Pacifism is the belief that violence and war are unjustifiable and that all disputes should be settled peacefully. This belief is held by some Christians who interpret certain Bible passages as prohibiting the use of force or violence in any circumstance. However, there are differing views within Christianity on whether complete pacifism is the appropriate response in all situations. Here is an overview of some of the key biblical passages regarding peace, nonviolence, self-defense, and serving in the military that inform this debate.
Old Testament teachings
The Old Testament includes some passages that appear to endorse or accept war and violence under certain circumstances. For example, Ecclesiastes 3:8 states that there is “a time for war and a time for peace.” Throughout Israel’s history as described in the Old Testament, its people are engaged in many military battles as they take possession of the land God promised them. There are also prescriptions given for waging war justly (Deuteronomy 20:10-12), accepting peace offerings (Deuteronomy 20:10), and seeking peace whenever possible (Psalm 34:14).
At the same time, the Old Testament envisions an era of universal peace. The prophet Isaiah describes a future day when God “shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2:4). Micah 4:3 uses nearly identical wording, conveying the idea that a time is coming when weapons of war will no longer be needed.
There are also verses in the Old Testament that prohibit murder and condemn those who live violently or shed innocent blood (Exodus 20:13; Proverbs 1:11-16). Overall, the Old Testament seems to allow for justified war and self-defense, while looking ahead to a future of perfect peace.
Jesus’s teachings on nonviolence and love
In the New Testament, Jesus teaches extensively about nonviolence, loving one’s enemies, and turning the other cheek. In Matthew 5:38-42, as part of his Sermon on the Mount, Jesus tells his followers:
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you.”
By instructing his followers not to retaliate against violence but rather to turn the other cheek, go the extra mile, and give freely to those in need, Jesus promotes radical forgiveness and peacemaking rather than revenge.
In the Sermon on the Mount, Jesus also tells the crowd: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you” (Matthew 5:43-44). Loving and praying for one’s enemies is a counterintuitive command, but Jesus makes it clear this kind of radical love is part of living out his message.
When Jesus is arrested before his crucifixion, he tells his disciple Peter who had drawn a sword to defend him, “Put your sword back into its place. For all who take the sword will perish by the sword” (Matthew 26:52). This episode highlights Jesus’s commitment to nonviolence, even in the face of his own death.
Cases of justified violence or force in the New Testament
While Jesus’s teachings emphasize loving one’s enemies, turning the other cheek, and refraining from violence, there are some passages in the New Testament that indicate using force may be justified in certain cases.
When soldiers ask John the Baptist how they should live in light of his message, he does not tell them to leave the military, but rather instructs them, “Rob no one by violence or by false accusation, and be content with your wages” (Luke 3:14). The implication seems to be that their work as soldiers could continue, if they adhered to certain ethical guidelines.
In Romans 13:1-4, Paul writes about submitting to governing authorities because they have been established by God. He goes on to say, “For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain.” Here, Paul affirms that rightfully elected governing rulers have the authority to punish wrongdoers, even violently if necessary.
When Jesus clears the money changers out of the temple courts by overturning their tables and driving them out with a whip (John 2:13-16), it shows an instance of Jesus using force for what he believed to be a righteous cause.
Overall, while the emphasis on nonviolence and enemy love is strong in the New Testament, these passages hint that the use of force may be justified in certain circumstances, such as in the role of governing authorities or in protest over grave injustice.
Biblical principles on peace and justice
Several biblical principles emerge that can help inform Christians’ views on whether pacifism and nonviolence should be embraced in all cases:
- The sanctity of human life is to be honored. Exodus 20:13 states straightforwardly: “You shall not murder.” All people are created in God’s image (Genesis 1:27), so killing another without just cause is a grave offense to human dignity.
- Peacemaking is blessed. Jesus says “Blessed are the peacemakers” in the Beatitudes (Matthew 5:9). Seeking to maintain peace should be the normal posture for Christians.
- Justice must at times be defended, even forcibly. As seen in Romans 13, governing authorities are granted the power of the sword to punish evil. While individual Christians may choose pacifism, they should not always expect governments to refrain from military force.
- Judgments about war are difficult. The question of when exactly governments are justified in going to war is complex, and reasonable Christians differ in their views on this.
- Enemy love is commanded. No matter one’s position on justified war, Christians are called to love their enemies and bless those who persecute them as Jesus exhorted.
- The vision of peace remains. Even passages that accept force often look ahead to the end of war and a future era of peace, as prophesied by Isaiah.
These principles can be drawn on to develop a range of ethical positions, from complete pacifism to qualified just war theory. Christian traditions have historically differed on how to best balance the responsibilities of peacemaking, justice, and the preservation of human life when conflicts arise.
Complete pacifism
The view that violence and warfare are never justified has been termed pacifism. Advocates of absolute pacifism argue that Jesus’s teachings on peacemaking, enemy love, and turning the other cheek rule out participating in or supporting war of any kind. The preservation of human life is of utmost importance.
According to this position, governments should pursue justice through nonviolent means alone. And Christians themselves should never serve in roles that require deadly force, such as the military or law enforcement, and should instead model peaceful co-existence and resist war.
Historic advocates of pacifism include the early church father Tertullian as well as modern groups like the Mennonites, Amish, and Quakers. The refusal to take up arms has resulted in persecution of pacifist sects through history.
Qualified use of force
Others argue that complete pacifism is an unrealistic ethical position that fails to allow any use of force in protecting the innocent. This view points to passages in Scripture that present some wars as justified and accepts that the responsibility of governing authorities may include punishment of wrongdoers.
This perspective, often termed just war theory, proposes there are times when limited use of force is morally acceptable, though it should always be a last resort. Stringent conditions must be met for war to be considered just, like having a righteous cause, being declared by a proper authority, and distinguishing between combatants and civilians. Even in the midst of war, morally upright practices must be maintained.
Just war theory has been articulated over the centuries by theologians like Augustine, Thomas Aquinas, Martin Luther, and John Calvin. A version of just war thought undergirds much of Christian ethical teaching on participating in military action in roles like a soldier or police officer.
Nonviolent resistance
Some advocate an approach that embraces pacifist ideals of avoiding violence while allowing for active resistance against injustice. Leaders like Martin Luther King Jr. advanced strategies like civil disobedience, boycotts, strikes, and peaceful protests to effect change.
While not renouncing the possibility of just wars, this outlook seeks to employ nonviolent resistance when possible as more in line with the ethic of peacemaking. It also endeavors to elevate practices like mediation and nonviolent conflict resolution as preferable to resorting to war.
Prayer and discernment
Within Christianity, there are thoughtful biblical arguments put forward on all sides of debates over participating in war, using force in policing, and employing violent versus nonviolent resistance against injustice. Christian history includes inspiring examples of people advocating divergent views.
Given these disagreements among faithful Christians, charitable dialogue and prayerful examination of the biblical themes of peace, justice, preservation of life, and love of enemies are required. For individual Christians and churches seeking to glorify God, there is no simple one-size-fits-all answer. Careful ethical and theological reflection is needed, ideally undertaken as part of a thoughtful faith community.
As Christ’s kingdom is not of this world (John 18:36), Christians await the day when Christ will return to establish lasting peace on the earth. Until that time, prayerfully following one’s conscience with humility and being willing to sacrifice and suffer for the sake of love are imperative. Seeking justice while witnessing to the reality of redemption in Christ should propel moral decision-making.
Pacifism remains a morally serious position that aspires to embody the nonviolent way of Jesus. Though Christians differ on how Jesus’s call to make peace applies in the fallen world today, his example of radical love stands as a rebuke to fear and hostility. Looking to him, many pursue nonviolence while working toward the day when “they shall beat their swords into plowshares.”