Christianity and Peace (HSC SSCE Studies of Religion): Revision Notes
Christianity and Peace
Introduction
Christianity presents itself as a tradition that champions peace. The greeting "Peace be with you" is commonly exchanged between priests and congregations during Christian services. Christians regard Jesus as the prince of peace. However, examining history reveals numerous wars fought in Christianity's name over the past thousand years. These include the Crusades (11th-13th centuries), the colonisation conflicts of the 15th century, tensions in Northern Ireland between Catholics and Protestants, and liberation struggles such as those conducted by the Lord's Resistance Army in Uganda. This apparent contradiction between peaceful teachings and violent actions reflects an ongoing tension within the tradition.
The cross itself, an instrument of execution and torture, became Christianity's primary symbol after Constantine in 312 CE began carrying it into battle. This demonstrates how symbols of suffering and death became associated with the Christian faith, even in contexts of warfare.
How the understanding of peace is informed through sacred writings
Old testament background
Christians regard the Hebrew Bible (Old Testament) as part of their scriptures, though they emphasise the New Testament more heavily. The Old Testament contains important background for understanding Christian views on peace.
The Old Testament records many stories of warfare and conflict, often presented as commanded by God or conducted in his name. For example, God commanded military actions against various nations (Joshua 1:1-9, 8:1-2, 10:32). Israel itself experienced numerous attacks and great suffering, sometimes by nations considered under God's authority and control (2 Kings 24:1-4; 2 Chronicles 36:17).
Despite this violence, the Old Testament emphasises that God sought peace for his people. However, this peace depended on their obedience to him (Jeremiah 14:19; Isaiah 32:17).
Importantly, the Old Testament prophesied that true peace would become possible under the reign of the Messiah, who would be the 'Prince of Peace' (Isaiah 9:2-7). This prophecy becomes central to Christian interpretation of Jesus.
The New Testament
The Christian New Testament identifies Jesus as the Messiah promised in Jewish scriptures, the one who would deliver peace to God's people. Christians therefore apply the title Prince of Peace to Jesus, along with other messianic titles from the Old Testament.
Peace with God through reconciliation
The ultimate expression of peace in the New Testament centres on the relationship between God and human beings achieved through forgiveness of sins. Peace ultimately refers to the death of Jesus, considered Christ's most significant work (Romans 5:1-11), which leads to reconciliation with God.
This represents the ultimate expression of 'inner peace'—peace with God. This peace comes to all who follow Jesus, though the New Testament leaves unmentioned what peace means for those who do not follow him.
Christians believe that from the forgiveness of all sins, won by Jesus on the cross, they can achieve peace and then spread that peace to others. Through reconciliation with God, Christians find the ultimate expression of inner peace. The New Testament presents peace as both a command to follow and a gift given by God (John 14:27). Peace appears as one of the 'fruits of the spirit' that should be displayed in Christian lives (Galatians 5:22). In the New Testament, peace functions as a personal quality to be developed and shown in relationships with others.
Jesus' teachings on peace
Peace appears as a recurrent theme throughout the Gospels in Jesus' teachings. Major references include:
The Beatitude: "Blessed are the peacemakers, for they are the children of God" (Matthew 5:9).
Jesus developed this teaching in what many consider his most radical statement: he commanded his followers to "love your enemies" (Matthew 5:38-45). He linked the idea of peace directly with universal love, stating: "A new commandment I give unto you: love one another. As I have loved you, so you must love one another" (John 13:34).
Jesus warned of real danger in resorting to violence. During his arrest, when Peter cut off the ear of the high priest's servant, Jesus healed the wound (Luke 22:51) and stated, "Those who live by the sword will die by the sword" (Matthew 26:52). Many Christians interpret this as a prohibition against using weapons.
Jesus recognised that his disciples would face difficulties and persecution. He left them with his peace, which would empower and guide his followers in the years ahead (John 14:27-31). This peace differs from the commonly understood human concept of peace. The New Testament develops Jesus' idea of peace further, describing it in Philippians 4:7 as the basis for relationships and calling it 'peace beyond understanding'.
The militant dimension
Religious traditions often encourage both peace and speak of violence simultaneously. Jesus had a militant message alongside his peaceful teachings. While Jesus did not carry a weapon, he advised his followers to sell their cloaks and buy swords (Luke 22:36). Jesus also caused social disruption by violently driving merchants from the Temple (Luke 19:45-48; Mark 11:15-17). This act of social disobedience probably led to his arrest and execution by the Romans.
Jesus recognised that his words would bring conflict, even turning family members against each other: "I did not come to bring peace, but a sword" (Matthew 10:34). He also warned that Christians would face persecution as his followers (Matthew 5:11).
This apparent contradiction between peaceful teachings and militant statements reflects the complexity of Jesus' message and the challenges Christians face in interpreting and applying it.
Peace and authority
The New Testament draws on the same holistic understanding of peace found in Jewish scriptures. The first Christians were themselves Jewish people who relied on their Jewish understandings and scriptures to interpret their lived experience of Jesus as the Christ. While there were moves towards inwardness, this was not exclusive. The idea of inner peace owes much to later interpreters (Augustine and other patristic fathers, Martin Luther and later Protestant thinkers) who reclaimed the New Testament writings and viewed peace from this more inwardly focused perspective.
Jesus and the early Christians encountered Roman soldiers but, except on one significant occasion, did not condemn them or try to dissuade them from being soldiers. Jesus advised his followers to follow the laws and pay taxes to the Romans: "Give to Caesar that which belongs to Caesar" (Matthew 22:21). After Jesus' crucifixion, Paul suggested that Christians should accept Roman authority and pray for civil authorities (Romans 13:1-7).
Christians are commanded to live at peace with everyone (Hebrews 12:14), particularly in the Christian community (Ephesians 4:3). This idea appears in Paul's greetings as he begins his letters: "May God our father give you grace and peace" (Colossians 1:2; see also 1 Timothy 1:2; 2 Timothy 1:2; and 1 Thessalonians 1:1).
While the Old Testament contains many references to war and warfare, most New Testament references focus on inner conflict. Christian teachings on war have developed through theological study, Greek philosophy and the application of biblical principles to everyday life and issues.
The principal teachings about peace in Christianity
Beyond the understanding of peace derived from sacred texts, Christians have developed several key additional teachings, most notably the concepts of just war and pacifism.
St Augustine's doctrine for just war
By the fifth century CE, the Roman Empire had become mostly Christian. However, forces from northern Europe began attacking Italy, and the fall of Rome loomed. Against this background, St Augustine, one of the great thinkers of the early Catholic Church, developed the idea of the morally just war in his substantial and influential work Civitas Dei (The City of God).
Augustine divided his theory into Jus ad Bellum (The Right to Go to War) and Jus in Bello (Correct Behaviour while at War). This framework has profoundly influenced Christian thinking about warfare for over 1,500 years.
Jus ad Bellum (the right to go to war)
Taking a practical approach, St Augustine suggested that certain conditions must be met before a war can be started:
Justifiable cause: The war cannot be aggressive—fought for more land or power—but must right a serious injustice. The grounds for war must be obvious to all.
Legitimate authority: War must be carried out by a legitimate government, not just any rebellious group.
Right intention: The right intention must be held throughout the war. All efforts must be directed at correcting the injustice that caused the war.
Clear outcome: A war should only be started if the killing of people is not futile and there will be a clear outcome.
Last resort: War should only be entered into as the last resort after all other options have been exhausted.
Jus in Bello (correct behaviour while at war)
Augustine outlined three main directives for how Christians should wage war:
Directed against wrongdoers: War should be directed against those who caused the wrong—that is, a government or an army—and not against civilians.
Proportionate force: The use of force should be in relation to the wrong caused.
Minimum force: The minimum amount of force needed to win should be used.
Many would argue that just war has not been experienced since the mid-twentieth century, as modern warfare often fails to meet these strict criteria. The development of nuclear weapons, terrorism, and modern military tactics has made Augustine's conditions increasingly difficult to satisfy.
Christian pacifism: the Religious Society of Friends (Quakers)
Prior to the fourth century CE, Christians could not join the Roman army. Once Christianity became the religion of the Roman Empire under Constantine, they could. However, some people wanted to remain pacifists as the early Christians were. St Augustine devised his theory to mediate between Jesus' message (in many respects a pacifist approach) and the practical need to defend the Roman Empire. His theory of just war was only haphazardly applied by Christians who came after him, but other interpretations of Jesus' message for peace also emerged.
From the 1500s, many Protestant Christian groups developed. One of these was the Society of Friends, founded by George Fox in 1648 in the light of the protracted English Civil War.
Quaker worship and peace testimony
This group underlines its approach to personal peace in its worship. Quiet contemplation forms the basis of its ritual. Friends mainly sit in quiet groups waiting for the inner light of Jesus to move them. Some members may occasionally shudder or quake in these peaceful meetings, which is one possible reason for them becoming known as Quakers. Another story suggests that Fox told a magistrate to tremble (quake) at the name of God.
The Quakers have no priests and manage their organisation through the consensus of members. The peace of worship transfers to the Quaker attitude to war. Quakers hold to a Testimony to Peace and refuse to participate in war.
Quaker practice of pacifism
Quakers have refused to fight and have sometimes been imprisoned by governments for refusing military service. Many Quakers have also died on battlefields when they served in conflict situations, working in non-combatant positions. In World War I, many Quakers lost their lives serving as ambulance drivers and medical officers.
Quakers worked tirelessly throughout the twentieth century to promote non-violent means of conflict resolution. In 1947, two charity organisations through which the Quakers operate were awarded the Nobel Peace Prize.
Quakers believe pacifism is not just avoiding conflict; rather, it is an active process of removing situations where violence and war may occur.
How Christianity guides the individual in achieving inner peace
Inner peace represents one aspect of the larger goal of peace within Christian church teachings. World peace emerges from the desire of individuals to be at peace with God and each other. As discussed above, reconciliation with God is the way to achieve inner peace. Adherents can then help maintain and develop that inner peace through the practice of prayer and meditation. Following the example of Jesus Christ, living a life of service and faithfulness to God also helps maintain this inner peace. The example of Jesus motivates and guides Christians in achieving and developing inner peace.
The connection between inner peace and relationships
The New Testament links the idea of peace with others to the inner battle that human beings face (James 4:1-3). Relationships with other people are said to be linked with individual relationships with God. The Two Great Commandments make this clear:
"Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength and Love your neighbour as yourself." (Mark 12:30-31)
Inner peace is peace with God, and that peace expresses itself in relationships with others and ultimately in world peace. This represents a holistic, relational idea of peace: peace with God, peace with one's neighbour, peace with oneself. The image of the 'kingdom/reign of God' is one such relational and holistic concept.
Means of achieving inner peace
Christians use various means to achieve and maintain inner peace. Some practices are conducted by ordinary Christians, such as prayer and meditation. Others seek retreats and monasticism as special forms of achieving God's peace.
Historical figures who sought inner peace serve as models for Christian adherents, including:
- St Francis of Assisi
- Martin Luther King Jr
- Thomas Merton
- Dorothy Day
In Christianity, the quest for social justice and inner peace are not mutually exclusive—they form part of one goal.
How Christianity contributes to world peace
Christians aim to express their inner peace in their attitudes to the world. Christians are part of a spiritual kingdom that is expressed in peace (Romans 14:17). The command to Christians is to live at peace with others (Hebrews 12:14).
The Christian concept of peace has been interpreted in many different ways over time. These interpretations have included the early Christians who accepted the persecution of the Roman Empire, the aggression of Christian state-sponsored religious wars of the Middle Ages, the chaplains of the armed forces in the world wars, and the pacifism of the Quakers.
Social justice and peace organisations
One significant way Christians help develop world peace is by trying to right the wrongs of human society through the development and advocacy of social justice. This can be done on an ecumenical basis or at a denominational level, while others are involved in interfaith dialogue. Some are formal groups; others are informal working relationships:
Pax Christi (Catholic) is an international organisation with an Australian chapter. Its work is varied and includes lobbying world governments, releasing statements on issues of peace and social justice, publications and grass roots initiatives towards peace.
UnitingJustice Australia is an organisation of the Uniting Church of Australia. It seeks to pursue 'national matters of social and economic justice, human rights, peace and the environment'. They issue statements and publications, organise conferences and are involved in action to support efforts of peace.
Religious Society of Friends (Quakers) 'are committed to working for equality and peace and believe firmly in religious tolerance'. They were involved in beginning the Christian Peacemaker Teams (now an independent organisation). Christian Peacemaker Teams send teams into conflict settings to promote peace. They support 'spiritually-centered peace-making, creative public witness, nonviolent direct action, and protection of human rights'.
Australian Student Christian Movement is an organisation of tertiary students who seek to promote peace. It is committed to dialogue, ecumenism, social justice and peace. It has a long history of supporting students' efforts for peace in Australia.
National Council of Churches in Australia (NCCA) is the body that represents most churches in Australia. It has a variety of ecumenical initiatives to promote peace, including making national statements on issues, lobbying governments and supporting peace initiatives at national and local levels. These include initiatives to support Aboriginal and Torres Strait Islander Peoples as well as international relief.
Ecumenical and Interfaith Commission was begun by the Catholic Archdiocese of Melbourne as an interfaith initiative to promote harmony in Australia and to work cooperatively with other religious groups. Other similar initiatives include:
- Affinity Intercultural Foundation
- Religions for Peace Australia
- Islamic Sciences Research Academy
- Jewish Christian Muslim Association
- Regional Interfaith Network
These organisations represent Christian endeavours to promote world peace through practical action, advocacy, and cooperation across denominational and religious boundaries.
Key Concepts and Terms
Essential Christian Teachings on Peace:
- Christianity teaches peace but has a complex history of involvement in warfare and conflict
- The New Testament presents Jesus as the Prince of Peace, and peace is ultimately reconciliation with God through forgiveness of sins
- Key biblical teachings include "Blessed are the peacemakers" (Matthew 5:9), "Love your enemies" (Matthew 5:38-45), and the Two Great Commandments to love God and love your neighbour
- St Augustine's Just War theory sets conditions for when war might be morally justified: justifiable cause, legitimate authority, right intention, clear outcome, last resort, and proportionate minimum force
- Quakers represent Christian pacifism, refusing to participate in war and actively working to remove conditions that lead to violence
- Inner peace comes through reconciliation with God and is expressed in peaceful relationships with others
- Christians contribute to world peace through numerous organisations promoting social justice, ecumenism and interfaith dialogue
Key Terms: Prince of Peace, reconciliation, Just War theory (Jus ad Bellum, Jus in Bello), pacifism, Quakers, ecumenism, interfaith dialogue, inner peace, world peace