Category Archives: Pacifism

Anabaptism for the 21st Century

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Ted Grimsrud—Peace Essays #c.4

[Published in the Mennonite Quarterly Review 80.3 (June 2006), 371-90]

In contemporary American culture, religious labels have become increasingly imprecise.  Our dominant religion remains Christianity, but what does “Christian” mean?

Until very recently, many observers of America have spoken of moving into a post-Christian era.  However, clearly we have not yet arrived at such a state.  Currently, we are in the midst of a revival (of sorts) of the public expression of overt Christian religiosity.  High-profile politicians use explicitly Christian language as much as, if not more than, ever.[1]  Evangelical and fundamentalist Christians such as James Dobson exercise extraordinary influence over public policy makers.[2]

For those Christians who find their faith calling them to Jesus’ way of peace,[3] of resistance to injustice, of exercising strong support for addressing the needs of vulnerable people, of a desire for more mercy and less retribution, the current scene is profoundly challenging.  Such Christians see the very basis for their core convictions – the Bible (which they read as centered on Jesus’ message) – being associated in the public eye with policies and rhetoric and values that they abhor.

What is presented as the “biblical” or “Christian” view, by common popular agreement among people who both agree and disagree with it, seems to include support for the wars and militarism of the United States[4] and for capital punishment and a harshly retributive criminal justice system.[5]

So, what do Jesus-oriented Christians in America do?  If they cede Christianity to those who are pro-military and pro-death penalty, they cut themselves off from the taproot of their own meaning system and spiritual empowerment.  If they explicitly affirm their Christian convictions, they run the risk of being lumped in the public eye with these prominent expressions of “Christianity” that so contradict their reading of the gospel message. Continue reading →

Christian Pacifism Encounters the Old Testament

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Ted Grimsrud—Peace Essays #B.2

[Previously unpublished. From a 1983 lecture. Slightly revised in 1991.]

The Old Testament has been enormously influential in Christian thinking about warfare, especially for its use in justifying involvement in warfare.  Sociologist Ray Abrams, in his study of American Christian support for World War I makes the strong statement: “It may be safely predicted that as long as Christian ministers and Sunday School teachers continue, as the majority of them now do, to defend the crude ethics in parts of the Old Testament, the Bible will continue to be used as the greatest defense of war in history.”[1]  Unfortunately, many pacifists react to such uses of the Old Testament by dismissing it and neglecting the positive resources it offers for Christian peacemaking and social thought in general.

We do not have to explain away the Old Testament’s wars in order to remain pacifists and at the same time accept all of the Old Testament as scripture.  Looked at on its own terms, and seen as a record of the historical movement of God’s people in history, the Old Testament can provide us with a great deal of insight.  For one thing, it can help us to see that we are pacifists primarily not for negative reasons (it is wrong to kill) but for positive reasons.  We are called to be agents of God’s redemptive working in human history and that working moves in the way of the suffering servant, not in the way of power politics and violence.

Certainly, we are not left without problems.  But all areas of Christian theology leave us with problems.  The Bible is a very human book, presenting human history.  Just as human history is neither unambivalent nor unambiguous, neither is the Bible.  And the Bible, with its ambivalence and ambiguity, addresses us in our ambivalent and ambiguous contexts with words and images which nonetheless mediate the word of God for us.

The Old Testament texts should be seen first within their historical contexts.  In the age of Joshua, for example, the question of whether the taking of human life is morally permissible would never have been asked.  The key concept during the holy wars for the participants was not bloodshed, but rather the question of whether Israel would trust in God or not.  If it would trust and follow God’s will, then the occupants of the land would be driven out in ways which would make it clear that it was God and not military might or large numbers which won the victory.[2]

When we look at the historical development rather than directly comparing Jesus with Joshua, we see evolution.  First we can see novel aspects of holy war itself (e.g., dependence on God for one’s existence) and in legislation (e.g., rejection of indirect retaliation and greater dignity given women and slaves).  Progressively the prophetic line represented by writers such as Amos, Isaiah, and Jeremiah underlines these same emphases.  Progression continues through incorporation of persons of non-Israelite blood into the tribe, expansion of world vision to include other nations, prophets’ criticism of and history’s destruction of kingship and territorial sovereignty as definitions of peoplehood.[3] Continue reading →

A pacifist Christian perspective on war and peace

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Ted Grimsrud—Peace Essays #A.2

[This essay is based on a paper presented to a conference on World Religions and Peace, James Madison University, Harrisonburg, Virginia, April 11, 2005]

As a pacifist Christian theologian, I find it more than a little ironic that many Christians in the United States compare Christianity to other religions, especially Islam and Judaism, by asserting that Christianity is more peaceful.  They presumably base such a claim on the teachings of Jesus, who they affirm as central to their faith.  However, looking at the message of Jesus only underscores how much blood we Christians actually have on our hands over the past two millennia, how far most Christians over most of Christianity’s history have moved from our namesake’s words such as “love your enemies,” “turn the other cheek,” and “Father, forgive them” when it comes to issues of war and peace.

This is to say, as I discuss a Christian perspective on war and peace today I recognize just how tiny of a minority within the Christian tradition I represent.  Most Christians are not pacifists; only a few have ever been, at least in the years since 300 CE.  However, I will suggest that pacifism has strong grounding in the basic storyline of the Christian Bible, that pacifism is in fact the original (or default) position of Christianity, that pacifism has always existed as an option for Christian believers, and that following the 20th century, the century of total war, Christian pacifism has more relevance (and more adherents) than ever before.[1]

I need to start with some definitions before outlining the biblical grounding for Christian pacifism.  The most common definitions of “pacifism” focus on what pacifism rejects, characterizing pacifism as the in-principled rejection of participation in warfare.  Some pacifists would say that all war is wrong, others more that they simply themselves will never fight.  Focusing on what pacifism affirms, I define pacifism as the conviction that nothing matters as much as love, kindness, respect, seeking wholeness.  Hence, nothing that would justify violence matters enough to override the commitment to love.  In my understanding, pacifism is a worldview, a way of looking at reality;[2] there is a pacifist way of knowing, a pacifist way of perceiving, of discerning, of negotiating life.

The term “nonviolence” is recently prominent as a near-synonym for pacifism.  I will use the terms interchangeably, though if we trying to be truly precise, we could find nuances that might make us want to differentiate between the two terms.[3]

My definition of pacifism more in positive, worldview terms links more closely with the logic of the biblical story than simply defining pacifism as the rejection of warfare.  The Bible, famously, does not overtly reject warfare for believers; in fact, in certain notorious cases the Bible actually commends, even commands, God’s people fighting.[4] Continue reading →

The justice of God in the book of Revelation

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Ted Grimsrud—Peace Essays #B.11

[This essay was published in Willard M. Swartley, ed. Essays on Peace Theology and Witness (Elkhart, IN: Institute of Mennonite Studies, 1988), 135-52.]

For the person seeking to gain a Christian theological perspective on justice, it is likely not self-evident that the Book of Revelation would be a crucial source.  For example, Jose Miranda’s well-known study, Marx and the Bible,[1] only tangentially refers to Revelation, and the biblical chapter in the United States Catholic bishops’ 1985 pastoral letter on the US economy does not refer even once to Revelation.

We can paraphrase Tertullian’s famous question: What has Patmos to do with Rome?  What do these obscure and seemingly fanciful visions have to do with justice in the real world? I will attempt to show that they have a great deal of relevance.

Does Revelation picture God and God’s justice in such a way as to make it illegitimate to apply Jesus’ teaching about God being the model of Christians’ loving their enemies to a rejection to a rejection of Christian involvement in warfare? Is the justice of God in Revelation punitive, angry, and vengeful in such a way that it becomes a warrant for acts of human “justice” such as just wars, capital punishment, a harsh and strictly punitive prison system, and a “big stick” foreign policy that seeks to punish “ungodly” and “unjust” enemies.

Is this really the view of God’s justice presented in Revelation?  My thesis is that it is not, that just as Jesus and Paul give us a picture of God’s justice that is different from the justice of “the nations,” so too does John. Continue reading →

A Tribute to Walter Wink

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Ted Grimsrud—May 12, 2012

Walter Wink, one of the greatest peace theologians of the past half-century, has passed from the scene. He died in his home in Massachusetts Thursday, May 10, 2012. He was 76 and had suffered for some years from dementia.

Wink has been one of the thinkers who has influenced me the most. On two different occasions I wrote short summaries of what I found most profound in his thought. As a tribute to his life and work, I offer excerpts from each of these.

Engaging Walter Wink

[In March 2001, Eastern Mennonite University hosted a conference that featured Wink as the main speaker. My colleague Ray Gingerich and I gathered a number of the papers from the conference and published the resultant book: Transforming the Powers: Peace, Justice, and the Domination System (Fortress Press, 2006).]

Walter Wink is that rare, and much appreciated, cross-disciplinary scholar and committed activist who informs and inspires.  Trained as a New Testament specialist, Wink’s first publications in the late 1960s made still-cited contributions to the study of John the Baptist. John the Baptist in the Gospel Tradition remains in print.  He began reaching a wider audience with his provocative The Bible in Human Transformation that forecast his broadening his concerns to psychological and ethical ramifications of how we read the Bible.  Transforming Bible Study emerged from Wink’s work as Professor of Biblical Interpretation at Auburn Theological Seminary in New York, work paying special attention to the study of the Bible among lay people.

Fortress Press published the first volume of Wink’s “Powers trilogy,” Naming the Powers: The Language of Power in the New Testament in 1984.  As Wink recounts in that book’s preface, it originated as a book review, critiquing another book on the principalities and powers in the New Testament that Wink disagreed with.  Wink had been working on the theme of the powers for a number of years, originally stimulated by the pioneering work of the notorious Episcopalian lawyer and lay theologian William Stringfellow.

What eventually emerged were two additional full-scale books, Unmasking the Powers: The Invisible Forces That Determine Human Existence (1986) and the magisterial Engaging the Powers: Discernment and Resistance in a World of Domination (1992), and several shorter works fleshing out the trilogy’s core insights. Continue reading →

An ethical eschatology

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Ted Grimsrud

At various times since 1525, groups of Anabaptists have gained notoriety for their eschatological views, particularly the Anabaptists who gained control of the city of Münster in 1534–5, proclaiming it to be the New Jerusalem.  As a rule, though, the Anabaptist tradition has been characterized by caution concerning views of the “last things.”

Anabaptist convictions, at their heart, have focused on faithfulness in this present life much more than on speculation concerning the future.  Implicit in such a focus, we may see a sense of trust in God.  As we follow the way of Jesus we may be confident that the God who remained faithful to Jesus will also remain faithful to Jesus’ followers.

What follows are two meditations on these convictions concerning importance of the call to discipleship for viewing the doctrine of eschatology.

The End of the World

At the turn of the millennium, many Christian bookstores and the Christian airwaves included an extra large number of “end times” types of writings and sermons.  Reflecting on “the end of the world” is called “eschatology,” the doctrine concerned with the end of the world.  However, what follows here more accurately could be seen as “anti-eschatology,” or, at least, a different kind of eschatology than that found on the Christian airwaves.

“End” as purpose. This is my main point: In the Bible, and I want to propose, for us today, the point in talking about the “end of the world” is not so much to focus on what is going to happen to the world in the future.  Rather, to talk about the “end of the world” biblically points us to the purpose of the world.  Or, more directly, our purpose in living in the world. Continue reading →

Why Mennonite?

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Ted Grimsrud

The first members of the Anabaptist churches in the 16th century chose to join that movement. Then severe persecution had a huge impact—many of the first generation even lost their lives. In time, for most of the Anabaptists’ spiritual descendants, the Mennonites, ongoing viability depended much more on retaining the children of the church more than on gaining new converts from the outside.

The survival of the Mennonite tradition depended on a change from their initial belief. From the first, they believed in the baptism of choosing adults—this separated them from other Christians who baptized infants. Later the practical focus was more on the community sustaining itself mainly by keeping its young people from choosing to leave.

For a long time, Mennonites differed a great deal from the surrounding society (most obviously by speaking a different language). So their young people rarely felt comfortable leaving—the shock was too great.

A number of years ago I became acquainted with a Hutterite community where the people mostly spoke German, where they were different from those of us on the outside. A few young people chose to leave, though. They called them runaways. Most of these runaways headed to a nearby city. When they got there, they felt lost, like fish out of water. They tended to congregate with other runaways, and in time most headed back to the Hutterite communities.

The viability of the Mennonite tradition today?

For mainstream Mennonites in the United States, those days are long gone. More than ever since the 16th century, Mennonites must choose to stay in the church. Our continued identification with this community is a choice. Hence the ongoing viability of the Mennonite tradition cannot be taken for granted.

The viability of the Mennonite tradition depends on Mennonite churches self-consciously embodying core Mennonite convictions. What are several of the basic convictions that are distinctively Mennonite? What is it we are choosing when we choose to identify ourselves as Mennonite? Continue reading →

An Angry Lamb?

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[This is the sixth in a series of sermons in interpreting America in the 21st century in light of the Book of Revelation. The series will continue, monthly for about two years.]

Ted Grimsrud

Revelation 6:1-17—Shalom Mennonite Congregation—April 15, 2012

Kathleen and I love to go on rides out in the beautiful countryside around Harrisonburg. We’ve gotten lost a few times and once or twice had close calls with the gas gauge. But mostly it’s great and we enjoy the rides as much now as ever.

One memory is the first time we ventured west on state highway 257, years ago, not long after we moved here. I hadn’t bothered with a map, thinking part of the fun is figuring things out as we go. We drove through Briary Branch and cruised on our way to West Virginia—I thought. A nice highway. Then all of a sudden the nice highway ended. It was a shock; little warning. We had a couple of options, but they weren’t too appealing. Narrow, steep, windy roads with no lines. After wandering around for awhile, we turned back and left the way we came.

This sense of disorientation when the expected continuation of the nice highway ends is kind of how I feel with I come to Revelation, chapter 6. You may remember the first five chapters. Maybe not totally easy sailing, but fairly clear. And it’s not too difficult to see in Revelation one through five a nice message of peace, the Lamb as the way. But then with chapter six, the plagues begin. The nice part ends. What in the world is going on? Continue reading →

Pursuing peace—one short essay at a time

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I just completed a two-year run as a columnist for a devotional magazine called Purpose, published by MennoMedia.

The column was called “Pursue Peace,” and my assignment was to write a 400-word essay each month that would relate peacemaking to that issue’s theme. This turned out to be a pretty challenging task.

A number of the themes were not necessarily things I had thought about in relation to peace before. I couldn’t simply draw from my already existing arsenal of peace stories and teachings. Plus, I was severely limited by the 400-word ceiling. No careful development of sophisticated arguments here!

I enjoyed the challenge, though. Several of the pieces challenged me to make connections I would not have thought about otherwise. And it’s always a useful discipline to seek to write clearly, accessibly, and concisely. And because of the context for these mini-essays, I found myself often taking a more personal and practical slant on the theme—and less heady and intellectual.

Unfortunately, Purpose does not have a web presence. So I have uploaded the essays to PeaceTheology.net so they won’t simply disappear. The home page for the essays is here.

Justice in the New Testament

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Ted Grimsrud

In the Christian tradition, “justice” has often been seen as something far removed from Jesus’ life and teaching. However, when we posit a polarity between Jesus’ message and justice we undermined both our ability to understand justice in more redemptive and restorative terms and our ability to see in Jesus a political approach that indeed speaks directly to the “real world.”

Jesus and God’s Healing Strategy

Several Old Testament terms describe God’s healing work—shalom (peace), hesed (loving kindness), mispat and tsedeqah (righteousness/justice) prominent among them.  These terms often cluster together in a mutually reinforcing way.

Just a few examples include Micah 6:8 (“What does the Lord require of you but to do justice, and to love kindness?”), Psalm 85:10-11 (“Steadfast love and faithfulness will meet; justice and peace will kiss each other.  Faithfulness will spring up from the ground, and justice will look down from the sky.”), and Psalm 89:14 (“Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you.”).

Jesus understood himself (and was confessed thus by early Christians) to fulfill the message of Torah.  He makes the call to love neighbors, to bring healing into broken contexts, and to offer forgiveness and restoration in face of wrongdoing central.

As he began his ministry, Jesus clarified his healing vocation in face of temptations to fight injustice with coercion and violence.  He made clear that genuine justice has not to do with punishing wrongdoers nor with a kind of holiness that cannot be in the presence of sin and evil. Rather, genuine justice enters directly into the world of sin and evil and seeks in the midst of that world to bring healing and transformation—a restoration of whole relationships. Continue reading →