Tag Archives: War

Trump’s Israel-Palestine Deal Won’t Lead to Peace – and He Knows It

I think most of us can agree that peace is a good thing.

Yes, many support either Israel or Palestine as if they were soccer teams, but regardless of your political and eschatological views, you’re probably with me if I say that it would be good with less death and destruction in the Middle East.

The fact that many children have died in the conflict is a problem. A devastating, serious problem that needs to be solved.

And yes, Israel-supporters will blame most of the deaths on the Palestinians and Palestine-supporters will blame most of the deaths on Israel. I know.

But regardless of blame, guilt and revenge-lust, we have a problem in the Holy Land. And the solution is peace.

Conflict is usually based on the incompatibility of goals; when two or more parties want the same thing. In order to resolve it, we need compromises, trade-offs, and sacrifices.

This is how all peace negotiations work. The parties meet halfway, nobody gets exactly what they wanted but in exchange for the costs, they receive a more peaceful and stable environment.

Continue reading Trump’s Israel-Palestine Deal Won’t Lead to Peace – and He Knows It

Why Did Jesus Tell His Disciples to Buy Swords?

Why did Jesus command his disciples to buy swords in Luke 22:38?

Now, however,” He told them, “the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in Me: ‘And He was numbered with the transgressors.’ For what is written about Me is reaching its fulfillment.”

So they said, “Look, Lord, here are two swords.”

“That is enough,” He answered. (Lk 22:36-38)

A lot of people assume that it was in order to defend themselves, and use this as an argument for warfare and liberal gun laws. But if it’s one thing we can be sure of, it is that Jesus definitely didn’t intend the swords to be used for self-defense.

Continue reading Why Did Jesus Tell His Disciples to Buy Swords?

A Response to Recent U.S. Killings in Iraq

by Bob Ekblad, originally published on his blog.

I am deeply troubled and grieved by Donald Trump’s order to kill by drone strike Iran’s second most powerful leader, Maj. Gen. Qassim Suleimani, together with the Iraqi Shia leader Abu Mahdi al-Muhandis.

The Trump Administration’s killing of these two men on January 3, regardless of their offenses, is evil, going against God’s command: “thou shall not kill” and Jesus’ command: “love your enemies.” It also threatens to plunge the United States and the Middle East into a major war leading to far more death and destruction.

As we hear critiques and defenses, and brace ourselves for retaliatory violence and retributive counter measures, let us consider Jesus’ seeing Jerusalem and weeping over it, and practice something like this ourselves, remembering his highly relevant words:

“If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes.”

Continue reading A Response to Recent U.S. Killings in Iraq

Religion Causes More Peace Than War

Article published in the Christian Post:

Once again, the Nobel Peace Prize has gone to a religious person: the Ethiopian Prime Minister and Pentecostal Christian Abiy Ahmed. I write “once again” because if you exclude the occasions when the Peace Prize has gone to organizations, only about four percent of recipients have been atheists. Monks like the Dalai Lama, archbishops like Desmond Tutu, pastors like Martin Luther King Jr., and religiously driven activists such as Malala Yousafzai and Denis Mukwege dominate the list of Nobel peacemakers. 80 percent of them are Christians.

This is in sharp contrast to the idea that religion only brings war and misery. Such thinking was popularized after 9/11 by atheists like Richard Dawkins and Christopher Hitchens. They believed that “religion poisons everything” and that a world without religious beliefs would have been much better.

And sure, many horrors have happened in the name of religion. One of last year’s Nobel laurates, Nadia Murad, has testified to the horrific repression that the islamic extremism of ISIS brings. Still, Murad herself is motivated by her Yazidic faith.

When Alan Axelson’s and Charles Philipp’s ambitious work “Encyclopedia of Wars” gathered information on 1,763 historical wars, only seven percent of them could be categorized as religiously motivated. Few, if any, of the most destructive conflicts that we have seen in modern times (such as the First and Second World Wars, the Vietnam War and the Second Congo War) have been caused by religion.

How, then, can people claim that religion “poisons everything” with war and oppression?


For my answer to this last question, as well as some thought on atheisticly motivated violence, read the rest of the article in the Christian Post.

Micael Grenholm is editor-in-chief for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Should Christians Kill Each Other?

I talked to a brother the other day who was a conscientious objector in the 1960’s. I asked him why he refused to do military service.

“Because I don’t want to kill a Christian brother. And it would be unreasonable to first run and ask an enemy soldier what he believes before you eventually kill him. So I can’t kill anyone.”

I found this argument for pacifism very interesting. Now, I think it’s clear that Jesus doesn’t want me to kill anyone, regardless of their faith. He wants me to love my enemies (Mt 5:44) and not use weapons of war (2 Cor 10:3).

But obviously, other Christians disagree. They think that we are sometimes warranted to kill others. But do they seriously think that we should kill other Christians?

Did Jesus envision his disciples to ever kill each other?

I think the answer is obviously no. But I was curious if my non-pacifist sisters and brothers think differently. And so I asked them on Facebook:

If Jesus envisioned his disciples to sometimes kill each other, why didn’t he talk about it?

Skärmavbild 2019-11-17 kl. 22.20.49

So far, I have received hundreds of comments, and not a single one addresses why Jesus doesn’t talk about his disciples killing each other if he really envisioned it. Most people have asked me questions instead, of how I would stop Hitler or a murderer attacking my family etc. Interesting questions for sure, but this time I wanted an answer from them.

Some did address when they found it appropriate for Christians to kill other Christians. It was when a Christian is defending themself from an attacking Christian. This scenario is of course hard to identify. Most people who are “attacking” others do it in perceived self-defense, be it a preemptive strike or due to a perceived threat.

What’s worse for this theory of just fratricide is that it is completely detached from the Bible. Not only is Jesus silent on the matter of disciple-killing, but the rest of the New Testament also abstains from discussing it. It is as if the early Christians only expected them to love and care for one another rather than taking each other’s lives.

Contrary to popular belief, the Bible doesn’t even talk much about self-defense. The two views on violence one can reasonably deduce from the biblical text, is that it is either OK when a political leader demands it, or that Christians should be pacifists. The Just War theory that distinguishes between different kinds of wars originated with the pagan Cicero and was later adopted by church father Augustine without much input from the Scriptures. Before him, most church leaders were pacifists.

I think it’s pretty safe to say that Jesus doesn’t want his followers to slaughter one another. I find it even harder to imagine that he wants us to kill non-Christians, condemning them to eternal punishment. And so, I think that when he asks us to love our enemies and turn the other cheek, he really means that we should not kill anyone.

Micael Grenholm is a Swedish pastor, author and editor for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Yet Another African Pentecostal Wins the Nobel Peace Prize

Abiy Ahmed, Prime Minister of Ethiopia, is this year’s recipient of the Nobel Peace Prize. Just like Congolese surgeon Denis Mukwege who was one of last year’s laurates, Ahmed is a Pentecostal.

Though son of a Muslim father and Orthodox mother, Ahmed himself is part of the Full Gospel Believers’ Church. His Jesus-centered faith has committed him to promoting peace and reconciliation in a region plauged by ethnic and religious division.

As the Norwegian Nobel Prize Committe motivated their choice, they emphasized Ahmed’s accomplishments in the Ethiopian-Eritrean peace process:

When Abiy Ahmed became Prime Minister in April 2018, he made it clear that he wished to resume peace talks with Eritrea. In close cooperation with Isaias Afwerki, the President of Eritrea, Abiy Ahmed quickly worked out the principles of a peace agreement to end the long “no peace, no war” stalemate between the two countries.

While this clearly is Ahmed’s greatest achievement, it was not his first. A year ago he managed to reconcile the two branches of the Ethiopian Orthodox Church, which split in 1991 due to political reasons. Before that, he reconciled Muslims and Christians in his hometown of Beshasha.

According to Swedish Pentecostal leader Pelle Hörnmark, Ahmed has an active Pentecostal faith with regular Bible study and prayer. However, as does not talk much about it publicly as he feels like that can be a stepping stone in his mission for reconciliation. He emphasizes being Ethiopian, rather than Christian.

It is clear, however, that this passion for peace and unity stems from him following the One who said “Blessed are the peacemakers” (Mt 5:9) and “who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Cor 5:18).

Micael Grenholm is editor-in-chief for PCPJ.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Does the Old Testament Justify “Just War”?

by Greg Boyd, originally posted in 2015 at his website ReKnew.

For more of Boyd’s thoughts on Old Testament violence, check out his book Cross Vision of The Crucifixion of the Warrior God.

Since the time of Augustine, Christians have consistently appealed to the violent strand of the Old Testament to justify waging wars when they believed their cause was “just.” (This is Augustine’s famous “just war” theory.)

Two things may be said about this.

First, the appeal to the OT to justify Christians fighting in “just” wars (if there are such things) is illegitimate for the simple reason that the OT knows nothing of a “just war” policy. The wars that Yahweh had the Israelites engage in were not fought on the basis of justice. They were fought simply because the Israelites perceived that Yahweh told the Israelites to fight them. They were holy wars, not just wars. Continue reading Does the Old Testament Justify “Just War”?

The Pentecostal Pacifism of Arthur Booth-Clibborn

The son-in-law of William Booth, founder of the Salvation Army, Arthur Sydney Clibborn-Booth and his wife Kate joined the Pentecostal revival and spread the Gospel in the power of the Spirit their entire lives. Like most Pentecostals of their day they were committed pacifists, and Arthur wrote a book on why Christians shouldn’t kill called Blood Against Blood.

The worldling knows only one kind of brotherhood– that in Adam. The Christian knows two, that in Adam and that in Christ. In war the worldling denies one kind of tie in killing his fellow-creature; the Christian denies two kinds–he kills his fellow-creature and his fellow-Christian. Besides, the former has ever a “field” (a battlefield), open to him which the latter has not: He can sacrifice his life as a missionary, and, if needs be, as a martyr, and “sow himself” thus a seed of righteousness and life-producing life rather than as a seed of sin and death-producing death, which every sacrifice of life on the carnal battlefield inevitably is! – Blood Against Blood

In the book, he shows deep knowledge of the pacifist early church, quoting not only Scripture but also early church fathers to show that Christians originally refused to wage war: Continue reading The Pentecostal Pacifism of Arthur Booth-Clibborn

God’s War on War

by Greg Boyd, originally posted at his website ReKnew.

Though the OT portrays God as not only tolerating violence but also in many cases various narratives quote God as getting his hands dirty and actually promoting and commanding acts of violence, this is not the true character of the God of the OT. Throughout the OT we find passages that reveal God’s war on war. We may begin by recalling the famous passage in Micah in which the Lord expresses his dream that someday people,

…will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore (Mic. 4:3).

Though God had for a long while been condescending to the violence of this fallen world, in this passage we see the true character of the heavenly missionary breaking through. God’s dream is to eventually grow all people to the point that weapons designed to kill people will be transformed into tools designed to feed them. His dream is that not only will there be no more war, there will be no need to anticipate its possibility.

Along similar lines, despite how gruesome depictions of God and of his people are in certain Psalms, in others we see the Spirit of Christ breaking through with remarkable clarity and beauty. For example, we find the Psalmist at one point turning the warrior image on its head as he declares that God,

            …makes wars cease

to the ends of the earth.

He breaks the bow and shatters the spear;

he burns the shields with fire.

“Be still, and know that I am God;

I will be exalted among the nations,

I will be exalted in the earth” (Ps. 46: 9-10).

Here we find that the divine warrior has declared war on war (cf. Hos 2:18Mic. 5:10). He is already at work to “[s]catter the nations who delight in war” (Ps. 68:30). Though he is presently willing to in some sense participate in it, God does so, this passage suggests, for the purpose of ultimately bringing an end to it all over the earth. And insofar as he succeeds in doing so, he is revealed to be a God who is exalted above all the conflicts of the nations of the world.

In Isaiah this vision of peace is broadened to include nature as well. When God’s future ruler finishes judging the earth (Isa 11:1-4), the Lord says,

            The wolf will live with the lamb,

the leopard will lie down with the goat,

the calf and the lion and the yearling together;

and a little child will lead them.

The cow will feed with the bear,

their young will lie down together,

and the lion will eat straw like the ox.

Infants will play near the hole of the cobra;

young children will put their hands into the viper’s nest.

They will neither harm nor destroy

on all my holy mountain,

for the earth will be filled with the knowledge of the LORD

as the waters cover the sea (Isa. 11:6-9).

However literal or figurative we take this passage, it is clear that it envisions a future in which the violence that now exists between humans and animals as well as that which exists between different kinds of animals—e.g. the “wolf” and “lamb”—will be no more. It’s a vision of the restoration of God’s original creation in which animals and humans alike feed on vegetation, not one another (Gen. 1:29). When the one who is appropriately called “the Prince of Peace” (Isa 9:6) assumes his rule over the earth, the curse that causes the entire creation to presently groan will be eradicated and the entire creation will be reconciled to God and will therefore participate in his perfect peace.

While all canonical writings are divinely inspired, I submit that, in the light of what we know about Christ, we must regard peace-loving divine portraits such as these to be more reflective of God’s true character and will than the depictions of God resorting to, and even delighting in, violence. While these later depictions indirectly reveal God’s character by bearing witness to his incarnational and sin-bearing nature, the depictions of God loving enemies and hating violence do so directly, for these cohere with the character of God as revealed in Christ.

Greg Boyd is an internationally recognized theologian, preacher, teacher, apologist, and author. He has been featured in the New York Times, The Charlie Rose Show, CNN, National Public Radio, the BBC, and numerous other television and radio venues.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!

Jesus and Nationalistic Violence

by Greg Boyd, originally posted at his website ReKnew.

Throughout the Old Testament, we find Israel spoken of as God’s “chosen nation.” The Israelites were to be a nation of priests whom God wanted to use to unite the world under him (Ex 19:6). Since nationalism and violence inevitably go hand in hand, as Jacque Ellul and others have noted, the covenant God made with Israel naturally included protection from their enemies in exchange for their compliance with his law (e.g. Deut. 27-28).

By the time Jesus came on the scene, however, Israel had fallen into exile. For most Jews, this could only be explained as an aspect of a covenantal curse. They were being punished because of their disobedience. Though they were in their land, they were yet in spiritual exile. (This is the argument made throughout the work of N.T. Wright. See his The New Testament and the People of God, pages 268-272.) Yet, based on a number of OT prophecies, most Jews continued to look for a future Messiah who would restore Israel’s loyalty to Yahweh, lead Israel in a military conquest over her Roman oppressors and make Israel once again a sovereign nation, thereby demonstrating to the world the supremacy of Yahweh and their own chosen status under him. In other words, many if not most Jews of Jesus’ time wanted and expected a militaristic and nationalistic Messiah.

Though Jesus’ miracles gave people reason to believe he was the Messiah, he refused to play this role. In fact, though it is deeply woven into the OT, Jesus repudiated Jewish nationalism and the violence that came with it. This much is clear in his inaugural sermon given in his hometown synagogue. Jesus read from Isaiah 61, a passage that declared that God’s anointed one would bring good news to the poor, set captives free and declare the year of the Lord’s favor. Amazingly, Jesus announced that this prophecy was in the process of being fulfilled in him (Lk 4:18-19). Continue reading Jesus and Nationalistic Violence