tradition.

Not so much attention has been paid to the biblical portrayals of salvation, except as viewed through the lenses of the various atonement theories. I have been working on a book that does indeed focus directly on biblical theology. I have gotten quite a bit done on this project; I am calling it: Mercy Not Sacrifice: The Bible’s Salvation Story. I mostly need yet to flesh out the chapter on salvation in the book of Revelation and to complete a concluding chapter, “Is There an Atonement Theory in This Story?”

Since I am focusing my energies elsewhere for the time being (and since I have struck out so far in my tentative attempts to find a publisher), I will post here on Peacetheology.net the manuscript as far as it has been developed.

John Howard Yoder’s Christology

John Howard Yoder’s stature as a major American theologian continues to grow. I recently found in my files a paper, “John Howard Yoder’s Christology,” I wrote now nearly thirty years ago, summarizing my initial understanding of Yoder’s christology. I do not remember the occasion for the paper. It gives what I still think is an accurate portrayal of some of Yoder’s main thoughts.

Finding this paper makes me think that it would be worthwhile to revisit this theme. I wonder if I were to write a 2,000 word summary of Yoder’s christology now, if it would be much different from my old paper. In the meantime, I have completed two graduate degrees in theology, served nearly ten years as a pastor, and now head toward the end of my fourteenth year as a college professor. Yoder wrote a lot between 1982 and his death in 1997. But I’m not sure I would say it much differently now—maybe I’ll try and see someday soon.

God’s Greatest Power: Mercy

Does the story of Jesus speak to our need for healing in today’s world—healing our own hearts, healing our social world, the cosmic healing of the entire universe?

This morning, I presented the fifth in what will be a series of 13 sermons on why we pay attention to Jesus.  This one is called “God’s Greatest Power: Mercy.”

In this sermon, I focus on several biblical texts that speak to healing: Psalm 130 focusing on our own hearts, Isaiah 33 focusing on politics, and Revelation 21 focusing on cosmic transformation. Then I look at the story of Jesus healing the paralyzed man in Luke 5:17-26 and suggest that Jesus shows the core of how God heals: the presence of transformative mercy, God’s greatest power.

To Turn from the Abyss

Does the story of Jesus speak to our struggle for hopeful living in today’s world? Maybe, but we must think about how. It may not be as obvious as pious Christians make it sound.

This morning, I presented the fourth in what will be a series of 13 sermons on why we pay attention to Jesus.  This one is called “To Turn From the Abyss.”

In this sermon, I focus on Jesus’ beginning proclamation according to Luke’s Gospel (4:16-21). I suggest that hopeful living will stem from embracing that Jesus’ message of jubilee—good news to the poor, release to captives, sight for the blind, and liberation for the oppressed.  We must simply believe that this message is true and begin to live as if it is true.

Son of Adam, Son of God

Why do we pay attention to Jesus? I think there are many good reasons people do—some not so good reasons, too, I suppose.  I am choosing to focus on the good reasons.  But I think that whatever reason we might have for paying attention to Jesus, we benefit from looking carefully at what the Bible tells us about him.

This morning, I preached the third of what I hope will be a 13-part series of sermons on Jesus.  I called it, “Son of Adam, Son of God.” My purpose was to consider what the Bible has in mind when it calls Jesus “Son of God.”  Actually, as this sermon focuses on Jesus’ temptations in the wilderness at the beginning of his ministry (Luke 4:1-13), the focus is on what the meaning of “Son of God” in relation to Jesus is not.  In a nutshell, Jesus is tempted with using his status as Son of God as a means of exercising power over in bringing in God’s kingdom.

“Son of God” in relation to Jesus has to do with his approach to politics—what kind of king will Jesus be?  Jesus is indeed political, but it’s a politics of compassion and empowering others, not a politics of domination and self-serving.