p. 12
Peace theology is of the essence of theology. Peace is what
theology is about because the Gospel is about peace.
Peace theology is orthodox theology with peace at the
center.
I. A Profound View of the Fall of Human Beings and Creation
p. 15
Traditional orthodox views of sin and depravity should be
seen as a corrective to rational optimism of the Enlightenment, utopian views
of Marxism, naturalistic views of behaviorism, optimistic views of liberalism
and simple volitional views of sectarianism. At the same time, it must be
acknowledged that classical conceptions of depravity have been used
historically as an excuse to justify conservative social structures, not to
speak of entrenched power and war.
II. Messianic Hope for Restoration
p. 16
Central to the vision of the rule of God is the concept of
peace. Shalom is a term with many applications. It is used to describe not only
a process of conflict resolution in all areas of life, but an ultimate state of
harmony and well¬ being within which the Spirit of God is in effective control
of human relations.
III. Jesus Christ Prophet and 'King”
p. 17
A peace theology would be strongly christological.
p. 18
The key concept of Jesus' ethic is love. Agape love is
noncalculating and indiscriminate. It extends even to the enemy. Love of
friends is normal—even sinners love one another. The command to love enemies
stood in opposition to dominant national strategies for the coming of the
kingdom of God of Jesus' day. Although Jesus did not offer policies of national
restoration based upon meticulous political calculations, his teachings and his
own vocational styles lead to the conclusion that he taught shalom as a
national goal and nonviolence as a means for his disciples.
p. 19
That Jesus was concerned about politics can no longer be
doubted. Certainly, he was involved as a provocative critic and agitator.
Clearly, he was considered a threat to the existing order. But since he was
rejected, humiliated and crucified, we simply cannot know on the basis of
Jesus' example how love and power could be combined unambiguously in the
political realm, if, indeed, they can be.
This, however, is clear. When Jesus was confronted by
hostile authorities, his response was nonviolent. Were his crucifixion seen in
isolation from his life and ministry, one would be inclined to attribute his
nonviolent responses to the hapless weakness of an individual in trouble with
an autocratic power. But his response was interpreted by his disciples and,
most certainly by the first century church, as a logical extension of his
teachings. Hence, the cross should be seen not simply as an accident but as an
express¬ ion of love for the enemy.
IV. The Church as a Community of Peace
p. 22
The church, as a peace community, would not claim to possess
superior knowledge about worldly affairs, but it would have internalized
perceptions, dispositions, sensitivities and values which would allow the community
to discern the "spirit of the age."
V. Theology of Intentionality
p. 23
The point that would be made is that God's intention is to
unite all peoples, nations, and things that are separated and are in a state of
enmity. Reconciliation on a universal basis is the purpose of God and for that
reason becomes the purpose of history.
Whether a theory of government would be considered within
the doctrine of God or elsewhere would be a matter of choice. Suffice to say,
government is one of the instrumentalities through which the world is being
preserved while it is being redeemed. Government is essential to order. It
helps to create the conditions of freedom through law within which life is
possible.
p. 24
Differences between the church and government are
confessional and functional. To put it briefly, the church consists of those
who have freely confessed Christ and are organized as the "body of
Christ," whereas the state consists of citizens who by virtue of natural
dependencies of all kinds have entered into relatively fixed relationships
defined by law and secured by power.
A peace theology would be particularly concerned to
emphasize the necessity of government while denying government absolute
authority and challenging ontological claims of apotheosis.
VI. Responsibility for the World
p. 27
There are, however, practical considerations which pacifists
must face. When pacifists assume responsibility for the world, they are bound
to experience moral conflicts with various degrees of seriousness. The world
simply is not run on Christian principles. Hence compromise is inevitable.
Questions therefore arise as to where to draw the line.
p. 28
A peace theology would acknowledge that it is difficult to
draw direct lines between the Sermon on the Mount and political witness.
The possibilities of peace-making through witness is
relatively unexplored. A peace theology would set forth ways by which peace
witness could be carried out in an organized way on an international scale.
p. 29
A theology of peace would explore the possibility of
political responsibility in the form of participation in government at many
levels of involvement.
VII. The Claims of Universality
p. 31
The seemingly contradictory claims of separatist
"perfectionism" and universal involvement should be worked at in the
context of the discerning congregations. It is within the congregation that
sincere Christians may find their callings within the dynamics of history.
Without the counsel, encouragement, comfort, and forgiveness of the
congregation, the disciple is left alone to suffer the tensions between love
and power.
VIII. A Place for 'Natural Law"
p. 32
Suffice it to say, the value of the natural law tradition
lies in the fact that it may illuminate what we are dealing with when we seek
to order life within the secular realm. Its chief function is
"indicative" rather than imperative. Much more would seem to be
gained by approaching the natural realm functionally than by use of static
concepts of natural law. After all, when we are dealing with nature we are dealing
with a reality which is more flexible them the "orders" have
presupposed.
It is particularly important for Christians to acknowledge
justice as a fact of nature. Justice is a universal principle of fairness that
facilitates human relations among and between all races, cultures, and nations.
Even though nature in its fallen state stands over against grace, justice is a
point of convergence. Justice is love generalized, structured and ordered.
IX. Hope for Cosmic Peace
p. 32
Clearly, a theme represented by the Pauline tradition is the
hope for cosmic peace. In the age to come, love and power will be united
unambiguously.
p. 33
However, until the world is transformed, love can be
expressed unambiguously only in powerlessness.
A peace theology would frankly face the dilemmas of pacifism
but would insist that in the "interim" between the advent of Christ
and the consummation, compromises, of which there are many, would stop at the
point of killing human beings. For to kill a human being is to remove him or
her from the realm of repentance, renewal, and salvation.
Until the end, therefore, peace-making will not be without
risk, contradictions, and disappointments. However, it is impelled by the
conviction that the making of peace with justice is the meaning of existence.
