PEACE PROBE by Gene Stoltzfus


Beyond Imagination by peaceprobe
May 4, 2006, 12:00 pm
Filed under: Nonviolence, Scripture: Nonviolence

Recently US undersecretary of state Karen Hughes spoke at a Catholic sponsored interfaith peace meeting that focused on religion and terrorism. She said that it was a misuse of religion to use it to justify terror and insurgency. But she had nothing to say about state violence or the legitimation of war as an instrument of policy by many of President Bush’s allies in this nation and around the world. Faith leaders from across the globe met at Georgetown University in Washington DC in an occasional conversation initiated 20 years ago by Pope John Paul II to explore the connection of faith and peace. This event occurred about a month after media controversy broke out over the appropriateness of peace action in a war zone, and whether adequate gratitude had been expressed by Christian Peacemaker Teams to the soldiers who freed the CPT captives.

The value that we put on life in a war situation, now the Iraqi war – but it could be any potentially violent setting – stretches us to the roots of the meaning of our lives. I grew up in a home where great respect was shown for Anabaptists who died for their faith. Anabaptists are the free church ancestors of many evangelicals, including Baptists, Brethren and Mennonites. An estimated 5000 of them died during their formative era in the 16th century and since. As a child from time to time I would go into my father’s study and take down the biggest book there, an old copy of the Martyr’s Mirror, which had been given to him by his father. I would look at some of the drawings depicting horrible scenes of torture and killing. Then I would read one or two of the stories of how my spiritual ancestors, Anabaptists and others going all the way back to Jesus lived and died because their faith was out of step with the world around them. I was very impressed with their courage, boldness and authenticity. 

Then I would put the book back on the shelf and return to other childhood interests. Occasionally I would ask about the stories and would get respectful serious confirmation that yes, these people who lived courageously and died by the thousands were in fact my ancestors. Then I would go about my life on the farm, engage in baseball fantasies and play football. Sometimes I took a long walk in the woods to try to understand what it would be like to live in a world where my convictions could get me killed. I was more than a little troubled by the thought that I might not have the courage to follow through. I was also troubled by the thought that I might have that kind of courage. Which was worse? 

One of the dangerous things that Anabaptists did was that they read the Bible and noticed what it said. This was one source of their courage. Because of the inherent content of the Gospel, it is described as an offense, meaning that it is a challenge to the authority that governments and institutions would like to see go away. The Anabaptists read about losing life in order to save it. Like their distant enlightened modern cousins they may have initially wondered what was meant by the phrase, “Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies it produces many seeds.” (John 12:24) I don’t think that they understood this as referring to a new kind of commercial or organic fertilizer. Their lives demonstrated this teaching as referring to the end of life for a specific living seed, a symbol for Jesus and followers. 

Anabaptist conviction and witness carried the threat of death because Anabaptist practice was out of sync with the time. The Anabaptist understanding of faith did not smoothly interface with political and social systems of the Holy Roman Empire. Anabaptist commitment to voluntarism and nonviolence was an offense to the system. The early church also had problems like that. Religion and empire worship were intertwined and there was little tolerance for deviation from the norm. Something in the world view or faith among these folks, the Anabaptists gave them calm and courage. Although they argued for freedom of belief and rights, they could not have known that their work was part of the bedrock that in future centuries would lead to a fundamental change in the way people understood rights of all kinds. Their willingness to accept death was a product of a comprehensive view that the meaning of an individual life reaches beyond the boundaries of this earthly body.

The early church and Anabaptist conviction was expressed in a time that predated the enlightenment. The enlightenment taught us that the only reality is material reality, that life ends with death, that everything is explainable if you just have enough scientific knowledge. Such a perspective is very different from one that says some part of us goes on beyond this earthly life. Today this extension of physical life is discussed with the language of energy, light, and even physics, specifically quantum physics, all avenues that may not be completely disconnected from the stuff of salvation which we read about in the Bible. 

Our modern notions of Human Rights and economic rights have been formed in a milieu of modern materialism. Economic rights say that it is your good fortune to live in a time when the accumulation of wealth is good. You get there by being smarter, working harder or just being lucky to be born in a place where the momentum is on the side of wealth, your personal wealth. A liberal Human Rights perspective says that the material manifestation of life must be preserved at all cost. It states that life is valuable, deserving of respect and honor. The taking of life is bad by the state or by individuals or groups but sometimes it is necessary. The pacifist works on this continuum but simply pushes it out a bit further by saying that it is never right to take life. Today most pacifists function unconsciously within the world view of the enlightenment

Today we are placed on the earth as Christians in a time when there is a fierce struggle for the our souls. It is good to occasionally check in with the people in our ancestry who thought there were things worth living and dying fcr. Their lives – allbeit in historical periods with very different world views – help us get a hold on the deeper meaning of the life, faith and world wide perspectives waiting to be revealed within us. Their lives also helps us to get back to the often analyzed but rarely lived Gospel which describes the power of light, which I take to be the light of God or if you please the God world view. Light is always more powerful than darkness. Telling truth when everyone is around you is lying is dangerous but very powerful. Once that truth is out, it is almost impossible to stop it. Something has to be done. Either you get rid of the truth teller or you start rumors. In modern times you can use the media for this. The truth teller is naive, misled or ungrateful to the military that is the source of power. 

It should not surprise us that peacemakers who are killed in dangerous situations evoke hostile responses. Most of our world does not yet function out of a world view that is confident that light will prevail and that light flows through our material bodies and beyond. Such a perspective is an irritant. But we know the perspective of light points to a hopeful way out of violence by reminding us that we may not be chained forever to the limits of our material imaginations.

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