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A Faith Not Worth Fighting For: Addressing commonly asked questions about Christian nonviolence
Synopsis: In A Faith Not Worth Fighting For, editors Justin Bronson Barringer and Tripp York have assembled a number of essays by pastors, activists, and scholars in order to address the common questions and objections leveled against the Christian practice of nonviolence. Assuming that the command to love one's enemies is at the heart of the Gospel, these writers carefully, faithfully--and no doubt provocatively--attempt to explain why the nonviolent path of Jesus is an integral aspect of Christian discipleship. By addressing misconceptions about Christian pacifism, as well as real-life violent situations, this book will surely challenge the reader's basic understanding of what it means to be a follower of Jesus. Endorsements: In this anthology of new essays, theologians reply to such challenges to Christian pacifism as what would you do if someone were attacking a loved one, what about Hitler, and didn't Jesus chase people from the temple with a whip? By countering common objections to the Christian peace witness, the book endeavors to help both pacifists and nonpacifists alike gain a deeper understanding of how a Christian commitment to nonviolence can be enacted and supported. Especially strong essays include "What About War and Violence in the Old Testament?" by Ingrid Lilly (Western Kentucky University) and "Didn't Jesus Say He Came Not to Bring Peace, but a Sword?" by Samuel Wells (Be Not Afraid), which combines a close reading of the biblical text with a contemporary illustration of the difference between appeasement and a principled peace stance. The essays are, on the whole, varied, lively, and thought provoking. The book includes an introduction by Stanley Hauerwas (War and the American Difference) and an afterword by Shane Claiborne (Irresistible Revolution). --Publishers Weekly "Addressing oft-heard questions posed to Christians who refuse to kill, this is a must-read book for all Christians occupying church pews or sitting behind desks in college classrooms. . . . Even if one does not agree with everything written here (and I don't), A Faith Not Worth Fighting For helpfully clarifies the theology of Christian nonviolence so as to foster further--and hopefully fruitful--conversation." --Tobias Winright Associate Professor of Theological Ethics, Saint Louis University "This book addresses the predictable questions posed to pacifists. Having spoken publicly hundreds of times and in varied contexts on pacifism, I know this. However, having read widely on the subject of the Christian faith and violence, I also know that this book is a rare treat. For it offers mature, carefully considered reflections on this standard set of issues. This is almost unheard of; this book is a valuable resource." --Mark Thiessen Nation Professor of Theology, Eastern Mennonite University "A Faith Worth Fighting For is much needed. Its essays provide readers with clear thinking and moral seriousness that challenge all followers of Jesus to journey with him in the ways of peace. Just about any possible objection to Christian pacifism is considered--and overcome." --Ted Grimsrud, Professor of Theology and Peace Studies, Eastern Mennonite University Editor Biographies: Tripp York teaches in the Religious Studies Department at Virginia Wesleyan College in Norfolk, VA. He is the author and editor of numerous books including Third Way Allegiance, Living on Hope While Living in Babylon, and The Devil Wears Nada. Justin Bronson Barringer is a graduate student at Asbury Theological Seminary where he also works for the Office of Global Community Formation. He has been a missionary in China and Greece, worked extensively among homeless people in Nashville, and served at mercy and justice organizations like The Dream Center and Sojourners.
256 pages, Paperback
First published May 17, 2012
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About the author
Tripp York
13 books9 followersFred "Tripp" York (born 1973) is a professor of religion and Mennonite author.
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September 25, 2012
Should a Christian ever use violence?
It is a question that will not fail to draw a passionate response from people. For many Christians there is no doubt about it, of course there are times when violence is justified. To suggest otherwise is to risk being called a “wishy-washy liberal” or something even worse. Yet it is a question that ought to be asked, for as Gandhi is once said to have stated, “The only people on earth who do not see Christ and his teachings as nonviolent are Christians.”
The book A Faith Not Worth Fighting For seeks to put forth a defense of Christian nonviolence as well as answer the toughest critiques opponents of nonviolence put forth. In the introduction the editors state that nonviolence is not, primarily, being against violence but rather flows from the belief that Jesus Christ is risen from the dead. In the second essay the writer takes pains to differentiate a ”liberal pacifism” where pacifism becomes a political strategy from a “Christological” pacifism where pacifism is simply seen as obedience to Jesus. This is a vital point. Some argue that nonviolent actions can lead to the same results as violent ones and thus they are preferable. The author rejects this point, and I agree. Sometimes violence can solve problems in a way non-violence cannot. Yet the Christological view is not concerned with makings guesses about what works best for a desired end, it is simply an obedience to Jesus which refuses to fight for the faith, though is more than willing to die for it.
Like any book filled with essays by various authors, this one has highlights and low points. Pacifism is shown not to be “passive” but instead to be a nonviolent way of being active. War and violence in the Old Testament, the passage in Romans 13 about submitting to the governing authorities, and the apparent violence of the book of Revelation are all dealt with. So too are statements of Jesus that could be taken as allowing violence, such as when he says he came not to bring peace, but a sword, and when he turned over the tables in the temple. This leads into one of the flaws with the book. Many of these essays on biblical topics come in the second half of the book. I think they should have come earlier, laying a foundation for the more topical essays.
I appreciate how the writers, for the most part, were respectful and kind to those who disagree. It may be surprising to some readers to see pacifists, who oppose war, talking about honoring soldiers. The theme throughout was that even if the contributors think that Christians ought not be soldiers, it is impossible to not recognize that those who are soldiers are making a sacrifice.
That said, there are a few times when a bit of arrogance and legalism creeps in. In the chapter on whether Christian pacifists ought to reject the police force, the statement was made along the lines of “can a sincere Christian serve in the police force.” I made a note, “why don’t you ask a sincere Christian who is a policeman?” Any book on ethics runs the risk of portraying those who follow the ethics promoted as the “real” or “serious” Christians while everyone else is not. This book for the most part did avoid that, but not completely so. Clearly there are plenty of policeman and soldiers who are sincere Christians; I have many dear friends who are both. Wherever one falls on this issue, I don’t want to presume to question someone’s sincerity of faith.
Overall, this book is incredibly challenging and sets forth a clear case for Christian nonviolence. Through the years I have come much closer to the belief that Jesus intends for his disciples to be nonviolent. Yet I still have serious questions and while some were answered by this book others remain. Christian pacifism at times appears to separate from the world too much, to create too much a sacred/secular dichotomy. I am not sure that violence ought not be used to defend others (and there is a whole chapter on this). As a Christian I may be willing to risk my own life, but I am not going to allow someone to harm my daughter, if I can stop it. One of the contributors bought up how opponents of pacifism often use such extreme examples (what if you were being raped?) and questions why. Yet it makes sense to bring up extreme examples, those are the ones that put your convictions most to the test.
So I came into this book very sympathetic to Christian pacifism and after reading it I am moreso. But I still would not consider myself a pacifist. I am sold that Jesus calls us to be nonviolent and this ethic flows from Jesus’ life, death and resurrection. I certainly think the evangelical Christian subculture in America is way too in love with violence and a good dose of pacifist ethics may be what we need. And I am pretty sure that in situations where we feel violence is the only solution, Jesus himself would probably not use violence. If Jesus won the greatest battle ever won by dying on a cross, and Jesus calls us to do the same, when could we ever use violence? Probably never…
And yet…and yet I just can’t go the whole way. To use the example, if someone tries to kidnap my 1 year old daughter, I am going to do all I can to stop him.
Along the same lines, I don’t think I could call myself a Christian pacifist anyway, in good conscience. It is easy to claim to be one living where I live. I could post anti-war and anti-violence things on Facebook, engage people in online debate and so on. But to say you are against violence in all situations when you live in a situation where you may never face violence yourself seems disingenuous (and I am not in any way implying the authors of this book are disingenuous!). The bigger question for me, and why I love the title, is am I being Christ-like, nonviolent, in my interactions with people? Do I use verbal violence? Do I tear my enemies down? Am i willing to lose an argument for the sake of helping the other person? In other words, my beliefs about physical violence are less relevant, at least in my current time and place, then my words and attitudes.
It is a question that will not fail to draw a passionate response from people. For many Christians there is no doubt about it, of course there are times when violence is justified. To suggest otherwise is to risk being called a “wishy-washy liberal” or something even worse. Yet it is a question that ought to be asked, for as Gandhi is once said to have stated, “The only people on earth who do not see Christ and his teachings as nonviolent are Christians.”
The book A Faith Not Worth Fighting For seeks to put forth a defense of Christian nonviolence as well as answer the toughest critiques opponents of nonviolence put forth. In the introduction the editors state that nonviolence is not, primarily, being against violence but rather flows from the belief that Jesus Christ is risen from the dead. In the second essay the writer takes pains to differentiate a ”liberal pacifism” where pacifism becomes a political strategy from a “Christological” pacifism where pacifism is simply seen as obedience to Jesus. This is a vital point. Some argue that nonviolent actions can lead to the same results as violent ones and thus they are preferable. The author rejects this point, and I agree. Sometimes violence can solve problems in a way non-violence cannot. Yet the Christological view is not concerned with makings guesses about what works best for a desired end, it is simply an obedience to Jesus which refuses to fight for the faith, though is more than willing to die for it.
Like any book filled with essays by various authors, this one has highlights and low points. Pacifism is shown not to be “passive” but instead to be a nonviolent way of being active. War and violence in the Old Testament, the passage in Romans 13 about submitting to the governing authorities, and the apparent violence of the book of Revelation are all dealt with. So too are statements of Jesus that could be taken as allowing violence, such as when he says he came not to bring peace, but a sword, and when he turned over the tables in the temple. This leads into one of the flaws with the book. Many of these essays on biblical topics come in the second half of the book. I think they should have come earlier, laying a foundation for the more topical essays.
I appreciate how the writers, for the most part, were respectful and kind to those who disagree. It may be surprising to some readers to see pacifists, who oppose war, talking about honoring soldiers. The theme throughout was that even if the contributors think that Christians ought not be soldiers, it is impossible to not recognize that those who are soldiers are making a sacrifice.
That said, there are a few times when a bit of arrogance and legalism creeps in. In the chapter on whether Christian pacifists ought to reject the police force, the statement was made along the lines of “can a sincere Christian serve in the police force.” I made a note, “why don’t you ask a sincere Christian who is a policeman?” Any book on ethics runs the risk of portraying those who follow the ethics promoted as the “real” or “serious” Christians while everyone else is not. This book for the most part did avoid that, but not completely so. Clearly there are plenty of policeman and soldiers who are sincere Christians; I have many dear friends who are both. Wherever one falls on this issue, I don’t want to presume to question someone’s sincerity of faith.
Overall, this book is incredibly challenging and sets forth a clear case for Christian nonviolence. Through the years I have come much closer to the belief that Jesus intends for his disciples to be nonviolent. Yet I still have serious questions and while some were answered by this book others remain. Christian pacifism at times appears to separate from the world too much, to create too much a sacred/secular dichotomy. I am not sure that violence ought not be used to defend others (and there is a whole chapter on this). As a Christian I may be willing to risk my own life, but I am not going to allow someone to harm my daughter, if I can stop it. One of the contributors bought up how opponents of pacifism often use such extreme examples (what if you were being raped?) and questions why. Yet it makes sense to bring up extreme examples, those are the ones that put your convictions most to the test.
So I came into this book very sympathetic to Christian pacifism and after reading it I am moreso. But I still would not consider myself a pacifist. I am sold that Jesus calls us to be nonviolent and this ethic flows from Jesus’ life, death and resurrection. I certainly think the evangelical Christian subculture in America is way too in love with violence and a good dose of pacifist ethics may be what we need. And I am pretty sure that in situations where we feel violence is the only solution, Jesus himself would probably not use violence. If Jesus won the greatest battle ever won by dying on a cross, and Jesus calls us to do the same, when could we ever use violence? Probably never…
And yet…and yet I just can’t go the whole way. To use the example, if someone tries to kidnap my 1 year old daughter, I am going to do all I can to stop him.
Along the same lines, I don’t think I could call myself a Christian pacifist anyway, in good conscience. It is easy to claim to be one living where I live. I could post anti-war and anti-violence things on Facebook, engage people in online debate and so on. But to say you are against violence in all situations when you live in a situation where you may never face violence yourself seems disingenuous (and I am not in any way implying the authors of this book are disingenuous!). The bigger question for me, and why I love the title, is am I being Christ-like, nonviolent, in my interactions with people? Do I use verbal violence? Do I tear my enemies down? Am i willing to lose an argument for the sake of helping the other person? In other words, my beliefs about physical violence are less relevant, at least in my current time and place, then my words and attitudes.
June 28, 2012
Despite a nearly unanimous commitment in the early Church to non-violence and peacemaking, both Christians and non-Christians today are often shocked when someone who follows Jesus refuses to return violence for violence.
Consider, for example, the shock and mixture of awe and criticism with which the larger American culture met the Amish community of Lancaster County, PA when they publicly forgave the gunman who killed 10 schoolchildren and then himself in 2006.
No one thought, Of course they forgave him. Of course they were nonviolent. That's what Christians do.
Christians in the Western world today who continue to maintain that self-giving, nonviolent love is the core of Jesus' gospel, the way he is King and the way his followers announce him as King, are a minority, albeit a growing one.
I've identified myself as a Pacifist for the better part of a decade now, and have participated in countless discussions and arguments on the merits of wholesale commitment to nonviolence.
If you've ever been a part of one of those discussions, you know the common objections frequently raised. They're good, tough questions.
Editors Tripp York and Justin Barringer bring together a diverse group of scholars, pastors and laypersons committed to the nonviolent Way of Jesus to consider those common and difficult questions, such as:
*What about protecting other innocent people? What would you do if someone were attacking your loved one?
*What about Hitler?
*What about all the war and violence in the Old Testament?
*What about when Jesus cleansed the Temple? And didn't Jesus say he came to bring not peace but a sword?
*What about Romans 13? What about the centurion? What about the sword-wielding, horse-riding Jesus of Revelation 19?
The authors never claim Pacifism is an easy position to hold, either intellectually or in practice. Instead, nearly every author openly and frankly shares their personal struggles with these questions. As the editors observe in the introduction,
"Nonviolence is not a stance that is to be limited to being against war, but rather nonviolence requires that every aspect of our lives be open to listening to those who differ from us."
This book follows that mandate, engaging good, honest questions with wisdom, insight, solid biblical interpretation and love. The authors want to spark conversation, to move us readers somewhere, and they wrote their essays accordingly.
The result? A clear, humble and grace-filled resource. Because it's so deeply personal and theological, A Faith Not Worth Fighting For is a treasure.
(If you're looking for a good introduction to Pacifism, the bibliography is full of them. I recommend Greg Boyd's excellent Myth of the Christian Nation or Walter Wink's Jesus and Nonviolence, or Stanley Hauerwas' classic The Peaceable Kingdom.)
As a whole, A Faith Not Worth Fighting For is tremendously good. While all the authors are pacifists, they come from a variety of traditions - everything from Catholic to Mennonite, so the tone of the book is unified, but far from uniform.
No matter if you've been a pacifist for years, newly exploring what it means to be nonviolent or a staunch just-war advocate, this book will challenge and inspire you.
If you just love violence though, skip this book. It'll just make you mad.
Bottom Line: A thorough resource for those serious about nonviolence and peacemaking in the Way of Jesus. Well worth your time.
YOUR TURN: What's your experience with Christian Pacifism? What objections do you hear most often?
Disclosure of Material Connection: I received this book free for review purposes from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
Consider, for example, the shock and mixture of awe and criticism with which the larger American culture met the Amish community of Lancaster County, PA when they publicly forgave the gunman who killed 10 schoolchildren and then himself in 2006.
No one thought, Of course they forgave him. Of course they were nonviolent. That's what Christians do.
Christians in the Western world today who continue to maintain that self-giving, nonviolent love is the core of Jesus' gospel, the way he is King and the way his followers announce him as King, are a minority, albeit a growing one.
I've identified myself as a Pacifist for the better part of a decade now, and have participated in countless discussions and arguments on the merits of wholesale commitment to nonviolence.
If you've ever been a part of one of those discussions, you know the common objections frequently raised. They're good, tough questions.
Editors Tripp York and Justin Barringer bring together a diverse group of scholars, pastors and laypersons committed to the nonviolent Way of Jesus to consider those common and difficult questions, such as:
*What about protecting other innocent people? What would you do if someone were attacking your loved one?
*What about Hitler?
*What about all the war and violence in the Old Testament?
*What about when Jesus cleansed the Temple? And didn't Jesus say he came to bring not peace but a sword?
*What about Romans 13? What about the centurion? What about the sword-wielding, horse-riding Jesus of Revelation 19?
The authors never claim Pacifism is an easy position to hold, either intellectually or in practice. Instead, nearly every author openly and frankly shares their personal struggles with these questions. As the editors observe in the introduction,
"Nonviolence is not a stance that is to be limited to being against war, but rather nonviolence requires that every aspect of our lives be open to listening to those who differ from us."
This book follows that mandate, engaging good, honest questions with wisdom, insight, solid biblical interpretation and love. The authors want to spark conversation, to move us readers somewhere, and they wrote their essays accordingly.
The result? A clear, humble and grace-filled resource. Because it's so deeply personal and theological, A Faith Not Worth Fighting For is a treasure.
(If you're looking for a good introduction to Pacifism, the bibliography is full of them. I recommend Greg Boyd's excellent Myth of the Christian Nation or Walter Wink's Jesus and Nonviolence, or Stanley Hauerwas' classic The Peaceable Kingdom.)
As a whole, A Faith Not Worth Fighting For is tremendously good. While all the authors are pacifists, they come from a variety of traditions - everything from Catholic to Mennonite, so the tone of the book is unified, but far from uniform.
No matter if you've been a pacifist for years, newly exploring what it means to be nonviolent or a staunch just-war advocate, this book will challenge and inspire you.
If you just love violence though, skip this book. It'll just make you mad.
Bottom Line: A thorough resource for those serious about nonviolence and peacemaking in the Way of Jesus. Well worth your time.
YOUR TURN: What's your experience with Christian Pacifism? What objections do you hear most often?
Disclosure of Material Connection: I received this book free for review purposes from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
July 15, 2021
No one who has soberly and conscientiously self-identified as a Christian pacifist or proponent of Christian nonviolence hasn't faced a swell of questions and 'whataboutism' from friends and family. What makes this collection of essays so powerful is the way it's organised to address precisely the FAQs encountered in these situations. Well some essays, I think, are better than others, full credit goes to Tripp York and Justin Bronson Barringer for editing this collection (York and Barringer also pen two of the stronger contributions to the book). If you want to feel justified but not smug in your commitment to Christian nonviolence, the rich theology the writers lay out in answer to these questions makes this book a must read.
September 4, 2017
This is an excellent collection of essays from brilliant, non-violent, Christians and Ethicists. It's a great series of works which intended to make any Christian, no matter how long they have been a Christian, or their thoughts, to re-evaluate their stance on Christians and violence.
My first critique is admittedly a minor one of this title. "A Faith Worth Not Fighting For" is a more apt title for the subject, and for the actual point of this collection.
My first critique is admittedly a minor one of this title. "A Faith Worth Not Fighting For" is a more apt title for the subject, and for the actual point of this collection.
November 8, 2021
This book helped me articulate my views on non-violence from a Christian perspective. I think it would be a wonderful starting point in leading others toward non-violence as well. I appreciate that it is a compilation of voices, rather than just one, and that while there is overall agreement, there is still a spectrum within this way, and the reader doesn’t have to agree 100% with every single point made. I found it both affirming and thought provoking.
August 11, 2020
The implications of pacifism are immense. This book deals with them.
July 29, 2015
I’ve been looking forward to reading a certain book for a while, now that I’ve had some friends recommend it to me. The book is called A Faith Not Worth Fighting For, a collection of essays about Christian nonviolence. It is a book that I already know will challenge me, will set the voice of scripture up against some things people sometimes tell me who also read that scripture a lot.
Says Stanley Hauerwas in his Foreword to the book, “a commitment to Christian nonviolence is not so much a position but rather a declaration that requires ongoing reflection.” It’s not about posturing a thing but about committing yourself to peace as Jesus taught and lived it.
In the introduction Barringer and York ask us to wonder what we would do if being pursued by an enemy who then fell to a near certain death. If we had the opportunity to go back and rescue him, would we? In the example of Anabaptist martyr Dirk Willems, he did just that, even though it meant his death. So what means more to us? Loving our enemies, or looking forward to retribution against them? “How we respond to our enemies,” they say, “reveals the reality of our ultimate commitments.” We are used to the notion of pursuing violence in the name of “the common good,” which means that we are doing it for love. We’d be surprised if we observed the first three centuries of Christians. As B. and Y. point out, “they would gladly die for their faith, but they refused to kill for it.”
The book draws from John Howard Yoder’s famous work, The Politics of Jesus, which is not a book about where Jesus stands on issues, but rather an affirmation that Jesus was very political and that the way he carried out his Gospel in relation to the politics of the world was nonviolent, yet idealistically dangerous to any earthly kingdom. This was part of why he was executed. He was a “model of radical political action.” Virtually everything he said challenged worldly ways, specifically the ways in which the religious of his day was acting too much like the world. This shook things up. And he didn’t seek control or power, nor did he use violence. And his followers followed in his steps.
“The cross,” said Yoder, is not just a mere “ritually prescribed instrument of propitiation,” but a radical “alternative to insurrection [violence] and quietism [passivity].” By refusing to earn his kingdom by force or to not establish it, Jesus chose the cross. We’re called to carry it. The Gospel is politically relevant, always has been, so much so that even when it posed no physical, mortal threat to the rulers of Jesus’ time, they still sought to kill him to preserve their power structures. They failed, not because he overthrew them, but because he overthrew death, the death they put him through. The cross was “the political, legally-to-be-expected clash with the powers ruling his society,” and he did not reject submitting to it. The cross is not just a thing Jesus did so we could have the kingdom, it is what the kingdom is about, what the kingdom must endure. “The suffering Messiah is the inauguration of the kingdom,” says Yoder. The death and resurrection is the first act that sets the tone for our faith.
In this faith Jesus showed us, “servanthood replaces dominion, forgiveness absorbs hostility.” To wear Jesus, we must accept these truths. “The voluntary subjection of the church is the witness to the world,” he says, in contrast with the widespread contemporary belief that the church’s witness to the world is America’s greatness that has no connection to yet somehow justifies the violent means our nation has used to gain her power.
Are we defending the faith? Or are we defending a system of privilege we think our faith has earned us? Let’s continue to ask that question.
Says Stanley Hauerwas in his Foreword to the book, “a commitment to Christian nonviolence is not so much a position but rather a declaration that requires ongoing reflection.” It’s not about posturing a thing but about committing yourself to peace as Jesus taught and lived it.
In the introduction Barringer and York ask us to wonder what we would do if being pursued by an enemy who then fell to a near certain death. If we had the opportunity to go back and rescue him, would we? In the example of Anabaptist martyr Dirk Willems, he did just that, even though it meant his death. So what means more to us? Loving our enemies, or looking forward to retribution against them? “How we respond to our enemies,” they say, “reveals the reality of our ultimate commitments.” We are used to the notion of pursuing violence in the name of “the common good,” which means that we are doing it for love. We’d be surprised if we observed the first three centuries of Christians. As B. and Y. point out, “they would gladly die for their faith, but they refused to kill for it.”
The book draws from John Howard Yoder’s famous work, The Politics of Jesus, which is not a book about where Jesus stands on issues, but rather an affirmation that Jesus was very political and that the way he carried out his Gospel in relation to the politics of the world was nonviolent, yet idealistically dangerous to any earthly kingdom. This was part of why he was executed. He was a “model of radical political action.” Virtually everything he said challenged worldly ways, specifically the ways in which the religious of his day was acting too much like the world. This shook things up. And he didn’t seek control or power, nor did he use violence. And his followers followed in his steps.
“The cross,” said Yoder, is not just a mere “ritually prescribed instrument of propitiation,” but a radical “alternative to insurrection [violence] and quietism [passivity].” By refusing to earn his kingdom by force or to not establish it, Jesus chose the cross. We’re called to carry it. The Gospel is politically relevant, always has been, so much so that even when it posed no physical, mortal threat to the rulers of Jesus’ time, they still sought to kill him to preserve their power structures. They failed, not because he overthrew them, but because he overthrew death, the death they put him through. The cross was “the political, legally-to-be-expected clash with the powers ruling his society,” and he did not reject submitting to it. The cross is not just a thing Jesus did so we could have the kingdom, it is what the kingdom is about, what the kingdom must endure. “The suffering Messiah is the inauguration of the kingdom,” says Yoder. The death and resurrection is the first act that sets the tone for our faith.
In this faith Jesus showed us, “servanthood replaces dominion, forgiveness absorbs hostility.” To wear Jesus, we must accept these truths. “The voluntary subjection of the church is the witness to the world,” he says, in contrast with the widespread contemporary belief that the church’s witness to the world is America’s greatness that has no connection to yet somehow justifies the violent means our nation has used to gain her power.
Are we defending the faith? Or are we defending a system of privilege we think our faith has earned us? Let’s continue to ask that question.
July 4, 2012
I'm writing this review from the perspective of what one of book's authors call "a reluctant pacifist". I am not biologically wired to be non-violent. If I had Christianity my way, I'd think that God blessed my country with superior fire power in order to keep peace. And if asked what I would do if someone were attacking a member of my family, my initial (and sinful) response would want to be, "I'd tear that person apart". However, my Christological views compel me to believe that God commands our non-violence. There's just no getting around it. I can easily say that this was the best and most important book I've read in a decade. And because of my inner struggle with Christian non-violence, I'm not giving this book high praise because I joyfully agree with the subject. I give it praise because rarely has one book given me a combination of inspiration, offense, joy, dread, conviction, hope, encouragement, empowerment, and indigestion.
This book was written for every Christian; pacifists, jingoists, and everyone in-between. It provides amazing stability and encouragement for those who practice Christian non-violence. It also serves as a wonderful apologetic and clears up a fleet of misconceptions that often come with the label of pacifist. It tackles the common questions that often get asked to debunk pacifism, e.g., "What about Hitler?" but instead of giving pat answers, the authors address the presuppositions that are often the foundations to these questions. I should think that even the most vocal opponents of Christian non-violence should at least give some pause and consideration to their arguments.
The strongest aspect of this book is the diversity of its authors. Each chapter is written by a different author and all the authors come from different theological, educational, and denominational backgrounds. It was refreshing to see that the authors had some differing opinions on some of the minutia of pacifism; yet each author offered their opinions with honesty, humility and respect, knowing that applying Christian non-violence to the current culture is still a work in progress. However, all the authors were fiercly united on the conviction that non-violence must have its foundation in the life, death, resurrection and commands of Jesus.
There are so many valuable quotes and little nuggets of wisdom throughout this book that I sent Greg Boyd (one of the authors) a Twitter message and jokingly told him he owed me a new highlighter. This is a book that you will want to keep and write down your thoughts in its margins to view at later times. The journey to become like Jesus in non-violence is an arduous road so this is definitely not a pick-up-and-read-once book. And if someone wants to borrow it, buy them a copy with the hope that they will do the same.
This book was written for every Christian; pacifists, jingoists, and everyone in-between. It provides amazing stability and encouragement for those who practice Christian non-violence. It also serves as a wonderful apologetic and clears up a fleet of misconceptions that often come with the label of pacifist. It tackles the common questions that often get asked to debunk pacifism, e.g., "What about Hitler?" but instead of giving pat answers, the authors address the presuppositions that are often the foundations to these questions. I should think that even the most vocal opponents of Christian non-violence should at least give some pause and consideration to their arguments.
The strongest aspect of this book is the diversity of its authors. Each chapter is written by a different author and all the authors come from different theological, educational, and denominational backgrounds. It was refreshing to see that the authors had some differing opinions on some of the minutia of pacifism; yet each author offered their opinions with honesty, humility and respect, knowing that applying Christian non-violence to the current culture is still a work in progress. However, all the authors were fiercly united on the conviction that non-violence must have its foundation in the life, death, resurrection and commands of Jesus.
There are so many valuable quotes and little nuggets of wisdom throughout this book that I sent Greg Boyd (one of the authors) a Twitter message and jokingly told him he owed me a new highlighter. This is a book that you will want to keep and write down your thoughts in its margins to view at later times. The journey to become like Jesus in non-violence is an arduous road so this is definitely not a pick-up-and-read-once book. And if someone wants to borrow it, buy them a copy with the hope that they will do the same.
June 26, 2012
I am very proud of my friend, Justin, for making this book happen. Because of my bias toward him and my inexperience of reviewing books like this, I will not attempt to write an actual review. (My experience is more with fiction and children's books - fiction and nonfiction.)
However, I will say that if you are interested in or curious about the idea of nonviolence, pacifism, and Christians' role in violence, this definitely needs to be on your to-read list. It will make you question your current stance and really think about what it means to be a follower of Jesus in this (violent) day and age.
However, I will say that if you are interested in or curious about the idea of nonviolence, pacifism, and Christians' role in violence, this definitely needs to be on your to-read list. It will make you question your current stance and really think about what it means to be a follower of Jesus in this (violent) day and age.
December 30, 2012
Great responses by various authors, in multiple entries, to the hardest questions asked of Christian pacifism. From "what would you do if someone invaded your home?" to questions about policing and the seemingly violent Jesus of Revelation, this book addresses just about every hard question posed to Christian pacifism. Great stuff!
January 18, 2015
A good introduction to Christian nonviolence. A couple of the essays were terrible but the majority were thoughtful and persuasive. Would have liked a few more practical examples but appreciated the references to other works on Christian nonviolence that may provide more specific and nuanced perspectives.
November 11, 2023
As a whole so far, I love the variety of authors and approaches to the questions. I love the backgrounds and perspectives that people bring to specific parts of the conversation. Some I feel like really address the question head-on in ways I have never heard while some chapters are not as up to par.
May 19, 2016
This was a fantastic book about Christian pacifism that seeks to honestly answer hard questions posed by others, without trying to deflect the questions or demean the askers. It paints just war theory in as best a light as possible, recognizing that the heart of both just war theorists and pacifists is a limitation on violence. Great collection of essays by many authors.
June 11, 2013
I have had this conversation online with one of the editors of this book, and I know it is not a completely fair criticism, but this book could and should have been so much more. I simply could not help but be let down by many aspects of it.
A full review is forthcoming in Direction Journal.
A full review is forthcoming in Direction Journal.
November 29, 2012
I really enjoyed the essays in this book. I think they do a more or less good job of responding to the criticisms often leveled at Christian pacifists.
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