Sometimes the lectionary throws
up very timely readings. After Friday 13th November, a day which saw
deadly attacks in Paris, Beirut and Baghdad, on the Sunday (15th
Nov) we were given Mark 13, perhaps the longest teaching on how Christians are
called to respond to War and violence in the whole of the New Testament. The
following Sunday (22nd Nov) we read another pertinent text from John
18; Jesus tells Pilate “If my kingdom were from this world, my followers would
be fighting to keep me from being handed over...but as it is, my kingdom is not
from here”. Tomorrow we have another text of war and turmoil, Luke 21:25-36. “There
will be signs ... nations in agony, bewildered by the clamour of the ocean and
its waves; men dying of fear as they await what menaces the world”
These readings speak very powerfully
in the context of a wealthy world racketing itself up with war fever; in a
context of millions of refugees fleeing war and seeking safety elsewhere; and
in a context of multiple guerrilla armies, backed up by religious beliefs,
filled with young men willing to die for their cause.
The bible’s words read in the
current international climate have much to teach us, I urge all of you to spend
some time reflecting on these passages. I believe they proclaim a very
different gospel from that of our tabloid newspapers and political leaders, and
equally very different from the ideology of Islamic State.
We are in a moment when the
loudest voices on all sides are proclaiming a message of redemptive violence,
if we kill these bad guys then all will be well. This message is fatalist,
there is no other way, only through the use of violence can we end this evil
which threatens us. Evil must be separated from good in very clear and distinct
ways, our group is Good and the other is Evil. Righteous are those who strike
to destroy this evil.
Against the overwhelming momentum
of this ideology of redemptive violence those voices speaking for a different
way will likely be drowned out, too quiet to be heard above the shouting, those
that advocate alternatives will be quickly attacked as being weak, or
dangerous.
Our gospels were written in a
context very similar to that in which we now live. Mark was likely written in
the midst of the Jewish Roman War of 66-70; Matthew and Luke were written in
the decade or so after the war, John a little bit later still. War,
destruction, refugees and persecution of the losing side are realities which
hang over the gospels.
Mark 13 was probably written
during a moment of crisis. The Jewish rebellion of 66ce has momentarily been
successful, but everyone knew that the Roman Empire will return for revenge. In
this moment of coming war each side is polarised. Both sides’ absolute belief
in the justness of their cause is solidifying, no dissension from this ideology
will be tolerated. Each person must decide, are you with the Romans or with the
Jewish fighters.
Jesus’ words in Mark are
striking, his advice is that his followers should run away! Redemptive violence
is a dead-end, so run for the hill (Mark 13:14). As Christians we are
instructed to reject the very idea of participating in this violent struggle
and simply step aside.
This stepping aside, or running
away, is not a passive act. Mark 13 makes it clear that non-participation in
violence is itself seen as a threat to those who have chosen the way of
violence, persecution will follow from both sides.
Following Mark 13 in which the
myth of redemptive violence is thrown down, Mark’s gospel moves into the
passion narrative in which Jesus’ alternative ideology is presented, the way of
redemptive suffering, or as we modern day Christians might call it, the way of
creative non-violence. Jesus does not run away from conflict but neither does
he participate. His way is to challenge the very heart of our belief in
redemptive violence, to make visible in his own body the consequences of such a
path. The centre of Christian discipleship is to embody this way of peace.
We are not called to simply
ignore the suffering of others and pontificate on the wrongs of war from the
comfort of our cosy warm homes. We are called to challenge the ways of
redemptive violence wherever we find them and to risk the consequences of
walking such a road. We are called to suffer alongside the victims of violence.
We find ourselves in an
historical moment with many similarities to that of Mark’s community in the
midst of the Jewish Roman War of 66-70ce. A radical, violence group, motivated
by a religious identity of martyrdom and willing to fight to the last man, has
taken control of a large swathe of Syria and Iraq. The great military powers of
our world are preparing to engage this group in battle.
As Christians we need to find a
response fast. All too quickly events will leave us behind. Some Christians
will actively bless this coming war and declare it righteous. Most of us will
likely find it all too depressing and turn over to watch Bake-Off, Strictly
Come dancing or the Premier League.
The real question for all of us
is how to avoid these two temptations, how can we reject the ideology of
redemptive violence? While still taking the suffering of Syria, Beirut, Iraq, and
Paris seriously?
“What I say to you I say to all:
Keep awake!” Mark 13:37b. Events are moving very quickly.
