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From time to time I read about condemnations of religion coming from non-religious groups, especially concerning the all-too-common violence perpetrated in the name of their gods. Indeed there is plenty to condemn. 

Altogether too many sects of both major and minor religions, despite verbally professing a desire for peace and justice in the world, are actually pro-war, pro-homicide, and pro-violence in practice (or they may be silent on the subject, which is, according to moral theology, the same as being pro-violence). 

Obvious examples include those portions of the three major war-justifying religions of the world: fundamentalist Islam, fundamentalist Judaism, and fundamentalist Christianity. I use the term fundamentalist in the sense that the religious person who ascribes to a fundamentalist point of view believes, among other dogmatic belief, that their scriptures are inerrant and thus they can find passages in their holy books that justify homicidal violence against their perceived or fingered enemies, while simultaneously ignoring the numerous contradictory passages that forbid violence and homicide and instead prescribe love, hospitality, mercy, forgiveness, and reconciliation. 

Behind the scenes, of course, there are hidden elite, amoral, politically and financially motivated operatives who are embedded in these religious organizations that, through the strength of their political power, can easily manipulate the followers into clamoring for war, not against their enemies, but rather against the enemies of the ruling elite, the politicians, the financiers, and the other exploiters of natural resources.

And so nonviolent portions of the various religions—and they are there, albeit hidden and censored—can be erroneously painted with the same brush that justifiably condemns the hypocrisy and the violence.

Although it is certainly true that the church-endorsed and/or orchestrated genocide of the Crusades, the Inquisition, and many wars of colonization and exploitation have had their origins in fundamentalist interpretations of “holy” scripture, I do have to take exception to the blanket condemnation of the entirety of the religion by pointing out one reality, and that is that the original form of Christianity, the church of the first generation after Jesus and even most of the first three centuries, long since forgotten or ignored, was initially a religion of pacifists, oppressed women, orphans, those forced into prostitution, despised people of all stripes, and others of those called “the least.”

The earliest followers of Jesus rejected violence, tried to return good for evil, fed the hungry, did acts of mercy and unconditional love, and tried to make friends out of their enemies (by caring for them, feeding them, praying for them, and certainly refusing to kill them or pay for somebody else to kill them). 

The Practicality of Gospel Nonviolence

It was a hugely successful ethical stance to take. It could be described as an act of divine genius. And it made tremendous practical sense. One bit of evidence of the practicality of gospel nonviolence is the fact that in the first couple of centuries, no early Christian male ever acquired combat-induced PTSD or the soul-destruction that always accompanies that reality. And no early Christian ever felt depressed, ashamed, guilty, or suicidal about killing, plundering, or raping innocent unarmed women and children in wartime.

The earliest Christians took seriously Jesus’ clear command to love and befriend their enemies, and, despite brutal Roman persecutions, the religion survived; indeed, it thrived. In fact, by 300 CE, it had grown into one of the largest religions in the empire, at which point the emperor Constantine (who was a worshipper of the sun god until his deathbed baptism into the “faith”) co-opted the church by stopping the persecutions and granting it power, property, and prestige, thus seducing it into becoming the obedient and increasingly dependent state church whose master was the brutal, often satanic Roman Empire and its army generals. 

Eventually—and logically—church leaders who were now dependent on the largesse and protection of the empire felt obliged to support it and its troops, pay homage to the emperor, and send their young Christian men to violently defend the empire’s borders against the fingered enemy, or homicidally enlarge the empire if it was profitable for Rome or the papal state to do so.

The Christian Just War Theory

St. Augustine wrote the first Christian Just War Theory (CJWT) in the late fourth century, making legitimate, in certain rare circumstances, killing by Christians in wartime, which had been long forbidden to the followers of Jesus. Soon thereafter, Christianity became a religion of justified violence, contrary to the teachings and modeling of Jesus, and it remains that way until this very hour. It is generally agreed by Just War scholars that no war in the past 1700 years has ever been conducted according to the principles of the Christian Just War Theory that, if ever applied to an impending war, would lead Christians back to its original pacifist stance. And so the principles of the CJWT are not taught to the vast majority of Christians.

So, the blanket condemnation of homicidal religions, especially Christianity, is justified up to the point of acknowledging that the bulk of the Christian church, over the past 17 centuries, has ignored, or become apathetic to, the nonviolent teachings of Jesus (forgiveness 70 x 7, unending mercy, ministering to “the least of these,” and the unconditional love of friend and enemy). 

Among the realities that keep the churches silent, of course, are the fear of losing the largesse of state-granted tax-exempt status and the threat that their pro-war, dues-paying members might object or leave if church leaders were to speak out prophetically about the Sermon on the Mount ethics and the incompatibility of nationalistic militarism with the life and teachings of Jesus. 

But the Christianity of the first few centuries, when Christians refused to take up the sword, should not be condemned. Rather, critics of Christianity should start challenging the churches to go back to their roots where evil was not allowed to run rampant, but rather was aggressively and courageously resisted using the nonviolent methods of Jesus and his inspired disciples like Tolstoy, Gandhi, Dorothy Day, A. J. Muste, Martin Luther King, the Berrigan brothers, John Dear, Kathy Kelly, and a multitude of other courageous prophetic voices. 

The major motivation for the legendary civil disobedience of those modern-day prophets was their commitment to Jesus and the way he lived his life as pacifist (not passive) active resistor to evil. The followers of that very real Jesus should be courageously “going to the streets” and saying “NO” wherever and whenever fear and hatred raise their ugly heads and try to provoke violence—no matter if it is coming from the U.S. Congress or the Parliament in London, the Oval Office or # 10 Downing Street, in the Knesset or in the headquarters of Hamas, whether in Tehran or in Baghdad or in London or Washington, DC, in the Kremlin or the Vatican, in Colorado Springs or in the bowels of the 700 Club—or from within the local parish.

Jesus was a Nonviolent Leftist

Jesus was an outspoken, nonviolent leftist who tried to reform his authoritarian conservative, dogmatic church but also refused to shut up with his call for justice for the down-trodden, even when his superiors threatened him with serious consequences if he didn’t. The economic model of Jesus’ early church was socialist, where the resources of the group were shared with the widows and orphans and others who didn’t have enough. He would have stood, like the prophet he was, in solidarity with pacifists, socialists, antiwar activists, and feminists, and surely would have marched in nonviolent antiwar rallies. 

Jesus was definitely NOT a punitive, pro-death penalty, pro-militarism conservative. His power came not from the sword but from the power of love.

Jesus, of course, would surely have condemned his church’s complicity in the ethnic cleansing of Native Americans, the enslavement of black Africans, and the segregationist, apartheid policies that were designed by the ruling elite to destroy ethnic or religious minorities. And if the leadership of his church had been found guilty of or just complicit with such acts, especially genocide, Jesus would surely have insisted on the formation of an independent truth and reconciliation commission to respectfully hear the testimony of the victims, the survivors, and the families of the survivors, and allow those victims to face their victimizers. And then Jesus would have insisted upon his church repenting of the sins, whether committed by them or their forefathers. 

The power that Jesus utilized was epitomized by the willingness to do the right thing in crisis situations even if it involved risks to life or liberty. Fear had no power over him or the martyrs of the early church. His power came out of the holy spirit of love, goodness, mercy, and forgiveness, and his certainty that by refusing to do acts of violence, he was doing the will of God. The practicality of that radical stance resulted in the healing power that Jesus’ disciples and apostles exhibited when they started implementing what Jesus had taught and modeled for them.

War and violence emanates from an entirely different spirit than the spirit shown by the early church. That spirit is the spirit of the unholy, the spirit of the satanic, the spirit of Cain. The willingness to kill was the spirit that was strongly present in such historic figures as Hitler, Goebbels, Himmler, Eichmann, Stalin, and Mussolini (all baptized into pro-war, Constantinian Christian churches). 

That evil spirit was also present in many saber-rattling militarists throughout history: the most ruthless presidents, secretaries of defense, generals, dictators, legislators, gun-running businessmen and trained assassins that have ever lived—from the ancient low-tech, PTSD-afflicted Achilles, who killed up close and personal, looking into the eyes of his victims, to the ultra-modern, high-tech Air Force, Navy, Army, and Marines that orchestrate, usually from safe distances, such atrocities as were perpetrated by Christian soldiers against innocent unarmed civilians at Nagasaki, Dresden, My Lai, Baghdad, and Fallujah, to name just a few.

The Charge to the Church

It seems to me that the Christian church must start teaching what Jesus taught about violence—that it is forbidden for those who wish to follow him—or our so-called “Christian” nation won’t be able to stop the deadly suicidal/homicidal cycle of war that has been bankrupting America, both financially and morally, for decades. Jesus was absolutely right about the satanic nature of killing that he warned about for his followers. The Golden Rule and his warning about the consequences of living by the sword speak profound truth. According to just those two teachings, we can say that theologically and spiritually, the high-profile pro-war “Christians” that dominate the news are dead wrong. 

That brand of Christianity definitely deserves condemnation. What has been criticized by Christianity’s detractors as the norm for Christianity is not the Sermon on the Mount Christianity of Jesus, but rather the aberrant “Constantinian” Christianity, a religion that espouses an anti-Christic, punitive theology that justifies killing fellow children of God in the name of the one who forbade it 2000 years ago. 

Church leaders need to repent of their support for (or their silence about) their nation’s state-sponsored terrorism and start acting ethically, as if the Sermon on the Mount mattered. The Christian church in America MUST take the lead in this or it is doomed, as doomed as was Germany’s dominant Constantinian Christianity of the first half of the 20th century, whose pro-military, nationalist, racist, xenophobic, domination theology permitted torture, genocide, and two brutal world wars that ultimately resulted in the suicide of German Christianity, not to mention the complete destruction of the nation by its provoked enemies. One wonders what would have happened if every German and Russian and American church had been a real peace church, as the founder has envisioned.

The real question is, will we learn the lessons of history, or is it already too late?

Gary G. Kohls, MD, is a founding member of Every Church A Peace Church (www.ecapc.org) and is a member of a local non-denominational affiliate of ECAPC, the Community of the Third Way.