Here is our final guest-blog of the “Jesus & Non-violence” series. I’ll be following up with some concluding remarks in a few days.
Dr. Gregory Boyd
I’m grateful for Dr. Gregory Boyd allowing me to post this excellent article on a topic that is often brought up in this discussion. It relates to the worst-case scenario that few in our country face, but that of course we must answer, as many of our brothers and sisters face it on a daily basis.
“What happens if someone breaks into your house and tries to kill your family? Would you protect them by any means necessary, even if it meant killing the intruder?”
Worst-case scenario, to be sure. Not a question any of us hopes to have to answer in a way other than theoretical. And though I’m not sure any of us knows how we would truly act in such a stressful and difficult circumstance, Dr. Boyd gives us glimpse into how we might uphold Jesus’ Kingdom value of “non-violence” even in a Kobayashi Maru.
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The New Testament commands us never to “repay evil with evil” but instead to “overcome evil with good” (Rom.12:17; cf. I Thess 5:15; I Pet 3:9).
Jesus said, “Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also”(Mt 5:39).
He also said, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (Lk 6:27-28).
The teaching seems pretty straightforward, yet this very straightforwardness presents us with a dilemma.
On the one hand, we who confess Jesus as Lord don’t want to say that Jesus and other New Testament authors are simply off their rockers in telling us not to resist evildoers, to repay evil with good, to love our enemies and to do pray for and bless people who mistreat us. If our confession of faith means anything, we have to take this teaching very seriously.
On the other hand, we have to frankly admit that it’s very hard to take this teaching seriously when it comes to extreme situations like having to protect ourselves and our family from an intruder. Not only would most of us resist an evildoer in this situation, killing him if necessary, but most of us would see it as immoral if we didn’t use violence to resist such an evildoer. How can refusing to protect your family by any means be considered moral? Isn’t it more loving, and thus more ethical, to protect your family at all costs?
How do we resolve this dilemma? It helps somewhat to remember that the word Jesus uses for “resist” (antistenai) doesn’t imply passively allowing something to take place. It rather connotes resisting a forceful action with a similar forceful action. Jesus is thus forbidding responding to violent action with similar violent action. He’s teaching us not to take on the violence of the one who is acting violently toward us. He’s teaching us to respond to evil in a way that is consistent with loving them. But he’s not by any means saying do nothing.
Still, the teaching is problematic, for most of us would instinctively use, and feel justified using, violence to protect our family from an intruder if necessary.
The most common way people resolve this dilemma is by convincing ourselves that the “enemies” Jesus was referring to are not our enemies – e.g. people who attack our family (or our nation, or our standard of living, etc…. ). Jesus must have been referring to “other kinds” of enemies, less serious enemies, or something of the sort. We tell ourselves that when violence is justified – as in “just war” ethics – Jesus’ teachings do not apply. This approach allows us to feel justified, if not positively “Christian,” killing intruders and bombing people who threaten our nation — so long as we are nice to our occasionally grumpy neighbors. Unfortunately, this common-sensical interpretation makes complete nonsense of Jesus’ teaching.
The whole point of Jesus’ teaching is to tell disciples that their attitude toward “enemies” should be radically different from others. “If you do good to those who do good to you,” Jesus added, “what credit is that to you? For even sinners do the same” (Lk 6:32). Everybody instinctively hates those who hate them and believes they are justified killing people who might kill them or their loved ones. In contrast to this, Jesus is saying: “Be radically different.”
This is why Jesus (and Paul) didn’t qualify the “enemies” or “evildoers” he taught us to love and not violently oppose. Jesus didn’t say, “Love your enemies until they threaten you; until it seems justified to resort to violence; or until it seems impractical to do so.” Enemies are enemies precisely because they threaten us on some level, and it always feels justified and practically expedient to resist them, if not harm them if necessary. Jesus simply said, “love your enemies” and “don’t resist evildoers” – and note, some of the people he was speaking to would before long confront “enemies” who would feed them and their families to lions for amusement.
The teaching could not be more radical and as kingdom people we have to take it seriously. At the same time, what do we do with the fact that most of us know we would not take it seriously, let alone obey it, in extreme situations like our family coming under attack?
"The Politics of Jesus" by John Yoder
As with all of Jesus’ teachings, it’s important to place this teaching in the broader context of Jesus’ kingdom ministry. Jesus’ teachings aren’t a set of pacifistic laws people are to merely obey, however unnatural and immoral they seem. Rather, his teachings are descriptions of what life in the domain in which God is king looks like and prescriptions for how we are to cultivate this alternative form of living. In other words, Jesus isn’t saying: “As much as you want to resist an evildoer and kill your enemy, and as unnatural and immoral as it seems, act loving toward him.” He’s rather saying: “Cultivate the kind of life where loving your enemy becomes natural for you.” He’s not merely saying, “Act different from others”; he’s saying, “Be different from others.” This is simply what it means to cultivate a life that looks like Jesus, dying on a cross for the people who crucified him.
How does this insight help address our dilemma? A person who lived with the “normal” tit-for-tat kingdom-of-the-world mindset would instinctively resort to violence to protect himself and his family. Loving his attacker and doing good to him would be the farthest thing from his mind. As with the Jerusalem that Jesus wept over, the “things that make for peace” would be “hidden from [his] “eyes.” (Lk 19:41-42). Indeed, from this kingdom-of-the-world perspective, Jesus’ teaching seems positively absurd.
But how might a person who cultivated a non-violent, kingdom-of-God mindset and lifestyle on a daily basis respond differently to an attacker? How might a person who consistently lived in Christ-like love (Eph 5:1-2) operate in this situation?
For one thing, such a person would have cultivated the kind of character and wisdom that wouldn’t automatically default to self-protective violence. Because he would genuinely love his enemy, he would have the desire to look for, and the wisdom to see, any non-violent alternative to stopping his family’s attacker if one was available. He would want to do “good” to his attacker. This wouldn’t be a matter of him trying to obey an irrational rule that said, “look for an alternative in extreme situations.” In extreme situations, no one is thinking about obeying rules! Rather, it would be in the Christ-like nature of this person to see non-violent alternatives if they were present. This person’s moment-by-moment discipleship in love would have given him a Christ-like wisdom that a person whose mind was conformed to the pattern of the tit-for-tat world would not have (Rom. 12:2). Perhaps he’d see that pleading with, startling, or distracting the attacker would be enough to save himself and his family. Perhaps he’d discern a way to allow his family to escape harm by placing himself in harm’s way.
Not only this, but this person’s day-by-day surrender to God would have cultivated a sensitivity to God’s Spirit that would enable him to discern God’s leading in the moment, something the “normal” kingdom-of-the-world person would be oblivious to. This Christ-like person might be divinely led to say something or do something that would disarm the attacker emotionally, spiritually, or even physically.
For example, I heard of a case in which a godly woman was about to be sexually assaulted. Just as she was being pinned to the ground with a knife to her throat, she out of nowhere said to her attacker, “Your mother forgives you.” She had no conscious idea where the statement came from. What she didn’t know was that her attacker’s violent aggression toward women was rooted in a heinous thing he had done as a teenager to his now deceased mother. The statement shocked the man and quickly reduced him to a sobbing little boy.
The woman seized the opportunity to make an escape and call the police who quickly apprehended the man in the park where the attack took place. He was still there, sobbing. The man later credited the woman’s inspired statement with being instrumental in his eventual decision to turn his life over to Christ. The point is that, in any given situation, God may see possibilities for non-violent solutions we cannot see and a person who has learned to “live by the Spirit” is open to being led by God in these directions (Gal. 5:16, 18).
Not only this, but a person who has cultivated a kingdom-of-God outlook on life would have developed the capacity to assess this situation from an eternal perspective. Having made Jesus her example on a moment-by-moment basis, she would know — not just as a “rule,” but as a heart felt reality — the truth that living in love is more important than life itself. Her values would not be exhaustively defined by temporal expediency. Moreover, she would have cultivated a trust in God that would free her from defining “winning” and “losing” in terms of temporal outcomes. She would have confidence in the resurrection. As such, she would be free from the “preserve my interests at all costs” mindset of the world.
Of course, it’s possible that, despite a person’s loving wisdom and openness to God, a man whose family was attacked might see no way to save himself and his family except to harm the attacker, or even to take his life. What would such a person do in this case? I think it is clear from Jesus’ teachings, life and especially his death that Jesus would choose non-violence. So, it seems to me that a person who was totally conformed to the image of Jesus Christ, who had thoroughly cultivated a kingdom mind and heart, would do the same.
At the same time, I have to frankly confess that I’m not sure this is what I’d do in this situation. Indeed, I have to honestly admit that, like most people, I don’t yet quite see how it would be moral to do what I believe Jesus would do. Yet, I have to assume that my disagreement with Jesus is due to my not having sufficiently cultivated a kingdom heart and mind. If I felt I had to harm or take the life of another to prevent what clearly seemed to be a greater evil, I could not feel righteous or even justified about it. Like Bonhoeffer who, despite his pacifism, plotted to assassinate Hitler, I could only plead for God’s mercy.
What we must never do, however, is acquiesce to our present, non-kingdom, spiritual condition by rationalizing away Jesus’ clear kingdom prescriptions. We must rather strive every moment of our life to cultivate the kind of mind and heart that increasingly sees the rightness and beauty of Jesus’ teachings and thus that would naturally respond to an extreme, threatening situation in a loving, non-violent manner.
Further Reading
Boyd, G. The Myth of a Christian Nation (Zondervan, 2007)
Brimlow, R. What About Hitler? (Brazos, 2006)
Yoder, J. What Would You Do? (Herald, rev. ed. 1992).
Another Centurion acknowledged Christ as the Son of God at the cross (Mk 15:39) without any negative comment being made about his military involvement. And the first Gentile to receive the Good News of the Gospel was a centurion described as a God-fearing man (Acts 10:22, 34-35). Clearly none of these texts endorse military involvement. But just as clearly, they don’t condemn it. For these and other reasons, most American Christians accept that the New Testament does not forbid serving in the military.
For example, unlike most other people groups throughout history and yet today, modern Americans tend to view personal and political freedom as an important criteria to help determine whether a war is “just” or not. We kill and die for our freedom and the freedom of others. But why should a kingdom person think killing for this reason is a legitimate exception to the New Testament’s command to love and bless enemies? Can they be certain God holds this opinion?
For example, do you truly understand all the reasons your enemy gives for going to war against your nation, and are you certain they are altogether illegitimate? Are you certain your government has sought out all possible non-violent means of resolving the conflict before deciding to take up arms? Are you certain the information you’ve been given about a war is complete, accurate and objective? Do you know the real motivation of the leaders who will be commanding you to kill or be killed for “the cause” (as opposed to what the national propaganda may have communicated)? Are you certain that the ultimate motivation isn’t financial or political gain for certain people in high places? Are you certain that the war isn’t in part motivated by personal grievances and/or isn’t being done simply to support or advance the already extravagant lifestyle of most Americans?
Also, there is no place in the text where these authorities, under the right conditions, are considered divinely inspired (therefore worthy of obedience) or, not meeting some criteria, are considered divinely condemned (therefore worthy of disobedience). The text does not give ordination only to democratically elected governments, but includes dictators!
If you are a Christian and your citizenship is in Jesus’ kingdom, reflection begins not with the powers but with the church. The church should not have religiously supported, fought for, and obeyed Hitler. The church should have been enacting the teachings of Jesus. The church should have been taking in Jews and others who were hunted. In many instances the church was doing these things, but this is not the history we learn. Each of these instances, as in the case of Schindler or in our Celestin story or with the midwives in Egypt, are acts of holy subversion and disobedience. We are blessed to learn the lessons of history through the small, faithful ones in the Church (instead of through gigantic military history).
It may be argued that this reading of Romans 13 leaves the dirty work of violence to the state while Christians keep their hands clean. Paul, indeed, understands that the powers play a role. (Paul had been protected from riot violence by this pagan government. Doubtlessly he was grateful for this, but he also seemed to be indifferent to this protection when he declared, “To live is Christ and to die is gain.”) The powers’ role is simply part of the old order that is passing away and crumbling.
God’s warning was clear: “They will be your enemies, and you will be trapped by the worship of their gods.” (Judges 2:3)
Even when David killed Goliath, we miss these words of David as he charged at the giant:
For 3 and ½ years Jesus showed us what the King is like and what the Kingdom is like. Do we want to live in a Kingdom where the King lays down his life for enemies rather than killing them?
As Christians we belong to a Kingdom that is not of this world and when wars and violence are ever labeled as a “Christian” we misrepresent Christ who never commanded us to use violence for a “just” end. Wars can be discussed as to whether or not they are justified for this or that reason, but we should never in any way associate violence with a Christian endeavor. Our motto as Christians is to love, serve, and to present the truth about God as seen in Jesus Christ – period. This is what we do – this is all we do.
go back to the “good old days” and initiate private vengeance but with provisionary cities of refuge? Should we insist that it is a shameful thing for a woman to speak in church or make provisions for men who might choose to take a second wife? Of course not, and as Christians we should go just as far to reject violence in any form as we would to distance ourselves from polygamy or the suppression of a woman’s right to speak in church.
Taking another quick break from our discussion of non-violence, I thought I would throw in a recent survey done by the 
In the last post, we discussed the importance of a Christocentric hermeneutic (or interpreting the Bible through the person of Jesus). We determined that Jesus is the primary revelation of God and that whatever we learn about God through the rest of the Bible, it must be made sense of and consistent with this Jesus. This reading of Jesus as the center of scripture is the church’s classic way of reading and understanding the Bible (starting with Jesus Himself and the first apostles).
Jesus is saying things here that go beyond our sense of what we feel like we should “reasonably” be called to do. And as uncomfortable and even angry as these statements made the original hearers (they killed him for these types of things), it is understandable that it would be a difficult teaching for us as well.
Which, I admit, is kind of strange to me. I obviously expect that many Christians are pro-national violence (at least as it relates to their own country), however it somewhat surprises me that these people are so vehemently opposed to the suggestion that Christ calls us to a life of non-violence. I understand the general disagreement. But, were I just to read the Gospels (the story of Jesus), I would assume the controversial issue would be that any Christian might actually think that violence of any kind was okay.
“In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9-10)
Should we recognize “Armed Forces Day” in our church worship services?
2) Whether pacifists or “just war” proponents, we all agree that we should support and pray for the people from our body that are currently surrounded by and engaged in violence.
Pray for their spiritual health as they wrestle with things they’ve seen, things they’ve been called to do and the terrible side of humanity that they have been exposed to.
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