Why Pacifism?

Ted Grimsrud—June 21, 2011

In many Mennonite churches, the first Sunday in July is designated Peace Sunday. In recognition of that important upcoming “church holiday” (more important to me than about any other), I am posting some appropriate reflections.

As I think about pacifism these days, often my dad comes to mind.  At one point in his life, my dad was a warrior.  In 1940, more than a year before Pearl Harbor, he chose to enlist in the Army.  He certainly wasn’t a warmonger, but he felt a strong sense of loyalty to his country.

My dad spent four years fighting against the Japanese.  He was wounded, contracted malaria, and saw his best friend (whose name was Ted) killed before his eyes.  And he was proud of his service.

Only one time did he speak of the war to me, when I was 17 and facing the likelihood of being drafted myself.  My dad told me his Army experience had been good; he encouraged me to attend a military academy so I could go in as an officer.  I wasn’t tempted, he didn’t push me, and we never talked about it again.

As I reflect on this now, I find it interesting that my father grew up in a good Christian home—his father and one of his grandfathers were pastors.  Apparently, my father never saw a tension between being a warrior and being a Christian.  I think it never occurred to him that God and Caesar might be competitors for his allegiance….I wish it had. Continue reading “Why Pacifism?”

Grandchildren and Hope

Ted Grimsrud—June 18, 2011

When our grandson Elias entered our lives in June, 2006, we could feel the stakes increase immediately. Lots of things mattered more than ever before. This is even more the case since his little sister, Marja, joined him in March, 2010.

I have to be honest and say I simply can’t imagine what their lives will be like when they reach my age. The trends in the wider world certainly are not encouraging.

Yet, how can I be around these two oh-so-beautiful children, so full of life and curiosity and, yes, joy, and not be hopeful? When I see Elias, in many ways as energetic and healthily self-absorbed a pre-schooler as I have ever been around, show such patience and kindness toward his little sister, I imagine anything is possible.

Folksinger Jim Page, in his song “Whose World is This?” raises some of the most profound of questions: “What kind of world will our children receive, after all is said and done? What kind of creed have we come to believe that they may never receive one? What kind of world will our children receive, after all is said and done? What kind of creed must we come to believe if they are to receive one?”

Obviously, the “creed” we must believe—and practice—is the one Jesus insisted summarized the law and prophets: “Love the Lord your God with all your heart and soul, and love your neighbor as yourself.”

As I said, the big picture is not encouraging. As we hurtle down the path of environmental devastation, big media and big politics (funded by those who profit from the devastation) act as if we can keep exploiting the earth forever (“drill, baby, drill!”). The U.S. wins the Cold War—and embarks on a two-decade-long expansion of our military to the point now where we spend more on weapons of war than the rest of the world combined.

But the “little picture” seems extraordinarily hopeful. Elias and Marja witness to the power of love in ways that melt my heart, over and over.

I confess that I am unable to hold the big and little pictures together. But somehow, it seems we must find a way. We dare not despair—Elias and Marja forbid that. But we dare not act like all is well—the screaming of the earth forbids that.

Defending Yoder: Part Two—Earl Zimmerman’s Account

In response to a critical review of his book Defending Constantine: The Twilight of an Empire and the Dawn of Christendom by John Nugent that challenged his reading of John Howard Yoder, Peter Leithart suggests that it is important not to read his book as mainly about Yoder but mainly about his effort to rehabilitate the image of the Emperor Constantine. I certainly defend the right of an author to try to set the frame for how her or his writings should be read. However, I do tend to think the main point of Leithart’s book is to challenge Yoder’s influence among contemporary evangelical Christians. Or at least this is a main point.

In Part One of these blog posts on “Defending Yoder,” I critiqued Defending Constantine and gave reasons for why I see it as a flawed book. I will return to Leithart in Part Three and discuss several of the reviews I have read that also challenge his perspective. In this post, though, I want to step back and reflect on Yoder’s project.

The best study dealing with Yoder’s thought that I have read is my friend Earl Zimmerman’s book, Practicing the Politics of Jesus: The Origin and Significance of John Howard Yoder’s Social Ethics(Cascadia Publishing House, 2007). I think this book deserves more attention than it has gotten (Leithart shows no evidence of being acquainted with it); hopefully as Yoder’s stature continues to grow, those interested in his theology will recognize the importance of Zimmerman’s contribution. Continue reading “Defending Yoder: Part Two—Earl Zimmerman’s Account”

Who Can Stand Against It? The “Good” War and the Beast of Revelation

Ted Grimsrud—May 13, 2011

[Adapted from a chapel sermon, Associated Mennonite Biblical Seminary, October 5, 2010]

For baby-boomers such as myself (born in 1954), World War II was in the background during our formative years. It was the most destructive event, by far, in all of human history.

However, we still don’t really understand that war and its impact. We would do well to try to come to terms with what happened then, and its on-going presence in our lives. As I reflect on World War II as a Christian, I find myself struggling to find hope. This struggle, perhaps paradoxically, leads me to the book of Revelation. Let me explain why.

I personally have several reasons for trying better to understanding World War II.

I always encounter the long shadow of World War II in discussions with students. For many, the ideas of pacifism are new and foreign. Every semester I face the question, What about World War II? Doesn’t it prove that war at times is necessary—and that pacifism is unrealistic?

No wonder students raise these questions. They have grown up with images of the “Good War.” They hear our leaders, including President Obama, evoke the war against Hitler to show that the only way to pursue the right in extreme circumstances is by force. Continue reading “Who Can Stand Against It? The “Good” War and the Beast of Revelation”

Romans 13 supports pacifism!

Ted Grimsrud—May 1, 2011

Several years ago I began a project where I would study the writings of Christians who reject pacifism in order to learn from and respond to them. After spending some time on this, the project moved to the back burner—hopefully to be fired up again before long.

Probably the main thing I learned from the reading I did do was that at the center for almost everyone was an understanding that the Apostle Paul’s words in Romans 13 provide about all Christians need in order to realize that it is not God’s will for Christians to be pacifists.

One place where I encountered this use of Romans 13 to support violence surprised me. The staunchly right-wing Supreme Court justice Antonin Scalia is well-known to be a deeply traditional Roman Catholic—though that religious affiliation does not seem to hinder Scalia taking strong positions in opposition to current Catholic theology and Papal pronouncements on an issue such as the death penalty. Scalia published a short article justifying his affirmation of the death penalty in the neo-conservative journal First Things. Here, the traditionalist Catholic cites as the core of his position not natural law but the Bible—specifically Romans 13. I didn’t expect that.

So, a Christian pacifist has a problem. How do we respond to these ways of using Romans 13 as a proof text undermining one of our core convictions? We may, appropriately assert that we base our views on a higher authority than Paul: Jesus. But we may also show that Romans 13 actually supports pacifism. Here’s how. Continue reading “Romans 13 supports pacifism!”

Resurrection “Faith”?

Ted Grimsrud—Easter Sunday (April 24) 2011

What happened on that first Easter Sunday, nearly 2,000 years ago? Does it really matter? Do we have any way, truly, of knowing?

Or, a parallel set of questions, is the Christian doctrine of Jesus’ resurrection credible? Is it helpful? Is it necessary? How do we connect (or not) our beliefs about what happened with Jesus after his death and what will happen to us after our deaths?

My entire life I have loved asking questions and desired powerfully to understand, to make sense of life’s big questions. However, issues related to resurrection never really caught my imagination. Certainly, I did not grow up with an embedded theology insisting that the belief in the resurrection was the one essential Christian faith commitment. So, I have always had a bit of a detached attitude about questions such as those stated above.

I remember as a kid going to church on Easter occasionally—one time, at least, our family got up early and went to a sunrise service (what I remember is having to get up early, not the service itself!). Of course, we had Easter egg hunts and Easter candy. But we would never have talked about the meaning of Easter in a serious way that I remember.

In the largely secular environment of my youth in rural southwestern Oregon, Easter was not very deeply ingrained in my surrounding culture. I was surprised many years later to learn, while pastoring in South Dakota, that Easter weekend was a holiday for everyone there (e.g., no school in the public schools on Good Friday). Continue reading “Resurrection “Faith”?”

Why did Jesus die?

Questions about Jesus’ death can be pretty complicated. We can ask why Jesus died in historical terms—looking at the actual human actions the resulted in his execution (e.g, he died because the religious and political leaders colluded to have him crucified because they didn’t like what he stood for). We can ask why more in theological terms (e.g., he died as a necessary sacrifice that enables God to bring salvation) or in personal faith terms (he died so I can go to heaven when I die). We can ask in terms of what we think biblical prophecy had in mind.

In my reflections here, I want to focus on the big story the Bible tells. More than on later theological constructs or on the popular views of Christian tradition. There are points even in the Old Testament that help us understand why Jesus died. I’ll mention just a few, chosen almost at random.

Right near the start, we read of Abel’s untimely death. Why did Abel die? Well, as least in part, because he was imitating God, following God’s expectations for him. So from the beginning we get the message that faithfulness to God’s ways can actually be a reason for suffering and even death. Abel died because he did what God wanted. A troubling thought, indeed.

Two famous texts that allude to death are Psalm 23 and Isaiah 53. When we read Psalm 23 together with Isaiah 53, we realize God’s presence does not guarantee no suffering. God’s presence does not keep us away from the valley of the shadow of death. Not at all. In fact, if we enter that valley and refuse to take others with us through violent retaliation we may actually point to what is necessary to heal our broken world—breaking the spiral of violence.

Why did Jesus die? Starting from the Old Testament part of the story, we might say that Jesus died because in this world, there is brokenness. God seems to have tried massive retribution against human wrong-doing but this leads only to massive death—as seen in the story of Noah and the flood. God seems to have tried establishing a kingdom based on geographical boundary-lines, and reliant upon violence for its survival—and this ended when the greater violence of the Assyrian and Babylonian empires left the Hebrew kingdoms heaps of ruins. Continue reading “Why did Jesus die?”