"If You Do Wrong, Be Afraid": Christian Conviction and Just War

Gregory Alan Thornbury, Ph.D. - Dean of the School of Christian Studies

As the shock and grief in the aftermath of the September 11 terrorist attacks upon The United States continue into a new week, the nation at large braces for war. Even as the President and our military indicate their readiness and determination for the grim task ahead, some Christians find themselves unprepared to respond articulately to such news. How do the Christian virtues such as love, peace, forgiveness, and gentleness figure into a Christian position with respect to the conflict which now confronts us at the present hour?

Theologians throughout the history of the Christian tradition have offered various responses regarding the matter of a Christian's involvement in times of war. As serious students of church history we familiarize ourselves with the arguments, but we dare not allow the knowledge of different perspectives to serve as an excuse to fail to take a stand or, worse still, unwittingly nurture a tacit biblical agnosticism. To the contrary, evangelical Christians believe in the authority and clarity of Scripture to give us guidance. What does the Scripture say?

In the book of Romans 13, Paul exhorts his fellow Roman citizens,

"Let every one of you be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to evil. Would you have no fear of him who is in authority? Then do what is good and you will receive his approval, for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer."

Simply put, Paul argues here that God himself sanctions civil government to protect the rule of law - and this with the power of the sword. This is not mere revenge. It is the protection of the social order. If the perpetrators of evil do not cringe before the divinely delegated sword of the state, we invite anarchy. Further, this execution of justice is the wrath of God himself against sin. In the previous chapter of Romans (12:19) we are warned not to take our own personal revenge but to leave that to God. Now in chapter 13 Paul explains one way in which God avenges- by commanding the state to combat evil even to the point of taking human life ('the sword'). In fact, for the state to fail to use the sword when needed would be to sin against God.

Think of the scenario presently before our Republic. Have we not, with the approbation of the international community, established beyond any doubt that the acts of terror on September 11 were clearly acts of evil, black as pitch? Indeed we have. In such case, the Word of God speaks clearly against the perpetrators of this violence: "If you do wrong, be afraid." Let us be clear: those who planned and executed the horrific attacks of last week have not wronged only the gentle citizens of America (and indeed the world), they have wronged the righteous standards of the holy God. Therefore we, citizen Christians, may in all good conscience support a just war against those who have brought about this evil. Some may ask how the command to love squares with this. While the question may be complex, one point is clear. When evil forces arise seeking mass destruction of those who disagree with them, love for humanity demands that these forces be stopped at all costs.

St. Augustine, that reliable guide and theological titan, provides an intellectual apparatus for just war theory. One can summarize his views in the following manner. First, Augustine defines just wars as those that "avenge injuries" only in cases necessitated by the iniquity of the enemy. (cf. City of God, XIX) In other words, the moral mandate informs any military action. Second, Augustine makes plain that warfare is a terrible duty to the end of peace, not an activity ever to be desired, glorified, or sought in personal vengeance. We must never seek war thinking "I have been wronged" for such sentiment is profoundly impious. The sin ultimately is against God alone. Third, Augustine contends for proportionality in the means of warfare, and warns against gratuitous violence in retaliation. Presumably, Augustine's directive calls for sound military strategy and patient mobilization. Above all, Augustine calls for justice in accord with righteousness.

As the Union University considers these grave matters, may our speech be characterized by biblical weight, personal grace, and holy conviction.

For Further Reading:

Jean Bethke Elstain, ed. Just War Theory (Readings in Social and Political Theory)

Ronald Nash, Freedom, Justice, and the State

Contributor: Ray Van Neste, Director, The R.C. Ryan Center for Biblical Studies, Union University