Christian Ethics Today A Journal of Christian Ethics Volume 22, Number 4 Aggregate Issue 95 Fall 2014

“The voice of one crying out in the wilderness, ‘Make straight the way of the Lord’” Isaiah 40:3; John 1:23

SPECIAL ISSUE The Global Relevance of Glen H. Stassen and Just Peacemaking Essays by His Friends in Various International Settings

TABLE OF CONTENTS

The Peace of Christ Patrick Anderson, editor ...... 2

Glen Stassen: Friend, Scholar, Activist Laura Rector, co-editor ...... 3

Glen Stassen: Incarnational Disciple of Jesus Jiyong Lee and Laura Rector .... 5

About the Authors ...... 7

Crises in Ukraine Fyodor Raychynets and Parush Parushev ...... 10

Jesus Christ, King and Caliph Elie Haddad and Jesse Wheeler ...... 16

Engaging Boko Haram Sunday Boboi Agang ...... 21

Peacemaking in Somalia Peter M. Sensenig ...... 26

Violent Narratives in Indonesia Paulus S. Widjaja ...... 31

Hate Rhetoric in Latvia’s Media Peter Zvagulis ...... 36

Christian-Muslim Relations in Kenya Emily J. Choge Kerama ...... 41

China’s Employment Class Struggles Agnes Chiu ...... 46

The Transforming Initiatives of the Sermon on the Mount ...... 51

VERSE

Where Grace and Peace Have Always Lain James A. Langley ...... 15 The Peace of Christ Glen Stassen: Friend, Scholar, Activist By Patrick Anderson, editor By Laura Rector, co-editor

his collection of essays was the have had with the authors, it is Glen’s -- distant and exotic. In America, the n many ways, this project started necting people, and he was deeply Scholarship, and then instigated a Tbrainchild of Laura Rector and tireless pursuit of living out the words church is divided on issues related to Iin Glen Stassen’s hospital room. enthusiastic about his friends’ proj- restructuring of the way we award Carolyn Dipboye, both students of of the incarnate Prince of Peace which gender and sexuality. In other places When I visited Glen in mid-April ects. He had friends all around the international scholarship monies in the late Glen H. Stassen. The content lights a fire in them. That pursuit in the world, religious division is 2014, he was still very much trying to globe, so much so that, when cancer CATS so as to make it possible to put of the essays comes from the minds, of peace was coupled with a deep, experienced in the context of bullets do the things that he seemed to love treatments suppressed his immune the resources we have to work in the hearts, and experiences of the authors first-name relationship each author and bombs, lingering animosities, best. Even as his body was weakened system and he became ill with an service of international PhD students who were also friends of Stassen. enjoyed with Glen. Some lived with deep hatred. These essays give us on- by cancer and fever, his mind was infection, it was difficult to diagnose from the Majority World.” The message of the essays is that just the Stassen family while studying at the-ground reflection and analysis still on his teaching and peacemak- the cause of his fever, because he had That incident was very typical of peacemaking, a singular teaching of Fuller Theological Seminary. Most of how fellow Christians seek the ing. That afternoon he wanted to talk travelled so many places. Glen’s teaching career. According to Jesus Christ, can be applied in diverse hosted Glen in their own home envi- peace of Christ in the midst of the about all the things we would nor- Several of those friends were his Green, he generated over $1.5 million and seemingly irreconcilable complex ronments for extended periods of time Ukraine-Russia conflict, Boko Haram mally have talked about in his office former students, and those students in gifts for Fuller, as he sought to help situations. in which they struggled together to and Muslim-Christian enmity in or home: my dissertation, the classes are his legacy to the global church, his seminary students. This stemmed Each of the authors attests to the apply the lessons of just peacemaking Africa, hate rhetoric in Latvia, unjust he arranged for me to be teaching as they pass on his ideas to their own out of the love he had for students—it significant influence Glen Stassen to significant practical problems. employment practices in China, reli- at Fuller Theological Seminary, and students. In a career spanning 51 was but one more aspect of caring for had on their lives. I am struck by the Often, students are attracted to gious violence in Indonesia, oppres- future job placements. In the course years, he taught at Duke University, them. Glen constantly invited stu- deep reverence these authors feel for theological studies in large part to sion in the Middle East, and more. of that conversation, we talked about Kentucky Southern College, dents into his home, connected them Glen as a mentor, friend and teacher. learn how the teachings of the Bible These authors are worthy of our several of the students he mentored Berea College, Southern Baptist with his many other friends, and The content of the teaching, based on and the Gospel can provide a path to attention as they inform and inspire over the years, including Carolyn Theological Seminary, and Fuller encouraged a spirit of collaboration, Stassen’s interpretation of the Sermon solving the large problems they face. us. We should be encouraged to learn Dipboye, one of the board members Theological Seminary. During his rather than competition. on the Mount, is important to be sure. This is particularly true for students of their existence and faithfulness in of Christian Ethics Today, and Emily time at Southern Baptist Theological Of course, his students were not his When read through the enlightened who come to America from other the hard places. Their work for the Choge, one of the scholars who con- Seminary, Glen mentored 15 PhD only friends, nor even his only global eyes of these authors, the Sermon takes countries. The scholars who wrote the peace of Christ seems more important tributed to this project. Glen, even as students, three of whom were interna- legacy. He formed lasting relation- on a new vitality which gives direction essays included in this volume were than some of the issues which chal- he was ill, was connecting his friends. tional students from South Korea.2 At ships with other colleagues around and encouragement for practical peace drawn to Glen Stassen largely because lenge the church in America. But they After Glen’s death on April 26, 2014, Fuller Theological Seminary, he had the world—as signified when the work. he offered a concrete, applicable show us that if Jesus is to be Lord of some of his international friends 14 PhD graduates (and several others Baptist World Alliance recognized But the content of Glen’s teaching is understanding of the words and life life, then the words and examples He pondered a collection of essays in his like me, who had to be transferred to his decades of human rights work not the only significant aspect of his of Jesus. provides us are relevant for all of our honor, and I approached Carolyn other mentors at the end of his life). by honoring him with the Denton influence. Rather, as I see it, in these The problems these authors face struggles, large and small. ■ on their behalf. Carolyn connected Eight of those graduates were interna- and Janice Lotz Human Rights essays and in the correspondence I seem huge and insurmountable to us the scholars with Pat Anderson, yet tional students, several of whom took Award. His book, Kingdom Ethics, another friend of Glen’s, and the up leadership at seminaries around co-written with David Gushee, has result is this special issue of Christian the globe.3 Glen also had close rela- been translated into nine languages Ethics Today that focuses on many of tionships with International Baptist and sold approximately 30,000 cop- the global aspects of Glen’s career. Theological Seminary in Prague (relo- ies around the world.5 He served Glen was a scholar, activist, and cated to Amsterdam) and Arab Baptist on the boards of Sojourners, the teacher. All of those things were Theological Seminary in Lebanon. New Evangelical Partnership for the important to him. Perhaps, though, At Glen’s retirement celebra- Common Good, and Creation Care the term that sums up his role in the tion in March 2014, Joel Green, magazine. He also took on leadership life of so many is the word “friend.” dean of Fuller’s School of Theology, roles in the American Academy of Footnotes which are noted in the text of the articles In Latin, a Festschrift is a liber ami- said, “Many of us think that Fuller Religion, Society of Christian Ethics, can be found in the online version at corum or “book of friends,” and Glen Seminary has a vocation to serve the and National Association of Baptist had two such collections published global church. Many of us recognize Professors of Religion. Each project www.christianethicstoday.com to honor him during his life.1 That is the need for indigenous theological was formed through deep connections also an apt description for this memo- leadership in the Majority World. and friendships, and with each project rial collection with a global emphasis And many of us are aware of the par- he formed even more relationships. on Glen Stassen’s work. ticular obstacles facing students from Glen greatly enjoyed collaborating Glen once told me that society had the Majority World who want to do with others. lost the idea of covenant in friend- graduate work at Fuller Seminary.”4 Perhaps the best example of that ships. Glen himself never lost that Green continued, “But it was Glen is when he joined colleagues and idea in the way he related to others. Stassen who raised money for the friends in developing just peace- He was constantly helping and con- Esther and Harold Stassen Jubilee making theory. Over the years, he

2 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 3 The Peace of Christ Glen Stassen: Friend, Scholar, Activist By Patrick Anderson, editor By Laura Rector, co-editor his collection of essays was the have had with the authors, it is Glen’s -- distant and exotic. In America, the n many ways, this project started necting people, and he was deeply Scholarship, and then instigated a Tbrainchild of Laura Rector and tireless pursuit of living out the words church is divided on issues related to Iin Glen Stassen’s hospital room. enthusiastic about his friends’ proj- restructuring of the way we award Carolyn Dipboye, both students of of the incarnate Prince of Peace which gender and sexuality. In other places When I visited Glen in mid-April ects. He had friends all around the international scholarship monies in the late Glen H. Stassen. The content lights a fire in them. That pursuit in the world, religious division is 2014, he was still very much trying to globe, so much so that, when cancer CATS so as to make it possible to put of the essays comes from the minds, of peace was coupled with a deep, experienced in the context of bullets do the things that he seemed to love treatments suppressed his immune the resources we have to work in the hearts, and experiences of the authors first-name relationship each author and bombs, lingering animosities, best. Even as his body was weakened system and he became ill with an service of international PhD students who were also friends of Stassen. enjoyed with Glen. Some lived with deep hatred. These essays give us on- by cancer and fever, his mind was infection, it was difficult to diagnose from the Majority World.” The message of the essays is that just the Stassen family while studying at the-ground reflection and analysis still on his teaching and peacemak- the cause of his fever, because he had That incident was very typical of peacemaking, a singular teaching of Fuller Theological Seminary. Most of how fellow Christians seek the ing. That afternoon he wanted to talk travelled so many places. Glen’s teaching career. According to Jesus Christ, can be applied in diverse hosted Glen in their own home envi- peace of Christ in the midst of the about all the things we would nor- Several of those friends were his Green, he generated over $1.5 million and seemingly irreconcilable complex ronments for extended periods of time Ukraine-Russia conflict, Boko Haram mally have talked about in his office former students, and those students in gifts for Fuller, as he sought to help situations. in which they struggled together to and Muslim-Christian enmity in or home: my dissertation, the classes are his legacy to the global church, his seminary students. This stemmed Each of the authors attests to the apply the lessons of just peacemaking Africa, hate rhetoric in Latvia, unjust he arranged for me to be teaching as they pass on his ideas to their own out of the love he had for students—it significant influence Glen Stassen to significant practical problems. employment practices in China, reli- at Fuller Theological Seminary, and students. In a career spanning 51 was but one more aspect of caring for had on their lives. I am struck by the Often, students are attracted to gious violence in Indonesia, oppres- future job placements. In the course years, he taught at Duke University, them. Glen constantly invited stu- deep reverence these authors feel for theological studies in large part to sion in the Middle East, and more. of that conversation, we talked about Kentucky Southern College, dents into his home, connected them Glen as a mentor, friend and teacher. learn how the teachings of the Bible These authors are worthy of our several of the students he mentored Berea College, Southern Baptist with his many other friends, and The content of the teaching, based on and the Gospel can provide a path to attention as they inform and inspire over the years, including Carolyn Theological Seminary, and Fuller encouraged a spirit of collaboration, Stassen’s interpretation of the Sermon solving the large problems they face. us. We should be encouraged to learn Dipboye, one of the board members Theological Seminary. During his rather than competition. on the Mount, is important to be sure. This is particularly true for students of their existence and faithfulness in of Christian Ethics Today, and Emily time at Southern Baptist Theological Of course, his students were not his When read through the enlightened who come to America from other the hard places. Their work for the Choge, one of the scholars who con- Seminary, Glen mentored 15 PhD only friends, nor even his only global eyes of these authors, the Sermon takes countries. The scholars who wrote the peace of Christ seems more important tributed to this project. Glen, even as students, three of whom were interna- legacy. He formed lasting relation- on a new vitality which gives direction essays included in this volume were than some of the issues which chal- he was ill, was connecting his friends. tional students from South Korea.2 At ships with other colleagues around and encouragement for practical peace drawn to Glen Stassen largely because lenge the church in America. But they After Glen’s death on April 26, 2014, Fuller Theological Seminary, he had the world—as signified when the work. he offered a concrete, applicable show us that if Jesus is to be Lord of some of his international friends 14 PhD graduates (and several others Baptist World Alliance recognized But the content of Glen’s teaching is understanding of the words and life life, then the words and examples He pondered a collection of essays in his like me, who had to be transferred to his decades of human rights work not the only significant aspect of his of Jesus. provides us are relevant for all of our honor, and I approached Carolyn other mentors at the end of his life). by honoring him with the Denton influence. Rather, as I see it, in these The problems these authors face struggles, large and small. ■ on their behalf. Carolyn connected Eight of those graduates were interna- and Janice Lotz Human Rights essays and in the correspondence I seem huge and insurmountable to us the scholars with Pat Anderson, yet tional students, several of whom took Award. His book, Kingdom Ethics, another friend of Glen’s, and the up leadership at seminaries around co-written with David Gushee, has result is this special issue of Christian the globe.3 Glen also had close rela- been translated into nine languages Ethics Today that focuses on many of tionships with International Baptist and sold approximately 30,000 cop- the global aspects of Glen’s career. Theological Seminary in Prague (relo- ies around the world.5 He served Glen was a scholar, activist, and cated to Amsterdam) and Arab Baptist on the boards of Sojourners, the teacher. All of those things were Theological Seminary in Lebanon. New Evangelical Partnership for the important to him. Perhaps, though, At Glen’s retirement celebra- Common Good, and Creation Care the term that sums up his role in the tion in March 2014, Joel Green, magazine. He also took on leadership life of so many is the word “friend.” dean of Fuller’s School of Theology, roles in the American Academy of Footnotes which are noted in the text of the articles In Latin, a Festschrift is a liber ami- said, “Many of us think that Fuller Religion, Society of Christian Ethics, can be found in the online version at corum or “book of friends,” and Glen Seminary has a vocation to serve the and National Association of Baptist had two such collections published global church. Many of us recognize Professors of Religion. Each project www.christianethicstoday.com to honor him during his life.1 That is the need for indigenous theological was formed through deep connections also an apt description for this memo- leadership in the Majority World. and friendships, and with each project rial collection with a global emphasis And many of us are aware of the par- he formed even more relationships. on Glen Stassen’s work. ticular obstacles facing students from Glen greatly enjoyed collaborating Glen once told me that society had the Majority World who want to do with others. lost the idea of covenant in friend- graduate work at Fuller Seminary.”4 Perhaps the best example of that ships. Glen himself never lost that Green continued, “But it was Glen is when he joined colleagues and idea in the way he related to others. Stassen who raised money for the friends in developing just peace- He was constantly helping and con- Esther and Harold Stassen Jubilee making theory. Over the years, he

2 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 3 published numerous books on the and they also have a deep, enthusiastic essays for publication. subject, formed the Just Peacemaking love for Glen. When these essays were Glen Harold Stassen was a friend Glen Stassen: Incarnational Disciple of Jesus Initiative at Fuller Theological taking shape, Glen’s friends began amongst friends, even as he was a Seminary, and was working on a just connecting one another in a way scholar amongst scholars. His work By Jiyong Lee and Laura Rector peacemaking conference in his last that would very much please him. In will continue to influence others, as days.6 particular, Parush Parushev, Emily his many friends connect others with Glen did all that he did out of a Choge Kerama, Pat Anderson, and I his ideas, even as we wish we could ho was Glen Stassen? When World War II. This and his father’s of his students, wanting students, deep, enthusiastic love for Jesus and recruited some of Glen’s many friends connect with him in person. Thanks WGlen died after battling can- active pursuit of human rights not faculty members to speak at his his people. The global scholars in this to write essays with a global focus. Pat be to God for Glen, his life, and the cer on April 26, 2014, his colleague profoundly affected Glen. He would retirement luncheon.16 He taught at collection share Glen’s love for Jesus— Anderson then skillfully edited the ongoing legacy he leaves. ■ and friend David Gushee broke spend his adulthood advocating Duke University, Kentucky Southern the news of his death to the world. passionately for non-violence, College, Berea College, Southern Amongst other things, in an article justice, and human rights.10 As one Baptist Theological Seminary, and for Associated Baptist Press, Gushee of Glen’s PhD graduates Michael Fuller Theological Seminary in a wrote, “Glen will be remembered as Westmoreland-White points out, career that spanned 51 years.17 That the paradigm of how one serves as Stassen spent his life “seeking justice career only ended with his final hospi- a teacher-mentor.”1 In an interview for those marginalized by racism talization. on MSNBC, Jim Wallis talked about and economic injustice and striving Scholarship However, Glen the legacy of his friend “who always for peace and human rights in a was more than just a loving family talked about Jesus.”2 The New York world constantly on the brink of man and caring teacher. Glen Stassen Times described him as “a Southern war. His family would ensure that he was a scholar whose life reflected his Baptist theologian who helped define was in the midst of these issues.”11 scholarly interests and whose scholarly the social-justice wing of the evangeli- Glen originally planned a career in interests reflected his life. The key cal movement in the 1980s.”3 The Los nuclear physics, earning a degree in word that helps us understand his life Angeles Times’ obituary reported that the subject from the University of and his scholarly work is incarnation. he was “a Christian ethicist who left a Virginia in 1957. He left physics When Stassen taught his students, budding career in nuclear physics to to pursue theology in studying unlike many other instructors, he did study theology and who went on to at Southern Baptist Theological not just deliver his knowledge to his develop a biblically based framework Seminary before transferring to Union students while maintaining separa- for peace activism.”4 No one descrip- Theological Seminary, where he tion from them, but he truly valued tion of Glen Stassen seems adequate, earned a BD in 1963. He earned his his students’ thoughts and interacted but perhaps the best description is the doctorate from Duke University in with them. He never considered Thank you for your generous support of one that Stassen would have used to 1967.12 himself above them or in a different describe himself: incarnational dis- Glen married Dorothy (Dot) Lively sphere from them. This way of life Christian Ethics Today. ciple of Jesus.5 Stassen in 1957. They had three sons: was reflected in his scholarly work. He Family Stassen came into this world Michael, William (Bill), and David.13 worked to overcome separation and as a leap day baby, born in Minnesota At Glen’s Pasadena memorial service, dualism, and he pursued understand- to Harold and Esther Stassen on Bill pointed out that his father’s love ing and cooperation with others in an We depend on donations from readers like you. February 29, 1936.6 His father was was not finite. He poured all the love egalitarian manner.18 the youngest governor of Minnesota and enthusiasm into his family that he He believed that the language of and served in Eisenhower’s adminis- poured into his teaching.14 Christian ethics and the language of tration. Harold Stassen helped charter Teaching And Glen certainly public ethics had become estranged, the United Nations, was prominent poured love and enthusiasm into this and so he argued that Christian ethics voice in the Republican Party, and teaching. His PhD students produced must be bilingual and that Christian ran nine times for United States two other Festschriften in his honor language and public language can President,7 but it was just as impor- during his lifetime.15 This memo- understand each other through incar- tant to Glen to tell students and other rial collection by his international national living. He shows how these faculty that his grandfather was an students and friends makes the third two languages work together in his immigrant tomato farmer with a deep outpouring of such gratitude for this books, Just Peacemaking: Transforming commitment to integrity.8 His mother scholar. In the academy, it is usually Initiatives for Justice and Peace and was an artist and instrumental in her considered a great honor to be the Authentic Transformation: A New husband’s political career. Glen’s par- recipient of even one such collection. Vision of Christ and Culture. Jesus is ents were married for 70 years, and The majority of Glen’s PhD students the Lord over public life as well as they also had a daughter, psychologist stayed in constant touch with him, over private life. Christians should Kathleen Stassen Berger.9 even after their graduations, and not shrink into their private realm Harold Stassen was away for part counted him as friend and father or retreat into the church. We have a of Glen’s childhood while fighting in figure. Glen was extremely proud “shared understanding” in our public

4 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 5 published numerous books on the and they also have a deep, enthusiastic essays for publication. subject, formed the Just Peacemaking love for Glen. When these essays were Glen Harold Stassen was a friend Glen Stassen: Incarnational Disciple of Jesus Initiative at Fuller Theological taking shape, Glen’s friends began amongst friends, even as he was a Seminary, and was working on a just connecting one another in a way scholar amongst scholars. His work By Jiyong Lee and Laura Rector peacemaking conference in his last that would very much please him. In will continue to influence others, as days.6 particular, Parush Parushev, Emily his many friends connect others with Glen did all that he did out of a Choge Kerama, Pat Anderson, and I his ideas, even as we wish we could ho was Glen Stassen? When World War II. This and his father’s of his students, wanting students, deep, enthusiastic love for Jesus and recruited some of Glen’s many friends connect with him in person. Thanks WGlen died after battling can- active pursuit of human rights not faculty members to speak at his his people. The global scholars in this to write essays with a global focus. Pat be to God for Glen, his life, and the cer on April 26, 2014, his colleague profoundly affected Glen. He would retirement luncheon.16 He taught at collection share Glen’s love for Jesus— Anderson then skillfully edited the ongoing legacy he leaves. ■ and friend David Gushee broke spend his adulthood advocating Duke University, Kentucky Southern the news of his death to the world. passionately for non-violence, College, Berea College, Southern Amongst other things, in an article justice, and human rights.10 As one Baptist Theological Seminary, and for Associated Baptist Press, Gushee of Glen’s PhD graduates Michael Fuller Theological Seminary in a wrote, “Glen will be remembered as Westmoreland-White points out, career that spanned 51 years.17 That the paradigm of how one serves as Stassen spent his life “seeking justice career only ended with his final hospi- a teacher-mentor.”1 In an interview for those marginalized by racism talization. on MSNBC, Jim Wallis talked about and economic injustice and striving Scholarship However, Glen the legacy of his friend “who always for peace and human rights in a was more than just a loving family talked about Jesus.”2 The New York world constantly on the brink of man and caring teacher. Glen Stassen Times described him as “a Southern war. His family would ensure that he was a scholar whose life reflected his Baptist theologian who helped define was in the midst of these issues.”11 scholarly interests and whose scholarly the social-justice wing of the evangeli- Glen originally planned a career in interests reflected his life. The key cal movement in the 1980s.”3 The Los nuclear physics, earning a degree in word that helps us understand his life Angeles Times’ obituary reported that the subject from the University of and his scholarly work is incarnation. he was “a Christian ethicist who left a Virginia in 1957. He left physics When Stassen taught his students, budding career in nuclear physics to to pursue theology in studying unlike many other instructors, he did study theology and who went on to at Southern Baptist Theological not just deliver his knowledge to his develop a biblically based framework Seminary before transferring to Union students while maintaining separa- for peace activism.”4 No one descrip- Theological Seminary, where he tion from them, but he truly valued tion of Glen Stassen seems adequate, earned a BD in 1963. He earned his his students’ thoughts and interacted but perhaps the best description is the doctorate from Duke University in with them. He never considered Thank you for your generous support of one that Stassen would have used to 1967.12 himself above them or in a different describe himself: incarnational dis- Glen married Dorothy (Dot) Lively sphere from them. This way of life Christian Ethics Today. ciple of Jesus.5 Stassen in 1957. They had three sons: was reflected in his scholarly work. He Family Stassen came into this world Michael, William (Bill), and David.13 worked to overcome separation and as a leap day baby, born in Minnesota At Glen’s Pasadena memorial service, dualism, and he pursued understand- to Harold and Esther Stassen on Bill pointed out that his father’s love ing and cooperation with others in an We depend on donations from readers like you. February 29, 1936.6 His father was was not finite. He poured all the love egalitarian manner.18 the youngest governor of Minnesota and enthusiasm into his family that he He believed that the language of and served in Eisenhower’s adminis- poured into his teaching.14 Christian ethics and the language of tration. Harold Stassen helped charter Teaching And Glen certainly public ethics had become estranged, the United Nations, was prominent poured love and enthusiasm into this and so he argued that Christian ethics voice in the Republican Party, and teaching. His PhD students produced must be bilingual and that Christian ran nine times for United States two other Festschriften in his honor language and public language can President,7 but it was just as impor- during his lifetime.15 This memo- understand each other through incar- tant to Glen to tell students and other rial collection by his international national living. He shows how these faculty that his grandfather was an students and friends makes the third two languages work together in his immigrant tomato farmer with a deep outpouring of such gratitude for this books, Just Peacemaking: Transforming commitment to integrity.8 His mother scholar. In the academy, it is usually Initiatives for Justice and Peace and was an artist and instrumental in her considered a great honor to be the Authentic Transformation: A New husband’s political career. Glen’s par- recipient of even one such collection. Vision of Christ and Culture. Jesus is ents were married for 70 years, and The majority of Glen’s PhD students the Lord over public life as well as they also had a daughter, psychologist stayed in constant touch with him, over private life. Christians should Kathleen Stassen Berger.9 even after their graduations, and not shrink into their private realm Harold Stassen was away for part counted him as friend and father or retreat into the church. We have a of Glen’s childhood while fighting in figure. Glen was extremely proud “shared understanding” in our public

4 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 5 life because of the sovereignty of God antithetical interpretation caused eva- Glen was very active in the who rules over all life.19 In class, Glen sion and dualism without producing American Academy of Religion and told his students that “Christian eth- transforming initiatives that could the Society of Christian Ethics, but About the Authors ics is not only for the church, but for be realistically applied. This caused he was also on the boards of organi- the world as well.”20 Christians to marginalize Jesus to the zations such as Sojourners and the Glen showed that theological ethics realm of high ideals, and it made fol- New Evangelical Partnership for the can be incarnated into our lives and lowing the way of Jesus in the Sermon Common Good.26 He was part of the Sunday Bobai Agang lives ics comparing Abraham Kuyper and She chairs Uasin Gishu Children’s that the Bible is still highly relevant on the Mount impossible. In contrast, Nuclear Weapons Freeze Campaign and works in Nigeria. Agang is Pope Leo XIII in the formation of a FORUM, an organization that to us. His renowned book, Kingdom he showed that the narratives and and of the Strategy Committee of Associate Professor of Christian paradigm applicable to the Chinese brings together all the organizations Ethics: Following Jesus in Contemporary words of Jesus in the Bible were not Peace Action.27 He also worked to Ethics, Theology and Public Policy. migrant workers’ employment issues. that work with vulnerable children Context and his last book, A Thicker idealistic at all, but were practical and improve state and federal laws to Agang is a onetime Academic Dean Since the death of Dr. Stassen, she has in Eldoret, Kenya. She is also the Jesus: Incarnational Discipleship in a deeply relevant to our concrete lives.23 support the education of children of one of Africa’s premier theologi- been mentored by Richard Mouw at chairperson of the Advisory Board Secular Age, both illustrate, even in Finally, one cannot speak of Glen with disabilities.28 He was active cal seminaries, ECWA Theological Fuller Theological Seminary of BethanyKids, an NGO that helps their titles, how he values connecting Stassen without speaking of just in the American civil rights move- Seminary Jos (JETS) and currently children with disabilities to access Jesus to the concrete situations and peacemaking theory. This, too, shows ment and part of the 1963 March the President/Provost of ECWA Elie Haddad is the President medical care. She is a founding mem- how serious he was about both the well that his scholarly works are incar- on Washington, D.C. for Jobs and Theological Seminary Kagoro of the Arab Baptist Theological ber of African Christian Initiation teaching of Jesus and challenges of national. His just peacemaking theory Freedom.29 He told his students that (ETSK) in Nigeria. Agang holds a Seminary (ABTS) in Beirut, Lebanon. Program (ACIP), a community-based the current age. He was careful not to proposes concrete and realistic ways he once shook the hand of Rosa Parks BA in Pastoral Theology (JETS), Born and raised in Lebanon, Elie program that helps young people neglect either Jesus or culture, and he to prevent war and promote peace and then joked with them, “Do you MDiv (Palmer Theological Seminary, immigrated to Canada where he transition from childhood to adult- showed that Jesus’ incarnation was not beyond the traditional frameworks of want to shake the hand that shook the Philadelphia, Pennsylvania), and PhD lived for 15 years and worked hood without falling into the ravages just a one-time event happening in just war theory and pacifism.24 hand of Rosa Parks?”30 Stassen was in Christian Ethics and Theology in Information Systems and of drug abuse, HIV/AIDS, and nega- the past in a certain region, but that it Activism From the early stage of present in Germany when the Berlin of Public Policy (Fuller Theological Management Consulting. During his tive peer pressure. is reiterated in the present as concrete his scholarly works, Stassen developed Wall came down,31 and he once rep- Seminary, Pasadena, California) under work, Elie felt called to ministry and and real for those who follow him.21 just peacemaking theory, and yet resented Baptists in a panel with the the mentorship of Professors Glen enrolled in the Masters of Theological Jiyong Lee was one of the last One major aspect of his work Stassen, who valued justice highly, President of Iran.32 The list of his Harold Stassen and Colin Brown. He Studies program at Tyndale Seminary. PhD candidates in Christian Ethics involved reinterpreting the Sermon never studied just peacemaking as activities could go on for many more has published several articles on vari- Elie returned with his wife to mentored by Glen Stassen at Fuller on the Mount to prove that following merely a “theory.” He was not only a pages. ous theological issues and is a regular Lebanon in 2005 as Global Field Staff Theological Seminary in Pasadena, Jesus today in concrete situations is scholar, but also an activist pursuing Conclusion Glen Stassen achieved contributor to Christianity Today. An with Canadian Baptist Ministries California. He earned a BA in not just a slogan, but the deep, thick peace and justice. He applied his the- many things in his 78 short years ordained minister with the Evangelical (CBM) and has been serving at ABTS Theology from Yonsei University application of the Bible. He called ory to the real world and was willing of life. He loved Jesus and he loved Church Winning All (ECWA) as well ever since. He is currently completing in Seoul, Korea, and holds a Master his understanding of ethics “incarna- to adapt, change, and verify it.25 His people—in a way that he revealed as a member of the Institute of Global his PhD in Missional Ecclesiology at of Divinity with a special emphasis tional discipleship.”22 Through his just peacemaking theory proved its through his interpretation of Scripture Engagements, he is the founder and the International Baptist Theological in Christian Ethics from Methodist groundbreaking understanding of value through Stassen’s concrete appli- and then lived in his family, scholar- chair of the International Foundation Study Centre at the Free University in Theological University in Seoul, the Sermon on the Mount as “four- cation of it in his activism. Through ship, and activism. We grieve the loss for Entrepreneurship Education Amsterdam. Korea. He also earned an STM teen triads,” Stassen revealed that the this work, he concretely and directly of this great man, but we celebrate his (IFEE), and cofounder and vice (Master of Sacred Theology) from traditional antithetical interpreta- shows that how we as Christians can ongoing legacy through the people he president of Gantys Aids to Widows, Emily J. Choge Kerama is Yale Divinity School, where he stud- tion did not properly deliver Jesus’ speak a public language and live as changed through such love. ■ Orphans, and the Needy (GAWON). a senior lecturer at Moi University ied the relationship between agape intention. Instead, he argued that the Christians in cooperation with society. Agang is a just peacemaking advocate. in Eldoret, Kenya. She obtained her love and justice. His dissertation His areas of research are the impact PhD in Christian Ethics from Fuller research focuses on the public theolo- of religious violence, the history of Theological Seminary in 2004, where gy of Dietrich Bonhoeffer and Martin Christian peacemaking in Nigeria she studied under Glen H. Stassen. Luther King, Jr. He is an ordained from Bishop Samuel Ajayi Crowther The Stassens’ home was her first pastor in the Korean Methodist to date, and the impact of public home in the United States when she Church, and he founded Pacific policy on church and society. arrived in 1998. The members of the Methodist Church in Seoul, Korea, Stassen family, Dot and David, have where he served for five years as a Agnes Chiu is a PhD student shared their home with her several senior pastor. He also been a guest at Fuller Theological Seminary in times—including while she was writ- preacher for several churches in Korea Pasadena, California, originally under ing this article. She co-authored with and the United States. the mentorship of Glen Stassen. As Glen Stassen the entry “Social Ethics” she studied in the masters program in The Global Dictionary of Theology. Parush R. Parushev has a BS/ at Fuller, Stassen inspired her and She wrote “Hospitality in Africa” MS and PhD (Scs) from Saint invited her to apply for the PhD pro- in the Africa Bible Commentary Petersburg State University of gram to study Christian Ethics. As a and “Refugees, Reconciliation Information Technologies, Mechanics practicing employment law attorney and Hospitality” in the Dictionary and Optics in Russia; an MDiv and a native of Hong Kong, her dis- of Missions Theology: Evangelical from Southern Baptist Theological sertation topic is on employment eth- Foundations. Seminary of Kentucky; and a

6 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 7 life because of the sovereignty of God antithetical interpretation caused eva- Glen was very active in the who rules over all life.19 In class, Glen sion and dualism without producing American Academy of Religion and told his students that “Christian eth- transforming initiatives that could the Society of Christian Ethics, but About the Authors ics is not only for the church, but for be realistically applied. This caused he was also on the boards of organi- the world as well.”20 Christians to marginalize Jesus to the zations such as Sojourners and the Glen showed that theological ethics realm of high ideals, and it made fol- New Evangelical Partnership for the can be incarnated into our lives and lowing the way of Jesus in the Sermon Common Good.26 He was part of the Sunday Bobai Agang lives ics comparing Abraham Kuyper and She chairs Uasin Gishu Children’s that the Bible is still highly relevant on the Mount impossible. In contrast, Nuclear Weapons Freeze Campaign and works in Nigeria. Agang is Pope Leo XIII in the formation of a FORUM, an organization that to us. His renowned book, Kingdom he showed that the narratives and and of the Strategy Committee of Associate Professor of Christian paradigm applicable to the Chinese brings together all the organizations Ethics: Following Jesus in Contemporary words of Jesus in the Bible were not Peace Action.27 He also worked to Ethics, Theology and Public Policy. migrant workers’ employment issues. that work with vulnerable children Context and his last book, A Thicker idealistic at all, but were practical and improve state and federal laws to Agang is a onetime Academic Dean Since the death of Dr. Stassen, she has in Eldoret, Kenya. She is also the Jesus: Incarnational Discipleship in a deeply relevant to our concrete lives.23 support the education of children of one of Africa’s premier theologi- been mentored by Richard Mouw at chairperson of the Advisory Board Secular Age, both illustrate, even in Finally, one cannot speak of Glen with disabilities.28 He was active cal seminaries, ECWA Theological Fuller Theological Seminary of BethanyKids, an NGO that helps their titles, how he values connecting Stassen without speaking of just in the American civil rights move- Seminary Jos (JETS) and currently children with disabilities to access Jesus to the concrete situations and peacemaking theory. This, too, shows ment and part of the 1963 March the President/Provost of ECWA Elie Haddad is the President medical care. She is a founding mem- how serious he was about both the well that his scholarly works are incar- on Washington, D.C. for Jobs and Theological Seminary Kagoro of the Arab Baptist Theological ber of African Christian Initiation teaching of Jesus and challenges of national. His just peacemaking theory Freedom.29 He told his students that (ETSK) in Nigeria. Agang holds a Seminary (ABTS) in Beirut, Lebanon. Program (ACIP), a community-based the current age. He was careful not to proposes concrete and realistic ways he once shook the hand of Rosa Parks BA in Pastoral Theology (JETS), Born and raised in Lebanon, Elie program that helps young people neglect either Jesus or culture, and he to prevent war and promote peace and then joked with them, “Do you MDiv (Palmer Theological Seminary, immigrated to Canada where he transition from childhood to adult- showed that Jesus’ incarnation was not beyond the traditional frameworks of want to shake the hand that shook the Philadelphia, Pennsylvania), and PhD lived for 15 years and worked hood without falling into the ravages just a one-time event happening in just war theory and pacifism.24 hand of Rosa Parks?”30 Stassen was in Christian Ethics and Theology in Information Systems and of drug abuse, HIV/AIDS, and nega- the past in a certain region, but that it Activism From the early stage of present in Germany when the Berlin of Public Policy (Fuller Theological Management Consulting. During his tive peer pressure. is reiterated in the present as concrete his scholarly works, Stassen developed Wall came down,31 and he once rep- Seminary, Pasadena, California) under work, Elie felt called to ministry and and real for those who follow him.21 just peacemaking theory, and yet resented Baptists in a panel with the the mentorship of Professors Glen enrolled in the Masters of Theological Jiyong Lee was one of the last One major aspect of his work Stassen, who valued justice highly, President of Iran.32 The list of his Harold Stassen and Colin Brown. He Studies program at Tyndale Seminary. PhD candidates in Christian Ethics involved reinterpreting the Sermon never studied just peacemaking as activities could go on for many more has published several articles on vari- Elie returned with his wife to mentored by Glen Stassen at Fuller on the Mount to prove that following merely a “theory.” He was not only a pages. ous theological issues and is a regular Lebanon in 2005 as Global Field Staff Theological Seminary in Pasadena, Jesus today in concrete situations is scholar, but also an activist pursuing Conclusion Glen Stassen achieved contributor to Christianity Today. An with Canadian Baptist Ministries California. He earned a BA in not just a slogan, but the deep, thick peace and justice. He applied his the- many things in his 78 short years ordained minister with the Evangelical (CBM) and has been serving at ABTS Theology from Yonsei University application of the Bible. He called ory to the real world and was willing of life. He loved Jesus and he loved Church Winning All (ECWA) as well ever since. He is currently completing in Seoul, Korea, and holds a Master his understanding of ethics “incarna- to adapt, change, and verify it.25 His people—in a way that he revealed as a member of the Institute of Global his PhD in Missional Ecclesiology at of Divinity with a special emphasis tional discipleship.”22 Through his just peacemaking theory proved its through his interpretation of Scripture Engagements, he is the founder and the International Baptist Theological in Christian Ethics from Methodist groundbreaking understanding of value through Stassen’s concrete appli- and then lived in his family, scholar- chair of the International Foundation Study Centre at the Free University in Theological University in Seoul, the Sermon on the Mount as “four- cation of it in his activism. Through ship, and activism. We grieve the loss for Entrepreneurship Education Amsterdam. Korea. He also earned an STM teen triads,” Stassen revealed that the this work, he concretely and directly of this great man, but we celebrate his (IFEE), and cofounder and vice (Master of Sacred Theology) from traditional antithetical interpreta- shows that how we as Christians can ongoing legacy through the people he president of Gantys Aids to Widows, Emily J. Choge Kerama is Yale Divinity School, where he stud- tion did not properly deliver Jesus’ speak a public language and live as changed through such love. ■ Orphans, and the Needy (GAWON). a senior lecturer at Moi University ied the relationship between agape intention. Instead, he argued that the Christians in cooperation with society. Agang is a just peacemaking advocate. in Eldoret, Kenya. She obtained her love and justice. His dissertation His areas of research are the impact PhD in Christian Ethics from Fuller research focuses on the public theolo- of religious violence, the history of Theological Seminary in 2004, where gy of Dietrich Bonhoeffer and Martin Christian peacemaking in Nigeria she studied under Glen H. Stassen. Luther King, Jr. He is an ordained from Bishop Samuel Ajayi Crowther The Stassens’ home was her first pastor in the Korean Methodist to date, and the impact of public home in the United States when she Church, and he founded Pacific policy on church and society. arrived in 1998. The members of the Methodist Church in Seoul, Korea, Stassen family, Dot and David, have where he served for five years as a Agnes Chiu is a PhD student shared their home with her several senior pastor. He also been a guest at Fuller Theological Seminary in times—including while she was writ- preacher for several churches in Korea Pasadena, California, originally under ing this article. She co-authored with and the United States. the mentorship of Glen Stassen. As Glen Stassen the entry “Social Ethics” she studied in the masters program in The Global Dictionary of Theology. Parush R. Parushev has a BS/ at Fuller, Stassen inspired her and She wrote “Hospitality in Africa” MS and PhD (Scs) from Saint invited her to apply for the PhD pro- in the Africa Bible Commentary Petersburg State University of gram to study Christian Ethics. As a and “Refugees, Reconciliation Information Technologies, Mechanics practicing employment law attorney and Hospitality” in the Dictionary and Optics in Russia; an MDiv and a native of Hong Kong, her dis- of Missions Theology: Evangelical from Southern Baptist Theological sertation topic is on employment eth- Foundations. Seminary of Kentucky; and a

6 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 7 PhD (Th) from Fuller Theological Seattle, Washington and Slavic Divinity from Palmer Theological Program at Duta Wacana Christian Dr. Muller Aktiengesellschaft & in 2013). His other academic Seminary in California. He is a native Theological Seminary, Mukilteo, Seminary in Wynnewood, University. Widjaja has a BTh from Co., 2010), while the book Culture endeavors have been in History of of Sofia, Bulgaria. He is an ordained Washington (USA). Pennsylvania (2008) and a PhD in Duta Wacana School of Theology, a of Peace: God’s Vision for The Church Philosophy and Communication. His Baptist minister. Currently he is He has published articles in English, Theology (Christian ethics concen- Master of Arts in Peace Studies from (Intercourse, PA: GoodBooks, 2005) early professional career was related the Vice Rector of the International Ukrainian and Russian. He lives with tration) from Fuller Theological the Associated Mennonite Biblical that Widjaja co-wrote with Alan and to translating classical French phi- Baptist Theological Study Centre his wife and children in Kiev. Seminary (2013), under the direction Seminaries in Elkhart, Indiana, and Eleanor Kreider was chosen for the losophers and researching medieval in Amsterdam, the Netherlands, of Glen Stassen. He is an ordained a PhD in Christian Ethics from 2006 Mennonite World Conference French philosophy at the Academy of the Director of the Institute for Laura Rector holds an advanced minister in the Mennonite Church Fuller Theological Seminary. While Shelf. He has published numerous Sciences of Latvia. He also had a long Systematic Studies of Contextual MDiv from Southern Baptist USA. at Fuller, Widjaja was awarded the articles related to peacemaking. He journalism career, gradually building Theologies at IBTS Centre and the Theological Seminary in Louisville, Sensenig has taught at the Harold Stassen Fellowship and served is married to Janti Diredja, the lead professional experience from freelance Director of IBTS of the EBF Prague. Kentucky and a BA in Christian University of Djibouti, Fuller as Glen Stassen’s teaching assistant. pastor of the Mennonite Church in reporter to Director and Editor- He is also a senior faculty member at Studies from Union University in Seminary and Underwood Widjaja is an adjunct faculty mem- Jogjakarta, and they have two chil- in-Chief of the Radio Free Europe the Free University in Amsterdam and Jackson, Tennessee. She was one University (Atlanta, GA). He was the ber of the Center for Religious and dren, Adira Paramitha Wijaya and service broadcasting to Latvia. The of the Saint Trivelius Higher Divinity of Glen’s last PhD candidates in Wilberforce Scholar for Faith and Crosscultural Studies at Gadjah Mada Aditya Mahardhika Wijaya. sociological part of his doctoral thesis, School in Sofia. He teaches theology, Christian Ethics at Fuller Theological Public Policy at Palmer Seminary University in Jogjakarta, Indonesia, which he wrote under the supervision philosophy and ethics. He is currently Seminary, where she will defend the (2005-2008) and a Max De Pree and a member of the academic coun- Peter Zvagulis is a senior media of Glen Stassen and Parush Parushev, serving on the editorial boards of the dissertation she wrote about children’s Fellow at Fuller Seminary (2011- cil of the Indonesian Consortium for analysis lecturer at Charles University has been accepted for teaching and Journal of European Baptist Studies human rights under Glen’s mentor- 2012). He was also the founding Religious Studies. He is the president (CIEE program) in Prague; he also research purposes by both universities (Prague, Czech Republic), Journal ship in front of David Gushee this associate director of the Fuller Just of Muria Christian Church Synod, teaches media communication at the where he is teaching. It also has served of Baptistic Theologies (Prague, month. Glen once told her that she Peacemaking Initiative from 2010- one of the three Mennonite synods University of New York in Prague. He for two EU government-funded stud- Czech Republic), IBTS Occasional had been his TA more than any other 2012, working closely with Stassen in Indonesia, and is the chairperson recently earned his PhD in Applied ies investigating the role of media in Publications and Research Publications student. She now serves as a mem- to increase the influence of just of the Mennonite World Conference Theology at IBTS/University of exciting ethnic tensions. Peter and Series, Theologica Wratislaviensia ber of the adjunct faculty at Fuller peacemaking practices. Sensenig has Peace Commission. Widjaja’s PhD Wales, thus becoming the last gradu- his family are part of the community (Wroclaw, Poland) and Jurnal Teologic Theological Seminary. In the past, she published and presented in the areas dissertation was published in 2010 ating student of Glen Stassen. He that is continuing the Sharka Valley (Bucharest, Romania). He is an was a lecturer at Loyola Marymount of Christian ethics, just peacemaking under the title Character Formation has studied Linguistics and Pedagogy Community Church tradition in author, co-author and co-editor of University and visiting instructor and religious leadership. He is mar- and Social Transformation: An at the Faculty of Foreign Languages Prague after the departure of IBTS to several books and has published a of Christian Ethics at the Southern ried to Christy Harrison and has one Appeal to the Indonesian Churches of the University of Latvia where in Amsterdam. ■ number of academic works in science Philippines Baptist Theological son, Moses. In 2015, Sensenig will Amidst the So-called Chinese Problem 1978 he was awarded the MA? (nos- and theology. Seminary. She has taught homeless begin teaching peacebuilding at the (Saarbrucken, Germany: VDM Verlag trified as Mgr. by Charles University preschoolers and served in cross-cul- University of Hargeisa, Somaliland. Fyodor Raychynets is the dean tural ministries in the United States of the postgraduate studies pro- and various countries in Asia. She Jesse Wheeler is Projects Manager gram of the Ukrainian Evangelical has published about 45 articles with for the Institute of Middle East Theological Seminary (Kiev). He is Associated Baptist Press, Ethics Daily Studies (IMES) at the Arab Baptist also a Baptist pastor and a member and others, and she wrote the chapters Theological Seminary (ABTS) in of the steering committee of the titled “Children” in A New Evangelical Beirut, Lebanon. In addition to pro- Euro-Asian Accrediting Association. Manifesto: A Kingdom Vision for the viding administrative support for He earned degrees from Regional Common Good, edited by David IMES, Jesse directs the Middle East Bible Institute (Polyana, Ukraine), Gushee (Saint Louis: Chalice Press, Immersion (MEI Lebanon) sum- Evangelical Theological Seminary 2012) and “Delivering Love” in Ethics mer internship program and acts as (Osijek, Croatia) and the MTh As If Jesus Mattered: Essays in Honor managing editor for the IMES blog in Biblical Studies (University of of Glen Harold Stassen, edited by Rick (IMESLebanon.wordpress.com). Wales). He is a PhD candidate at Axtell, Michelle Tooley, and Michael Jesse holds a Master of Divinity with the International Baptist Theological Westmoreland-White (Macon, GA: special emphasis in Islamic Studies Seminary, Prague, Czech Republic. Smyth & Helwys, 2014). from Fuller Theological Seminary He has been a lecturer or dean at and a Bachelor of Arts in History Saint James Bible College, Kiev, Peter Sensenig was born in specializing in international and Ukraine; Christian Bible College, Swaziland, southern Africa, to Middle Eastern history with a minor Belaya Tserkov, Ukraine; Bible Mennonite missionary parents. in Political Economics from the College Tashkent, Uzbekistan; He spent part of his childhood in University of California, Berkeley. Sarajevo Bible Institute in Bosnia and Mogadishu, Somalia, before his fam- Herzegovina; Ukrainian Evangelical ily moved to Lancaster, Pennsylvania. Paulus Sugeng Widjaja lives Theological Seminary; Donetsk He earned a BA in Culture, Religion in Jogjakarta, Indonesia, where he Christian University; Lviv Theological and Mission from Eastern Mennonite teaches courses related to Ethics Seminary; Kiev Theological Seminary; University in Harrisonburg, Virginia and Peace Studies and serves as Slavic Christian Educational Center, (2005). He also holds a Master of Director of the Postgraduate Studies

8 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 9 PhD (Th) from Fuller Theological Seattle, Washington and Slavic Divinity from Palmer Theological Program at Duta Wacana Christian Dr. Muller Aktiengesellschaft & in 2013). His other academic Seminary in California. He is a native Theological Seminary, Mukilteo, Seminary in Wynnewood, University. Widjaja has a BTh from Co., 2010), while the book Culture endeavors have been in History of of Sofia, Bulgaria. He is an ordained Washington (USA). Pennsylvania (2008) and a PhD in Duta Wacana School of Theology, a of Peace: God’s Vision for The Church Philosophy and Communication. His Baptist minister. Currently he is He has published articles in English, Theology (Christian ethics concen- Master of Arts in Peace Studies from (Intercourse, PA: GoodBooks, 2005) early professional career was related the Vice Rector of the International Ukrainian and Russian. He lives with tration) from Fuller Theological the Associated Mennonite Biblical that Widjaja co-wrote with Alan and to translating classical French phi- Baptist Theological Study Centre his wife and children in Kiev. Seminary (2013), under the direction Seminaries in Elkhart, Indiana, and Eleanor Kreider was chosen for the losophers and researching medieval in Amsterdam, the Netherlands, of Glen Stassen. He is an ordained a PhD in Christian Ethics from 2006 Mennonite World Conference French philosophy at the Academy of the Director of the Institute for Laura Rector holds an advanced minister in the Mennonite Church Fuller Theological Seminary. While Shelf. He has published numerous Sciences of Latvia. He also had a long Systematic Studies of Contextual MDiv from Southern Baptist USA. at Fuller, Widjaja was awarded the articles related to peacemaking. He journalism career, gradually building Theologies at IBTS Centre and the Theological Seminary in Louisville, Sensenig has taught at the Harold Stassen Fellowship and served is married to Janti Diredja, the lead professional experience from freelance Director of IBTS of the EBF Prague. Kentucky and a BA in Christian University of Djibouti, Fuller as Glen Stassen’s teaching assistant. pastor of the Mennonite Church in reporter to Director and Editor- He is also a senior faculty member at Studies from Union University in Seminary and Underwood Widjaja is an adjunct faculty mem- Jogjakarta, and they have two chil- in-Chief of the Radio Free Europe the Free University in Amsterdam and Jackson, Tennessee. She was one University (Atlanta, GA). He was the ber of the Center for Religious and dren, Adira Paramitha Wijaya and service broadcasting to Latvia. The of the Saint Trivelius Higher Divinity of Glen’s last PhD candidates in Wilberforce Scholar for Faith and Crosscultural Studies at Gadjah Mada Aditya Mahardhika Wijaya. sociological part of his doctoral thesis, School in Sofia. He teaches theology, Christian Ethics at Fuller Theological Public Policy at Palmer Seminary University in Jogjakarta, Indonesia, which he wrote under the supervision philosophy and ethics. He is currently Seminary, where she will defend the (2005-2008) and a Max De Pree and a member of the academic coun- Peter Zvagulis is a senior media of Glen Stassen and Parush Parushev, serving on the editorial boards of the dissertation she wrote about children’s Fellow at Fuller Seminary (2011- cil of the Indonesian Consortium for analysis lecturer at Charles University has been accepted for teaching and Journal of European Baptist Studies human rights under Glen’s mentor- 2012). He was also the founding Religious Studies. He is the president (CIEE program) in Prague; he also research purposes by both universities (Prague, Czech Republic), Journal ship in front of David Gushee this associate director of the Fuller Just of Muria Christian Church Synod, teaches media communication at the where he is teaching. It also has served of Baptistic Theologies (Prague, month. Glen once told her that she Peacemaking Initiative from 2010- one of the three Mennonite synods University of New York in Prague. He for two EU government-funded stud- Czech Republic), IBTS Occasional had been his TA more than any other 2012, working closely with Stassen in Indonesia, and is the chairperson recently earned his PhD in Applied ies investigating the role of media in Publications and Research Publications student. She now serves as a mem- to increase the influence of just of the Mennonite World Conference Theology at IBTS/University of exciting ethnic tensions. Peter and Series, Theologica Wratislaviensia ber of the adjunct faculty at Fuller peacemaking practices. Sensenig has Peace Commission. Widjaja’s PhD Wales, thus becoming the last gradu- his family are part of the community (Wroclaw, Poland) and Jurnal Teologic Theological Seminary. In the past, she published and presented in the areas dissertation was published in 2010 ating student of Glen Stassen. He that is continuing the Sharka Valley (Bucharest, Romania). He is an was a lecturer at Loyola Marymount of Christian ethics, just peacemaking under the title Character Formation has studied Linguistics and Pedagogy Community Church tradition in author, co-author and co-editor of University and visiting instructor and religious leadership. He is mar- and Social Transformation: An at the Faculty of Foreign Languages Prague after the departure of IBTS to several books and has published a of Christian Ethics at the Southern ried to Christy Harrison and has one Appeal to the Indonesian Churches of the University of Latvia where in Amsterdam. ■ number of academic works in science Philippines Baptist Theological son, Moses. In 2015, Sensenig will Amidst the So-called Chinese Problem 1978 he was awarded the MA? (nos- and theology. Seminary. She has taught homeless begin teaching peacebuilding at the (Saarbrucken, Germany: VDM Verlag trified as Mgr. by Charles University preschoolers and served in cross-cul- University of Hargeisa, Somaliland. Fyodor Raychynets is the dean tural ministries in the United States of the postgraduate studies pro- and various countries in Asia. She Jesse Wheeler is Projects Manager gram of the Ukrainian Evangelical has published about 45 articles with for the Institute of Middle East Theological Seminary (Kiev). He is Associated Baptist Press, Ethics Daily Studies (IMES) at the Arab Baptist also a Baptist pastor and a member and others, and she wrote the chapters Theological Seminary (ABTS) in of the steering committee of the titled “Children” in A New Evangelical Beirut, Lebanon. In addition to pro- Euro-Asian Accrediting Association. Manifesto: A Kingdom Vision for the viding administrative support for He earned degrees from Regional Common Good, edited by David IMES, Jesse directs the Middle East Bible Institute (Polyana, Ukraine), Gushee (Saint Louis: Chalice Press, Immersion (MEI Lebanon) sum- Evangelical Theological Seminary 2012) and “Delivering Love” in Ethics mer internship program and acts as (Osijek, Croatia) and the MTh As If Jesus Mattered: Essays in Honor managing editor for the IMES blog in Biblical Studies (University of of Glen Harold Stassen, edited by Rick (IMESLebanon.wordpress.com). Wales). He is a PhD candidate at Axtell, Michelle Tooley, and Michael Jesse holds a Master of Divinity with Christian Ethics Today is published and mailed the International Baptist Theological Westmoreland-White (Macon, GA: special emphasis in Islamic Studies Seminary, Prague, Czech Republic. Smyth & Helwys, 2014). from Fuller Theological Seminary thanks to donations by readers like you. He has been a lecturer or dean at and a Bachelor of Arts in History Saint James Bible College, Kiev, Peter Sensenig was born in specializing in international and Ukraine; Christian Bible College, Swaziland, southern Africa, to Middle Eastern history with a minor Belaya Tserkov, Ukraine; Bible Mennonite missionary parents. in Political Economics from the College Tashkent, Uzbekistan; He spent part of his childhood in University of California, Berkeley. Sarajevo Bible Institute in Bosnia and Mogadishu, Somalia, before his fam- Herzegovina; Ukrainian Evangelical ily moved to Lancaster, Pennsylvania. Paulus Sugeng Widjaja lives Theological Seminary; Donetsk He earned a BA in Culture, Religion in Jogjakarta, Indonesia, where he Christian University; Lviv Theological and Mission from Eastern Mennonite teaches courses related to Ethics Seminary; Kiev Theological Seminary; University in Harrisonburg, Virginia and Peace Studies and serves as Slavic Christian Educational Center, (2005). He also holds a Master of Director of the Postgraduate Studies

8 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 9 ferred to express its assistance and experienced during the confrontation stances? Social and political upheavals participation privately, quietly, and of people and power structures in the now seriously challenge Ukrainian Politically-apolitical Jesus: Reflections on the evangelical from a distance. They gave assorted revolutionary events of Maydan. The evangelical communities. They, support to those who did choose to need for re-thinking the evangelicals’ together with the society at large, felt churches’ response to crises in Ukraine express themselves publicly through political position is even more pro- their vulnerability and fragility. Fyodor Raychynets and Parush Parushev all available means, such as spending nounced with the continuation of the The same sort of concerns that the time in prayer, helping those who military confrontation in the east of evangelical churches have faced has were present on Maydan and driving the country today. led them to two sometimes diametri- his essay is intended as a minute known as Euro-Maydan. Maydan is cal churches in all of this? Should the or carrying necessary materials such as It is interesting also to observe how cally opposed positions: (1) Some Ttribute to the life-work of Glen a central square, often referred to as churches participate in or abstain food, medicine and clothing. the earlier declared pacifism and rhet- of them see in the life and teachings Stassen -- a scholar, a mentor and, Independence Square, located right in from the issues facing the public and Furthermore, yet another part of oric of individual evangelical church- of Jesus a command and encourage- most importantly, a friend. One of the downtown of Kiev, the capital city political life of society and the state? evangelicals consider the church and es, especially when discussing the ment for political activity. (2) Others us, Parush, walked alongside him as of Ukraine. But it is also known and What, if any, is the churches’ role or Maydan incompatible and believe military events in other countries and reflecting on the life and teaching of a student and a colleague in the last used as a historically symbolic place involvement in the unfolding events? that the events at Maydan were clearly when these churches called for the Jesus find justification for their politi- 20 years of his life. The other, Fyodor, of people’s resistance against political If evangelical communities5 choose ‘dirty politics’ and not the church’s peaceful resolution of such situations, cal passivity toward, separation from got to know him through Glen’s asso- oppression, persecution, exploita- to take part in this struggle, then on concern. This group sees church and started being gradually modified to and indifference to the political life of ciation with the International Baptist tion and injustices. Large numbers of which side? If they decide to remain politics as incompatible, so by tak- more violent or militaristic rhetoric society. Theological Seminary in Prague and people gathered in Maydan beginning uninvolved, then for what reasons? ing part in Maydan the church in in connection to the events unfolding For example, in the current through Glen’s work, along with that November to protest the govern- In any case, since evangelicals all reality is moving away from its true in their own country. It turned out Ukrainian context, an interpreta- David Gushee, on recovering the ment and to advocate for closer asso- highly value the teachings found in mission and does not act accord- that being a pacifist or a sympathizer tion of Jesus as supporting political ways of Jesus in contemporary con- ciation with Europe. Scripture, the question is are there ing to its calling and purpose. It is of a pacifist position in times of peace activity represents Jesus as a prophet texts.1 Glen used to tease us that there That movement gradually grew into biblical grounds for one position or worth noting, however, that within is one thing, but in times of violent and political activist. Jesus, through are the two ends of the spectrum of “Maydan dignity” when, in December the other? Traditionally, evangelicals this group of evangelicals there is an encounters, it is something different. His words and deeds, posed a serious theological reflections. At one end 2013 through February 2014, Russia in Ukraine look for biblical justifica- internal division as well. A number of Realities of life forced evangelicals to threat to the political and religious was Glen’s approach, that of a trained annexed part of Ukraine, Crimea, tion of their moral and social stances them, without taking an active part in think through previous theoretical ruling establishment of His time, physicist approaching subjects with through forceful action. Since that – usually based on quite literalist Maydan, still have been praying about statements and abstract beliefs. The confronting their oppression, domi- scrupulous attention to details and action, there has been tension and hermeneutics. the events in the country and asking new situation significantly challenged nation, injustice, manipulation and facts. The other end was Parush’s violence in southeastern Ukraine as Today we have all the more reason for the Lord’s mercy, protection and foundations of faith earlier declared exploitation. Precisely, this very pro- approach, that of a former trained the Russian military and Ukrainian to claim that Maydan has revealed peaceful resolution of the situation. ‘right’ in times of calm. Now, their test was the reason for His crucifixion mathematician who approaches separatists have conducted actions to internal dissent among the evangelical Others within the group pretended frailer side and the lack of vitality in by the hands of the same power- subjects through generalizing and break that region away from the rest communities on matters of political that nothing of importance was going times of political turmoil were laid structures He was seen as rebelling conceptualizing. We would agree, of Ukraine. The Ukrainian govern- activism. This dissent has resulted in on in the country and there was no bare. The process of rethinking and against. However, God by resurrecting however, that history is the true labo- ment fights to contain and eventually the conditional division of evangeli- point in taking note of the events. discarding former beliefs due to dra- Jesus justified the way of Jesus Christ ratory of human social experimen- dissolve the insurgence of Russian sep- cal communities into several factions. Finally, another part of the evan- matically changing political situations and judged the political and religious tation. History is also a laboratory aratists in southeastern Ukraine. The One part of the evangelical constitu- gelicals represents those who not was unpleasant and painful. system that sentenced Him to death.6 in which faith is tested.2 One must world’s attention has been focused ency openly supports the Maydan only refuse to take any public actions Hermeneutical Communities Such a reading of the life and teach- examine models, conceptual sche- on these actions. When a commercial movement and shares its politi- directly or indirectly, but who openly All this reminded the Ukranian ing of Jesus calls Christians to take an mata, theological systematizations and airliner was shot down with all aboard cal, social and economic demands criticize all those who took part in evangelical community once more active political stand. It also gives rea- social-ethical paradigms against the killed, and then when recent national – standing up against political the events in any capacity. While that she is a ‘hermeneutic community sons for criticism of those who reject witness of the two-storied dramatic elections were widely interpreted as repression. They call for social and criticizing others, these evangelicals of faith’ which has to consider and such a position. Interpretation of historical narrative of God’s Word.3 a referendum on association with economic justice and equality, for fail to account that by such unquali- understand its mission as an extension Jesus as an active prophet and revolu- By properly paying attention to the Europe rather than Russia, the nation the human dignity of persons and for fied criticism they in essence support of the mission of Jesus Christ in the tionary often inspires and justifies all lessons from the context of the past, of Ukraine experienced the great trau- freedom and rights. the structures of power resisted by the world through participation or direct sorts of social and political revolution- one can discern and apply the lessons ma of socio-political turmoil. Another faction of evangelical Maydan movement. involvement in the life of society ary actions, which even if not leading in the present. The current dramatic Revolutionary events have led to the churches has publicly supported Whatever the reasons were and and the state. And this participation to the change of existing political events in Ukraine calls the church for alteration of the political leadership Maydan, not so much in their whichever side was taken by the evan- or involvement forced the church to regimes, at least calls the attention of such an examination of faith-witness from Russian-loyalists to independent political and social yearning, but gelicals, the very phenomenon of the rethink critically and interpret anew society and the political elite to acute in the present based on the experi- Ukrainians in the country. For the spiritually with their prayer support. protests at Maydan forces all segments its participation in the world in light social and political questions. ences we find in Scripture. first time in the 23 years of an inde- This was witnessed by the erection of of the evangelical movement to search of the emerging realities. This also Supporters of the active politi- The Drama of Ukraine and pendent Ukraine, the country finds a prayer tent on the Maydan Square. for new answers to the questions relat- called for rethinking and co-measur- cal position must ask themselves the the Response of Evangelical itself in a war with those they call the Evangelical participants performed ed to their political position in the ing the church’s life and mission in question and try to explain: Why Communities4 “brotherly nation,” Russia. deeds of mercy while sharing New emerging circumstances. Such ques- society in light of the teaching of the did Jesus not use a political title in The sequence of ground-breaking This in turn has put some acutely Testaments and religious literature, as tions asked in a time of peace result Lord Jesus Christ and His apostles. regard to Himself? Perhaps one can events that changed the politi- important questions before the evan- well as providing clothing, food and in premeditated answers, which the The question that called for an answer discern political hints in the title cal landscape in Ukraine started in gelical churches in Ukraine. What warmth for Maydan protesters. evangelicals find to be inadequate or now was: What did Jesus teach and ‘Son of Man,’ but why was Jesus not November 2013 through a movement should be the posture of the evangeli- Yet another part of the church pre- unfitting in times of political turmoil how did He act in similar circum- seduced by political power either in

10 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 11 ferred to express its assistance and experienced during the confrontation stances? Social and political upheavals participation privately, quietly, and of people and power structures in the now seriously challenge Ukrainian Politically-apolitical Jesus: Reflections on the evangelical from a distance. They gave assorted revolutionary events of Maydan. The evangelical communities. They, support to those who did choose to need for re-thinking the evangelicals’ together with the society at large, felt churches’ response to crises in Ukraine express themselves publicly through political position is even more pro- their vulnerability and fragility. Fyodor Raychynets and Parush Parushev all available means, such as spending nounced with the continuation of the The same sort of concerns that the time in prayer, helping those who military confrontation in the east of evangelical churches have faced has were present on Maydan and driving the country today. led them to two sometimes diametri- his essay is intended as a minute known as Euro-Maydan. Maydan is cal churches in all of this? Should the or carrying necessary materials such as It is interesting also to observe how cally opposed positions: (1) Some Ttribute to the life-work of Glen a central square, often referred to as churches participate in or abstain food, medicine and clothing. the earlier declared pacifism and rhet- of them see in the life and teachings Stassen -- a scholar, a mentor and, Independence Square, located right in from the issues facing the public and Furthermore, yet another part of oric of individual evangelical church- of Jesus a command and encourage- most importantly, a friend. One of the downtown of Kiev, the capital city political life of society and the state? evangelicals consider the church and es, especially when discussing the ment for political activity. (2) Others us, Parush, walked alongside him as of Ukraine. But it is also known and What, if any, is the churches’ role or Maydan incompatible and believe military events in other countries and reflecting on the life and teaching of a student and a colleague in the last used as a historically symbolic place involvement in the unfolding events? that the events at Maydan were clearly when these churches called for the Jesus find justification for their politi- 20 years of his life. The other, Fyodor, of people’s resistance against political If evangelical communities5 choose ‘dirty politics’ and not the church’s peaceful resolution of such situations, cal passivity toward, separation from got to know him through Glen’s asso- oppression, persecution, exploita- to take part in this struggle, then on concern. This group sees church and started being gradually modified to and indifference to the political life of ciation with the International Baptist tion and injustices. Large numbers of which side? If they decide to remain politics as incompatible, so by tak- more violent or militaristic rhetoric society. Theological Seminary in Prague and people gathered in Maydan beginning uninvolved, then for what reasons? ing part in Maydan the church in in connection to the events unfolding For example, in the current through Glen’s work, along with that November to protest the govern- In any case, since evangelicals all reality is moving away from its true in their own country. It turned out Ukrainian context, an interpreta- David Gushee, on recovering the ment and to advocate for closer asso- highly value the teachings found in mission and does not act accord- that being a pacifist or a sympathizer tion of Jesus as supporting political ways of Jesus in contemporary con- ciation with Europe. Scripture, the question is are there ing to its calling and purpose. It is of a pacifist position in times of peace activity represents Jesus as a prophet texts.1 Glen used to tease us that there That movement gradually grew into biblical grounds for one position or worth noting, however, that within is one thing, but in times of violent and political activist. Jesus, through are the two ends of the spectrum of “Maydan dignity” when, in December the other? Traditionally, evangelicals this group of evangelicals there is an encounters, it is something different. His words and deeds, posed a serious theological reflections. At one end 2013 through February 2014, Russia in Ukraine look for biblical justifica- internal division as well. A number of Realities of life forced evangelicals to threat to the political and religious was Glen’s approach, that of a trained annexed part of Ukraine, Crimea, tion of their moral and social stances them, without taking an active part in think through previous theoretical ruling establishment of His time, physicist approaching subjects with through forceful action. Since that – usually based on quite literalist Maydan, still have been praying about statements and abstract beliefs. The confronting their oppression, domi- scrupulous attention to details and action, there has been tension and hermeneutics. the events in the country and asking new situation significantly challenged nation, injustice, manipulation and facts. The other end was Parush’s violence in southeastern Ukraine as Today we have all the more reason for the Lord’s mercy, protection and foundations of faith earlier declared exploitation. Precisely, this very pro- approach, that of a former trained the Russian military and Ukrainian to claim that Maydan has revealed peaceful resolution of the situation. ‘right’ in times of calm. Now, their test was the reason for His crucifixion mathematician who approaches separatists have conducted actions to internal dissent among the evangelical Others within the group pretended frailer side and the lack of vitality in by the hands of the same power- subjects through generalizing and break that region away from the rest communities on matters of political that nothing of importance was going times of political turmoil were laid structures He was seen as rebelling conceptualizing. We would agree, of Ukraine. The Ukrainian govern- activism. This dissent has resulted in on in the country and there was no bare. The process of rethinking and against. However, God by resurrecting however, that history is the true labo- ment fights to contain and eventually the conditional division of evangeli- point in taking note of the events. discarding former beliefs due to dra- Jesus justified the way of Jesus Christ ratory of human social experimen- dissolve the insurgence of Russian sep- cal communities into several factions. Finally, another part of the evan- matically changing political situations and judged the political and religious tation. History is also a laboratory aratists in southeastern Ukraine. The One part of the evangelical constitu- gelicals represents those who not was unpleasant and painful. system that sentenced Him to death.6 in which faith is tested.2 One must world’s attention has been focused ency openly supports the Maydan only refuse to take any public actions Hermeneutical Communities Such a reading of the life and teach- examine models, conceptual sche- on these actions. When a commercial movement and shares its politi- directly or indirectly, but who openly All this reminded the Ukranian ing of Jesus calls Christians to take an mata, theological systematizations and airliner was shot down with all aboard cal, social and economic demands criticize all those who took part in evangelical community once more active political stand. It also gives rea- social-ethical paradigms against the killed, and then when recent national – standing up against political the events in any capacity. While that she is a ‘hermeneutic community sons for criticism of those who reject witness of the two-storied dramatic elections were widely interpreted as repression. They call for social and criticizing others, these evangelicals of faith’ which has to consider and such a position. Interpretation of historical narrative of God’s Word.3 a referendum on association with economic justice and equality, for fail to account that by such unquali- understand its mission as an extension Jesus as an active prophet and revolu- By properly paying attention to the Europe rather than Russia, the nation the human dignity of persons and for fied criticism they in essence support of the mission of Jesus Christ in the tionary often inspires and justifies all lessons from the context of the past, of Ukraine experienced the great trau- freedom and rights. the structures of power resisted by the world through participation or direct sorts of social and political revolution- one can discern and apply the lessons ma of socio-political turmoil. Another faction of evangelical Maydan movement. involvement in the life of society ary actions, which even if not leading in the present. The current dramatic Revolutionary events have led to the churches has publicly supported Whatever the reasons were and and the state. And this participation to the change of existing political events in Ukraine calls the church for alteration of the political leadership Maydan, not so much in their whichever side was taken by the evan- or involvement forced the church to regimes, at least calls the attention of such an examination of faith-witness from Russian-loyalists to independent political and social yearning, but gelicals, the very phenomenon of the rethink critically and interpret anew society and the political elite to acute in the present based on the experi- Ukrainians in the country. For the spiritually with their prayer support. protests at Maydan forces all segments its participation in the world in light social and political questions. ences we find in Scripture. first time in the 23 years of an inde- This was witnessed by the erection of of the evangelical movement to search of the emerging realities. This also Supporters of the active politi- The Drama of Ukraine and pendent Ukraine, the country finds a prayer tent on the Maydan Square. for new answers to the questions relat- called for rethinking and co-measur- cal position must ask themselves the the Response of Evangelical itself in a war with those they call the Evangelical participants performed ed to their political position in the ing the church’s life and mission in question and try to explain: Why Communities4 “brotherly nation,” Russia. deeds of mercy while sharing New emerging circumstances. Such ques- society in light of the teaching of the did Jesus not use a political title in The sequence of ground-breaking This in turn has put some acutely Testaments and religious literature, as tions asked in a time of peace result Lord Jesus Christ and His apostles. regard to Himself? Perhaps one can events that changed the politi- important questions before the evan- well as providing clothing, food and in premeditated answers, which the The question that called for an answer discern political hints in the title cal landscape in Ukraine started in gelical churches in Ukraine. What warmth for Maydan protesters. evangelicals find to be inadequate or now was: What did Jesus teach and ‘Son of Man,’ but why was Jesus not November 2013 through a movement should be the posture of the evangeli- Yet another part of the church pre- unfitting in times of political turmoil how did He act in similar circum- seduced by political power either in

10 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 11 the desert at the beginning of His ff), which separated His followers the day saw Him as a threat from the tions. In one sense, the message of the ries: the Capernaum episode, which is this?” (Matthew 22:20). The answer public ministry (Matthew 4:1-11) or not only from their former religio- instance of His birth as the ‘King of Kingdom of God is an invitation to mentioned only in Matthew’s Gospel is Caesar’s. Jesus, instead of provid- at the end of His public ministry in political value system but also from the Jews’ (cf. Matthew 2:2) or ‘Christ the followers of Christ to set ourselves (17:24-27); paying Caesar’s taxes ing an answer, declares: “Render to Jerusalem (Matthew 26 and paral- their closest kin, who preferred the the Lord’ (cf. Luke 2:11). The power- on the path of continual transforma- (Mark 12:12-17; Matthew 22:15- Caesar the things that are Caesar’s, lels)? And, most importantly, how can old ways of life to the new way of ful saw Him as a threat through His tion. 22; Luke 20:20-26); and the issue of and to God the things that are God’s” they explain the fact that every time Jesus. This separation resulted in public ministry, proclamation of the One of Stassen’s most significant power and authority (Mark 11:27-33; (Matthew 22:22). Jesus does not sup- in the Gospels where Jesus was asked persecutions for ‘righteousness sake’ Kingdom of God and particularly contributions to moral theology is Matthew 21:21-28; Luke 20:1-8). port or oppose Caesar’s domain of questions with obvious political con- (Matthew 5:10-12, 10:35-39). The in relation to the Temple (Matthew the interpretation of the Sermon on In the Capernaum episode, Jesus authority. As in the previous episode, notations, He declined to respond righteousness of the Kingdom of 21:12-17, 26:61, 27:40 and par. Mark the Mount as a set of 14 transform- does not answer the question about He draws clear distinctions between with a straightforward answer? We God is expressed in empathy, care 11:15-26; Luke 19:45-48). He was ing initiatives or regular practices paying taxes to the Temple in Caesar and God. Things that are pro- see this in questions about taxes in and service, not to those who are in seen as a threat by the authorities commanded by Jesus for Christian Jerusalem with a simple ‘yes’ or ‘no.’ vided by Caesar even bear his likeness Matthew 17:24-27; 22:15-22 or in power, but to those who are in need, (Matthew 21:23-27; Mark 11:27- character formation.9 By incarnat- Instead, Jesus poses a question to and inscription and are to be rendered Mark 12:13-17. Again, we see ques- and this undermined the previous 33). He threatened the imposition of ing the realities of God’s Kingdom or Peter (who, already answered affirma- to him. But things that we owe to tions about authority in Matthew system of oppression, domination and taxes (Matthew17:24-27; 22:15-22, God’s Reign, disciples inevitably will tively to the Temple tax collectors): God, and that is everything that we 21:23-27 and Mark 11:27-33. In exploitation in the name of God by par. Mark 12:13-17). See the threat become agents of transformation in “What do you think, Simon? From are and have, we are to render to God. those situations, Jesus preferred uncovering its greed and wickedness. in evidence before His betrayal (cf. the environment of which they are whom do kings of the earth take toll This Gospel lesson has been, is, and responding to the question either with It de-masked its representatives and Matthew 26:46-56, 61-68, par. Mark a part.10 This calling leaves enough or tax? From their sons or from oth- will be a challenge to believers of all another question or with vagueness. defenders; Jesus called them a ‘den 14:43-50), after His sentencing to space for creative imagination and ers?” (Matthew 17:25). Peter answers times. Also, how do we explain the practical of robbers’ (Matthew 21:13 and par. flogging and torture (Mark 15:6-15), freedom of action in the application logically and correctly: sons of kings The last episode has to do with absence of political appeals or even Mark 11:17). The all-encompassing His crucifixion (Matthew 27:33-37, of the realities of the Kingdom to are free from taxes, but others are the question of authority. Questions hints of political confrontation in the forgiveness of Jesus and acceptance of par. Mark 15:21-32) and by His very concrete social and political circum- subjected to taxes. And here we have of this sort always have a political teaching, preaching and mission of the stranger undermined the former death. stances.11 an unexpected and somewhat bizarre subtext. This question was posed to Jesus? And yet, the political activism system of punishment and control, And finally, in our view the most Gospel Lessons turn. Jesus commands Peter first to go Jesus after three prophetic and sym- of Jesus demonstrated itself in His and His commandment to ‘love your important question to answer is: Why, A careful study of the Gospel stories and catch fish, open its mouth, and bolic actions that He took in and restraint from political statements enemy’ became subversive to the if He truly espoused an apolitical posi- shows that the description of the life get a shekel to pay taxes for himself around Jerusalem, and these are: His and appeals, as well as the way He politics of hostility, enmity and oppo- tion, did Jesus define the focus of His and works of Jesus Christ presents and for Jesus. Rather than answer, triumphal entry into Jerusalem, the expressed ambiguity in response to sition between ‘us’ and ‘the others’ public ministry as the community of a rather ambiguous picture of His the reader is confronted with Jesus’ cleansing of Jerusalem’s Temple and questions with political intimation. (Matthew 5:44). God, family of God, people of God… attitude towards political questions. question, a miracle and an ambigu- the cursing the fig tree. All these pro- Nevertheless, Jesus become a political Supporters of the apolitical position instead of precisely the Kingdom of His teaching undoubtedly encourages ous action. With His question, Jesus phetic actions provoke a legitimate threat to the political and religious of Christ among Ukrainian evangeli- God, which undoubtedly had political social and political activity, particu- forces Peter and us to think about question from the chief priest and powers in Galilee and Judea, and in cals see Jesus removed from any form connotations in His time, particularly larly related to social justice, as well as the earthly powers who are taking elders: “Who gave you the author- turn their reaction caused Him to of public political activity. They repre- when He juxtaposed His Kingdom opposition to political and religious taxes from their subjects, whereas, ity” to act or to behave in this way? become a political threat to the pow- sent Him exclusively as a wise teacher to the kingdoms of the world (John oppression, manipulation and all sorts God as King provides miraculously Once again, Jesus instead of provid- ers in Rome. of His pupils who came to this world 18:36)? How did it happen that Jesus, of exploitation. At the same time, and gives instead of taking. By His ing a straightforward answer to His There is obviously an open ques- to reveal to humanity His heavenly without calling anyone publicly to we cannot find direct instructions in action, Jesus, who clearly knows the interrogators puts them in a similar tion: What was so threatening to the Father, or else they depict Him as any sort of revolutionary action or the teachings of Christ to guide the state of the Jerusalem Temple (later in situation as He was put by others with existing political order of the world the spiritual redeemer who came in rallying followers to public revolt or disciples’ actions in each and every the Matthean narrative, He will call the question about Caesar’s taxes. He in the seemingly naïve and peaceful this world to die for the atonement militaristic opposition to the system, concrete situation where they encoun- it the “den of robbers;” see Matthew poses His own question to the chief teaching and mission of Jesus Christ? of sinful humanity. Supporters of became a serious threat to the struc- ter issues of social injustice, political 21:13), nevertheless pays the Temple priest and elders about the nature What was so dangerous in what He this position are unable or unwilling tures of powers in the Palestine of His suppression, religious persecutions or tax, so that He will not be accused of John the Baptist’s baptism: “The preached, especially in the Sermon on to recognize any political meaning, time? economic deprivation. of disloyalty to the Jerusalem Temple baptism of John, from where did it the Mount? He called for domination measure or messianic expectations of An apolitical stand of Jesus can be An analysis of the Gospel stories authorities before the right time. The come? From heaven or from man?” of love; over-embracing mercy and Jesus’ earthly ministry in the betrayal seen in the fact that in His public of the public ministry of Jesus dem- point of the story is not about paying (Matthew 21:25). Just as it was dan- forgiveness of sinners, tax collectors of Jesus by His closest pupils or in His proclamation of the Kingdom of God, onstrates a clearly political context Temple taxes; it is about the essence of gerous for Jesus to answer the ques- and prostitutes; peace; social justice; passion, crucifixion and death on the in His teaching and mission, one where Jesus gives no direct answer to two radically different kinds of pow- tion of Caesar’s tax with either ‘yes’ or and love not only to the neighbor, but cross of Golgotha. They acknowledge cannot find clearly outlined political His interrogators in any of the stories. ers. ‘no,’ now it is dangerous for the chief also to the enemy. His message was only the spiritual and salvific purpose statements and appeals for political Instead, He examines those who ques- The episode with Caesar’s taxes is priest and elders to answer Jesus’ ques- indeed not a threat, but apparently of God. actions or opposition towards exist- tion Him by asking His own ques- well attested in the synoptic tradition. tion ether affirmatively or negatively. a fragile and naïve alternative to a For such a reading of the life, teach- ing religio-political establishments. tions. Two sets of stories stand out Jesus again evades direct response, In the first case, it meant that they well-established religious and political ing and mission of Jesus, it is difficult This is the paradox of the good news in this regard. First is Jesus’s attitude which could be used against Him would admit that John’s ministry was system of oppression and exploitation. to explain the following questions: of the incoming Kingdom of God. regarding paying religious or imperial by various parties in the story, and heavenly affirmed. Consequently, The preaching of Jesus only looks so if Why was Jesus a threat, not only to The good news in all its dimensions taxes, and the second is His attitude instead asks His interrogators to it would mean that Jesus’ ministry one looks at it on the surface.7 the religious leaders of Israel as well calls for persons’ spiritual, social and toward the power and authorities of bring Him a coin with which taxes to was heavenly affirmed, too. If they In fact, His call for peace and active as the political and Temple elite, but political transformations while it does His time. Here is a brief outline of Caesar are paid. When He is given a refused to affirm that, then the crowd peacemaking (Matthew 5:9) became also to the Roman Empire through- not give clear directions on how to act just three episodes amongst others coin, as expected a question follows: would turn against them since they a dividing ‘sword’8 (Matthew 10:34 out His entire life? The powers of in concrete social and political situa- recorded in the synoptic Gospel sto- “Whose likeness and inscription is considered John a prophet. Their

12 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 13 the desert at the beginning of His ff), which separated His followers the day saw Him as a threat from the tions. In one sense, the message of the ries: the Capernaum episode, which is this?” (Matthew 22:20). The answer public ministry (Matthew 4:1-11) or not only from their former religio- instance of His birth as the ‘King of Kingdom of God is an invitation to mentioned only in Matthew’s Gospel is Caesar’s. Jesus, instead of provid- at the end of His public ministry in political value system but also from the Jews’ (cf. Matthew 2:2) or ‘Christ the followers of Christ to set ourselves (17:24-27); paying Caesar’s taxes ing an answer, declares: “Render to Jerusalem (Matthew 26 and paral- their closest kin, who preferred the the Lord’ (cf. Luke 2:11). The power- on the path of continual transforma- (Mark 12:12-17; Matthew 22:15- Caesar the things that are Caesar’s, lels)? And, most importantly, how can old ways of life to the new way of ful saw Him as a threat through His tion. 22; Luke 20:20-26); and the issue of and to God the things that are God’s” they explain the fact that every time Jesus. This separation resulted in public ministry, proclamation of the One of Stassen’s most significant power and authority (Mark 11:27-33; (Matthew 22:22). Jesus does not sup- in the Gospels where Jesus was asked persecutions for ‘righteousness sake’ Kingdom of God and particularly contributions to moral theology is Matthew 21:21-28; Luke 20:1-8). port or oppose Caesar’s domain of questions with obvious political con- (Matthew 5:10-12, 10:35-39). The in relation to the Temple (Matthew the interpretation of the Sermon on In the Capernaum episode, Jesus authority. As in the previous episode, notations, He declined to respond righteousness of the Kingdom of 21:12-17, 26:61, 27:40 and par. Mark the Mount as a set of 14 transform- does not answer the question about He draws clear distinctions between with a straightforward answer? We God is expressed in empathy, care 11:15-26; Luke 19:45-48). He was ing initiatives or regular practices paying taxes to the Temple in Caesar and God. Things that are pro- see this in questions about taxes in and service, not to those who are in seen as a threat by the authorities commanded by Jesus for Christian Jerusalem with a simple ‘yes’ or ‘no.’ vided by Caesar even bear his likeness Matthew 17:24-27; 22:15-22 or in power, but to those who are in need, (Matthew 21:23-27; Mark 11:27- character formation.9 By incarnat- Instead, Jesus poses a question to and inscription and are to be rendered Mark 12:13-17. Again, we see ques- and this undermined the previous 33). He threatened the imposition of ing the realities of God’s Kingdom or Peter (who, already answered affirma- to him. But things that we owe to tions about authority in Matthew system of oppression, domination and taxes (Matthew17:24-27; 22:15-22, God’s Reign, disciples inevitably will tively to the Temple tax collectors): God, and that is everything that we 21:23-27 and Mark 11:27-33. In exploitation in the name of God by par. Mark 12:13-17). See the threat become agents of transformation in “What do you think, Simon? From are and have, we are to render to God. those situations, Jesus preferred uncovering its greed and wickedness. in evidence before His betrayal (cf. the environment of which they are whom do kings of the earth take toll This Gospel lesson has been, is, and responding to the question either with It de-masked its representatives and Matthew 26:46-56, 61-68, par. Mark a part.10 This calling leaves enough or tax? From their sons or from oth- will be a challenge to believers of all another question or with vagueness. defenders; Jesus called them a ‘den 14:43-50), after His sentencing to space for creative imagination and ers?” (Matthew 17:25). Peter answers times. Also, how do we explain the practical of robbers’ (Matthew 21:13 and par. flogging and torture (Mark 15:6-15), freedom of action in the application logically and correctly: sons of kings The last episode has to do with absence of political appeals or even Mark 11:17). The all-encompassing His crucifixion (Matthew 27:33-37, of the realities of the Kingdom to are free from taxes, but others are the question of authority. Questions hints of political confrontation in the forgiveness of Jesus and acceptance of par. Mark 15:21-32) and by His very concrete social and political circum- subjected to taxes. And here we have of this sort always have a political teaching, preaching and mission of the stranger undermined the former death. stances.11 an unexpected and somewhat bizarre subtext. This question was posed to Jesus? And yet, the political activism system of punishment and control, And finally, in our view the most Gospel Lessons turn. Jesus commands Peter first to go Jesus after three prophetic and sym- of Jesus demonstrated itself in His and His commandment to ‘love your important question to answer is: Why, A careful study of the Gospel stories and catch fish, open its mouth, and bolic actions that He took in and restraint from political statements enemy’ became subversive to the if He truly espoused an apolitical posi- shows that the description of the life get a shekel to pay taxes for himself around Jerusalem, and these are: His and appeals, as well as the way He politics of hostility, enmity and oppo- tion, did Jesus define the focus of His and works of Jesus Christ presents and for Jesus. Rather than answer, triumphal entry into Jerusalem, the expressed ambiguity in response to sition between ‘us’ and ‘the others’ public ministry as the community of a rather ambiguous picture of His the reader is confronted with Jesus’ cleansing of Jerusalem’s Temple and questions with political intimation. (Matthew 5:44). God, family of God, people of God… attitude towards political questions. question, a miracle and an ambigu- the cursing the fig tree. All these pro- Nevertheless, Jesus become a political Supporters of the apolitical position instead of precisely the Kingdom of His teaching undoubtedly encourages ous action. With His question, Jesus phetic actions provoke a legitimate threat to the political and religious of Christ among Ukrainian evangeli- God, which undoubtedly had political social and political activity, particu- forces Peter and us to think about question from the chief priest and powers in Galilee and Judea, and in cals see Jesus removed from any form connotations in His time, particularly larly related to social justice, as well as the earthly powers who are taking elders: “Who gave you the author- turn their reaction caused Him to of public political activity. They repre- when He juxtaposed His Kingdom opposition to political and religious taxes from their subjects, whereas, ity” to act or to behave in this way? become a political threat to the pow- sent Him exclusively as a wise teacher to the kingdoms of the world (John oppression, manipulation and all sorts God as King provides miraculously Once again, Jesus instead of provid- ers in Rome. of His pupils who came to this world 18:36)? How did it happen that Jesus, of exploitation. At the same time, and gives instead of taking. By His ing a straightforward answer to His There is obviously an open ques- to reveal to humanity His heavenly without calling anyone publicly to we cannot find direct instructions in action, Jesus, who clearly knows the interrogators puts them in a similar tion: What was so threatening to the Father, or else they depict Him as any sort of revolutionary action or the teachings of Christ to guide the state of the Jerusalem Temple (later in situation as He was put by others with existing political order of the world the spiritual redeemer who came in rallying followers to public revolt or disciples’ actions in each and every the Matthean narrative, He will call the question about Caesar’s taxes. He in the seemingly naïve and peaceful this world to die for the atonement militaristic opposition to the system, concrete situation where they encoun- it the “den of robbers;” see Matthew poses His own question to the chief teaching and mission of Jesus Christ? of sinful humanity. Supporters of became a serious threat to the struc- ter issues of social injustice, political 21:13), nevertheless pays the Temple priest and elders about the nature What was so dangerous in what He this position are unable or unwilling tures of powers in the Palestine of His suppression, religious persecutions or tax, so that He will not be accused of John the Baptist’s baptism: “The preached, especially in the Sermon on to recognize any political meaning, time? economic deprivation. of disloyalty to the Jerusalem Temple baptism of John, from where did it the Mount? He called for domination measure or messianic expectations of An apolitical stand of Jesus can be An analysis of the Gospel stories authorities before the right time. The come? From heaven or from man?” of love; over-embracing mercy and Jesus’ earthly ministry in the betrayal seen in the fact that in His public of the public ministry of Jesus dem- point of the story is not about paying (Matthew 21:25). Just as it was dan- forgiveness of sinners, tax collectors of Jesus by His closest pupils or in His proclamation of the Kingdom of God, onstrates a clearly political context Temple taxes; it is about the essence of gerous for Jesus to answer the ques- and prostitutes; peace; social justice; passion, crucifixion and death on the in His teaching and mission, one where Jesus gives no direct answer to two radically different kinds of pow- tion of Caesar’s tax with either ‘yes’ or and love not only to the neighbor, but cross of Golgotha. They acknowledge cannot find clearly outlined political His interrogators in any of the stories. ers. ‘no,’ now it is dangerous for the chief also to the enemy. His message was only the spiritual and salvific purpose statements and appeals for political Instead, He examines those who ques- The episode with Caesar’s taxes is priest and elders to answer Jesus’ ques- indeed not a threat, but apparently of God. actions or opposition towards exist- tion Him by asking His own ques- well attested in the synoptic tradition. tion ether affirmatively or negatively. a fragile and naïve alternative to a For such a reading of the life, teach- ing religio-political establishments. tions. Two sets of stories stand out Jesus again evades direct response, In the first case, it meant that they well-established religious and political ing and mission of Jesus, it is difficult This is the paradox of the good news in this regard. First is Jesus’s attitude which could be used against Him would admit that John’s ministry was system of oppression and exploitation. to explain the following questions: of the incoming Kingdom of God. regarding paying religious or imperial by various parties in the story, and heavenly affirmed. Consequently, The preaching of Jesus only looks so if Why was Jesus a threat, not only to The good news in all its dimensions taxes, and the second is His attitude instead asks His interrogators to it would mean that Jesus’ ministry one looks at it on the surface.7 the religious leaders of Israel as well calls for persons’ spiritual, social and toward the power and authorities of bring Him a coin with which taxes to was heavenly affirmed, too. If they In fact, His call for peace and active as the political and Temple elite, but political transformations while it does His time. Here is a brief outline of Caesar are paid. When He is given a refused to affirm that, then the crowd peacemaking (Matthew 5:9) became also to the Roman Empire through- not give clear directions on how to act just three episodes amongst others coin, as expected a question follows: would turn against them since they a dividing ‘sword’8 (Matthew 10:34 out His entire life? The powers of in concrete social and political situa- recorded in the synoptic Gospel sto- “Whose likeness and inscription is considered John a prophet. Their

12 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 13 answer, “we do not know,” leads to Lessons to Be Learned called us to that purpose, but offered Jesus’ Word is a divine answer to and courage to embody the virtues of The political apoliticity of the church Jesus’ response, “Neither will I tell you The question that is worth ask- an example: “The Son of Man came divine questions addressed to human- the Kingdom of God as an alternative ought not to be in its involvement by what authority I do these things” ing is this: What can contemporary not to be served but to serve, and to ity. As such, His Word is substantially social reality,19 while being an insepa- in political oppositions, revolution- (Matthew 21:27). evangelical communities in Ukraine give His life as a ransom for many” defined not from below but from rable part of society and the state. It is ary events, or the support of this or In all three episodes, Jesus is rather learn from this equivocal and ambigu- (cf. Matthew 20:28; Mark 10:45). above. It is not intended as a solution not to give simplistic answers to peo- that political power or ideology, or elusive whenever He is asked a ques- ous response of Jesus to a concrete In comparison to all kings, emper- to human problems. It is salvation. ple in times of crises, but to surprise these or those national, patriotic or tion with political connotations. That situation with clear political hints? ors and nobility, Jesus tirelessly Instead of solving problems, Jesus them by asking relevant questions and cultural slogans. Rather, it is in its is, He either poses a counter-question, The response to such a question is referred to God as the True King – the brings salvation to a person.18 This helping them find their own answers, existence as a political alternative to or makes a declaration, or does not particularly significant in the context King of kings. Jesus did not simplify is particularly important for us to which could bring them to salvation. all of them and in its proclamation of provide an answer at all. Such ambi- of political games and intrigues, where the picture of the political world, and remember in times of political ten- An apolitical policy of Jesus the Kingdom of God in the world of guity is indicative of the fact that the politicians try to win Christian com- He did not merge with it. He clearly sion, opposition and conflicts. The expressed itself in the absence of a politics. ■ question of the relationship of Jesus munities over to their political side by differentiated the Kingdom of God task of a community faithful to its political agenda. Instead, He embod- to politics is by far not that simple. all possible means, with the purpose and the kingdoms of the world. He calling is not to offer people political ied an alternative to the politics of the There are no trouble-free prescrip- of giving a pious appearance to politi- did not call for a rebellion against answers to particular political chal- world, and in this way He became tions of how to respond to politics. cal projects with questionable moral- Caesar, and importantly He did not lenges, but to give them the ability a significant threat to those politics. As a result of His careful study of the ity. call for unquestionable submission Lukan account of Jesus’ public min- There is no easy and simple answer to Caesar, but rather to God. The istry, John Howard Yoder provides a to this question, as we cannot see legitimacy of Caesar was only to the succinct summary of the temptations that Jesus offered such an answer. points where Caesar did not presume to power and political activism expe- Contrary to the dichotomist view of to take the place of God and where he rienced by Jesus and the predicaments many of the contemporary Ukrainian only requested what was legitimately of Christians in facing these things: evangelicals, we think Jesus was clear his, not God’s (in our case, these are “The one temptation the man Jesus that worship to God and faithful- taxes). We are obliged in all to God, faced – and faced again and again – as ness to Him is not only spiritual, but and we should feel awe and adora- constitutive element of His public also a political activity. Faithfulness tion only in front of Him (Matthew Where Grace and Peace Have Always Lain ministry, was the temptation to exer- to Christ in the context of the state 10:28). cise social responsibility, in the inter- provokes jealousy of the state towards The task of political theology is not est of justified revolution, thorough the loyalty of its citizens. N. T. to make the church a political player the use of available violent methods. Wright rightly observes that Christ or teach it skillful political schemes, Late blossoms, cool breezes, soften the summer’s wane, Social withdrawal was no temptation belongs to a particular context in but to hearten the church to remain to Him; that option (which most which there is no clear demarcation the church in the world, while the So empathy can assuage a lingering pain, Christians take part of the time) was line between theology and politics.13 world remains on its own. As Stanley excluded at the outset. Any alliance Yoder, McClendon and Stassen teach Hauerwas insists, “The first task Kindness paves the way for shalom in train, with the Sadducean establishment us that political activism is not so of the church is not to make the A helpful deed may open a bonding refrain, in the exercise of conservative social much about action but about being. world just but to make the world the responsibility (which most Christians More specifically, what we do reflects world.”15 And this is possible, para- And care for those in need is never in vain, choose the rest of the time) was who we are. Discipleship is a political phrasing Hauerwas, only in the case likewise excluded at the outset. We responsibility of Christian communi- where the church understands that it An enemy reconciled is a blessed double gain, understand Jesus only if we can empa- ties.14 does not have a political mission but thize with this threefold rejection: Jesus understood well the ambiguity that its very existence in the world is Humility may redeem even a troubled reign, the self-evident, axiomatic, sweeping of the question: Who is in charge of an “alternative to the politics of the rejection of both quietism and estab- this world? The fact is that this ques- world.”16 That is the church’s political Words are easily shunned, a good life few will disdain, lishment responsibility, and the dif- tion is not only political, but theologi- mission. The church reflecting Christ ficult, constantly reopened, genuinely cal as well. He recognized the reality in its mission is a representation not Sublime it is when life is linked with the transcendent plane, attractive option of the crusade.”12 of the governance of the kings and of political, ideological, national, cul- We do not attempt to give a defini- emperors over their subjects and the tural, patriotic or ethnic values, but ‘Tis the realm where grace and peace have always lain. tive answer here to the question of power of the powerful in this world. the values of the Kingdom of God. It whether Jesus was a political activist At the same time, He encouraged His is Christ, not the surrounding culture, or apolitical one. Rather, we aim at disciples to embody an alternative way who is the grounding and the inspira- —James A. Langley stimulating a discussion among those of being by calling them to submit tion of the church.17 concerned with the volatile situa- to the governance of service and love Being the followers of Christ and an tion in Eastern Europe and elsewhere (Matthew 20:25-28; Luke 22:25-26). extension of His mission, the church on the apolitical politics of Jesus or In the world in which powers rule must understand that Jesus’ Word is of His political apoliticity. This is over others inhumanely, Jesus called not an answer to human questions, reflected in the cumbersome title His followers to reveal humanity in just as Dietrich Bonhoeffer clearly “Politically-apolitical Jesus.” their personal relations. He not only understood this in his time. Instead,

14 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 15 answer, “we do not know,” leads to Lessons to Be Learned called us to that purpose, but offered Jesus’ Word is a divine answer to and courage to embody the virtues of The political apoliticity of the church Jesus’ response, “Neither will I tell you The question that is worth ask- an example: “The Son of Man came divine questions addressed to human- the Kingdom of God as an alternative ought not to be in its involvement by what authority I do these things” ing is this: What can contemporary not to be served but to serve, and to ity. As such, His Word is substantially social reality,19 while being an insepa- in political oppositions, revolution- (Matthew 21:27). evangelical communities in Ukraine give His life as a ransom for many” defined not from below but from rable part of society and the state. It is ary events, or the support of this or In all three episodes, Jesus is rather learn from this equivocal and ambigu- (cf. Matthew 20:28; Mark 10:45). above. It is not intended as a solution not to give simplistic answers to peo- that political power or ideology, or elusive whenever He is asked a ques- ous response of Jesus to a concrete In comparison to all kings, emper- to human problems. It is salvation. ple in times of crises, but to surprise these or those national, patriotic or tion with political connotations. That situation with clear political hints? ors and nobility, Jesus tirelessly Instead of solving problems, Jesus them by asking relevant questions and cultural slogans. Rather, it is in its is, He either poses a counter-question, The response to such a question is referred to God as the True King – the brings salvation to a person.18 This helping them find their own answers, existence as a political alternative to or makes a declaration, or does not particularly significant in the context King of kings. Jesus did not simplify is particularly important for us to which could bring them to salvation. all of them and in its proclamation of provide an answer at all. Such ambi- of political games and intrigues, where the picture of the political world, and remember in times of political ten- An apolitical policy of Jesus the Kingdom of God in the world of guity is indicative of the fact that the politicians try to win Christian com- He did not merge with it. He clearly sion, opposition and conflicts. The expressed itself in the absence of a politics. ■ question of the relationship of Jesus munities over to their political side by differentiated the Kingdom of God task of a community faithful to its political agenda. Instead, He embod- to politics is by far not that simple. all possible means, with the purpose and the kingdoms of the world. He calling is not to offer people political ied an alternative to the politics of the There are no trouble-free prescrip- of giving a pious appearance to politi- did not call for a rebellion against answers to particular political chal- world, and in this way He became tions of how to respond to politics. cal projects with questionable moral- Caesar, and importantly He did not lenges, but to give them the ability a significant threat to those politics. As a result of His careful study of the ity. call for unquestionable submission Lukan account of Jesus’ public min- There is no easy and simple answer to Caesar, but rather to God. The istry, John Howard Yoder provides a to this question, as we cannot see legitimacy of Caesar was only to the succinct summary of the temptations that Jesus offered such an answer. points where Caesar did not presume to power and political activism expe- Contrary to the dichotomist view of to take the place of God and where he rienced by Jesus and the predicaments many of the contemporary Ukrainian only requested what was legitimately of Christians in facing these things: evangelicals, we think Jesus was clear his, not God’s (in our case, these are “The one temptation the man Jesus that worship to God and faithful- taxes). We are obliged in all to God, faced – and faced again and again – as ness to Him is not only spiritual, but and we should feel awe and adora- constitutive element of His public also a political activity. Faithfulness tion only in front of Him (Matthew Where Grace and Peace Have Always Lain ministry, was the temptation to exer- to Christ in the context of the state 10:28). cise social responsibility, in the inter- provokes jealousy of the state towards The task of political theology is not est of justified revolution, thorough the loyalty of its citizens. N. T. to make the church a political player the use of available violent methods. Wright rightly observes that Christ or teach it skillful political schemes, Late blossoms, cool breezes, soften the summer’s wane, Social withdrawal was no temptation belongs to a particular context in but to hearten the church to remain to Him; that option (which most which there is no clear demarcation the church in the world, while the So empathy can assuage a lingering pain, Christians take part of the time) was line between theology and politics.13 world remains on its own. As Stanley excluded at the outset. Any alliance Yoder, McClendon and Stassen teach Hauerwas insists, “The first task Kindness paves the way for shalom in train, with the Sadducean establishment us that political activism is not so of the church is not to make the A helpful deed may open a bonding refrain, in the exercise of conservative social much about action but about being. world just but to make the world the responsibility (which most Christians More specifically, what we do reflects world.”15 And this is possible, para- And care for those in need is never in vain, choose the rest of the time) was who we are. Discipleship is a political phrasing Hauerwas, only in the case likewise excluded at the outset. We responsibility of Christian communi- where the church understands that it An enemy reconciled is a blessed double gain, understand Jesus only if we can empa- ties.14 does not have a political mission but thize with this threefold rejection: Jesus understood well the ambiguity that its very existence in the world is Humility may redeem even a troubled reign, the self-evident, axiomatic, sweeping of the question: Who is in charge of an “alternative to the politics of the rejection of both quietism and estab- this world? The fact is that this ques- world.”16 That is the church’s political Words are easily shunned, a good life few will disdain, lishment responsibility, and the dif- tion is not only political, but theologi- mission. The church reflecting Christ ficult, constantly reopened, genuinely cal as well. He recognized the reality in its mission is a representation not Sublime it is when life is linked with the transcendent plane, attractive option of the crusade.”12 of the governance of the kings and of political, ideological, national, cul- We do not attempt to give a defini- emperors over their subjects and the tural, patriotic or ethnic values, but ‘Tis the realm where grace and peace have always lain. tive answer here to the question of power of the powerful in this world. the values of the Kingdom of God. It whether Jesus was a political activist At the same time, He encouraged His is Christ, not the surrounding culture, or apolitical one. Rather, we aim at disciples to embody an alternative way who is the grounding and the inspira- —James A. Langley stimulating a discussion among those of being by calling them to submit tion of the church.17 concerned with the volatile situa- to the governance of service and love Being the followers of Christ and an tion in Eastern Europe and elsewhere (Matthew 20:25-28; Luke 22:25-26). extension of His mission, the church on the apolitical politics of Jesus or In the world in which powers rule must understand that Jesus’ Word is of His political apoliticity. This is over others inhumanely, Jesus called not an answer to human questions, reflected in the cumbersome title His followers to reveal humanity in just as Dietrich Bonhoeffer clearly “Politically-apolitical Jesus.” their personal relations. He not only understood this in his time. Instead,

14 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 15 proven to be very effective for our we are governed by mostly corrupt the truth about a certain candidate, context and in our classroom. regimes. Growing up in such a con- we need to pick up the phone and Jesus Christ, King and Caliph: The Writings of Glen “Prudent Practice”: The Ethical text, it is very easy for corruption to talk to the referees directly. We have Challenges of Discipleship in become part of one’s DNA. This kind a much better chance of getting the Stassen and Our Middle Eastern Communities Middle East of thinking and behavior can very real picture over the phone than in By Elie Haddad and Jesse Wheeler Different ethical challenges face var- easily infiltrate church communities writing. ious communities around the world. as well. In highly corrupted societies, In an honor-and-shame culture Moral norms of a certain community individuals learn not to trust. People people are reluctant to say something t was by a providential intersection on Baptist Distinctives and always of Arabic Christian books does not are derived from their value system, learn not to trust governments, not to that shames either themselves or oth- Iof interpersonal and geo-political managed to place peacemaking at cover the cost of publishing, we had from their worldview, and from inher- trust systems, and not to trust those ers, and under corrupt regimes people factors that Glen Stassen’s witness the center of Baptist thinking. Third, to raise funds for a project like this. It ited traditions and practices. As such, in positions of power and authority. learn to fear retribution. It becomes has come to play such an important Glen very quickly became one of our is noteworthy to mention that Glen moral norms of one culture cannot be People develop a posture of defensive- natural for people growing up in this role in the institutional and academic favorite ethicists, primarily because he used some of his own personal funds easily challenged by the moral norms ness, wanting to protect themselves environment not to value transpar- life of the Arab Baptist Theological centered his ethics on the teachings to support this project. He believed of another. That would be ethnocen- from corrupt systems and people. As ency. Hence, hypocrisy becomes a Seminary (ABTS) in Beirut, Lebanon. of Jesus. More specifically, he brought in the impact that this material would tric behavior, not effective in motivat- a result, breaking the rules becomes major challenge. Doing what looks His is a witness with profound impli- life back to the Sermon on the have on our context and was will- ing change. This has precisely been a successful defense mechanism. good becomes much more important cations for our students, our Middle Mount, a rather largely ignored piece ing to invest in the publishing of the the problem with many Christian eth- Disobeying corrupt laws becomes than doing what is right as people end Eastern Christian communities, and of the teachings of Jesus. He made the Arabic translation. ical systems. They have been packaged seen as a virtue and this filters down up using teleological frameworks for our public witness within the Islamic Sermon relevant again and applicable We invited Glen Stassen to ABTS with distinct cultural norms, usually to everyday behavior. Cheating on their behavior. The end justifies the context. Ultimately, it is his prophetic to today’s challenges, particularly in in 2012 for a launching event for of Western societies, making it easy taxes, for example, becomes a good means. But not just that; fear justifies insistence upon the centrality and the Middle East.2 the translated version of Kingdom to reject the whole package. The eth- thing. Why give money to a corrupt the means as well, fear of retribution Lordship of Christ Jesus for both We were not the only ones at Ethics. Glen was also one of our ics of Jesus, however, stand in judg- government when we can give it to and fear of being shamed. It all adds our personal and collective lives, a ABTS (Arab Baptist Theological main speakers at that year’s Middle ment over all ethical norms within church ministry? It becomes so easy to to the vicious cycle. message ever prescient in the Middle Seminary) who knew Glen. Martin East Conference, titled “Love Your all societies, providing correctives to justify cheating, stealing, and lying for “Christ and the Caliph”: Challenges Eastern context, that give Dr. Stassen’s Accad, the Director of ABTS’s Neighbor as Yourself: The Church the moral norms of all communities. the sake of ministry. Of course, people for Public Witness in Islamic Contexts teachings such power. Institute of Middle East Studies, was and the Palestinian in Light of Glen Stassen was able to distill his do not label this behavior as cheating An additional, deep-seated ethi- Glen Stassen and the Arab Baptist Glen’s colleague, serving as a part- God’s Command for Justice and framework down to principles capable or stealing or lying. Instead, they call cal challenge in our context is the Theological Seminary time Associate Professor at Fuller Compassion.” The Palestinian prob- of challenging behaviors and attitudes it cleverness, or prudence, and genu- lack of love towards others, those I [Elie Haddad] first met Glen Theological Seminary’s School of lem continues to be a significant, cross-culturally, and herein lies its inely believe that they are doing the different from us. Christians in our Stassen at the International Baptist Intercultural Studies. Martin was defining political issue in the Middle brilliance. right thing. In the words of Stassen, it region are brought up in a majority Theological Seminary (IBTS) in 2006 also impressed by Glen’s system of East. However, the humanitarian and There are many similarities between becomes a vicious cycle.4 By ignoring non-Christian context in the midst in Prague where I am pursuing my ethics and contributed a chapter justice dimensions of the conflict the ethical challenges confronting the the social consequences of our actions of inter-community conflict, with PhD studies. Glen was one of the entitled “Just Peacemaking in Light remain largely ignored by our church- Arab world and universal challenges. we simply perpetuate the very corrup- much hardship and sometimes hatred, professors invited to come to IBTS of Global Challenges Involving Islam es. Glen Stassen’s voice was especially However, some challenges are unique tion from which we seek respite. bitterness and persecution. As a for the yearly research colloquia in and Muslims” to Glen’s recent book important in this conference, provok- to, or particularly acute, in our region. Another factor that affects integrity result, it is easy to develop a minority January to teach and help provide Formation for Life: Just Peacemaking ing and inspiring us as he brought We experience these challenges first is the honor-and-shame culture of the complex. We are the weak minority, guidance to research students. In and Twenty-First-Century Discipleship.3 with him a Kingdom perspective and hand in our admissions process at Middle East. Lack of integrity cannot continuously harassed by the prevail- addition, I [Jesse Wheeler] was deeply Martin’s chapter proved how relevant a “thick” Jesus. ABTS which requires candidates to be confronted head-on. People may ing majority. This attitude drives the affected by Dr. Stassen’s scholarship Glen’s principles are to our context. One of our main challenges as a complete a comprehensive applica- not have a problem in cheating, but church into survival mode, with the as a result of my time as student, In 2008, our challenge was to find seminary that teaches in the Arabic tion form that includes some ethically they will be highly offended if some- church developing a siege mentality administrator and teaching and a biblical, Christ-centered perspective language is the lack of resources. Not problematic case studies for candi- one calls them cheaters. They may as it withdraws from society to form research assistant at Fuller Theological relevant to a contemporary Middle enough Christian books are published dates to reflect on and provide an have no problem stealing but they small exclusive communities. seminary between 2005 and 2012. Eastern context. The decision was not in Arabic. Of the limited books pub- answer. What we consistently find is are not thieves. Image and reality are It therefore becomes natural for I became immediately convinced of difficult. We wanted our students to lished in Arabic, very few are written that candidates do not have a problem sometimes contradictory in honor- our communities to adopt an “us the relevance of Stassen’s work for the be exposed to Glen’s teachings on the with an Arab context in mind. The providing ‘creative’ solutions to the and-shame cultures where question- and them” mentality, with “us” being Middle Eastern context. ethics of Jesus and his ground-break- majority are translated from English ethical dilemmas presented. They are able behavior hides behind pious those like us and “them” being those In fact, we at ABTS have been ing Kingdom Ethics became the main but not contextualized for our region. convinced that being clever in provid- facades, because image and perception not like us. It becomes easy to look impressed and influenced by Glen textbook for our course. Our language The main question therefore becomes: ing solutions is the right thing to do. are of extreme importance. at “them” as the enemy and not as from the beginning for many reasons. of instruction at ABTS is in Arabic, why would a Western book on ethics The following paragraphs highlight a Candidates applying to study at our neighbors whom we are called to First, Glen kept drawing people to so we had to translate large pieces written by an American be relevant number of ‘clever’ challenges especial- ABTS must provide references, usual- love and serve. As a result, it is easy a “thick” Jesus. Glen took Jesus seri- of this text to Arabic. Eventually, in in a Middle Eastern context for an ly detrimental for Christian disciple- ly provided by local Christian leaders. for churched people to end up hat- ously as Lord of our whole lives. 2012 we managed to publish Kingdom Arab reader? The simple answer is ship in our region. It is interesting that in many com- ing their neighbors, or at least not Jesus mattered, being not Lord of Ethics in Arabic for the benefit of this: Glen’s ethical framework was not For example, one of the major ethi- munities these written references are caring for them enough to become one compartment of our lives but the Arab readers. Because transla- issues-driven. Rather, it was Jesus- cal challenges in our region is a wide- virtually meaningless, since referees witnesses for God’s love and grace. Lord of all.1 Second, Glen Stassen tions of books such as Kingdom Ethics centered, making it relevant anytime spread lack of integrity. We live in would never communicate anything So, we grow up in our churches with was a Baptist theologian who taught are expensive projects, and the sale anywhere. And, Glen’s material has societies plagued with corruption, and negative in writing. If we want to hear ‘a love problem.’ We hate them and

16 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 17 proven to be very effective for our we are governed by mostly corrupt the truth about a certain candidate, context and in our classroom. regimes. Growing up in such a con- we need to pick up the phone and Jesus Christ, King and Caliph: The Writings of Glen “Prudent Practice”: The Ethical text, it is very easy for corruption to talk to the referees directly. We have Challenges of Discipleship in become part of one’s DNA. This kind a much better chance of getting the Stassen and Our Middle Eastern Communities Middle East of thinking and behavior can very real picture over the phone than in By Elie Haddad and Jesse Wheeler Different ethical challenges face var- easily infiltrate church communities writing. ious communities around the world. as well. In highly corrupted societies, In an honor-and-shame culture Moral norms of a certain community individuals learn not to trust. People people are reluctant to say something t was by a providential intersection on Baptist Distinctives and always of Arabic Christian books does not are derived from their value system, learn not to trust governments, not to that shames either themselves or oth- Iof interpersonal and geo-political managed to place peacemaking at cover the cost of publishing, we had from their worldview, and from inher- trust systems, and not to trust those ers, and under corrupt regimes people factors that Glen Stassen’s witness the center of Baptist thinking. Third, to raise funds for a project like this. It ited traditions and practices. As such, in positions of power and authority. learn to fear retribution. It becomes has come to play such an important Glen very quickly became one of our is noteworthy to mention that Glen moral norms of one culture cannot be People develop a posture of defensive- natural for people growing up in this role in the institutional and academic favorite ethicists, primarily because he used some of his own personal funds easily challenged by the moral norms ness, wanting to protect themselves environment not to value transpar- life of the Arab Baptist Theological centered his ethics on the teachings to support this project. He believed of another. That would be ethnocen- from corrupt systems and people. As ency. Hence, hypocrisy becomes a Seminary (ABTS) in Beirut, Lebanon. of Jesus. More specifically, he brought in the impact that this material would tric behavior, not effective in motivat- a result, breaking the rules becomes major challenge. Doing what looks His is a witness with profound impli- life back to the Sermon on the have on our context and was will- ing change. This has precisely been a successful defense mechanism. good becomes much more important cations for our students, our Middle Mount, a rather largely ignored piece ing to invest in the publishing of the the problem with many Christian eth- Disobeying corrupt laws becomes than doing what is right as people end Eastern Christian communities, and of the teachings of Jesus. He made the Arabic translation. ical systems. They have been packaged seen as a virtue and this filters down up using teleological frameworks for our public witness within the Islamic Sermon relevant again and applicable We invited Glen Stassen to ABTS with distinct cultural norms, usually to everyday behavior. Cheating on their behavior. The end justifies the context. Ultimately, it is his prophetic to today’s challenges, particularly in in 2012 for a launching event for of Western societies, making it easy taxes, for example, becomes a good means. But not just that; fear justifies insistence upon the centrality and the Middle East.2 the translated version of Kingdom to reject the whole package. The eth- thing. Why give money to a corrupt the means as well, fear of retribution Lordship of Christ Jesus for both We were not the only ones at Ethics. Glen was also one of our ics of Jesus, however, stand in judg- government when we can give it to and fear of being shamed. It all adds our personal and collective lives, a ABTS (Arab Baptist Theological main speakers at that year’s Middle ment over all ethical norms within church ministry? It becomes so easy to to the vicious cycle. message ever prescient in the Middle Seminary) who knew Glen. Martin East Conference, titled “Love Your all societies, providing correctives to justify cheating, stealing, and lying for “Christ and the Caliph”: Challenges Eastern context, that give Dr. Stassen’s Accad, the Director of ABTS’s Neighbor as Yourself: The Church the moral norms of all communities. the sake of ministry. Of course, people for Public Witness in Islamic Contexts teachings such power. Institute of Middle East Studies, was and the Palestinian in Light of Glen Stassen was able to distill his do not label this behavior as cheating An additional, deep-seated ethi- Glen Stassen and the Arab Baptist Glen’s colleague, serving as a part- God’s Command for Justice and framework down to principles capable or stealing or lying. Instead, they call cal challenge in our context is the Theological Seminary time Associate Professor at Fuller Compassion.” The Palestinian prob- of challenging behaviors and attitudes it cleverness, or prudence, and genu- lack of love towards others, those I [Elie Haddad] first met Glen Theological Seminary’s School of lem continues to be a significant, cross-culturally, and herein lies its inely believe that they are doing the different from us. Christians in our Stassen at the International Baptist Intercultural Studies. Martin was defining political issue in the Middle brilliance. right thing. In the words of Stassen, it region are brought up in a majority Theological Seminary (IBTS) in 2006 also impressed by Glen’s system of East. However, the humanitarian and There are many similarities between becomes a vicious cycle.4 By ignoring non-Christian context in the midst in Prague where I am pursuing my ethics and contributed a chapter justice dimensions of the conflict the ethical challenges confronting the the social consequences of our actions of inter-community conflict, with PhD studies. Glen was one of the entitled “Just Peacemaking in Light remain largely ignored by our church- Arab world and universal challenges. we simply perpetuate the very corrup- much hardship and sometimes hatred, professors invited to come to IBTS of Global Challenges Involving Islam es. Glen Stassen’s voice was especially However, some challenges are unique tion from which we seek respite. bitterness and persecution. As a for the yearly research colloquia in and Muslims” to Glen’s recent book important in this conference, provok- to, or particularly acute, in our region. Another factor that affects integrity result, it is easy to develop a minority January to teach and help provide Formation for Life: Just Peacemaking ing and inspiring us as he brought We experience these challenges first is the honor-and-shame culture of the complex. We are the weak minority, guidance to research students. In and Twenty-First-Century Discipleship.3 with him a Kingdom perspective and hand in our admissions process at Middle East. Lack of integrity cannot continuously harassed by the prevail- addition, I [Jesse Wheeler] was deeply Martin’s chapter proved how relevant a “thick” Jesus. ABTS which requires candidates to be confronted head-on. People may ing majority. This attitude drives the affected by Dr. Stassen’s scholarship Glen’s principles are to our context. One of our main challenges as a complete a comprehensive applica- not have a problem in cheating, but church into survival mode, with the as a result of my time as student, In 2008, our challenge was to find seminary that teaches in the Arabic tion form that includes some ethically they will be highly offended if some- church developing a siege mentality administrator and teaching and a biblical, Christ-centered perspective language is the lack of resources. Not problematic case studies for candi- one calls them cheaters. They may as it withdraws from society to form research assistant at Fuller Theological relevant to a contemporary Middle enough Christian books are published dates to reflect on and provide an have no problem stealing but they small exclusive communities. seminary between 2005 and 2012. Eastern context. The decision was not in Arabic. Of the limited books pub- answer. What we consistently find is are not thieves. Image and reality are It therefore becomes natural for I became immediately convinced of difficult. We wanted our students to lished in Arabic, very few are written that candidates do not have a problem sometimes contradictory in honor- our communities to adopt an “us the relevance of Stassen’s work for the be exposed to Glen’s teachings on the with an Arab context in mind. The providing ‘creative’ solutions to the and-shame cultures where question- and them” mentality, with “us” being Middle Eastern context. ethics of Jesus and his ground-break- majority are translated from English ethical dilemmas presented. They are able behavior hides behind pious those like us and “them” being those In fact, we at ABTS have been ing Kingdom Ethics became the main but not contextualized for our region. convinced that being clever in provid- facades, because image and perception not like us. It becomes easy to look impressed and influenced by Glen textbook for our course. Our language The main question therefore becomes: ing solutions is the right thing to do. are of extreme importance. at “them” as the enemy and not as from the beginning for many reasons. of instruction at ABTS is in Arabic, why would a Western book on ethics The following paragraphs highlight a Candidates applying to study at our neighbors whom we are called to First, Glen kept drawing people to so we had to translate large pieces written by an American be relevant number of ‘clever’ challenges especial- ABTS must provide references, usual- love and serve. As a result, it is easy a “thick” Jesus. Glen took Jesus seri- of this text to Arabic. Eventually, in in a Middle Eastern context for an ly detrimental for Christian disciple- ly provided by local Christian leaders. for churched people to end up hat- ously as Lord of our whole lives. 2012 we managed to publish Kingdom Arab reader? The simple answer is ship in our region. It is interesting that in many com- ing their neighbors, or at least not Jesus mattered, being not Lord of Ethics in Arabic for the benefit of this: Glen’s ethical framework was not For example, one of the major ethi- munities these written references are caring for them enough to become one compartment of our lives but the Arab readers. Because transla- issues-driven. Rather, it was Jesus- cal challenges in our region is a wide- virtually meaningless, since referees witnesses for God’s love and grace. Lord of all.1 Second, Glen Stassen tions of books such as Kingdom Ethics centered, making it relevant anytime spread lack of integrity. We live in would never communicate anything So, we grow up in our churches with was a Baptist theologian who taught are expensive projects, and the sale anywhere. And, Glen’s material has societies plagued with corruption, and negative in writing. If we want to hear ‘a love problem.’ We hate them and

16 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 17 they hate us. This once again results and Muslims announce the Kingship What then is the Christian that the faith had nothing to do with the “vicious cycles” within which we to helping correct years of entrenched in a vicious cycle whereby all ministry of God they are ethically bound response? We firmly believe Stassen politics, and this claim formed part of too often find ourselves trapped and misunderstanding between Christians becomes congregational or self-care to strive towards seeing that vision helps provide an answer, and that their preaching on the superiority of to work towards the actualization of and Muslims, Stassen’s work provides and the chief objective of the church actualized. Or, to borrow a bibli- answer is in the public affirmation Christianity to Islam. In the context God’s Reign, “characterized by salva- us with the tools to proudly proclaim is to serve itself. Unfortunately, this is cal phrase, to work towards “seeing of the Kingship of Jesus. Yet, accord- of Christian-Muslim polemic, how- tion and deliverance, God’s presence, King Jesus as the very answer to the also how the church loses its voice in [God’s] Kingdom come [and His] will ing to historian of religion Hugh ever, the statement was taken up by justice and peace, and great joy!”14 questions of political authority for the community, loses its impact, and be done on earth as it is in heaven” Goddard, Muslim apologists and turned on its While both Islam and Christianity which our Muslims neighbors are loses its very purpose for its being. (Matthew 6:10). “Among the many characterizations head as a means of demonstrating the each offer deeply holistic visions for seeking answers. And, it is how the church contributes Of this, two questions immediately and sweeping generalizations which superiority of Islam.” state and society, there are impor- So, rather than take shelter in our to its own marginalization, which in surface: What is God’s will? How does flourish in the realm of the study of So, not only are Middle Eastern tant caveats thus far left out as to Christian enclaves, seeking Western the worst of times can have genocidal God’s Kingdom come? the relationship between Islam and Christians isolated, but our insularity the manner by which Islamic and economic and military support consequences for its very existence. As envisioned in Islam, God’s Christianity, one of the most persis- has become central to our very iden- Christian traditions understand and against our ‘enemies,’ we actively seek Yet, it is in these most difficult times Reign on earth is ultimately dem- tent is [this]: Christianity is not essen- tity, public witness and practice. apply power. For in this lies the pri- out ways of becoming active agents of that the church’s public witness to onstrated through the appropriation tially concerned with earthly matters “Christ the Caliph”: Public Witness at mary difference between Christ and transformation, reconciliation, proc- Christ’s saving Reign is needed now and application of God’s revealed law, like politics and the state but con- the Heart of the Christian Message the Caliph, each of whom represent lamation and peace. Understanding more than ever. or Sharia. Joseph Schacht describes centrates rather on spiritual matters, Yet, it is precisely this self-percep- for their followers the manifestation the holistic, transformative nature On June 30, 2014 Muhammad Islamic law as “the epitome of Islamic while Islam on the other hand is inte- tion which Stassen so profoundly of God’s just Reign. It is not that of the Kingdom provides a powerful Abu Bakr al-Baghdadi, the leader of thought, the most typical manifesta- grally bound up with the affairs of this challenges, effectively countering somehow Islam is political while motivation to think differently about the group popularly referred to as the tion of the Islamic way of life, the world, politics and state included.”9 centuries of mutual misunderstand- Christianity is not. Nor is it that the role of the church and the role Islamic State of Iraq and Syria (ISIS), core and kernel of Islam itself.”7 And, With the above statement, Goddard ing between Muslim and Christian Islam concerns itself with the holis- of the Christian. Being agents of the declared the re-establishment of the as Woodberry writes, “The Kingdom describes the popular and wide- communities in the process. Stassen’s tic details of everyday life, while the Kingdom is such a powerful incen- Islamic caliphate, accompanied by a of God can be realized by introducing spread assumption that Islam and position is that Christianity is every Christian faith is individualistic and tive to live out life differently, with a considerable amount of bloodshed. the Law -- which applies to all areas Christianity represent two distinct, bit as holistic and all-encompassing otherworldly. The core distinction different focus and with a different While it is ultimately for Muslims of life including political. As people even contradictory approaches to as Islam, claiming sovereignty over between Islam and Christianity with objective. When people are convinced themselves to determine the legitima- get into the habit of following it, the the question of faith and public life. all domains of life, individual and regard to the Reign of God is not that their role is to live out Kingdom cy of Baghdadi’s tenuous claims, few Kingdom is actualized.”8 Polemicists and apologists from both collective. This naturally includes about politics, but it is about the prop- values in the community at large, that can deny the power of the caliphate This is a holistic, public vision Muslim and Christian communi- politics. To ignore, therefore, the er use of power. Consistently rejecting conviction by itself counters the dev- within Islamic discourse. encompassing all domains of life, both ties have repeatedly built upon this socio-political message of the gospels the dual temptations of imperial com- astating effects of the survival-mode For it is important to be reminded individual and collective. And with assumption to attack the other, with is to reject the Lordship of Christ, promise or armed rebellion, Christ mentality. Yet Stassen’s contributions that at their scriptural core both Islam Muhammad’s Medina as a model, the arguments ranging from the “monas- accepting “other lords” in His place. models for us the narrow path of do not only apply to one’s conceptual and Christianity concern themselves state and military apparatus is typi- tic and otherworldly worthlessness” This, Stassen refers to as “morally self-sacrificial, non-violent, redemp- framework, but also to the very prac- with the Reign of God. The first cally understood to be an appropriate of Christianity to the “bloody hands disastrous.”11 tive love. And, this love culminates in tical application of such concepts. pages of Kingdom Ethics open with means for seeing this Kingdom vision and this-worldly dirtiness” of Islam. In essence, the Christian faith is as His unjust death on the cross, where “Cruciform Leadership Formation”: this very proclamation, that the good realized. So, as political head of the Even well-meaning commentators, concerned with collective ethics as an instrument of imperial domination Implications for the Middle Eastern news of God’s Kingdom has come. Muslim community, the caliph ulti- Christian and Muslim alike, build Islam. Christ came not to abolish the becomes in biblical imagination the Church This is the heart our public witness. mately oversees the implementation upon this assumption to develop Law, but to fulfill it and to restore ultimate symbol of Divine Love and As the Middle Eastern context Yet Dudley Woodberry, Stassen’s col- of God’s revealed Will and the Islamic their theological positions. In writing it to its original intention: God’s the power-reversing means by which becomes more and more challenging league at Fuller, reminds us that “both government (however interpreted and about Qur’anic interpreter Yusuf Ali, redemptive Reign. For example, it God reigns. and as the church becomes ever more Muhammad and Jesus preached a applied) becomes therefore the lived Woodberry writes, is no accident that Christ climbed a As such, the re-enthronement of the insular, our students have to wrestle message of ‘Repent for the Kingdom expression of God’s will, of God’s just “Yusuf Ali, in his notes on the mountain to deliver His most famous cruciform King is as central to our with how they can provide leader- is at hand.’”5 In other words, for both Reign on earth. Qur’an, contrasts Islam with what he sermon, intentionally reminiscent of public witness in the Middle Eastern ship in such a challenging context. Christians and Muslims, God’s Reign However, this was all called into considers the ‘monastic’ tendencies Mt. Sinai when God first revealed His context as it is elsewhere. This fact has We have to provide an environment has begun. God is King. question when Turkish president of the Sermon on the Mount with its Law, while also calling for “a radical profound, transformative implications where our students can reflect on To say that God is King is a deeply Mustafa Kemal Atatürk abolished emphasis on ‘the poor in spirit, those obedience that went deeper than the for interfaith engagement and Christ- what is going on in their communi- political act for such a statement the caliphate in 1923, sending shock who mourn and the meek, noting that act to the thought and intent, what centered witness. As many Muslims ties and how they can go back after immediately relativizes any other waves throughout the Muslim world ‘Allah’s kingdom requires also courage, has been called niyyah in Islamic rit- have been asking introspective ques- graduation to make a difference. We claim to ultimate authority. In bibli- from which it has yet to recover. The resistance to evil . . . firmness, law and ual.”12 In doing so, however, Stassen tions regarding the apparent absence at ABTS are fortunate to witness cal thought, God is King. Pharaoh ensuing epistemological crisis set the discipline which will enhance justice.’ affirms that Christ “offered not hard of God’s Kingdom, in the wake of an exciting transformation taking is not. Christ is Lord. Caesar is not. stage for the events of the 20th cen- God does not mean that believers sayings or high ideals but concrete such apparent failures as the Muslim place right in front of our eyes. As Everything else flows from this central tury, witnessing the growth of Islamic should have ‘gloomy lives!”10 ways to practice God’s will.”13 Brotherhood in Egypt, the repressive our students are confronted with the proclamation, such that in Christian liberalism, Arab secularism and And, in reference to the modern For Christ’s followers to hear the Islamic Republic in Iran or the geno- Kingdom perspective, they experience and Muslim thought “both Jesus and reformist Islamism with each offering missionary movement, Goddard words of Jesus and put them into cidal Islamic State in Iraq and Syria, a paradigm shift from which they Muhammad have become for their a potential response. Al-Baghdadi’s writes, practice is to become a Kingdom the cruciform Reign of King Jesus never recover. It is as if someone has followers models for their [respec- response is to violently restore the “Many missionaries [to the Muslim citizen and participant in the Reign has become all the more appealing. seen the light for the first time. Life is tive] understandings of the Kingdom caliphate to its former dominance by world] came from a Pietist back- of God. As Stassen would say, to We are seeing this among the Syrian never the same again. of God.”6 As such, when Christians force. ground, where it was indeed assumed obey Christ is to find freedom from refugees in Lebanon. For in addition One of the most impactful concepts

18 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 19 they hate us. This once again results and Muslims announce the Kingship What then is the Christian that the faith had nothing to do with the “vicious cycles” within which we to helping correct years of entrenched in a vicious cycle whereby all ministry of God they are ethically bound response? We firmly believe Stassen politics, and this claim formed part of too often find ourselves trapped and misunderstanding between Christians becomes congregational or self-care to strive towards seeing that vision helps provide an answer, and that their preaching on the superiority of to work towards the actualization of and Muslims, Stassen’s work provides and the chief objective of the church actualized. Or, to borrow a bibli- answer is in the public affirmation Christianity to Islam. In the context God’s Reign, “characterized by salva- us with the tools to proudly proclaim is to serve itself. Unfortunately, this is cal phrase, to work towards “seeing of the Kingship of Jesus. Yet, accord- of Christian-Muslim polemic, how- tion and deliverance, God’s presence, King Jesus as the very answer to the also how the church loses its voice in [God’s] Kingdom come [and His] will ing to historian of religion Hugh ever, the statement was taken up by justice and peace, and great joy!”14 questions of political authority for the community, loses its impact, and be done on earth as it is in heaven” Goddard, Muslim apologists and turned on its While both Islam and Christianity which our Muslims neighbors are loses its very purpose for its being. (Matthew 6:10). “Among the many characterizations head as a means of demonstrating the each offer deeply holistic visions for seeking answers. And, it is how the church contributes Of this, two questions immediately and sweeping generalizations which superiority of Islam.” state and society, there are impor- So, rather than take shelter in our to its own marginalization, which in surface: What is God’s will? How does flourish in the realm of the study of So, not only are Middle Eastern tant caveats thus far left out as to Christian enclaves, seeking Western the worst of times can have genocidal God’s Kingdom come? the relationship between Islam and Christians isolated, but our insularity the manner by which Islamic and economic and military support consequences for its very existence. As envisioned in Islam, God’s Christianity, one of the most persis- has become central to our very iden- Christian traditions understand and against our ‘enemies,’ we actively seek Yet, it is in these most difficult times Reign on earth is ultimately dem- tent is [this]: Christianity is not essen- tity, public witness and practice. apply power. For in this lies the pri- out ways of becoming active agents of that the church’s public witness to onstrated through the appropriation tially concerned with earthly matters “Christ the Caliph”: Public Witness at mary difference between Christ and transformation, reconciliation, proc- Christ’s saving Reign is needed now and application of God’s revealed law, like politics and the state but con- the Heart of the Christian Message the Caliph, each of whom represent lamation and peace. Understanding more than ever. or Sharia. Joseph Schacht describes centrates rather on spiritual matters, Yet, it is precisely this self-percep- for their followers the manifestation the holistic, transformative nature On June 30, 2014 Muhammad Islamic law as “the epitome of Islamic while Islam on the other hand is inte- tion which Stassen so profoundly of God’s just Reign. It is not that of the Kingdom provides a powerful Abu Bakr al-Baghdadi, the leader of thought, the most typical manifesta- grally bound up with the affairs of this challenges, effectively countering somehow Islam is political while motivation to think differently about the group popularly referred to as the tion of the Islamic way of life, the world, politics and state included.”9 centuries of mutual misunderstand- Christianity is not. Nor is it that the role of the church and the role Islamic State of Iraq and Syria (ISIS), core and kernel of Islam itself.”7 And, With the above statement, Goddard ing between Muslim and Christian Islam concerns itself with the holis- of the Christian. Being agents of the declared the re-establishment of the as Woodberry writes, “The Kingdom describes the popular and wide- communities in the process. Stassen’s tic details of everyday life, while the Kingdom is such a powerful incen- Islamic caliphate, accompanied by a of God can be realized by introducing spread assumption that Islam and position is that Christianity is every Christian faith is individualistic and tive to live out life differently, with a considerable amount of bloodshed. the Law -- which applies to all areas Christianity represent two distinct, bit as holistic and all-encompassing otherworldly. The core distinction different focus and with a different While it is ultimately for Muslims of life including political. As people even contradictory approaches to as Islam, claiming sovereignty over between Islam and Christianity with objective. When people are convinced themselves to determine the legitima- get into the habit of following it, the the question of faith and public life. all domains of life, individual and regard to the Reign of God is not that their role is to live out Kingdom cy of Baghdadi’s tenuous claims, few Kingdom is actualized.”8 Polemicists and apologists from both collective. This naturally includes about politics, but it is about the prop- values in the community at large, that can deny the power of the caliphate This is a holistic, public vision Muslim and Christian communi- politics. To ignore, therefore, the er use of power. Consistently rejecting conviction by itself counters the dev- within Islamic discourse. encompassing all domains of life, both ties have repeatedly built upon this socio-political message of the gospels the dual temptations of imperial com- astating effects of the survival-mode For it is important to be reminded individual and collective. And with assumption to attack the other, with is to reject the Lordship of Christ, promise or armed rebellion, Christ mentality. Yet Stassen’s contributions that at their scriptural core both Islam Muhammad’s Medina as a model, the arguments ranging from the “monas- accepting “other lords” in His place. models for us the narrow path of do not only apply to one’s conceptual and Christianity concern themselves state and military apparatus is typi- tic and otherworldly worthlessness” This, Stassen refers to as “morally self-sacrificial, non-violent, redemp- framework, but also to the very prac- with the Reign of God. The first cally understood to be an appropriate of Christianity to the “bloody hands disastrous.”11 tive love. And, this love culminates in tical application of such concepts. pages of Kingdom Ethics open with means for seeing this Kingdom vision and this-worldly dirtiness” of Islam. In essence, the Christian faith is as His unjust death on the cross, where “Cruciform Leadership Formation”: this very proclamation, that the good realized. So, as political head of the Even well-meaning commentators, concerned with collective ethics as an instrument of imperial domination Implications for the Middle Eastern news of God’s Kingdom has come. Muslim community, the caliph ulti- Christian and Muslim alike, build Islam. Christ came not to abolish the becomes in biblical imagination the Church This is the heart our public witness. mately oversees the implementation upon this assumption to develop Law, but to fulfill it and to restore ultimate symbol of Divine Love and As the Middle Eastern context Yet Dudley Woodberry, Stassen’s col- of God’s revealed Will and the Islamic their theological positions. In writing it to its original intention: God’s the power-reversing means by which becomes more and more challenging league at Fuller, reminds us that “both government (however interpreted and about Qur’anic interpreter Yusuf Ali, redemptive Reign. For example, it God reigns. and as the church becomes ever more Muhammad and Jesus preached a applied) becomes therefore the lived Woodberry writes, is no accident that Christ climbed a As such, the re-enthronement of the insular, our students have to wrestle message of ‘Repent for the Kingdom expression of God’s will, of God’s just “Yusuf Ali, in his notes on the mountain to deliver His most famous cruciform King is as central to our with how they can provide leader- is at hand.’”5 In other words, for both Reign on earth. Qur’an, contrasts Islam with what he sermon, intentionally reminiscent of public witness in the Middle Eastern ship in such a challenging context. Christians and Muslims, God’s Reign However, this was all called into considers the ‘monastic’ tendencies Mt. Sinai when God first revealed His context as it is elsewhere. This fact has We have to provide an environment has begun. God is King. question when Turkish president of the Sermon on the Mount with its Law, while also calling for “a radical profound, transformative implications where our students can reflect on To say that God is King is a deeply Mustafa Kemal Atatürk abolished emphasis on ‘the poor in spirit, those obedience that went deeper than the for interfaith engagement and Christ- what is going on in their communi- political act for such a statement the caliphate in 1923, sending shock who mourn and the meek, noting that act to the thought and intent, what centered witness. As many Muslims ties and how they can go back after immediately relativizes any other waves throughout the Muslim world ‘Allah’s kingdom requires also courage, has been called niyyah in Islamic rit- have been asking introspective ques- graduation to make a difference. We claim to ultimate authority. In bibli- from which it has yet to recover. The resistance to evil . . . firmness, law and ual.”12 In doing so, however, Stassen tions regarding the apparent absence at ABTS are fortunate to witness cal thought, God is King. Pharaoh ensuing epistemological crisis set the discipline which will enhance justice.’ affirms that Christ “offered not hard of God’s Kingdom, in the wake of an exciting transformation taking is not. Christ is Lord. Caesar is not. stage for the events of the 20th cen- God does not mean that believers sayings or high ideals but concrete such apparent failures as the Muslim place right in front of our eyes. As Everything else flows from this central tury, witnessing the growth of Islamic should have ‘gloomy lives!”10 ways to practice God’s will.”13 Brotherhood in Egypt, the repressive our students are confronted with the proclamation, such that in Christian liberalism, Arab secularism and And, in reference to the modern For Christ’s followers to hear the Islamic Republic in Iran or the geno- Kingdom perspective, they experience and Muslim thought “both Jesus and reformist Islamism with each offering missionary movement, Goddard words of Jesus and put them into cidal Islamic State in Iraq and Syria, a paradigm shift from which they Muhammad have become for their a potential response. Al-Baghdadi’s writes, practice is to become a Kingdom the cruciform Reign of King Jesus never recover. It is as if someone has followers models for their [respec- response is to violently restore the “Many missionaries [to the Muslim citizen and participant in the Reign has become all the more appealing. seen the light for the first time. Life is tive] understandings of the Kingdom caliphate to its former dominance by world] came from a Pietist back- of God. As Stassen would say, to We are seeing this among the Syrian never the same again. of God.”6 As such, when Christians force. ground, where it was indeed assumed obey Christ is to find freedom from refugees in Lebanon. For in addition One of the most impactful concepts

18 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 19 for our students that Stassen unpacks paring to go back to Iraq and serve. moments of God’s Kingdom. in Kingdom Ethics is that of “participa- He was willing to go back because he Conclusion tive grace.”15 It is easy for us to see understood what it means to return as As mentioned before, Middle Engaging Boko Haram: Exploring Options Beyond ourselves as the beneficiaries of God’s an agent of the Kingdom, looking for Eastern Christians tend to have a love grace. It is not natural for us to see ways to undertake transforming ini- problem, and perhaps nowhere is this Military Approach ourselves as conduits of God’s grace. tiatives and participate as a citizen of more evident than in one’s attitude, By Sunday Bobai Agang It is much more comfortable to be the God’s redemptive Reign. This is exact- and therefore witness, towards Islam. beneficiaries of grace as we hide in our ly what he is doing right now, back However, in what might be his most small community avoiding detection in Baghdad, with incredible com- powerful chapter in Kingdom Ethics, ll Nigerians can engage in just by reading Zechariah’s hymn in Luke to participate in the path of peace, so and conflict with the world. However, mitment and resolve. He is currently Stassen does a brilliant job of defining Apeacemaking, “because of the ten- 1:68-79. Zechariah’s hymn is com- that when everyone is speaking about being conduits of God’s grace requires leading his small church community agape love as delivering love, demon- der mercy of our God, by which the posed of two parts: verses 68-75 and military action toward Boko Haram, us to be present in the wider world out of survival mode and into a mode strating how the cross of Jesus Christ rising sun will come to us from heav- verses 76-79.3 The first part contains our Christian language is the language as we take His grace with us, even of engagement. They have been using is simultaneously the epitome of en to shine on those living in darkness widespread allusions to Hebrew Bible of peace, justice and love. to Muslims. Framing the Sermon their own personal limited resources such love and the paradoxical means and in the shadow of death, to guide passages. What struck me the most is That Islamic extremism and terror- on the Mount, and specifically the to help care for Muslim refugees that through which God’s just Reign man- our feet into the path of peace” (Luke the second part of the hymn, which ism have put our global world at risk Beatitudes, with that mindset is noth- have fled from Mosul to Baghdad. ifests itself on earth. As our students 1:78-79 NIV, emphasis mine). biblical scholars call Benedictus. In is not debatable. However, we face the ing short of brilliant and confronts These transformation initiatives are reflect on the Kingdom and the man- In The Other’s War: Recognition and the hymn, Zechariah anticipates the difficult question of how to rid our- centuries of religious misunderstand- causing transformation for the church ner by which this Kingdom is epito- the Violence of Ethics, Tarik Kochi careers of the two children whom selves of this risk. Christians must ask, ing. It leaves us with no excuse not to community and transformation for mized by the self-giving love of Christ writes: divine destiny has brought together. How can God guide our paths towards get involved in the world, to be mis- the recipient refugees. on the cross, students learn what it before The future casts a shadow, Though John is the child born to peace? This is the question to which sional, and provides a strong motiva- We have discovered that dif- takes to love their Muslim neighbor. though its shape is not easily dis- him, Zechariah’s hymn focuses on the we now turn by first defining Boko tion to get out there and take a risk, a ficulties provide excellent teaching As a result, we have witnessed first- cernible…. As if human life has person to whom John will point—the Haram, and second, by proposing a life-changing concept for many.16 moments. Once, when a few churches hand how Stassen’s material changes not been bloody enough already, One promised long ago who would moral vision through an analysis of Related to this idea is perhaps were attacked and burnt in Egypt lives. It is highly unlikely that a a shadow of apocalypse hanging be sent to rescue and bless those who the efficacy and applicability of Glen Stassen’s most ground-breaking con- and many people were killed, our Christian leader can be challenged over our heads, a grand suicidal turn to Him. Like Mary’s hymn, Stassen’s just peacemaking practices in cept, that of “transforming initiatives,” Egyptian students were naturally with Stassen’s treatment of delivering act of our own making, plays this thanksgiving psalm is filled with the context of terrorism, and finally whereby Stassen breaks down the furious. We gathered them together love without being transformed to the the present with a melody of Old Testament imagery and declares suggesting other contextual ways of bulk of the teachings of the Sermon for a discussion and their very natu- core. Once again, we are witnessing dreads… Catching this glimpse how the strong one from the house moving forward. on the Mount into a triadic rather ral feelings turned towards revenge, this transformation taking place right we might realize it is too early to of David will be a light of rescue and What Is Boko Haram? than a dyadic pattern. Doing so helps hatred and bitterness. This is exactly in front of our eyes.18 talk about inevitability and that, guidance for his people, and will Boko Haram is an Islamic- move the understanding of the pas- how humans react. However, we Glen Stassen provides a unique con- even from the point of view of “shine on those living in darkness and revolutionary group which targets, sage away from “high ideals” towards began discussing how the church in tribution to the ethical and interfaith what is the worst in ourselves, in the shadow of death.”4 not only those the group perceives “transforming initiatives,” ultimately Egypt might proactively engage in challenges of our region. He brings to the worst aspects of our species, The aspect of God’s guidance is as representatives of a putatively becoming a deeply pragmatic way of transforming initiatives in the midst the table a Christ-centered Kingdom we might still be allowed to hope what prompted me to think of writ- oppressive regime in Nigeria, but also reading the Sermon with huge impli- of these difficulties. This immediately perspective, creating the right ingre- after.1 ing this paper as it is. He is “to guide ordinary citizens living under that cations for behavior. It forces people inspired a paradigm shift as students dients for transformation for our stu- Yet, can we really talk about hope? our feet to the path of peace.” Those regime.7 The group began in 2002 to think about the implications of began to view the situation from a dents and churches and serving as the Especially, when Michael Walzer are the feet of those who turn to Jesus as a small Salafish faction based in their behaviors for the broader com- Kingdom perspective. ABTS students foundation upon which we proudly states: Christ for salvation, so that they will northeastern Nigeria, led by a chain munity and about the necessity of are incredibly creative in how to bring proclaim the Lordship of Jesus as the Before since the mid-nineteenth serve Him “in righteousness and holi- of charismatic but crudely educated being proactive in breaking free of in the Reign of God into such situa- solution to our troubled region. God century, history has witnessed ness” in spite of their circumstances. preachers, namely Muhammadu Ali, vicious cycles within which we find tions. Once they are thinking through has used scholars and peacemakers an upsurge of political violence Zechariah is aware of the fact that Mohammad Yusuf and Abubakar ourselves trapped, no matter how dif- the right framework, it becomes easier such as Glen Stassen in our communi- committed by revolutionary “the only way to walk righteously is to Shekau. These leaders believed ficult the circumstances.17 to find a Kingdom solution. The solu- ties to entice us to think and act dif- groups. These groups typically follow the path God sets.” 5 I admire that British colonialism and the One of our Iraqi students was tion may not always be to resolve the ferently. We are indebted to ethicists act without state sponsorship, Zechariah’s courage and attempt to Nigeria state that resulted from it studying at ABTS at the same time as problem, but the solution is always like Stassen who unpack God’s Word often attempting precisely to come to grips with his circumstances: had imposed an un-Islamic way of his church was suffering persecution to bring Jesus into the situation. It is for us in a way that provokes us and overthrow the reigning regime of needing salvation from “the hand of life on Nigerian Muslims. This led in Baghdad. Hundreds of Christians in these very instances where we can inspires us into action, a different the state in which they act. Yet all who hate us,” not able to serve the group to oppose Western-style were fleeing and our student was pre- observe transformative, cross-shaped kind of action. ■ they do claim to be involved in God “without fear, in holiness and education, which is how the clique war of some kind, and certainly righteousness;” and being among came to be known as Boko Haram. to be fighting a just after cause.2 “those who live in darkness and in The phrase “Boko Haram,” which In some ways these two excerpts the shadow of death.” This is much translates roughly to “Western edu- represent the reality of what is going like the circumstances God some- cation is forbidden,”8 was a label on in Nigeria, particularly with the times puts into our lives with which given to the group by outside observ- Boko Haram insurgency. Each time we must come to grips through an ers. But the group calls itself by the I reflect on the Boko Haram sect, I attitude of faith, trust and hope.6 The Arabic phrase Jama’atu Ahlus-Sunnah am overwhelmed. But I was struck hymn reminds us that we are saved Lidda’Awati Jihad. This phrase has

20 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 21 for our students that Stassen unpacks paring to go back to Iraq and serve. moments of God’s Kingdom. in Kingdom Ethics is that of “participa- He was willing to go back because he Conclusion tive grace.”15 It is easy for us to see understood what it means to return as As mentioned before, Middle Engaging Boko Haram: Exploring Options Beyond ourselves as the beneficiaries of God’s an agent of the Kingdom, looking for Eastern Christians tend to have a love grace. It is not natural for us to see ways to undertake transforming ini- problem, and perhaps nowhere is this Military Approach ourselves as conduits of God’s grace. tiatives and participate as a citizen of more evident than in one’s attitude, By Sunday Bobai Agang It is much more comfortable to be the God’s redemptive Reign. This is exact- and therefore witness, towards Islam. beneficiaries of grace as we hide in our ly what he is doing right now, back However, in what might be his most small community avoiding detection in Baghdad, with incredible com- powerful chapter in Kingdom Ethics, ll Nigerians can engage in just by reading Zechariah’s hymn in Luke to participate in the path of peace, so and conflict with the world. However, mitment and resolve. He is currently Stassen does a brilliant job of defining Apeacemaking, “because of the ten- 1:68-79. Zechariah’s hymn is com- that when everyone is speaking about being conduits of God’s grace requires leading his small church community agape love as delivering love, demon- der mercy of our God, by which the posed of two parts: verses 68-75 and military action toward Boko Haram, us to be present in the wider world out of survival mode and into a mode strating how the cross of Jesus Christ rising sun will come to us from heav- verses 76-79.3 The first part contains our Christian language is the language as we take His grace with us, even of engagement. They have been using is simultaneously the epitome of en to shine on those living in darkness widespread allusions to Hebrew Bible of peace, justice and love. to Muslims. Framing the Sermon their own personal limited resources such love and the paradoxical means and in the shadow of death, to guide passages. What struck me the most is That Islamic extremism and terror- on the Mount, and specifically the to help care for Muslim refugees that through which God’s just Reign man- our feet into the path of peace” (Luke the second part of the hymn, which ism have put our global world at risk Beatitudes, with that mindset is noth- have fled from Mosul to Baghdad. ifests itself on earth. As our students 1:78-79 NIV, emphasis mine). biblical scholars call Benedictus. In is not debatable. However, we face the ing short of brilliant and confronts These transformation initiatives are reflect on the Kingdom and the man- In The Other’s War: Recognition and the hymn, Zechariah anticipates the difficult question of how to rid our- centuries of religious misunderstand- causing transformation for the church ner by which this Kingdom is epito- the Violence of Ethics, Tarik Kochi careers of the two children whom selves of this risk. Christians must ask, ing. It leaves us with no excuse not to community and transformation for mized by the self-giving love of Christ writes: divine destiny has brought together. How can God guide our paths towards get involved in the world, to be mis- the recipient refugees. on the cross, students learn what it before The future casts a shadow, Though John is the child born to peace? This is the question to which sional, and provides a strong motiva- We have discovered that dif- takes to love their Muslim neighbor. though its shape is not easily dis- him, Zechariah’s hymn focuses on the we now turn by first defining Boko tion to get out there and take a risk, a ficulties provide excellent teaching As a result, we have witnessed first- cernible…. As if human life has person to whom John will point—the Haram, and second, by proposing a life-changing concept for many.16 moments. Once, when a few churches hand how Stassen’s material changes not been bloody enough already, One promised long ago who would moral vision through an analysis of Related to this idea is perhaps were attacked and burnt in Egypt lives. It is highly unlikely that a a shadow of apocalypse hanging be sent to rescue and bless those who the efficacy and applicability of Glen Stassen’s most ground-breaking con- and many people were killed, our Christian leader can be challenged over our heads, a grand suicidal turn to Him. Like Mary’s hymn, Stassen’s just peacemaking practices in cept, that of “transforming initiatives,” Egyptian students were naturally with Stassen’s treatment of delivering act of our own making, plays this thanksgiving psalm is filled with the context of terrorism, and finally whereby Stassen breaks down the furious. We gathered them together love without being transformed to the the present with a melody of Old Testament imagery and declares suggesting other contextual ways of bulk of the teachings of the Sermon for a discussion and their very natu- core. Once again, we are witnessing dreads… Catching this glimpse how the strong one from the house moving forward. on the Mount into a triadic rather ral feelings turned towards revenge, this transformation taking place right we might realize it is too early to of David will be a light of rescue and What Is Boko Haram? than a dyadic pattern. Doing so helps hatred and bitterness. This is exactly in front of our eyes.18 talk about inevitability and that, guidance for his people, and will Boko Haram is an Islamic- move the understanding of the pas- how humans react. However, we Glen Stassen provides a unique con- even from the point of view of “shine on those living in darkness and revolutionary group which targets, sage away from “high ideals” towards began discussing how the church in tribution to the ethical and interfaith what is the worst in ourselves, in the shadow of death.”4 not only those the group perceives “transforming initiatives,” ultimately Egypt might proactively engage in challenges of our region. He brings to the worst aspects of our species, The aspect of God’s guidance is as representatives of a putatively becoming a deeply pragmatic way of transforming initiatives in the midst the table a Christ-centered Kingdom we might still be allowed to hope what prompted me to think of writ- oppressive regime in Nigeria, but also reading the Sermon with huge impli- of these difficulties. This immediately perspective, creating the right ingre- after.1 ing this paper as it is. He is “to guide ordinary citizens living under that cations for behavior. It forces people inspired a paradigm shift as students dients for transformation for our stu- Yet, can we really talk about hope? our feet to the path of peace.” Those regime.7 The group began in 2002 to think about the implications of began to view the situation from a dents and churches and serving as the Especially, when Michael Walzer are the feet of those who turn to Jesus as a small Salafish faction based in their behaviors for the broader com- Kingdom perspective. ABTS students foundation upon which we proudly states: Christ for salvation, so that they will northeastern Nigeria, led by a chain munity and about the necessity of are incredibly creative in how to bring proclaim the Lordship of Jesus as the Before since the mid-nineteenth serve Him “in righteousness and holi- of charismatic but crudely educated being proactive in breaking free of in the Reign of God into such situa- solution to our troubled region. God century, history has witnessed ness” in spite of their circumstances. preachers, namely Muhammadu Ali, vicious cycles within which we find tions. Once they are thinking through has used scholars and peacemakers an upsurge of political violence Zechariah is aware of the fact that Mohammad Yusuf and Abubakar ourselves trapped, no matter how dif- the right framework, it becomes easier such as Glen Stassen in our communi- committed by revolutionary “the only way to walk righteously is to Shekau. These leaders believed ficult the circumstances.17 to find a Kingdom solution. The solu- ties to entice us to think and act dif- groups. These groups typically follow the path God sets.” 5 I admire that British colonialism and the One of our Iraqi students was tion may not always be to resolve the ferently. We are indebted to ethicists act without state sponsorship, Zechariah’s courage and attempt to Nigeria state that resulted from it studying at ABTS at the same time as problem, but the solution is always like Stassen who unpack God’s Word often attempting precisely to come to grips with his circumstances: had imposed an un-Islamic way of his church was suffering persecution to bring Jesus into the situation. It is for us in a way that provokes us and overthrow the reigning regime of needing salvation from “the hand of life on Nigerian Muslims. This led in Baghdad. Hundreds of Christians in these very instances where we can inspires us into action, a different the state in which they act. Yet all who hate us,” not able to serve the group to oppose Western-style were fleeing and our student was pre- observe transformative, cross-shaped kind of action. ■ they do claim to be involved in God “without fear, in holiness and education, which is how the clique war of some kind, and certainly righteousness;” and being among came to be known as Boko Haram. to be fighting a just after cause.2 “those who live in darkness and in The phrase “Boko Haram,” which In some ways these two excerpts the shadow of death.” This is much translates roughly to “Western edu- represent the reality of what is going like the circumstances God some- cation is forbidden,”8 was a label on in Nigeria, particularly with the times puts into our lives with which given to the group by outside observ- Boko Haram insurgency. Each time we must come to grips through an ers. But the group calls itself by the I reflect on the Boko Haram sect, I attitude of faith, trust and hope.6 The Arabic phrase Jama’atu Ahlus-Sunnah am overwhelmed. But I was struck hymn reminds us that we are saved Lidda’Awati Jihad. This phrase has

20 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 21 been translated as “People Committed the nuance of Islamic radicalism and lows that ijtihad was not only desired rity agencies in Nigeria have handled resurface with a vengeance in 2010. Mohammed Yusuf, in Maiduguri, to the Propagation of the Prophet’s intellectualism. Some of his argu- or recommended but also required the group with blunt force. Someone Since then, the group has not only Borno State. While in the process, Teachings and Jihad.”9 Such commit- ments seem to fit the big picture of and imperative for Muslims in every has pointed out that “Christians are attacked perceived enemies, but indis- Babakura Fugu was mysteriously ment to jihadi ideology is what makes Boko Haram. For instance, Nafi tells age and place, through which the like nails; the harder you hit them the criminately attacked security officials, assassinated. The core Boko Haram the group a terrorist revolutionary of a situation where “In more than position of the umma in the world is deeper they go.” But I would like to politicians, businessmen and women sect denied responsibility for the mur- movement.10 one respect, the Islamic intellectual continuously redefined.18 say that by default all human beings and, in utter desperation, resorted der. Prior to this, Boko Haram had Boko Haram insurgency in Nigeria arena during the twentieth century Boko Haram is agitating for a behave similarly; the harder you hit to bombing high profile targets in always claimed responsibility for any forces us to re-evaluate the morality of was a reflection of the late nineteenth- return to Islamic Shari’a Law. It is them the deeper they go. The Boko Abuja such as the Nigeria Police atrocities it committed against the terrorism. Can any form of terrorism century intellectual rupture.”13 I sup- important to observe here that, prior Haram sect is clear evidence of this Headquarters as well as the United Nigerian people. be morally justified? This question pose the same thing can be said of the to the colonial rule in Nigeria and fact. Kyari Mohammed has identified Nations offices in June and August The second attempt at dialogue requires us to understand the mindset 21st century intellectual arena. throughout the period of the British three overlapping phases of the move- of 2011. As the military crackdown happened in March, 2012. The of terrorists. The use of this term “ter- The intellectual history of Islamic rule (1903-1960), Northern Nigerian ment that prove that human beings has intensified, the group has become group identified the president of rorism” has its origin with the French scholars and theologians has a cata- Muslims had largely followed the are like nails and further underline the even more aggressive and militant. It the Supreme Council for Sharia Revolution, a time when the French logue of various schools of thought. Maliki School of Jurisprudence.19 importance of considering just peace- has resorted to more desperate mea- in Nigeria, Sheik Ahmed Datti, to government acted violently against its Prominent among them is the salafi- However, the situation changed making as a paradigm shift in the war sures, which include burning school mediate between it and the Nigerian own people. It has also been used to yya (reformist school of thought) with independence. John N. Paden against terrorism. buildings, kidnapping students, government. Sheik Ahmed Datti describe the violent activities of labor founded by Ahmad b. Taymiyya described the enormous impact of this The first phase, according to attacking telecommunication stations, accepted the responsibility at first, organizations, anarchists, nationalist (1263-1328). Nafi notes that “Central change. Paden tells of the role Sheik Mohammed, is the Kanama phase blowing up bridges, the kidnapping but later changed his mind, because groups, minority political organiza- to Ibn Taymiyya’s reformist project Abubakar Gummi played in the para- (2003-2005). During this phase, the and slaughtering of foreigners, and so he felt the government was not able tions and religious movements. In was his emphasis on the primacy of digm shift in northern Muslims’ intel- group unsuccessfully waged war on on.23 to keep the discussion secret and the 21st century, “terrorism most the original Islamic texts, the Qur’an lectual quest. In his effort to revive the Nigerian state. It was repelled Boko Haram lacks morality in its would instead prematurely release frequently referred to the acts of non- and hadith; beyond which he saw the Islamic Shari’a Law in Nigeria, with casualties on both sides. The war tactic. This is demonstrated by information to the media.24 Akomola state agents (individually or collec- only the consensus of the Prophet’s Gummi used his connection with leader of the group of this first phase the aimless and indiscriminate vio- Ejodame Olojo believes that these tively) acting against another group, Companions and the Companions’ Saudi Arabia to reevaluate “the histor- was Muhammed Ali, a Nigerian who lence directed at innocent citizens. were significant signs that the group be it a government, a multinational Followers as binding.”14 Taymiyya was ic legacies of both the Maliki and Sufi was radicalized by jihadi literature in Understanding the intellectual and was willing and ready for dialogue. corporation, or a dominant religious driven by the search for unity and the traditions in northern Nigeria.”20 Saudi Arabia and who was believed to social psychology of Boko Haram will But Andrew Walker believes that there hierarchy.”11 Most scholars agree that desire to confront foreign influences According to Paden, “Gummi have fought alongside the mujahedeen help us to grasp the many facets of are two groups in the sect—moderate terrorists are indiscriminate in their on Islamic culture. He endeavored focused on going back to the original in Afghanistan. the group’s social life, thoughts, feel- and radical or hard-core.25 This makes actions.12 to re-establish the ultimate authority sources in the Qur’an and was one The second phase is the dawah ings, and behaviours towards Muslims engaging the group a complex and One of Nigeria’s biggest challenges of the earlier, unadulterated views of of the first to translate the Qur’an phase. With the suppression of Boko and non-Muslims alike as well as the difficult task. But as Walker suggest- is to avoid playing the game of the Islam.15 His project has influenced into the Hausa language. Until his Haram in July 2009, the group went impact of its attitudes on the Nigerian ed, other factors contributed to the terrorists. Beyond the current military many Muslims, including Usman Ibn death in 1992, he served as symbol into hiding and devoted itself to the people in general. The place to start difficulty. For example, the Nigerian approach to the insurgency, there is Fodio of Nigeria (1754-1817) who for challenging the cultural legacies of proselytization, recruitment, indoctri- is the group’s specific demands. From police are often led by corrupt or need for a moral vision that will help used those ideas to engage in con- Islam in northern Nigeria, insisting nation and radicalization of its mem- the sect’s outlook, its objective is a incompetent officers who fight for Nigerians find a creative transforma- structing an Islamic framework com- on Qur’anic-based reformation.”21 bers. This phase was characterized by political one, even though it calls for their own fiefdom rather than for the tion of the situation and a way for- patible with the Qur’an and Sunna for Gummi became a mentor to many of intense criticism of the secular system, the abolition of politics altogether and best interests of the nation.26 Andrew ward. emerging societies in non-urban envi- the younger generation of educated debates with opposing ulama (other the replacement of the modern state observed that negotiation would be A Brief History of Boko Haram ronments and with strong local tra- northerners, and Kaduna, as capital of Muslim clerics) on the propriety of by Islamic Shari’a jurisprudence. Yet, difficult to foster, because some of The Antecedents of Boko Haram ditional vestiges. Ahmad b. Taymiyya the northern region and a “new” city, Western education, Westernization, it has a comprehensive desire which Boko Haram’s stated demands are A hasty characterization of the and Usman Ibn Fodio prepared the became identified with his Izala (anti- democracy and secularism, and includes religion, economy and poli- practically impossible to realize and Boko Haram sect as a terrorist group ground to continue challenging tradi- innovation) movement. Gummi’s unceasing criticism of corruption and tics altogether. are often contradictory. For example, might cause us to miss important tional Islamic values. Western impe- links with the Saudis’ intellectualism bad governance under Governor Ali A Moral Vision: Proposing the Way it says it wants to break Nigeria information about the group. With rialism and capitalism, and a desire eventually strengthened Nigerian Modu Sherriff (2003-2011) of Borno Forward; Why Engagement Has into two, north and south, but also the kidnaping of the Chibok girls for the urgent renewal of the moral Muslims’ ties to the custodians of the State, as well as criticism of the con- Failed in the Past that the whole of Nigeria should on April 14, 2014, Boko Haram fabric of society and a new era of holy places and weakened those with spicuous consumption and opulence Nigeria is facing its defining come under Shari’a law and con- attracted global attention. But the ijtihad.16 Boko Haram is an offshoot the traditional West African roots of of the Western-educated elite in the moment. From all indications, the vert to Islam. It has also demanded question is what antecedents in the of the revivalist mission of the 18th Islamic culture. 22 midst of poverty. Nigerian government cannot engage that Nigerian President Goodluck history of Islam are represented by century, but the group is also fueled The Evolution of Boko Haram According to Mohammed, the the Boko Haram sect in just peace- Jonathan convert to Islam. Boko Haram. We have to look at the by the social background of the 19th Boko Haram came out of Gummi’s third phase began with the taking making in any meaningful way. The However, there are other demands history of Islamic thought and the century reformists.17 In this revivalist founded Izala sect in Nigeria. Since over of the leadership by Abubakar government has had several failed that might serve as a window for key ideas that have dominated that mission the reformists see the Shari’a Boko Haram mutated from the Izala Shekau. After the 2009 suppression attempts to engage in dialogue, the dialogue and just peacemaking. The history. Basheer M. Nafi’s interaction “as the only path for restoration and group to a full-grown rebellion move- of the movement and the killing of first in September, 2011. The group group has demanded that senior with the history of the rise of Islamic renewal,” because “the Shari’a is the ment in 2002, it has continued to its leadership in gory and barbaric identified two key people, former members who have been arrested by reformist thought and its challenge prescribed organizer of life.” If that is metamorphose. The ingredients that form by Nigerian security agencies, President Olusegun Obasanjo and the government should be released, to traditional Islam is one very useful the case, no limits were prescribed for fuel the fire of Boko Haram include, Boko Haram again went deeper Babakura Fugu, the brother-in- that all property taken from its tool in helping us navigate through laboring within its framework. It fol- among other things, the way the secu- underground, only to reorganize and law of the late Boko Haram leader, members be restored, and that the

22 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 23 been translated as “People Committed the nuance of Islamic radicalism and lows that ijtihad was not only desired rity agencies in Nigeria have handled resurface with a vengeance in 2010. Mohammed Yusuf, in Maiduguri, to the Propagation of the Prophet’s intellectualism. Some of his argu- or recommended but also required the group with blunt force. Someone Since then, the group has not only Borno State. While in the process, Teachings and Jihad.”9 Such commit- ments seem to fit the big picture of and imperative for Muslims in every has pointed out that “Christians are attacked perceived enemies, but indis- Babakura Fugu was mysteriously ment to jihadi ideology is what makes Boko Haram. For instance, Nafi tells age and place, through which the like nails; the harder you hit them the criminately attacked security officials, assassinated. The core Boko Haram the group a terrorist revolutionary of a situation where “In more than position of the umma in the world is deeper they go.” But I would like to politicians, businessmen and women sect denied responsibility for the mur- movement.10 one respect, the Islamic intellectual continuously redefined.18 say that by default all human beings and, in utter desperation, resorted der. Prior to this, Boko Haram had Boko Haram insurgency in Nigeria arena during the twentieth century Boko Haram is agitating for a behave similarly; the harder you hit to bombing high profile targets in always claimed responsibility for any forces us to re-evaluate the morality of was a reflection of the late nineteenth- return to Islamic Shari’a Law. It is them the deeper they go. The Boko Abuja such as the Nigeria Police atrocities it committed against the terrorism. Can any form of terrorism century intellectual rupture.”13 I sup- important to observe here that, prior Haram sect is clear evidence of this Headquarters as well as the United Nigerian people. be morally justified? This question pose the same thing can be said of the to the colonial rule in Nigeria and fact. Kyari Mohammed has identified Nations offices in June and August The second attempt at dialogue requires us to understand the mindset 21st century intellectual arena. throughout the period of the British three overlapping phases of the move- of 2011. As the military crackdown happened in March, 2012. The of terrorists. The use of this term “ter- The intellectual history of Islamic rule (1903-1960), Northern Nigerian ment that prove that human beings has intensified, the group has become group identified the president of rorism” has its origin with the French scholars and theologians has a cata- Muslims had largely followed the are like nails and further underline the even more aggressive and militant. It the Supreme Council for Sharia Revolution, a time when the French logue of various schools of thought. Maliki School of Jurisprudence.19 importance of considering just peace- has resorted to more desperate mea- in Nigeria, Sheik Ahmed Datti, to government acted violently against its Prominent among them is the salafi- However, the situation changed making as a paradigm shift in the war sures, which include burning school mediate between it and the Nigerian own people. It has also been used to yya (reformist school of thought) with independence. John N. Paden against terrorism. buildings, kidnapping students, government. Sheik Ahmed Datti describe the violent activities of labor founded by Ahmad b. Taymiyya described the enormous impact of this The first phase, according to attacking telecommunication stations, accepted the responsibility at first, organizations, anarchists, nationalist (1263-1328). Nafi notes that “Central change. Paden tells of the role Sheik Mohammed, is the Kanama phase blowing up bridges, the kidnapping but later changed his mind, because groups, minority political organiza- to Ibn Taymiyya’s reformist project Abubakar Gummi played in the para- (2003-2005). During this phase, the and slaughtering of foreigners, and so he felt the government was not able tions and religious movements. In was his emphasis on the primacy of digm shift in northern Muslims’ intel- group unsuccessfully waged war on on.23 to keep the discussion secret and the 21st century, “terrorism most the original Islamic texts, the Qur’an lectual quest. In his effort to revive the Nigerian state. It was repelled Boko Haram lacks morality in its would instead prematurely release frequently referred to the acts of non- and hadith; beyond which he saw the Islamic Shari’a Law in Nigeria, with casualties on both sides. The war tactic. This is demonstrated by information to the media.24 Akomola state agents (individually or collec- only the consensus of the Prophet’s Gummi used his connection with leader of the group of this first phase the aimless and indiscriminate vio- Ejodame Olojo believes that these tively) acting against another group, Companions and the Companions’ Saudi Arabia to reevaluate “the histor- was Muhammed Ali, a Nigerian who lence directed at innocent citizens. were significant signs that the group be it a government, a multinational Followers as binding.”14 Taymiyya was ic legacies of both the Maliki and Sufi was radicalized by jihadi literature in Understanding the intellectual and was willing and ready for dialogue. corporation, or a dominant religious driven by the search for unity and the traditions in northern Nigeria.”20 Saudi Arabia and who was believed to social psychology of Boko Haram will But Andrew Walker believes that there hierarchy.”11 Most scholars agree that desire to confront foreign influences According to Paden, “Gummi have fought alongside the mujahedeen help us to grasp the many facets of are two groups in the sect—moderate terrorists are indiscriminate in their on Islamic culture. He endeavored focused on going back to the original in Afghanistan. the group’s social life, thoughts, feel- and radical or hard-core.25 This makes actions.12 to re-establish the ultimate authority sources in the Qur’an and was one The second phase is the dawah ings, and behaviours towards Muslims engaging the group a complex and One of Nigeria’s biggest challenges of the earlier, unadulterated views of of the first to translate the Qur’an phase. With the suppression of Boko and non-Muslims alike as well as the difficult task. But as Walker suggest- is to avoid playing the game of the Islam.15 His project has influenced into the Hausa language. Until his Haram in July 2009, the group went impact of its attitudes on the Nigerian ed, other factors contributed to the terrorists. Beyond the current military many Muslims, including Usman Ibn death in 1992, he served as symbol into hiding and devoted itself to the people in general. The place to start difficulty. For example, the Nigerian approach to the insurgency, there is Fodio of Nigeria (1754-1817) who for challenging the cultural legacies of proselytization, recruitment, indoctri- is the group’s specific demands. From police are often led by corrupt or need for a moral vision that will help used those ideas to engage in con- Islam in northern Nigeria, insisting nation and radicalization of its mem- the sect’s outlook, its objective is a incompetent officers who fight for Nigerians find a creative transforma- structing an Islamic framework com- on Qur’anic-based reformation.”21 bers. This phase was characterized by political one, even though it calls for their own fiefdom rather than for the tion of the situation and a way for- patible with the Qur’an and Sunna for Gummi became a mentor to many of intense criticism of the secular system, the abolition of politics altogether and best interests of the nation.26 Andrew ward. emerging societies in non-urban envi- the younger generation of educated debates with opposing ulama (other the replacement of the modern state observed that negotiation would be A Brief History of Boko Haram ronments and with strong local tra- northerners, and Kaduna, as capital of Muslim clerics) on the propriety of by Islamic Shari’a jurisprudence. Yet, difficult to foster, because some of The Antecedents of Boko Haram ditional vestiges. Ahmad b. Taymiyya the northern region and a “new” city, Western education, Westernization, it has a comprehensive desire which Boko Haram’s stated demands are A hasty characterization of the and Usman Ibn Fodio prepared the became identified with his Izala (anti- democracy and secularism, and includes religion, economy and poli- practically impossible to realize and Boko Haram sect as a terrorist group ground to continue challenging tradi- innovation) movement. Gummi’s unceasing criticism of corruption and tics altogether. are often contradictory. For example, might cause us to miss important tional Islamic values. Western impe- links with the Saudis’ intellectualism bad governance under Governor Ali A Moral Vision: Proposing the Way it says it wants to break Nigeria information about the group. With rialism and capitalism, and a desire eventually strengthened Nigerian Modu Sherriff (2003-2011) of Borno Forward; Why Engagement Has into two, north and south, but also the kidnaping of the Chibok girls for the urgent renewal of the moral Muslims’ ties to the custodians of the State, as well as criticism of the con- Failed in the Past that the whole of Nigeria should on April 14, 2014, Boko Haram fabric of society and a new era of holy places and weakened those with spicuous consumption and opulence Nigeria is facing its defining come under Shari’a law and con- attracted global attention. But the ijtihad.16 Boko Haram is an offshoot the traditional West African roots of of the Western-educated elite in the moment. From all indications, the vert to Islam. It has also demanded question is what antecedents in the of the revivalist mission of the 18th Islamic culture. 22 midst of poverty. Nigerian government cannot engage that Nigerian President Goodluck history of Islam are represented by century, but the group is also fueled The Evolution of Boko Haram According to Mohammed, the the Boko Haram sect in just peace- Jonathan convert to Islam. Boko Haram. We have to look at the by the social background of the 19th Boko Haram came out of Gummi’s third phase began with the taking making in any meaningful way. The However, there are other demands history of Islamic thought and the century reformists.17 In this revivalist founded Izala sect in Nigeria. Since over of the leadership by Abubakar government has had several failed that might serve as a window for key ideas that have dominated that mission the reformists see the Shari’a Boko Haram mutated from the Izala Shekau. After the 2009 suppression attempts to engage in dialogue, the dialogue and just peacemaking. The history. Basheer M. Nafi’s interaction “as the only path for restoration and group to a full-grown rebellion move- of the movement and the killing of first in September, 2011. The group group has demanded that senior with the history of the rise of Islamic renewal,” because “the Shari’a is the ment in 2002, it has continued to its leadership in gory and barbaric identified two key people, former members who have been arrested by reformist thought and its challenge prescribed organizer of life.” If that is metamorphose. The ingredients that form by Nigerian security agencies, President Olusegun Obasanjo and the government should be released, to traditional Islam is one very useful the case, no limits were prescribed for fuel the fire of Boko Haram include, Boko Haram again went deeper Babakura Fugu, the brother-in- that all property taken from its tool in helping us navigate through laboring within its framework. It fol- among other things, the way the secu- underground, only to reorganize and law of the late Boko Haram leader, members be restored, and that the

22 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 23 people responsible for the execution colleagues32 can provide additional the workability of just peacemaking each of the proposed 10 practices. of the impasse that violence presents and what else needs to be done to of Mohammed Yusuf and other mem- concrete steps to resolving the Boko principles is based on how peacemak- However, the next two points are in our contemporary history is to pay ward off this threat. Just peacemaking bers of the group be punished. “These Haram impasse in Nigeria. For ers like Mahatma Gandhi, Martin some contextual ways Nigerians can attention not only “to decrying and is the moral and ethical vision that are political demands and could be example, Nigerian ethicists and theo- Luther King Jr., and Nelson Mandela engage Boko Haram in just peace- devising solution to it,” but also “to should shape today’s worldview of part of a negotiation,” says John logians can use the 10 practices pro- of South Africa successfully deployed making. give equal attention to ways we can violent conflicts and how to resolve Campbell, former U.S. ambassador to posed by just peacemaking scholars to the efficacy of just peacemaking prac- A Reflection on How We Live: help individuals and whole communi- them. Nigeria, .27 interpret the specific social, cultural tices in the extreme conditions of Aggression Our Common ties cultivate the enormous vitality Advocating the need for engaging It is difficult to see how any mean- and religious contexts of Nigerian colonial India, the racist United States Humanity required to live ethically and empathi- Boko Haram’s sect in just peacemak- ingful negotiation could be carried society and its grassroots communi- of America, and apartheid South Engaging Boko Haram in just cally and thereby decrease violence.”43 ing is simply a call for trying all out with the group itself. The group ties. I see the efficacy and utility of Africa.37 peacemaking must start with a The big question is how do we the options humanly available. Just has on several occasions murdered its “just peacemaking” rooted in its focus One may wonder, however, whether humble recognition of our common constructively redirect the energy of peacemaking brings a rich alternate own members who have attempted on practices that prevent war or ter- just peacemaking can work in situa- humanity with terrorists -- human violent aggression to vitality (nonvio- solution to war and violent conflict. negotiation, and the group’s cell-like rorism from happening in the first tions of Islamic extremism and terror- aggression. All just peacemakers lent aggression) for the protection of In this paradigm, the focus shifts to structure is open for division and place. But even after it has happened, ism. Stassen would say, yes, because need to begin by recognizing their the human race? Just peacemaking initiatives that can help prevent the splits. There would be no guarantee the practices can give confidence to its ideas are practices that are faithful participation in this human essential is an option that can help Nigeria to vicious cycles of war/violence and that someone speaking for the group the parties involved because of their to Christ’s nonviolent direct action in nature of competition, aggression and re-channel Boko Haram’s aggressive foster peace. It argues that in engaging is speaking for all of the members.28 focus on justice as Jesus’ ethic. For as the Sermon on the Mount (Matthew revenge. Anthony Storr puts it con- energies toward national transforma- insurgent groups and ethnic militias, Given that as reality, can we really Adrian Guelke observes, “Common 5-7). In fact, he would argue that cisely when he writes: tion. we must not stop at the level of the talk of a way forward at a time when reasons why people resort to violence just peacemaking practices are “effec- “That man is an aggressive creature Addressing the social and cultural symptoms, but must dig deep into the things appear to be falling apart and are the perception that they will con- tive war-preventive practices…in the will hardly be disputed. With the conditions real issues that cause the sickness. It is getting worse? The courage to talk tinue to be denied justice under the wake of the threat of terrorism ….”39 exception of certain rodents, no To indirectly engage Boko Haram a paradigm that enables its practitio- about a way forward must come from existing political system...”33 The cry Inasmuch as I resonate with his argu- other vertebrate habitually destroys is also to address the social and cul- ners to engage in critical thinking and an understanding of the mission of for justice is a key cause for the emer- ment, the practices must be applied members of his own species…. The tural conditions that are the breeding analysis of the assumptions, threats the church as the mission of Jesus gence of Boko Haram. Since Nigeria’s in each context by careful analysis of somber fact is that we are the cruelest ground for recruits. Studies conducted and fears that make it extremely dif- Christ in peacemaking. returned to democracy in 1999, the situation and clear understanding and most ruthless species that has ever by Freedom C. Onuaha in 2013 ficult to forge ahead in efforts to bring Glen Stassen and Just Peacemaking northern Muslim politicians have of the mindset of those involved in walked the earth; and that, although showed that Boko Haram is recruiting about the desired reconciliation and This paper is written in honor of the generally felt alienated and marginal- the conflict. Of course, Stassen, along we may recoil in horror when we read Nigerian youths who feel distressed, transform the situation that breeds late Glen Harold Stassen, who was an ized.34 with 22 other just peacemaking ethi- in a newspaper or history book of the alienated, discontented and generally insurgent groups and ethnic mili- ardent advocate of just peacemaking Stassen saw just peacemaking as cists and theologians, has helped us by atrocities committed by man upon uncertain about their futures because tias.47 as a critical supplementary theory to one of three theories – pacifism, just proposing the following 10 practices: man, we know in our hearts that each of the unfavorable sociopolitical, Finally, no matter how challeng- the two traditional Christian theories war, and just peacemaking – which (1) Support nonviolent direct of us harbors within himself those socio-economic, sociocultural and ing the circumstances that we face in in response to war -- pacifism and just hold hope for dislodging violence and action; same savage impulses which lead to socio-religious conditions of Nigeria. today’s world, there is a way forward war theory.29 This is my attempt to war. He preferred just peacemaking (2) Take independent initiatives murder, to torture and to war.41” 44 Onuaha argued that these condi- because God is always willing and test the applicability of Stassen’s prac- because it is the practice advocated by to reduce threat; These succinct words of Storr about tions make it possible for insurgents able “to guide our feet into the path tices of just peacemaking in a terrorist the Prince of Peace, who wept over (3) Use cooperative conflict reso- the true nature of humans give us to recruit young men in Nigeria.45 of peace” (Luke 1:79 NIV). Based on context like Nigeria. Thereby, we can Jerusalem because it did not know the lution; a clearer perspective to help guide Therefore, the Nigerian government his experience of how God guides our see the extent to which the practices ways that make for peace. He argued (4) Acknowledge responsibility our feet toward the path of peace must embark on robust programs that feet into the path of peacemaking, of just peacekeeping provide a moral that in these radical practices, “Jesus for conflict and injustice and seek in Nigeria. Human aggression is would block Boko Haram’s chances John Paul Lederach explains that the vision that can shape the fight against gives us a powerful way of deliver- repentance and forgiveness; an inborn impulse which is not the of getting more recruits. This means key to significant change will come the Boko Haram insurgency. ance from the vicious cycles that lead (5) Advance democracy, human monopoly of insurgents, but a reality the government must strengthen the not when we are capable of producing Based on his Anabaptist roots, to violent death and destruction.”35 rights, and religious liberty; with which all fallen humans strug- standard of education, create job pro- a hard, factual, objective view of a sit- Stassen and his colleagues worried He was among those who firmly (6) Foster just and sustainable gle.42 The necessity of recognizing grams and provide youth job training, uation and the predictable outcome. about the world’s lack of attention to believe that Christians should direct economic development; and focusing on aggression is because promote peace education and embark Rather it comes from a kind of naive- practices that have worked in prevent- their energies toward finding a set of (7) Work with emerging coopera- it can be used to bless humanity. on a campaign of zero tolerance for ty that suspends the lens of presented ing war, stating, “A new paradigm criteria and a model for “just peace” tive forces in the international This approach will enable us to begin corruption at all levels of society. reality and, with a commonsensical needs to be justified by its bringing instead of continuing to argue only system; thinking of ways we can retrain both Conclusion approach, asks questions and pursues to attention important dimensions of for pacifism and “just war.”36 He (8) Strengthen the United adults and children to use aggression As an Islamic terrorist movement, ideas that seem out of line with reality concern that previous paradigms over- contended that just peacemaking Nations and international efforts positively for the benefit of human- Boko Haram now constitutes one of as presented.48 looked, or did not articulate as clearly practices have worked, because they for cooperation and human ity. Like a coin, aggression has two the biggest threats to Nigeria’s stabil- “Terrorists aim is to rule, and mur- as needed.”30 are Christ-like transforming initia- rights; sides. Kathleen J. Greider calls the ity and security.46 The group contin- der is their method.”49 We must be Stassen and his colleagues argued tives. They are practices that are first (9) Reduce offensive weapons two sides of aggression the paradox of ues to cause widespread emotional willing to resist the temptation to play that just peacemaking practices “can and foremost aimed at preventing and weapons trade; and “violence and vitality.” In her search and psychological trauma. Even so, the terrorists’ game and instead resort enable us to see conflict situations the occurrence of war or violence by (10) Encourage grassroots peace- for a solution to the problem of vio- researchers need to step aside and take to just peacemaking.50 ■ from a new and fruitful angle.”31 concentrating on justice and seek- making groups and voluntary lence, Greider believes that a way out a careful look at what is happening In my estimation, just peacemak- ing to win both parties to the side association.40 ing as proposed by Stassen and his of justice. Furthermore, his belief in Space will not allow us to delineate

24 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 25 people responsible for the execution colleagues32 can provide additional the workability of just peacemaking each of the proposed 10 practices. of the impasse that violence presents and what else needs to be done to of Mohammed Yusuf and other mem- concrete steps to resolving the Boko principles is based on how peacemak- However, the next two points are in our contemporary history is to pay ward off this threat. Just peacemaking bers of the group be punished. “These Haram impasse in Nigeria. For ers like Mahatma Gandhi, Martin some contextual ways Nigerians can attention not only “to decrying and is the moral and ethical vision that are political demands and could be example, Nigerian ethicists and theo- Luther King Jr., and Nelson Mandela engage Boko Haram in just peace- devising solution to it,” but also “to should shape today’s worldview of part of a negotiation,” says John logians can use the 10 practices pro- of South Africa successfully deployed making. give equal attention to ways we can violent conflicts and how to resolve Campbell, former U.S. ambassador to posed by just peacemaking scholars to the efficacy of just peacemaking prac- A Reflection on How We Live: help individuals and whole communi- them. Nigeria, .27 interpret the specific social, cultural tices in the extreme conditions of Aggression Our Common ties cultivate the enormous vitality Advocating the need for engaging It is difficult to see how any mean- and religious contexts of Nigerian colonial India, the racist United States Humanity required to live ethically and empathi- Boko Haram’s sect in just peacemak- ingful negotiation could be carried society and its grassroots communi- of America, and apartheid South Engaging Boko Haram in just cally and thereby decrease violence.”43 ing is simply a call for trying all out with the group itself. The group ties. I see the efficacy and utility of Africa.37 peacemaking must start with a The big question is how do we the options humanly available. Just has on several occasions murdered its “just peacemaking” rooted in its focus One may wonder, however, whether humble recognition of our common constructively redirect the energy of peacemaking brings a rich alternate own members who have attempted on practices that prevent war or ter- just peacemaking can work in situa- humanity with terrorists -- human violent aggression to vitality (nonvio- solution to war and violent conflict. negotiation, and the group’s cell-like rorism from happening in the first tions of Islamic extremism and terror- aggression. All just peacemakers lent aggression) for the protection of In this paradigm, the focus shifts to structure is open for division and place. But even after it has happened, ism. Stassen would say, yes, because need to begin by recognizing their the human race? Just peacemaking initiatives that can help prevent the splits. There would be no guarantee the practices can give confidence to its ideas are practices that are faithful participation in this human essential is an option that can help Nigeria to vicious cycles of war/violence and that someone speaking for the group the parties involved because of their to Christ’s nonviolent direct action in nature of competition, aggression and re-channel Boko Haram’s aggressive foster peace. It argues that in engaging is speaking for all of the members.28 focus on justice as Jesus’ ethic. For as the Sermon on the Mount (Matthew revenge. Anthony Storr puts it con- energies toward national transforma- insurgent groups and ethnic militias, Given that as reality, can we really Adrian Guelke observes, “Common 5-7). In fact, he would argue that cisely when he writes: tion. we must not stop at the level of the talk of a way forward at a time when reasons why people resort to violence just peacemaking practices are “effec- “That man is an aggressive creature Addressing the social and cultural symptoms, but must dig deep into the things appear to be falling apart and are the perception that they will con- tive war-preventive practices…in the will hardly be disputed. With the conditions real issues that cause the sickness. It is getting worse? The courage to talk tinue to be denied justice under the wake of the threat of terrorism ….”39 exception of certain rodents, no To indirectly engage Boko Haram a paradigm that enables its practitio- about a way forward must come from existing political system...”33 The cry Inasmuch as I resonate with his argu- other vertebrate habitually destroys is also to address the social and cul- ners to engage in critical thinking and an understanding of the mission of for justice is a key cause for the emer- ment, the practices must be applied members of his own species…. The tural conditions that are the breeding analysis of the assumptions, threats the church as the mission of Jesus gence of Boko Haram. Since Nigeria’s in each context by careful analysis of somber fact is that we are the cruelest ground for recruits. Studies conducted and fears that make it extremely dif- Christ in peacemaking. returned to democracy in 1999, the situation and clear understanding and most ruthless species that has ever by Freedom C. Onuaha in 2013 ficult to forge ahead in efforts to bring Glen Stassen and Just Peacemaking northern Muslim politicians have of the mindset of those involved in walked the earth; and that, although showed that Boko Haram is recruiting about the desired reconciliation and This paper is written in honor of the generally felt alienated and marginal- the conflict. Of course, Stassen, along we may recoil in horror when we read Nigerian youths who feel distressed, transform the situation that breeds late Glen Harold Stassen, who was an ized.34 with 22 other just peacemaking ethi- in a newspaper or history book of the alienated, discontented and generally insurgent groups and ethnic mili- ardent advocate of just peacemaking Stassen saw just peacemaking as cists and theologians, has helped us by atrocities committed by man upon uncertain about their futures because tias.47 as a critical supplementary theory to one of three theories – pacifism, just proposing the following 10 practices: man, we know in our hearts that each of the unfavorable sociopolitical, Finally, no matter how challeng- the two traditional Christian theories war, and just peacemaking – which (1) Support nonviolent direct of us harbors within himself those socio-economic, sociocultural and ing the circumstances that we face in in response to war -- pacifism and just hold hope for dislodging violence and action; same savage impulses which lead to socio-religious conditions of Nigeria. today’s world, there is a way forward war theory.29 This is my attempt to war. He preferred just peacemaking (2) Take independent initiatives murder, to torture and to war.41” 44 Onuaha argued that these condi- because God is always willing and test the applicability of Stassen’s prac- because it is the practice advocated by to reduce threat; These succinct words of Storr about tions make it possible for insurgents able “to guide our feet into the path tices of just peacemaking in a terrorist the Prince of Peace, who wept over (3) Use cooperative conflict reso- the true nature of humans give us to recruit young men in Nigeria.45 of peace” (Luke 1:79 NIV). Based on context like Nigeria. Thereby, we can Jerusalem because it did not know the lution; a clearer perspective to help guide Therefore, the Nigerian government his experience of how God guides our see the extent to which the practices ways that make for peace. He argued (4) Acknowledge responsibility our feet toward the path of peace must embark on robust programs that feet into the path of peacemaking, of just peacekeeping provide a moral that in these radical practices, “Jesus for conflict and injustice and seek in Nigeria. Human aggression is would block Boko Haram’s chances John Paul Lederach explains that the vision that can shape the fight against gives us a powerful way of deliver- repentance and forgiveness; an inborn impulse which is not the of getting more recruits. This means key to significant change will come the Boko Haram insurgency. ance from the vicious cycles that lead (5) Advance democracy, human monopoly of insurgents, but a reality the government must strengthen the not when we are capable of producing Based on his Anabaptist roots, to violent death and destruction.”35 rights, and religious liberty; with which all fallen humans strug- standard of education, create job pro- a hard, factual, objective view of a sit- Stassen and his colleagues worried He was among those who firmly (6) Foster just and sustainable gle.42 The necessity of recognizing grams and provide youth job training, uation and the predictable outcome. about the world’s lack of attention to believe that Christians should direct economic development; and focusing on aggression is because promote peace education and embark Rather it comes from a kind of naive- practices that have worked in prevent- their energies toward finding a set of (7) Work with emerging coopera- it can be used to bless humanity. on a campaign of zero tolerance for ty that suspends the lens of presented ing war, stating, “A new paradigm criteria and a model for “just peace” tive forces in the international This approach will enable us to begin corruption at all levels of society. reality and, with a commonsensical needs to be justified by its bringing instead of continuing to argue only system; thinking of ways we can retrain both Conclusion approach, asks questions and pursues to attention important dimensions of for pacifism and “just war.”36 He (8) Strengthen the United adults and children to use aggression As an Islamic terrorist movement, ideas that seem out of line with reality concern that previous paradigms over- contended that just peacemaking Nations and international efforts positively for the benefit of human- Boko Haram now constitutes one of as presented.48 looked, or did not articulate as clearly practices have worked, because they for cooperation and human ity. Like a coin, aggression has two the biggest threats to Nigeria’s stabil- “Terrorists aim is to rule, and mur- as needed.”30 are Christ-like transforming initia- rights; sides. Kathleen J. Greider calls the ity and security.46 The group contin- der is their method.”49 We must be Stassen and his colleagues argued tives. They are practices that are first (9) Reduce offensive weapons two sides of aggression the paradox of ues to cause widespread emotional willing to resist the temptation to play that just peacemaking practices “can and foremost aimed at preventing and weapons trade; and “violence and vitality.” In her search and psychological trauma. Even so, the terrorists’ game and instead resort enable us to see conflict situations the occurrence of war or violence by (10) Encourage grassroots peace- for a solution to the problem of vio- researchers need to step aside and take to just peacemaking.50 ■ from a new and fruitful angle.”31 concentrating on justice and seek- making groups and voluntary lence, Greider believes that a way out a careful look at what is happening In my estimation, just peacemak- ing to win both parties to the side association.40 ing as proposed by Stassen and his of justice. Furthermore, his belief in Space will not allow us to delineate

24 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 25 the United Somali Congress (USC). ars together to read and discuss their church reconciled people to God and Ergada requested his presence at this scriptures in what can be considered each other.” 11 A Leg to Stand On: Ahmed Haile, Glen Stassen and volatile time for a number of reasons. an early version of scriptural reason- The North American Mennonites Haile shared a vision with Ergada of ing.8 learned from Ahmed and Martha an Elicitive Theology of Peacemaking in Somalia a just, peaceful Somali state built on Although his background was Haile what it might mean to employ By Peter M. Sensenig good clan relations, which he saw as known to many, in his memoir Haile an elicitive approach in Somalia, par- and practices of his Islamic back- the only possibility for a function- chose not to identify his clan, seek- ticularly the importance of hospitality hmed Ali Haile’s life crossed bor- grounded and Somali traditions. This political situation unraveled, Haile’s ing government. 4 He was recognized ing to emulate his father’s example of and conversation. Elizabeth Nissley Aders of many kinds – cultural, foundational principle, known as elic- calling to be an ambassador of the both for his boldness in engaging treating all people equally regardless says, “Watching Ahmed work with religious, and geographical. He was itive peacemaking, is articulated espe- gospel of peace brought him back to the clan system and for his abilities of heritage.9 He recounted his expec- traditional Somali peacemaking was a Somali, a member of the Hawiye cially by John Paul Lederach. Elicitive Somalia again and again. J. Dudley in mediation, and he had master’s tations of positive treatment from his significant for us. Even when he had clan. He was a Mennonite Christian, peacemaking seeks to explore, engage, Woodberry notes that the first record- degrees in peace studies and public own clan members due to their special some hostile family members come, shaped by the North Americans and prioritize traditional cultural ed Muslim convert to Christianity was administration. Additionally, Haile bond. He was discouraged to discover he invited them to eat together and who introduced him to Jesus. As a forms of reconciliation. a migrant in East Africa; “Yet, unlike was from the Karanle sub-clan of the that rather than embracing him they served tea.” 12 peacemaker committed to Christ, he The theological rationale for an the first Muslim convert to Christ, Hawiye clan. Both the interim presi- rebuked and rejected him because of Haile was diagnosed with cancer actively explored the possibilities and elicitive approach, however, is mostly who is generally understood to have dent Ali Mahdi and General Farah his commitment to Christ. The expe- in 2006, and died in 2011. After he limitations of clan identity, Somali limited to its compatibility with a gone to East Africa to avoid conflict Aidid were also from the Hawiye rience served as a catalyst for Haile to learned that his cancer was terminal, culture and traditions, and the reli- noninvasive ethos than it is built upon in seventh-century Mecca, the con- clan. The Karanles are considered transform his view of clans based on he told EMM leaders, “When Orie gious resources for peace. His willing- an explicitly stated scriptural or theo- temporary convert Ahmed returned the “elder brothers”5 of the Hawiye Philippians 2:1-11, even as the coun- O. Miller [early Mennonite mission ness to risk his own life for the sake of logical basis. I contend that Haile’s to the region repeatedly to mediate clan according to Somali tradition, try was disintegrating into inter-clan leader] was dying he said, ‘Don’t peace exemplifies the costliness, but peacemaking example challenges conflict.”2 and they play a key role in settling warfare. “What would happen if clans forget the Somalis.’ I want to say also the fruit, of approaching peace- Christians to a deeper development Ahmed Haile and his wife Martha disputes. These qualities, both of honored rival clans more than they the same thing. Do not forget the making from the ground up. of the theological and biblical foun- Wilson Haile lived in Mogadishu for pedigree and personality, put Haile in honored themselves? What if people Somalis.”13 In working for peace in his splin- dations for the elicitive peacemak- three years in the mid-1980s. During a unique peacemaking position. He were ready to die for the enemy rather The fruit of Ahmed Haile’s life tered home country, Ahmed Haile ing approach. I want to suggest that this time Haile provided some lead- served as the only Christian on a team than seek to dominate the enemy?” continues in both Africa and North demonstrated what it might look one way forward in this task is Glen ership to the small group of Somali of Muslims. Of his Muslim compan- Haile asked. Like the Apostle Paul, America. His memoir, Teatime in like to balance the twin axioms of a Stassen’s incisive interpretation of believers. The anti-Christian senti- ions, Haile states, “We were joined by Haile recognized that he had an envi- Mogadishu, was released just days after peacemaking ethic: costly commit- Jesus’ teaching on light in the Sermon ment in the city had not heightened a love for our people, believing that able heritage but that his genealogy his death. It is now available in several ment to Christian nonviolence and on the Mount, read in view of Jesus’ as it later would, but there was a something stronger than guns could could not offer salvation or peace. It languages, including Somali. an elicitive approach that draws from identity within the prophetic tradition general atmosphere of suspicion as bring peace.”6 was not long after his conversion that In July 2011 a group of Somalis, the peacemaking resources of Somali of Isaiah. the Siad Barre regime crumbled. One As Haile was attending a nego- his new commitments were tested by including poets and politicians, culture. Haile insisted that both Ahmed Haile: A Life in the night a small group of believers was tiation near the fighting zones in the appearance of a visitor from a rival gathered in Toronto with North aspects of peacemaking, the yes and Borderlands meeting at the home of Elizabeth and Mogadishu in January 1992, the clan, which was considered by some American mission workers and oth- the no, must have a strong theological Born and raised in a Muslim con- Ken Nissley when the police knocked house where the meeting took place to be inferior to his own. The visitor ers to celebrate Haile’s life and the and biblical foundation in order to be text in Bulo Burte, Somalia, Haile on the door. They took Haile outside, was attacked by Aidid’s forces. Haile’s was amazed that Haile offered him release of his memoir, and to consider faithful to the gospel. became a Christian at age 17. For and he did not return. The others did leg was severely wounded in the attack his bed while he slept on the floor.10 the ongoing work of peacemaking The way of the cross as central to Haile, identifying with Jesus and the not know what had happened to him. and was later amputated. Yet he con- Haile’s life offers a vision and example in Somalia.14 Haile’s remarkable life Christian identity and practice has church meant no longer identify- So Ken Nissley found Haile’s brother tinued to be involved in peacemaking of a sense of kinship that transcends is a catalyst for the sharing of stories been well developed by theologians ing with the mosque. Yet he resolved and they drove around Mogadishu all among his Somali people, in Somalia, clan ties even as it acknowledges across some surprising boundaries. in the Free Church tradition, most never to speak ill of Islam, because evening, searching the police stations Kenya, and North America. Haile them. Somalia is a nation of poets, and the notably Haile’s teacher John Howard Islam had prepared him to meet Jesus until they found where Haile was taught for years at Daystar University Haile engaged all of the peacemak- weaving of words is prized above any Yoder. As a Somali Christian, Haile and planted in him the desire for being held. They brought his some in Nairobi, where he founded a ing tools he could find: pre-Islamic other art form. Upon Haile’s passing, was constantly aware of the cost of God that was fulfilled in Jesus and for food and a blanket, and the next day peace studies program. He also systems of justice, colonial courts an unidentified Somali friend penned following Jesus, including social alien- community that was fulfilled in the Haile’s brother managed to convince helped to lead the growing Somali and laws, the qadi (Islamic judge) these words, rendered here in English: ation and scorn from fellow Somalis. church, which Haile compared to a an official not to press any charges Christian community in Eastleigh and sharia courts, and social sciences. The departed Ahmed Haile The costs were not only social: Haile spiritual house like an udub, a tradi- and to release him.3 (a majority-Somali neighborhood More than only peacemaking theories, The sagacious one lost a leg in a violent attack during tional Somali hut.1 After moving to Elkhart, Indiana, of Nairobi), driven by a vision for a they were the fundamental tools for Whom the Lord took away… a peace negotiation in which he was Shunned by members of his own in October 1991 Haile was called by thriving Somali fellowship. By the acting in the midst of tremendous participating. The cost of nonviolent clan and threatened by the Somali Somali colleagues, under the auspices time he returned to Eastleigh, the challenges and resistance, such as the He was a peacemaker peacemaking in obedience to Jesus, authorities, Haile struggled with his of the newly formed inter-clan peace situation had changed to the extent imam who called for his execution Whom we honored well which exposes and challenges the identity as a Somali Anabaptist fol- group Ergada (which was sponsored that he could not work openly at the for apostasy and later became his He was widely respected… deep-seated violence of all cultures, lower of Jesus. He continued to seek by Mennonite Central Committee, Mennonite-run Eastleigh Fellowship protector. Haile discovered, however, was always central to Haile’s under- inclusion among his fellow Somalis, an Anabaptist relief and development Center. But he continued to fellow- that “ultimately it was the gospel that He said these abhorrent actions standing of peace. sustained by his conviction that Jesus’ agency), to return to Somalia for two ship with Somalis in his home and in could end the cycle of retaliation as it The endless civil wars At the same time, Haile drew upon disciples are called to reflect the incar- weeks of peacemaking work, espe- other ways in Eastleigh.7 Haile also was absorbed by Christ and his cross Will one day cease… the profound peacemaking impulses national presence of Christ. As the cially between the divided factions of gathered Muslim and Christian schol- and the Holy Spirit who through the

26 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 27 the United Somali Congress (USC). ars together to read and discuss their church reconciled people to God and Ergada requested his presence at this scriptures in what can be considered each other.” 11 A Leg to Stand On: Ahmed Haile, Glen Stassen and volatile time for a number of reasons. an early version of scriptural reason- The North American Mennonites Haile shared a vision with Ergada of ing.8 learned from Ahmed and Martha an Elicitive Theology of Peacemaking in Somalia a just, peaceful Somali state built on Although his background was Haile what it might mean to employ By Peter M. Sensenig good clan relations, which he saw as known to many, in his memoir Haile an elicitive approach in Somalia, par- and practices of his Islamic back- the only possibility for a function- chose not to identify his clan, seek- ticularly the importance of hospitality hmed Ali Haile’s life crossed bor- grounded and Somali traditions. This political situation unraveled, Haile’s ing government. 4 He was recognized ing to emulate his father’s example of and conversation. Elizabeth Nissley Aders of many kinds – cultural, foundational principle, known as elic- calling to be an ambassador of the both for his boldness in engaging treating all people equally regardless says, “Watching Ahmed work with religious, and geographical. He was itive peacemaking, is articulated espe- gospel of peace brought him back to the clan system and for his abilities of heritage.9 He recounted his expec- traditional Somali peacemaking was a Somali, a member of the Hawiye cially by John Paul Lederach. Elicitive Somalia again and again. J. Dudley in mediation, and he had master’s tations of positive treatment from his significant for us. Even when he had clan. He was a Mennonite Christian, peacemaking seeks to explore, engage, Woodberry notes that the first record- degrees in peace studies and public own clan members due to their special some hostile family members come, shaped by the North Americans and prioritize traditional cultural ed Muslim convert to Christianity was administration. Additionally, Haile bond. He was discouraged to discover he invited them to eat together and who introduced him to Jesus. As a forms of reconciliation. a migrant in East Africa; “Yet, unlike was from the Karanle sub-clan of the that rather than embracing him they served tea.” 12 peacemaker committed to Christ, he The theological rationale for an the first Muslim convert to Christ, Hawiye clan. Both the interim presi- rebuked and rejected him because of Haile was diagnosed with cancer actively explored the possibilities and elicitive approach, however, is mostly who is generally understood to have dent Ali Mahdi and General Farah his commitment to Christ. The expe- in 2006, and died in 2011. After he limitations of clan identity, Somali limited to its compatibility with a gone to East Africa to avoid conflict Aidid were also from the Hawiye rience served as a catalyst for Haile to learned that his cancer was terminal, culture and traditions, and the reli- noninvasive ethos than it is built upon in seventh-century Mecca, the con- clan. The Karanles are considered transform his view of clans based on he told EMM leaders, “When Orie gious resources for peace. His willing- an explicitly stated scriptural or theo- temporary convert Ahmed returned the “elder brothers”5 of the Hawiye Philippians 2:1-11, even as the coun- O. Miller [early Mennonite mission ness to risk his own life for the sake of logical basis. I contend that Haile’s to the region repeatedly to mediate clan according to Somali tradition, try was disintegrating into inter-clan leader] was dying he said, ‘Don’t peace exemplifies the costliness, but peacemaking example challenges conflict.”2 and they play a key role in settling warfare. “What would happen if clans forget the Somalis.’ I want to say also the fruit, of approaching peace- Christians to a deeper development Ahmed Haile and his wife Martha disputes. These qualities, both of honored rival clans more than they the same thing. Do not forget the making from the ground up. of the theological and biblical foun- Wilson Haile lived in Mogadishu for pedigree and personality, put Haile in honored themselves? What if people Somalis.”13 In working for peace in his splin- dations for the elicitive peacemak- three years in the mid-1980s. During a unique peacemaking position. He were ready to die for the enemy rather The fruit of Ahmed Haile’s life tered home country, Ahmed Haile ing approach. I want to suggest that this time Haile provided some lead- served as the only Christian on a team than seek to dominate the enemy?” continues in both Africa and North demonstrated what it might look one way forward in this task is Glen ership to the small group of Somali of Muslims. Of his Muslim compan- Haile asked. Like the Apostle Paul, America. His memoir, Teatime in like to balance the twin axioms of a Stassen’s incisive interpretation of believers. The anti-Christian senti- ions, Haile states, “We were joined by Haile recognized that he had an envi- Mogadishu, was released just days after peacemaking ethic: costly commit- Jesus’ teaching on light in the Sermon ment in the city had not heightened a love for our people, believing that able heritage but that his genealogy his death. It is now available in several ment to Christian nonviolence and on the Mount, read in view of Jesus’ as it later would, but there was a something stronger than guns could could not offer salvation or peace. It languages, including Somali. an elicitive approach that draws from identity within the prophetic tradition general atmosphere of suspicion as bring peace.”6 was not long after his conversion that In July 2011 a group of Somalis, the peacemaking resources of Somali of Isaiah. the Siad Barre regime crumbled. One As Haile was attending a nego- his new commitments were tested by including poets and politicians, culture. Haile insisted that both Ahmed Haile: A Life in the night a small group of believers was tiation near the fighting zones in the appearance of a visitor from a rival gathered in Toronto with North aspects of peacemaking, the yes and Borderlands meeting at the home of Elizabeth and Mogadishu in January 1992, the clan, which was considered by some American mission workers and oth- the no, must have a strong theological Born and raised in a Muslim con- Ken Nissley when the police knocked house where the meeting took place to be inferior to his own. The visitor ers to celebrate Haile’s life and the and biblical foundation in order to be text in Bulo Burte, Somalia, Haile on the door. They took Haile outside, was attacked by Aidid’s forces. Haile’s was amazed that Haile offered him release of his memoir, and to consider faithful to the gospel. became a Christian at age 17. For and he did not return. The others did leg was severely wounded in the attack his bed while he slept on the floor.10 the ongoing work of peacemaking The way of the cross as central to Haile, identifying with Jesus and the not know what had happened to him. and was later amputated. Yet he con- Haile’s life offers a vision and example in Somalia.14 Haile’s remarkable life Christian identity and practice has church meant no longer identify- So Ken Nissley found Haile’s brother tinued to be involved in peacemaking of a sense of kinship that transcends is a catalyst for the sharing of stories been well developed by theologians ing with the mosque. Yet he resolved and they drove around Mogadishu all among his Somali people, in Somalia, clan ties even as it acknowledges across some surprising boundaries. in the Free Church tradition, most never to speak ill of Islam, because evening, searching the police stations Kenya, and North America. Haile them. Somalia is a nation of poets, and the notably Haile’s teacher John Howard Islam had prepared him to meet Jesus until they found where Haile was taught for years at Daystar University Haile engaged all of the peacemak- weaving of words is prized above any Yoder. As a Somali Christian, Haile and planted in him the desire for being held. They brought his some in Nairobi, where he founded a ing tools he could find: pre-Islamic other art form. Upon Haile’s passing, was constantly aware of the cost of God that was fulfilled in Jesus and for food and a blanket, and the next day peace studies program. He also systems of justice, colonial courts an unidentified Somali friend penned following Jesus, including social alien- community that was fulfilled in the Haile’s brother managed to convince helped to lead the growing Somali and laws, the qadi (Islamic judge) these words, rendered here in English: ation and scorn from fellow Somalis. church, which Haile compared to a an official not to press any charges Christian community in Eastleigh and sharia courts, and social sciences. The departed Ahmed Haile The costs were not only social: Haile spiritual house like an udub, a tradi- and to release him.3 (a majority-Somali neighborhood More than only peacemaking theories, The sagacious one lost a leg in a violent attack during tional Somali hut.1 After moving to Elkhart, Indiana, of Nairobi), driven by a vision for a they were the fundamental tools for Whom the Lord took away… a peace negotiation in which he was Shunned by members of his own in October 1991 Haile was called by thriving Somali fellowship. By the acting in the midst of tremendous participating. The cost of nonviolent clan and threatened by the Somali Somali colleagues, under the auspices time he returned to Eastleigh, the challenges and resistance, such as the He was a peacemaker peacemaking in obedience to Jesus, authorities, Haile struggled with his of the newly formed inter-clan peace situation had changed to the extent imam who called for his execution Whom we honored well which exposes and challenges the identity as a Somali Anabaptist fol- group Ergada (which was sponsored that he could not work openly at the for apostasy and later became his He was widely respected… deep-seated violence of all cultures, lower of Jesus. He continued to seek by Mennonite Central Committee, Mennonite-run Eastleigh Fellowship protector. Haile discovered, however, was always central to Haile’s under- inclusion among his fellow Somalis, an Anabaptist relief and development Center. But he continued to fellow- that “ultimately it was the gospel that He said these abhorrent actions standing of peace. sustained by his conviction that Jesus’ agency), to return to Somalia for two ship with Somalis in his home and in could end the cycle of retaliation as it The endless civil wars At the same time, Haile drew upon disciples are called to reflect the incar- weeks of peacemaking work, espe- other ways in Eastleigh.7 Haile also was absorbed by Christ and his cross Will one day cease… the profound peacemaking impulses national presence of Christ. As the cially between the divided factions of gathered Muslim and Christian schol- and the Holy Spirit who through the

26 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 27 He said to hold fast to the rope of God respect and draw from, the cultural tasteless sand on which people walk. be a visible community. According to prophetic tradition of Isaiah and his ated humans with the mandate to fill Without any distractions… knowledge of a people.”16 Culture is The Greek word for becoming taste- Dietrich Bonhoeffer, for Jesus’ follow- own ministry is that he is depicting the earth with culture is now calling therefore not an obstacle or a chal- less can also mean becoming foolish, ers, “to flee into invisibility is to deny his disciples’ mission in terms tradi- them to the peace of Zion as cultured He strolled away with dignity lenge to be overcome but a conduit and salt is associated with wisdom the call. Any community of Jesus tionally used for the mission of Israel. people. Secondly, the nations bring And returned to paradise for peacemaking, based on the shared in some rabbinic texts. This passage which wants to be invisible is no lon- Isaiah speaks of God’s people as a light their wealth and splendor to the New The cherished expert.15 social knowledge. In Somalia, this therefore serves as a parallel to the end ger a community that follows him.”21 to the nations (42:6; 49:6). Indeed, Jerusalem (Is 60:11; Rev 21:24). In social knowledge includes proverbs of Sermon (Matthew 7:24-26), which By light, therefore, Jesus indicates an Isaiah 42:6 and 49:6 are likely Jesus’ light of the rich variety of ways in The Elicitive Model of Peacemaking and storytelling.17 states that the way one avoids becom- ongoing witness and invitation that is primary source for his teaching in which Scripture portrays true wealth, In drawing from the peacemak- Salt, Light, and Deeds: An Elicitive ing foolish is by obeying the words of extended beyond the community of Matthew 5:14-16. He himself would surely this means more than silver ing resources of traditional Somali Theology of Peacemaking Jesus.18 his followers. fulfill the mission of Isaiah’s Servant, and gold. It refers to the treasures that culture and Somali Islam, Ahmed Lederach’s elicitive approach is Deeds as Service for God’s Glory: Stassen and Gushee have dem- but he expected his disciples to each culture has to offer in the new Haile was a dedicated practitioner of strongly rooted in sociology, conflict Stassen and Gushee argue that the onstrated convincingly that Jesus’ assume the same responsibility (Matt age of peace, the practices, customs, elicitive peacemaking. This approach studies, and political science. The traditional emphasis on salt and light perceptions of his own mission 20:26-28).25 and values that are precious to its builds on local culture and traditions theological rationale for an elicitive in this passage ignores a critical third are best understood in light of the Chapters 2, 42, and 49 are not the people. rather than import models based on approach, however, is mostly limited aspect of Jesus’ ethical mission for the prophetic tradition of Isaiah, with only passages informing Jesus’ read- Elicitive peacemaking, therefore, foreign assumptions and practices. to its compatibility with nonviolent church: good deeds. Deeds are the which he identified.22 While preach- ing of light from Isaiah. Isaiah 60 draws upon the treasures of particular The leading pioneer of the theory commitments. It is dependent more climax of the teaching, clarifying the ing in Galilee about the Kingdom begins, “Arise, shine, for your light human cultures, the gifts that God and practices of this approach is on an ethos of noninvasiveness and the content of salt and light as actions of Heaven, Jesus quoted from Isaiah has come, and the glory of the Lord has given to people groups. God John Paul Lederach, who teaches in pragmatic goal of peacemaking than that show God’s light to the world.19 9:1-2 to declare that a light has come rises upon you…Nations will come to is faithful to the creatures God has the Kroc Institute for International it is built upon an explicitly stated Disciples of Jesus cannot be con- to the Gentiles (Matthew 4:15-16). your light, and kings to the brightness called to fill the earth, working along- Peace Studies at the University of scriptural or theological basis. Here I tent to remain a light to the world in In Matthew 5:14, Jesus is drawing on of your dawn” (60:1, 3). The prophet side them to establish a peaceful and Notre Dame and in the Conflict contend that Jesus’ teaching on light only a theoretical sense. Their good the Old Testament tradition of light envisions an open city into which the just global community. Transformation Program at Eastern in the Sermon on the Mount provides deeds must reflect who they are as salt in reference to the presence of God, nations bring their wealth and kings Not all of human culture is a gift, Mennonite University. Lederach was the theological basis for the elicitive and light. Jesus’ teaching later in the especially Isaiah’s call to walk in the are led in procession, an image echoed however. Viewing culture as a con- involved in peacebuilding work in approach. Sermon, however, issues a stern warn- “light of the Lord” (Isaiah 2:5) and explicitly in Revelation 21:24-26. duit for peacemaking does not mean Somalia in the 1990s. Glen Stassen and David Gushee ing. Doing good works to be seen by for Israel to be the light of the nations The kings are not compelled, nor is affirming every aspect of culture, espe- Lederach challenges the assump- have developed the understanding of others in order to receive glory for (Isaiah 49:6). Thus Jesus disavows Zion portrayed as the locus of a new cially elements that are oppressive or tions that the model we use in one the triadic commandment of Jesus oneself (Matt 6:1) is as worthless as the separatism of the Qumran com- nationalism, but rather as the nucleus unjust. As John Howard Yoder argues setting can be used in all others with in Matthew 5:13-16, in which Jesus flavorless salt.20 Jesus tells his disciples munity; “Disciples are a ‘city on a hill’ of the Lord’s light.26 in Body Politics, the church cannot some adjustments, and that culture is describes the mission of the com- to do their good deeds publicly for in the Isaiah 2 sense only if we invite Free Church traditions can learn a choose between being in the world an aspect of conflict resolution that munity of his disciples as salt, light, God’s honor, never their own. and draw people of all nations ‘up deeper reading of this passage from and against the world; to be present can be reduced to technique. On the and deeds. After briefly suggesting Light as Eliciting Peacemaking the hill’ and through the gates into Reformed theology, which recognizes in the world is always to be both.29 In contrary, conflict resolution itself is a the meaning of salt and deeds in an Resources: The imagery of light to an experience of shared eschatological the eschatological dimensions of the Authentic Transformation (co-written socially constructed, educational phe- international peacemaking context, I which Jesus refers in Matthew 5:14, community.”23 cultural mandate to “fill the earth” with Glen Stassen and Diane Yeager), nomenon. Social conflict is a natural will argue that light refers to pointing drawn directly from Isaiah, serves The insight of the centrality of in Genesis 1:28. Reformed thought Yoder provides examples of what it experience present in all cultures and the nations toward God’s saving work, as a theological basis for the elici- Isaiah for Jesus yields a fuller under- takes this to mean not simply having means to be simultaneously for and relationships, and does not simply eliciting the cultural treasures that can tive approach to peacemaking that standing of what He means by light children, but filling the earth with against the world: happen but is created by people. glorify God. seeks to explore, engage, and pri- shining from a city on a hill. Isaiah’s the “general products and patterns Some elements of culture the Conflict centers around the search Salt as Nonviolent Communal oritize traditional cultural forms of call to ascend the mountain of the of human culture: language, labeling church categorically rejects (por- for shared meaning, which occurs as Witness: In order to understand what reconciliation. Lederach’s framework Lord and to walk in the light of the systems, tools, schedules, works of art, nography, tyranny, cultic idolatry). people locate themselves within the Jesus meant by saltiness in Matthew relies on a web of local actors, whose Lord (Isaiah 2:5) is explained in terms family activities.”27 Richard Mouw Other dimensions of culture it accumulated knowledge of the cul- 5:13, it is best to consider the par- approaches to peacemaking draw pri- of peacemaking and disarmament. It asserts that our enjoyment of culture accepts within clear limits (eco- ture. Lederach sees peacebuilding as a able with the Qumran community marily from other sources besides the is a call for a “new world order, shared reflects God’s own pleasure. Indeed, nomic production, commerce, “profound adventure of digging” into in mind. This community withdrew work of international theoreticians. with the prophet Micah (4:1-5),” in the future God intends for humanity the graphic arts, paying taxes for this shared cultural knowledge that is from the corruption of the world in Knowledge of and respect for tradi- which Zion is a gathering place for includes culture – art, music, cloth- peacetime civil government). To at the root of meaning and therefore order to live a monastic life of cov- tion is more effective in creating trust- the nations, including Israel.24 The ing, and all the treasures of civiliza- still other dimensions of culture of social conflict. Rather than the enant fidelity beside the Dead Sea. ing relationships because it engages nations come at their own initiative, tions – in the New Jerusalem, as a Christian faith gives a new motiva- static, foundationalist view that seeks In this sense, Jesus was commending local actors at a deeply personal level. with the anticipation that they will fulfillment of God’s creative inten- tion and coherence (agriculture, to define conflict for all times and their effort to be faithful to God’s To understand what Jesus meant by be taught by the Lord the essential tions.28 family life, literacy, conflict resolu- places, he prefers the dynamic, con- will by separating themselves from light, it is again helpful to remember practices of peacemaking. The goal is Two points from these passages in tion, empowerment). Still others structionist view that people act on evil practices, thus maintaining their the context of the Qumran communi- justice and peace between the nations, Isaiah 60:11 and Revelation 21:24 it strips of their claims to possess the basis of the meaning that things saltiness. Jesus’ polemic in this verse ty. Jesus’ words of commendation for and the evidence that the nations are are noteworthy in relation to culture autonomous truth and value, and have for them. Lederach concludes, opposes the loss of identity as God’s the Qumran community are immedi- serious about walking in God’s light is and peacemaking. The first is that uses them as vehicles of commu- “Understanding conflict and develop- people through the blurring of the ately followed by a strong criticism of their willingness to disarm. the nations are not required to sur- nication (philosophy, language, ing appropriate models of handling it distinction from the world, just as their separatism. In order to be faith- The importance of the connec- render the particularities of their Old Testament ritual, music). Still will necessarily be rooted in, and must salt loses its taste by mixing with the ful disciples of Jesus, the church must tion that Jesus is making between the nationality. The same God who cre- other forms of culture are created

28 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 29 He said to hold fast to the rope of God respect and draw from, the cultural tasteless sand on which people walk. be a visible community. According to prophetic tradition of Isaiah and his ated humans with the mandate to fill Without any distractions… knowledge of a people.”16 Culture is The Greek word for becoming taste- Dietrich Bonhoeffer, for Jesus’ follow- own ministry is that he is depicting the earth with culture is now calling therefore not an obstacle or a chal- less can also mean becoming foolish, ers, “to flee into invisibility is to deny his disciples’ mission in terms tradi- them to the peace of Zion as cultured He strolled away with dignity lenge to be overcome but a conduit and salt is associated with wisdom the call. Any community of Jesus tionally used for the mission of Israel. people. Secondly, the nations bring And returned to paradise for peacemaking, based on the shared in some rabbinic texts. This passage which wants to be invisible is no lon- Isaiah speaks of God’s people as a light their wealth and splendor to the New The cherished expert.15 social knowledge. In Somalia, this therefore serves as a parallel to the end ger a community that follows him.”21 to the nations (42:6; 49:6). Indeed, Jerusalem (Is 60:11; Rev 21:24). In social knowledge includes proverbs of Sermon (Matthew 7:24-26), which By light, therefore, Jesus indicates an Isaiah 42:6 and 49:6 are likely Jesus’ light of the rich variety of ways in The Elicitive Model of Peacemaking and storytelling.17 states that the way one avoids becom- ongoing witness and invitation that is primary source for his teaching in which Scripture portrays true wealth, In drawing from the peacemak- Salt, Light, and Deeds: An Elicitive ing foolish is by obeying the words of extended beyond the community of Matthew 5:14-16. He himself would surely this means more than silver ing resources of traditional Somali Theology of Peacemaking Jesus.18 his followers. fulfill the mission of Isaiah’s Servant, and gold. It refers to the treasures that culture and Somali Islam, Ahmed Lederach’s elicitive approach is Deeds as Service for God’s Glory: Stassen and Gushee have dem- but he expected his disciples to each culture has to offer in the new Haile was a dedicated practitioner of strongly rooted in sociology, conflict Stassen and Gushee argue that the onstrated convincingly that Jesus’ assume the same responsibility (Matt age of peace, the practices, customs, elicitive peacemaking. This approach studies, and political science. The traditional emphasis on salt and light perceptions of his own mission 20:26-28).25 and values that are precious to its builds on local culture and traditions theological rationale for an elicitive in this passage ignores a critical third are best understood in light of the Chapters 2, 42, and 49 are not the people. rather than import models based on approach, however, is mostly limited aspect of Jesus’ ethical mission for the prophetic tradition of Isaiah, with only passages informing Jesus’ read- Elicitive peacemaking, therefore, foreign assumptions and practices. to its compatibility with nonviolent church: good deeds. Deeds are the which he identified.22 While preach- ing of light from Isaiah. Isaiah 60 draws upon the treasures of particular The leading pioneer of the theory commitments. It is dependent more climax of the teaching, clarifying the ing in Galilee about the Kingdom begins, “Arise, shine, for your light human cultures, the gifts that God and practices of this approach is on an ethos of noninvasiveness and the content of salt and light as actions of Heaven, Jesus quoted from Isaiah has come, and the glory of the Lord has given to people groups. God John Paul Lederach, who teaches in pragmatic goal of peacemaking than that show God’s light to the world.19 9:1-2 to declare that a light has come rises upon you…Nations will come to is faithful to the creatures God has the Kroc Institute for International it is built upon an explicitly stated Disciples of Jesus cannot be con- to the Gentiles (Matthew 4:15-16). your light, and kings to the brightness called to fill the earth, working along- Peace Studies at the University of scriptural or theological basis. Here I tent to remain a light to the world in In Matthew 5:14, Jesus is drawing on of your dawn” (60:1, 3). The prophet side them to establish a peaceful and Notre Dame and in the Conflict contend that Jesus’ teaching on light only a theoretical sense. Their good the Old Testament tradition of light envisions an open city into which the just global community. Transformation Program at Eastern in the Sermon on the Mount provides deeds must reflect who they are as salt in reference to the presence of God, nations bring their wealth and kings Not all of human culture is a gift, Mennonite University. Lederach was the theological basis for the elicitive and light. Jesus’ teaching later in the especially Isaiah’s call to walk in the are led in procession, an image echoed however. Viewing culture as a con- involved in peacebuilding work in approach. Sermon, however, issues a stern warn- “light of the Lord” (Isaiah 2:5) and explicitly in Revelation 21:24-26. duit for peacemaking does not mean Somalia in the 1990s. Glen Stassen and David Gushee ing. Doing good works to be seen by for Israel to be the light of the nations The kings are not compelled, nor is affirming every aspect of culture, espe- Lederach challenges the assump- have developed the understanding of others in order to receive glory for (Isaiah 49:6). Thus Jesus disavows Zion portrayed as the locus of a new cially elements that are oppressive or tions that the model we use in one the triadic commandment of Jesus oneself (Matt 6:1) is as worthless as the separatism of the Qumran com- nationalism, but rather as the nucleus unjust. As John Howard Yoder argues setting can be used in all others with in Matthew 5:13-16, in which Jesus flavorless salt.20 Jesus tells his disciples munity; “Disciples are a ‘city on a hill’ of the Lord’s light.26 in Body Politics, the church cannot some adjustments, and that culture is describes the mission of the com- to do their good deeds publicly for in the Isaiah 2 sense only if we invite Free Church traditions can learn a choose between being in the world an aspect of conflict resolution that munity of his disciples as salt, light, God’s honor, never their own. and draw people of all nations ‘up deeper reading of this passage from and against the world; to be present can be reduced to technique. On the and deeds. After briefly suggesting Light as Eliciting Peacemaking the hill’ and through the gates into Reformed theology, which recognizes in the world is always to be both.29 In contrary, conflict resolution itself is a the meaning of salt and deeds in an Resources: The imagery of light to an experience of shared eschatological the eschatological dimensions of the Authentic Transformation (co-written socially constructed, educational phe- international peacemaking context, I which Jesus refers in Matthew 5:14, community.”23 cultural mandate to “fill the earth” with Glen Stassen and Diane Yeager), nomenon. Social conflict is a natural will argue that light refers to pointing drawn directly from Isaiah, serves The insight of the centrality of in Genesis 1:28. Reformed thought Yoder provides examples of what it experience present in all cultures and the nations toward God’s saving work, as a theological basis for the elici- Isaiah for Jesus yields a fuller under- takes this to mean not simply having means to be simultaneously for and relationships, and does not simply eliciting the cultural treasures that can tive approach to peacemaking that standing of what He means by light children, but filling the earth with against the world: happen but is created by people. glorify God. seeks to explore, engage, and pri- shining from a city on a hill. Isaiah’s the “general products and patterns Some elements of culture the Conflict centers around the search Salt as Nonviolent Communal oritize traditional cultural forms of call to ascend the mountain of the of human culture: language, labeling church categorically rejects (por- for shared meaning, which occurs as Witness: In order to understand what reconciliation. Lederach’s framework Lord and to walk in the light of the systems, tools, schedules, works of art, nography, tyranny, cultic idolatry). people locate themselves within the Jesus meant by saltiness in Matthew relies on a web of local actors, whose Lord (Isaiah 2:5) is explained in terms family activities.”27 Richard Mouw Other dimensions of culture it accumulated knowledge of the cul- 5:13, it is best to consider the par- approaches to peacemaking draw pri- of peacemaking and disarmament. It asserts that our enjoyment of culture accepts within clear limits (eco- ture. Lederach sees peacebuilding as a able with the Qumran community marily from other sources besides the is a call for a “new world order, shared reflects God’s own pleasure. Indeed, nomic production, commerce, “profound adventure of digging” into in mind. This community withdrew work of international theoreticians. with the prophet Micah (4:1-5),” in the future God intends for humanity the graphic arts, paying taxes for this shared cultural knowledge that is from the corruption of the world in Knowledge of and respect for tradi- which Zion is a gathering place for includes culture – art, music, cloth- peacetime civil government). To at the root of meaning and therefore order to live a monastic life of cov- tion is more effective in creating trust- the nations, including Israel.24 The ing, and all the treasures of civiliza- still other dimensions of culture of social conflict. Rather than the enant fidelity beside the Dead Sea. ing relationships because it engages nations come at their own initiative, tions – in the New Jerusalem, as a Christian faith gives a new motiva- static, foundationalist view that seeks In this sense, Jesus was commending local actors at a deeply personal level. with the anticipation that they will fulfillment of God’s creative inten- tion and coherence (agriculture, to define conflict for all times and their effort to be faithful to God’s To understand what Jesus meant by be taught by the Lord the essential tions.28 family life, literacy, conflict resolu- places, he prefers the dynamic, con- will by separating themselves from light, it is again helpful to remember practices of peacemaking. The goal is Two points from these passages in tion, empowerment). Still others structionist view that people act on evil practices, thus maintaining their the context of the Qumran communi- justice and peace between the nations, Isaiah 60:11 and Revelation 21:24 it strips of their claims to possess the basis of the meaning that things saltiness. Jesus’ polemic in this verse ty. Jesus’ words of commendation for and the evidence that the nations are are noteworthy in relation to culture autonomous truth and value, and have for them. Lederach concludes, opposes the loss of identity as God’s the Qumran community are immedi- serious about walking in God’s light is and peacemaking. The first is that uses them as vehicles of commu- “Understanding conflict and develop- people through the blurring of the ately followed by a strong criticism of their willingness to disarm. the nations are not required to sur- nication (philosophy, language, ing appropriate models of handling it distinction from the world, just as their separatism. In order to be faith- The importance of the connec- render the particularities of their Old Testament ritual, music). Still will necessarily be rooted in, and must salt loses its taste by mixing with the ful disciples of Jesus, the church must tion that Jesus is making between the nationality. The same God who cre- other forms of culture are created

28 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 29 by the Christian churches (hospi- spears into pruning hooks, and never xeer and the Christian concept of sac- tals, service of the poor, general- to study war again (Isaiah 2:4). The rificial atonement. 32 Along with the ized education).30 gleanings of the elicitive approach to Ergada group, Haile actively encour- Religious Violence and Christian Violent Narratives The Christian response to culture peacemaking are not an end in them- aged the use of these peacemaking is always both yes and no. Like the selves, but rather the prerequisite for mechanisms by the Somali elders, in the Indonesian Context biblical “powers and authorities” learning how to make peace. For this which served as a major part of the Where Does The Church Need To Repent? (Colossians 2:15; Ephesians 6:12), task there is one truly authoritative success story in Somaliland. The By Paulus S. Widjaja culture can be distorted in harm- teacher, the Prince of Peace himself. government in the north creatively ful and sinful ways. But culture, the A Discerning Elicitive Approach integrates traditional leadership with shared social knowledge of a people, By what criteria can a peacemaker Western-style government. met Glen Stassen in 1996 through of our own wrongdoing, that I write Such stories show how religion is neither the problem nor the salva- determine when to say yes or no to This example demonstrates a key I Ted Koontz, my academic advi- this article. has been so embedded in the lives of tion. It is rather a locus of God’s gra- a particular cultural practice? This characteristic of the peacemaking sor at Anabaptist Mennonite Biblical Religious Violence in the Indonesian the people in Indonesia that many cious action in the world, because it is where the life of Ahmed Haile work of Ahmed Haile. It is necessarily Seminary. When I moved to Fuller Context of them can hardly separate religion provides a venue for neighbor love. can provide some clues. In engaging ad hoc, because peacemaking is about Theological Seminary in order to pur- On Tuesday, October 9, 2012, the from the other dimensions of life. On If social conflict is an opportunity Somali traditions Haile was eminently the cultivation of good relationships. sue doctoral studies, I had the honor Islam Defenders Front (In Indonesia, the one hand, this is good because it for God’s grace because it is a search practical. His methodology was to An essential trait of a peacemaker, to serve as Stassen’s teaching assistant it is known as Front Pembela Islam – shows that the Indonesians are very for shared meaning, as Lederach explore in each situation what prac- therefore, is the ability to draw con- for a couple of years and to finish my FPI), a radical-fundamentalist Moslem religious. On the other hand, it is argues, then culture makes available tices, whether Islamic, Christian, or structively from all kinds of practices dissertation there under his supervi- group, staged a protest in front of bad because such intermingling has the resources for that grace to break from other traditions, effectively move and traditions. sion. Our relationship had developed the Jakarta City Council. The issue blinded many Indonesians so much through in the mundane reality of people away from enmity and toward The Christian community always over the years into more than just a was the current gubernatorial decree that they are unable to distinguish human relationships. friendship. stands simultaneously in criticism and teacher-student relationship. Stassen that mandates that the vice governor what belongs to which sphere of The yes and no with which For example, Haile expressed deep affirmation of particular cultures. To has been a teacher, a friend, and even a of Jakarta should serve as the leader life. In the case of the gubernatorial Christians respond to culture is respect for the Islamic faith of his use the imagery of Jesus, a salty com- father to me and my family. of several Islamic institutions.3 The decree that was protested by FPI, for exactly the point Jesus is making in people. In his analysis of the violence munity will practice peacemaking in a One of Glen Stassen’s legacies for gubernatorial decree has now become instance, we can see that the legislators Matthew 5:13-16. The call to be salt in Somalia, he noted that the Islamic way that is distinct from the wisdom Christians, indeed for the whole problematic because Basuki Tjahja who wrote the decree did not even represents the no to elements of the ideal of a global umma and justice of the world. And a community of humanity, is his theory of just peace- Purnama, the newly-elected vice think about whether there was any culture that render one a useless dis- system that transcend clan held some light points the nations toward God’s making practices. In dealing with governor of Jakarta, happens to be relevance at all for the vice governor of ciple, no different from the surround- attraction in a Somali context, where saving work, eliciting the cultural one of these practices, Stassen says a Christian. The problem itself had Jakarta to serve in the leadership posi- ing corruption. But the call to be light clan loyalties could exacerbate con- treasures that can glorify God. that we need to “end judgmental emerged several months before when tion of so many Islamic institutions. is the emphatic yes to the nations that flict. But Haile observed that in spite Ahmed Haile carried in his body propaganda” and “make amends.”1 Rhoma Irama, a well-known Moslem They did not consider whether it was are being drawn to bring their wealth of this ideal, the Islamic justice system the marks of a faithful Christian Without the humility to acknowl- religious singer in Indonesia, urged the logical when it discriminates against to the peace of Zion. Furthermore, has been ineffective in peacemaking in peacemaking ethic. With one leg, he edge our wrongdoing and to repent, Moslems in Jakarta to elect a leader all the other religions, since the access the way in which the light is being Somalia, in part because the way that returned to the country where the peacemaking is only an ideal, not a who adheres to the same religion as to power is given only to Islamic flooded into the world is through the groups practiced it has been retribu- other leg was taken from him, herald- way of life -- let alone a reality of the they do, namely, Islam. This is, in his institutions. However, it also does not community of Jesus’ disciples, the city tive rather than restorative.31 ing an unexpected kind of love and world. Quoting Dietrich Bonhoeffer, opinion, a religious call that is congru- make sense because religion, Islam to on a hill. A much more fruitful approach, forgiveness. Haile’s commitment to Stassen strongly opposes the so-called ent with the Koran. be precise, has been made one of the The tension inherent in Jesus’ teach- Haile surmised, was to affirm some Christian nonviolence – the salt of cheap grace to which many Christians In another setting, a pastor in one criteria in the distribution of public ing of salt and light, to be simultane- of the practices of pre-Islamic Somali Christ’s community – was an odd- often fall prey. Cheap grace is God’s of the churches in Poso, Central good, namely, the office. “Every social ously different from and involved in peacemaking. The Somali system of ity in a situation where retribution grace that is understood merely as Sulawesi, was praying in a Sunday ser- good or set of goods,” Michael Walzer the broader society, to be in but not restorative justice known as xeer has ruled. Yet he also demonstrated more the gross forgiveness of sins. There vice for the victory of Regina and Sean reminds us, “constitutes, as it were, a of the world, is also present in Isaiah. remarkable similarities to peace prac- ably than most that Christ’s follow- is no contrite heart needed, let alone during the Indonesian Idol singing distributive sphere within which only The fact that the cultural wealth tices in the Old and New Testaments. ers are meant to invite others to the the desire to be delivered from sin. In competition, a reality show broadcast certain criteria and arrangements are of the nations is valued in the New The Somali greeting, nabad, refers to light of God’s presence by affirming Bonhoeffer’s words, it is “the justifica- by one of the national TV stations in appropriate.”5 Thus the vice gover- Jerusalem is the foundation for the a general wellbeing from God that is the good gifts that they already bring. tion of sin without the justification Indonesia. The Christian pastor in nor office should be distributed on elicitive approach to peacemaking. Yet equivalent to the concept of shalom. Free Church Christians have gener- of the sinner.” Grace does everything, Poso took the secular singing compe- the basis of one’s qualifications, both Isaiah states firmly that the nations When a wrong is committed, a judge ally been more adept at the former and the Christian remains passive. In tition very seriously because Regina one’s past and predicted future perfor- do not come to the mountain of the determines what restitution is appro- – maintaining distinctiveness from Bonhoeffer’s understanding, cheap and Sean happened to be Christians. mance, as demanded by the particular Lord to teach, but rather to learn the priate, not only to the individual but the broader culture for the sake of the grace is “the grace we bestow on our- He prayed that God would make purpose of the office.6 Religion, what- ways of the Lord. The practices and to the family. Furthermore, reading gospel. Haile’s life helps us to read selves.” He continues, “Cheap grace is these Christian singers victorious in ever it might be, cannot and should richness of human cultures are not Somali culture through the lens of the Sermon and Isaiah, along with the preaching of forgiveness without the competition. When Regina and not become the purchasing value for enough; the nations must be taught René Girard, Haile saw a powerful Stassen, in such a way that an elicitive requiring repentance . . . Cheap grace Sean did win first and second place public offices in a multi-faith nation by God how to use those gifts to connection between the restorative approach to peacemaking has a leg to is grace without discipleship, grace in the competition, some Christian such as Indonesia. turn swords into ploughshares and sacrifice of a lamb in the process of stand on. ■ without the cross, grace without Jesus tabloids in Indonesia made the victory The FPI itself was silent when they Christ, living and incarnate.”2 their front cover story, as if it were saw the gubernatorial decree to be It is in line with this call, namely, the the victory of Christians over non- beneficial to Moslems, for it gave call for repentance and the correction Christians.4 them special and direct access to

30 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 31 by the Christian churches (hospi- spears into pruning hooks, and never xeer and the Christian concept of sac- tals, service of the poor, general- to study war again (Isaiah 2:4). The rificial atonement. 32 Along with the ized education).30 gleanings of the elicitive approach to Ergada group, Haile actively encour- Religious Violence and Christian Violent Narratives The Christian response to culture peacemaking are not an end in them- aged the use of these peacemaking is always both yes and no. Like the selves, but rather the prerequisite for mechanisms by the Somali elders, in the Indonesian Context biblical “powers and authorities” learning how to make peace. For this which served as a major part of the Where Does The Church Need To Repent? (Colossians 2:15; Ephesians 6:12), task there is one truly authoritative success story in Somaliland. The By Paulus S. Widjaja culture can be distorted in harm- teacher, the Prince of Peace himself. government in the north creatively ful and sinful ways. But culture, the A Discerning Elicitive Approach integrates traditional leadership with shared social knowledge of a people, By what criteria can a peacemaker Western-style government. met Glen Stassen in 1996 through of our own wrongdoing, that I write Such stories show how religion is neither the problem nor the salva- determine when to say yes or no to This example demonstrates a key I Ted Koontz, my academic advi- this article. has been so embedded in the lives of tion. It is rather a locus of God’s gra- a particular cultural practice? This characteristic of the peacemaking sor at Anabaptist Mennonite Biblical Religious Violence in the Indonesian the people in Indonesia that many cious action in the world, because it is where the life of Ahmed Haile work of Ahmed Haile. It is necessarily Seminary. When I moved to Fuller Context of them can hardly separate religion provides a venue for neighbor love. can provide some clues. In engaging ad hoc, because peacemaking is about Theological Seminary in order to pur- On Tuesday, October 9, 2012, the from the other dimensions of life. On If social conflict is an opportunity Somali traditions Haile was eminently the cultivation of good relationships. sue doctoral studies, I had the honor Islam Defenders Front (In Indonesia, the one hand, this is good because it for God’s grace because it is a search practical. His methodology was to An essential trait of a peacemaker, to serve as Stassen’s teaching assistant it is known as Front Pembela Islam – shows that the Indonesians are very for shared meaning, as Lederach explore in each situation what prac- therefore, is the ability to draw con- for a couple of years and to finish my FPI), a radical-fundamentalist Moslem religious. On the other hand, it is argues, then culture makes available tices, whether Islamic, Christian, or structively from all kinds of practices dissertation there under his supervi- group, staged a protest in front of bad because such intermingling has the resources for that grace to break from other traditions, effectively move and traditions. sion. Our relationship had developed the Jakarta City Council. The issue blinded many Indonesians so much through in the mundane reality of people away from enmity and toward The Christian community always over the years into more than just a was the current gubernatorial decree that they are unable to distinguish human relationships. friendship. stands simultaneously in criticism and teacher-student relationship. Stassen that mandates that the vice governor what belongs to which sphere of The yes and no with which For example, Haile expressed deep affirmation of particular cultures. To has been a teacher, a friend, and even a of Jakarta should serve as the leader life. In the case of the gubernatorial Christians respond to culture is respect for the Islamic faith of his use the imagery of Jesus, a salty com- father to me and my family. of several Islamic institutions.3 The decree that was protested by FPI, for exactly the point Jesus is making in people. In his analysis of the violence munity will practice peacemaking in a One of Glen Stassen’s legacies for gubernatorial decree has now become instance, we can see that the legislators Matthew 5:13-16. The call to be salt in Somalia, he noted that the Islamic way that is distinct from the wisdom Christians, indeed for the whole problematic because Basuki Tjahja who wrote the decree did not even represents the no to elements of the ideal of a global umma and justice of the world. And a community of humanity, is his theory of just peace- Purnama, the newly-elected vice think about whether there was any culture that render one a useless dis- system that transcend clan held some light points the nations toward God’s making practices. In dealing with governor of Jakarta, happens to be relevance at all for the vice governor of ciple, no different from the surround- attraction in a Somali context, where saving work, eliciting the cultural one of these practices, Stassen says a Christian. The problem itself had Jakarta to serve in the leadership posi- ing corruption. But the call to be light clan loyalties could exacerbate con- treasures that can glorify God. that we need to “end judgmental emerged several months before when tion of so many Islamic institutions. is the emphatic yes to the nations that flict. But Haile observed that in spite Ahmed Haile carried in his body propaganda” and “make amends.”1 Rhoma Irama, a well-known Moslem They did not consider whether it was are being drawn to bring their wealth of this ideal, the Islamic justice system the marks of a faithful Christian Without the humility to acknowl- religious singer in Indonesia, urged the logical when it discriminates against to the peace of Zion. Furthermore, has been ineffective in peacemaking in peacemaking ethic. With one leg, he edge our wrongdoing and to repent, Moslems in Jakarta to elect a leader all the other religions, since the access the way in which the light is being Somalia, in part because the way that returned to the country where the peacemaking is only an ideal, not a who adheres to the same religion as to power is given only to Islamic flooded into the world is through the groups practiced it has been retribu- other leg was taken from him, herald- way of life -- let alone a reality of the they do, namely, Islam. This is, in his institutions. However, it also does not community of Jesus’ disciples, the city tive rather than restorative.31 ing an unexpected kind of love and world. Quoting Dietrich Bonhoeffer, opinion, a religious call that is congru- make sense because religion, Islam to on a hill. A much more fruitful approach, forgiveness. Haile’s commitment to Stassen strongly opposes the so-called ent with the Koran. be precise, has been made one of the The tension inherent in Jesus’ teach- Haile surmised, was to affirm some Christian nonviolence – the salt of cheap grace to which many Christians In another setting, a pastor in one criteria in the distribution of public ing of salt and light, to be simultane- of the practices of pre-Islamic Somali Christ’s community – was an odd- often fall prey. Cheap grace is God’s of the churches in Poso, Central good, namely, the office. “Every social ously different from and involved in peacemaking. The Somali system of ity in a situation where retribution grace that is understood merely as Sulawesi, was praying in a Sunday ser- good or set of goods,” Michael Walzer the broader society, to be in but not restorative justice known as xeer has ruled. Yet he also demonstrated more the gross forgiveness of sins. There vice for the victory of Regina and Sean reminds us, “constitutes, as it were, a of the world, is also present in Isaiah. remarkable similarities to peace prac- ably than most that Christ’s follow- is no contrite heart needed, let alone during the Indonesian Idol singing distributive sphere within which only The fact that the cultural wealth tices in the Old and New Testaments. ers are meant to invite others to the the desire to be delivered from sin. In competition, a reality show broadcast certain criteria and arrangements are of the nations is valued in the New The Somali greeting, nabad, refers to light of God’s presence by affirming Bonhoeffer’s words, it is “the justifica- by one of the national TV stations in appropriate.”5 Thus the vice gover- Jerusalem is the foundation for the a general wellbeing from God that is the good gifts that they already bring. tion of sin without the justification Indonesia. The Christian pastor in nor office should be distributed on elicitive approach to peacemaking. Yet equivalent to the concept of shalom. Free Church Christians have gener- of the sinner.” Grace does everything, Poso took the secular singing compe- the basis of one’s qualifications, both Isaiah states firmly that the nations When a wrong is committed, a judge ally been more adept at the former and the Christian remains passive. In tition very seriously because Regina one’s past and predicted future perfor- do not come to the mountain of the determines what restitution is appro- – maintaining distinctiveness from Bonhoeffer’s understanding, cheap and Sean happened to be Christians. mance, as demanded by the particular Lord to teach, but rather to learn the priate, not only to the individual but the broader culture for the sake of the grace is “the grace we bestow on our- He prayed that God would make purpose of the office.6 Religion, what- ways of the Lord. The practices and to the family. Furthermore, reading gospel. Haile’s life helps us to read selves.” He continues, “Cheap grace is these Christian singers victorious in ever it might be, cannot and should richness of human cultures are not Somali culture through the lens of the Sermon and Isaiah, along with the preaching of forgiveness without the competition. When Regina and not become the purchasing value for enough; the nations must be taught René Girard, Haile saw a powerful Stassen, in such a way that an elicitive requiring repentance . . . Cheap grace Sean did win first and second place public offices in a multi-faith nation by God how to use those gifts to connection between the restorative approach to peacemaking has a leg to is grace without discipleship, grace in the competition, some Christian such as Indonesia. turn swords into ploughshares and sacrifice of a lamb in the process of stand on. ■ without the cross, grace without Jesus tabloids in Indonesia made the victory The FPI itself was silent when they Christ, living and incarnate.”2 their front cover story, as if it were saw the gubernatorial decree to be It is in line with this call, namely, the the victory of Christians over non- beneficial to Moslems, for it gave call for repentance and the correction Christians.4 them special and direct access to

30 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 31 power. But they are very upset when a conditions must exist, namely, mass words, virtues and even character that remind us, “Finding oneself [neces- adopting the historical drama of our the evil one. Thus, war determines Christian occupies the vice governor mobilization and social support. The can be understood apart from a certain sarily] means . . . finding the story or community and by participating in one’s dignity and is therefore directly position, which is problematic for mass mobilization can take place when narrative context.10 We may give some narrative in terms of which one’s life the continuation of that drama, that related to one’s basic need. For this the Moslems’ interests. So it is really the relations between religious groups money to a beggar whom we meet at a makes sense.”14 In this matter, the we become who we are. Each of us reason, one is willing to die in order confusing as to whether religion is are tainted with mistrust against street junction, but that would not be “cultural tradition of a people -- its adopts the convictions of our com- to win the war because winning is a matter of approaching God or of each other, when there is willingness a meaningful action unless we come symbols, ideals, and ways of feeling,” munity and makes the community’s the ultimate sign that one is on the gaining economic and political power. among the religious rank and file to to know personally who the beggar provides “the meaning of the destiny” way of seeing become our own. We “right side.” (2) In the cosmic war, it Religion seems to become simply a sacrifice themselves for the cause at is, where she or he lives, what kind that all members of the respected then let those convictions and ways of is believed that what is at stake is one’s practical matter. stake, and when the conflict is about of family she or he has, what kind of community share and makes one’s life seeing determine our quest and by so own eternal life, either in heaven or in On the other side, in the case of the values.8 These conditions do exist in struggles she or he has to undergo, etc. meaningful.15 “Narrative history,” in doing, we become who we are.20 “All hell. Hence, religious people are will- Indonesian Idol competition, we can many settings in Indonesia. Related to In short, we need to know the person’s short, is what Alasdair MacIntyre calls, of us,” Stanley Hauerwas once said, ing to do anything to win the war. (3) also see the irrational sentiment of the that, a conflict about values, especially life narratives. Nor is it a meaningful “the basic and essential genre for the “are more fundamentally formed by The cosmic war is also believed to end Christian pastor in Poso by connect- religious values, or economic-political action when we give the money sim- characterization of human actions.”16 stories we did not create than those we only at the end of time. As long as the ing a secular singing competition with interests wrapped up in religious val- ply because we happen to have some The FPI protested the gubernatorial have chosen.”21 Therefore, we have to world is still moving, everybody has to religious victory. Religion should have ues, is always more dangerous than coins in our car. Such an action can decree that renders the vice gover- be critical of the narratives of religious choose a side and engage in that war.23 nothing to do with a secular singing a conflict about interests. A conflict only become meaningful when we nor of Jakarta an important posi- communities, especially those narra- When religious people are influ- competition whatsoever. If Regina and about values goes to the very heart of a do the action for a particular reason tion in Islamic institutions, because tives that nourish violent behavior. enced by cosmic war narratives, they Sean won the first and second places political community. that we derive from the narratives this group lives in an antagonistic We also need to intentionally create tend to perceive themselves as belong- in the competition, it was not because Such a conflict is prone to violence within which we live. Those narratives relationship with the Christians. So and nurture certain kinds of narratives ing to the good force under God’s they are Christians who are blessed due to at least three reasons: (1) become the watershed for our action the problem is not primarily about and allow them to shape our character command. It is therefore just a matter with victory by God the Almighty, Individuals usually identify with the and make the action meaningful. a Christian occupying an important and the character of the generations to of time before they point their fingers but simply because they have beautiful values of their community. Therefore, With that understanding in mind, position in Islamic institutions but come. at people of other faiths as belonging voices compared to the other contes- when those values are at stake, they we can see that the religious narra- about the conflict history between the With that said, I am fully aware to the evil force that they have to fight tants. will see it as an existential threat to tives within which people live are two groups of people. That is the real that I cannot speak on behalf of against and even abolish. Violence Such a problem is very dangerous the community. This explains why very crucial, because they create the narrative that lies behind the protest. Indonesian Moslems in relation to naturally follows. And the more reli- in a multi-faith context like that of the spread of “Western” culture and plausibility structure by and through The same is true about the interces- the kinds of narratives that may drive gious people see that the war will not Indonesian society because religion is religion does pose a threat to many which the reality of the world is com- sion of the Christian pastor in Poso some Moslem groups into violent be over soon, the stronger the drive not simply used as an instrument to Moslem groups in Indonesia. (2) prehended and within which divine on behalf of Regina and Sean during actions. I will focus the remainder within them will be to believe that get economic or political interests, but In conflicts about values, the use of legitimization is given by juxtaposing the Indonesian Idol competition; this of my analysis only on Indonesian they are indeed living in a cosmic war it has been knitted and constructed in violence is seen as morally justified, the mundane and the sacred.11 In a was not an action that was born in a Christians, even though the same logic situation that has to be won. the societal web of meanings. In such because it is an act to defend what the multi-faith context, such narratives vacuum. The bloody conflict between may also be applied to both groups. The case of Münster Anabaptists in situations, religion is connected to respected community regards as right have provided maximal and thick Christians and Moslems a decade Christian Violent Narratives Europe is a perfect example of these every matter of one’s life. An ordinary or wrong, just or unjust, and what morality for the respected religious ago in Poso has provided a narrative To begin with, we Christians in dynamics. On February 9, 1534, a traffic incident between motorcyclists makes up the identity of the commu- community. Everyday morality is context for the pastor to perceive the Indonesia need to be critical of violent group of radical Anabaptists in the city on a street may trigger big social nity and its members. (3) The use of never self-explained. We cannot rely secular singing competition as com- narratives such as cosmic war narra- of Münster took over the city coun- unrest when the two motorcyclists violence is also reinforced in a conflict on minimal and thin morality to petition between religions. Thus, the tives that are very well alive within cil.24 The group that was born out of happen to have different religions. about values, because compromise is shape and determine a livable moral- individual members of FPI cannot Christianity, especially among the a pacifist movement soon turned into People do not see others as fellow seen as impossible and the defeat will ity. As Walzer points out, the subject be extracted from the narratives of urban churches.22 These narratives tell a radical group that justified the use of human beings, but as people who have become a total reversal of one’s beliefs. of morality is always “the meaning of the antagonistic relationship between about an ongoing war in the world violence because they believed that the different religions. Religious difference It is a zero-sum game.9 the particular moral life shared by the Christians and Moslems. Likewise, between two conflicting forces, the apocalyptic reign of God on earth had takes precedence over commonality It is against such a backdrop that we protagonists.” The minimal codes only the Christian pastor in Poso cannot be good and the evil ones. They also arrived and that they were the chosen as human beings. Such a social con- need to consider the power of narra- provide “a framework for any possible separated from the narratives of reli- include the narratives of heaven and ones who would run the world togeth- struct of religion, in turn, gives way tives, especially religious narratives, (moral) life,” that we need to further gious conflict between Christians and hell as well as of the end of time, er with God. On the basis of such to religious leaders who manipulate in shaping our morality. Indeed, nar- fill in with specific details. We “can- Moslems there. because the cosmic war can only make beliefs, they felt the right to take ven- religion in order to legitimize their ratives shape our character, and this not simply deduce a moral culture In that sense, we can say that there sense when people believe in the exis- geance on behalf of God against his own economic and political interests. determines the kind of attitudes and . . . from the minimal code.”12 The is certain givenness in our lives -- a tence of heaven and hell that become enemies. Violent actions naturally fol- Thus what has been stated in the pre- behavior that we have toward others, account of narratives is therefore very givenness that we inherit from the the final destination of all people on lowed. They expelled those at Münster amble of UNESCO Constitution is especially people who are different crucial to our moral life. community we are born into -- yet earth. There are three crucial points who refused to be re-baptized. They very true, “Wars begin in the minds from us, in a multi-faith context. One’s life narratives, however, are it significantly determines who we that we have to be aware of related used lethal weapons to attack other of men, it is in the minds of men that The Role of Narratives in Character always correlative to the narratives are and who we will be.17 As Gilbert to these cosmic war narratives: (1) people because they understood them- the defences of peace must be con- Formation of the community of which one is a Meilander says, “We are what we Religious people tend to believe that selves as the “children of Jacob” who structed.”7 To begin with, we need to be aware part. Before we can answer the ques- have received.”18 Our character, to a war is cosmic in nature and it deter- were only helping God to punish and Hasenclever and Rittberger are cor- that our actions are intelligible only tion, “What am I to do?” we have to great extent, is given even before we mines the identity of all human beings abolish the “children of Esau” in order rect in pointing out that religious within a narrative context because first answer the prior question, “Of can shape it,19 because the character in the world. Faced with that kind of to manifest the kingdom of God on violence never just happens. For reli- human knowledge is necessarily what story or stories do I find myself of our community inevitably shapes war, one has to choose whether she earth. They even justified suicide kill- gious violence to happen, some prior narrative-shaped. There are no actions, a part?”13 As Robert Bellah and others our individual characters. It is by or he belongs to the good force or ing. It is true that such madness may

32 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 33 power. But they are very upset when a conditions must exist, namely, mass words, virtues and even character that remind us, “Finding oneself [neces- adopting the historical drama of our the evil one. Thus, war determines Christian occupies the vice governor mobilization and social support. The can be understood apart from a certain sarily] means . . . finding the story or community and by participating in one’s dignity and is therefore directly position, which is problematic for mass mobilization can take place when narrative context.10 We may give some narrative in terms of which one’s life the continuation of that drama, that related to one’s basic need. For this the Moslems’ interests. So it is really the relations between religious groups money to a beggar whom we meet at a makes sense.”14 In this matter, the we become who we are. Each of us reason, one is willing to die in order confusing as to whether religion is are tainted with mistrust against street junction, but that would not be “cultural tradition of a people -- its adopts the convictions of our com- to win the war because winning is a matter of approaching God or of each other, when there is willingness a meaningful action unless we come symbols, ideals, and ways of feeling,” munity and makes the community’s the ultimate sign that one is on the gaining economic and political power. among the religious rank and file to to know personally who the beggar provides “the meaning of the destiny” way of seeing become our own. We “right side.” (2) In the cosmic war, it Religion seems to become simply a sacrifice themselves for the cause at is, where she or he lives, what kind that all members of the respected then let those convictions and ways of is believed that what is at stake is one’s practical matter. stake, and when the conflict is about of family she or he has, what kind of community share and makes one’s life seeing determine our quest and by so own eternal life, either in heaven or in On the other side, in the case of the values.8 These conditions do exist in struggles she or he has to undergo, etc. meaningful.15 “Narrative history,” in doing, we become who we are.20 “All hell. Hence, religious people are will- Indonesian Idol competition, we can many settings in Indonesia. Related to In short, we need to know the person’s short, is what Alasdair MacIntyre calls, of us,” Stanley Hauerwas once said, ing to do anything to win the war. (3) also see the irrational sentiment of the that, a conflict about values, especially life narratives. Nor is it a meaningful “the basic and essential genre for the “are more fundamentally formed by The cosmic war is also believed to end Christian pastor in Poso by connect- religious values, or economic-political action when we give the money sim- characterization of human actions.”16 stories we did not create than those we only at the end of time. As long as the ing a secular singing competition with interests wrapped up in religious val- ply because we happen to have some The FPI protested the gubernatorial have chosen.”21 Therefore, we have to world is still moving, everybody has to religious victory. Religion should have ues, is always more dangerous than coins in our car. Such an action can decree that renders the vice gover- be critical of the narratives of religious choose a side and engage in that war.23 nothing to do with a secular singing a conflict about interests. A conflict only become meaningful when we nor of Jakarta an important posi- communities, especially those narra- When religious people are influ- competition whatsoever. If Regina and about values goes to the very heart of a do the action for a particular reason tion in Islamic institutions, because tives that nourish violent behavior. enced by cosmic war narratives, they Sean won the first and second places political community. that we derive from the narratives this group lives in an antagonistic We also need to intentionally create tend to perceive themselves as belong- in the competition, it was not because Such a conflict is prone to violence within which we live. Those narratives relationship with the Christians. So and nurture certain kinds of narratives ing to the good force under God’s they are Christians who are blessed due to at least three reasons: (1) become the watershed for our action the problem is not primarily about and allow them to shape our character command. It is therefore just a matter with victory by God the Almighty, Individuals usually identify with the and make the action meaningful. a Christian occupying an important and the character of the generations to of time before they point their fingers but simply because they have beautiful values of their community. Therefore, With that understanding in mind, position in Islamic institutions but come. at people of other faiths as belonging voices compared to the other contes- when those values are at stake, they we can see that the religious narra- about the conflict history between the With that said, I am fully aware to the evil force that they have to fight tants. will see it as an existential threat to tives within which people live are two groups of people. That is the real that I cannot speak on behalf of against and even abolish. Violence Such a problem is very dangerous the community. This explains why very crucial, because they create the narrative that lies behind the protest. Indonesian Moslems in relation to naturally follows. And the more reli- in a multi-faith context like that of the spread of “Western” culture and plausibility structure by and through The same is true about the interces- the kinds of narratives that may drive gious people see that the war will not Indonesian society because religion is religion does pose a threat to many which the reality of the world is com- sion of the Christian pastor in Poso some Moslem groups into violent be over soon, the stronger the drive not simply used as an instrument to Moslem groups in Indonesia. (2) prehended and within which divine on behalf of Regina and Sean during actions. I will focus the remainder within them will be to believe that get economic or political interests, but In conflicts about values, the use of legitimization is given by juxtaposing the Indonesian Idol competition; this of my analysis only on Indonesian they are indeed living in a cosmic war it has been knitted and constructed in violence is seen as morally justified, the mundane and the sacred.11 In a was not an action that was born in a Christians, even though the same logic situation that has to be won. the societal web of meanings. In such because it is an act to defend what the multi-faith context, such narratives vacuum. The bloody conflict between may also be applied to both groups. The case of Münster Anabaptists in situations, religion is connected to respected community regards as right have provided maximal and thick Christians and Moslems a decade Christian Violent Narratives Europe is a perfect example of these every matter of one’s life. An ordinary or wrong, just or unjust, and what morality for the respected religious ago in Poso has provided a narrative To begin with, we Christians in dynamics. On February 9, 1534, a traffic incident between motorcyclists makes up the identity of the commu- community. Everyday morality is context for the pastor to perceive the Indonesia need to be critical of violent group of radical Anabaptists in the city on a street may trigger big social nity and its members. (3) The use of never self-explained. We cannot rely secular singing competition as com- narratives such as cosmic war narra- of Münster took over the city coun- unrest when the two motorcyclists violence is also reinforced in a conflict on minimal and thin morality to petition between religions. Thus, the tives that are very well alive within cil.24 The group that was born out of happen to have different religions. about values, because compromise is shape and determine a livable moral- individual members of FPI cannot Christianity, especially among the a pacifist movement soon turned into People do not see others as fellow seen as impossible and the defeat will ity. As Walzer points out, the subject be extracted from the narratives of urban churches.22 These narratives tell a radical group that justified the use of human beings, but as people who have become a total reversal of one’s beliefs. of morality is always “the meaning of the antagonistic relationship between about an ongoing war in the world violence because they believed that the different religions. Religious difference It is a zero-sum game.9 the particular moral life shared by the Christians and Moslems. Likewise, between two conflicting forces, the apocalyptic reign of God on earth had takes precedence over commonality It is against such a backdrop that we protagonists.” The minimal codes only the Christian pastor in Poso cannot be good and the evil ones. They also arrived and that they were the chosen as human beings. Such a social con- need to consider the power of narra- provide “a framework for any possible separated from the narratives of reli- include the narratives of heaven and ones who would run the world togeth- struct of religion, in turn, gives way tives, especially religious narratives, (moral) life,” that we need to further gious conflict between Christians and hell as well as of the end of time, er with God. On the basis of such to religious leaders who manipulate in shaping our morality. Indeed, nar- fill in with specific details. We “can- Moslems there. because the cosmic war can only make beliefs, they felt the right to take ven- religion in order to legitimize their ratives shape our character, and this not simply deduce a moral culture In that sense, we can say that there sense when people believe in the exis- geance on behalf of God against his own economic and political interests. determines the kind of attitudes and . . . from the minimal code.”12 The is certain givenness in our lives -- a tence of heaven and hell that become enemies. Violent actions naturally fol- Thus what has been stated in the pre- behavior that we have toward others, account of narratives is therefore very givenness that we inherit from the the final destination of all people on lowed. They expelled those at Münster amble of UNESCO Constitution is especially people who are different crucial to our moral life. community we are born into -- yet earth. There are three crucial points who refused to be re-baptized. They very true, “Wars begin in the minds from us, in a multi-faith context. One’s life narratives, however, are it significantly determines who we that we have to be aware of related used lethal weapons to attack other of men, it is in the minds of men that The Role of Narratives in Character always correlative to the narratives are and who we will be.17 As Gilbert to these cosmic war narratives: (1) people because they understood them- the defences of peace must be con- Formation of the community of which one is a Meilander says, “We are what we Religious people tend to believe that selves as the “children of Jacob” who structed.”7 To begin with, we need to be aware part. Before we can answer the ques- have received.”18 Our character, to a war is cosmic in nature and it deter- were only helping God to punish and Hasenclever and Rittberger are cor- that our actions are intelligible only tion, “What am I to do?” we have to great extent, is given even before we mines the identity of all human beings abolish the “children of Esau” in order rect in pointing out that religious within a narrative context because first answer the prior question, “Of can shape it,19 because the character in the world. Faced with that kind of to manifest the kingdom of God on violence never just happens. For reli- human knowledge is necessarily what story or stories do I find myself of our community inevitably shapes war, one has to choose whether she earth. They even justified suicide kill- gious violence to happen, some prior narrative-shaped. There are no actions, a part?”13 As Robert Bellah and others our individual characters. It is by or he belongs to the good force or ing. It is true that such madness may

32 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 33 not happen again among Christians in were the evil ones? By the same token, plea people want to express and is able I was given the power of the Majestic we participate in. Each Indonesian narratives, are important because modern times. Nevertheless, it shows we may ask why the narratives of the to handle such a plea as a sovereign, King person has to live amidst the multi- they show us the true nature of God, the danger of violent cosmic war nar- end of time, which are so violent, omnipotent God. The problem, how- To conquer the enemies under my plicity of narratives, which cannot human existence and the world. Their ratives in shaping the character of reli- can be asymmetrical with that of the ever, is not whether God is willing to feet simply be denied nor forced into an intrinsic values necessarily connect us gious people, whatever their religion creation story. If God, as portrayed in accept and is able to handle such a I employ the power of the Majestic artificial harmony. to the divine and show how we must is. Genesis for instance, is able to create plea, but rather whether we, as human King In such situations, we can escape shape morality for the human life We must be critical of cosmic war the world without violence, that is, beings, can handle it. Our character When God is on my side, who will from violent and destructive narratives project because those values indicate narratives for several reasons. In the only by words -- and that is the genius is shaped not only by what happens be my opponents? only when we develop integrity by what really counts for human life.34 first place, we need to realize that of the biblical account of creation as to us, but also by what we say and do, . . . You [God] give me the victory being connected to a narrative that is Biblical injunctions, in their truest those narratives are only a metaphor compared to other similar accounts including our prayers and songs. I cheer up celebrating it sufficient to lead us through the many sense, are not simply information used in the Scripture to make sense of in the ancient Near Eastern world25– Prayers of vengeance may actually Another famous song says: values and virtues that form and shape about Christian virtues. In a funda- the reality within which we live. It is why can God not end the universe the nourish our hatred and, in turn, shape The Lord is in power, our character. This can only mean mental way, they tell us about what a metaphor that biblical writers used same way? There is a serious problem our character as a person of vengeance Fire is burning before Him, to burn letting a truthful story that provides really counts for love, truth, peace, to make sense of the seemingly end- of theodicy here. If God were able to and hatred. Just as jogging will train all His enemies, “the skills appropriate to the conflict- justice, etc.35 In the heart of this less battle between the good and the end the universe by words and thus one to be a runner, so does a prayer His people shout in joy ing loyalties and roles we necessarily metanarrative is God’s salvation his- bad, between God and the devil. Yet nonviolently, but does not want to do of vengeance train us to be a venge- Still another song says: confront in our existence,” shape and tory, which culminated in the birth, we should not forget that metaphor so, God is absolutely not a good God. ful person. This is very crucial. Our Because God is omnipotent and determine our character. The forma- life, ministry, death and resurrection is a language strategy that we use On the other hand, if God was willing hatred against the oppressors, not love highly praised tion of our character, in other words, of Jesus Christ. It is indeed a divine to understand a more difficult and to end the universe by words, but is of neighbors, may in fact become the He is mightier above all gods is correlative to our being initiated narrative since it provides us with abstract reality by comparing it to a simply not able to do so, God is not leitmotif of our struggles for justice. His power is almighty to crush the into a decisive narrative that displays Christian basic convictions that are more popular, tangible one. We use omnipotent. And such hatred might well be nur- enemies the virtues by which we live, which is decisive, normative and ultimate, and B in order to understand A, precisely Among the churches in Indonesia, tured by our prayers. We need to be Such songs can be very dangerous, not found in a community that claims our it helps us see reality “under the mode because we understand B better than the problem with violent Christian cautious with this dynamic because only because they generate violence life in a more essential, fundamen- of the divine.”36 A, and because we cannot understand narratives is related not only to the when we do not have the power in but also because many Christians in tal way than any other community The church is the hermeneutic A otherwise. Due to such a character- cosmic war narratives that many our hands, we may keep such wish- Indonesia have already been daunted can claim.28 The difference between community within which we are istic, a metaphor is by its very nature preachers preach, but also with ful thoughts of vengeance only in our by “the danger of Islam,” as my col- Islamic ethics and Christian ethics, nourished and provided with inter- always correct and incorrect. It is cor- prayers and songs, which are more hearts and express it in our prayers. league Emmanuel Gerrit Singgih to be sure, is not that each prescribes pretations of human experiences and rect because we can see some resem- intimate, personal, and passionate in That is what seems to happen in correctly points out. During Suharto’s different precepts but that each is of the transcendent. It is the religious blances of the more abstract reality comparison to sermons. Prayers and Psalms. But once we have the power era, Singgih notes, the Indonesian based upon different narratives.29 As symbols and theological concepts we in the more popular, tangible reality. songs have to do more with the heart in our hands, we may really act upon churches preferred to be perceived Stanley Hauerwas says, “One could find within the church that help us But it is also incorrect because the than the head. Nevertheless, we need our vengeful thoughts and fulfill our as “friend of Suharto,” not because change the story and thereby change see things differently and truthfully, two realities are not completely and to remember that there is reciprocity wishful thinking. Once again, the Suharto was a good president but the rule.”30 and which help us interpret what is perfectly the same. However, a prob- between being and doing.26 As one’s crucial question is not whether God because the Indonesian churches were In this light, the church plays an going on in our surroundings.37 The lem soon emerges when a metaphor doing is influenced by one’s being, is willing to accept and able to handle afraid of the possibility of the estab- important role as a hermeneutic com- narratives of Jesus Christ are thus is used too often. The metaphor will so is one’s being by one’s doing. It such prayers and our wishful think- lishment of an Islamic country, and munity because Christian ethics is in important for the task of interpreting turn into a model and lose its flex- is in this regard that we must take ing, but rather whether we can handle Suharto was seen as carving such pos- essence an elaboration and specifica- all the other narratives that promote ibility or ambiguity. We, congruently, precaution to the spirit of vengeance it. Non-hatred is, in many ways, sibility by nationalizing Pancasila.27 tion of “the meaning, relation, and and justify violence, including the will understand the model as the only and hatred which is expressed in our much more important than nonvio- So the religious violent narratives truthfulness of Christian convictions.” narratives that we find within the way to understand the abstract reality intimate, personal, and passionate lence. This is true for both religious as expressed in the songs that many The claims that we make about the church itself, whether in sermons, that we could not understand other- narratives such as prayers and songs. and secular movements that strive for Christians sing intermingle with way things are always “involve convic- prayers or songs as previously men- wise. That is also what happens when When the Psalmist, for instance, prays justice. the narratives of hate and fear that tions about the way we should be if tioned. We need to acknowledge our Christians use the cosmic war meta- so that God, “Break[s] the arm of the The same is true for religious songs. already have been well alive among we are to be able to see truthfully the part in creating and nourishing the phor too often in sermons and other wicked and evildoers” (Psalm 10:15) They are even more powerful than the churches. That is why we need to way things are.”31 Hence the church enmity and hatred between people, means alike. or that “The righteous will rejoice sermons in shaping our character, be cautious of the narratives that we is in a position to help us by recogniz- especially between Christians and We also need to question cosmic when they see vengeance done; they because many people like to sing let shape and determine our character, ing the world as it is and interpret- Moslems, and then to repent from war narratives for another reason. If will bathe their feet in the blood of the songs wherever they are and what- whatever form those narratives take, ing it in the light of God’s narratives such wrongdoing. At the same time, the anger of God were to be under- wicked” (Psalms 58:10), such prayers ever they are doing--whether they whether sermons, prayers or songs. found in Scripture because “the way we also need to promote those kinds stood as a redemptive one, it is only are obviously bound with the spirit are sweeping the floor, cooking in The Church as Hermeneutic to interpret a narrative is through of narratives that will nourish love fair to ask why God has to redeem the of vengeance and hatred. God is here the kitchen, driving a car, etc. These Community another narrative.”32 It is here that the and shape us to be peacemakers, just world by abolishing our enemies. Is portrayed as the One who will destroy repeated actions will certainly and We have seen that our character is church helps us discover the “central as Jesus Christ our Lord has said, there not any other way that is more the enemies, their off-spring and all inevitably shape our character, so it is correlative to the narratives found in metaphors”33 by and through which “Blessed are the peacemakers! For peaceful? We can even pose the same their properties (Psalms 9:5-6; 21:10; very dangerous indeed when Christian the corporate life that we inherit and we see reality, and upon which moral they shall be called the [children] of question in regard to the concept of 34:16). While we may well understand songs nourish the spirit of conquest develop. But, within a multi-faith precepts, religious and non-religious God” (Matthew 5:9). ■ hell itself. Is it not cruel for God to the reasons behind such prayers, they and violence. Some examples can be context such as that of the Indonesian alike, are arranged, explicated, ana- punish people in an eternal fire with- are nonetheless questionable. It is true given here. A famous song among the society, there are too many histories lyzed and interpreted. out letting them ever die, even if they that God is willing to hear whatever Indonesian churches says: we inherit and too many communities Such central metaphors, or meta-

34 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 35 not happen again among Christians in were the evil ones? By the same token, plea people want to express and is able I was given the power of the Majestic we participate in. Each Indonesian narratives, are important because modern times. Nevertheless, it shows we may ask why the narratives of the to handle such a plea as a sovereign, King person has to live amidst the multi- they show us the true nature of God, the danger of violent cosmic war nar- end of time, which are so violent, omnipotent God. The problem, how- To conquer the enemies under my plicity of narratives, which cannot human existence and the world. Their ratives in shaping the character of reli- can be asymmetrical with that of the ever, is not whether God is willing to feet simply be denied nor forced into an intrinsic values necessarily connect us gious people, whatever their religion creation story. If God, as portrayed in accept and is able to handle such a I employ the power of the Majestic artificial harmony. to the divine and show how we must is. Genesis for instance, is able to create plea, but rather whether we, as human King In such situations, we can escape shape morality for the human life We must be critical of cosmic war the world without violence, that is, beings, can handle it. Our character When God is on my side, who will from violent and destructive narratives project because those values indicate narratives for several reasons. In the only by words -- and that is the genius is shaped not only by what happens be my opponents? only when we develop integrity by what really counts for human life.34 first place, we need to realize that of the biblical account of creation as to us, but also by what we say and do, . . . You [God] give me the victory being connected to a narrative that is Biblical injunctions, in their truest those narratives are only a metaphor compared to other similar accounts including our prayers and songs. I cheer up celebrating it sufficient to lead us through the many sense, are not simply information used in the Scripture to make sense of in the ancient Near Eastern world25– Prayers of vengeance may actually Another famous song says: values and virtues that form and shape about Christian virtues. In a funda- the reality within which we live. It is why can God not end the universe the nourish our hatred and, in turn, shape The Lord is in power, our character. This can only mean mental way, they tell us about what a metaphor that biblical writers used same way? There is a serious problem our character as a person of vengeance Fire is burning before Him, to burn letting a truthful story that provides really counts for love, truth, peace, to make sense of the seemingly end- of theodicy here. If God were able to and hatred. Just as jogging will train all His enemies, “the skills appropriate to the conflict- justice, etc.35 In the heart of this less battle between the good and the end the universe by words and thus one to be a runner, so does a prayer His people shout in joy ing loyalties and roles we necessarily metanarrative is God’s salvation his- bad, between God and the devil. Yet nonviolently, but does not want to do of vengeance train us to be a venge- Still another song says: confront in our existence,” shape and tory, which culminated in the birth, we should not forget that metaphor so, God is absolutely not a good God. ful person. This is very crucial. Our Because God is omnipotent and determine our character. The forma- life, ministry, death and resurrection is a language strategy that we use On the other hand, if God was willing hatred against the oppressors, not love highly praised tion of our character, in other words, of Jesus Christ. It is indeed a divine to understand a more difficult and to end the universe by words, but is of neighbors, may in fact become the He is mightier above all gods is correlative to our being initiated narrative since it provides us with abstract reality by comparing it to a simply not able to do so, God is not leitmotif of our struggles for justice. His power is almighty to crush the into a decisive narrative that displays Christian basic convictions that are more popular, tangible one. We use omnipotent. And such hatred might well be nur- enemies the virtues by which we live, which is decisive, normative and ultimate, and B in order to understand A, precisely Among the churches in Indonesia, tured by our prayers. We need to be Such songs can be very dangerous, not found in a community that claims our it helps us see reality “under the mode because we understand B better than the problem with violent Christian cautious with this dynamic because only because they generate violence life in a more essential, fundamen- of the divine.”36 A, and because we cannot understand narratives is related not only to the when we do not have the power in but also because many Christians in tal way than any other community The church is the hermeneutic A otherwise. Due to such a character- cosmic war narratives that many our hands, we may keep such wish- Indonesia have already been daunted can claim.28 The difference between community within which we are istic, a metaphor is by its very nature preachers preach, but also with ful thoughts of vengeance only in our by “the danger of Islam,” as my col- Islamic ethics and Christian ethics, nourished and provided with inter- always correct and incorrect. It is cor- prayers and songs, which are more hearts and express it in our prayers. league Emmanuel Gerrit Singgih to be sure, is not that each prescribes pretations of human experiences and rect because we can see some resem- intimate, personal, and passionate in That is what seems to happen in correctly points out. During Suharto’s different precepts but that each is of the transcendent. It is the religious blances of the more abstract reality comparison to sermons. Prayers and Psalms. But once we have the power era, Singgih notes, the Indonesian based upon different narratives.29 As symbols and theological concepts we in the more popular, tangible reality. songs have to do more with the heart in our hands, we may really act upon churches preferred to be perceived Stanley Hauerwas says, “One could find within the church that help us But it is also incorrect because the than the head. Nevertheless, we need our vengeful thoughts and fulfill our as “friend of Suharto,” not because change the story and thereby change see things differently and truthfully, two realities are not completely and to remember that there is reciprocity wishful thinking. Once again, the Suharto was a good president but the rule.”30 and which help us interpret what is perfectly the same. However, a prob- between being and doing.26 As one’s crucial question is not whether God because the Indonesian churches were In this light, the church plays an going on in our surroundings.37 The lem soon emerges when a metaphor doing is influenced by one’s being, is willing to accept and able to handle afraid of the possibility of the estab- important role as a hermeneutic com- narratives of Jesus Christ are thus is used too often. The metaphor will so is one’s being by one’s doing. It such prayers and our wishful think- lishment of an Islamic country, and munity because Christian ethics is in important for the task of interpreting turn into a model and lose its flex- is in this regard that we must take ing, but rather whether we can handle Suharto was seen as carving such pos- essence an elaboration and specifica- all the other narratives that promote ibility or ambiguity. We, congruently, precaution to the spirit of vengeance it. Non-hatred is, in many ways, sibility by nationalizing Pancasila.27 tion of “the meaning, relation, and and justify violence, including the will understand the model as the only and hatred which is expressed in our much more important than nonvio- So the religious violent narratives truthfulness of Christian convictions.” narratives that we find within the way to understand the abstract reality intimate, personal, and passionate lence. This is true for both religious as expressed in the songs that many The claims that we make about the church itself, whether in sermons, that we could not understand other- narratives such as prayers and songs. and secular movements that strive for Christians sing intermingle with way things are always “involve convic- prayers or songs as previously men- wise. That is also what happens when When the Psalmist, for instance, prays justice. the narratives of hate and fear that tions about the way we should be if tioned. We need to acknowledge our Christians use the cosmic war meta- so that God, “Break[s] the arm of the The same is true for religious songs. already have been well alive among we are to be able to see truthfully the part in creating and nourishing the phor too often in sermons and other wicked and evildoers” (Psalm 10:15) They are even more powerful than the churches. That is why we need to way things are.”31 Hence the church enmity and hatred between people, means alike. or that “The righteous will rejoice sermons in shaping our character, be cautious of the narratives that we is in a position to help us by recogniz- especially between Christians and We also need to question cosmic when they see vengeance done; they because many people like to sing let shape and determine our character, ing the world as it is and interpret- Moslems, and then to repent from war narratives for another reason. If will bathe their feet in the blood of the songs wherever they are and what- whatever form those narratives take, ing it in the light of God’s narratives such wrongdoing. At the same time, the anger of God were to be under- wicked” (Psalms 58:10), such prayers ever they are doing--whether they whether sermons, prayers or songs. found in Scripture because “the way we also need to promote those kinds stood as a redemptive one, it is only are obviously bound with the spirit are sweeping the floor, cooking in The Church as Hermeneutic to interpret a narrative is through of narratives that will nourish love fair to ask why God has to redeem the of vengeance and hatred. God is here the kitchen, driving a car, etc. These Community another narrative.”32 It is here that the and shape us to be peacemakers, just world by abolishing our enemies. Is portrayed as the One who will destroy repeated actions will certainly and We have seen that our character is church helps us discover the “central as Jesus Christ our Lord has said, there not any other way that is more the enemies, their off-spring and all inevitably shape our character, so it is correlative to the narratives found in metaphors”33 by and through which “Blessed are the peacemakers! For peaceful? We can even pose the same their properties (Psalms 9:5-6; 21:10; very dangerous indeed when Christian the corporate life that we inherit and we see reality, and upon which moral they shall be called the [children] of question in regard to the concept of 34:16). While we may well understand songs nourish the spirit of conquest develop. But, within a multi-faith precepts, religious and non-religious God” (Matthew 5:9). ■ hell itself. Is it not cruel for God to the reasons behind such prayers, they and violence. Some examples can be context such as that of the Indonesian alike, are arranged, explicated, ana- punish people in an eternal fire with- are nonetheless questionable. It is true given here. A famous song among the society, there are too many histories lyzed and interpreted. out letting them ever die, even if they that God is willing to hear whatever Indonesian churches says: we inherit and too many communities Such central metaphors, or meta-

34 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 35 digm characterized that rhetoric, only visual symbols. It is very difficult to later stages, a structured set of core 1 at a lower level of intensity. There restrain hate speech legally because it code words).6 In the Rwandan case Just Peacemaking : Challenging Hate Rhetoric were some political breaking factors refers to an implied prejudiced meta- the Hutu extremist propaganda called that prevented the inter-ethnic ten- narrative -- something that Goebbels Rwandan citizens of Tutsi descent in Latvia’s Media sion from further deterioration, name- would have called the Big Lie, and can Inyenzi (cockroaches). This allowed By Peter Zvagulis ly the collective fear on both sides of lead to other symbolic and euphemic the development of a number of potential military retaliation either terms as soon as the metanarrative is euphemic derivatives such as ‘cleaning from Russia or NATO. This displeas- legally unacceptable. the house,’ a coded message preceding hen I first attended Glen ing to Latvia in both the Latvian and of a larger and more complex para- ing discovery left me with a question: It may be very difficult to detect the mass killings.7 WStassen’s lecture at International Russian languages. The difficulties digm that I call ‘perceptional violence’ is there anything that Christians in even relatively intense hate speech 4) Dehumanization is a hate pro- Baptist Theological Seminary in with this secular peacemaking project and that involves discursive, socio- Latvia can do to reduce, or perhaps because, first, it is visible to only one paganda technique, which depicts Prague in the autumn of 2005 and ranged from a lack of common scale psychological, theological and ethical end, this vicious cycle of reciprocal of the conflicting sides. Second, the the out-group as less human than heard his three-fold interpretation of of moral reference to the vagueness issues. Hate speech, however, is an offences and deepening dislike? Long implied metanarrative is fully under- the in-group or not human at all. the Sermon on the Mount and how of the claimed values and lack of important key element in this vicious conversations with Glen helped to standable only to the members of the Psychologically, violence against a his triads are applied to real life situ- teleological vision. Inspired by Glen cycle because it is the main vehicle of gradually shape the structure of a in-group. A third-party outsider who non-human victim seems less dis- ations as steps of just peacemaking, Stassen’s understanding of just peace- hostile group indoctrination. It creates potential just peacemaking project is not deeply immersed in the local turbing to perpetrators than violence I suddenly felt that I had just been making I decided to investigate if a a hostile collective attitude toward the suitable for the Latvian context. context may have a hard time noticing against equals.8 given the key to what could become Christian peacemaking community out-group and works coercively on When seen from the point of view any hostility in subtle hate discourse. 5) Demonization is another hate pro- a Christian peacemaking initiative could potentially be better equipped individuals of the in-group, forcing of the above-mentioned methodology, Thus the detection of linguistically paganda technique. In its essence this in Latvia. This new experience gave for contributing to the reduction them to comply with the polarized hate speech is a part of the vicious variable ideological constructs requires is scapegoating; blaming the dehu- direction to my doctoral research with of perceptional violence in Latvia’s collective vision. cycle of perceptional violence. It is us to look deeper and identify the manized group for everything that is Glen, along with Parush Parushev, media. Establishing the diagnostic method- based on existing negative stereotypes unfriendly collective attitudes behind wrong in society. It transforms other- my supervisor and guide. This article About ten years ago, I surveyed ology for the paradigm of perception- and a prejudiced attitude toward the the visible rhetorical elements. ness into a clearly defined image of examines some of the findings of the representatives of the Latvian and al violence included aggregation of out-group. The offensive rhetoric pro- While the whole mechanism of the archetypal Enemy.9 research and is written in memory Russian communities of Latvia, asking the relevant findings by a number of vokes a defensive and hostile emotion- detection is more complex than it is 6) Creation of a siege mentality is a and deep gratitude to my teacher and them if they had hate speech in their prominent authors across the fields of al response from the out-group, which possible to explore in this article, I very advanced and intense hate propa- dear friend, Glen Stassen. media. I received very similar answers: the humanities and the social sciences is perceived by the members of the will name the 13 main criteria or early ganda technique. The main symptom Latvia is a post-communist country, “No, we don’t have hate speech, but (René Girard, Gordon Allport, Roger in-group as an unprovoked insult and warning markers that allow expos- for this marker is a sustained presence which has inherited ethnic tensions they do.” This perceptional phenom- Muchielli, Serge Chakotin, Samuel as confirmation of the stereotypical ing and proving the presence of hate of conspiracy theories in the main- between the two main ethno-linguis- enon is not unique to Latvia. As a Huntington and others). The curative wickedness and evil intentions of the speech in public discourse as a part of stream media. Most of the time, this tic groups: Latvians and Russians journalist, I had observed this same part of the methodology came from other group. The hostile communica- the socially destructive process of per- results from organized manipulation from the former USSR. Over the last attitude in many other cultural con- Glen Stassen’s work on just peacemak- tive exchange continues making both ceptional violence. These attitudinal of the media discourse by increas- two decades Latvia’s media space has texts with ethnic tensions, like before ing. The diagnostic part of the meth- groups into what Girard terms “mon- markers indicate the presence of hate ingly influential extremist circles. become increasingly divided along the 1994 genocide in Rwanda and odology was tested by cross-cultural strous doubles,” that is, in any sus- speech in public discourse: The creation of a siege mentality is the ethno-linguistic lines, Latvian before the ethnic wars in former triangulation of well-documented tained symmetric conflict both sides 1) A polarizing hostile attitude (ideol- the next step in the further devel- and Russian. Also unfriendly rhetoric Yugoslavia. case studies where hate rhetoric was become equally aggressive and uncon- ogy at later stages), based on negative opment of the already demonized from each targeting the other group One problem with hate speech is an important contributing factor to sciously start to imitate each other’s historically rooted stereotypes, divid- image of enemy. Media production has become a tacitly accepted part that, while it is a reciprocal process, it political developments leading to behavior. Emotional contagion within ing one society into them versus us. inspired by the conspiracy theories of media discourse. The media has is invisible to the offending side. The mass violence. I found commonali- each group produces a uniformly bel- The most telling example is the classi- portrays the “enemy” (scapegoat) as amplified and increased the group other problem, therefore, is that this ties in the hate propaganda of Nazi ligerent determination which Girard cal Nazi propaganda scheme portray- extremely powerful, because of his/ prejudice on both sides. For many perceptional blindness contributes Germany, pre-genocide Rwanda and terms “violent unanimity.”3 ing German citizens of Jewish descent her alleged powerful co-conspirators years, since Latvia regained its inde- to an increasingly intense (negative the countries of former Yugoslavia The impact of hate speech on each as non-German, thus artificially divid- abroad. According to Girard and pendence in 1991, it was the print and collective) emotional reaction before the notorious “ethnic cleans- of the hostile groups generates reac- ing German society into an in-group Chakotin, this propaganda technique media that played a role in the forma- when the other party responds to the ing” took place. tions mainly on the level of collective and out-group. allows the portrayal of very small and tive texts of the two hostile ideologies. initial offense. This creates a vicious The works of Glen Stassen and unconscious emotions. The seemingly 2) The old content of an existing ste- uninfluential groups as having posses- In the past few years, however, it is the cycle of hostile emotional exchange James McClendon helped me to rational element of the rhetoric serves, reotype replaced with new content, sion of some mythical power capable electronic media, both the traditional between the members of the two locate these findings in the sphere of most of the time, only to justify the linked to the current political agen- of harming the larger society. This radio and television, and internet- groups. Such a development may be Christian ethics and to spot a poten- negative emotional attitude toward da.4 Before and during the Bosnian also provides an excuse for “witch based news portals, that has taken the potentially destructive for the society tial way out of the vicious cycles of the other group. As part of this hos- war, Serbian extremist propaganda hunts” for “traitors” and “agents of lead in provoking in Latvia’s society as, according to Gordon Allport’s clas- mutual recriminations and continuing tile collective emotion-generating depicted the local Muslim community the enemy,” those moderates and dis- processes that René Girard calls ‘bad sical interpretation of the dynamics of negative emotional exchanges between process, hate speech is a very variable as the impersonation of the ancient senters in the midst of their own in- reciprocity.’1 group prejudice, emotional attitude is the two conflicting groups. When I and versatile discursive phenomenon. Ottoman invaders of the 14th and group.10 In my previous career, working as a at the core of human motivation for looked through the new diagnostic It is one of the most efficient forms 15th centuries, calling them ‘Turks.’5 7) Accusation in mirror is a very journalist at Radio Free Europe, I had, action.2 In other words, the hateful lens at the hate rhetoric in Latvia’s of communication, because it oper- 3) Core code words and their deriva- aggressive, and often program- with some limited success, experi- rhetoric or hate speech, like the tip media, I came across an unpleasant ates by the means of symbolic images, tives that can be used in hate pro- matic hate propaganda technique. mented with reconciliation broadcast- of an iceberg, is just the visible part surprise. The same triangulation para- both symbolic language and audio- paganda of varied sophistication (at Mucchielli defines this as “accusing

36 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 37 digm characterized that rhetoric, only visual symbols. It is very difficult to later stages, a structured set of core 1 at a lower level of intensity. There restrain hate speech legally because it code words).6 In the Rwandan case Just Peacemaking : Challenging Hate Rhetoric were some political breaking factors refers to an implied prejudiced meta- the Hutu extremist propaganda called that prevented the inter-ethnic ten- narrative -- something that Goebbels Rwandan citizens of Tutsi descent in Latvia’s Media sion from further deterioration, name- would have called the Big Lie, and can Inyenzi (cockroaches). This allowed By Peter Zvagulis ly the collective fear on both sides of lead to other symbolic and euphemic the development of a number of potential military retaliation either terms as soon as the metanarrative is euphemic derivatives such as ‘cleaning from Russia or NATO. This displeas- legally unacceptable. the house,’ a coded message preceding hen I first attended Glen ing to Latvia in both the Latvian and of a larger and more complex para- ing discovery left me with a question: It may be very difficult to detect the mass killings.7 WStassen’s lecture at International Russian languages. The difficulties digm that I call ‘perceptional violence’ is there anything that Christians in even relatively intense hate speech 4) Dehumanization is a hate pro- Baptist Theological Seminary in with this secular peacemaking project and that involves discursive, socio- Latvia can do to reduce, or perhaps because, first, it is visible to only one paganda technique, which depicts Prague in the autumn of 2005 and ranged from a lack of common scale psychological, theological and ethical end, this vicious cycle of reciprocal of the conflicting sides. Second, the the out-group as less human than heard his three-fold interpretation of of moral reference to the vagueness issues. Hate speech, however, is an offences and deepening dislike? Long implied metanarrative is fully under- the in-group or not human at all. the Sermon on the Mount and how of the claimed values and lack of important key element in this vicious conversations with Glen helped to standable only to the members of the Psychologically, violence against a his triads are applied to real life situ- teleological vision. Inspired by Glen cycle because it is the main vehicle of gradually shape the structure of a in-group. A third-party outsider who non-human victim seems less dis- ations as steps of just peacemaking, Stassen’s understanding of just peace- hostile group indoctrination. It creates potential just peacemaking project is not deeply immersed in the local turbing to perpetrators than violence I suddenly felt that I had just been making I decided to investigate if a a hostile collective attitude toward the suitable for the Latvian context. context may have a hard time noticing against equals.8 given the key to what could become Christian peacemaking community out-group and works coercively on When seen from the point of view any hostility in subtle hate discourse. 5) Demonization is another hate pro- a Christian peacemaking initiative could potentially be better equipped individuals of the in-group, forcing of the above-mentioned methodology, Thus the detection of linguistically paganda technique. In its essence this in Latvia. This new experience gave for contributing to the reduction them to comply with the polarized hate speech is a part of the vicious variable ideological constructs requires is scapegoating; blaming the dehu- direction to my doctoral research with of perceptional violence in Latvia’s collective vision. cycle of perceptional violence. It is us to look deeper and identify the manized group for everything that is Glen, along with Parush Parushev, media. Establishing the diagnostic method- based on existing negative stereotypes unfriendly collective attitudes behind wrong in society. It transforms other- my supervisor and guide. This article About ten years ago, I surveyed ology for the paradigm of perception- and a prejudiced attitude toward the the visible rhetorical elements. ness into a clearly defined image of examines some of the findings of the representatives of the Latvian and al violence included aggregation of out-group. The offensive rhetoric pro- While the whole mechanism of the archetypal Enemy.9 research and is written in memory Russian communities of Latvia, asking the relevant findings by a number of vokes a defensive and hostile emotion- detection is more complex than it is 6) Creation of a siege mentality is a and deep gratitude to my teacher and them if they had hate speech in their prominent authors across the fields of al response from the out-group, which possible to explore in this article, I very advanced and intense hate propa- dear friend, Glen Stassen. media. I received very similar answers: the humanities and the social sciences is perceived by the members of the will name the 13 main criteria or early ganda technique. The main symptom Latvia is a post-communist country, “No, we don’t have hate speech, but (René Girard, Gordon Allport, Roger in-group as an unprovoked insult and warning markers that allow expos- for this marker is a sustained presence which has inherited ethnic tensions they do.” This perceptional phenom- Muchielli, Serge Chakotin, Samuel as confirmation of the stereotypical ing and proving the presence of hate of conspiracy theories in the main- between the two main ethno-linguis- enon is not unique to Latvia. As a Huntington and others). The curative wickedness and evil intentions of the speech in public discourse as a part of stream media. Most of the time, this tic groups: Latvians and Russians journalist, I had observed this same part of the methodology came from other group. The hostile communica- the socially destructive process of per- results from organized manipulation from the former USSR. Over the last attitude in many other cultural con- Glen Stassen’s work on just peacemak- tive exchange continues making both ceptional violence. These attitudinal of the media discourse by increas- two decades Latvia’s media space has texts with ethnic tensions, like before ing. The diagnostic part of the meth- groups into what Girard terms “mon- markers indicate the presence of hate ingly influential extremist circles. become increasingly divided along the 1994 genocide in Rwanda and odology was tested by cross-cultural strous doubles,” that is, in any sus- speech in public discourse: The creation of a siege mentality is the ethno-linguistic lines, Latvian before the ethnic wars in former triangulation of well-documented tained symmetric conflict both sides 1) A polarizing hostile attitude (ideol- the next step in the further devel- and Russian. Also unfriendly rhetoric Yugoslavia. case studies where hate rhetoric was become equally aggressive and uncon- ogy at later stages), based on negative opment of the already demonized from each targeting the other group One problem with hate speech is an important contributing factor to sciously start to imitate each other’s historically rooted stereotypes, divid- image of enemy. Media production has become a tacitly accepted part that, while it is a reciprocal process, it political developments leading to behavior. Emotional contagion within ing one society into them versus us. inspired by the conspiracy theories of media discourse. The media has is invisible to the offending side. The mass violence. I found commonali- each group produces a uniformly bel- The most telling example is the classi- portrays the “enemy” (scapegoat) as amplified and increased the group other problem, therefore, is that this ties in the hate propaganda of Nazi ligerent determination which Girard cal Nazi propaganda scheme portray- extremely powerful, because of his/ prejudice on both sides. For many perceptional blindness contributes Germany, pre-genocide Rwanda and terms “violent unanimity.”3 ing German citizens of Jewish descent her alleged powerful co-conspirators years, since Latvia regained its inde- to an increasingly intense (negative the countries of former Yugoslavia The impact of hate speech on each as non-German, thus artificially divid- abroad. According to Girard and pendence in 1991, it was the print and collective) emotional reaction before the notorious “ethnic cleans- of the hostile groups generates reac- ing German society into an in-group Chakotin, this propaganda technique media that played a role in the forma- when the other party responds to the ing” took place. tions mainly on the level of collective and out-group. allows the portrayal of very small and tive texts of the two hostile ideologies. initial offense. This creates a vicious The works of Glen Stassen and unconscious emotions. The seemingly 2) The old content of an existing ste- uninfluential groups as having posses- In the past few years, however, it is the cycle of hostile emotional exchange James McClendon helped me to rational element of the rhetoric serves, reotype replaced with new content, sion of some mythical power capable electronic media, both the traditional between the members of the two locate these findings in the sphere of most of the time, only to justify the linked to the current political agen- of harming the larger society. This radio and television, and internet- groups. Such a development may be Christian ethics and to spot a poten- negative emotional attitude toward da.4 Before and during the Bosnian also provides an excuse for “witch based news portals, that has taken the potentially destructive for the society tial way out of the vicious cycles of the other group. As part of this hos- war, Serbian extremist propaganda hunts” for “traitors” and “agents of lead in provoking in Latvia’s society as, according to Gordon Allport’s clas- mutual recriminations and continuing tile collective emotion-generating depicted the local Muslim community the enemy,” those moderates and dis- processes that René Girard calls ‘bad sical interpretation of the dynamics of negative emotional exchanges between process, hate speech is a very variable as the impersonation of the ancient senters in the midst of their own in- reciprocity.’1 group prejudice, emotional attitude is the two conflicting groups. When I and versatile discursive phenomenon. Ottoman invaders of the 14th and group.10 In my previous career, working as a at the core of human motivation for looked through the new diagnostic It is one of the most efficient forms 15th centuries, calling them ‘Turks.’5 7) Accusation in mirror is a very journalist at Radio Free Europe, I had, action.2 In other words, the hateful lens at the hate rhetoric in Latvia’s of communication, because it oper- 3) Core code words and their deriva- aggressive, and often program- with some limited success, experi- rhetoric or hate speech, like the tip media, I came across an unpleasant ates by the means of symbolic images, tives that can be used in hate pro- matic hate propaganda technique. mented with reconciliation broadcast- of an iceberg, is just the visible part surprise. The same triangulation para- both symbolic language and audio- paganda of varied sophistication (at Mucchielli defines this as “accusing

36 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 37 the other of one’s own intentions.”11 imagery that was aimed at justifying of the power of indoctrination once of perceptional violence) we are deal- model as well a positive one. A vicious hate speech one has to first remove He further explains the concept with their anti-Semitic ideology. By per- the cycle has become complete with a ing with subversion of the corporate model can thrive only in the absence the hatred. The hateful emotional a generic example. Country A wants secuting the dissenting Confessing Leader/Hero image.19 character of society.25 According to of a better alternative. This is why evil group attitude serving as motivation to start war against country B. In Church members, they coerced the From the viewpoint of Christian Mucchielli, an intense hate propa- regimes coerce people and suppress for the continuous, offensive rhetoric order to overcome the moral defenses churchgoing masses into acceptance ethics, hate speech is a lie, false ganda campaign is able to create an all other viewpoints. Thus, following must change. of the population and to mislead the of their doctrine.15 testimony and an evil deed. Its evil- artificial and imaginary threatening this logic, a positive communal behav- Glen Stassen’s just peacemaking international opinion, A accuses B of 11) “Rationalization” of the irrational ness consists both of the bad inten- environment. Individuals in such a ioral model can produce a spill-over approach emphases non-violence, planning a war against A. After that, and emotional content is an advanced tions of the agent and the broader society are subject to a coercive dou- effect that could potentially remedy non-punitive (redemptive) justice, A pretending that this is pre-emptive, hate propaganda technique that usu- negative emotional impact on others. ble pressure.26 First, it is the pressure the viciously subverted character of non-judgmental attitudes, a Christo- attacks B.12 ally appears at late stages of mass Considering that hate rhetoric is only of the indoctrination message and society.31 centric vision and an insistence on the 8) Authorization of hate is a subtle indoctrination when the extremist the visible part of the larger process imagery that haunts the person every- A Better Way: Just Peacemaking normativity of Sermon on the Mount hate propaganda technique that movement already has seized power of perceptional violence, it is a group where and at all times. It becomes a Christian communities are con- for Christians’ personal and commu- targets the collective unconscious or at least become very influential phenomenon for which there is no continuously sustained, dominant, victional communities with shared nal behavior. Stassen’s approach pro- (Jung’s term) implicitly, absolving and dominant in society. Coordinated adequate scientific language from outside stimulus overwhelming all communal practices by definition. vides the wisdom and sincerity that is any individual participant of the indoctrination creates an ideologi- the viewpoint of the social sciences. other stimuli and creating an unbear- Therefore, they seem to be appropri- necessary for such a mission.34 hate campaign from personal moral cally coercive social environment and Theological terminology is perhaps able psychic condition. The other ate candidates for a new role-model Just peacemaking practices, when responsibility. In the context of the causes, in the individual psyche, still the best approximation in this coercive element comes as peer pres- mission. In Latvia, however, the adapted to the Latvian context, result discussed methodology, this means dissociation between the previously case. Jung views it as the psychological sure from the surrounding society, Christians are mainly unaware of the in the following seven peacemaking endorsement of the aforementioned accepted moral norms and the new equivalent of the concept of demonic which has gradually been won over by role that the inter-ethnic hate rhetoric steps or transforming communal ini- hate propaganda activities by people emotional information that has been powers subverting the meaning of the hate propaganda. In other words, of the media plays in their society. tiatives: holding political, financial and/or forcibly loaded into the collective good and evil in society.20 Girard the corporate character of society has They are even less aware of ways 1) The Christian community must moral and religious authority among unconsciousness. Since psychologi- regards this phenomenon as “false been undermined by the hostile pro- Christians could contribute to cura- challenge the corporate evil prac- the larger population. This group of cal comfort requires harmonization gods of violence” characterized by paganda; the meanings of good and tive efforts of inter-group relations tice by publicly saying “no” to hate influential people can, to some extent, (also often termed as ‘integration’) “reciprocal relationships of idola- evil have exchanged places.27 and to rescuing the civility of public rhetoric and hateful group attitudes. also be described by the classical soci- of unconscious and conscious parts try and hate.”21 James McClendon Individuals cannot successfully chal- discourse. The first unawareness could Christians must refuse to participate ological term ‘opinion-leaders.’ The of the information, this provides describes it by the Pauline language lenge such a corporate manifestation potentially be helped by spreading the in it, exposing and demystifying the authorization of hate may appear as an opportunity for hate ideology to of “powers and principalities.”22 The of evil. If they disagree, they either knowledge of the cross-disciplinary processes that it abuses and feeds statements supporting the hate agenda “explain” the new emotional load in whole paradigm is too broad and have to emigrate, or become despised, dynamics and the early warning mark- on. In other words, do not be silent, or as absence of condemnation by the pseudo-rational terms, which in real- complex, reaching into too many lone dissenters or even martyrs. In ers discussed above. For the second but be salt and light to the world opinion-leaders of hate-motivated ity are sophisms.16 academic fields to be defined in an Allport’s view this happens because of one, Glen Stassen’s practices of just (Matthew 5:13-14). public actions and hate rhetoric in the 12) A glorious vision of the nation’s explanatory way, therefore the best the primacy of collective socio-psychic peacemaking can serve us as guide. 2) Engage in peacemaking proactively. media.13 future as a liberating mission, which approach seems to be to address it phenomena over the individual. Each The community of Christian Renounce the current passivity and 9) The self-victimization technique by its very logic may only be achieved from the point of view of its separate individual becomes a personality peacemakers in Latvia has to have a draw inspiration from James 2:14: of hate propaganda helps to lower through violence. It is an indication functionalities. only in a particular social environ- higher motivation than a utilitarian “What good is your faith… if you do the natural psychological and moral of a fully formed hate ideology that Scientists exploring the biological ment that Allport terms his or her orientation toward short-term prov- not show it in your actions?” defenses of the members of the in- has acquired violent programmatic origins of the group behavior often ‘group of reference.’28 McClendon able success. Thus, it has to have a 3) Demonstrate what a virtuous group. Self-victimization, in this attributes. It usually claims to redress regard hate rhetoric as a false alarm, and Erich Fromm, each using their motivation that can come only from community of support means. Stand typology, means self-labeling as a vic- past injustices and solve the present abusing the group instinct of self-pres- own terminology, both agree with this an eschatological vision, such as that behind those peacemakers who tim, i.e. pretending to be a victim.14 problems allegedly caused by the past ervation of species. In other words, by viewpoint.29 of the in-breaking Kingdom of God directly engage in the struggle against 10) Conditioning by association is a injustices. Such pseudo-logic is based manipulating collective imagination, Furthermore, Fromm raises an here and now.32 Such a vision invites hatred and hateful rhetoric. Pray for sophisticated hate propaganda tech- on a self-centered, vengeful vision of the public is misled into emotion- important issue: is there a way of us to participate in God’s plan and them openly. Show a loving relation- nique that targets the unconscious on the world. It can be summarized in a ally accepting an image of a fictional opposing a society that has been makes our efforts meaningful. The ship within the Christian community both individual and collective levels. short sentence: “The world would be enemy. This causes mobilization for overcome by insanity? He views such teleological essence of this peacemak- and loving openness to the world. This term refers to a cluster of condi- a better place without you!”17 a group defense and poses an urgent an opportunity only as an alternative ing is a change of heart and a change Such relationships will be in sharp tioning techniques used in combina- 13) The face of the national hero need for a leader.23 social environment. In other words, of corporate character from vicious to contrast to the hostile corporate atti- tion with the ideological imagery in becomes identical with the face of an Communication experts view the to successfully challenge a vicious virtuous.33 tudes creating collective frustration media and serving the indoctrination extremist leader and his friends. This organized hate rhetoric as a highly corporate character of society there In the Latvian context, this means in the larger society. With time, this process. It includes the organization is the last step of indoctrination, mak- effective, condensed and symbolic way has to be a strong supportive virtuous voicing prophetic dissent with the will contribute to a positive spill-over of mass rallies, legal and physical ing the process complete and extreme- of communication, which operates community with shared convictions evil practice of collective hate and effect. intimidation and other techniques. ly efficient. The image of the Leader within its own closed semantic field and moral communal practices.30 hate rhetoric in the media. This also 4) After the destructiveness of hateful This can be illustrated by the classical becomes the central symbol, contain- and therefore cannot be defeated in According to Girard and McClendon means refusing to engage in a conflic- discursive practices has been exposed Nazi indoctrination scheme. Nazis ing in itself all other symbols and the its own territory.24 From the perspec- and a number of other authors, emo- tual dialogue between the two hostile and the presence of hate speech created ‘Positive Christianity,’ a mix whole meaning of the hate ideology.18 tive of social psychology, enhanced tional contagion is a universal dynam- discursive parties, offering a new proved on both sides, it is important of political doctrine with ancient Chakotin, having personal experience by relevant theological insights, we ic that theoretically can work both semantic field and viewing the local that the two sides agree to abstain Germanic mythological associations with anti-Nazi propaganda warfare, can say that in the phenomenon of ways, spreading a negative behavioral context from a completely different from what the other side perceives as with adapted elements of Christian testifies to the exponential increase hate speech (as part of the paradigm perspective. In other words, to end offensive or threatening statements or

38 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 39 the other of one’s own intentions.”11 imagery that was aimed at justifying of the power of indoctrination once of perceptional violence) we are deal- model as well a positive one. A vicious hate speech one has to first remove He further explains the concept with their anti-Semitic ideology. By per- the cycle has become complete with a ing with subversion of the corporate model can thrive only in the absence the hatred. The hateful emotional a generic example. Country A wants secuting the dissenting Confessing Leader/Hero image.19 character of society.25 According to of a better alternative. This is why evil group attitude serving as motivation to start war against country B. In Church members, they coerced the From the viewpoint of Christian Mucchielli, an intense hate propa- regimes coerce people and suppress for the continuous, offensive rhetoric order to overcome the moral defenses churchgoing masses into acceptance ethics, hate speech is a lie, false ganda campaign is able to create an all other viewpoints. Thus, following must change. of the population and to mislead the of their doctrine.15 testimony and an evil deed. Its evil- artificial and imaginary threatening this logic, a positive communal behav- Glen Stassen’s just peacemaking international opinion, A accuses B of 11) “Rationalization” of the irrational ness consists both of the bad inten- environment. Individuals in such a ioral model can produce a spill-over approach emphases non-violence, planning a war against A. After that, and emotional content is an advanced tions of the agent and the broader society are subject to a coercive dou- effect that could potentially remedy non-punitive (redemptive) justice, A pretending that this is pre-emptive, hate propaganda technique that usu- negative emotional impact on others. ble pressure.26 First, it is the pressure the viciously subverted character of non-judgmental attitudes, a Christo- attacks B.12 ally appears at late stages of mass Considering that hate rhetoric is only of the indoctrination message and society.31 centric vision and an insistence on the 8) Authorization of hate is a subtle indoctrination when the extremist the visible part of the larger process imagery that haunts the person every- A Better Way: Just Peacemaking normativity of Sermon on the Mount hate propaganda technique that movement already has seized power of perceptional violence, it is a group where and at all times. It becomes a Christian communities are con- for Christians’ personal and commu- targets the collective unconscious or at least become very influential phenomenon for which there is no continuously sustained, dominant, victional communities with shared nal behavior. Stassen’s approach pro- (Jung’s term) implicitly, absolving and dominant in society. Coordinated adequate scientific language from outside stimulus overwhelming all communal practices by definition. vides the wisdom and sincerity that is any individual participant of the indoctrination creates an ideologi- the viewpoint of the social sciences. other stimuli and creating an unbear- Therefore, they seem to be appropri- necessary for such a mission.34 hate campaign from personal moral cally coercive social environment and Theological terminology is perhaps able psychic condition. The other ate candidates for a new role-model Just peacemaking practices, when responsibility. In the context of the causes, in the individual psyche, still the best approximation in this coercive element comes as peer pres- mission. In Latvia, however, the adapted to the Latvian context, result discussed methodology, this means dissociation between the previously case. Jung views it as the psychological sure from the surrounding society, Christians are mainly unaware of the in the following seven peacemaking endorsement of the aforementioned accepted moral norms and the new equivalent of the concept of demonic which has gradually been won over by role that the inter-ethnic hate rhetoric steps or transforming communal ini- hate propaganda activities by people emotional information that has been powers subverting the meaning of the hate propaganda. In other words, of the media plays in their society. tiatives: holding political, financial and/or forcibly loaded into the collective good and evil in society.20 Girard the corporate character of society has They are even less aware of ways 1) The Christian community must moral and religious authority among unconsciousness. Since psychologi- regards this phenomenon as “false been undermined by the hostile pro- Christians could contribute to cura- challenge the corporate evil prac- the larger population. This group of cal comfort requires harmonization gods of violence” characterized by paganda; the meanings of good and tive efforts of inter-group relations tice by publicly saying “no” to hate influential people can, to some extent, (also often termed as ‘integration’) “reciprocal relationships of idola- evil have exchanged places.27 and to rescuing the civility of public rhetoric and hateful group attitudes. also be described by the classical soci- of unconscious and conscious parts try and hate.”21 James McClendon Individuals cannot successfully chal- discourse. The first unawareness could Christians must refuse to participate ological term ‘opinion-leaders.’ The of the information, this provides describes it by the Pauline language lenge such a corporate manifestation potentially be helped by spreading the in it, exposing and demystifying the authorization of hate may appear as an opportunity for hate ideology to of “powers and principalities.”22 The of evil. If they disagree, they either knowledge of the cross-disciplinary processes that it abuses and feeds statements supporting the hate agenda “explain” the new emotional load in whole paradigm is too broad and have to emigrate, or become despised, dynamics and the early warning mark- on. In other words, do not be silent, or as absence of condemnation by the pseudo-rational terms, which in real- complex, reaching into too many lone dissenters or even martyrs. In ers discussed above. For the second but be salt and light to the world opinion-leaders of hate-motivated ity are sophisms.16 academic fields to be defined in an Allport’s view this happens because of one, Glen Stassen’s practices of just (Matthew 5:13-14). public actions and hate rhetoric in the 12) A glorious vision of the nation’s explanatory way, therefore the best the primacy of collective socio-psychic peacemaking can serve us as guide. 2) Engage in peacemaking proactively. media.13 future as a liberating mission, which approach seems to be to address it phenomena over the individual. Each The community of Christian Renounce the current passivity and 9) The self-victimization technique by its very logic may only be achieved from the point of view of its separate individual becomes a personality peacemakers in Latvia has to have a draw inspiration from James 2:14: of hate propaganda helps to lower through violence. It is an indication functionalities. only in a particular social environ- higher motivation than a utilitarian “What good is your faith… if you do the natural psychological and moral of a fully formed hate ideology that Scientists exploring the biological ment that Allport terms his or her orientation toward short-term prov- not show it in your actions?” defenses of the members of the in- has acquired violent programmatic origins of the group behavior often ‘group of reference.’28 McClendon able success. Thus, it has to have a 3) Demonstrate what a virtuous group. Self-victimization, in this attributes. It usually claims to redress regard hate rhetoric as a false alarm, and Erich Fromm, each using their motivation that can come only from community of support means. Stand typology, means self-labeling as a vic- past injustices and solve the present abusing the group instinct of self-pres- own terminology, both agree with this an eschatological vision, such as that behind those peacemakers who tim, i.e. pretending to be a victim.14 problems allegedly caused by the past ervation of species. In other words, by viewpoint.29 of the in-breaking Kingdom of God directly engage in the struggle against 10) Conditioning by association is a injustices. Such pseudo-logic is based manipulating collective imagination, Furthermore, Fromm raises an here and now.32 Such a vision invites hatred and hateful rhetoric. Pray for sophisticated hate propaganda tech- on a self-centered, vengeful vision of the public is misled into emotion- important issue: is there a way of us to participate in God’s plan and them openly. Show a loving relation- nique that targets the unconscious on the world. It can be summarized in a ally accepting an image of a fictional opposing a society that has been makes our efforts meaningful. The ship within the Christian community both individual and collective levels. short sentence: “The world would be enemy. This causes mobilization for overcome by insanity? He views such teleological essence of this peacemak- and loving openness to the world. This term refers to a cluster of condi- a better place without you!”17 a group defense and poses an urgent an opportunity only as an alternative ing is a change of heart and a change Such relationships will be in sharp tioning techniques used in combina- 13) The face of the national hero need for a leader.23 social environment. In other words, of corporate character from vicious to contrast to the hostile corporate atti- tion with the ideological imagery in becomes identical with the face of an Communication experts view the to successfully challenge a vicious virtuous.33 tudes creating collective frustration media and serving the indoctrination extremist leader and his friends. This organized hate rhetoric as a highly corporate character of society there In the Latvian context, this means in the larger society. With time, this process. It includes the organization is the last step of indoctrination, mak- effective, condensed and symbolic way has to be a strong supportive virtuous voicing prophetic dissent with the will contribute to a positive spill-over of mass rallies, legal and physical ing the process complete and extreme- of communication, which operates community with shared convictions evil practice of collective hate and effect. intimidation and other techniques. ly efficient. The image of the Leader within its own closed semantic field and moral communal practices.30 hate rhetoric in the media. This also 4) After the destructiveness of hateful This can be illustrated by the classical becomes the central symbol, contain- and therefore cannot be defeated in According to Girard and McClendon means refusing to engage in a conflic- discursive practices has been exposed Nazi indoctrination scheme. Nazis ing in itself all other symbols and the its own territory.24 From the perspec- and a number of other authors, emo- tual dialogue between the two hostile and the presence of hate speech created ‘Positive Christianity,’ a mix whole meaning of the hate ideology.18 tive of social psychology, enhanced tional contagion is a universal dynam- discursive parties, offering a new proved on both sides, it is important of political doctrine with ancient Chakotin, having personal experience by relevant theological insights, we ic that theoretically can work both semantic field and viewing the local that the two sides agree to abstain Germanic mythological associations with anti-Nazi propaganda warfare, can say that in the phenomenon of ways, spreading a negative behavioral context from a completely different from what the other side perceives as with adapted elements of Christian testifies to the exponential increase hate speech (as part of the paradigm perspective. In other words, to end offensive or threatening statements or

38 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 39 actions. It means stopping the vicious in Latvia’s political and economic These seven corporate initiatives cycle of retaliation and not respond- spheres. In Stassen’s interpretation this would clearly exhibit the differ- ing to evil with evil (Matthew 5:39). would also mean concern for human ence between a constructive way Following Jesus in the Kenyan Context: A Reflection This also means practicing a non- rights for all, which include not only of Christian peacemaking and the judgmental attitude (Matthew 7:1-5). political rights, but also the right to destructive way of hateful rhetoric on Christian-Muslim Relations in the Face of Terrorism 5) ‘Talking to the enemy’ is another work and not to go hungry in the prevailing in Latvia. It seems particu- By Emily J. Choge Kerama transforming initiative, which is very midst of plenty. larly relevant now, with the Russia- important in the current Latvian 7) Work for the Kingdom of God, Ukraine military conflict sharply frica has been the host of the traditional family structures, the col- from Islamic Religious Education context. Talking should be about keeping in mind Stassen’s insistence dividing the Latvian and Russian Athree Abrahamic religions for lapse of nation states like Somalia, the or Christian Religious Education. common future goals not about dif- that peace (just like war) must be language media of Latvia. In Latvia centuries. When Abraham feared fam- general despair because of difficult When I was in college, I was taught ferences or grievances of the past. The waged. Just peace is not an idle situa- this summer, I observed a consider- ine, he took his family to Egypt for economic times, and the spread of Islamic by a practicing Muslim, Badru content of such an initiative should tion that can be reached and enjoyed able increase in the hostility of the food (Genesis 12:10-20). Later, his diseases like Ebola and HIV/AIDS. Katerrega, who co-authored a book help people to realize that they live ever after. This would help Christian media’s discourse, which has produced descendants also sought food in Egypt Noting this volatile context, the call with David Shenk, a Mennonite mis- in one and the same society, not peacemakers to remain humble and an unwelcome impact on the collec- during famine (Genesis 42-47). When by Stassen in his development of just sionary. During seminary, I took a two societies; and that they have a not be carried away by unrealistic tive inter-ethnic attitudes in the soci- Jesus was under the threat of Herod peacemaking theory is pertinent: “A course offered by the late Tokunboh common destiny and only together ambitions. In the Latvian context, ety. Christian communities in Latvia the Great, Jesus and His parents took war against terrorism requires win- Adeyemo, a Christian convert from can they make it constructive, not this would mean not absolutizing should not be intimidated by their refuge in Egypt until that time when ning the battle of hearts and minds of Islam. When I started teaching at Moi destructive. definitions and rules, but rather being relative marginality. On the contrary, the threat was over (Matthew 2:13- potential terrorist recruits.”4 University, I was asked to teach Islam 6) Showing genuine concern for guided by the Spirit and weighing the they should rather view it as an asset, 15). When the followers of Prophet This paper works at developing courses because we did not have an people’s needs (James 2:15) is a pow- corporate attitude behind discursive not a handicap, because not being Mohammed needed a shelter from the resources that will help gain the Islamic professor at that time. I did erful social practice and stands in practices rather than their formal linked to the political elite only proves the onslaught of the enemies of Islam, hearts and minds of potential terror- that for two years until an Islamic sharp contrast to the hypocritical, compliance with linguistically defined their sincerity and increases their cred- he sent his followers to seek shelter in ists, and thereby reduce the terrorist teacher was hired. Then we co-taught arrogant corporate practices prevalent public rules.35 ibility in the larger society. ■ Abyssinia, Ethiopia. In this paper, I onslaughts in Kenya. I will examine a course, “The life and teachings of will focus on Islam and Christianity what in the history of these religions Jesus and Mohammed.” All of this and argue that because both have and their past relationships will work shows that it is possible to have good sought refuge in Africa, they should to prevent and to deescalate terror- relations between Christians and also find ways and means to coexist as ism. I will also look at three key just Muslims. neighbors. peacemaking practices that can help I believe this type of good relation- Glen H. Stassen calls for peaceful restore peace and diminish terrorist ship between adherents of both faiths relations among neighbors especially activities in Kenya. My primary audi- can help stop terrorism. Ron Mock people of different faiths. Stassen ence is the Christian church in Kenya presents a definition of terrorism that notes, “We purposely fashioned the whom I call upon to follow the teach- shows its criminal nature: wording of the ten practices of just ings of Jesus and the traditions of our “Civilians are the intended target… peacemaking so they could be adopt- faith that help us to live in peaceful They operate through fear. The vic- ed by persons of many faiths or no co-existence with our neighbors. I also tims are a means to an end. Deaths official faith.”1 Religion scholar John call upon my Muslim brothers and have to be spectacular so that they Azumah says that in Africa, there is sisters in Kenya to embrace just peace- can grab the headlines and reduce to a “celebration of plurality of belief sys- making practices, so that together we minimum the number of places where Your gifts to Christian Ethics Today are tax tems that cut across family, ethnic and can be united in the fight against ter- people can feel safe. Terrorists buy national boundaries.”2 He then makes rorism. worldwide influence spreading world- deductible, much needed, and greatly appreciated. a call to “Africans across religious This paper is mainly a personal wide suffering and maximum impact boundaries. . . to affirm and celebrate reflection drawn from a concern that by striking the most unpredictable what unites them i.e. our common good relations are being strained by places possible…[It] is a lawless vio- historical, cultural and linguistic the criminal activity of some in the lence directed at non-combatants to heritages and eschew all forms of name of religion that threatens to spread fear as a means to a political externally anchored racial and cultural tear communities apart. I grew up in end.”5 chauvinism be it Western or Middle Kaptumo, Nandi in Western Kenya Christians, Muslims, people of Eastern.”3 With this in mind, if there where we interacted with Muslim other faiths, and people of no faith is any place that Stassen’s practices of neighbors. These were members of have to come together to reduce the just peacemaking can be fulfilled, it our community and shared in our threat of terrorism, because no one should be in Africa. festivals. They cooked very delicious knows where terrorists will strike. The call for peace between the and tasty food. I went to school with It is not a threat against Christians adherents of these two Abrahamic some Muslim students, and they are alone, but the whole of the human religions is urgent today because the my friends to this day. In high school, race. Many terrorists want to cover continent faces the threat of terror- the religious education curriculum their real motives by appealing to ism due to the breakdown of the was such that students could choose a religious affiliation, but Muslims

40 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 41 actions. It means stopping the vicious in Latvia’s political and economic These seven corporate initiatives cycle of retaliation and not respond- spheres. In Stassen’s interpretation this would clearly exhibit the differ- ing to evil with evil (Matthew 5:39). would also mean concern for human ence between a constructive way Following Jesus in the Kenyan Context: A Reflection This also means practicing a non- rights for all, which include not only of Christian peacemaking and the judgmental attitude (Matthew 7:1-5). political rights, but also the right to destructive way of hateful rhetoric on Christian-Muslim Relations in the Face of Terrorism 5) ‘Talking to the enemy’ is another work and not to go hungry in the prevailing in Latvia. It seems particu- By Emily J. Choge Kerama transforming initiative, which is very midst of plenty. larly relevant now, with the Russia- important in the current Latvian 7) Work for the Kingdom of God, Ukraine military conflict sharply frica has been the host of the traditional family structures, the col- from Islamic Religious Education context. Talking should be about keeping in mind Stassen’s insistence dividing the Latvian and Russian Athree Abrahamic religions for lapse of nation states like Somalia, the or Christian Religious Education. common future goals not about dif- that peace (just like war) must be language media of Latvia. In Latvia centuries. When Abraham feared fam- general despair because of difficult When I was in college, I was taught ferences or grievances of the past. The waged. Just peace is not an idle situa- this summer, I observed a consider- ine, he took his family to Egypt for economic times, and the spread of Islamic by a practicing Muslim, Badru content of such an initiative should tion that can be reached and enjoyed able increase in the hostility of the food (Genesis 12:10-20). Later, his diseases like Ebola and HIV/AIDS. Katerrega, who co-authored a book help people to realize that they live ever after. This would help Christian media’s discourse, which has produced descendants also sought food in Egypt Noting this volatile context, the call with David Shenk, a Mennonite mis- in one and the same society, not peacemakers to remain humble and an unwelcome impact on the collec- during famine (Genesis 42-47). When by Stassen in his development of just sionary. During seminary, I took a two societies; and that they have a not be carried away by unrealistic tive inter-ethnic attitudes in the soci- Jesus was under the threat of Herod peacemaking theory is pertinent: “A course offered by the late Tokunboh common destiny and only together ambitions. In the Latvian context, ety. Christian communities in Latvia the Great, Jesus and His parents took war against terrorism requires win- Adeyemo, a Christian convert from can they make it constructive, not this would mean not absolutizing should not be intimidated by their refuge in Egypt until that time when ning the battle of hearts and minds of Islam. When I started teaching at Moi destructive. definitions and rules, but rather being relative marginality. On the contrary, the threat was over (Matthew 2:13- potential terrorist recruits.”4 University, I was asked to teach Islam 6) Showing genuine concern for guided by the Spirit and weighing the they should rather view it as an asset, 15). When the followers of Prophet This paper works at developing courses because we did not have an people’s needs (James 2:15) is a pow- corporate attitude behind discursive not a handicap, because not being Mohammed needed a shelter from the resources that will help gain the Islamic professor at that time. I did erful social practice and stands in practices rather than their formal linked to the political elite only proves the onslaught of the enemies of Islam, hearts and minds of potential terror- that for two years until an Islamic sharp contrast to the hypocritical, compliance with linguistically defined their sincerity and increases their cred- he sent his followers to seek shelter in ists, and thereby reduce the terrorist teacher was hired. Then we co-taught arrogant corporate practices prevalent public rules.35 ibility in the larger society. ■ Abyssinia, Ethiopia. In this paper, I onslaughts in Kenya. I will examine a course, “The life and teachings of will focus on Islam and Christianity what in the history of these religions Jesus and Mohammed.” All of this and argue that because both have and their past relationships will work shows that it is possible to have good sought refuge in Africa, they should to prevent and to deescalate terror- relations between Christians and also find ways and means to coexist as ism. I will also look at three key just Muslims. neighbors. peacemaking practices that can help I believe this type of good relation- Glen H. Stassen calls for peaceful restore peace and diminish terrorist ship between adherents of both faiths relations among neighbors especially activities in Kenya. My primary audi- can help stop terrorism. Ron Mock people of different faiths. Stassen ence is the Christian church in Kenya presents a definition of terrorism that notes, “We purposely fashioned the whom I call upon to follow the teach- shows its criminal nature: wording of the ten practices of just ings of Jesus and the traditions of our “Civilians are the intended target… peacemaking so they could be adopt- faith that help us to live in peaceful They operate through fear. The vic- ed by persons of many faiths or no co-existence with our neighbors. I also tims are a means to an end. Deaths official faith.”1 Religion scholar John call upon my Muslim brothers and have to be spectacular so that they Azumah says that in Africa, there is sisters in Kenya to embrace just peace- can grab the headlines and reduce to a “celebration of plurality of belief sys- making practices, so that together we minimum the number of places where Christian Ethics Today is published and mailed tems that cut across family, ethnic and can be united in the fight against ter- people can feel safe. Terrorists buy national boundaries.”2 He then makes rorism. worldwide influence spreading world- thanks to donations by readers like you. a call to “Africans across religious This paper is mainly a personal wide suffering and maximum impact boundaries. . . to affirm and celebrate reflection drawn from a concern that by striking the most unpredictable what unites them i.e. our common good relations are being strained by places possible…[It] is a lawless vio- historical, cultural and linguistic the criminal activity of some in the lence directed at non-combatants to heritages and eschew all forms of name of religion that threatens to spread fear as a means to a political externally anchored racial and cultural tear communities apart. I grew up in end.”5 chauvinism be it Western or Middle Kaptumo, Nandi in Western Kenya Christians, Muslims, people of Eastern.”3 With this in mind, if there where we interacted with Muslim other faiths, and people of no faith is any place that Stassen’s practices of neighbors. These were members of have to come together to reduce the just peacemaking can be fulfilled, it our community and shared in our threat of terrorism, because no one should be in Africa. festivals. They cooked very delicious knows where terrorists will strike. The call for peace between the and tasty food. I went to school with It is not a threat against Christians adherents of these two Abrahamic some Muslim students, and they are alone, but the whole of the human religions is urgent today because the my friends to this day. In high school, race. Many terrorists want to cover continent faces the threat of terror- the religious education curriculum their real motives by appealing to ism due to the breakdown of the was such that students could choose a religious affiliation, but Muslims

40 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 41 and Christians of good will have to European schools rose to occupy the and vulnerability within the Islamic for terrorist activity. One prominent, and just intention- to spell out what of them supported war making and unmask terrorist activities even when new strata of the bureaucratic elite, population. controversial, outspoken Muslim was resorts should be tried before try- some opposed war making that we such activities are in the name of reli- the government functionaries, judges The collapse of the Siad Barre gunned down in April 2014, and this ing the last resort of war, and what had not paid enough attention to gion. One writer shows that though and teachers. The Arabic schools, regime in Somalia in 1991 caused has worsened the relations between intention there is to restore a just and the main theme: the love of God and much terrorist activity in the most lacking state support, fell back on a substantial refugee population to Muslims and Christians and the ter- enduring peace. It asks both to act on neighbor. We had not attended to the recent past has been carried out in local community support. As poverty move to Kenya. The arbitrariness rorism problem. In June, a moderate their intended intentions.13 importance of practicing peacemak- the name of Islam, it has hurt more spread, the support of these schools of the colonial boundaries resulted Muslim leader, who was working to Just peacemaking was endorsed ing. Once we focused on the specific Muslims than Christians: “Muslims also decreased, catching the Muslims in the Somali peoples being divided bridge the gap between Muslims and by over 30 Christian scholars who teachings of practices of peacemak- are the main victims of jihadist vio- of the Swahel in a downward socio- into four countries: Somalia, Kenya, Christians was killed. worked to summarize the theory as ing in our scriptures, we discovered lence.”6 economic spiral.”9 Ethiopia and Djibouti. Thus, it is dif- Stassen’s just peacemaking initia- 10 practices. More recently, scholars remarkable similarity.”18 The coming of Islam into East Therefore, when Kenya acquired ficult to trace who is a Kenyan Somali tives could help us to chart the way noted that it was not enough to work The book is also remarkable in Africa independence in 1964, the Muslims and who is from Somalia. forward, reduce the tensions, and seal simply within the Christian tradition, the process the authors adopted in Muslims came to Africa to seek found themselves disadvan- Then, the bombing of the American off the grounds for recruiting more because the practices “can be adopted addressing the issues: asylum. That Islam came into East taged against the better educated embassies in Nairobi and Dar-es- terrorists. by persons of many faiths and or “So we began by acknowledging Africa without armies or conquest is Christians.10 salaam in 1998 brought about tension What are the just peacemaking no official faith,”14 so they incor- our own responsibility for some clearly attested in history. There were The establishment of Christianity in between Muslims and Christians in principles? Which ones will work in porated the other Abrahamic faiths of the hostilities and killings that good trade relations between East Kenya the East and South areas of Nairobi. Kenya? namely, Islam and Judaism. This have happened. This made us each Africa and Arabia from the incep- The Portuguese presence in the Coupled with this came agitation for Just peacemaking theory was group has been working since 2003, more honest. But more, it made us tion of Islam. Much trade activity can 14th Century was the beginning of a new constitution in Kenya. The rela- developed through the work of Glen and they have endorsed the 10 prac- each less defensive and more open. be noted by the time of the travels Christian contact on the Kenyan coast tions between Muslims and Christians Stassen and several other scholars tices and written the book, Interfaith Muslims and Jews did not have to of Ibn Batuta in the 13th century.7 although the influence was minimal. were strained because of the demand who felt it necessary to go beyond Just Peacemaking: Jewish, Christian say, ‘You Christians have used the This resulted in the establishment of The full-scale activity of Western by Muslims for the expansion of the the traditional stances of just war and Muslim Perspectives on the New New Testament to justify killing us.’ coastal towns like Kilwa, Mombasa, missionaries started at the Kenyan Kadi courts’ jurisdiction in the new theory and pacifism in the ethics of Paradigm of Peace and War.15 They The Christians had already said that. and Malindi. It was an African coast in the mid-19th century. The Kenyan constitution. war. Stassen rooted just peacemaking answered the call from the original Christians did not have to accuse the Muslim that guided Vasco da Gama early missionaries translated the The terrorist activity in the waters theory very firmly in the teachings Just Peacemaking group which said: others of justifying persecutions or in his travels in search of a sea route to Bible into Kiswahili. But there were of the Indian Ocean prompted the of Jesus in Matthew 5-7. He devel- “We appeal to all people of good will attacks based on their holiest texts- India in 1498.8 The presence of Islam not many converts on the Kenyan Kenya government to send forces to oped the theory in Just Peacemaking: to adopt these practices and work for -Muslims and Jews had already said and the good interpersonal relations coast. However, with the establish- keep the peace in Somalia in coopera- Transforming Initiatives for Peace them . . . Each person can base these that. So we experienced a remarkably between Islam and the traditional ment of British colonialism and good tion with the African Union. This and Justice and, more recently, practices on his or her own faith. A non-defensive spirit as we worked African peoples resulted in the estab- infrastructure, more Africans were was to support the fledgling Somali Kingdom Ethics: Following Jesus in Muslim or Buddhist or simply a social together.”19 lishment of a unique culture in the able to accept the Christian Gospel. government and to bring stability in the Contemporary Context, co-written scientist or human being whose expe- Since it is impossible to focus on coast know as the Swahili culture with Therefore, at independence the the region. However, this has caused with David Gushee.11 He also edited rience has led her or him to care about all 10 of the practices in such a short Kiswahili language as the lingua franca Kenyan landscape was pluralistic, and much bad blood and, with the forces three editions of another book called making peace, not war, can say, ‘Yes, paper, I would like to explore three of for the East African peoples. However, even within the Kenyan constitution in Somalia, terrorist activity has been Just Peacemaking, which featured this is happening in ways that I had the practices in a Kenyan context. I the coming of the Portuguese broke the jurisdiction of Islamic law was unleashed on the Kenyan population. articles by various just peacemaking not fully realized, and it is a making a chose namely the practices of coopera- that peaceful co-existence on the recognized in family and inheritance In Garissa, various attacks were direct- scholars.12 huge difference for good, and I want tive conflict resolution, fostering just coast of Kenya, and neither Islam matters and today are presided over by ed at a church, a market, and a pub. A This theory argues that it is inad- to support it.’ We hope many, from and sustainable economic develop- nor Christianity spread much to the the Kadhi courts. church in Nairobi was also attacked. equate to argue whether wars are just diverse perspectives, will make these ment, and grassroots and peacemak- interior of Kenya during this period. However, because Western educa- The Westgate Mall in September when all wars fought since World War peacemaking practices their own.”16 ing groups. All of these practices build Much of the activity of Islam in the tion established under colonial rule 2013 was the biggest of the targets. II have brought about untold damage. The result was a statement of affir- on one another, but focusing on them interior of Kenya came with the gave an advantage to Christians, There also have been many other The theory also says it is not enough mation from scholars of the three individually will show that they are establishment of colonial rule by the Christians made up the majority in attacks in Mombasa. The terrorists to adopt a pacifist policy, because faiths saying: “we believe that just workable in Kenya. British from 1895 onward. Trade and the government. These were the ini- have been Kenyan Muslims, but they pacifism does not prevent war. So just peacemaking is the best option to Use Cooperative Conflict improved means of communication tial indicators of inequity within the have not been from the communities peacemaking theory notes: resolve conflicts and actively work Resolution helped to spread Islam in the interior. system, but otherwise Christians and that are predominantly Muslim. They … in the debate another question is towards the elimination of the con- First, Kenyans have successfully However, when the language of colo- Muslims lived in close proximity and carry out such activities without even frequently overlooked; what essential ditions that lead to violence. . . We used the just peacemaking practice nial instruction changed to English shared each other’s holidays. The cen- being suspected of being Muslim. steps should be taken to make peace? all agree to mine our own religious of cooperative conflict resolution in from Arabic, this affected the Kenyan tralized system of government concen- However, reprisals against the Muslim Have they been taken, or should they traditions to further develop the just working out differences. For example, coast. As one author explains: trated all the resources at the centre of community in Nairobi and Mombasa yet be taken? The just peacemaking peacemaking practices.”17 the work toward the 2010 constitu- “The Muslims were suspicious of the the nation. The coast and the eastern followed the attacks with political paradigm fills out the original inten- This initial statement bore fruit tion in Kenya was a joint effort by European schools and stayed away parts of Kenya, which have a predom- representatives crying foul that the tion of the other two paradigms. It and developed into Interfaith Just all the religious groups in Kenya: from them. This had the impact of inantly Muslim population, have been Muslims were being targeted unfairly. encourages pacifists to fulfill their Peacemaking, edited by Susan Brooks Muslims, Hindus, Christians, and excluding the Muslims from govern- mainly on the fringes of society. This In December 2013, there was an name (derived from Latin pacim Thistlethwaite. The book is ground African traditional religion. ment jobs because the state machinery provided a recipe for recruitment into attack on a church in Mombasa, facere) which means “peacemakers.” It breaking in its affirmation: These efforts were known as the now worked through English… On terrorism, with events in the 1990s and there was talk of the use of the calls just war theorists to fill in their “We had been so used to reading Ufungamano initiative. Though the other hand, those who attended accelerating the sense of alienation mosques as the recruitment ground undeveloped principles of last resort the scriptures to ask whether some demands for the extension of the

42 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 43 and Christians of good will have to European schools rose to occupy the and vulnerability within the Islamic for terrorist activity. One prominent, and just intention- to spell out what of them supported war making and unmask terrorist activities even when new strata of the bureaucratic elite, population. controversial, outspoken Muslim was resorts should be tried before try- some opposed war making that we such activities are in the name of reli- the government functionaries, judges The collapse of the Siad Barre gunned down in April 2014, and this ing the last resort of war, and what had not paid enough attention to gion. One writer shows that though and teachers. The Arabic schools, regime in Somalia in 1991 caused has worsened the relations between intention there is to restore a just and the main theme: the love of God and much terrorist activity in the most lacking state support, fell back on a substantial refugee population to Muslims and Christians and the ter- enduring peace. It asks both to act on neighbor. We had not attended to the recent past has been carried out in local community support. As poverty move to Kenya. The arbitrariness rorism problem. In June, a moderate their intended intentions.13 importance of practicing peacemak- the name of Islam, it has hurt more spread, the support of these schools of the colonial boundaries resulted Muslim leader, who was working to Just peacemaking was endorsed ing. Once we focused on the specific Muslims than Christians: “Muslims also decreased, catching the Muslims in the Somali peoples being divided bridge the gap between Muslims and by over 30 Christian scholars who teachings of practices of peacemak- are the main victims of jihadist vio- of the Swahel in a downward socio- into four countries: Somalia, Kenya, Christians was killed. worked to summarize the theory as ing in our scriptures, we discovered lence.”6 economic spiral.”9 Ethiopia and Djibouti. Thus, it is dif- Stassen’s just peacemaking initia- 10 practices. More recently, scholars remarkable similarity.”18 The coming of Islam into East Therefore, when Kenya acquired ficult to trace who is a Kenyan Somali tives could help us to chart the way noted that it was not enough to work The book is also remarkable in Africa independence in 1964, the Muslims and who is from Somalia. forward, reduce the tensions, and seal simply within the Christian tradition, the process the authors adopted in Muslims came to Africa to seek found themselves disadvan- Then, the bombing of the American off the grounds for recruiting more because the practices “can be adopted addressing the issues: asylum. That Islam came into East taged against the better educated embassies in Nairobi and Dar-es- terrorists. by persons of many faiths and or “So we began by acknowledging Africa without armies or conquest is Christians.10 salaam in 1998 brought about tension What are the just peacemaking no official faith,”14 so they incor- our own responsibility for some clearly attested in history. There were The establishment of Christianity in between Muslims and Christians in principles? Which ones will work in porated the other Abrahamic faiths of the hostilities and killings that good trade relations between East Kenya the East and South areas of Nairobi. Kenya? namely, Islam and Judaism. This have happened. This made us each Africa and Arabia from the incep- The Portuguese presence in the Coupled with this came agitation for Just peacemaking theory was group has been working since 2003, more honest. But more, it made us tion of Islam. Much trade activity can 14th Century was the beginning of a new constitution in Kenya. The rela- developed through the work of Glen and they have endorsed the 10 prac- each less defensive and more open. be noted by the time of the travels Christian contact on the Kenyan coast tions between Muslims and Christians Stassen and several other scholars tices and written the book, Interfaith Muslims and Jews did not have to of Ibn Batuta in the 13th century.7 although the influence was minimal. were strained because of the demand who felt it necessary to go beyond Just Peacemaking: Jewish, Christian say, ‘You Christians have used the This resulted in the establishment of The full-scale activity of Western by Muslims for the expansion of the the traditional stances of just war and Muslim Perspectives on the New New Testament to justify killing us.’ coastal towns like Kilwa, Mombasa, missionaries started at the Kenyan Kadi courts’ jurisdiction in the new theory and pacifism in the ethics of Paradigm of Peace and War.15 They The Christians had already said that. and Malindi. It was an African coast in the mid-19th century. The Kenyan constitution. war. Stassen rooted just peacemaking answered the call from the original Christians did not have to accuse the Muslim that guided Vasco da Gama early missionaries translated the The terrorist activity in the waters theory very firmly in the teachings Just Peacemaking group which said: others of justifying persecutions or in his travels in search of a sea route to Bible into Kiswahili. But there were of the Indian Ocean prompted the of Jesus in Matthew 5-7. He devel- “We appeal to all people of good will attacks based on their holiest texts- India in 1498.8 The presence of Islam not many converts on the Kenyan Kenya government to send forces to oped the theory in Just Peacemaking: to adopt these practices and work for -Muslims and Jews had already said and the good interpersonal relations coast. However, with the establish- keep the peace in Somalia in coopera- Transforming Initiatives for Peace them . . . Each person can base these that. So we experienced a remarkably between Islam and the traditional ment of British colonialism and good tion with the African Union. This and Justice and, more recently, practices on his or her own faith. A non-defensive spirit as we worked African peoples resulted in the estab- infrastructure, more Africans were was to support the fledgling Somali Kingdom Ethics: Following Jesus in Muslim or Buddhist or simply a social together.”19 lishment of a unique culture in the able to accept the Christian Gospel. government and to bring stability in the Contemporary Context, co-written scientist or human being whose expe- Since it is impossible to focus on coast know as the Swahili culture with Therefore, at independence the the region. However, this has caused with David Gushee.11 He also edited rience has led her or him to care about all 10 of the practices in such a short Kiswahili language as the lingua franca Kenyan landscape was pluralistic, and much bad blood and, with the forces three editions of another book called making peace, not war, can say, ‘Yes, paper, I would like to explore three of for the East African peoples. However, even within the Kenyan constitution in Somalia, terrorist activity has been Just Peacemaking, which featured this is happening in ways that I had the practices in a Kenyan context. I the coming of the Portuguese broke the jurisdiction of Islamic law was unleashed on the Kenyan population. articles by various just peacemaking not fully realized, and it is a making a chose namely the practices of coopera- that peaceful co-existence on the recognized in family and inheritance In Garissa, various attacks were direct- scholars.12 huge difference for good, and I want tive conflict resolution, fostering just coast of Kenya, and neither Islam matters and today are presided over by ed at a church, a market, and a pub. A This theory argues that it is inad- to support it.’ We hope many, from and sustainable economic develop- nor Christianity spread much to the the Kadhi courts. church in Nairobi was also attacked. equate to argue whether wars are just diverse perspectives, will make these ment, and grassroots and peacemak- interior of Kenya during this period. However, because Western educa- The Westgate Mall in September when all wars fought since World War peacemaking practices their own.”16 ing groups. All of these practices build Much of the activity of Islam in the tion established under colonial rule 2013 was the biggest of the targets. II have brought about untold damage. The result was a statement of affir- on one another, but focusing on them interior of Kenya came with the gave an advantage to Christians, There also have been many other The theory also says it is not enough mation from scholars of the three individually will show that they are establishment of colonial rule by the Christians made up the majority in attacks in Mombasa. The terrorists to adopt a pacifist policy, because faiths saying: “we believe that just workable in Kenya. British from 1895 onward. Trade and the government. These were the ini- have been Kenyan Muslims, but they pacifism does not prevent war. So just peacemaking is the best option to Use Cooperative Conflict improved means of communication tial indicators of inequity within the have not been from the communities peacemaking theory notes: resolve conflicts and actively work Resolution helped to spread Islam in the interior. system, but otherwise Christians and that are predominantly Muslim. They … in the debate another question is towards the elimination of the con- First, Kenyans have successfully However, when the language of colo- Muslims lived in close proximity and carry out such activities without even frequently overlooked; what essential ditions that lead to violence. . . We used the just peacemaking practice nial instruction changed to English shared each other’s holidays. The cen- being suspected of being Muslim. steps should be taken to make peace? all agree to mine our own religious of cooperative conflict resolution in from Arabic, this affected the Kenyan tralized system of government concen- However, reprisals against the Muslim Have they been taken, or should they traditions to further develop the just working out differences. For example, coast. As one author explains: trated all the resources at the centre of community in Nairobi and Mombasa yet be taken? The just peacemaking peacemaking practices.”17 the work toward the 2010 constitu- “The Muslims were suspicious of the the nation. The coast and the eastern followed the attacks with political paradigm fills out the original inten- This initial statement bore fruit tion in Kenya was a joint effort by European schools and stayed away parts of Kenya, which have a predom- representatives crying foul that the tion of the other two paradigms. It and developed into Interfaith Just all the religious groups in Kenya: from them. This had the impact of inantly Muslim population, have been Muslims were being targeted unfairly. encourages pacifists to fulfill their Peacemaking, edited by Susan Brooks Muslims, Hindus, Christians, and excluding the Muslims from govern- mainly on the fringes of society. This In December 2013, there was an name (derived from Latin pacim Thistlethwaite. The book is ground African traditional religion. ment jobs because the state machinery provided a recipe for recruitment into attack on a church in Mombasa, facere) which means “peacemakers.” It breaking in its affirmation: These efforts were known as the now worked through English… On terrorism, with events in the 1990s and there was talk of the use of the calls just war theorists to fill in their “We had been so used to reading Ufungamano initiative. Though the other hand, those who attended accelerating the sense of alienation mosques as the recruitment ground undeveloped principles of last resort the scriptures to ask whether some demands for the extension of the

42 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 43 Kadhi courts in the constitution into prostitution, abuse drugs and are not just given school fees to go to placed to organize grass roots partici- also can be transformed for good North Eastern Kenya between 1997- created some tension, it was a good alcohol, or are recruited into terror- school, but they are also encouraged pation “…in nurturing a spiritual- ends—to build and not to destroy 1998. effort showing that Christians and ism. to keep their grades very high. Those ity that sustains courage when just the community. Indeed, joint inter- Conclusion Muslims—indeed, all the religious This situation calls for sustain- who have done very well in the past peacemaking is unpopular, hope and faith prayers can be organized by the This paper argues that follow- organizations—spearheaded the work able development as identified by are asked to mentor children within despair or cynicism is tempting, and religious community in order to fight ing Jesus in the Kenyan context of the new Constitution. Eventually, the proponents of just peacemaking the community so that they can give a sense of grace and the possibility of against the evils that face the com- means that we take the teaching of the contentious issue of the Kadhi which states: “Severe privation and back what they have learned. In the forgiveness when just peacemaking munity. just peacemaking seriously in our courts was left as it had been in the want require our response. A world in economic development projects, fails.”28 I would also like to suggest that Christian walk. It means we work to earlier 1963 constitution. which many are trapped in dire pov- the members of the community are Other grassroots organizations exist women play an active role in grass- gain the hearts and minds of those With the terrorism that has esca- erty while others have abundance or allowed to participate so that they such as the Kenya Muslim Youth roots efforts for peace, especially who would be inclined to join terror- lated on the coast, there is still in which nature is destroyed unneces- do not just act as receivers, but they Alliance which aims to “empower between Christians and Muslims on ist activities because of poverty and much that can be done by Muslims sarily crushes the spirit and offends claim the project as their own and young Muslims through constructive the coast. Those who suffer most dur- desperation. It also means that we and Christians working together to justice.”20 become participants in their develop- engagement and encourage participa- ing reprisals are women and children. work for cooperative conflict resolu- reduce insecurity. Most recently, the Recently, some young people sadly ment.24 tion in nurturing democratic, healthy And since mothers are entrusted with tion, foster just and sustainable eco- Christian and Muslim leaders joined have accused their parents of witch- Encourage grassroots peacemaking and peaceful and a just society for raising children, they play a great role nomic development, and encourage together to condemn the attacks that craft, threatened their lives, and drove groups and voluntary associations all.”29 Friday prayers have been places in nurturing peaceful values in chil- grassroots movements for peace. The had been targeting Christian worship. them into “shelters of refuge,” so Just peacemaking theory also argues of encouragement and resistance to dren. A joint grassroots movement people of Kenya have lived in relative Also, the Coast Interfaith Council of that the young people can take over that ordinary people must be empow- authoritarian powers in the Arab of Christian and Muslim women to peace in the past. Now, our call is to Clerics, which brings together all the their parents’ land.21 This is very sad ered. “The norms of a just peacemak- revolution. These same prayers can be protest the insecurity caused by ter- recognize that the criminal activity of faith groups and fosters inter-religious especially knowing the high regard in ing theory should not assume that the a place of commitment against terror- rorism would be a powerful statement terrorism does harm to all communi- training, is well poised to spearhead Christianity, Islam, and traditional only or primary agents of action are ist activity that does no good for any for peace. This follows the example ties and to work together as Muslims the work of inter-religious dialogue religion for the elderly. It shows that heads of state or the leaders of revo- member of the human community. of the Wajir Women’s Movement led and Christians to defeat this threat in on the coast. They need to condemn sometimes people will not stop at lutionary groups vying for power.”25 Just as such occasions have sometimes by Dheka Ibrahim that brought peace Kenya. ■ terrorism more strongly and to show anything when they are desperate. Grassroots groups “sustain, criticize, been co-opted for evil purposes, they between warring communities in that it does not bring any benefit to The injustices of the coast are goad, influence, reform and wherever Christians or Muslims. The losses partly redressed by the new Kenya possible… contribute to transcend- are shared by all in the communities. Constitution (2010) that gives the ing the contradiction and managing There is also need for Christians to coast six county governments. The and overcoming the conflicts of an take action and acknowledge the legit- present government has also done anarchic international society.”26 The imate interests of the Muslims, so that some initial good in seeing that title internet provides a powerful tool they are not targeted wholesale. deeds have been given to many people to respond to issues, but it cannot Foster just economic sustainability on the coast. However, in the most replace personal contact. The profit Additionally, the just peacemak- recent attacks in Lamu, certain com- of a citizen’s movement is that they ing practice of fostering just eco- munities were targeted showing that are committed to a long term process nomic sustainability is important there are still animosities. This means rather than quick fixes such as those in a Kenyan context. As mentioned that Christians and Muslims can work of the government in a single con- earlier, the coast has suffered great together for the economic sustain- flict.27 economic marginalization, especially ability of the county. This is a rich One Kenyan group that is poised to among the indigenous populations. district with great potential with its work in this area of Christian-Muslim Your gifts to Christian Ethics Today are tax Many of the coastal lands are occu- rich coastlands and beautiful beaches. relations is the Program for Christian pied by tourist hotels, multinational The kaya forests22 have been recog- Muslim Relations (PROCMURA) deductible, much needed, and greatly appreciated. companies, and the political elite. nized as UNESCO World Heritage which brings together Muslims and The indigenous people do not have sites through their preservation by the Christians to work on important any land title deeds. This creates a African traditional elders. This shows issues. It was started in 1959 and so sense of injustice and caused the erup- that the coast has great potential for has a reputation of longevity, though tion of the post-election violence of sustainable and just development. Africans did not head the organiza- 2007/2008. Due to this feeling of Christians and Muslims are work- tion until 1989. Based at St. Paul’s alienation, the coastal part of Kenya ing together to meet the social and University, it provides opportunity for has always wanted to secede using this economic needs of the coastal people. scholars and lay people to hone their slogan “Pwani si Kenya” (the coast is An example is the Catholic Church skills in Muslim-Christian relations. not Kenya). There is abject poverty reaching out to the community This organization is well placed to and disparity between the luxurious, through the provision of scholarships help prevent terrorism in Kenya with opulent palaces of the coast and the to orphans so that they can go to its commitment to grassroots peace- local population. The consequence of school.23 They also provide support making efforts for Kenyans. this economic disparity is that many to those who have been affected and There is also the Council for Imams young women and men are pushed infected by HIV/AIDS. The children and Preachers of Kenya which is well

44 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 45 Kadhi courts in the constitution into prostitution, abuse drugs and are not just given school fees to go to placed to organize grass roots partici- also can be transformed for good North Eastern Kenya between 1997- created some tension, it was a good alcohol, or are recruited into terror- school, but they are also encouraged pation “…in nurturing a spiritual- ends—to build and not to destroy 1998. effort showing that Christians and ism. to keep their grades very high. Those ity that sustains courage when just the community. Indeed, joint inter- Conclusion Muslims—indeed, all the religious This situation calls for sustain- who have done very well in the past peacemaking is unpopular, hope and faith prayers can be organized by the This paper argues that follow- organizations—spearheaded the work able development as identified by are asked to mentor children within despair or cynicism is tempting, and religious community in order to fight ing Jesus in the Kenyan context of the new Constitution. Eventually, the proponents of just peacemaking the community so that they can give a sense of grace and the possibility of against the evils that face the com- means that we take the teaching of the contentious issue of the Kadhi which states: “Severe privation and back what they have learned. In the forgiveness when just peacemaking munity. just peacemaking seriously in our courts was left as it had been in the want require our response. A world in economic development projects, fails.”28 I would also like to suggest that Christian walk. It means we work to earlier 1963 constitution. which many are trapped in dire pov- the members of the community are Other grassroots organizations exist women play an active role in grass- gain the hearts and minds of those With the terrorism that has esca- erty while others have abundance or allowed to participate so that they such as the Kenya Muslim Youth roots efforts for peace, especially who would be inclined to join terror- lated on the coast, there is still in which nature is destroyed unneces- do not just act as receivers, but they Alliance which aims to “empower between Christians and Muslims on ist activities because of poverty and much that can be done by Muslims sarily crushes the spirit and offends claim the project as their own and young Muslims through constructive the coast. Those who suffer most dur- desperation. It also means that we and Christians working together to justice.”20 become participants in their develop- engagement and encourage participa- ing reprisals are women and children. work for cooperative conflict resolu- reduce insecurity. Most recently, the Recently, some young people sadly ment.24 tion in nurturing democratic, healthy And since mothers are entrusted with tion, foster just and sustainable eco- Christian and Muslim leaders joined have accused their parents of witch- Encourage grassroots peacemaking and peaceful and a just society for raising children, they play a great role nomic development, and encourage together to condemn the attacks that craft, threatened their lives, and drove groups and voluntary associations all.”29 Friday prayers have been places in nurturing peaceful values in chil- grassroots movements for peace. The had been targeting Christian worship. them into “shelters of refuge,” so Just peacemaking theory also argues of encouragement and resistance to dren. A joint grassroots movement people of Kenya have lived in relative Also, the Coast Interfaith Council of that the young people can take over that ordinary people must be empow- authoritarian powers in the Arab of Christian and Muslim women to peace in the past. Now, our call is to Clerics, which brings together all the their parents’ land.21 This is very sad ered. “The norms of a just peacemak- revolution. These same prayers can be protest the insecurity caused by ter- recognize that the criminal activity of faith groups and fosters inter-religious especially knowing the high regard in ing theory should not assume that the a place of commitment against terror- rorism would be a powerful statement terrorism does harm to all communi- training, is well poised to spearhead Christianity, Islam, and traditional only or primary agents of action are ist activity that does no good for any for peace. This follows the example ties and to work together as Muslims the work of inter-religious dialogue religion for the elderly. It shows that heads of state or the leaders of revo- member of the human community. of the Wajir Women’s Movement led and Christians to defeat this threat in on the coast. They need to condemn sometimes people will not stop at lutionary groups vying for power.”25 Just as such occasions have sometimes by Dheka Ibrahim that brought peace Kenya. ■ terrorism more strongly and to show anything when they are desperate. Grassroots groups “sustain, criticize, been co-opted for evil purposes, they between warring communities in that it does not bring any benefit to The injustices of the coast are goad, influence, reform and wherever Christians or Muslims. The losses partly redressed by the new Kenya possible… contribute to transcend- are shared by all in the communities. Constitution (2010) that gives the ing the contradiction and managing There is also need for Christians to coast six county governments. The and overcoming the conflicts of an take action and acknowledge the legit- present government has also done anarchic international society.”26 The imate interests of the Muslims, so that some initial good in seeing that title internet provides a powerful tool they are not targeted wholesale. deeds have been given to many people to respond to issues, but it cannot Foster just economic sustainability on the coast. However, in the most replace personal contact. The profit Additionally, the just peacemak- recent attacks in Lamu, certain com- of a citizen’s movement is that they ing practice of fostering just eco- munities were targeted showing that are committed to a long term process nomic sustainability is important there are still animosities. This means rather than quick fixes such as those in a Kenyan context. As mentioned that Christians and Muslims can work of the government in a single con- earlier, the coast has suffered great together for the economic sustain- flict.27 economic marginalization, especially ability of the county. This is a rich One Kenyan group that is poised to among the indigenous populations. district with great potential with its work in this area of Christian-Muslim Many of the coastal lands are occu- rich coastlands and beautiful beaches. relations is the Program for Christian pied by tourist hotels, multinational The kaya forests22 have been recog- Muslim Relations (PROCMURA) companies, and the political elite. nized as UNESCO World Heritage which brings together Muslims and The indigenous people do not have sites through their preservation by the Christians to work on important any land title deeds. This creates a African traditional elders. This shows issues. It was started in 1959 and so sense of injustice and caused the erup- that the coast has great potential for has a reputation of longevity, though tion of the post-election violence of sustainable and just development. Africans did not head the organiza- 2007/2008. Due to this feeling of Christians and Muslims are work- tion until 1989. Based at St. Paul’s alienation, the coastal part of Kenya ing together to meet the social and University, it provides opportunity for has always wanted to secede using this economic needs of the coastal people. scholars and lay people to hone their slogan “Pwani si Kenya” (the coast is An example is the Catholic Church skills in Muslim-Christian relations. not Kenya). There is abject poverty reaching out to the community This organization is well placed to and disparity between the luxurious, through the provision of scholarships help prevent terrorism in Kenya with Thank you, thank you, thank you….faithful readers and supporters of Christian Ethics opulent palaces of the coast and the to orphans so that they can go to its commitment to grassroots peace- Today. Your financial gifts are a great encouragement to us, and make this work possible. local population. The consequence of school.23 They also provide support making efforts for Kenyans. this economic disparity is that many to those who have been affected and There is also the Council for Imams young women and men are pushed infected by HIV/AIDS. The children and Preachers of Kenya which is well

44 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 45 just in 19th century Europe, but also in addressing the problem of class understanding in his book Kingdom in today’s China. struggles. Ethics.13 Stassen’s peacemaking ini- Out of the Antagonistic Destiny -- A Peacemaking Conflicts or Harmony? Stassen was very clear in his peace- tiatives also concern the fostering of As mentioned, employers and making initiatives to include one’s economic power and speak against the Initiative in China’s Employment Class Struggles employees traditionally are considered enemies in the community of neigh- hoarding of wealth.14 Fostering a just to be antagonistic towards each other bors. Stassen cited the biblical narrative and sustainable economic development A Comparison of Kuyper, Leo XIII and Stassen and the employment relationship is a in Leviticus 19:17-18 that God is sov- is an integral part of the peacemaking By Agnes Chiu form of class struggle. Too often, the ereign over everyone including the evil initiatives. Sustainable development is handling of employment conflicts is ones. In answering the question “who crucial for making and maintaining a Introduction were delineated in his address to the growth in industries, allowing wealth grounded in antagonistic ideology, is my neighbor?” Stassen challenged his just peace.15 y teacher, the late Glen H. First Christian Social Congress in accumulation within a privileged with both sides fighting, each grabbing readers to include one’s enemies in the Peace is a state of reconciliation. The MStassen, was passionate about 1891 and later compiled into a book employer group and the emergence the most from the employment strug- community of neighbors. God is sov- employment relationship is one of the 10 practices of just peacemaking. by the name of Class Struggle, which of a class of urban workers who gle. While the class of employers usu- ereign over relations between diverse these relationships which require rec- Stassen’s just peacemaking initiatives was later translated under a different were once tied to the land in farm- ally is seen to have much more power adversaries. Stassen forcefully advo- onciliation. In dealing with our wealth, are applicable to my comparison of title, The Problem of Poverty.1 After ing. Employment abuses and social than the weaker class of employees, cated for cooperation among adversar- we are also to engage in peacemaking Abraham Kuyper and Pope Leo XIII discussing this work, I will then turn injustice in 19th century Europe the traditional or the socialistic para- ies to bring forth peace. Domination practices in our daily relations with on the topic of employment class to the famous Rerum Novarum,2 were common. Both Kuyper, a pastor digm was to take from one class and would only bring isolation and antago- our work superiors or subordinates. struggle within the context of China’s authored by Pope Leo XIII in 1891 in who turned politician, and Pope Leo give it to the other class, to ensure an nism.7 If we are to apply the peacemaking employment relations. Such a compari- his discussion on the plight of work- XIII, a leader of the Catholic Church, equal distribution of material goods. Conflict Is Not Just Over Material initiatives in the employment context, son of Kuyper, Leo XIII, and Stassen ers in response to the rise of socialism responded to the people’s cry of social As a result, the nature of the relations Goods peacemaking would first demand us to in the area of employment relations and industrialization. The materials injustice, particularly related to the remains antagonistic, leading to the In the late 19th century, in the wake respect others’ rights in the ownership would initially seem unlikely. After from Stassen’s just peacemaking initia- problem of poverty and labor relations. natural outcome of resentment. How of the Industrial Revolution and the of material possessions. In addition, all, what do Kuyper, a Neo-Calvinist tives are from the book he edited and In the 20th and 21st centuries, Stassen can we form a paradigm to address ever-increasing gap in wealth in the Stassen approached this by advocating politician, Leo XIII, a Catholic Pope, partially wrote, Just Peacemaking, the was a theologian who promoted the this imbalance of power and inevitable Netherlands and the European con- the reduction of threats. The reduction and Stassen, a Baptist theologian, have New Paradigm for the Ethics of Peace concept of peacemaking. In a world of resentment? In the search for social tinent, employment conflicts indeed involves a long process of negotiation in common, even without the fact of and War, as well as Kingdom Ethics, growing political tensions, Stassen was justice in this context, what should a revolved around the issue of wealth and diplomacy, a decrease in distrust, their living in different time frames? and a paper he wrote for the Society passionate about dialoging with dif- Christian’s response be? and poverty.8 However, both Kuyper having verifiable actions, and timely And what does the 19th century of Biblical Literature.3 I will discuss ferent religions and proposing conflict In his address to the First Christian and Leo quickly rejected the limita- implementation. Applying these initia- European society in which Kuyper and the cultural differences or similarities resolution. Social Congress in 1891, Kuyper, a tion of class struggles to only wealth. tives to an employment context, the Leo lived have in common with 21st in China. Finally, I will propose a In 2011, Stassen formed the Just pioneer in Neo-Calvinism, phrased Citing Jesus’ example in bringing the foremost concerns of workers are wage century China? The common theme Christian paradigm synthesizing the Peacemaking Initiative at Fuller this class struggle as a struggle over two classes together, Kuyper pointed compensation and work safety. By that unites these three theologians is propositions of Kuyper, Leo XIII and Theological Seminary in Pasadena, poverty and posed a challenge to the out that Jesus does not reject material guaranteeing a basic living wage and their passion in engaging their theolo- Stassen in the resolution of conflicts California.4 He tirelessly engaged in Christians of his time. This challenge possessions. Rather, Jesus was angry safe working conditions, the threat is gy within the context of contemporary and class struggles in the employment theological dialogue on the topic. The was later phrased as his famous “Social when the possession of money led to reduced. Once the threat is reduced, social issues. Each refused to limit his context in China. context of his peacemaking discussion Question,” where he asked, “What usury and harshness.9 Leo took the the conflicts will be reduced. Dialogue theology only to academia, but sought Why Do Employment Conflicts was, of course, in but not limited to, should we, as confessors of Christ, do concept of material possessions even can begin.16 to make his theological discourse rel- Matter? politics. His transformative peacemak- about the social needs of our time?”5 further. It is not only biblical to own Acknowledging God as the evant to current social contexts and We live in a world of relation- ing initiatives are also relevant in the Earlier in the same year, Pope Leo possessions, it is a right to own them Foundation: to apply that theology in response to ships. Work takes up most of the dialogue in conflict resolution. In the XIII (“Leo”) published a paper titled and the state must safeguard private Kuyper and Leo both attributed the the social injustices of his times. Both time in our lives. The employment globalized economy of the 21st cen- Rerum Novarum, acknowledging the property ownership rights and take cause of such employment conflicts 19th century Europe and 21st century relationship naturally has the char- tury, economic injustice and the ten- rising problem of poverty and specifi- measures to restrain firebrands or any to the exclusion of God from people’s China have experienced a robust eco- acteristic of a class-stratification: sion between employers and employees cally speaking in the context of labor groups that intend to hurt others’ lives. In the wake of the French nomic growth preceding a widening employers and employees. Often, we are ever-increasing. China, as the and employment. Leo rejected outright material goods.10 Material possessions Revolution and the rise of humanism gap between the rich and the poor. The consider employers belonging to the world factory and the second largest the idea that the two classes of employ- have a deeper theological significance. and individualism, social problems had economic disparity and the natural powerful and privileged class, ready economy in the world, has experienced er and employee should be in conflict. Kuyper referred to the conscious their root cause in people’s rejecting antagonistic nature of the employment and able to determine the welfare of her share of employment conflicts Leo wrote, beings within us. Earning one’s fair God, leading to the moral degeneracy relationship form a similarity between their subordinates – their workers. In in last century and continues to go “It is a mistaken belief that wealthy wage through work and accumulat- identified by Leo.17 God did not the two different continents of two dif- contrast, employees naturally belong through struggles at the turn of the and working class will be in conflict. ing one’s hard-earned possessions matter in people’s lives. While Kuyper ferent time frames. to the weaker class. They usually lack 21st century. Stassen’s effort in finding Like different parts of the body, the give each human being value and are phrased the change as one in the rela- In this paper, I will first define the financial power or the influence to a way to address the political conflicts two classes should dwell in harmony consistent with God’s command.11 tionship between the human life and conflicts in an employment context. determine their own well-being and is similar to that of Kuyper and Leo in and agreement, so as bring balance to Leo gave a theological analysis of the one’s surrounding world, Leo put it in Then, I will compare and contrast are at the mercy of their employers. addressing the economic disparity and the body.”6 biblical foundation of private owner- the context of relationships between the theological discourses of these Throughout the ages, these two classes labor conflicts in 19th century Europe. Leo acknowledged the existence of dif- ship in Genesis 3 and one’s fulfillment masters and workers. Importantly, three theologians, from the cause of have been in conflict and strife. Searching for a solution to resolve and ferences but insisted on the possible of God’s mandate to be the head of without the correct understanding employment problems to the solutions In 19th century Europe, the properly handle conflicts in the context harmony between the two groups. his household in caring for one’s fam- of wealth and stewardship, wealthy they propose. Kuyper’s propositions Industrial Revolution brought of employment relations is crucial, not For Leo, this was a crucial initial step ily.12 Stassen likewise affirmed this employers would mistake material

46 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 47 just in 19th century Europe, but also in addressing the problem of class understanding in his book Kingdom in today’s China. struggles. Ethics.13 Stassen’s peacemaking ini- Out of the Antagonistic Destiny -- A Peacemaking Conflicts or Harmony? Stassen was very clear in his peace- tiatives also concern the fostering of As mentioned, employers and making initiatives to include one’s economic power and speak against the Initiative in China’s Employment Class Struggles employees traditionally are considered enemies in the community of neigh- hoarding of wealth.14 Fostering a just to be antagonistic towards each other bors. Stassen cited the biblical narrative and sustainable economic development A Comparison of Kuyper, Leo XIII and Stassen and the employment relationship is a in Leviticus 19:17-18 that God is sov- is an integral part of the peacemaking By Agnes Chiu form of class struggle. Too often, the ereign over everyone including the evil initiatives. Sustainable development is handling of employment conflicts is ones. In answering the question “who crucial for making and maintaining a Introduction were delineated in his address to the growth in industries, allowing wealth grounded in antagonistic ideology, is my neighbor?” Stassen challenged his just peace.15 y teacher, the late Glen H. First Christian Social Congress in accumulation within a privileged with both sides fighting, each grabbing readers to include one’s enemies in the Peace is a state of reconciliation. The MStassen, was passionate about 1891 and later compiled into a book employer group and the emergence the most from the employment strug- community of neighbors. God is sov- employment relationship is one of the 10 practices of just peacemaking. by the name of Class Struggle, which of a class of urban workers who gle. While the class of employers usu- ereign over relations between diverse these relationships which require rec- Stassen’s just peacemaking initiatives was later translated under a different were once tied to the land in farm- ally is seen to have much more power adversaries. Stassen forcefully advo- onciliation. In dealing with our wealth, are applicable to my comparison of title, The Problem of Poverty.1 After ing. Employment abuses and social than the weaker class of employees, cated for cooperation among adversar- we are also to engage in peacemaking Abraham Kuyper and Pope Leo XIII discussing this work, I will then turn injustice in 19th century Europe the traditional or the socialistic para- ies to bring forth peace. Domination practices in our daily relations with on the topic of employment class to the famous Rerum Novarum,2 were common. Both Kuyper, a pastor digm was to take from one class and would only bring isolation and antago- our work superiors or subordinates. struggle within the context of China’s authored by Pope Leo XIII in 1891 in who turned politician, and Pope Leo give it to the other class, to ensure an nism.7 If we are to apply the peacemaking employment relations. Such a compari- his discussion on the plight of work- XIII, a leader of the Catholic Church, equal distribution of material goods. Conflict Is Not Just Over Material initiatives in the employment context, son of Kuyper, Leo XIII, and Stassen ers in response to the rise of socialism responded to the people’s cry of social As a result, the nature of the relations Goods peacemaking would first demand us to in the area of employment relations and industrialization. The materials injustice, particularly related to the remains antagonistic, leading to the In the late 19th century, in the wake respect others’ rights in the ownership would initially seem unlikely. After from Stassen’s just peacemaking initia- problem of poverty and labor relations. natural outcome of resentment. How of the Industrial Revolution and the of material possessions. In addition, all, what do Kuyper, a Neo-Calvinist tives are from the book he edited and In the 20th and 21st centuries, Stassen can we form a paradigm to address ever-increasing gap in wealth in the Stassen approached this by advocating politician, Leo XIII, a Catholic Pope, partially wrote, Just Peacemaking, the was a theologian who promoted the this imbalance of power and inevitable Netherlands and the European con- the reduction of threats. The reduction and Stassen, a Baptist theologian, have New Paradigm for the Ethics of Peace concept of peacemaking. In a world of resentment? In the search for social tinent, employment conflicts indeed involves a long process of negotiation in common, even without the fact of and War, as well as Kingdom Ethics, growing political tensions, Stassen was justice in this context, what should a revolved around the issue of wealth and diplomacy, a decrease in distrust, their living in different time frames? and a paper he wrote for the Society passionate about dialoging with dif- Christian’s response be? and poverty.8 However, both Kuyper having verifiable actions, and timely And what does the 19th century of Biblical Literature.3 I will discuss ferent religions and proposing conflict In his address to the First Christian and Leo quickly rejected the limita- implementation. Applying these initia- European society in which Kuyper and the cultural differences or similarities resolution. Social Congress in 1891, Kuyper, a tion of class struggles to only wealth. tives to an employment context, the Leo lived have in common with 21st in China. Finally, I will propose a In 2011, Stassen formed the Just pioneer in Neo-Calvinism, phrased Citing Jesus’ example in bringing the foremost concerns of workers are wage century China? The common theme Christian paradigm synthesizing the Peacemaking Initiative at Fuller this class struggle as a struggle over two classes together, Kuyper pointed compensation and work safety. By that unites these three theologians is propositions of Kuyper, Leo XIII and Theological Seminary in Pasadena, poverty and posed a challenge to the out that Jesus does not reject material guaranteeing a basic living wage and their passion in engaging their theolo- Stassen in the resolution of conflicts California.4 He tirelessly engaged in Christians of his time. This challenge possessions. Rather, Jesus was angry safe working conditions, the threat is gy within the context of contemporary and class struggles in the employment theological dialogue on the topic. The was later phrased as his famous “Social when the possession of money led to reduced. Once the threat is reduced, social issues. Each refused to limit his context in China. context of his peacemaking discussion Question,” where he asked, “What usury and harshness.9 Leo took the the conflicts will be reduced. Dialogue theology only to academia, but sought Why Do Employment Conflicts was, of course, in but not limited to, should we, as confessors of Christ, do concept of material possessions even can begin.16 to make his theological discourse rel- Matter? politics. His transformative peacemak- about the social needs of our time?”5 further. It is not only biblical to own Acknowledging God as the evant to current social contexts and We live in a world of relation- ing initiatives are also relevant in the Earlier in the same year, Pope Leo possessions, it is a right to own them Foundation: to apply that theology in response to ships. Work takes up most of the dialogue in conflict resolution. In the XIII (“Leo”) published a paper titled and the state must safeguard private Kuyper and Leo both attributed the the social injustices of his times. Both time in our lives. The employment globalized economy of the 21st cen- Rerum Novarum, acknowledging the property ownership rights and take cause of such employment conflicts 19th century Europe and 21st century relationship naturally has the char- tury, economic injustice and the ten- rising problem of poverty and specifi- measures to restrain firebrands or any to the exclusion of God from people’s China have experienced a robust eco- acteristic of a class-stratification: sion between employers and employees cally speaking in the context of labor groups that intend to hurt others’ lives. In the wake of the French nomic growth preceding a widening employers and employees. Often, we are ever-increasing. China, as the and employment. Leo rejected outright material goods.10 Material possessions Revolution and the rise of humanism gap between the rich and the poor. The consider employers belonging to the world factory and the second largest the idea that the two classes of employ- have a deeper theological significance. and individualism, social problems had economic disparity and the natural powerful and privileged class, ready economy in the world, has experienced er and employee should be in conflict. Kuyper referred to the conscious their root cause in people’s rejecting antagonistic nature of the employment and able to determine the welfare of her share of employment conflicts Leo wrote, beings within us. Earning one’s fair God, leading to the moral degeneracy relationship form a similarity between their subordinates – their workers. In in last century and continues to go “It is a mistaken belief that wealthy wage through work and accumulat- identified by Leo.17 God did not the two different continents of two dif- contrast, employees naturally belong through struggles at the turn of the and working class will be in conflict. ing one’s hard-earned possessions matter in people’s lives. While Kuyper ferent time frames. to the weaker class. They usually lack 21st century. Stassen’s effort in finding Like different parts of the body, the give each human being value and are phrased the change as one in the rela- In this paper, I will first define the financial power or the influence to a way to address the political conflicts two classes should dwell in harmony consistent with God’s command.11 tionship between the human life and conflicts in an employment context. determine their own well-being and is similar to that of Kuyper and Leo in and agreement, so as bring balance to Leo gave a theological analysis of the one’s surrounding world, Leo put it in Then, I will compare and contrast are at the mercy of their employers. addressing the economic disparity and the body.”6 biblical foundation of private owner- the context of relationships between the theological discourses of these Throughout the ages, these two classes labor conflicts in 19th century Europe. Leo acknowledged the existence of dif- ship in Genesis 3 and one’s fulfillment masters and workers. Importantly, three theologians, from the cause of have been in conflict and strife. Searching for a solution to resolve and ferences but insisted on the possible of God’s mandate to be the head of without the correct understanding employment problems to the solutions In 19th century Europe, the properly handle conflicts in the context harmony between the two groups. his household in caring for one’s fam- of wealth and stewardship, wealthy they propose. Kuyper’s propositions Industrial Revolution brought of employment relations is crucial, not For Leo, this was a crucial initial step ily.12 Stassen likewise affirmed this employers would mistake material

46 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 47 possessions as their private rightful powerful intermediary to bring the two principle is in fact grounded in the These associations have the function injustice, but not a total reflection of heavy reliance on people’s connections rewards. This incorrect understanding classes together, by reminding each side religious concept of image of God as to press governments for protection in the full extent of the problem. prevents their implementation. would lead to the conclusion that there of their duties to the other, especially well. Stassen agreed with Christopher addition to an educational function.32 In Moral Dilemma and Procedural Yet, there are striking similarities is no social obligation owed to God or the obligation of justice.24 For Stassen, Marshall that human rights categories Additionally, Stassen proposed to use Justice, Gang Cao, an associate profes- beneath the differences. First, with to their employees. As a result, employ- church and Christians play a vital role have become the universal currency cooperative conflict resolution as the sor of philosophy in Beijing’s People the opening up of a market economy ers were prone to engage in abusive in bringing forth just peacemaking. of moral debates. Human rights are key practice to resolve conflicts. It is a University, readily admits that the in the 1980s, China went through practices without concern for their One of the objectives clearly delin- grounded in the belief that human bit unclear if Stassen would envision a development of entrepreneurship eth- many changes. Traditional state-owned workers’ well-being eated in just peacemaking is to build beings have innate rights simply from cooperative comprised of conflicting ics or business ethics in China is lack- enterprises collapsed in the 1990s. Kuyper and Leo both rejected the up church leaders to make a concrete, the status of being human, and this parties. Three out of the 10 practices ing.34 There is insufficient in-depth It is questionable how much of the answer proposed by the rise of social- transformative impact through emerg- human status comes from the status are to form voluntary associations on discussion concerning the work ethics traditional Communist ideology still ism and communism. Pointedly, Leo ing networks and partnerships. It is not of being created by God in God’s one hand and, on the other hand, issue in China. In his article titled, remains, particularly in the business affirmed the theological grounding surprising that Stassen would first turn image.28 to work with emerging cooperative “Enterprises Ethic Construction in China world. Behind the economic growth is for private ownership as a fulfillment to the religious community. As peace- Concrete Proposal of the Right to forces in the international system and and Foreign Countries and Analysis,” the individualistic ambition to gather of God’s design and the law of nature. making begins with the forgiveness Organize to strengthen the United Nations and Jian Fang Wang, associate professor wealth, not the desire for corporate Importantly, this ownership becomes mentioned above, the church com- None of the three theologians international efforts for cooperation of philosophy in Beijing’s People’s communal goods. Therefore, China the motive for workers to work, to munity would be the first community stopped at the ideological argument of and human rights. These practices University, acknowledges how China might be more individualistic than earn possessions as a result of their to exemplify this mutual forgiveness as restoring religion and affirming God’s affirm the roles and functions of these relatively lags behind many countries Wang indicates. labor. On the contrary, communism, they have first experienced forgiveness value in people. All championed the international bodies that are comprised in the development of business eth- Each corporate entity is a legal by transferring wealth from individuals from God.25 right of workers to organize. Leo led of adversaries. Therefore, it is very ics.35 Scholars agree that China needs person. Inside these corporate persons to the state, deprives such motivation, Restoration of the Image of God the Catholic Church to recognize the plausible that Stassen would approve a viable employment or business ethics are the people who work there. leaving workers without hope and To overcome class struggles, the abo- need for workers to have their own such cooperatives. However, it is clear for her society. However, Wang cau- Employers and individual work- the possibility of increasing their own lition of class differences is foremost. voice independent of employers’ influ- that to be effective, the organizations tions against an arbitrary application of ers make up the corporate culture. wealth.18 Stassen recommended all to In order to eliminate the added-on ence. Kuyper similarly agreed that the must be able to voice the position and Western methodology in the study of Confucius teaching is not just about “acknowledge responsibility for con- identities of economics and class, right to associate is a way to end the valid interests of each side.33 In that, ethics in China. Wang states that any the submission by the subordinates, flict and injustice; seek repentance and finding the common core value is abuses for good.29 Although Kuyper Stassen, Kuyper and Leo are consis- ethical study must be done from the but also the responsibility of the rulers forgiveness.”19 The repentance is not the most effective practice. The most affirmed the duty of the government in tent. There must be an effective voice perspective of China. to the people. This is a heavenly man- just materialistic, but has a religious fundamental and common quality passing legislation to protect the inter- for each group. For Kuyper and Leo, In that, Wang argues that there date. When rulers do not fulfill their dimension. Stassen based his peace- of all human beings is that we are ests of the weak, he did not believe labor unions free from the interfer- are major differences in the Western duties, people have the right to rebel. making initiatives on Jesus’ Sermon all creations of God made in God’s the solution to the poverty problem ence of employers would be the means. concept of ethics and that of China. Therefore, the submission is not abso- on the Mount. Using the command image. Kuyper argued that as workers rested solely in government legisla- However, I believe that Stassen would Specifically, the Western thinking lute. There is a mutual responsibility not to take revenge, the initiative to are made in the image of God, such tion.30 Kuyper cautioned that workers not be confined to any set model. focuses on individual rights while between the rulers and the people. transform and change the nature of identity affirms one’s dignity and the should be given a sphere of influence, China: Apparent Differences or China, being a Communist country, This understanding actually paves a the relationship means making peace, worth associated with work. Therefore, which is outside state interference.31 Similarities in the Core? has always been focused on the corpo- way to embrace the paradigm pro- changing the nature of how we per- even as employees, people have value. Remarkably, and against the idea of China has emerged from being a rate and communal goods and the pur- posed by Kuyper, Leo and Stassen. The ceive others, thus altering the nature This recognition allows workers to socialism, Kuyper believed that mon- backward developing country in the suit of harmony. Wang also points to mutual rights and obligations in this of relationship.20 Additionally, Stassen assert their right to live as people bear- etary help should be kept at a mini- 1970s to becoming the second larg- the Confucius teaching that focuses on cultural context are the same as those also focused on the theology of grace ing God’s image. Therefore, someone’s mum; otherwise, it would destroy the est economic system in the world in submission rather than the demands of discussed by the three theologians. and the reign of God in which God work must allow the person to fulfill natural resilience that God has created the 2000s. Her abounding economic individual rights. The West focuses on Harmony is, in fact, a balancing of this takes the initiative for reconciliation his or her calling to live and to serve in humans. growth rests in the abundance of her systems and procedures. China is still distribution of rights and obligations, and does not merely wait passively.21 God.26 No one can deprive someone Stassen, who lived over 100 years after cheap labor that met the needs of the very people-oriented. Due to the long- a reconciliation process, a peacemaking To apply their discussion in search of else of the right to live. Employers Kuyper and Leo, also agreed. The right world at the time, earning her the title term, communal practices in China, initiative. In short, there are similari- a solution for employment conflicts, must therefore respect this image of to organize is well accepted as a right “world factory.” The massive supply of Wang argues that it is difficult to foster ties in the core cultural values of China Kuyper and Leo both affirmed the role God and the right of workers. Leo, on of workers. This initiative continues. migrant workers from the countryside the type of individualism that forms that resemble the theological discourse of Christians and the church as media- the other hand, used the image of the Stassen’s just peacemaking initiatives to coastal city factories enabled China the bedrock of Western-type ethics. 36 among Kuyper, Leo, and Stassen. tors. Kuyper argued for the affirmative God concept to help people recognize contain a detailed discussion of strate- to experience an economic growth This analysis points to some apparent A Christian Paradigm to End the duty of Christians to abolish this class that they are all the same, without gies to help foster economic justice, beyond the world’s imagination. With cultural differences that indeed require Conflicting Destiny difference. The solution first begins class differences. Instead of classes, Leo including supporting agencies and the massive increase of urban workers attention. For example, China is very To bridge the class struggle gap, these with acts of charity and compassion again pointed to the harmony idea.27 networks for the protection of workers’ and the number of foreign investors much dependent on personal relation- three theologians proposed similar for the poor.22 According to Kuyper, Both forcefully argue for fair wages rights. First, just peacemaking encour- and homegrown factory owners, the ships, rather than on a well-established paradigms, although phrased in differ- in addition to teaching the world and the reasonable treatment of work- ages grassroots peacemaking groups level of employment conflicts also system. Wang is also correct to point ent terms. First, there must be the rec- about God, the church is mandated by ers, grounding these ideas on the image and voluntary associations. Using rose tremendously. The astounding to the lack of a complete legal system ognition of God and the re-established Jesus to influence the world, including of God concept. the biblical passage about how Jesus number of industrial accidents in coal to provide the support for such ethics. connection between humans and God. organizing to abolish hunger and class Stassen also sought to find a com- organized his disciples to engage the mines and the high suicide incidents Even when there is the legislature and This recognition of God’s sovereignty difference.23 Similarly, Leo affirmed mon language to speak to the non- world in Matthew 5:1-2 and 7:28-29, in Foxcon, a Taiwanese owned factory legal system, the implementation of allows people to have a correct vision the role of religion in the resolution of religious world. He used the language Stassen affirmed the value of people’s exclusively manufacturing for Apple, laws remains difficult. The vast territo- of their obligations and need to respect this class struggle. Religion is the most of human rights. This human rights movements to engage in peacemaking. are just examples of this conflict and ry allows disregard for the laws and the others’ God-given rights. In China,

48 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 49 possessions as their private rightful powerful intermediary to bring the two principle is in fact grounded in the These associations have the function injustice, but not a total reflection of heavy reliance on people’s connections rewards. This incorrect understanding classes together, by reminding each side religious concept of image of God as to press governments for protection in the full extent of the problem. prevents their implementation. would lead to the conclusion that there of their duties to the other, especially well. Stassen agreed with Christopher addition to an educational function.32 In Moral Dilemma and Procedural Yet, there are striking similarities is no social obligation owed to God or the obligation of justice.24 For Stassen, Marshall that human rights categories Additionally, Stassen proposed to use Justice, Gang Cao, an associate profes- beneath the differences. First, with to their employees. As a result, employ- church and Christians play a vital role have become the universal currency cooperative conflict resolution as the sor of philosophy in Beijing’s People the opening up of a market economy ers were prone to engage in abusive in bringing forth just peacemaking. of moral debates. Human rights are key practice to resolve conflicts. It is a University, readily admits that the in the 1980s, China went through practices without concern for their One of the objectives clearly delin- grounded in the belief that human bit unclear if Stassen would envision a development of entrepreneurship eth- many changes. Traditional state-owned workers’ well-being eated in just peacemaking is to build beings have innate rights simply from cooperative comprised of conflicting ics or business ethics in China is lack- enterprises collapsed in the 1990s. Kuyper and Leo both rejected the up church leaders to make a concrete, the status of being human, and this parties. Three out of the 10 practices ing.34 There is insufficient in-depth It is questionable how much of the answer proposed by the rise of social- transformative impact through emerg- human status comes from the status are to form voluntary associations on discussion concerning the work ethics traditional Communist ideology still ism and communism. Pointedly, Leo ing networks and partnerships. It is not of being created by God in God’s one hand and, on the other hand, issue in China. In his article titled, remains, particularly in the business affirmed the theological grounding surprising that Stassen would first turn image.28 to work with emerging cooperative “Enterprises Ethic Construction in China world. Behind the economic growth is for private ownership as a fulfillment to the religious community. As peace- Concrete Proposal of the Right to forces in the international system and and Foreign Countries and Analysis,” the individualistic ambition to gather of God’s design and the law of nature. making begins with the forgiveness Organize to strengthen the United Nations and Jian Fang Wang, associate professor wealth, not the desire for corporate Importantly, this ownership becomes mentioned above, the church com- None of the three theologians international efforts for cooperation of philosophy in Beijing’s People’s communal goods. Therefore, China the motive for workers to work, to munity would be the first community stopped at the ideological argument of and human rights. These practices University, acknowledges how China might be more individualistic than earn possessions as a result of their to exemplify this mutual forgiveness as restoring religion and affirming God’s affirm the roles and functions of these relatively lags behind many countries Wang indicates. labor. On the contrary, communism, they have first experienced forgiveness value in people. All championed the international bodies that are comprised in the development of business eth- Each corporate entity is a legal by transferring wealth from individuals from God.25 right of workers to organize. Leo led of adversaries. Therefore, it is very ics.35 Scholars agree that China needs person. Inside these corporate persons to the state, deprives such motivation, Restoration of the Image of God the Catholic Church to recognize the plausible that Stassen would approve a viable employment or business ethics are the people who work there. leaving workers without hope and To overcome class struggles, the abo- need for workers to have their own such cooperatives. However, it is clear for her society. However, Wang cau- Employers and individual work- the possibility of increasing their own lition of class differences is foremost. voice independent of employers’ influ- that to be effective, the organizations tions against an arbitrary application of ers make up the corporate culture. wealth.18 Stassen recommended all to In order to eliminate the added-on ence. Kuyper similarly agreed that the must be able to voice the position and Western methodology in the study of Confucius teaching is not just about “acknowledge responsibility for con- identities of economics and class, right to associate is a way to end the valid interests of each side.33 In that, ethics in China. Wang states that any the submission by the subordinates, flict and injustice; seek repentance and finding the common core value is abuses for good.29 Although Kuyper Stassen, Kuyper and Leo are consis- ethical study must be done from the but also the responsibility of the rulers forgiveness.”19 The repentance is not the most effective practice. The most affirmed the duty of the government in tent. There must be an effective voice perspective of China. to the people. This is a heavenly man- just materialistic, but has a religious fundamental and common quality passing legislation to protect the inter- for each group. For Kuyper and Leo, In that, Wang argues that there date. When rulers do not fulfill their dimension. Stassen based his peace- of all human beings is that we are ests of the weak, he did not believe labor unions free from the interfer- are major differences in the Western duties, people have the right to rebel. making initiatives on Jesus’ Sermon all creations of God made in God’s the solution to the poverty problem ence of employers would be the means. concept of ethics and that of China. Therefore, the submission is not abso- on the Mount. Using the command image. Kuyper argued that as workers rested solely in government legisla- However, I believe that Stassen would Specifically, the Western thinking lute. There is a mutual responsibility not to take revenge, the initiative to are made in the image of God, such tion.30 Kuyper cautioned that workers not be confined to any set model. focuses on individual rights while between the rulers and the people. transform and change the nature of identity affirms one’s dignity and the should be given a sphere of influence, China: Apparent Differences or China, being a Communist country, This understanding actually paves a the relationship means making peace, worth associated with work. Therefore, which is outside state interference.31 Similarities in the Core? has always been focused on the corpo- way to embrace the paradigm pro- changing the nature of how we per- even as employees, people have value. Remarkably, and against the idea of China has emerged from being a rate and communal goods and the pur- posed by Kuyper, Leo and Stassen. The ceive others, thus altering the nature This recognition allows workers to socialism, Kuyper believed that mon- backward developing country in the suit of harmony. Wang also points to mutual rights and obligations in this of relationship.20 Additionally, Stassen assert their right to live as people bear- etary help should be kept at a mini- 1970s to becoming the second larg- the Confucius teaching that focuses on cultural context are the same as those also focused on the theology of grace ing God’s image. Therefore, someone’s mum; otherwise, it would destroy the est economic system in the world in submission rather than the demands of discussed by the three theologians. and the reign of God in which God work must allow the person to fulfill natural resilience that God has created the 2000s. Her abounding economic individual rights. The West focuses on Harmony is, in fact, a balancing of this takes the initiative for reconciliation his or her calling to live and to serve in humans. growth rests in the abundance of her systems and procedures. China is still distribution of rights and obligations, and does not merely wait passively.21 God.26 No one can deprive someone Stassen, who lived over 100 years after cheap labor that met the needs of the very people-oriented. Due to the long- a reconciliation process, a peacemaking To apply their discussion in search of else of the right to live. Employers Kuyper and Leo, also agreed. The right world at the time, earning her the title term, communal practices in China, initiative. In short, there are similari- a solution for employment conflicts, must therefore respect this image of to organize is well accepted as a right “world factory.” The massive supply of Wang argues that it is difficult to foster ties in the core cultural values of China Kuyper and Leo both affirmed the role God and the right of workers. Leo, on of workers. This initiative continues. migrant workers from the countryside the type of individualism that forms that resemble the theological discourse of Christians and the church as media- the other hand, used the image of the Stassen’s just peacemaking initiatives to coastal city factories enabled China the bedrock of Western-type ethics. 36 among Kuyper, Leo, and Stassen. tors. Kuyper argued for the affirmative God concept to help people recognize contain a detailed discussion of strate- to experience an economic growth This analysis points to some apparent A Christian Paradigm to End the duty of Christians to abolish this class that they are all the same, without gies to help foster economic justice, beyond the world’s imagination. With cultural differences that indeed require Conflicting Destiny difference. The solution first begins class differences. Instead of classes, Leo including supporting agencies and the massive increase of urban workers attention. For example, China is very To bridge the class struggle gap, these with acts of charity and compassion again pointed to the harmony idea.27 networks for the protection of workers’ and the number of foreign investors much dependent on personal relation- three theologians proposed similar for the poor.22 According to Kuyper, Both forcefully argue for fair wages rights. First, just peacemaking encour- and homegrown factory owners, the ships, rather than on a well-established paradigms, although phrased in differ- in addition to teaching the world and the reasonable treatment of work- ages grassroots peacemaking groups level of employment conflicts also system. Wang is also correct to point ent terms. First, there must be the rec- about God, the church is mandated by ers, grounding these ideas on the image and voluntary associations. Using rose tremendously. The astounding to the lack of a complete legal system ognition of God and the re-established Jesus to influence the world, including of God concept. the biblical passage about how Jesus number of industrial accidents in coal to provide the support for such ethics. connection between humans and God. organizing to abolish hunger and class Stassen also sought to find a com- organized his disciples to engage the mines and the high suicide incidents Even when there is the legislature and This recognition of God’s sovereignty difference.23 Similarly, Leo affirmed mon language to speak to the non- world in Matthew 5:1-2 and 7:28-29, in Foxcon, a Taiwanese owned factory legal system, the implementation of allows people to have a correct vision the role of religion in the resolution of religious world. He used the language Stassen affirmed the value of people’s exclusively manufacturing for Apple, laws remains difficult. The vast territo- of their obligations and need to respect this class struggle. Religion is the most of human rights. This human rights movements to engage in peacemaking. are just examples of this conflict and ry allows disregard for the laws and the others’ God-given rights. In China,

48 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 49 where the country’s political system To foster negotiation, there should be applicable in this discussion. However, does not share our faith, church and the right to form associations to effec- this comparison shows the relevance Christians bear the responsibility to tively advocate each side’s position and of Stassen’s initiatives in different exemplify such recognition. We also interests. Stating differences in opin- contexts. Stassen’s 10 practices of just need to find a language that speaks to ions is not necessarily a sign of conflict. peacemaking are relevant in the resolu- the Chinese political system, whether Making the other side understand the tion of different types of conflicts. it is the language of human rights opposing side’s position is necessary to Conclusion or economic injustice. When corpo- bring forth reconciliation. Employment class struggles in The Transforming Initiatives of the rate entities recognize the individual Finally, there should be ways or regu- China are an important topic in the value in their workers, there can be lations to reduce the perceived threats search for social and economic justice. Sermon on the Mount mutual respect and exploitation can be as Stassen eloquently stated. This Abraham Kuyper, Pope Leo XIII and decreased. includes having a separate sphere of Glen Stassen were all theologians who Second, the employment relation- the state to protect workers as Kuyper applied their theologies in address- raditionally, the Sermon on the Mount was interpreted as twofold antitheses, which ship does not need to be adversarial. argued or having a civil society to pro- ing the social ills of their times. A Tresulted in understanding the Sermon on the Mount as “hard teachings.” Stassen Once we recognize that all are created tect the common good as Leo stated. comparison of their respective theo- interpreted the Sermon on the Mount as “threefold transforming initatives,” saying that in God’s image and all are equal while These measures are necessary to make logical concepts and suggested para- “the emphasis in interpretation is to be placed not on an alleged idealistic prohibition but performing different functions in the room for future dialogue and discus- digms affirms similar principles. The on the realistic way of deliverance through the transforming initiatives.”1 work environment, we can strive to be sion. Although still at the starting line acknowledgement of God’s sovereignty, harmonious. Many have already dis- with such practices, China is on the recognition of one’s rights, values, and Example of dyadic structures: cussed how having an ethical culture way to establishing a system of busi- duties before God and toward each Traditional Righteousness: “You have heard that it was said, ‘You shall not commit adul- is good for businesses in the long run. ness ethics that meets her needs. other, a belief in the possibility of a tery” (Matthew. 5:27 NIV). There would be more employee loy- Acknowledgment of Difference harmonious outcome of the struggle, Jesus’ Teaching: “But I tell you that anyone who looks at a woman lustfully has already alty, building a better company reputa- Stassen did not apply his just peace- and finally the right to associate are committed adultery with her in his heart. If your right eye causes you to stumble, gouge tion, and this eventually will bring in making theory in an employment con- fundamental in fostering a paradigm to it out and throw it away. It is better for you to lose one part of your body than for your monetary benefits. text. Therefore, many of the nuances end this class struggle. These principles whole body to be thrown into hell. And if your right hand causes you to stumble, cut Third, the discussion should not ideo- of employment relations are left for shed light in how to address China’s it off and throw it away. It is better for you to lose one part of your body than for your logically assume that people will sud- the imaginative application of Stassen’s existing and growing crisis in employ- whole body to go into hell.” (Matthew. 5:28-30 NIV). denly reconcile. True transformation principles. There are also other just ment relations. ■ The result of this structure makes it seem like Jesus prohibits even a passing thought involves the long process of negotiation peacemaking practices, such as the that someone is attractive. and education that Stassen envisioned. reduction of weapons, that are not Example of Stassen’s three-fold transforming initiatives: Traditional Righteousness: “You have heard that it was said, ‘You shall not commit adul- tery’” (Matthew. 5:27 NIV). Vicious Cycle: “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew. 5:28 NIV). Transforming Initiative: “If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell” (Matthew. 5:29-30 NIV). The resulting emphasis is on taking actions to avoid the vicious cycle. In this case, it means stopping an intentional behavior pattern that leads to the vicious cycle of sexual sin. Stassen says this moves the emphasis from attitude to action.2 ■

50 • FALL 2014 • christiAn ethics todAy christiAn ethics todAy • FALL 2014 • 51 where the country’s political system To foster negotiation, there should be applicable in this discussion. However, does not share our faith, church and the right to form associations to effec- this comparison shows the relevance Christians bear the responsibility to tively advocate each side’s position and of Stassen’s initiatives in different exemplify such recognition. We also interests. Stating differences in opin- contexts. Stassen’s 10 practices of just need to find a language that speaks to ions is not necessarily a sign of conflict. peacemaking are relevant in the resolu- the Chinese political system, whether Making the other side understand the tion of different types of conflicts. it is the language of human rights opposing side’s position is necessary to Conclusion or economic injustice. When corpo- bring forth reconciliation. Employment class struggles in The Transforming Initiatives of the rate entities recognize the individual Finally, there should be ways or regu- China are an important topic in the value in their workers, there can be lations to reduce the perceived threats search for social and economic justice. Sermon on the Mount mutual respect and exploitation can be as Stassen eloquently stated. This Abraham Kuyper, Pope Leo XIII and decreased. includes having a separate sphere of Glen Stassen were all theologians who Second, the employment relation- the state to protect workers as Kuyper applied their theologies in address- raditionally, the Sermon on the Mount was interpreted as twofold antitheses, which ship does not need to be adversarial. argued or having a civil society to pro- ing the social ills of their times. A Tresulted in understanding the Sermon on the Mount as “hard teachings.” Stassen Once we recognize that all are created tect the common good as Leo stated. comparison of their respective theo- interpreted the Sermon on the Mount as “threefold transforming initatives,” saying that in God’s image and all are equal while These measures are necessary to make logical concepts and suggested para- “the emphasis in interpretation is to be placed not on an alleged idealistic prohibition but performing different functions in the room for future dialogue and discus- digms affirms similar principles. The on the realistic way of deliverance through the transforming initiatives.”1 work environment, we can strive to be sion. Although still at the starting line acknowledgement of God’s sovereignty, harmonious. Many have already dis- with such practices, China is on the recognition of one’s rights, values, and Example of dyadic structures: cussed how having an ethical culture way to establishing a system of busi- duties before God and toward each Traditional Righteousness: “You have heard that it was said, ‘You shall not commit adul- is good for businesses in the long run. ness ethics that meets her needs. other, a belief in the possibility of a tery” (Matthew. 5:27 NIV). There would be more employee loy- Acknowledgment of Difference harmonious outcome of the struggle, Jesus’ Teaching: “But I tell you that anyone who looks at a woman lustfully has already alty, building a better company reputa- Stassen did not apply his just peace- and finally the right to associate are committed adultery with her in his heart. If your right eye causes you to stumble, gouge tion, and this eventually will bring in making theory in an employment con- fundamental in fostering a paradigm to it out and throw it away. It is better for you to lose one part of your body than for your monetary benefits. text. Therefore, many of the nuances end this class struggle. These principles whole body to be thrown into hell. And if your right hand causes you to stumble, cut Third, the discussion should not ideo- of employment relations are left for shed light in how to address China’s it off and throw it away. It is better for you to lose one part of your body than for your logically assume that people will sud- the imaginative application of Stassen’s existing and growing crisis in employ- whole body to go into hell.” (Matthew. 5:28-30 NIV). denly reconcile. True transformation principles. There are also other just ment relations. ■ The result of this structure makes it seem like Jesus prohibits even a passing thought involves the long process of negotiation peacemaking practices, such as the that someone is attractive. and education that Stassen envisioned. reduction of weapons, that are not Example of Stassen’s three-fold transforming initiatives: Traditional Righteousness: “You have heard that it was said, ‘You shall not commit adul- tery’” (Matthew. 5:27 NIV). Vicious Cycle: “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew. 5:28 NIV). Transforming Initiative: “If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell” (Matthew. 5:29-30 NIV). The resulting emphasis is on taking actions to avoid the vicious cycle. In this case, it means stopping an intentional behavior pattern that leads to the vicious cycle of sexual sin. Stassen says this moves the emphasis from attitude to action.2 ■

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