Must Christians be pacifists? II

A series by Andrew Errington
II: Violence and the judgment of God
The argument for Christian pacifism finds its basis in the nonviolence of God: “unless the opponents of pacifism can demonstrate a violent streak in Jesus himself… their case is like espresso without caffeine – it lacks the essential ingredient.” (Propositions on peace and war: a postscript)

But is there violence in Jesus? The suggestion seems repellent; yet we must remember that there are New Testament texts which seem to say exactly that. The Lord Jesus will be “revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not obey the gospel…” (2 Thess 1:7-8). And the idea of the wrath of God is central to New Testament discussion of God’s future, providing the rationale for Christian non-resistance: “Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord.’” (Rom 12:19).

But does this entail violence? The imagery in 2 Thessalonians is certainly powerful. Yet there are reasons to hesitate. As many have pointed out, when we look at the images of God’s judgment in the Apocalypse they are often ironic and self-defeating. The Lion of Judah goes Baa! The army of conquest is led by the Prince of martyrs! The rider on the white horse strikes with a sword, but it is a sword that comes (as a word) from his mouth! Will God’s vengeance be violent? Perhaps we are best to remain agnostic at this point. It is perilous to speak too concretely about realities that are more than a little beyond us.

Does this mean that a firm argument against pacifism is impossible? Not necessarily. Contrary to Kim’s assertion, those who argue against absolute pacifism do not need to demonstrate that there is violence in God, but only that the identity of God in the final judgment is not incompatible with some forms of human violence in the present. The not-quite-pacifist believes that the execution of judgments by force in this present age is a necessary reflection of God’s final judgment, albeit a reflection as in a glass darkly. The return of Christ may not involve violence per se; but it will involve the wrath of God; and this is the basis for the fearful task of provisionally and imperfectly executing judgments by force. This is the lot of the governing authority, who “does not bear the sword in vain,” but is “the minister of God to execute his [i.e. God’s] wrath on the wrongdoer” (Rom 13:4). The ruler who thinks she can execute God’s wrath in this age without some kind of forceful punishment has, perhaps, too lofty a view of her capabilities.
Series: I; II; III. Ten points for guessing who is depicted in this relief.