All posts in Violence

  • The Looming Specter

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    The Looming Specter
    Brian Zahnd

    My criteria for writing a book is simple. I write what I cannot not write. I don’t rummage around in my mind for a topic, I don’t attempt to divine the whims of the market, I don’t ask, “Who is my target audience?” (A question always posed to me by publishers and one I never know how to answer. Everyone? Those who have ears to hear? Four friends? I don’t know.) I wrote A Farewell To Mars because I had to write about war in the light of Christ. I couldn’t be at peace until I did. I wrote Water To Wine because I had to tell some of my story. I was compelled to testify about what had happened to me. If these books found an audience who resonate with what I have to say, it makes me very happy…but I wrote them for the wellbeing of my own soul. And all of this is even more true with Sinners in the Hands of a Loving God.

    In Bob Dylan’s “Nettie Moore” there’s a line that says, “Got a pile of sins to pay for and I ain’t got time to hide.” I can relate to that. There is a sense in which I’m trying to make amends with Sinners in the Hand of a Loving God. I am trying to recant some of my old sermons that presented God as angry, violent, and retributive. But my deepest motivation for writing Sinners is not to do penance for purveying ignoble ideas about God. My chief motivation for writing this book comes not from looking into the past with regret, but from looking into the future with concern.
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  • What Does This Mean? (Five Hundred Miles of Crucifixes)

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    What Does This Mean? (Five Hundred Miles of Crucifixes)
    Brian Zahnd

    Six months ago Peri and I walked five hundred miles across Spain on the Camino de Santiago. It was quite simply the most wonderful, most spiritual, most healing thing we’ve ever done. The Camino changed both of us. This morning as I prayed I thanked God in tears for the gift of the Camino. Until today I’ve not written about it, mostly because I’m still absorbing it. But Holy Week seems like the right time to share one aspect of my experience.

    We began the Camino on September 14, 2016 ( Holy Cross Day). After a long trek across the Pyrenees mountains from St.-Jean-Pied-de-Port, France we arrived in Roncesvalles, Spain. In Roncesvalles I spent some time alone in a thirteenth century chapel gazing on a medieval crucifix. While sitting in this dimly lit sanctuary the Holy Spirit seemed to give me four instructions for my five hundred mile walk:
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  • The Sermon on the Mount and Caesar’s Sword

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    The Sermon On the Mount and Caesar’s Sword
    Brian Zahnd

    As I call Christians to the practices of radical forgiveness and nonviolent peacemaking that Jesus embodied and most clearly sets forth in the Sermon on the Mount, I often encounter Christians using Romans 13:1–7 as a kind of rebuttal. (Though whom they’re rebutting — me or Jesus — isn’t always clear.) Their argument goes something like this:

    “God has ordained the government and has given it the sword to execute vengeance; therefore we cannot be opposed to war because Romans 13 sanctions ‘Just War.’”

    Usually this argument is given to me in the context of advocating that the United States government should wage total war on ISIS and other enemies of America, and that the church should celebrate this.

    But this is an egregious misinterpretation and misapplication of what Paul is talking about. Let me explain.
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  • War of the Lamb

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    War of the Lamb
    Brian Zahnd

    Those who want to hold onto a primitive vision of a violent and retributive God often cite the white horse rider passage from Revelation. They will say something like this: “Jesus came the first time as a lamb, but he’s coming back the second time as a lion.” (Despite the fact that no lion is ever seen in Revelation — the lion is the Lamb!) By this they mean the nonviolent Jesus of the Gospels is going to mutate into what they fantasize is the hyper-violent Jesus of Revelation.

    Sadly, the proponents of this flawed interpretation seem to prefer their imagined violent Jesus of the future over the nonviolent Jesus of the Gospels. At a basic level they essentially see the Bible like this: After a long trajectory away from the divine violence of the Old Testament culminating in Jesus renouncing violence and calling his followers to love their enemies, the Bible in its final pages abandons a vision of peace and nonviolence as ultimately unworkable and closes with the most vicious portrayal of divine violence in all of Scripture.

    In this reading of Revelation, the way of peace and love which Jesus preached during his life and endorsed in his death, is rejected for the worn-out way of war and violence. When we literalize the militant images of Revelation we arrive at this conclusion: In the end even Jesus gives up on love and resorts to violence. Tragically, those who refuse to embrace the way of peace taught by Jesus use the symbolic war of Revelation 19 to silence the Sermon on the Mount.
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  • Armageddon

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    Armageddon
    Brian Zahnd

    The second Sunday after the terrorist attacks of September 11, 2001, I preached a sermon entitled “The Road To Armageddon.” During those days of grief and rage when I should have preached the gospel of peace and forgiveness, I instead resorted to the hackneyed trope of dispensationalism that claims a mega-war in the Middle East must occur before Jesus can return.

    I’ve repented and made amends for that pastoral failure, but the fact remains that my mistake was made possible by the terrible eschatology I had inherited. The Late Great Planet Earth and the Left Behind series are only the best known of countless books that have popularized the worst possible reading of Revelation.
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  • Good Friday: A World Indicted

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    Good Friday: A World Indicted
    Brian Zahnd

    Good Friday offers humanity a genuinely new and previously unimagined way of understanding both the character of God and the nature of human civilization. As Jürgen Moltmann writes in The Crucified God, “the cross is the test of everything.” But to understand Good Friday we need to be clear on who did the accusing, condemning, and killing of Jesus of Nazareth.

    As we read the passion narratives in the Gospels it’s obvious that it isn’t God who insists on the execution of Jesus. Mark tells us, “the chief priests accused him of many crimes.” (Mark 15:3) Jesus’ jealous rivals accused him of heresy, blasphemy, and sedition because they were possessed by the satanic spirit of rivalry and blame. It wasn’t God who charged Jesus with capital crimes. It wasn’t God who shouted, “Crucify him!” It wasn’t God who ordered Jesus flogged with a lead-tipped whip. The work of accusation, condemnation, and torture is the work of human civilization under the sway of the satan. The spirit of God is not heard in the crowd’s bloodlust cries of “crucify him,” but in Christ’s merciful plea, “Father, forgive them.” We must not imagine the machinations of the devil as the handiwork of God!

    When Jesus arrived in Jerusalem on Palm Sunday the principalities and powers of Caiaphas, Herod, and Pilate and their constituent institutions of religious, economic, and political power were at enmity with one another. These power brokers were bitter rivals locked in a fatal embrace. But when they took their rivalry-induced fear and hate, and projected it onto Jesus as their chosen scapegoat on Good Friday, they achieved a demonic unity. Luke precisely tells us this. “That same day [Good Friday] Herod and Pilate became friends with each other; before this they had been enemies.” (Luke 23:12)
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  • Closing The Book On Vengeance

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    Closing The Book On Vengeance
    (A reflection on Luke 4:14-30)
    Brian Zahnd

    To proclaim the year of the LORD’s favor,
    and the day of vengeance of our God.

    This is how Jesus read Isaiah 61:2 when he returned to Nazareth after beginning his ministry. Jesus edited Isaiah. Reading from this familiar passage in Isaiah, Jesus stopped midsentence and rolled up the scroll! It would be like someone singing the national anthem and ending with, O’er the land of the free. Everybody would be waiting for and the home of the brave. Jesus didn’t finish the line. Jesus omitted the bit about “the day of vengeance of our God.”

    In announcing that God’s jubilee of liberation, amnesty, and pardon was arriving with what he was doing, Jesus omitted any reference to God exacting vengeance on Israel’s enemies. In claiming that Isaiah’s prophecy had been fulfilled in their hearing, Jesus is claiming to be Jubilee in person. But the scandalous suggestion is that this Jubilee is to be for everybody…even Israel’s enemies.

    Jesus edited out vengeance, and this gives us a key to how Jesus read the Old Testament. And lest we think that Jesus’ omission of “the day of vengeance” was simply an oversight or meaningless, consider what Jesus says to the hometown crowd in the synagogue following his edited reading of Isaiah. Jesus recalls the stories of the widow of Zarephath and Naaman the leper — Gentiles who instead of receiving vengeance from God, received provision and healing.
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  • Bethlehem: Beauty and Brutality

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    Bethlehem: Beauty and Brutality
    Brian Zahnd

    The Sunday before Advent I was preaching in Bethlehem. While there a Palestinian friend I’ve known for nearly twenty years and who shares my appreciation for Orthodox icons gave me the wonderful gifts of a Nativity icon and a Root of Jesse icon. These “gospels in color” now occupy a prominent place in my study. They have been especially meaningful to me during this season of Advent.

    Icons

    I also received two more “souvenirs” from Bethlehem — a spent teargas canister and a used rubber bullet retrieved from the street in front of the Bethlehem Bible College where some of my Palestinian Christian friends teach. Unfortunately, these sad souvenirs are quite plentiful.

    Teargas
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  • Nagasaki: The Sufferings of Christ

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    This is the third in a series of blog posts on the seventieth anniversary of the creation and use of the atomic bomb. The first two are Los Alamos: We Have Become Death and Hiroshima: An Anti-Transfiguration. I have asked Peri to write the final one on Nagasaki.

    Nagasaki: The Sufferings of Christ
    Peri Zahnd

    1945. What a year it was. What it must have been like to have lived in that time — the last days of WWII, watching the evil Third Reich disintegrate, the fall of the Nazi regime, dancing in the streets of America when it was announced the war in Europe was finally over.

    I can’t imagine what it was like to hear in the days and weeks to follow the stories of the concentration camps being liberated, the piles of bodies, the skeletal survivors. Had such horror ever been seen on the earth? I absolutely agree, the world must “never forget” what awful things were done in an attempt to utterly wipe out a people group, the Jews.

    But the war wasn’t really over. America was also at war with Japan, and the Japanese had not yet surrendered. We were still at war, for a few more months, until August, when two atomic bombs were dropped in the space of four days on two major cities in Japan. I think it is safe to say again that such horror had never been seen on the earth.
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