106 African Christian Ethics

hands dirry, sore and worn in its service and feclin de .

~, ,g eep WIth'
stirring of the love of God which cannot be contained". 33 111 Us
the

Conclusion
Politics is a pervasive part of socicrv affe . . di .
8
, . . . n" ectlI1g 1I1 ividuals and
as well as :11 cas like religion and the econornv te 'I
N t dv c " .. "
0)0 Y can claim that politics IS Irrelevant to th .,' I'.'
I
.' ec 1110 ogy and .
grou. ps,
WAR AND VIOLENCE
SCIence.
Af " has .' or rves. The ch h'
nca as now recognized the need to full. .,' " . urc In
life , ) pal tIupate 111 the liti
1 e of the state and seeks to have an impact 0 .luc po ItIcal istory is full of conflicts and wars, some recorded in history books

H
li ',. ' n ec ucation ec .
po ItIcS and culture. It has to be involved in the battle t 'bonomIcs, and others almost forgotten. Some of these wars were political:
AIDS d '. 0 com at HIVj
. an must provide input to politicians on kev mor 1 .
d
abortion, euthanasia sex and marriage Wh 1 ., .h a Issues such as others were sparked by ethnic and religious conflicts. And wars still
." ' en t "l C c urch co
L • ~
rage today. The Middle East is racked by conflict between Israelis and
an individuallv has an impact on a .' .h .' rporately
. " ~, . nation 1I1 t ese practical are Palestinians, and groups within Iraq fight each other as well as the US-
entIre political terrain is affected and Ch .: 1 as, the
. ristian va ues permeate th led coalition. In Europe, there are conflicts between Protestants and
nation. e
Questions Catholics in Northern Ireland, between Serbs and ethnic Albanians in
I. i Kosovo, and between Russians and Chechens. In Asia, there are serious
~:scribe the political, sociological, economic and religious conditi conflicts in Sri Lanka, and between Hindus and Muslims in India.
o your culture. Where do these areas overlap? What tensio ~n In Africa in recent years, there have been ethnic and religious conflicts
when they overlap? ns exist I in Rwanda, Somalia, Ethiopia, Eritrea, Angola, Nigeria, Liberia, the
2. ~ow does your church define .its relationship with the state? Evaluate Ivory Coast, Sudan and the Democratic Republic of Congo. "The

I
t e strengths and weaknesses 111 this relationship. continent of Africa is filled with ethnic conflict, wars over resources
and failed states. From south to north, west to east, fighting burns or
3. Evaluate the role of! ' . simmers in Africa."!
.' " . ) ~lll government (national, state, and local) in .t
!
I
maintaimng order, justice and freedom. Where are these thi a b . Consequently the church in Africa has to develop an understanding I

done best? 'Worst? nos e111g of the nature of these conflicts and of how Christians should respond
to them. It needs to be able to answer questions about its attitude to
4. ~singl the principles set out in this chapter, evaluate vour own
,our ocal church's and d '. . , T the use of violence as a means of resolving conflicts, and about how
~ \HL ,) our enommatlOn's relationship to the
the church and individual Christians should respond to oppression or
state. v nat short-term and Ion ' injustice by the government or other ethnic or religious groups. These
Ch .: " _. . . g-terrn steps could be taken to apply
nstian principles 111 this area? . are not just theoretical questions, but are questions that face African

r
church leaders, church members, politicians and even schoolchildren.
Mos y is a characteristic of a group of people,
t wars whether a few thousand or several million, who "share a persisting sense
108 African Christian Ethics in of common interest and identity that is based on some combination of
Africa shared historical experience and valued cultural traits.?" It is associated
33 John Stott, Nell' Issues Farin a Ch1'2stlam T.J . 18
_ _&J~l,. I J. Milburn Thornpson. Iwriec a nt! Peace: A Christran Prime: i Man'knoll: Orbis, 20(3), 136

Ethnic and ReHgious Conflicts arise with shared culture, language, religion, social customs, physical
from appearance and geographic origins, and affects whom people turn to
I
In Western thinking, war is normally understood mainly in terms of tensions for security and protection. In African countries, which often include a
armed hostilities between nations. Thus Western discussions of the betwee number of different ethnic groups, ethnicity still has great psychological
ethics of war focus on the responsibilities of citizens in time of war, non- n ethnic and sociological significance. It can be used as a powerful tool to
resistance, pacifism, preventive war and what constitutes a just war.? groups unify a group against another group of a different ethniciry." Ethnic
But these issues are less important in Africa where war and conflict are within consciousness and interests often lead to conflict and violence.
seldom international. Instead they involve conflict between factions the
within a state (civil war), between ethnic groups (ethnic war), or between same These ethnic conflicts are complex and intractable and can only be
two religions (religious war). state. solved by lengthy negotiation. There is also always the danger that the
Ethnicit violence will spill across political boundaries and affect neighbouring
count ences between the parties: "Religion is one of the features that ~~;~:
ries, can distinguish one ethnic group from another. Since religion pertains ~~. War and Violence 1 09
as to core values, it can inflate the intensity and intractability of ethnic 1 ~ - -;-.

happe conflict. Religious belief can even be used to legitimate or authorize In some cases, ethnic tensions are so strong that they eclipse shared
ned intolerance toward another ethnic group.:" religious values, as is happening in the conflict in Darfur where all the
when parties are Muslim. In other cases, religious tensions override ethnic links,
the as happened in Northern Ireland, where Catholics battled Protestants,
G. Clouse, Wa)": Four Christian Viell's (Downers Grove: IYP, 19811 offers an excellent
2 Robert
violen summary of various Christian perspectives on war. and in India, where the conflict between Muslims and Hindus led to the
ce in break-up of the nation into the two states ofIndia and Pakistan.
Thompson, Justice and Peace, 116.
Rwan 3

4:?ome older texts may use the term "tribalism" to refer to the same phenomenon.
da Hbid .• 121. Sadly, even the churches in Africa have been infected by the cancer
sprea of ethnicitv. The following observation about the Rwandan situation
d to holds true for much of Africa: "Within the churches of Rwanda, ethnic
the tensions often surfaced at tl1e time of elections or nominations to senior
Cong ecclesiastical positions. Splits were glossed over but never healed; people
o and were elected for their spiritual, administrative or leadership qualities, but
when along ethnic lines."?
the These ethnic tensions in Rwanda culminated in a genocide in which
Liberi church groups and religious leaders participated in the killing of Christian
an brothers and sisters.
crisis Ethnic and religious tensions and wars are probably the two greatest
transf threats to nations and governments in Africa. They make it impossible
erred for governments to carry out their task of maintaining order, justice
itself and freedom. Instead, there are gross violations of human rights as the
to conflicts affect the cohesion and stability of nations, shaking them to
Sierra their very foundations.
Leone
. Causes of Ethnic and Religious Conflicts
Et
hnic The reasons for the growing tide of ethnic conflicts in the world and
confli in Africa include "a reaction against over-centralized, corrupt and
cts exploitative governments, a search for cultural identity amid the constant
can changes and confusion of modern society and alienation, which threatens
be the Yen' roots of community"
exace
In Africa, the conflicts ~are also being driven by profound forces
rbated
of change in the economic and political spheres, by increased human
when
migration and by resentment of injustice, both real and perceived.
there
are
also
religi
(. Hugh McCullum TlJC An/refs have Left Us: the Rwanda 7i'alrcdv and the Churches (Gene,·a: World
ous Cou;cil of Churches, 1995), 78.
differ
'Ibid., 77.
rise unallocated, are to be distributed,
110 African Christian Ethics
s and ... when the new patterns of distribution create alterations in the
"wh existing ranking of individuals"." The inflation that often accompanies
Economic change en economic change worsens the situation and exacerbates tensions. \Ve see
new these forces at work in places like the Delta region of Nigeria, where the
While an economy is growing, people see their lives improving and hope reso discovery of oil has led to an explosion of ethnic conflict. The problem
to be able to share in their nation's abundance. However, economic urc is not the booming economy but the distribution of the new wealth.
tensions arise if the rate of economic growth slows. When this happens, es, Economic disparity among citizens, where the rich become richer and
"ethnic identity will become more salient. This is due to competition over hith the poor become poorer, worsens the situation.
scarce resources, or in this case, a shrinking pie. "8 Economic tension also erto
 I c and religious groups are wealthier
n than others and have more of their own businesses and better access to
Wor ond Violence 111
man top government positions. When any ethnic or religious conflict arises,
y rich people from those groups are targeted and suffer the anger of the The salience of cthnicitv will increase as individuals of lowlv
Mric poor. , .
an ranked ethnic groups attempt to rise into positions hitherto the
socie Political change monopoly of those higher in the ethnic social structure. As the
ties, fanner nuke a claim to power, status, and prestige, the latter
com Because of the prevalence of patronage in Africa, political leaders feel close ranks to defend the same. The ensuing conflict takes on
petiti free to use their official positions to amass wealth for themselves or an ethnic flavor because the lines of battle are structured along
on for members of their own ethnic group or class. The result has been ethnic lines."
for social stratification in which "positions of power status and prestige are
In Nigeria, there has long been a struggle for power between the
powe " b

r and . assigned according to one's membership in a particular ethnic group."10 Hausa-Fulani, who are predominantly Muslim and have occupied key
wealt The resentment this arouses means that when an opportunity for political government positions since independence, and the Yoruba and Igbo.
h change arises, there is pressure to align oneself with one's own ethnic Many other smaller groups in the nation are also struggling to gain
invol group in the pursuit of power. influence. Similar ethnic struggles are occurring in Kenya, Liberia,
ves Congo, Sudan, Ethiopia and Uganda. These ethnic struggles for power
grou can flare into violence when one group does not get what it desires. The
ps resulting conflict can fragment the state.
that
are Human migration
divid
ed Tensions arise when ethnic groups from one area move into and settle in
on areas already occupied by other groups, regardless of whether the area
cultu is rural or urban. Africa's cities have not become melting pots, where
ral or all groups and cultures mingle. Instead, particular ethnic groups have
religi tended to settle in particular areas of the city. "Just as in the rural area a
ous man turns for help first to the members of his own descent [ancestral]
lines. group or small village, so when he comes to the town does he seek the
In support of those related closely to him by ties of kinship or locality. "12
Nige
Ethnic groups then start to hold their own tribal meetings and to
ria
set up political pressure groups, clubs and so on to promote their own
and
Keny interests. The situation highlights the differences between groups and
a, for does nothing to encourage national unity .
exam
ple, Real or perceived injustice
some
Severe injustices exist in many countries and "affect millions of human
ethni
beings, children of God, reducing them to a sub-human conditionL'"

~Masipula Sithole , "The Salience of Erhnicirv in African Politics: The Case of Zimbabwe", j01JJ'JIa/
«P.iAsian and African Studies 20 (985): 185. i: Ibid.
'!!'~;, .. \~Jp. C. Liovd, "Ethnicirv and the Structure ofIncqualitv in a Nigerian Town in the Mid 1950s" in
]t.t'·;Urban Etlnticitv (ed. Abner Cohen; New York: Tavistock , 1974),223. Lloyd. "Ethnicirv and the Structure of Inequalirv", 224.
12

Heider Camara, ~'iplm! ofTlolcucc (London: Shccd & Ward. 14711.25. Cited 29. April 29. 2008.
d;~,.,/') Sitholc, "The Salience of Ethnicirv", 11-:7.
!3

Online: ,,"\\,\\·.alastairmClIl\(lSh .com/ general! spiral-of-violence .lu Il1

·'c·':· .(;J:

11 2 African Christian Ethics m rmity (those who, through a situation of slavery,

o hidden but nonetheless real, are living without prospects and
They lack potable water and endure political oppression and degradation,
ra without hope, foundering in fatalism and reduced to a begging
unemployment, insecurity and a poverty that
l mentality)."
does more than kill, it leads to physical deformity (just think d
ef Such Injustices are themselves a form of violence and lead to more
ofBiafra), to psychological deformity (there are many cases of
o violence, as the oppressed turn on the oppressors.
mental subnormality for which hunger is responsible), and to
 Violence as a Solution .," .....
~:,
~,':>.~"".,.,

When conflicts arise, it is all too easy to resort to violence in an attempt to War and Violence 11 3

solve them. This tactic has been used throughout recorded history, right
back to Cain's murder of his brother Abel because Abel was enjoying
 Violence is the most natural response. '¥e all want to hit back at our
God's favour while Cain was rejected.
I enemies and pay them back in the same coin. If the government
! uses violence to sustain itself in power, the natural response is to use
i
Although older people may be the one's inciting violence as a response violence to overthrow it.
I
to conflict, oppression and injustice, it is usually the young who end up I,

doing the actual fighting. There are a number of reasons why they are
 Violence produces results. When military force is used to topple a
dictatorial government, it produces an immediate change, as happened
easily mobilized: - - with the overthrow of Idi Amin of Uganda, Nicolae Ccausescu of
Romania, Samuel Doe of Liberia and even Saddam Hussein ofIraq.
The young no longer have the patience to wait for the privileged
to discard their privileges. The young very often see governments  Violence communicates. The message sent by violence is loud and
too tied to the privileged classes. The young are losing confidence clear and forces a response. It seems to be the only message that
in the churches, which affirm beautiful principles - great texts, some evil and oppressive governments and leaders understand.
remarkable conclusions - but without ever deciding, at least so
far, to translate them into real life. The young then are turning  Violence is the only option when dialogue and diplomacy fail to produce
more and more to radical action and violence." any change. When all others forms of protest fail, aggressive action is
often seen as the most practical way to alleviate suffering. The use of
violence in these circumstances has the backing of philosophical and
Arguments in favour of violence theological traditions:
The following arguments are advanced by those who claim that it is
The just-war tradition, rooted in the ethical theories of Plato
right to respond to oppression with violence.
and Cicero and formulated within the Christian tradition by
Augustine, Aquinas and the Protestant Reformers, defends
14 Camara, Spiral of Violence, 26. military force as a last resort against grave injustice. According
1< Ibid., 33.
to this view, when the innocent are threatened by an unjust
aggressor and all other remedies have failed, Jesus' command
for sacrificial love may require us to use lethal force."

Arguments against violence

While the justifications for the use of violence above may seem plausible,
it is also important to note the problems related to the use of violence

I
as a response to conflict.

 Violence begets violence. To put it another way, violence attracts

violence. This principle was clearly illustrated in the Nigerian cities
of J os and Kaduna in 200 I as young men from the church and the
mosque took up arms and fought each other. The only result was
the destruction of churches and mosques and the loss of many lives.

David A. Hockcma "A. Practical Christian Pacifism". Christian Cent urv (October 22,1986):

I
16

Q 17_01 R rit"Pri 70 Anril ?n()~ ()nlinp, \:\TH:JU.' rplirrinn_r.nlinf> nr(T /..:h",,:v-:lr1"irl,... ':)cn> ri tif"= 1 1 C;

I
mirror its evil. We become what we resist. "17 Martin Luther King, Jr.

1
made the same point:
114 African Christian Ethics
Returning hate for hate multiplies hate, adding deeper darkness
The violence solved nothing and simply produced more suffering. to a night already devoid of stars. Darkness cannot drive out
As Wink reminds us, "If we resist violence with violence, we simply darkness, only light can do that. Hate multiplies hate, violence
mult g more wars - must
iplie be broken, or we shall be plunged into the dark abyss of
s annihilation. IS War and Violence 11 5
viol
enceMrica must heed this warning. Violence has never produced peace. It
Violence in the Old Testament
, may force a semblance of peace, but violence will eventually erupt again. The Old Testament passage most frequently cited in discussions of
andGovernments that come to power through violent revolution will usually violence is the lex talionis) which is summarized as "eye for eye and
tougend up being overthrown in yet another violent coup d'etat. tooth for tooth" (Matt 5:38-41; see also Exod 21:24; Lev 24:19-20;
hnes
 Violence produces more casualties and bloodshed than non-violent Deut 19 :21). The same principle of retaliation is enshrined in the
s
approaches that achieve the same result. The use of violence to famous Code of Hammurabi. This law was not intended to be used
mult
accomplish some objective or settle some dispute (religious, ethnic, as an excuse for personal vengeance, which was specifically forbidden
iplie
or political) always results in bloodshed and unnecessary loss of in Leviticus 19:18, but was designed to set a clear limit to the level
s
innocent lives and property. The Nigerian Civil War of 1967-70 led of punishment. This law provided "the nation's judicial system with
toug
to the loss of about one million lives. Many millions more have been a ready formula of punishment, not least because it would decisively
hnes
lost in the civil and ethnic wars in Rwanda, Sierra Leone, Liberia, terminate vendettas". 19
s in
Nigeria, Congo and recently Darfur in Sudan. The desired results
a The Old Testament mentions many wars, including some that were
could have been achieved using non-violent approaches such as
desc carried out on God's instruction. For example, the Israelites were
dialogue and diplomacy.
endi commanded to drive out the Canaanites and take over their land (Num
ng Violence is counterproductive and self-defeating; it does not solve 33:50-56; Deut 20:13; Josh 3:10). King Saul was also commanded to
spirconflicts but actually creates more problems than existed before. completely destroy all the Amalekites (1 Sam 15:2-3). Later, God used
al of the Assyrian and Babylonian armies as tools to punish the nations of
dest
Biblical Perspectives on Violence Israel and Judah.
ructi Two important points need to be made about these wars that had
on ..If we are to come up with a Christian response to injustice and to the divine sanction. First, these situations were unique. The commands
. pressure to resort to violence, we need to start by examining biblical and
never suggest that they were intended to be examples of how to achieve
Thetheological teaching on the topic.
objectives. Second, the New Testament, which is the fulfilment of the
chai
Old Testament, never even suggests that Christians are to follow these
n
17\Valter Wink, Jesus and Nan violence: A Third VI"n (Alinneapolis: Fortress. 2003),76. specific commands that were given to a specific group of people at
reacIS i\!i~rtin T .u rl-v-r Kiner Tr T (PhiJ'Jr1pjnhi'1" J:nrt"rpc<.: 1 Q5;!l \ ~:<
a specific time. Nowhere does the New Testament suggest that it is
,tYf'11rTtI1 t"fl nnr

tion
acceptable to use weapons to settle a dispute.
s of
evil
Violence in the New Testament
-
hate Some of Iesus' teaching specifically addresses the issue of violence. It is
beg worth examinin each of his statements in some detail.
(T

ettin
o
g
Matthew 5:38-41 The Sermon on the Mount
hate
, In the Sermon on the Mount, Jesus specifically addressed the lex talionis.
war This passage is the most quoted and, unfortunately, the most wrongly
s
prod
ucin D. A. Carson. "J\latthew" in the Expositor's Bible C01lJmC1lta1"v (ed. Frank E. Gaebclcin; Grand
19

Raoids: Zondervan. 1984),155.

 116 African Christian Ethics War and Violence 11
7

1 interpreted passage of all those that give insight into what the Bible and
Christianity teach about violence
unhealthy relationship and unjust system. Both Gandhi and
Martin Luther King, Jr. grasped this well and molded this idea
You have heard that .it was said, 'Eye for eye, and tooth for
into a tool for resisting social injustice and creating a more
tooth.' But I tell you, Do not resist an evil person. If someone
just the same point:
Wink makes
strikes you on the right cheek, turn to him the other also. And
community."
if someone wants to sue you and take your tunic, let him have This action robs the oppressor of the power to humiliate. The
your cloak as well. If someone forces you to go one mile, go person who turns the other cheek is saying, in effect "Try
with him two miles. again.
Some readers argue that Jesus is thinking of the Old Testament use of Your first blow failed to achieve its intended effect. I deny
the lex talionis and is saying that we should never personally respond you the power to humiliate me. I am a human being just like
to an insult, but should leave that to the law. Carson summarizes this you. Your status does not alter that fact. You cannot demean
position as "if someone strikes you, don't strike back but let the judiciary me." Such a response would create enormous difficulties for
administer the just return slap";" But it is more likely that what Jesus the striker ... Even if he orders the person flogged, the point
means when he says that we should "not resist an evil person" is that we has been irrevocably made. The oppressor has been forced,
should not respond to insults by taking the person to court. against his will, to regard this subordinate as an equal human
Nor should we respond to violence with violence. The verb translated being. The powerful person has been stripped of his power to
"resist" is the same one used of a "violent rebellion, armed revolt, sharp dehumanize the other. This response, far from admonishing
dissension, ... a potentially lethal disturbance or armed revolution" .21 passivity and cowardice, is an act of defiance."
Jesus is condemning any type of violent response. Romans 12:17-21
The second example Jesus gives involves a creditor suing someone for
reinforces Jesus' words, reminding us not to "repay anyone evil for evil"
his tunic. Jesus tells him to give the creditor his cloak as well. According
and to leave revenge to the Lord.
to Thompson, giving the creditor both one's inner and outer garments
So is Jesus saying that we should passively accept violence and insults
is a form of shock tactics:
l
I

and not do anything about them? No. He gives us three examples of Here, take not only my coat, but my underwear as well. Then,
how to respond to evil, all of which involve what can be called creative you'll have everything. And walk out of the court naked,
resistance. leaving
The first example involves someone being slapped across the face by the red-faced creditor with a coat in one hand and underwear
an oppressor, possibly a soldier in the occupying Roman army. Instead in the other. The creditor would be embarrassed and shamed
of cowering away, the one slapped stands his ground and turns the other - and unmasked. This is not a respectable moneylender but a
cheek. This act loan shark who perpetuates a system that has reduced an
entire
allows the inferior in the relationship to assert her or his equal social class of his own people to landlessness and destitution.
humanity with the oppressor, and it forces the oppressor This burlesque offers the creditor the chance to see the
to take stock of the relationship and perhaps of the social human consequences of these practices and to repent, and it
system that supports such inequality. It is risky, to be sure, empowers the oppressed to take the initiative and burst the
and demands courage, but it is a creative way to challenge an delusion that it is a just system. It is a brave and ingenious
form
22 Thompson, Justice arid Peace, 192.
2°Ihid.
J ,. T _________: _1 _______11
of resistance."
"Wink, Jesus and N01ll'iolerlce, 15-16.
24 Thomn.<on. Tusricc and Peace. 192-193.
 one
mil
118 African Christian Ethics e,
one
sho
uld
vol
unt
aril
y
go
an
extr
a
mil
e.
By
doi
ng
this
,
the
opp
ress
ed
per
son

Jesus' third example is that when forced to carry someone 's pack for
.~
,.
.:
th ing that swords may be needed for self-protection.
,~
;;" e When the authorities provide no proper protection, it is appropriate to
.
War and Violence 11 9
,

pr protect oneself. It would have been unwise to travel in the mountains

! But an ordinary reading of the passage suggests that when Jesus
ot where there were robbers and thieves without a sword, and it is right
ec and proper to arm oneself in order to defend oneself, one's family
instructed his disciples to take a sword, he was simply acknowledging

I
tio and the weak. Advocating a non-violent response to oppression and
the reality of violence. It helps to remember the historical context in
n injustice is not at odds with self-defence or defence of one's family or
which Jesus was speaking. It was common for men to carry swords in
of even one's church. Thus in Nigeria, where families and churches have
those days.
ar been targeted for destruction, it would be appropriate for a Christian to
It is evident that Jesus had not forbidden the disciples in their m use a ",'eapon to protect himself and his family. It is unwise and irrational
journey from Galilee to Jerusalem to carry weapons and that ed not to protect one's household if it is being attacked.
these weapons were nothing but the customary means of au
protection which travelers have always used when beyond the th Matthew 26:52 Put down your sword
reach of law and armed protection. In Jerusalem they were or
ity If we interpret Jesus' command in Luke 22:36-38 as allowing us to use
under the shadow of the law, Jewish and Roman, and their
." violence in self-defence, how do interpret Jesus' apparent condemnation
arms were in abeyance. In the passage quoted, the traveler's
of the use of violence when he tells Peter "Put vour sword back in its
sword is like the purse, and the wallet, and the sandals, and
Jesu ,
the cloak, a symbol of homeless wandering on an urgent and
',.

s is place ... for all who draw the sword will die by the sword"?
dangerous mission, far more formidable than their shorter and
ack o··'-.luoted in Macgregor, T/H Nell' Testament Basis of Pacifism. 23.
safer errands hither at His bidding. It may be inferred that Jesus
now
had taken no exception to them bearing the ordinary means of
self-defense when traveling in bandit-infested country beyond ledg

-_ .••.. rirtstian Ethics
This passage ~~. -;::,fien used to condemn anv use of violence or force.
H()\I:~"Lr, these words are said in the context 'ofJesus' arrest. The point
nc lS making is that it is unnecessarv and useless to use a sword or any
other weapon to accomplish a divine purpose. He had already plainly
stated that in the process of fulfilling his mission he would die a violent
death. It was not appropriate for the disciples to attempt to prevent
this.
,
It should also be noted that Jesus only tells Peter to put his sword
back in its place. He does not tell him to throw it away, or destroy it, or
never use it again in any circumstances. In this particular situation, it was
wrong to fight, but Jesus was not prohibiting the use of the sword for
self-defence, as is clear from his command in Luke 22.
l
John 18:36 My kingdom is not of this world
Addressing Pilate, Jesus made it clear that the kingdom of God is not
to be defended by force of arms, "My kingdom is not of this world.
If it were, my servants would fight to prevent my arrest." Some, like
Martin Luther, have argued that these words permit earthly nations to
go to war if there are adequate reasons. But here Jesus is not discussing
the philosophy of war in the abstract. Rather, he is making a specific
point about his spiritual kingdom. This spiritual kingdom has enough
resources of its own to be victorious if it were ever to engage in an actual
physical war with the kingdoms of this world (Matt 26:53).
Matt 22:38-40 love your neighbour as yourself
Jesus insisted that God's law could be summarized in two commandments,
one of which was "love your neighbour as yourself' (see also Lev 19:18).
His definition of who this neighbour is includes our political opponents,
aggressors and even our enemies - in fact, anyone whom we are in
conflict (Matt 5:43-48). We are told to act like the Good Samaritan
and show our love for these neighbours through offering care that takes
risks, is costly, and shows a commitment to them (Luke 10:25-37). We
are not to seek revenge (Rom 12:14-21) but are to pray for enemies
who maltreat or oppress us (Luke 6:28).
War and Violence 12
1
Applying Christian Principles in Ethnic and
Religious Conflicts
The ethnic and religious conflicts that trouble Africa cannot be solved
by violence. "Because of their intractable and explosive nature, ~tl~nic
conflicts can be resolved only through political dialogue and negotiation.
War and violence ... serve only to exacerbate them. Nor are political
solutions alone sufficient.i?" A true solution will involve actively applying
the following Christian principles.
Seek healing and reconciliation
The church has been called to a ministry of healing and reconciliation.
When it is the victim of aggression, self-defence is permitted but is not
required. Even when Jesus was unjustly arrested by armed enemies
and Peter could legitimately have used his sword, Jesus said, "Put your
sword back into its place" (Matt 26:52). When others are the victims,
the church must demonstrate the caring attitude Jesus commended in
the parable of the Good Samaritan. Practising non-violence enables
Christians to keep the "door open to reconciliation, and to keep the
issues in focus". 30
Promote justice
It is not enough for the church merely to encourage reconcilia~on
and quote Scriptures like "everyone must submit to the goverrung
authorities", "turn the other cheek", "love your enemies" and "all who
draw the sword will perish by the sword".
'When church leaders preach reconciliation without having
unequivocally committed themselves to struggle on the side of
the oppressed for justice, they are caught straddling a pseudo-
neutrality made of nothing but thin air. Neutrality in a situation
of oppr~ssion always supports the status quo. Reduction of
conflict by means of a phony "peace" is not a Christian goal.
29 Gerard F. Powers, Drew· Christiansen and Robert T Hennemeyer eds. PeacCTnak!ng: Moral and
c: United States Catholic Conference, 1994),
Policv Challenges fur a Ne» H'rirld (Washington D.
329 Bk
3() William Robert Miller. Nonviolence: A Christian [lIttrp"ctation (New York: Shocken 00 "S,
1966),168.
1 12
12 African
African Christian
Christian Ethics
Ethics
War and Violence 1 25
4 War and Violence 123
2
some great hurt, thegoal,
recipient of some tortuousaninjustice, the absorber causes".38 The only effective remedy against oppression and injustice is
Justice is the and that may require acceleration of Christian politicians should be fair to allhave
ethnic groups, irrespective with
of
of some terrible act of oppression". 36 the replacement of evil structures that been institutionalized
conflict as a necessary stage in forcing those in power to bring their political and religious ideologies. There should be no place in
Willingness to forgive
about genuine can even be described as the ultimate test of
change." good and just structures:
our politics for the type of ethnic loyalty and religious fanaticism that
I authentic Christian faith. The only true
!~e ~hurch must be seen to be involved in an active struggle against encourages hatred of answer to violence
other human beings.is to have the courage to
Commitment to justice, liberation, or thethere
overthrow of and face
mjusnce, ethnocentrism and oppression. Where is fairness
oppression is not enough, for all too often the means
eq~i~T for all ethnic and religious groups in respect of employment, used I Practisethe injustice
loving and whichforgiving
constitutesourviolence ... The privileged and
enemies
politicalhave brought in school
appointments, their wake new injustices
admissions andnormal
and all the oppressions.
amenities I the authorities will come to understand that common sense
Christians cannot avoid Christ's command to love our enemies and pray
Love of enemies
in any community, there is the recognition
greater willingnessthatto
the enemy,
accept too, is
people a
from I obliges one to choose between bloody and armed violence, on
for them if we are to be like the heavenly Father we are called to imitate
child of God.
other ethnic groups. Thus promoting justice is the greatest avenue for
37
(Matt 5:44-45). We also need to love them because they, like us, have
reducing ethnic and religious conflicts in Africa. I the one hand, and on the other the violence of the peaceful:
been created in the image of God (Gen 9:6; Ias 3:9). Consequently no
II liberating moral pressure.l?
Conclusion Questions
one is so wicked that there is no good element in them; and no one is
Develop an inclusive church so good that there is no bad element in them." Stott writes about this
1. Describe the role of the factors identified in this chapter (decline
Violent means have "paradox of our humanness":
The church should be afrequently
place where been employed
there to try to
are no ethnic solve the
divisions but in economic growth, political change, spatial mobility and injustice)
incessant conflicts around the world. But the current
where all are equally welcome and cared for. Unfortunately, the church situation in Africa
in inWe
wars or ethnic
human and
beings religious
have both aconflicts in yourasown
unique dignity country. Were
creatures
showshas
Africa that
notviolence
always is not up
lived thetoanswer. Violence
this ideal. Members produces
do notmore
showhatred
adequate these
madeissues addressed
in God's image inandthe ending depravity
a unique of the conflict?
as sinners under
andfor
care moreoneviolence, but never
another during timesultimately
of crisis. resolves the conflict.
When selecting church leaders,
The answer to the nagging conflicts in the church and in important
the continent his judgment. The former gives us hope; the latter places a
candidates' ethnicity sometimes seems to be regarded as more 2. Ask several people, Christian and non-Christian, to explain when
is the non-violence that Jesus practised and instructed his followers to limit on our expectations ... the Christian mind, firmly rooted
than their spirituality. Some churches even refuse to accept leaders from it is
practise. This refusal to accept in biblical realism, both celebrates the glory and deplores
outside their ethnic group. But theviolence
church isdoes
notnot mean
meant that we
to serve anypassively justifiable
the shametoofresort to violence.
our human being.Evaluate their responses
We can behave like God according
in to
accept whatever is done to us, nor does it mean that we
ethnic agenda. It must take note of the Apostle Paul's instructions to the cannot use the biblical and theological guidelines in this chapter.
force to protect whose image we were made, only to descend to the level of the
ethnically diverseourselves
church in when attacked.
his day: "ThereWhat it does
is neither Jewmean is that slave
nor Greek, we
must not accept the use of force as a means of settling conflicts.
nor free, male nor female, for you are all one in Christ Jesus" (Gal 3:28). Instead, 3. Should Christians participate as soldiers in ethnic or civil disputes
we church
must encourage non-violent but that
active beasts. We are able to think, choose, create, love and worship,
The is basically a community hasresistance when dealing
unity in diversity. All arewith
one orbut also to refuse to think, to choose evil, to destroy, to hate,

I African ethnic and religious conflicts.

in Christ and share "a common Creator, Redeemer, and Sanctifier, we are
one human family, brothers and sisters and all". 32 The church could even
The effectiveness of non-violent responses to oppression and
be thought of as a new spiritual ethnic group, with a special awareness of
war?
and to worship ourselves. We build churches and drop bombs
4.... This
Provide somea practical
is 'man,' suggestions paradox,
strange, bewildering for how Christians
dust of earth
injustices has been demonstrated worldwide. In South Africa Steve and breath of God, shame and glory."
individually
each other's needs for protection and security. There is no place in such, a
and the church collectively can help prevent future religious/ethnic
group
Bikoforandold ethnicMandela
Nelson loyaltiesstood
and hatred of other groups.
for non-violent but active resistance I Forgiveness may not be easy. It is worth taking note of the words of the
conflicts and mediate current conflicts?
to the oppressive apartheid regime. In the United States of America, great American civil rights campaigner, Martin Luther King Ir., who
MartinChristian
Allow Luther Kingprinciples
Jr. was the major spokesman
to guide for non-violent
our approach to but also had much to forgive. He says, "We must develop and maintain the
active resistance to racial segregation. Gandhi adopted a non-violent capacity to forgive. He who is devoid of the power to forgive is devoid
politics
approach to solving the political crisis in India. of the power to love. "35 King also stresses that "the forgiving act must
Political opinions
Only love forshould not beand
the enemy shaped by ethnic interests
the determination not tooruse
ethnic
force or always be initiated by the person who has been wronged, the victim of

I
prejudices
violence but
willby Christian
win principles.
conflicts Theenemy.
and win the love ofThese
God isattitudes
demonstrated
provide
in aour love of others,
theologically basedespecially thosewithin
"framework who are different
which from us.
to carryon theThus
vital "Martin Luther King i Strenoth to Love, 51) notes, "An element of goodness may be found even
in our worst of encrnv. Each of us is something of a schizophrenic personality, tragically divided
3S Hoekerna, "A Practical Christian Pacifism ~, 919.
task of building structures that can eventually eliminate war and its against ourselves. A persistent civil war rages within all of our lives,"
30 Ibid. 39 Camara, Spiral o/Violence, 55.
31 Wink, [csus and Nonviolence, 5. 34 John Stott, Issues Facing Christians. 44 .
37 Wink, Jesus and Nonviolence, 59.
32 Thompson, Justice m,d Pca,.: ; ;,';'.
. " Martin Luther klng,)r. SO'C11/fth to Love (Philadelphia: fortress, 1981),50,