Just War?: Background, Part 2

As Christianity gained prominence a shift, but not a break from the past, in just war theory came with the church father Ambrose. He saw the state as subject to the church. The state was charged with wielding the sword (Rom. 13), but the church was responsible for making sure they did it the right way. David was the prototypical just warrior, in Ambrose’s eyes.

Ambrose was a proponent of virtue lived out in the lives of believers, including why and how they fought wars. The pinnacle of virtue was charity (love) and soldiers lived this principle of charity because all they did was for the common good. In fact, abstaining from force in certain circumstances can be the wrong course of action and is, ultimately, unloving. Ambrose uses Moses’ rescue of the slave in Egypt as his example. For Moses to fail to act would have been a failure in character. In some cases love does not just allow for the use of force; it demands it. This is where Ambrose, according to Cole, expands the tradition handed down to him without going against it. It is not a break; it is a development.

Augustine advances the argument by noting it is the purpose of the state to restrain evil and chaos in order to have a tolerable society. Love for the common good is what drives them to do so – even if it means war. Peace is the ultimate common good, but sometimes force is required to get there. Words are preferable, but sometimes a sword is necessary. Cole emphasizes that war is not the lesser of two evils. Rather, it is a virtuous act if done for the love of the other, seeking the common good.

Now the background and foundation have been set. The next posts will look forward to the just war system built by Aquinas and Calvin.

Cypress Church Map

If you want to discuss, or view the discussion, on the "Purpose Map" for Cypress Church, scroll down a couple entries, or click here: http://whirledviews.blogspot.com/2008/12/map-discussion.html. I've closed comments here so we can keep them all in the same thread.

Just War?: Background, Part 1

A few weeks ago I finally finished a book with multiple views on the role of church and state. It was too long a process, but enlightening. I found Ronald Sider’s treatment of pacifism of particular interest as he was defending the Anabaptist position on church/state relations. As I was loitering in a bookstore a few days later a title caught my eye: When God Says War is Right by Darrell Cole. It is a brief book that lays out the theory and application of just war theory in a simple way. I’ll summarize his work and interact with it to a certain degree, but it seems like a good, slim volume that can help me understand this perspective. As a disclaimer, I think I am probably in the just war camp to begin with, but it is certainly not through much contemplation and reflection. Rather, it is probably due to tradition and our Judeo-Christian heritage. Regardless, here goes…

Let’s start with Cole’s definition of just war:

“The classic just war doctrine as articulated by the Church does not view all use of force as evil; rather, it declares that war can actually be a positive act of love entirely consistent with the character of God. Love of God and neighbor impels Christians to seek a just peace for all, especially for their neighbors, and military force is sometimes an appropriate means for seeking that peace” (p. 7).

Cole starts off recognizing the tension that exists when Jesus says to turn the other cheek and love your enemies and yet God, at other places in Scripture, instructs His people to kill – and even does so Himself. Rather than pointing to specific Bible verses (which I hope he gets to later), just war is theologically born – specifically from Aquinas and Calvin.

Sider, and I’m sure others, argue that the early Christians were all pacifists because war wasn’t an option for early believers. Cole, however, seems to give a compelling survey of church fathers who, while they aren’t wild about the idea of Chrsitian soldiers, saw that believers could follow God in this capacity. And those who thought clergy ought not fight still saw the role of Christians to pray for just war.

The Map Discussion

Cypress Church Leaders,

Post your questions/comments on the map in the comment thread. Remember that there might be a delay because I moderate the comments so I don't post a virus for everyone to click on. If you can't figure out how, or you don't want to register to post, send me an email and I'll post it on your behalf.

I'm not sure if this will work, but it seems to be a better route than a massive "Reply to All"

Thanks for your service,
Justin

A Facebook Link

I put a post up about the tension I feel regarding facebook and in the comments, Lee put a link. It was really good. The author has given it far more thought than I have so I thought I’d post the link so you can get a more comprehensive discussion of the opportunities and perils of facebook.

Enjoy: http://www.buzzardblog.com/buzzard_blog/2008/11/thinking-biblic.html

Encouragement in Prayer from Eugene Peterson

Prayer is hard for me – and I know I’m not the only one. In his section on Christ Playing in Community, Peterson talks about prayer as the lingua franca of God’s community. And he walks through three parables in Luke that are helpful for a prayer-struggler like myself. These might make for a good week of devotions and prayer time. I’ll put the passage and Peterson’s lesson briefly behind it.

The Neighbor (Lk. 11.5-13): Prayer should be weaved into daily life. It isn’t a formalized ritual thing with its own vocabulary and protocol. Peterson states, “Prayer is not ritualized language composed ceremonially for an audience with heavenly royalty. Our relation with God is as unpredictable, unplannable, and unrehearsed as life with our neighbors” (p. 276).

The Widow (Lk. 18.1-8): Everyone is on equal footing with God in prayer. Peterson: “…after a lifetime of being ignored it is hard to ‘pray always’ … Get used to being listened to by God” (p. 277). I love that. Get used to being listened to by God. Beautiful.

The Sinner (Lk. 18.9-14): The bottom line of prayer is that we are sinners in need of mercy and prayer should flow out of a deep need and desperation. Peterson: “Prayer is not casual. Prayer is not a whimsical nod upward. Prayer is urgent, nothing less than a life-and-death matter: ‘God, be merciful to me, a sinner!’” (p. 278). This is set in contrast to the Pharisee whose prayer consists of “I, I, I, I.” Peterson asks, “Where is God in all of this?” It is preening self-approval, not prayer.

I found these to be encouragement for my prayer challenges and yet helpful reminders that I’m far more desperate than I think I am.

Christ Plays in Community

The church continues the resurrection life of Jesus, but it isn’t done according to our preferences (which is what we often prefer and try), but according to the community that God wants to make – one of all different kinds of people. If we don’t honor that diversity, we are not honoring God’s desire for a community of undesirables (people different than what we’re comfortable with – whatever that may be) that He will put together, unified in the life of Christ. Luke’s gospel is full of Jesus going after people on the margins.

The way to cultivate the fear-of-the-Lord in community, according to Peterson, is baptism and love. We are baptized in the name of the Trinitarian community. We are brought into a community that includes the Triune God – as well as others in community and we, just as the Trinity expresses love within its being, so we are called to love our community. Not called, commanded. Baptism includes saying ‘no’ to our selfish ways – that’s repentances. The flip side is saying ‘yes,’ which is following Jesus – and that means loving the community.

Community doesn’t happen just between us, the Bible (or any other book, including Peterson’s), and God. It happens in relationship with others people. Love is exercised on the vertical and horizontal axes. There’s nothing better than enjoying great friends and family in community. But God is, I think, particularly honored when we love those we find unlovely (and when those who find us unlovely love us as well).

Don’t post it, but think about who you find difficult to love. Why not love them in some tangible way this Christmas season?