March/April 2002 Issue

ASK A THEOLOGIAN:
May a Christian Ever Participate in War?
By Tim Perry

May a Christian ever participate in war?

Christians have pondered this question with fresh intensity since September 11 and the ensuing military conflict. As in many important debates, serious Christians find themselves on opposing sides

Many insist that war is never justified. Although such people are in every denomination, their stance is most often associated with the radical wing of the Reformation: the Mennonites, the Amish, the Hutterites, the Quakers, the Brethren in Christ, and so on. For these Christians, the commands of Christ supersede those of the state (cf. 1 Peter 2: 9-11). Jesus' ethic, furthermore, is one of non-resistance: "You have heard it said, 'Eye for eye, and tooth for tooth.' But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also" (Matthew 5:38-39 NIV). They therefore conclude that it is always sinful for a Christian to support or engage in warfare and indeed any form of individual or institutional violence.

Do not confuse this understanding of Christian pacifism with cowardice! It is anything but. In each world war, for example, some Christian pacifists served as medics and others were imprisoned for their convictions. Both non-violently opposed evil.

The Western Christian tradition generally, however, has taught that it is a Christian's civil duty (cf. Romans 13: 1-7) to endorse or participate in war under certain conditions. Presented in various forms since the fourth century, they include the following. (1) The war must be a response to aggression; (2) it has been declared by legitimate leaders; (3) its aim is peace, not revenge or destruction; (4) its anticipated good outweighs the inevitable bad; (5) all peaceful alternatives have failed; and (6) it has a reasonable prospect of success. A Christian's support ought to be withheld until it is shown that a specific war passes all six tests.

Though they provide a rationale for support, these conditions do not enable one to evaluate actions undertaken in a war. Such assessment is based on the following: (7) in war, actions must serve the just cause (i.e., 1 above) and be proportionate (i.e., 4 above); and (8) non-combatants are never, ever, legitimate targets. Accordingly for these Christians, one may condone a specific war--World War II--but condemn specific actions--the fire-bombing of Dresden or the use of atomic weapons, actions that clearly violated (8).

Though the disagreement is profound, it will not do to question the Christian commitment of exponents of either side. For deeper still is an abiding agreement about ultimate allegiance. Both sides affirm that a Christian's loyalty belongs first to God as He has made Himself known in Jesus Christ. For pacifists, this entails never engaging in war; for others, it means sometimes supporting, but many times not. Either way, there is absolutely no room for a "my country right or wrong" mentality.

Tim Perry is assistant professor of theology at Providence College in Otterburne, Manitoba.