The Pastoral Care of Killers

Seelsorger Volume 4

A Word to Sheepdogs

a century ago the vacant stares of young doughboys returning from the hell-holes of the trenches in France were telltale signs of what was then labeled “shell shock.” In every war since, those who endure the atrocities of warfare have shown various degrees of the same phenomenon. Now we give it a more sophisticated label: “post traumatic stress disorder.” Most soldiers, Christian or not, need help coping with their wartime experiences. Dr. Maj. (ret.) Harold Ristau, who pastored soldiers on the battlefelds of Afghanistan as a chaplain in the Canadian Armed Forces, charts the direction for responsible pastoral care of those who answer the call to take life in order to protect life. Outlining the parameters of Luther’s masterful “Two Kingdoms” theology derived from Augustine’s magisterial The City of God, Harold Ristau lays a foundation for responsible pastoral care of deployed soldiers and veterans alike. God calls on certain citizens to defend life by taking the lives of would-be attackers. Yet you can’t just walk away from killing someone as if nothing has happened. A theologian of the cross calls a thing what it actually is, Dr. Luther reminded us. Careful pastoral care never whitewashes sin and shame, but erases it in the shed blood of Jesus. For good measure, Pastor Ristau provides several instances of how he treated souls burdened with the residue of the fog of war. Reading this essay will help you immensely — whether you’ve ever pulled a trigger on another fellow human or merely are called to convey a clean conscience to those who are dealing with the spiritual aftermath of that terrible (yet essential) God-given vocation.

Dr. H. L. Senkbeil

76 The Pastoral Care of Killers

The Pastoral Care of Killers: The utility of Luther’s theology of the two kingdoms to the moral, spiritual and psychological considerations of engaging in a just war

Harold Ristau Adapted from a keynote lecture delivered in ntioninette Dominican College Department of Philosophy, “On Christian Killing” during their annual Symposium on Just War Theory.

ost pastors serve at least a couple of soldiers or veterans in their congregations. Counseling them requires not so much a unique set of Mskills as it does a mature appreciation for the complexity involved in our conficting vocational identities. Christian soldiers suffer a unique set of chal- lenges when recovering from the experiences of war, such as killing. As a retired military chaplain who has served extensively as a frst responder and counselor in the Middle East, having also spent several years in the training system exploring the way soldiers are trained to cope with the mental and spiritual consequences of being killers, I have found Dr. Martin Luther’s observations regarding the relationship between the two kingdoms to be an indispensable tool in offering this kind of pastoral care and counseling.

Whether Soldiers, Too, Can Be Saved The issues that soldiers face today with regards to their identity as killers were very much the same during the late medieval period, when Luther was prompted to write Whether Soldiers, Too, Can Be Saved in 1526. Most people think Luther’s main opponent was the Pope, but he was equally

77 Seelsorger Volume 4

critical of what we would today call Luther’s view of the two kingdoms “generic Protestantism.” He was not helps answer the question as to a radical reformer. His reformation whether there is a moral or Christian was a conservative one in that it piv- way of killing. In doing so, we must oted around one single question of delve into questions of Luther on vo- doctrine. In fact, he was sometimes cation, which is highly infuenced by viewed by colleagues as a “papist” St. Augustine. I suppose the wider due to his conservative approach to question is: considering the com- church and polity regarding sacra- plexities of being a soldier, can Chris- ments, liturgy, governance, and so tian theology help a soldier reconcile forth. Yet it was his view of forensic the obvious timeless metaphysical justifcation or imputed righteous- contradictions inherent to soldier- ness that distinguished him from ing and war, while also offering them the Roman concept of grace as an practical tools in coping with the infused righteousness (that is, that struggles of conscience, when mani- I cannot one spiritually progresses through a fested in individual guilt and lack of count stratum of increasing degrees of ho- faith in the mission, and if so, how? liness). Luther’s belief that sinners The frst half of this paper focuses on how many were declared completely righteous Luther’s theology of two kingdoms soldiers by Christ as the basis for salvation and its origins, while the second half have said or distinguished him not only from on the practical applications to war implied to Rome, but from other protestant and soldiering. movements as well. If individuals Whether Soldiers, Too, Can Be me, “Padre, were truly saved by grace without Saved was written to a counselor to what does anything worthy to point to within a protestant duke who appears to themselves, Luther believed that his God think have been troubled in conscience forensic understanding of justifca- and unable to reconcile his confes- about what tion was the only option. Both the sion of the Christian faith with his I do for a Roman Catholics’ view of salvation profession as a soldier. The pacifst and the non-Lutheran protestant living?” Anabaptists took the position that a understanding of salvation (contin- Christian could not bear arms under gent upon some version of fulflling any circumstances asking: “How can the requirements of the law in sanc- a Christian practice such obviously tifcation), demonstrated a huge unholy and ‘unchristian’ jobs?” I difference in this regard. The con- cannot count how many soldiers fessional writings of the Lutheran have said or implied to me, “Padre, church clearly demarcate the early what does God think about what I do Lutherans from both camps, as they for a living?” perceived the same error ironically manifested: confusion of the two Years ago, in Afghanistan, I served realms of faith and works, or two as chaplain for numerous helicopter kinds of righteousness, with serious repair technicians who saw noth- soteriological consequences. Yet in ing of war outside of a hangar, but the case of ethics and war Luther struggled intensely with their role in was much more allied with Roman contributing to a war effort in which Catholics, and against the Anabap- they were no longer sure they could tist protestants. support, based on lack of situational awareness coupled with constant exposure to one-sided media report-

78 The Pastoral Care of Killers

age. But even in the case of a just (Rom 13:1) and does not want war, the questions were always re- men to say or think that they have duced to how one can live with an invented it or instituted it. For the ethic of love, or North American val- hand that wields this sword and ues, and yet help shoot other peo- kills with it is not man’s hand, but ple. I think we could all agree that God’s; and it is not man, but God, the question is worth losing some who hangs, tortures, beheads, sleep over. kills, and fghts. All these are 1 Yet Martin Luther responds with the God’s works and judgments. classic argument of war as legalized use of violence as a necessary evil A Holy Ofce in maintaining order. Luther affrms Luther continues by discussing how the legitimacy of the military profes- a soldier must execute his God-given sion by identifying it with the divine offce assuming that “it’s a dirty job institution of the sword to punish but someone must do it.” Although evil, protect the good, and preserve the argument is not unique, the way peace. Now Luther candidly ad- that Luther justifes it is. He not only mits that the military calling can be tolerates the position of soldier but abused, but misuse by no means in- exalts it to the level of a holy offce/ validates its legitimacy and function. vocation/calling in the way he sees Luther views just war in terms of self people as instruments of God even defense (which would include, today, in killing!2 In late medieval Catholi- pre-emptive strikes) and applies the cism, if priesthood was the highest same logic to justifcation of violence offce in the spiritual strata, soldier- by police forces. After all, a ruler is ing or executing would have tied at charged by God to defend and pro- the bottom with peasantry. Among tect his people when they are at- Anabaptists, it disqualifed you from tacked, and to do this he needs sol- the heavenly kingdom since Jesus diers who serve him: preached forgiveness, not revenge, What men write about war, say- turn the other cheek, and so forth. ing that it is a great plague, is all But the way in which Luther makes true. But they should also con- distinctions between the person sider how great the plague is that and the offce that he holds, ac- war prevents. If people were good companied by the corollaries of his and wanted to keep peace, war forensic justifcation (such as the would be the greatest plague on principle of universal priesthood), al- earth. But what are you going to lows him to elevate these offces as do about the fact that people will places equally dignifed as those of not keep the peace, but rob, steal, clergy. Arguably, Luther is the frst to kill, outrage women and children, 1 Luther, Martin. “Whether Soldiers, and take away property and hon- Too, Can be Saved”. Luther’s Works. Edited or? The small lack of peace called by Harold J. Grimm, Jaroslav Pelikan and war, or the sword must set a limit Helmut T. Lehman. Philadelphia: Fortress to this universal, worldwide lack Press, 1955–86. vol. 46, p. 96. of peace which would destroy ev- 2 The nomenclature in the military for “killing” is “neutralizing,” demonstrating an eryone. This is why God honors uncomfortableness by members of the or- the sword so highly that he says ganization with the notion that soldiers are that he himself has instituted it killers, indirectly perpetuating the prejudice that killing is always intrinsically shameful.

79 Seelsorger Volume 4

consistently envision soldiering as misfortune that prevents a great a “profession of arms.” He claims misfortune.3 that soldiers, police, executioners Here we learn, frstly, that crisis in are the hands of God; the masks of conscience occurs when the re- an omnipotent and merciful God in sponsibilities and obligations that healing and ruling this broken world. accompany diverse vocational roles How does one reconcile Christ Je- are confused. One must therefore do sus’ warnings like “he who lives by one’s best to keep distinct the differ- the sword will die by the sword”? ent hats that Christians must wear The simple answer was that Jesus’ in accordance with their God-given vocation was as savior, and not sol- vocational identities. For example, a dier, which is why Christ can praise Christian soldier kills, and well, ac- and endorse soldiering (as we see cording to his vocation as military in the New Testament), even though personnel but not in accordance he himself never practices violence. with his vocation as father of a fami- Although killing looks unchristian, as Although ly, member of a church, husband of a a necessary evil it is a Christian and, killing looks wife, and so forth. Conscience or in- even, loving thing to do. Every indi- tuition can be misleading when, say, unchristian, vidual has a multiplicity of vocations a soldier feels personal guilt over a as a necessary in life. A Christian may be a believ- kill.4 In all likelihood, he has inadver- er and soldier at the same time, to evil it is a tently “taken it personally” instead name just two. And although killing of hiding his individual personhood Christian does not belong to the offce of his behind the uniform or “mask” (to and, even, being a disciple of Christ (practicing use Luther’s word) of soldier. loving thing non-violence), killing is intrinsic to to do. his offce of being a soldier (practic- Secondly, offces such as soldier or ing violence): prince are necessary evils and thus Now slaying and robbing do not works of love, in spite of who holds seem to be works of love. A simple them: Christian or non-Christian, man therefore does not think it is good or bad. Luther argues that one a Christian thing to do. In truth, cannot judge the offce by the per- however, even this is a work of son. For instance, Christians are to love … When I think of how it pro- respect the offce of king, even when tects the good and keeps and pre- you know he is a crook. God has put serves wife and child, house and him there for a reason. Although we farm, property, and honor and ought to pray for him and, when ap- peace, then I see how precious propriate, rebuke him, when all is and godly this work is; and I ob- said and done, we mere mortals are serve that it amputates a leg or a 3 Ibid. hand, so that the whole body may 4 Because human beings are “nephesh” not perish. For if the sword were — creatures in which body and soul are intri- not on guard to preserve peace, cately woven together — they cannot simply everything in the world would be compartmentalize their popular and unpopu- lar vocational identities. Ethical conficts of ruined because of lack of peace. conscience occur precisely because of their Therefore, such a war is only a overlap. Similarly, although I can logically very brief lack of peace that pre- distinguish between the sinner and the saint vents an everlasting and immea- that I am in eternity, my experience in tempo- surable lack of peace, a small rality is as an undivided person (hence, the necessity of receiving the continual dosage of both the law and gospel in the present).

80 The Pastoral Care of Killers

not authorized to judge God’s ways. ogy was responsible for creating a Even though Henry VIII ought to have weakened society and army with its been excommunicated for his un- emphasis on love and forgiveness, repentant sins, he could still, theo- etc. Augustine’s response is that a retically, remain a legitimate king as pagan would think that way, judging civil head. Luther notes how most spiritual phenomenon by physical heads of state are evil people, and ones (that is, temporalizing eternal that it is next to impossible to fnd a realities or eternalizing temporal truly Christian prince who is not oc- realities) because they only “see” cupied with his own greed or inter- one city, and operate according to ests. Yet he is better than nothing, a one-storey, as opposed to a two- and remains an instrument of God in storey, or “two cities,” worldview. In maintaining societal peace and pro- this one-plane of existence the gods tection. Luther roots his position in were a multiplicity and behaved as Augustine who says the same thing people do, without displaying quali- concerning the utility of pagan kings: ties that transcended this one tem- that despite themselves, and lack of poral plane. For example, reincarna- faith and true religion, they are still tion was a necessary consequence A Christian instruments of God. Even a bad king to death since souls had nowhere soldier kills, can make good decisions. else to go, being “trapped” within and well, the bubble of a one city cosmology. according to The Roman pagans believed that Two Cities and Dual Citizenship Rome had to be an eternal city since his vocation Augustine argues that ethical obliga- there were no other options, and as military tions correspond to one’s specifc naturally, the king then was a kind personnel and diverse vocations through a di- of incarnation of the gods. Augustine vision between divine and “secular” opposed theocracy, which collapsed but not in realities. In The City of God (or bet- the two cities into one with all of its accordance ter entitled the “Cities” of God), Au- attempts at realizing or establishing with his gustine makes these crucial distinc- heaven on earth. vocation tions between the “City of God” and While critical of paganism, Augustine the “City of Man” as the two realms as father of also sees the theocracy of constan- in which an individual abides. Be- a family, tinianism as a continuation of this cause all authority arises from God, pagan one-city worldview. Augustine member of Christians show allegiance to both argues that Constantine is still per- secular and religious authorities as a church, ceived, in a sense, as an incarnation an act of love for God. In these two husband of a of divinity (albeit the Christian one), spheres one lives simultaneously as as his view of “state as divine” does wife, and so a citizen of both heaven and earth, not change. Luther sees that contin- forth. yet with different allegiances ap- ue with the belief in papal infallibil- plicable to each: “Render to Caesar ity, but also with the Vatican by vir- what is Caesar’s and to God what is tue of its identity as both church and God’s.” The City of God was written “state” (for lack of a better word). as a defense against the pagan ac- The Vatican manifests a mixture cusations made during the decline between these two spheres of heav- of a “Christian” empire under the enly and earthly governance. Luther leadership of catholic Constantine argues that God rules the world with the accusations of the pagans through different and often contra- who claimed that Christian theol- dictory instruments applicable to

81 Seelsorger Volume 4

each city. And confusing the tools of cation of soldier in specifc. Because the heavenly city and earthly one, as of his forensic notion of justifcation, in those religious crusades that were the Christian is simultaneously ius- clearly driven by a view of spiritual tus et peccator (saint and sinner). In conquest through physical victory, Holy Baptism, he remains both until is inevitably destructive both physi- death, when the sinner disappears cally and spiritually since all theoc- and his identity as a saint is revealed racies seek to materialize heavenly and lived out for all of eternity. For realities on earth and confuse one’s now, although he constantly experi- identity as a citizen of both heaven ences life as a sinner, he believes and earth. that he is a fully perfected and forgiven saint. It is a paradoxical iden- Augustine writes against defciency tity to be acquiesced by faith: that in both pagan polity and constantin- a Christian is simultaneously righ- ian polity. Both are theocracies of a teous and unrighteous at the same sort. Because of a lack of a two cit- time. Each baptized Christian has a ies worldview, the fact that Rome dual and conficting identity with one was declining as a “Christian” na- foot already in heaven through faith, tion, demonstrated to the pagans with the other still on earth, explain- that either the Christian God was ing why as a saint he or she lives a weak or that Christians were weak. life of love and servanthood, yet as But Augustine argues that the de- a sinner, he or she must not be sur- mise of the empire was not occur- prised by daily sins.5 ring because Christians are too nice or too loving, or because Constan- This spiritually dual citizenship cor- tine worships the weakest God off responds with being a dual citizen the list (after all, the Greek religion of Augustine’s two cities: a citizen is fell to the Christian one!). Christians both a private and public individual can “behave meanly” if that is what with a complex multi-vocational life is required ethically in their vocation lived according to these two sta- (that is, soldiers killing). They are tuses of Christian and civil citizen. both a citizen of heaven and of earth Luther holds that we all have differ- and one cannot judge one city by the ent, yet equally important vocations principles applicable to the other. In simultaneously and that different other words, what you see is not al- rules pertain to each one, such as ways what you get! After all, the main a father, who is also a citizen, who Christian symbol is a crucifx: the glo- is also an employee, and so forth. ry of God is hidden in an executed 5 criminal on a cross, a reminder of Neither should pastors, who counsel the Christian veteran who struggles with feelings the invisible eternal realities that of war guilt, due to conficting feelings in light have a counter-intuitive relationship of this paradoxical identity (after all, so we with visible temporal ones. reason, “saints don’t kill people but sinners do!”), be surprised by his need to continually Martin Luther, an Augustinian Monk, be re-rooted in his baptismal identity as a returns to Augustine’s concept of the justifed saint by the re-hearing continually of two simultaneously existing arenas who he is already in Christ, despite the lack of moral, spiritual or mental progress that that he calls “two kingdoms,” “two some feel the sanctifed should exhibit. “Your estates” or “two realms” and devel- sins are forgiven” is a means of validating ops it further in its applications to the Christian suffering as it occurs in the shadow topic of vocation in general and vo- of Christ’s cross. If it is “good enough” for God, it ought to be “good enough” for us!

82 The Pastoral Care of Killers

Each vocation, ultimately, is a cos- the wicked always outnumber the tume of God in the divine orchestrat- good.6 ing of a healthy society. If we were What necessitates the law is un- only saints, it would all be a perfectly fortunate; yet as a necessary evil it harmonious song. But as sinners is a gift in that God minimizes the we resist our vocational responsi- consequences of sin and evil in the bilities because the sinner and saint world because of the simultaneous struggle against one another until existence of, not just believers and death parts them. Yet submitting to unbelievers, but sinners and saints. God means submitting to men daily, This phenomenon drives Luther’s privately and publicly, according to social and political theology of the one’s vocation which is indeed shar- “two kingdoms.” Here he envisions ing in the attitude of Christ. one sovereign reign of God ruling As saints, Christians have no need of the earth, by means of two separate law or government, but by virtue of arms, or through two kingdoms: The being still sinners, and surrounded kingdom of the left hand, consisting by non-Christian sinners, they re- of the state ruled by civil authorities, quire the law’s threats and punish- and the kingdom of the right hand, ments. Thus, law, government, judg- consisting of the church ruled by reli- es, police and armies all become gious authorities. He writes: necessary evils in controlling the For God has established two kinds consequences of unavoidable sin- of government among men. The ful behavior. In Temporal Authority: one is spiritual; it has no sword, but To What Extent It Should Be Obeyed, it has the word, by means of which Luther writes, men are to become good and righ- To such a one we must say, It is teous, so that with this righteous- indeed true that Christians, so ness they may attain eternal life. far as they themselves are con- He administers this righteousness cerned, are subject to neither law through the word, which he has nor sword and need neither; but committed to the preachers. The frst take heed and fll the world other kind is worldly government, with real Christians before ruling which works through the sword it in a Christian and evangelical so that those who do not want manner. This you will never ac- to be good and righteous to eter- complish; for the world and the nal life may be forced to become masses are and always will be good and righteous in the eyes unchristian, although they are all of the world. He administers this baptised and are nominally Chris- righteousness through the sword. tian. Christians, however, are few And although God will not reward and far between, as the saying is. this kind of righteousness with Therefore, it is out of the question eternal life, nonetheless, he still that there should be a common wishes peace to be maintained Christian government over the among men and rewards them whole world, nay even over one with temporal blessings. He gives land or company of people, since 6 Luther, Martin. “Temporal Authority: To What Extent It Should be Obeyed.” Luther’s Works. Edited by Harold J. Grimm, Jaroslav Pelikan and Helmut T. Lehman. Philadelphia: Fortress Press, 1955–86. vol. 45, p. 91.

83 Seelsorger Volume 4

rulers much more property, honor, gracious God operates hidden under and power than he gives to oth- these masks of princely and ecclesi- ers so that they may serve him by astical authority in his care for indi- administering this temporal righ- viduals’ bodies and souls. teousness. Thus God himself is For Luther, both kingdoms are virtu- the founder, lord, master, protec- ally equally important realms,8 which tor, and rewarder of both kinds of means that the secular authorities righteousness. There is no human have almost the same qualitative ordinance or authority in either, value as the religious ones! God’s but each is a divine thing entirely.7 hands are equally at work, with equal In Luther’s socio-political expression interest, through both prince and of the two kingdoms, God rules the priest, but differently. It takes great world with two hands through the skill not to mix the two hands and “religious” vocations pertaining to the instruments that they use (that the church and through the “secu- is, the sword and noose in the left, lar” ones pertaining to the state. Yet and the means of grace in the right). really both are spiritual! God rules When the arms are crossed, God’s according to two distinct but com- ruling is crippled, so to speak, and plementary and divinely appointed sinful abuses result: crimes may go orders. He rules them differently unpunished and criminals set free and according to different principles (since God has forgiven them, after (that is, the difference between Mo- all), or priests being physically pun- ses and the law, and Jesus and the ished when the king disagrees with gospel). their theology (e.g., which is actually what occurred for Lutherans under These two orders of government the Prussian Union and via “emer- through which God exercises his gency bishops” who were heads of lordship over humankind are the state). two ways in which God governs. Each regiment acts as an instru- For this reason, these two king- ment of God in maintaining order doms must be sharply distin- and peace in the midst of a spiritual guished, and both be permitted to war with the devil, which takes place remain; the one to produce piety, in both realms of church and state. the other to bring about external Roughly speaking, the weapon of peace and prevent evil deeds; the word belongs to the former, and neither is suffcient in the world the weapon of the sword belongs to without the other. For no one the latter. One realm deals with the can become pious before God inward and invisible government, a by means of the secular govern- government of the soul; for it is not ment, without Christ’s spiritual concerned with one’s external life rule. Hence Christ’s rule does not but only with eternal salvation. The extend over all, but Christians are other realm consists purely of exter- 8 One could argue that, by virtue of the nal government, a rule of force, and priority given to eternal gifts over temporal is only concerned with regulation of ones, the kingdom of the right hand is actually superior for Luther, along with his attrib- one’s external behavior and not with uting the ecclesiological governance to the the inward condition of one’s soul. A “right” hand, which is biblically and liturgi- cally the side of divine favor (that is, consider 7 Whether Soldiers, Too, Can Be Saved, p. the thieves on the left and right sides of the 99. crucifed Christ).

84 The Pastoral Care of Killers

always in the minority and are because he desires peace and in the midst of non-Christians. obedience?10 Where there is only secular rule or The tasks of the Church were: law, there, of necessity, is sheer 1. To pray for the king and govern- hypocrisy, though the command- ment. ments be God’s very own. Without 2. To encourage parishioners to the Holy Spirit in the heart no one obey and support their authori- becomes really pious, he may do ties. as fne works as he will. Where, 3. To preach to the government, on the other hand, the spiritual freely rebuking and advising on government rules alone over land matters of morality, ethics and and people, there evil is given free justice. rein and the door is opened for every kind of knavery; for the natural world cannot receive or compre- State and Church 9 hend spiritual things. Clearly, the “state” and “church” The two kingdoms is not, however, were not juxtaposed from one an- to be confused with the American other, but subsided together yet understanding of a separation of with two different, but necessary, “church” and “state.” No one could functions. After all, Christians are conceive, in medieval times, what residents of both. Luther perceived we mean today in our modern dem- these two kingdoms as manifesting ocratic system of a complete and the two hands of one Lord, exclusive deliberate juxtaposition between in function but not exclusive with in- church and state, as if God was only tent. For what Luther’s understand- interested in ruling with one hand in ing of forensic justifcation also does is equalize each Christian’s status the kingdom of the right instead of Each good, residing as Lord of both. According to before God through the very prot- Luther the tasks for the king were: estant idea of “priesthood of all be- legal and 1. To guarantee the free and un- lievers” or “universal priesthood.” If necessary hindered preaching of the Gospel; everyone is equally righteous before vocation since secular authorities were di- God by grace, and God is equally at vinely instituted in order to protect work in every one of them, then they becomes a and preserve faith and the believ- all have an equal qualitative value holy order! er’s freedom to believe. as God’s instruments on earth. Each 2. To defend justice and rights of good, legal and necessary vocation weak (through courts and police). becomes a holy order! The hidden 3. To guarantee societal order God who is at work helping, saving, (through the military), in order to and sustaining both the believing preserve peace and protect the and unbelieving world through ethics poor: of vocation is able to do it because all believers are priests (that is, all What else is war but the punish- sinners are saints), and all good acts ment of wrong and evil? Why are thus holy and spiritually valu- does anyone go to war, except able. Membership in the universal priesthood in the kingdom of the right makes all acts ethically and 10 Whether Soldiers, Too, Can be Saved, 9 Temporal Authority, p.92. p. 95.

85 Seelsorger Volume 4

morally important in the kingdoms of lishing a theocracy confused the the right or left. However, this notion, two kingdoms by carrying on a reli- when combined with a worldview gious battle with a secular sword. established on a foundation of one Even today in Wittenberg stands a realm, can be a dangerous thing. statue of Luther, as a priest, holding When Luther emerged from his exile the word of God alone (that is, the at the Wartburg castle translating the sword of spirit as the only weapon ft Bible into the vernacular German, for the kingdom of the right), while he was horrifed to discover that his in Geneva stands one of his protes- colleague, Andreas Bodenstein von tant opponents, Ulrich Zwingli, as a Karlstadt, had unleashed the Peas- “priest,” holding both a Bible and a ants’ Revolt of 1524, an anarchistic sword. The Calvinist states had their and bombastic crusade and early own inquisitions of imprisoning and communist revolution against all fning the impious due to the politi- temporal authorities, both secular cal corollaries of their soteriological and religious, as a means for the theology.11 lower classes to ‘upgrade’ their sta- For Luther, the belief in both a spiri- tions in life. When Luther’s universal tual equality in the one kingdom and priesthood allows for a leveling in societal inequalities in the other the kingdom of the right hand, his were as simultaneously compatible radical opponents, who lack a two as were the double truth that man realms’ worldview and hence a two is sinner and saint. Christian equal- kingdoms’ theology, extend this prin- ity consisted of an inward disposition ciple to a leveling in the kingdom of of the soul and did not include one’s the left hand that includes political, exterior stations in life. This again economic and social equality. There is precisely why he could praise is a complete leveling of distinctions all vocations, which in the eyes of among believers by the radicals who the world varied in social value, as cannot fathom how freedom and equally holy before God, since each equality before God in heaven does soul was equally righteous towards not necessarily imply freedom and God by faith. Sanctifcation is mani- equality before people on earth. fested within the realm of one’s When the radical reformers encour- natural vocations and true spiritual- aged the peasants to revolt against ity is hidden in the seemingly mean- their authorities — albeit abusive ingless tasks of everyday life. The ones — by killing their lords and the service of a “poor maid” is equal to priests, destroying churches, and so a priest since “her service [of oth- forth, they had crossed those arms ers] is equal to cooking for God in of God. They had confused their vo- heaven.”12 God’s kingdom comes in cational responsibilities and were wearing the wrong hats in the wrong 11 The Calvinist model is then exported places. To them, universal priest- to England infuencing the creation of the hood did not only mean that all the Church of England, and its own kind of theo- spiritual treasures belonged to all cratic polity. In practice, due to the infuence of pietism, many Lutheran states were prone the people, but that all the physi- to the same errors, posing a constant chal- cal treasures and property did too. lenge to Lutheran orthodoxy. For Luther, any view of establishing 12 Luther, Martin. Luther’s Werke; kri- a visible kingdom of God on earth tische Gesamtausgabe (Weimarer Ausgabe). through puritanical efforts at estab- Weimar: Hermann Bohlau, J.C.F. Knaake, and Nachfolger, 1883, Vol. 52, p. 470.

86 The Pastoral Care of Killers

ordinary stations in life as God works take the lead through well-intended through them. This concept is im- priests like Archbishop Romero who portant for soldiers in seeing them- used the pulpit to infuence the po- selves as passive instruments, since litical arena in the seventies? We it alleviates the moral responsibility are inclined to sympathize with lib- of what they do, with the caveat of eration theology since the clergy had when conscience convicts them (as the necessary political infuence and we will see). Forensic justifcation were often the only voice of the poor. and universal priesthood imply that Yet Luther would have seen this as a one is already righteous and holy and structural problem for all theocratic thus an instrument of God. Even the political organizations: they inevita- As counter- smallest and necessary “dirty” acts bly mix the instruments of the two intuitive are God at work. As counter-intuitive kingdoms. When priests preach poli- as it seems, as it seems, soldiers are holy in their tics from the pulpit, even though it soldiers are killing! Their killing is, in fact — when may be an effective means of chang- the war is just — an act of love. The ing society, are they not using spiri- holy in their problem for soldiers is believing it. tual infuence for political ends, and killing! is this not an invasion upon Chris- While the radical reformers mixed Their killing tian freedom with dangerous sote- the two kingdoms by their political riological consequences?13 We do is, in fact — activity, the Anabaptists mixed them intuitively believe in a separation: when the war by their political inactivity. The paci- during the inquisition, the physical fst requirements to withdraw from is just — an sword was enlisted to drive out her- society, juxtaposed the church from act of love. esies even though doctrinal disputes the state. The former was holy, and ought to have been fought with the The problem the latter unholy. Ironically, these spiritual sword of the word of God. for soldiers is groups that rejected the member- Believe it or not, the inquisition was ship in the state, became their own believing it. well-intended: torturing and mur- theocracies of a sort (that is, think dering the body in order to mitigate of the political culture of an old- the more severe pains of purgatory. order Mennonite or Amish commu- What we believe about the relation- nity). But for Luther, his theology ship between the “two cities” or two of the two kingdoms required that kingdoms governs the way we see Christians be active citizens in all the world and our moral and ethical legal vocations, as lights of Christ in decision-making. a dark world. He permitted no room for the idea of keeping oneself pure Political theorist Michael Waltzer un- from the evils of this world and soci- knowingly applies Luther’s paradigm ety through any form of isolationism in an application to multi-cultural or monasticism saying, “some Chris- societies like Canada, in his book tians are so heavenly minded, that Spheres of Justice: A Defense of they are of no earthly good.” Pluralism and Equality, arguing that the confusion of the instruments be- Incidentally, today similar questions remain in the appropriate use 13 Although the pulpit does function as of those two swords, where, when a place for Christian instruction on matters of morality, its primary role is preaching the and by whom, with regards to the gospel of salvation and, thereby, leading social gospel. As important as po- lost and hungry sheep to the altar. When litical reform was in Latin America, that main function is prioritized, all forms of was it really the church’s mandate to political discourses and favoritism lose any meaningful place.

87 Seelsorger Volume 4

tween the “spheres” of civil society the shooting range or a foam man- (that is, the kingdom of the left) is nequin, instead of an actual human the source of most acts of injustice. being. For this reason, the one who By deploying a logic similar to that of shoots is not the one who cleans up, Luther, he articulates how the ethical or investigates, or processes the ca- tools and principles of one sphere daver. However, at close range, it is are not to be used in others. For ex- impossible not to see the target as ample, we pay for groceries, but we an individual human being (that is, don’t pay off a judge; we don’t let the not to link eyes with your enemy and murderer off scot free just because interpret the exchange as personal). he is sorry; we don’t beat somebody Psychologically, soldiers cope in two up just because he doesn’t agree ways. For many, the tendency is to with us. A multicultural polity can “demonize” the enemy: reduce him tolerate the Islamic principle that to the status of sub-human, mak- Vocational women are, seemingly, morally in- ing extermination easier. It became ferior to the husband in the family evident at the Nuremberg Trials how distinctions and the private sphere, as long as ingeniously the Nazis could do this are this notion is not transferred into systematically. People killing people important the public sphere. In other words, a because they didn’t view them as since they woman can be submissive at home, people. This is certainly the easy but that must not interfere with, say, and comfortable approach as it inform her position as a female bank man- does offer short term relief. Young, our moral ager supervising male Muslim em- inexperienced soldiers are inclined compass ployees at work. Otherwise a multi- to conclude their frst kills with cel- and govern cultural society’s values would be in ebration, much like victory after kill- jeopardy. There is a correspondence ing the zombies in a video game. On our ethics. here with the mixing-up of the two the one hand, why shouldn’t they? kingdoms. Vocational distinctions We should love what we do. A fsher- are important since they inform our man loves to fsh. A doctor loves to moral compass and govern our eth- heal. A soldier loves to…kill? Well if ics. Otherwise, the temptation is to there is no shame in being a soldier, take the law into own hands when if all vocations are good, they should the justice system seems to be fail- be proud if they hit their target. How- ing or view the death of a law-en- ever, as I have often taught, there is forcement offcer or military member a difference between loving to shoot as a work-place accident instead of versus loving to kill. The moment we as a sacrifce for our country. love to kill (not in achieving mission success but in exterminating human life) we have lost a piece of our soul. The Soldier’s Calling and Just because you carry out a legal Conscience vocation, does not imply that you are So what does all of this have to do responsible for the moral act (that with soldiering? Well, strategically, is, the executioner may have no idea the military minimizes a soldier’s ex- as to whether the decision made by posure to the results of their kill, so the judge to execute the criminal as not to cause unnecessary trauma was just or not, and, thus, he is not and circumvent them taking the re- responsible for the outcome). But sults too personally. We prefer that you are responsible for your belief the target looks like the silhouette of in your heart and personal convic-

88 The Pastoral Care of Killers

tions (that is, is the executioner flled the convicted criminal on death row, with a diabolical love of killing when in the absence of a priest. But this he does his duty?). And you may be would be outside the scope of his somewhat responsible depending vocation as executioner but inside of how much you may know about the his vocation as a disciple of Christ. decision-making process (hence, the That would be the most loving and military is wise to practice a “need to merciful response to the necessary know” policy which deprives soldiers evil.14 What is interesting is that of too much information). Luther is mixed on how responses would change in the case of a war The other way of helping soldiers where the cause is questionable, cope with the inevitable “bloodi- which we will explore below. ness” of their job, not taking their killing personally and suffering per- Furthermore, in accordance with Lu- sonal guilt, involves judging a human ther’s emphasis on universal priest- in accordance with their various vo- hood and its implications for increas- cational identities. ing the value of individual faith, and relatedly, the importance of an indi- What, then, is a Christian way of go- vidual qualitatively (all are equally ing to war? According to Luther, if it important in the sight of God: pope, is clearly a just war, both leaders at priest and peasant), the role of a strategic and operational levels and good conscience driving one’s voca- soldiers at operational and tactical tion matters more than it ever did pri- levels should do their best to mini- or. By empowering the individual and mize the necessary violence. The equalizing his status as a saint, re- Israelites were instructed in their sponsibility and accountability in de- “holy war” not to rape and pillage, to cision-making is increased. Although minimize necessary violence, and to we take most of this for granted, the do their best to behave as a loving U.S. government, founded on the people of God in that diffcult and idea of all people created equal, is a horrible task (principles that con- direct consequence of this reforma- tinue to be refected in the Geneva tion principle of universal priesthood Conventions). In other words, we all coupled, again, with Luther’s em- have obligations to do the dirty jobs, phasis on the high value he placed but to do them in a certain “moral” on the individual. The problem is, as way, a moral concept supported by we see in democracy, an uninformed a utilitarian ethic of means justify- vote has as much weight as an in- ing ends, where, in fact, war is then formed vote. It can be a dangerous an expression of loving one’s neigh- thing when it is misinformed. The bor by maintaining peace and good consequences of this are never fully order. Thus, the soldier should do dealt with by Luther as it falls into his job well. He should have a good the realm of situational ethics. Lu- shot, just like a Christian executioner would ensure that the noose was as 14 The image would somewhat mimic tight as possible, to minimize pain. A Christ’s own responses in his undergoing Christian soldier would be expected of the necessary evils at Calvary. In his last words, he prayed (“Father forgive them,”) to do it prayerfully and missiologi- preached (“Today you will be with me in para- cally, if it were possible. A Christian dise”) and passively endured the necessary executioner may be compelled to pains of a necessary atoning sacrifce for the whisper the Gospel into the ear of sake of others, that is, the world’s salvation, embodied in those fnal words “It is fnished.”

89 Seelsorger Volume 4

ther is known for his famous “here is not just in the philanthropic inter- I stand” in the face of the ultimatum ests of the government, but in the to renounce his doctrinal convictions operational ones! And as our society or suffer death. However, Luther’s becomes increasingly “atomistic,” to Conscience boldness is exaggerated since he use Canadian philosopher Charles needed to took at least a day to make his deci- Taylor’s word, this issue of con- sion and his response was probably science and guilt will become more be treated more timidly put than the one sug- of a problem: killing a fellow human carefully gested in the original Luther movie being probably strikes us harder in and fully of 1953. Luther was a conservative the individual heart than long ago. priest and conscience needed to be informed Accordingly, helping soldiers un- treated carefully and fully informed derstand their multiplicity of voca- by the word by the word of God, or else it could tions, and the conficts therein, is become confused with emotion, of God, or addressed in military training envi- pride and the personal opinions of else it could ronments in order to prepare them the old Adam and sinner. The as- to cope with eventual feelings of become sumption that a refned conscience guilt. For such discussion on voca- confused would be an adequate dissuader for tion helps soldiers not to take their doing evil alongside a strong govern- with killing, as soldiers, personally. For in- ment leads Luther to believe in the emotion, stance, a uniform presents the offce possibility of a stable society. Both and hides the individual. Titles do the pride and are required. In case of conscience, same. Uniforms are that much more the personal a good conscience matters to being important in trades such as soldier, a good soldier: opinions prison guard, policeman, and other of the old For whoever fghts with a good and trades that practice the legalized use Adam and well-instructed conscience can of violence on behalf of society, not also fght well. This is especially only for the ones they serve but for sinner. true since a good conscience flls their own sake also. When a soldier a man’s heart with courage and or police offcer responds to violence boldness. And if the heart is bold in the capacity of their offce, it is and courageous, the fst is more not always easy to be objective and powerful, a man and even his suppress their emotions and feel- horse are more energetic, every- ings. The moments and days after thing turns out better, and every a violent incident — like a soldier’s happening and deed contributes gunfght — require the soldier to un- to the victory which God then dergo a phase of decompression so gives. On the other hand, a timid that these mixed emotions can be and insecure conscience makes deliberately addressed. However, the heart fearful.15 in our increasingly non-hierarchical But conscience can give trouble and even anti-authoritarian society, when plagued or misinformed, and where professionals prefer to be then poisoned by guilt, which can called by their frst names so as to incapacitate a soldier emotionally, remove unnecessary obstacles with psychologically or spiritually, and clients since it is friendlier, or where make him a less effective soldier. uniforms are simply viewed as tra- Thus, alleviating or addressing guilt ditional and adiaphora, it becomes increasingly diffcult to reinforce this 15 Whether Soldiers, Too, Can be Saved, distinction between the offce and p. 93. the one who flls the offce. Ameri-

90 The Pastoral Care of Killers

can protests during the Vietnam ment and sword. In the end God’s War were as much directed against justice fnds them and strikes.16 individual soldiers (who were con- Yet, at the same time, a competent scripted and had no choice but to and wise non-Christian prince is bet- deploy to war) as they were towards ter than an unwise and incompetent the political authorities, demonstra- Christian one. And any authority is tive of how diffcult it is to disassoci- better than no authority, for if all au- ate the holder of an offce from the thority originates from God, God is at offce itself. Ironically, during Iraq a work even through the most unlikely decade ago, celebrities like Oprah candidates. Augustine, too, in The Winfrey assumed that soldiers were City of God, argues that God works anti-mission with rhetoric like, “sup- throughout all of history, using even port our troops and not the war,” as the worst leaders for his divine good. a way of alleviating a soldier’s per- The Judeo-Christian Scriptures are sonal responsibility. Yet ask most saturated with episodes of God’s American soldiers today, and they hidden hand through unbelieving will be insulted by the notion that leaders in both Kingdoms such as they would fght a war in which they Cyrus the Persian, Caiaphas the high didn’t also personally believe! So, priest, and so forth. The offce re- the relationship between personal mains good and effcacious, despite convictions of the one who holds the the person who holds it. Yet when offce and his tasks as a soldier, is the person who holds it is good, the complicated by the variable of indi- functioning of the offce is obviously vidual conscience, as well as the better. importance that Western societies place on it by those who hold a military offce and by those who don’t. Soldiering in a Broken, Luther attempted to deal with these Blackened World cases of incongruity between the of- Hence, returning to the topic of sol- fce and holder of offce in instances diers, they are best at what they do, such as when one served a bad dic- and recover best from what they tatorial prince as ruler. Luther would do, when they do not take killing say that although the offce of prince personally. Augustine would have is necessary, it is very diffcult fnding argued that only a worldview of the a wise, selfess “Christian” prince. two realms would allow one to do There are some who abuse this that, and this paradigm can only offce, and strike and kill people be supported by a monotheistic re- needlessly simply because they ligion. In other words, because the want to. But that is the fault of pagans cannot help collapsing the the persons, not of the offce, two kingdoms into one, they cannot for where is there an offce or a help collapsing the offce and person work or anything else so good into one. I get nervous as a chaplain that self-willed, wicked people do when soldiers have tattoos of Viking not abuse it? They are like mad gods and are serious about a devo- physicians who would needlessly tion to them. Why? Well not just be- amputate a healthy hand just because these are war gods whose glo- cause they wanted to…. Ultimate- ry is in war as an end in itself (or, in ly, they cannot escape God’s judg- 16 Whether Soldiers, Too, Can be Saved, p. 97.

91 Seelsorger Volume 4

other words, demons), but because multiplicity of vocations driven by a such a pagan worldview only leaves two-realms’ worldview, they have dif- room for a war that is personal! Just fculty understanding how they can as Augustine and Luther would have kiss a wife on the lips, and yet shoot seen the mixing up of the cities or an enemy in the face. Psychological- kingdoms as ungodly and counter- ly, it happens from time to time that productive, prone to abuse by those those wires get crossed mentally: holding the offce, such soldiers are the violence you show to your enemy prone to abuses their own. Helicop- when he resists your will in battle ter pilots that paint pictures of skulls is transferred to violence shown to, and demons on their helmets do say, your wife or kids when they re- little for winning hearts and minds sist your will at home, obviously re- of civilian populations from our en- sulting in disciplinary or legal action emies and convincing them that by civil authorities and psychiatrists. we are “the good guys!” The pagan Speaking personally, after deploying worldview cannot help but to heroize to Afghanistan during a very active a soldier or demonize the enemy. A tour, I found myself, for a few weeks, one-realm approach doesn’t easily as a father and husband, bossing allow for separation of the packages around my family members in inap- of roles and responsibilities unique propriate ways when they didn’t do to each vocation. what I said, because overseas, as an offcer, doing what I say was entirely As chaplains we would argue that appropriate and necessary. Again, soldiers connected to a healthy the responsibilities and behaviors of spirituality are better at what they one vocation are not necessarily the do, simply because they have navi- same as another. When soldiers gated through these questions of are unable to vocational distinctions in some form As counter-intuitive as it may seem to reconcile this or another. Luther would say that some military, seeing your enemy as multiplicity Christian soldiers are best at what what he really is (father, son, misin- they do, not only for that reason, but formed victim, and so forth) is health- of vocations also because of the help available ier than demonizing him. It may be driven by a to them through the Holy Spirit due diffcult at frst but makes a soldier two-realms’ to their Christian faith in an incarna- more resilient because it is aligned worldview, tional view of a transcendent and im- with reality. Those least resilient minent God personally for them. But, individuals tend to have a skewed they have at the very least, whomever the sol- perception of reality: either as overly difculty dier, we chaplains reinforce the dis- optimistic or overly pessimistic, in understanding tinction between their personhood this case pessimistic. When we view and their offce in carrying out their our enemy realistically, the celebra- how they can duties. In my experience, when a sol- tion after a kill can then be limited to kiss a wife on dier hears that God is at work hid- a sigh of relief (“just doing my job”), the lips, and den through him whether he realizes instead of penetrated by endless yet shoot an it or not often makes him re-evaluate high fves (“I got him!”). Ultimately, the importance of what he does, and it allows one to perform the surgery enemy in the usually makes him feel better about more professionally, cutting out the face. himself (we often treat objects lent cancer without prejudice. I once had to us with more care than those a soldier seek counseling because that we possess ourselves). When he was troubled by the fact that his soldiers are unable to reconcile this fellow soldiers didn’t feel any guilt

92 The Pastoral Care of Killers

at all and would boisterously brag going to war, however necessary, as about their kills. This soldier, howev- evil and, thus, victory must always, er, was dealing with his own feelings in some sense, be tainted by grief.18 of guilt and felt totally unsupported. Israelite King David is ordered by One may fnd such immaturity under- God to conquer the holy land, as the standable in situations of long range place in which the Savior of the world killing, when the facial expressions would one day be born. And yet, Da- of the target are indiscernible — just vid is not permitted to build the holy Demonizing like video games, where the lines be- temple, but rather his son Solomon the enemy is tween realities can be easily blurred. is, because his hands are bloodied the coping But in short range combat, when with the stains of war, though God- surrounded by the horrifc sounds ordained. As people created in the mechanism and smells and other sensory activ- image of God, every death is in some when a soldier ity not present in a video game, cop- sense tragic, even when there is no has difculty ing mechanisms need to be in place. question that it was deserved. That distinguishing Otherwise, unless a soldier lacks a being said, we are all often driven by conscience, he is likely to demonize emotions and tempted to thirst for the man from his enemy. This is sure to backfre justice not for justice’s sake, but for the ofce. when, say, you are required to shoot revenge. Demonizing the enemy is a youngish soldier who looks a lot the coping mechanism when a sol- like your own son. Soldiers need to dier has diffculty distinguishing the take a step back and objectify and man from the offce. It then helps remember that they practice a “pro- superfcially suppress issues of confession of arms.” Luther calls this fl- science and guilt. This is why train- tering through “the eyes of an adult ing soldiers on vocation is crucial. versus a child”: We build “muscle memory” and offer We must, in thinking about a soldiers coping mechanisms before soldier’s offce, not concentrate a deployment by having them wres- on the killing, burning, striking, tle with these questions in a class- hitting, seizing, etc. This is what room since there is no space or time children with their limited and re- for such philosophical or existential stricted vision see when they re- discussions in the foxhole. Moral gard a doctor as a sawbones who injury, spiritual injury and forms of amputates, but do not see that he PTSD are often driven by a skewed does this only to save the whole worldview and too simplistic or ide- body. So, too, we must look at the alistic view of humanity; polarizing 19 offce of the soldier, or the sword, the “good guys” and “bad guys.” with the eyes of an adult and see 18 A surgeon can celebrate his saving of a why this offce slays and acts so life through amputation, while also cognizant cruelly. Then it will prove itself of the fact that the amputee needs to grieve to be an offce which, in itself, is the loss of his or her leg. godly and as needful and useful 19 Although PTSD is not a new phenom- to the world as eating and drink- enon, it is seemingly “on the rise” due to the increasing lack of resilience in the West, 17 ing or any other work. attributed to various cultural features (e.g. Biblically, Luther would argue that a highly protected social and political envi- ronment, which minimizes our exposure to there is a way of celebrating victory healthy doses of stress that can assist in versus celebrating death. God sees preparing us psychologically for traumatic events) as well as religious ones. For in- 17 Ibid. stance, Christians have indispensable cop-

93 Seelsorger Volume 4

Seeing the world in terms of black Real Guilt, Real Remedy and white (in which we ourselves are “white”) instead of gray, or better yet, Permit me to share with you a pas- blackened and broken,20 can quickly toral example. As a pastor, one of- result in cognitive dissonance not ten hears confessions from people only when one observes the horrors who do not realize that they have in the world during war, but horrors entered a “confession box” in their between the battles of one’s own conversation with the Lord’s ambas- heart. sador. A military member reached out to speak with me in a war zone. Now not all would agree with this ar- He had been struggling with anger gument. Psychology generally holds issues for several years. He had that preventing or recovering from been prescribed medication to help PTSD arises from foundational be- maintain control. Anger is a second- liefs that assert belief in a better ary emotion, and is driven by fear, world, and a better self. Christian injustice or guilt as the most likely chaplains have diffculty with these causes. These subjects all touch presuppositions due to their belief upon spirituality, in terms of one’s in original sin. The world and self self identity and worldview that can- are broken and dark, and a solution not be disassociated by one’s view cannot be found by simply changing of God, however formally religious one’s perception but must be rooted that is articulated. The individual, a outside of this world, and outside of deist like most today (God exists but this self to a transcendent, personal we cannot know him), began con- and omnipotent God. At a chaplain fessing his feelings of guilt caused training exercise, a leading Ameri- by his kills. What really bothered him can military psychologist made the was that when he spoke to the men- assertion that suffering soldiers re- tal health professional, he was told quire a more positive outlook on life that he had distorted memory, and and increased self-esteem, but then that he shouldn’t feel guilty since continued by mentioning how their he wasn’t.21 The member insisted practitioners were disappointed by that telling him that he wasn’t guilty a low success rate in suicide inter- and shouldn’t feel it, made him an- vention, in contrast with chaplain grier and feel even crazier. But my success in this area. Perhaps this is response was unexpected. I told him because most Christian chaplains that if he felt guilty, there was no rea- approach counseling in terms of the son to believe that he wasn’t guilty categories of sin and grace that is (in some sense) and I wouldn’t argue grounded in some expression of the with him. He gave a huge sigh of re- forgiveness of sins. Optimism for lief. During this unknowing confes- soldiers to have a healthy “positive” view of life is contingent upon a real- 21 Although psychologists and psychia- istic diagnosis and the gospel. trists — especially Christian ones — offer an important contribution to holistic healing alongside the spiritual care offered by the ing mechanisms in recovering from trauma clergy and the Church, there is a tendency in terms of meaning-making, inaccessible to in behavioral psychology to deny people the increasing number of agnostic and unbe- the opportunity to fully own and/or confess lieving soldiers. their sin lest they contradict the often-un- 20 Or “sinful and unclean” as the tradi- challenged presuppositions of their trade tional Christian liturgy of public or communal and the philosophical underpinnings of their confession puts it. school of thought.

94 The Pastoral Care of Killers

sion I didn’t pry into the intricacies All citizens are equally responsible of his guilt (did he feel guilty because for the warlike state of this world, he killed, or because he enjoyed though the soldier feels it more than it, or because he didn’t feel guilty the grandmother on the chester- enough), but I said that, at the very feld who has no idea that they both, least we are all guilty for the messy along with everybody else, just killed state of this world, that, as a matter a man in a combat zone. Telling my The age-old of fact, most people should feel guilt- soldier client that he was not at all ier than they do about it, and this responsible denied what he knew practice of should trouble us as a society (e.g. to be true in his heart as guilt. “You confession the grandmother on the chester- shouldn’t feel bad” didn’t make him and feld has no idea that she is fghting not feel bad. But the gospel did: that absolution a war, though you pull the trigger). I it is as personal as communal sin is couldn’t resist sharing with him the personal and that we all need to con- has truth that God had offered human- fess that. Believing that your enemy tremendous kind a solution and forgives us all of is pure evil and a monster may feel therapeutic our sins in his becoming one of us good at the moment, circumventing corollaries and that through His own sacrifcial immediate feelings of guilt when you death, had made all things right for eliminate him, but doesn’t help one that have us, even when we don’t see or feel cope with personal convictions in the largely been it. The young man looked at me in long run, after realizing that he may forgoten shock, started crying, and then he be no more “demonic” than you are. embraced me saying, “Thank you. and ignored Although any profession that practic- Finally, I feel peace.” The age-old due to public es the legalized use of violence ought practice of confession and absolu- not take their killing “personally,” stigma tion has tremendous therapeutic it is hardly possible when both the towards corollaries that have largely been world around us is not accustomed forgotten and ignored due to public religion. to distinguishing between the offce stigma towards religion. But the rea- and the person who flls it and our son it works is that it confrms what own feelings contradict the principle. we know to be true, even though we While serving in Afghanistan, a new- wish that it were not. Unlike psycho- ly deployed gunman on his frst tour therapy — which can be useful in came to see me and said, “Chaplain, diagnosis and helping patients de- I had my frst kill today, and am hav- fne and self-identify their problems, ing a hard time with it.” Thankfully, but often fails in stating the limits of he was a practicing Roman Catholic any tools and coping mechanisms and we underwent confession and arising from an internal solution — absolution. Even though he wasn’t Christianity says that if the root of personally responsible for the kill, he the problem resides deeply within, was as responsible as all of us are. it is futile to fnd a remedy deeply Some of his guilt is legitimized by the within. The feeling of guilt is a bless- fact that all of us as humanity are re- ing in disguise because it allows one sponsible for the sin of the world and to be made aware of one’s need all the evil consequences that neces- and hence receive the healing that sitate us to engage in war and blood- only forgiveness can bring: expos- shed. Veterans may be haunted by ing the critters so that they can be the necessary yet disturbing deeds demolished, instead of strategies to of the past. But they are deeds for help tame and control those critters. which we are all responsible, how-

95 Seelsorger Volume 4

ever incognizant non-combatant ci- vilians may be about this communal guilt. Yet whether it is sin pertaining to the individual or the community, we remain absolved by the gracious blood of the One who was executed for our offenses and raised again for our justifcation, a promise, truth and reality that surpasses any and all negative emotions. Unless we Seelsorgers of Christian soldiers and veterans understand the psychological and spiritual complexities inculcated by such conficting vocational identities, we will not be able to fully express the forgiveness of sins and its practical relevance in a way that can bring this precious fock of killers the full comfort and peace that our dear Lord Jesus Christ seeks to give all of his precious children, in soul, body and mind. Yet, applying the logic of Luther’s two kingdoms can defnitely help them, and ourselves, navigate through the minefeld of Christian conscience and feelings of guilt. After all, Christ reigns within both kingdoms.

The Rev. Dr. Harold Ristau is Associate Professor at CLTS, St. Catharines, Ontario, and a retired military chaplain. [email protected]

96 The Pastoral Care of Killers

Refection

Holy vocations are under the cross, and those within them will endure suffering and sacrifce to fulfll their callings. Pastors who have heard confessions of battle-tested soldiers will know the damage done not just to mind and body, but also to conscience and soul. Dr. Ristau does a twofold service with this paper, both helping to articulate the vocation of soldier and assisting pastors in rightly applying the word of truth to members of the military. War is a plague, as Luther says, but one that is necessary to prevent greater plagues in a chaotic, dying world. What joy is given to the Seelsorger to speak peace to those who stand in harm’s way, until that day when war is a former thing that has passed away.

Come quickly, O Lord, Prince of Peace; for you — who died for all nations and rose again — now rule over them for the good of your people. Bring an end to all wars and strife; and until that day when nations may beat their swords into plowshares, grant your blessing to your people who serve in the armed forces. Give to them wisdom and integrity, courage and compassion, protection and peace; and above all, grant them the certainty that, though they serve in a violent vocation, they remain your holy people by your grace; through Jesus Christ, your Son, our Lord. Amen.

Pastor Timothy J. Pauls