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CHRISTIAN OBEDIENCE in TIME of WAR a Dialog Sermon Preached in the Duke University Chapel Sunday, 11:00 A

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CHRISTIAN OBEDIENCE in TIME of WAR a Dialog Sermon Preached in the Duke University Chapel Sunday, 11:00 A __, CHRISTIAN OBEDIENCE IN TIME OF WAR A dialog sermon preached in the Duke University Chapel Sunday, 11:00 a. m. May 5, 1968 by Ninian Beall, Jr. Trinity College Senior 1967-68 Chairman, Duke University Christian Movement 1967-68 Chairman, United Campus Christian Fellowship and The Reverend Dr. Howard C. Wilkinson Chaplain to the University Matthew 5:38-48 ------------------------------------------------------------------- Wilkinson: One of the most famous and successful military men in American history, General William T. Sherman, said: "War is cruel and you cannot refine it ... War at best is barbarism ... ! am tired and sick of war. Its glory is all moonshine ... War is hell." That last sentence has been quoted around the world because it puts . in vivid terms a true description of war, and because its author was an authority on the subject. Beall: Chaplain, most men today agree with Sherman's evaluation. The opening sentence on the application form for conscientious objector status with the Selective Service system is, "I am by reason of my religious training and belief conscientiously opposed to part­ icipation in war in any form." Probably Lyndon Johnson, William Westmoreland and many people on the other side ~f the present con­ flict could subscribe to that statement. We're almost all opposed to war. It's a horrible, dirty, bloody business and an activity which few enjoy. }'liJ_Jrin!3on: Whatever may be the ultimate goal of a given war, the i~neaiate purpose of almost every war is to kill, to maim and to destroy. This is, when we pause to reflect on it, the exact opposite of the purpose of every other honorable profession and vo­ cation in the world. The activities of individual criminals, such as Clyde Barrow, are the only ones which parallel war. Physicians attempt to save lives and improve health, but war is a deliberate action which results in killing, wounding, and burning the flesh of chiloren, women and men. Contractors build homes, churches, schools, warehouses and factories, for mankind to use for its welfare, but war is an organized attempt to destroy what con­ tractors have built and what people are using for their welfare. Farmers and ranchers have the vocation ~f growing food to nourish -2- mankind and of growing cotton and wool to clothe humanity. War, however, seeks to deprive people of food and clothing, it attempts to defoliate plants and to poison the livestock. If often involves a policy of 11 Scorched earth. 11 War does on an organized basis and on a grand scale what the individual criminal seeks to do in civ111zed society, and for which we always try to get him locked up or even executed. Beall: As you have said, Chaplain, war is an organized attempt to destroy man and what he has built. And certainly the suffer­ ing of civilian populations is one of the more cruel aspects of modern warfare. But I'd like for us to look at killing and war from a specifically Christian point of view for a moment. Christianity is biased towards peace and against war. Jesus summed up God's commandments to us in this way: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets." (Matt. 22:37-40). Love is at the center of Christian ethics. It involves regarding other men as "brothers." Ideally it means that we are to have concern for their welfare equal to our concern for our own. Jesus' love was thorough-going; it extended even to enemies. Jesus would not even allow His disciple to use the sword in order to re­ scue his Master from arrest and probable execution. We are to love in response to God's love, not because other men love us. Every human being is understood as God's creation and precious in His sight. For the Christian, life is much more important than the concept of property or other ideas, which are man's own creation. To extinguish human life must be understood as the furthest thing from God's intent. The Christian understands that power or coercion is in one sense 11 the name of the game" in this world, and that the achievement of some approximation of justice depends in part on the use of coercion. But killing, if it is to be done at all, is the last resort and is only done after all other means of settling con­ flict have been exhausted. The whole thrust of Jesus' style of life was for love and peace, and against hatred and war. This is the attitude the Christian adopts in his own life, and it should be very difficult to dissuade him from it. Wilkinson: Ninian, it occurs to me that you and I have been saying that there is general agreement among people that war is bad and that peace is good. But is the Christian Church completely agreed on the subject of war? Beall: Most Christians agree that war is a very great evil, but they would also insist that it is sometimes necessary. Two main positions toward war have been taken by the followers of Christ One is pacifism and the other is the 11 just war" position. The two approaches result from two different ways of making ethical decision~ Pacifism comes from the method of following absolute moral principle£ derived from the New Testament. The "just war" theory depends on the method of making decisions with reference to the probable con­ sequences of alternate courses of action. -3- Wilkinson: Ninian, would you elaborate this latter method of making ethical decisions and say how it relates to the question of war? Beall: I'll try. The Christian takes love as the only absolu~e _ principle and as the attitude in which all our decisions are made. Guidelines or rules-of-thumb for conduct are derived from the Bible, f~om the experience of the Church, and from one's personal experiefteeB of the consequences of certain actions taken in part­ icular situations. Responsible decisiomin difficult situations where our normal guidelines for action conflict-- where we must choose the "lesser of two evils"-- can only be made after study of the facts and calculation of the probable results of any possible action. In these situations we depend not simply upon historical norms, but also upon the present guidance of the Holy Spirit. There are obviously great dangers in this method of decision-making. We must predict the future-- a really impossible task. We must depend upon our limited reasoning capacities. We intentionally do evil-- in the case of war, killing-- in hopesaf preventing greater evil, with no guarantee of success. Even given all the ambiguities of this type of decision-making, it seems to me that this is the way we are responsible to Christ's call to us to act in the world. We also are free to act this way. Christ has freed us from legalistic approaches to ethics. He has demonstrated the ascendency of love over law. The history of war as an instrument of achieving justice and peace has obviously not been very good. World War I sowed the seeds of World War II, and the fall of fascism in Asia and in Europe by armed force has been followed by the rise of communism, sometimes equally totalitarian. The world seems to move closer and closer to a nuclear holocaust. Still, I cannot say for sure that there could not be a situation at some time, in some place, in which some person has it as his responsibility as a Chr~stian and as a human being, to kill people in order to prevent the death or torture of other people. Therefore I admit the conceivability of a "just war" and am not an absolute pacifist. I stillbelieve we are free and responsible to make decisions with reference to conditions andconsequences, but I remember that even as we do so we are involved in sin. The gap be­ tween the commandment to love and our performance is part of the meaning of sin, and we live in the context of our continuing need for forgiveness. Wilkinson: Okeh, you have said that many Christians feel that, in a given set of circumstances, they must reluctantly part­ icipate actively in a particular war. To round out the picture, we should acknowledge that, along with these Christians, stand other Christians who believe that if they are to be obedient to Christ, (which is the meaning of Christian discipleship) participating in war is never for them a live option. This is because they believe that the teachings of Christ are completely opposed to the whole thrust of war. Beall: Chaplain, you are saying that the pacifist Christian believes Christianity prohibits participation in killing and other cruel acts which war involves. Do you think this view of Christian ethics deals realistically with the presence of evil in the world, with the fact that there are people around who might seriously want m do us or others in? -4- Wilkinson: Well, I don't know of any serious New Testament scholar who thinks it is enough for a Christian to say that war is wrong, that he will have nothing to do with it, and then7 -so to speak--hang up the phone. Indeed, that is really not the teach1nf1: of Jesus, as reflected in the New Testament.
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