Blessed are the peacemakers: real peace through real strength

CJS Hayward's Early Works
Read it on Kindle for $3!

In chapel, a speaker spoke of a person who was asked “Do you know how to play golf?” and answered “Yes, I learned yesterday.” He then went on to speak of one of the simplest of Jesus’s lessons, and how to truly learn that lesson is the work of a lifetime. If I were to be asked if I understand what I am talking about, the best and most honest answer I could give would be “No, but I am beginning to.” For all of my life, I have been shown and have seen that there is something horrible that occurs when a human life without Christ is extinguished, and believed that, if destruction is something God wishes humans to avoid, then he would not place them in situations where it is unavoidable. It is not God’s nature to say “this is to be avoided” and then be unfaithful and not provide a way out: sin is to be avoided and minimized. God always provides a way out. When I sin, it is not because God allowed me to come to a situation where there is no way to act without sin, or even because there was a way out that was beyond my strength, but because I choose to disregard what God in his love and wisdom has provided, and bring pain and destruction to myself and to God. And so I have spent time questioning and studying, and in the past couple of years have stumbled across something that astounds me. At first I saw one means that can work when diplomacy fails, and does not say to any other human being “You are expendible. I will permit you to die.” And then, looking deeper, I have seen that it is not only another way to avoid violence, but that it is the imitation of Christ, and a new understanding of what it means to imitate Christ, to suffer for him, to conquer in his name. From time to time, God has given me affirmations of what I am doing – showing me other Christians who before me have seen what I have discovered, bringing a new light to the darkness that is in causing suffering to another. I have no delusions of being a master of that of which I speak – while I learn, while I progress, I do not see how I will ever be other than a novice before I am in Heaven and no longer see darkly and through a glass – but, at the same time, God has shown me something that is awesome in the true meaning of the word, and it is something that I cannot keep to myself.

The most dangerous assumption is the one that is not realized as such. An assumption that is realized can be strengthened and improved in detail if it is true, and rejected if it is false. The one that is unstated offers the danger of not showing its full glory if it is true, and not offering itself for rejection if it is false. There is an often unrealized assumption that there are ultimately some situations where violence is the only way out (IE where God can’t or won’t use any other means), and furthermore that the choice is between violence and inaction (no other alternatives). Stating that it is an assumption neither proves nor disproves it, but does bring it to light – to consider and judge as an assumption.

The idea that the use of physical force is an evil is a presupposition that is carried throughout this work. All agree violence is preferably to be avoided, not a desirable state, and its means, deception and destruction, bear the mark of darkness rather than the mark of light.

I know fully that the sixth commandment, translated as “Thou shalt not kill.” in King James, used language that would better be translated “You shall not murder.”, a command that left open the possibility of killing in many cases. This does not mean that that moral avenue is still open. The ninth commandment, “Thou shalt not bear false witness against thy neighbor” was written in language that specifically spoke of lying in court. This does not mean that a court of law is the only place that a Christian is not permitted to lie. There are many things that were made complete when Christ came, one of which was shifting from inwardly attempting to maintain purity to outwardly evangelizing. In the Old Testament, the prophet had a role calling back the lost sheep of Israel, but to the Gentiles there was no real sense of the Great Commission. Christ’s coming changed that, so that one of the primary responsibilities given to Christians is to win souls. It is with knowledge of this that Paul spoke of becoming a servant to all, ending with “I have become all things to all men so that by all possible means I might save some.” (I Cor 9:22)

Each person in this world is either ready to die or not ready to die. A person who is ready to die will not be serving someone who needs to be stopped. I know that there are many soldiers who would rather not fight, who would rather die than kill, and who bear no hatred towards their enemies. At the same, if you would kill, I have this question for you: Can you consider it to be the best possible form of evangelism to look an enemy soldier in the eyes, say “Jesus loves you. He died so that you may be forgiven of your sins and go to Heaven. I love you.” and then, pulling a trigger, send that soldier to Hell?

The early Christian church (before Constantine’s vision) had a strong aversion to the shedding of blood, as reflected by people such as Athenagorus, who said in 180 AD “We [Christians] cannot endure even to see a man put to death, though justly.” When the Emperor attempted to create a Christian state, a part of the compromise that was introduced was the concept of just war theory: killing is undesirable and an evil under all circumstances, but there are some circumstances when it is not the greatest evil, and inaction and the damage it will cause is a greater evil. This thought is at the center of misunderstanding of pacifism: that a pacifist sits back and does nothing, that pacifism is passivism. I will attempt here to outline the difference between pacifism and passivism. If I succeed, it is only by God’s grace.

If Shadrach, Meshach, and Abednego had prescribed to the idea that it would be possible to know in advance what is the greater evil and what is the lesser evil, and to choose between, then certainly the lesser of the two evils would have been to bow down _once_ and continue with their many other ministries. The story, however, glorifies their refusal to commit even the smallest evil, and reflects God’s disregard for what is and isn’t humanly possible. “Not by might, nor by power, but by my Spirit.”, says the Lord. Zech. 4:6

The new law is to love your enemy as yourself, and to forgive the one who injures you seven times seventy, as per Matthew 18:22.

Oftentimes people ask me “Well, God commanded not only defensive wars and even conquest but genocide in the Old Testament; what about those?” Please be assured that, were I to be born before Christ came, I would believe that violence is sometimes allowed. If I were to be born before Christ came, I would probably be an active member of the military, because that is what God commanded of many people and something that my gifts would be suited for. Jesus, however, said “You have heard that it was said: ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who persecute you… Be perfect, therefore, as your heavenly father is perfect.” (Matt. 5:43,44,48) Before this command, it would have been not only acceptable but a moral duty to strike at some enemies, just as it was not only acceptable but a moral duty to repay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe (Ex. 21:23-25). With Christ, however, things were completely changed: “You have heard that it was said: ‘Eye for eye and tooth for tooth.’ But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.” (Matt. 5:38-39) Any action taken in a war must be reconcilable with complete and absolute love for the enemies attacked: loving (“Love does no harm to its neighbor”, Rom 13:10), doing good towards, praying for, blessing.

If you wish to become a warrior, then you will study and try to learn tactics and strategy. An attack that is lacking in planning will fall to a defense that is strategic, even if the attackers have better soldiers and better weapons.

If you wish to use the means of peace (whether or not you believe that they are always sufficient), then just as a warrior must study, you must study the concepts and principles of the means of peacemaking. You must study the tactics and strategy of making peace before even considering to declare it an insufficient tool for a situation where violence is necessary.

Once the men of a village came, running, and told Gandhi that they had run away while the police were raping and pillaging. When they told him that this was because of his instruction to be nonviolent, he hung his head in shame. He would not have been angry with them if they had defended their families by the power of a sword. He would have approved had they stood in harm’s way, calling all injury to themselves without seeking to strike or to harm, to the point of death. But to run away like that and passively leave those who could not run was an act of great and terrible cowardice, the darkest possible answer to the problem. Gandhi – because the Hindu religion sees grey and dark_er_ and light_er_ courses of action (every action falling onto a spectrum) believed that violence was necessary in many situations, in any event infinitely superior to cowardice. I do not believe that God presents a situation that does not have some way out that is free of sin and evil, and so I believe that violence is completely unnecessary to the Christian. The point of this example still stands, however – that cowardice is diametrically opposed to peacemaking.

Random violence for its own sake is not farther from a just war than sitting back and doing nothing is from pacifism. Cowardice is the direct opposite of peacemaking, and a coward CANNOT learn to be a peacemaker without first learning bravery.

Long before one person _ever_ strikes another in a corporeal manner, peace has been breached. The first principle of peace is something that lies much stronger and much deeper than the absence of physical conflict. The Hebrew word “shalom” has come to have the meaning that peace should have – if you have not encountered the word shalom, take “harmony” or “accord” to be a rough English equivalent. When there is truly peace between two people, they love each other to the point of being ready to forfeit wealth, honor, and life. Such peace leaves no room for prejudice and misunderstanding, which scatter as cockroaches scatter at the appearance of light. To establish peace, you do not merely ensure a lack of physical violence (particularly not through intimidation at your own superior capability for violence – “peace through strength” destroys what it wishes to establish), but rather work to remove all traces of hatred and injustice. Peace is not an absence, but the presence of love.

“The greatest of these is love.” I Cor 13:13 Establish love and there will be peace.

Just as a warrior must be ready to sacrifice the life of another by killing, so also, to live by peace you must be ready to sacrifice yourself by dying. This is the heart of the difference between passivism and pacifism. A passivist sits back and does nothing. A pacifist goes out on the battlefield, ready to die. To go out into a battle to kill, with the knowledge that you may die, requires great courage. To go out into a battle, not to kill, but to die, requires greater courage still.

It is obvious that there is a certain power which, in order to harness, it is necessary to take up arms and be ready to kill if need be. What is not so obvious is that there is another power for which it is necessary to put down arms and be ready to die if need be.

It is easy to return love to one who loves. It is not easy to give love to one who hates. And yet to do this impossible task is possible by the grace of God: “I can do everything in Christ who gives me strength.” Phil. 4:13

Christ did not conquer us by threats of fire and brimstone. His message was not centered around “If you do not follow me, you will go to Hell.” (although that is true) He did not torture us until we said “Ok, Ok, I believe.” (although he has the power, the authority, and the right to do so) He rather said “Look how much I love you. Look at what I did for you. Look at what I want to do for you.” He loved us who were his mortal enemies, and conquered us from the inside out: not by force, not by threat, but by love that knew no bounds. When we evangelize – conquering those who are God’s mortal enemies – we do not threaten with Hell or use torture. We show our love, and by the power of the Holy Spirit conquer from _the_inside_out,_ making an ally of an enemy and bringing blessing where God wills. This nature, this love, this manner of conquering is the heart of peacemaking.

In the midst of a world where darkness has its dominion, the powers of light are not overcome. This is not because the power of Satan is weak, but because the power of God is stronger. If you master an enemy by violence, your victory is temporary. If you master an enemy by love, your victory is eternal.

In the study of war and peace, look not only at troubled individuals and nations in the time of war, but also when there is peace – and know, as much as what went wrong when there were battles, what went right when there was love. Formal elaboration of some principles of peacemaking are rare, but its practice is more common than you might think. When you use your body to shield another person from injury, when you place yourself in the path of harm – take the example of the king of Denmark shielding Jews from Hitler – that is peacemaking.

Brother Andrew, while speaking at a chapel here, recounted an an excellent example of peacemaking. He was talking with the leader of a terrorist liberation front who was holding hostages. He reasoned with the leader for a while, talking about how he could not rest if a single brother or sister of his in Christ was in captivity, but did not succeed. Diplomacy failed, as it sometimes will. He did not break into a fistfight, or try to grab one of the guns in the room. What he did do was to ask, “Will you take me in his place? Will you let him go free, and chain me to the central radiator?” The leader was astonished, not believing at first that he actually realized (let alone meant) what he said, and then that Andrew’s house was in order, and that he really was ready to be a hostage. That is acting in Christ’s love.

Love is not weakened or limited by hostility of the ones loved. It would be hollow and worthless if it were only an effective means of dealing with people who love you and take you seriously. Christ came down and died, died not for perfect people who were worthy of salvation (such people would need no such thing), but for people who were walking in the darkness and hated the light. His manifest power is revealed in the ones who have been conquered and transformed by its strength, and so Billy Graham, Jeffrey Dahlmer, and myself who were all repulsive in his sight and fully worthy of Hell have come to be forgiven and made anew. We were God’s enemies, conquered not by a show of force on God’s part (which would have been easy – God could kill me as easily as I lift a finger), but by costly love. He came down in human form and, when he had shown his love in all other ways, showed his love by dying. And, as God conquered us who were his enemies by the power of his love, and made us to be his reconciled sons and daughters, so we must conquer those who are our enemies by the power of his love manifest in us, and make them to be our reconciled brothers and sisters.

Jesus said “If someone strikes you on the right cheek, turn to him the other also.” (Matt. 5:39) This is not a command to act as if you have no rights and passively let yourself be regarded as subhuman, but rather an insistence on the fact that you do have rights. In the society of that time, a slap on the cheek was not intended as a physical injury but rather as an insult, putting an inferior back in his or her place. The strength of that insult depended greatly upon which hand dealt it: as the left hand was seen as unclean, a slap with the left hand was the insult far greater than one dealt with the right hand. This was reflected in the legal penalties for an inappropriate slap: the penalty for slapping a peer with your left hand was a fine one hundred times the penalty for slapping a peer with your right hand; the penalty for slapping a better with your right hand was a fine while the penalty for slapping a better with your left hand was death. The people Jesus was speaking to most directly were, by and large, slaves and the downtrodden. A slap on the right cheek was dealt with the left hand. To turn the other cheek would leave the master with two options. The first would be to slap the slave again, but this time with the right hand (therefore declaring the slave a peer). The second would be not to slap the slave again (therefore effectively rescinding the first slap). Now, such impudence and sauciness would often tend to bring punishment, but it none the less says “Hey, I’m a human. I have rights. You can’t treat me like this.” It is not an action without suffering for oneself, nor does it inflict suffering on the “enemy”: but it does say and do something in a powerful way.

If you are to be a peacemaker, you must act against any evil – no matter how small it may appear (by human measure – there is _no_ small evil by God’s measure) – whenever you see it. Even if it is not a breach of peace in the military sense, it is a breach of shalom, and should be stopped as soon as possible, so that it does not grow and multiply. If this is done, it will be rare if ever that violent intervention is even a question.

The power of violence is in what it can compel of the body. The power of peacemaking is what it can compel of the soul. If someone commands you to do what is morally repugnant to you, and you use the force of arms to stop that person, then you will probably slay some, and you will certainly make emnity. If instead you use the force of peacemaking – by noncompliance, being disobedient and taking whatever the consequences must be, and by choosing your own suffering over the convenience of obedience – you will not see results as quickly, but your actions will command respect rather than emnity.

If you are to gain the power to successfully intervene with violence, then you must devote resources to equipment and time to training. Time and money thus spent are not spent on humanitarian ends. This is not to say that military technology and research does not have civilian spinoffs, or to say that the precision and discipline within military bodies is not something that can be very useful. Both of these benefits do exist, and are worth taking note (and advantage) of. At the same time, it is necessary to think: Is this really the most powerful and best way to spend this money? Love and active peacemaking are not limited to the well financed. Its power does not come from the investment of scarce monetary resources, but rather through the Holy Spirit, which is anything but a scarce resource. Money is freed to other ends.

Everyone in this discussion agrees that it is better to voluntarily suffer than to inflict suffering on others.

Diplomacy is a powerful thing. It becomes even more powerful if you study the positions of all parties involved, study both their stated desires and what is unstated: their culture, their experience, the motivation behind stating the desires and intentions that they state. Oftentimes goals that appear diametrically opposed will, when examined at the root, reveal a mutually beneficial way of resolution. The power of diplomacy is not, however, absolute, and it depends to an extent on the goodwill of both parties. It is then that either one side must turn back, or that the desires be accomplished at the price of suffering. The usual method of waging wars uses physical force to conquer. The method of peacemaking – to stand in the way of the evil being done against you, and not dodge or resist the blows aimed at you – uses spiritual force which opens a hardened heart.

Love is not the exclusive domain or power of one group. Any individual can bring surprise by an act of love. The power of love, when applied to all ways so that there are no charges of incompletion or hypocrisy, is overwhelming.

Love wishes nothing that it would not accord to another. Greed, the placement of self at the center of the universe, is diametrically opposed to love.

Christ’s resistance and even revulsion at our evil did not cause him to force that evil from us. He rather showed us the better way, and left us to choose between the paths of light and those of darkness. So it is with love that makes peace: it is not forced upon those who believe violence to be the greatest interventive power.

Proclaim Christ at all times, and use words if need be.

Morally, there is not a difference between directly and indirectly causing an action. The one who commissions an assassination is no less guilty than the one who murders in person. Be sure that the actions you support are as pure as the actions you would take in person.

Just as Jesus said not to murder either in body (by breaking the sixth commandment) or in mind (by harboring hatred), peacemaking and love must penetrate both the actions of the body and the actions of the mind completely.

If you oppose someone with peacemaking, you will call to yourself the love and respect of others. Your power is not dependent on the extent of your military might (which is dependent on the extent to which you sacrifice humanitarian ends), but only on the extent to which you love and to which the Holy Spirit has power. In other words, if it fails, it is because God sees more good in that momentary failure than its success.

Peacemaking is more the opposite of inaction than it is of violence. Violence consists of seeing an evil and trying to act to rectify it; the means are imperfect. Cowardice and inaction make no hint of an effort to rectify the situation, and in my view are more reproachable than well meant violence. I have no respect for cowards – including those who dodge military conscription because they are afraid to die or be maimed in battle – but do hold respect for soldiers who have the courage and the desire to rectify which is the heart of peacemaking.

The power of love to conquer a hostile person without harm is a mystery; I would be a great liar if I said that I have always treated others in love. I will say that, when I have acted in a manner that says “You are expendable”, there is a seed of evil and poison, however small, that starts to grow. When I have acted in a manner that does not see the least (by the world’s measure) as expendible, God’s love acting in me has shown power that is beyond my comprehension.

At the heart of violent intervention is a presupposition that you know the hearts of your enemies and that you can predict what can happen, so that the slaughter you cause will be lesser than the slaughter you prevent, and that if you instead intervene with your own blood without physically incapacitating your enemy, God will not work through and bless your actions as much as if you had compromised. When this assumption comes to mind, I believe that God has answered it when he said “Satan is a liar and the father of all lies.” John 8:44, and that that he can and will do “immeasurably more than we all ask or imagine.” (Ephesians 3:20) I am personally offended by the idea that it is necessary to take evil in order to prevent evil, because it carries the implication that God is either a hypocrite (by telling us never to to evil, and having the power to keep us from a choice between acts of evil, but choosing not to) or incompetent (telling us never to do evil, but lacking the power to make this possible). At the heart of peacemaking is faith, faith that without committing any undesirable evil it is possible to conquer the darkness. I have taken too many leaps of faith and landed on solid ground too many times to think that God is unable or even unwilling to grant power to those that will not compromise.

It is said that it is more blessed to give than to receive. Whether or not you agree with that – I find a great blessing in both – it is evident that one of the marks of love is that it benefits the one who loves and the one who is loved. Violence does not “do no harm to its neighbor” (I Cor 13:10), but very regretfully does what it hopes to be a minimum of harm to its neighbor. The power of love and peacemaking is such that it brings blessings upon the one who uses it to oppose evil, and the person whose evil is opposed.

Civil disobedience must be loving and sincere in all regards. To hatefully scream while restraining your fists is not enough: you must act in complete love and not harm in the least the person who you are resisting.

When you take an action, always look at why you act.

Love that is ready to die leaves no room to be cowardly.

“Do not be overcome by evil, but overcome evil with good.” Romans 12:21

I hope that, if God offers me the honor of becoming a martyr, I would have the courage to accept the honor. As Paul said in Phillipians 1:21, “To live is Christ; to die is gain.”

All Scriptural quotations (except for quotations from the ten commandments) NIV.

Farewell to Gandhi: The Saint and the Activist

God the Spiritual Father

Maximum Christ, Maximum Ambition, Maximum Repentance

Money