Following is another in a series of columns on The Baptist Faith & Message 2000.
Article XVI of The Baptist Faith & Message 2000 reads:
“It is the duty of Christians to seek peace with all men on principles of righteousness. In accordance with the spirit and teachings of Christ they should do all in their power to put an end to war.
“The true remedy for the war spirit is the gospel of our Lord. The supreme need of the world is the acceptance of His teachings in all the affairs of men and nations, and the practical application of His law of love. Christian people throughout the world should pray for the reign of the Prince of Peace.”
God’s word commands Christians to love peace and to make peace. Jesus tells his listeners in the Sermon on the Mount, “Blessed are the peacemakers, for they will be called sons of God” (Matt. 5:9). And the apostle Paul instructs his Roman readers, “If possible, as far as it depends on you, live at peace with everyone” (Rom. 12:18).
Even so, followers of Jesus understand that conflicts of every kind have punctuated human history since the Fall. Adam and Eve’s firstborn son, Cain, strikes his brother in a murderous rage, and the human race quickly descends into a spiral of personal, societal, and global conflict that continues today.
According to the New York Times, over the last 3,400 years, humans have been entirely at peace for only 268 years, or just eight percent of recorded history. At least 108 million people were killed in the wars of the 20th century. And estimates of the total loss of life in wars throughout history range from 150 million to one billion.
Add to this the war-induced spread of disease, displacement of people groups, reduced birthrates, and financial impact – World War II alone cost each American $20,388 – and it’s clear that sinful and fallen people are our own worst enemies.
The Prince of Peace himself said that “wars and rumors of wars” would characterize the present age (Matt. 24:6). Jesus offers no hope of lasting peace until he reigns supremely in our hearts and returns one day to establish his kingdom in fullness. Even then, his glorious appearing is one of warfare against the wicked, who violently oppose his righteous rule (Rev. 19:11-21).
Reconciliation with God
So, how are Christians to regard war and peace as we wait eagerly for the Lord’s return? We should begin by understanding that reconciliation of people to God must precede reconciliation of people to one another. We cannot truly live at peace with our neighbors until “the God of peace” resides in our hearts (Rom. 15:33). Because Jesus bore our sins on the cross – including the sins that lead to warfare – we are declared in right standing with God by faith. Further, “we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
Jesus gave his life to establish the grounds for peace between God and people and between people and people (2 Cor. 5:17-21; Eph. 2:13-17).
Jesus was a peacemaker, not a pacifist. He angrily confronted religious leaders who kept people bound in sin and human tradition. He pronounced woes on hypocritical scribes and Pharisees, including the judgment of hell (Matt. 23). He overturned the money-changers’ tables at the temple and drove away those who sold sacrificial animals at inflated prices (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-16). And when he returns to earth one day in the presence of holy angels and redeemed people, he wears a bloody robe and strikes the nations with the sword of his mouth (Rev. 19:13-15).
Just before his betrayal and arrest, Jesus instructs his followers to carry swords for self-defense, likely to ensure he is not taken before the appointed time (Luke 22:36-38). But a short time later, he rebukes Peter for taking the offense with a sword and cutting off the ear of the high priest’s servant (Luke 22:49-51). Jesus’ time had come to surrender to the necessity of the cross, and violence wielded in opposition to Christ’s passion was rebellion against his Father’s will.
So, it seems Jesus is not opposed to warfare when in self-defense – defense of home, family, the innocent. But warfare to advance sinful agendas is strictly prohibited in Scripture.
Just-war theory
This often leads Christians to consider the concept of a “just war.” Thomas Aquinas first developed the just-war theory in the 13th century, laying out the conditions for waging war and, if justified, how it should be waged. Amended through the centuries, the just-war theory generally establishes the following criteria:
• There must be a just cause – that is, the use of force must be defensive in nature, not to acquire wealth or power.
• The intention must be to secure a fair, lasting peace for all parties.
• War must be waged as a last resort, when all other legitimate means of settling a conflict have been tried and have failed.
• The objectives must be limited to what is necessary to establish peace.
• A legitimate authority must approve and control the use of force.
• War should be waged with proportionality, with just enough force to achieve victory and only against legitimate targets; non-combatants are to be protected whenever possible.
• There must be a reasonable chance of success, along with a reasonable hope that the conflict leads to lasting peace.
Warfare is a horrid scar on human history, and it will continue until Christ returns to put down all rebellion and establish his kingdom in righteousness and peace. Until then, we must seek to live at peace with others, engaging in warfare as a last resort in self-defense or the rescue of innocent parties.
At the same time, we should remember the words of Paul, exhorting us to understand that our enemy is neither human nor national, but spiritual: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers of this darkness, against evil, spiritual forces in the heavens” (Eph. 6:12). For this cosmic battle, the Lord has granted us “the full armor of God” (see Eph. 6:11-18).
One day, all people will stand before Christ and give an account of our lives, including the degree to which we love and promote peace
Next: Article XVII of the BF&M: Religious Liberty