Understanding Christian's Perspective on Peace and War

Petrus K. Farneubun Department of International Relations University Cenderawasih E-mail: [email protected]

Abstract: Problems of peace and war continues to be debated in theological and moral traditions of . This paper tries to pick two points. First, the Christian view of peace and war. In the Christian view of peace ( peace) is indispensable to justice (justice) and include the dimensions (inner peace) or a spiritual dimension (spiritual peace). This understanding is different from a more secular outlook mean peace at the level of exterior dimensions (outer dimension). Secondly, this paper contradict two major traditions in Christianity regarding the place of in the war and their obligation to participate. The tradition of which Christians are generally held before St . Agustine, argues that forbade Christians at all involved in the war or arms. This tradition believes that peace is achieved only through peaceful means. Conversely, Just War tradition that was developed by St . Augustine considered that Christians are obliged to participate in the war when the purpose of war is to bring peace and uphold justice. St.Augustine in two main principles that must be met, namely Jus Ad Bellum ( Justice of War ) and Jus in Bello ( Justice in War ) .

Keywords : Peace, War, Pacifism, Just War, Christians

Abstrak: Masalah damai dan perang terus menjadi perdebatan teologis dan moral dalam tradisi kekristenan. Tulisan ini mencoba mengangkat dua hal pokok. Pertama, pandangan Kristen tentang damai dan perang. Dalam pandangan Kristen damai (peace) tidak bisa dipisahkan dengan keadilan (justice) dan mencakup dimensi dalam (inner peace) atau dimensi spiritual (spiritual peace). Pemahaman ini berbeda dengan pandangan sekuler yang lebih mengartikan damai pada level dimensi luar. Kedua, tulisan ini mengkontradisikan dua tradisi besar dalam kekristenan terkait posisi orang Kristen dalam perang dan kewajiban mereka berpartisipasi. Tradisi Pacifism yang umumnya dipegang orang Kristen sebelum St. Agustine, berpendapat bahwa Jesus melarang sama sekali orang Kristen turut terlibat dalam perang atau mengangkat senjata. Tradisi ini percaya bahwa damai hanya dicapai lewat cara-cara damai. Sebaliknya, tradisi Just War yang di kembangkan oleh St. Augustine menilai bahwa orang Kristen berkewajiban berpartisipasi dalam perang bila tujuan dari perang adalah membawa damai dan menegakan keadilan. Pemahaman St. Augustine inidi tuangkan dalam dua prinsip utama yang harus dipenuhi yaitu Jus Ad Bellum (Justice of War) dan Jus in Bello (Justice in War).

Kata kunci : Perdamaian, Perang, Pacifism, Just War, Umat Kristiani

Introduction Roman statesman, Cicero, devoted their time 104 and knowledge to define and discuss about war. War and peace are inextricably tied Their different backgrounds shape their together when it comes to discussion and debate. understanding about war; as a result they view Historically, it is an inseparable part of human war differently. As an historian Thucydides, in existence. Throughout century, people have his monumental work, Peloponnesian war, been trying to develop the concept of war, Thucydides describes war between Sparta and analyze the cause of it and necessary means to Athens as it is rooted in human appetite for bring peace or what conditions are necessary for power, to pursue political ambitions and to 1 peace. 104 War and peace are subject to moral, An indispensable collection of essays about ethics 2theological, philosophical and political and war by great thinkers from ancient times through to present day is made available in construction. In ancient times, for example, Gregory M. Reichberg, Henrik Syse, and Endre Greek thinkers such as Thucydides, Plato and Begby (eds), T he Ethics of War: Classic and

105 106 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War

conquer more territory. Lebow succinctly points discussions in relation to the function of the state out that Thucydides and Morgenthau understood in respondin to external threat. Hobbes asserts politics as a struggle for power and unilateral that war is part of nature which can not be 105 advantage. Likewise, as a philosopher, Plato eliminated. He argues that the state of nature is a 110 understands war as the realm of human activity state of war. Meanwhile, Clausewitz but he is more concern on how to create peace understands war as the realm of chance, risk and 111 than specifically talk about origin of war. uncertainty, and war is the continuation of 112 However, Plato clearly says that every city is in a politics by other means where the object in war is 106 natural state of war with every other. Therefore, not military victory; rather, it is to bend the 113 if war is pursued, the quardians of the state are enemy to one's will. Interestingly, both Hobbes the ones to participate exclusively in the conduct and Clausewitz conclude that states lived under 107 of the war. the condition of perpetual conflict tending 114 Meanwhile, as an orator and stataman, toward “pure war.” Cicero is more interested in the lawness of war In addition, from the middle Ages to the and justice of war. In his work “On Duty” section modern time, many thinkers, particularly 35, he said, “Wars ought to be undertaken for the Christians, have also talked about war in terms 108 purpose of peace and bring justice. According to of ethical norm; i.e right or wrong. War attracted Reichberg, Syse and Begby, Cicero is one of the attentions among Christians both and first thinkers to insist on the need for developing Protestant. Much debate and longstanding 109 a legal and normative framework for war. discussion have taken place since the early On the other hand, modern times war Christian period on the issue of attaining lasting thinkers such as Hobbes and Clausewitz makes peace and proper attitude on which Christians war and security as the primary subject of their should take a stand in regard to war. In searching for the correct path, Christians point to example Contemporary Readings (UK:Blackwell of Jesus life, biblical passages, historical records Publishing, 2006). 105 Lebow, Richard Ned, Classical Realism. In and teaching of the fathers. This paper Dunne, Tim., Kurki, Milja, and Smith, Steve,2010, International Relations Theories: will try to answer the questions: what is Diciplines and Diversity, 2nd. Oxford: Oxford Christian perspective on peace? What is University Press, p. 63 106 Copleston, Frederik, S.J, 1993, A History of Philosophy, Volume I: Greece and Rome. New 110 York: Doubleday, p.240 Reichberg,,Gregory Syse, M. Henrik, and Begby, 107 Endre (eds), The Ethics of War: p.441 Ibid, According to Plato, idea state has three 111 Gray, Colin, S, War, 2006, Peace and classes; interior class (Artisans), and superior International Relations: An Introduction to class called guardians (philosophers or the ruler Strategic History. London & New York: Routledge, p.15 and military / soldiers or auxiliary). Auxiliary 112 Walzer, Michael, 2004, Arguing about War. New supports the decision of the rulers. Haven: Yale University Press, p.ix 108 Reichberg,,Gregory Syse, M. Henrik, and Begby, 113 Gray, Colin, S, War, Peace and International Endre (eds), 2006, The Ethics of War: Classic and Relations, p.7 Contemporary Readings . UK:Blackwell 114 Kolodziej, Edward A, 2005.Security and Publishing, p.52 International Relations. Cambridge: Cambridge 109 Ibid, p.51 University Press, p.59 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War 107

Christian position on warfare? violence. According to Galtung, cultural violence is any aspect of a cultural that can be 117 Definition of Peace used to legitimize violence and its direct violence or the violence built into the structure. Peace can mean many things to different Galtung's definitions of peace and violence have people. The concept of peace itself has been used as reference in peace and conflict undergone a significant shift, from more studies and international framework to promote restricted meaning to a broader one. In the past, human rights. peace was perceived as the absence of war or negative peace. This definition is narrowly Christian's Definition of Peace translated from the Greek eirene and Latin word 115 pax to mean the absence of war. This negative Galtung's definitions of both negative concept remained unchanged till new inception and positives peace, however, emphasize outer was introduced by Galtung in 1969. dimensions. In Christian's view, peace is always Widely acknowledged as the father of connected with love and justice and includes structural violence, Galtung expanded the inner or spiritual dimension. Love is understood traditional view with a more modern concept. as attitude and action. It derives from Greek 118 According to Galtung, peace is not only the word agape to mean love and charity. Equally, absence of war but the absence of violence both Christian holds view that there will be no peace personal and structural (positive peace). Galtung where there is no justice and no justice where argues that structural violence is built up into the human persons do not have their basic human 116 very structure of society and cultural institutions rights. It is therefore, all social systems based on and prevents people to exercise their potential. peace and justice must be built on the concept of 119 Galtung then goes on by introducing cultural the human person and human rights. Many scholars have argued that 115 Musto, Ronald G., in his book, The Catholic Christians derive their concept of peace from Peace Tradition (New York:Orbis Books, 1986)” teaching of Jesus. The genesis of Christian traces the etymology of peace. He points out that the Latin word,pax, is a close relative of the Latin pacisci, meaning to agree, or to come to some from 117 of pactum, agreement, to bring about a condition Johan Galtung, Cultural Violence, Journal of of free of conflict. …Peace for Rome therefore Peace Research, 27, 3, (1990) 291-305. 118 Pilgrim platform: ordinary Christianity for the mean a sense of security and an absence of war w o r l d . h t t p : / / w w w . p i l g r i m - brought about by Roman's conquest. Similarly, platform.org/agape.htm from the time of Homer (c.800 B.C) the Greek (accessed, 10 February 2013) 119 word eirene mean much the same as the Latin and Encyclical of Pope John XXIII, On Establishing English terms for peace: the opposite of war. Universal Peace in Truth, Justice, Charity, and Hebrew word salom and Arabic salaam contains L i b e r t y . A p r i l 1 1 , 1 9 6 3 . the meaning of order also implied by pax or eirene. http://www.vatican.va/holy_father/john_xxiii/en 116 Johan Galtung, Violence, Peace, and Peace c y c l i c a l s / d o c u m e n t s / h f _ j - Research, Journal of Peace Research, 6, 3, xxiii_enc_11041963_pacem_en.html accessed, (1969)167-191. 20 February 2013 108 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War

concept is also acknowledged by Webel and would be crying, "Peace, peace, where Galtung: there is no peace." God's shalom peace, Spiritual and religious leaders from the involves inevitably righteousness, Budha and Jesus to Gandhi and the Dalai Lama justice, wholeness, fullness of life, have been inclined to equate peace and love, participation in decision making, both the inner dimensions and the manner in goodness, laughter, joy, compassion, 122 which people who are spiritually developed sharing and reconciliation.” interact with others, most acutely who may hate 120 and envy them. Many Christians realize that the peace Love and Justice as the foundation of message has its roots in the holy . In both peace in Christianity have also been extensively Old and New Testaments, the concept of peace is expounded by Christian leaders in written laid down. Christians often make reference to documents such as official church statements or the verses in the bible to point to the concept of pastoral letters and also through speeches and peace; as it has been claimed to have provided a sermons. Pope Paul VI in his message for the clear picture. In , for example, it World Days of Peace Message, for example, says 'Justice will bring about peace; right will 123 profoundly says: produce calm and security.' “ …nor can one rightly speak of peace Similarly, in the , Jesus where no recognition or respect is given teaches his about 'true peace'. He offers to its solid foundations: namely, message of peace, love, and . “My sincerely, justice and love…it is for the peace I give unto you,” Jesus offers. Jesus protection of these values that we place message of peace is unique as it requires total 121 them beneath the banner of peace…” commitment. In Joint Pastoral Letter of the West German and French , it says, 'The Similarly, Desmond Tutu, a church leader and the of Peace is a biblical name for the noble peace laureate 1984, says: message proclaimed by …The peace “…There is no peace because there is no which Christ brings and promises is very justice. There can be no real peace and different from the peace which the world can 124 security until there be first justice give or take, win or lose.' enjoyed by all the inhabitants of that St. Augustine, one of the great Christian beautiful land. The Bible knows nothing

about peace without justice, for that 122 N o b e l L e c t u r e , D e c e m b e r 1 9 8 4 . http://nobelprize.org/nobel_prizes/peace/laureate 120 s/1984/tutu-lecture.html, accessed, 20 February Webel, Charles and Galtung, Johan (ed), 2013. 123 Handbook of Peace and Conflict Sudies (London: Is. 32:17, New American Bible. Routledge, 2007), 6 124 Schall, James V. SJ (ed). Joint Pastoral Letter of 121 Pontifical Commission: Iustitia Et Pax “Ways of The West German and French Bishops: Out of Peace: Papal Messages for the World Days of Justice, Peace and Winning The Peace, (San Peace (Vatican, 1968-1986), 4-5 Fransisco: Ignatius Press , 1984), 33. Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War 109

thinkers, in his masterwork, The City of God, be peacemaker: views peace as 'tranquilitas ordinis, a tranquility “…the God who calls us to be of order in which he means only peace coupled peacemakers is God of forgiveness and 125 with a measure of justice qualifies as authentic hope, of life and light. It is not too late to peace.' Similarly, St. Ambrose (c.330-c.397), repent. Peace, with justice for the another most cited Christian thinker points out world's poor, is possible. We will not the connection between peace and justice and give way to sin of despair. We pledge inner dimension. He notes, 'peace is the virtue of ourselves and the churches to work with the humble, who refuse involvement in all who are prepared to break down dissension, cruelty, debauchery, and wealth and barriers of fear and distrust, to move 126 who follow justice.' from cold war to warm peace, from Furthermore, for Christian, Sermon on hostile coexistence to cooperative the Mount, lays the basis for their understanding coexistence. In many men and women of peace and ethical lives. It provides a biblical who do not know Christ we recognize 128 account on which Christians base their position the wisdom and the love of God.” on questions of peace and war. Thus, it is often regarded as a blue print for Christian life. The The message calls Christians to forgive, sermon presents the essence of the teaching of promote justice and support every initiative to Jesus which includes Lord's prayer and the abolish nuclear weapons. Calling to be . Jesus introduces a new teaching of peacemakers, however, divide Christians into love, even of enemies as opposed to the old law two peace traditions particularly on addressing of retribution. St. Augustine said Sermon on the war: pacifism and just war. This divergence Mount as 'a perfect standard of the Christian life.' arises as Jesus does not give clear statement on of peace proclaimed by what Christians should stand in regard to Jesus in the has moved warfare. These two streams of traditions remain Christians to promote peace and generated peace in tension throughout history. Christian movements over the centuries. Understanding these two traditions, Christians realize that peacemaking is a gift that pacifism and just war, are important as they raise Jesus gives as a model to imitate. It is a call to be much discussion and debate when it comes to the 127 a peacemaker and it is a perennial duty. The position of Christians, particularly the early conference of European Churches (CEC) in its Christians on the way peace is promoted. The ninth assembly 1986 carrying the theme “Glory debate and discussion, in fact, still take place till to God and Peace on Earth, affirmed the call to now and divergence of opinion and practice still exists. Bainton in introduction to his book tries

126 128 In Musto, The Catholic Peace Tradition, 48. Reuver, Marc, 1988, Christians as Peacemakers: 127 In the Sermon on the Mount, Jesus blessed the Peace Movements in Europe and the USA. peacemakers and declared that they would be called sons of God. “Blessed are the peacemakers, Geneva: World Council of Churches Publications, for they will be called children of God” (Mat 5:9). in the Foreword 110 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War to point out the development of Christian views early Christians on pacifism, different on war and peace. Bainton says: arguments have been raised about whether early “Broadly speaking, three attitudes to war Christians are really pacifist and what the and peace and were to appear in the reasons not to take up arms and being committed Christian ethic: pacifism, the just war, pacifists. and the crusade. Chronologically, they emerged in just this order. The early Pacifism Traditions Church was pacifist to the time of Pacifism is rooted in religious Constantine. Then, partly as a result of traditions. Most religions at least have the the close association of the Church and concept of paficism which resist violent acts. state under this emperor and partly by Gandi, for example, used the concept of ahimsa reason of the threat of barbarian occuring in Bhagavad-Gita as translated to mean 130 invasions, Christians in the fourth and 'nonviolence or non-harm.” He then expand the fifth centuries took over from the concept to include a number of different injuries classical world the doctrine of the just and promote ahimsa as a principle to guide 131 war, whose object should be to vindicate human in their thoughts, words and deeds. justice and restore peace. The just war Different from realist and just war had to be fought under the authority of traditions which believes that ends justify means the state and must observe a code of good and the war is sometimes can be morally faith and humanity. Christian elements justified, pacifism takes very different approach added by Augustine were that the motive that any forceful acts, although the ends is good, must be love and that monks and priests constitute a violation of human dignity and more were to be exempted. The crusade arose importantly violation of God's command and in the high Middle Ages, a holy war bring more harm than good. fought under the auspices of the Church Pacifism itself has a long religious or of some inspired religious leader, not tradition particularly rooted in Christian on behalf of justice conceived in terms of traditions. Early Christians are committed to life and property, but on behalf of an pacifist stance. Early Christians believe that it is 129 ideal, the Christian faith.” a sin to participate in bloody and violent acts such as war. Reichberg, Syse and Begby point The shift of the Christian stance on war and the out during the first three centuries AD, the way to promoting peace has been interesting mainstream of Christianity adopted a moderate 132 subject. Particularly in regard to position of the pacifist stance. They claim this pacifism has two

130 Johansen, Jorgen, 2007. Nonviolence: More than 129 the absence of violance. In Webel, Charles and Roland H. Bainton, 1961.Christian Attitudes Galtung Johan,eds, Handbook of Peace and Towards War and Peace: A Historical Survey and Conflict Studies. New York: Routledge, p.146. Critical Re-Evaluation London: Hodder and 131 Ibid Stoughton. p.14. 132 Gregory M. Reichberg, , p.61 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War 111

sources of inspiration: Christ's clear injunctions Mennonite theologian, , to non-violence in the New Testament, and the illustrates this pacifist belief as follows: view that the world is evil and will soon wither “Christian whose loyalty to the Prince 133 away. Also, Sorabji argues that major Church of Peace puts them out of step with Fathers in the early centuries thought that today's nationalistic world, because of a 134 Christians should be pacifist. willingness to love their nation's friends Similarly, modern Christian who is but not to hate the nation's enemies, are faithful to Christ teaching and early Christian not unrealistic dreamers who think that faith, some so-called '' such as they by their objections all wars will end. , , the and the Church The unrealistic dreamers are rather the of the Brethren take a path of being pacifists. soldiers who think they can put and end They interpret the Sermon on the Mount literally to wars by preparing for just one as adherence to pacifist doctrines. Some more….Christians love their enemies Christian societies such as and the not because their enemy are wonderful Fellowship of Reconciliation (FOR) hold similar people, nor because they fail to respect view. In fact, the motto of the FOR movement is their native land or its rulers; nor the appeal of A.J. Muste, a theologian and because they are unconcerned for the pacifist “There is no way to peace. Peace is the safety of their neighbors; nor because way.” another political or economic system Rooted in Latin words pax and facere, may be favored. The Christian loves his which mean 'to make peace' these pacifist groups or her enemies because God does, and believe that authentic peace can be achieved only God commands His followers to do so; through peaceful means and never through that is the only reason and that is 137 violence such as wars. They adhere to the idea enough.” that violence is morally wrong and therefore unjustifiable ; and international disputes must be In answering the reasons of being 135 settled by arbitration rather than by conflict. pacifists, Fahey points out four reasons: They believe that human beings are naturally repudiation of idolatry (the worship of false peaceful. Therefore, they argue that civilians gods), the imminent eschaton ( of 136 should be trained in nonviolence way. Christ), an aversion to Rome and Love of enemies. From these four reasons, according to 138 133 Fahey, love of enemies is the strongest one. Ibid 134 Sorabji, Richard, and Rodin David, in their introduction to The Ethics of War: Shared Consience: Where Do You Stand. New York: Orbis Problems in Different Traditions edited by Books, p.66 Sorabji, Richard and Rodin, David, ed 2006. 137 Barash, David P. (ed), 2000, Approaches to Oxford: Ashgate, p. 3 135 Peace: A Reader in Peace Studies .Oxford: Oxford Janzekovic, John, 2006, The Use of Force in Humanitarian Intervention: Morality and University Press, p.213 Practicality.Hampshire: Ashgate, p.44. 138 Fahey, Joseph J. 2005, War and the Christian 136 Fahey, Joseph J., 2005, War and the Christian Consience, p.42. 112 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War

Fahey goes on to say 'Christians refused to serve Just War Traditions in the armies because they rejected the 'eye for an eye' ethic and accepted Jesus' command to love The idea of just war has actually been their enemies. For these Christians, participation developed by Plato, Aristotle and Cicero. in war and were not compatible However, it is through Augustine that the idea of with the gospel of reconciliation.' just war is systematically developed and gains Meanwhile, Sorabji argues that early popularity and become the framework for Christians tend to being pacifists for several modern humanitarian interventions. The reasons. First, There was a tension between the contributions of later just war theorists such as Old Testament with its bloodthirsty wars and the Aquinas, Vitoria, Grotius and Walzer make just New Testament with Christ's injunction, if war tradition is more appealing and preffered. someone takes your coat, to offer your cloak 'Just war tradition,' formulated by St. also, and if struck on one cheek, to turn the other Augustine takes different position from the (Matthew 5:39–40, Luke 6:29). Second, early interpretation of pacifism. Just war doctrine teaching show clearly that they permits war under certain circumstance. The key are paficifs. For example, says word here is “just.” Walzer defines “just” to Christian cannot forsake all for Christ if he is a mean justifiable, defensible, even morally 142 soldier, and he takes the injunction to turn the necessary. Therefore, a war to be just should be other cheek as reinterpreting the ancient Judaic based on two principles Jus ad Bellum (Justness 140 law of an eye for an eye and a tooth for a tooth. of War dealing with when it is just to go to war) In addition, held that Christians and Jus in Bello (Justice in War dealing with how should not fight and explains that war was it is just to behave in the course of a war). More necessary for the ancient Jews, but now would be additional criteria have been added to the one 141 forbidden them by Rome. Although pacifism is first formulated by Christian thinkers such as not popular and attract fewer followers and Augustine and Aquinas. Both Augustine and almost impossible to be used as states foreign Aquinas formulate only three criteria in Jus ad policy , the tradition shows that loving enemies, Bellum: legitimate authority, just cause, and 143 non violent way as Jesus has called and the faith right intention. National Conference of Catholic of early Christian faith have become a model Bishops added four more criteria: Comparative among pacifists in their effort to attain peace and justice (Concerning means of waging war), Last some successful movements have been resort (all peaceful alternatives have been achieved. exhausted), probability of success (to prevent irrational resort to force), proportionality

142 140 Walzer, Michael, Arguing about War, p.x Sorabji, Richard, Just War from Ancient Origin to 143 Coates, Anthony, Culture, The Enemy and the the Conquistadors Debate and Its Modern Relevance. In Sorabji, Richard and Rodin, David, Moral Restraint of War. In Sorabji, Richard and ed, The Ethics of War: p. 15 Rodin, David, ed, The Ethics of War, p. 215. Other 141 ibid Christian thinkers such as Vitoria and Grotius also Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War 113

(damage to be inflicted and the cost incurred There are six principal passages in the 144 must be proportionate). New Testament, which at least, used by just war The criteria of Jus in Bello has not much advocates to demonstrate their position; Mark been discussed by Christian thinkers. Two 12:13-17, John 2:13-16, Matthew 10:34-39, criteria are mostly introduced under Jus in Bello Luke 22:35-38, Luke 22:49-53, Matthew 8:5- are discrimination (target of attack only against 10, John 15:12-17. In John 2:13-16, for persons taking part in the hostilities) and example, it depicts about the cleansing of the proportionality (only minimal force is used to temple of exploitive merchants by Jesus. This achieve objectives). Augustine does not discuss passage is suggested by just war advocates as a about the principle of discrimination principle precedent for permissible violence as Jesus is explicitly. He is more concerned about the using violence method to secure a peaceful end. conditions of war prisioners. As Sorabji puts it, Another argument raised by just war Augustine requires one to keep faith with the advocates is war is an inevitable consequence of enemy and show mercy to prisoners and the life as there would be always wars. The percepts 145 defeated after the war has been undertaken. in the Sermon on the Mount, as it is argued, Another Christian thinker, Vitoria also shares could not be taken literally amidst the ordinary this view that combatant prisoners must be circumstances of life. Therefore, according to 146 protected. Their thought inspired the just war proponents, war is not always wrong introduction of modern international law on the and to some extents, it is permissible to take up treatment of war prisoners that prisoners of wars arms to confront injustice and against evil. (POW) should be treated as civilians and not as Augustine regards this as loving obligation. active combatants. Augustine thought that war is always a sin and Just war supporters develop the idea as hence he tried to reconcile Christian pacifism they believe that Christian should participate in with the world as it actually is. This Augustinian just war and should not take part in unjust wars. view has brought a new status to the Christian They propose contextual interpretation, arguing view on war. As a fact, till now vast majority of that the teaching of Jesus can not be applied to Christian churches accept the just war model as a the every circumstance. They argue that there method to created peace and bring justice. are also some passages in the bible that Despite divergence on the warfare, both implicitly show that Just War or joining military pcifist and just war adherents are committed and service is permissible. Hence, the passages are united to make peace. They realized that peace is interpreted to support a less pacifist stance. the greatest desire for all human being. Over the centuries, both have made impressive records of 144 National Conference of Catholic Bishops, The peacemaking initiatives which significantly Challenge of Peace: God's Promise and Our contribute to international peacemaking. The Response, A Pastoral Letter on War and Peace, May 3, 1983. In Gregory M. Reichberg, , p.670 most impressive record they have made was 145 Sorabji, Richard, Just War from Ancient Origin, p. 17 starting Christian peace movement in 1970s. 146 Ibid, p.21 The movements exerted a great influence on 114 Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War

public opinion and influenced political leaders Conclusion and governments. The movements successfully This paper has shown that peace is the gained international support and church greatest desire among Christians. All Christians communities in their appeal against the use and share the same concept of peace and are called possession of nuclear weapons. Their appeal to be peacemakers, promoting love, justice and bears fruit. Many churches have rejected the grow in spiritual lives as Jesus has shown. possession and the use of nuclear weapons. Christians understand this concept as a gift. takes similar stance but still Being inspired by the same faith, Christians permit a minimal nuclear deterrence. take a leading force in peace making initiatives Christian's commitment to peace and peace movement. making initiatives continues to the present day. In addressing warfare, however, For example, in 1980 American Mennonite Christians are divided into two peace traditions: church played key role in mediating an pacifism and just war. Pacifists are fully agreement between Nicaragua government and committed to promoting peace through non rebel movement on the East Coast of Nicaragua. violent way, rejecting war and taking up arms or This marks new era of peace. The Mennonites countenance the use of force. Just war church even takes a further step. They send advocates, by contrast, perceive war as abroad on their peacemaking missions to live in something that is not always wrong and it is also designated conflict zone for several years to help a way to bring peace and restore justice. Despite build local institutions and enhance local the divergence, these two traditions have been 147 peacebuilding capacities. Similar step is also Christian's heritage and will remain the precious taken by catholic lay organization, Sant' Egidio. heritage. Both views on war substantially have In addition to its dramatic interventions to given much insight to the modern war theory and promote peace in Burundi, Congo, Algeria and shape people attitude on warfare. Kosovo, Sant' Egidio facilitated the mediation that brought Mozambique civil war to an end in References 148 1992. Many individual Christians, for example, Ximenes Bello, have also played Books significant role to promote peace and justice in East Timor which brought him to receive Nobel Barash, David, P (ed), 2000. Approaches to Peace Prize in 1996. Peace: A Reader in Peace Studies. Oxford: Oxford University Press Copleston, Frederik, S.J, 1993, A History of Philosophy, Volume I: Greece and 147 Smock, David, Special Report. Catholic Rome. New York: Doubleday. Contribution to International Peace, 9 April 2001. U n i t e d S t a t e s I n s t i t u t e o f P e a c e . Dunne, Tim., Kurki, Milja, and Smith, http://www.usip.org/pubs/specialreports/sr69.ht ml. Accessed 25 February 2013 Steve, 2010, International Relations 148 Ibid Theories: Diciplines and Diversity, Petrus K. Farneubun, Understanding Christian's Perspective on Peace and War 115

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