Why I Believe in Nonviolence

In Defense of Christian Nonviolence - Part 1

Many modern Christians seem to associate nonviolence with some sort of political “liberalism” or “progressivism.” Understandably, something like the hippie movement may come to mind when some people hear the word, “pacifist.” So, it may surprise you that my commitment to nonviolence comes not out of a spirit of progressivism or liberalism, but out of a spirit of conservatism.

Christian History of Nonviolence

From my understanding of church history, pacifism/nonviolence is actually the traditional Christian position. In the early church, especially before Constantine (AD 272-337), most Christian teachers, writers, and leaders seem to have held firmly to the idea that Christians should never take a life, under any circumstance. However, many of us today are simply unaware of this heritage of nonviolence.

I start this way because I want to plead with you, please don’t assume someone who is advocating for nonviolence is doing so because they have adopted a secular agenda or are being influenced by modern culture. It is very easy to simply write someone off as a “liberal,” rather than seeking to understand their perspective. Many of us hold this position because we are convinced it is the ancient position, the position of Jesus, the apostles, and the early church.

If you want to read more about the beliefs of the early church, I would recommend, The Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment; it is a collection of writings from early Christians. Another great book is Preston Sprinkle’s, Nonviolence: The Revolutionary Way of Jesus. I also appreciated John Mark Comer’s book, Live No Lies, in which he shares some conclusions from historian Dr. Larry Hurtado about the early church:¹

1. The church was multiracial and multiethnic, with a high value for diversity, equity, and inclusion.

2. The church was spread across socioeconomic lines as well, and there was a high value for caring for the poor; those with extra were expected to share with those with less.

3. It was staunch in its active resistance to infanticide and abortion.

4. It was resolute in its vision of marriage and sexuality as between one man and one woman for life.

5. It was nonviolent, both on a personal level and a political level.

Many modern Christians continue to hold some of these values, but I’m afraid we have wavered on others. I believe all five of these values reflect the teachings of Jesus and should continue to be practiced.

The Prophecies of Peace

The prophets seem pretty clear that the messianic age would be one of peace on the earth. Many of the passages Christians universally interpret as being fulfilled by Jesus are also passages that refer to the end of war (or the end of God’s people participating in war as combatants). Consider passages like Isaiah 2 and Isaiah 11.

As Christians, don’t we believe Jesus is the One to fulfill these prophecies? Don’t we believe he is the righteous “branch” that came from the root of the stump of Jesse? Wasn’t the Spirit poured out in Jerusalem on the Day of Pentecost, because Isaiah said, “the word of the Lord” would go forth “from Jerusalem”? If so, what do we do with the fact that Isaiah also said—in the same context—that God’s people will turn their weapons into farming tools and the wolf and lamb will lie down together?

I believe there is an “already, but not yet” aspect to these prophecies. First, I believe they are already fulfilled in Christ. In other words, I believe the kingdom has come and Christians are already participating in kingdom life. However, I also believe the whole earth is not yet, “full of the knowledge of the Lord as the waters cover the sea” (Isaiah 11:9). I believe followers of Jesus are making peace, even while others continue to make war (sometimes against us, as Jesus said they would). I believe someday there will be full and complete peace, but anyone in whom the Spirit of Christ dwells should already be participating in the peace of the age to come.

Irenaeus (AD 130-202) believed that Christians loving their enemies and refusing to kill was proof that Jesus fulfilled Isaiah’s prophecies. Irenaeus said Christians had already turned their swords and war-lances into “instruments used for peaceful purposes.” He said, “[Christians] are now unaccustomed to fighting, but when smitten, offer also the other cheek.” He took this as evidence that “the prophets have not spoken…of any other person, but of Him who effected [these changes in people]. The person is our Lord.”²

Jesus Said, “Love Your Enemies”

Finally, I am committed to nonviolence because of the teachings of Jesus. I have not found a way to obey Christ’s commandment to, “Love your enemies” (Matthew 5:43-48) while simultaneously planning to kill them if they threaten me, my family, my country, my comfort, or my stuff.

I have not always held this position. When I was in my twenties, I bought a snub nose .357 revolver and took a course to get my Concealed Carry License. I loved shooting that gun. But, more importantly, as a red-blooded American husband and father, I thought arming myself was the most responsible thing to do. However, the more I considered the implications of Jesus’ teaching, the more uncomfortable I became with my decision. I never got my license and I gave up the idea of carrying a gun.

This isn’t just proof-texting the issue, the idea of loving our enemies and responding to violent threats with love, patience, gentleness, and kindness is found throughout the New Testament. Paul wrote to the church in Rome, “Bless those who persecute you; bless and do not curse them” (Romans 12:14). The word, “curse” means, “to wish any one evil or ruin.”³ Not only are Christians told not to harm their enemies, they are told not to even wish harm upon them.

In the first-century world—where killing was common and life was cheap—the idea of loving one’s enemies was truly revolutionary. To love someone is to do what is in their best interest, even if it is not in your best interest. I simply don’t know how we can love, pray for, and bless people when we are arming ourselves to take their lives if they pose a threat to us. I simply cannot reconcile this teaching that is found throughout the New Testament with the use of deadly force.

But, what about…

For those who do not share my commitment to nonviolence, you probably have questions. I’ve heard a lot of these questions before:

• Aren’t you neglecting your responsibility, as a husband and father, to protect your family?

• Are you ignoring what Jesus said, “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword” (Matthew 10:34)?

• Haven’t you read Luke 22:36, “Let the one who has no sword sell his cloak and buy one”?

• How can you justify calling the police or living in a country that is protected by the military? Isn’t that hypocritical?

• Doesn’t the Old Testament prove it’s sometimes necessary to use violence against evil people?

• Weren’t there soldiers in the New Testament, like Cornelius, who were not told to stop being soldiers?

• Isn’t there a difference between not defending ourselves against religious persecution and not defending ourselves against other types of violence?

• What about Romans 13? Doesn’t God authorize Christians to use violence if they are acting in an official government capacity?

These are good questions, but I do not find any of them compelling reasons to change my position. In fact, I want to write some articles in a new series, “In Defense of Christian Nonviolence” addressing these objections. If you are asking these questions, have had others ask you these questions, or are just curious how a Christian pacifist might respond, stay tuned for this series.

I love you and God loves you,

Wes McAdams

P.S. Until the rest of the series is published, you might enjoy these conversations I had with some preacher friends on the question, “Should Christians Use Violence?”

1. Comer, John Mark. Live No Lies: Recognize and Resist the Three Enemies That Sabotage Your Peace (pp. 213-214). (Function). Kindle Edition.

2. Against Heresis 4.34

3. Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek, translated by William Urwick. Edinburgh: T. & T. Clark, 1895.