Tag: Peace Theology

Why Pacifism?

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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

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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

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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” →

Defending Yoder: Part One—Responding to Peter Leithart’s Critique

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Ted Grimsrud—May 29, 2011

When John Howard Yoder passed from the scene in 1997, I can’t imagine even his strongest supporters would have expected that his importance would have continued to grow in the realm of theological ethics as it has. I certainly didn’t. Once indication of Yoder’s importance is the presence of a recent book, Defending Constantine: The Twilight of an Empire and the Dawn of Christendom by Peter Leithart (IVP Academic, 2010), with a clear agenda of trying to counter Yoder’s growing influence.

Leithart’s is a curious book. After I finished reading it, I tried to figure out how to summarize what precisely he is trying to do. And I have had a difficult time. I suspect there may be some hidden agenda at work, because Leithart simply does not give a clear statement of his own constructive concerns. And, though he seems to have some profound disagreements with Yoder and routinely slips in sharp words disparaging Yoder’s scholarship, he has not produced a simple hatchet job. Actually, when the smoke clears he has affirmed Yoder almost as much as condemned him. I would attribute Leithart’s less than total rejection of Yoder’s ideas to the fact that he actually did read Yoder with some care. Continue reading “Defending Yoder: Part One—Responding to Peter Leithart’s Critique” →

Affirming Life: Learning from Martin Buber

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Ted Grimsrud—May 27, 2011

“Some Mennonite theologians express a growing sentiment that…Mennonites should integrate their theology more fully with that of Christendom.”  However, “perhaps there are other traditions which might be equally helpful theologically for a dissenting tradition, such as Judaism.  It is urgent before going too far down the road the road of Christendom that other options and theological goals be tested.”[1] Perry Yoder, Old Testament professor at Associated Mennonite Biblical Seminary wrote these words nearly twenty years ago. They are probably even more relevant today.

Yoder’s warning provides the context for my exploration of the insights of Martin Buber, a Jewish theologian who lived from 1878 to 1965, first in Austria and Germany, and then, after 1938, in Israel.  Buber’s most famous book was called I and Thou [I will use the translation by Walter Kaufmann published by Scribners in 1970; page numbers from this book will be in parentheses in the text of this essay.]

I find I and Thou to be a difficult book and hope only to scratch the surface of Buber’s thought.  What I want to offer is not so much an objective summary of Buber’s thinking, but what I could call “reflections stimulated by Martin Buber’s book I and Thou.”

I will organize my reflections around five general themes: one, that the heart of reality is relationships; two, that God is a You and not an It; three, that all of life is spiritual; four, that reality is trustworthy; and five, that life is to be lived in the present. Continue reading “Affirming Life: Learning from Martin Buber” →

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

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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!

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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”?

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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”?” →

Can the military do peace?

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I recently took part in a panel discussion at Eastern Mennonite University that addressed the question, “what should the role of the military be in peacebuilding?” The planners did a good job pulling together the panel—we had a retired Navy captain, a retired military chaplain, a professor of peacebuilding at EMU’s Center for Justice and Peacebuilding (CJP), and myself. I was the only pacifist.

Our first question was about our own personal experience with peacebuilding and/or the military. I never served in the military (though, I not growing up Mennonite, I was not taught to be a conscientious objector). I just missed being drafted—the year I turned 19 was the year the draft ended in 1973, near the end of the Vietnam War. If I had been drafted at that time, I would have accepted the call. I was happy not to have to go in, but not because of my moral convictions.

Both of my parents were in the military in World War II, one of my uncles died as an Air Force pilot in Greece in the late 1940s, and my oldest sister married a career Army man. So, I grew up with a positive view of the military. But when I was 21 I became a pacifist, largely simply due to grappling with the issues of violence and warfare in light of my newly energized Christian faith. A few years later I learned about and then joined the Mennonite church near where I lived due largely to the Mennonite peace position. Eventually I became a Mennonite pastor and professor.

One of my central interests for a long time has been peace theology, working at understanding the relevance of Jesus’ teaching about love of enemies and other core convictions that lead to a rejection of violence and warfare and an embrace of a commitment to active nonviolence.

So I am very interested in question of what the role of the military should be in peacebuilding. We need to start by asking what we mean by “peacebuilding.” This term can have many meanings, from something like maintaining order (as in calling policemen and policement “officers of the peace”) to an academic discipline having to do with conflict resolution and group processing (as in EMU’s graduate CJP program and its undergraduate major in Peacebuilding and Development) to something more related to a deeper vision of human flourishing.

For my purposes in these reflections here, I would say that “peacebuilding” has to do with active participation in work to resolve conflicts, to assist people in face of major disasters, to prevent warfare and other types of violence, in general to work to cultivate the kind of social well-being that the Bible calls shalom. So, the broader more universal sense of human flourishing is at the root of authentic peacebuilding. Continue reading “Can the military do peace?” →

The Book of Revelation and the End of Christianity

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Ted Grimsrud—April 12, 2011

The book of Revelation was written in the early generations of Christianity. At the time of Revelation, Christianity still was in most important ways a sub-community within the broader Jewish world. There were tensions between Christians and non-Christian Jews over how best to understand the Jewish heritage and what role commitment to Jesus should play in the life of faith.

We have good reasons to think, though, that Revelation was meant to be thoroughly Jewish and an authentic expression of biblical faith centered on Torah. Jesus would have been seen not as a replacement for Torah-centered faith but as providing one way to embody Torah-centered faith. The vision of Revelation should be seen in the context of other, mostly complementary, Jewish visions of faith.

Of course, once Christianity and Judaism parted ways, the approach to faith in Revelation would be interpreted as a distinctively Christian approach. We make a big mistake, though, if we today interpret Revelation as underwriting Christian exclusivism.

One way to avoid such exclusivist readings is to approach Revelation first of all as a political vision meant to be in continuity with Abraham’s promise to bless all the families of the earth. Revelation speaks to a particular strategy of furthering this promise that has more to do with embodied ethics than with religious rituals and doctrines.

Early Christians sought to follow Jesus’ path of creating space for human flourishing that paid special attention to the flourishing of vulnerable and exploited people. Living in the “Pax Romana” that was actually characterized by profound systemic violence challenged people of good will to go against the current and created pro-human space where they could.

John’s vision in Revelation (my use of the singular for “vision” here is intentional; the many sub-visions of Revelation all serve the one overarching vision of God’s healing work among human beings) focuses not on making promises about the future but on providing a method in the present for people of good will to serve pro-human healing work. Continue reading “The Book of Revelation and the End of Christianity” →