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Centuries before the Common Era

The concept of nonviolence is ancient. It is found in several Eastern traditions, including Taoism, Buddhism, Jainism, and Hinduism. It also found its way into Greek culture and would have been an idea in circulation as Jesus grew up.

First Century

The scriptures frequently portray God as a God of violence, although one of the Ten Commandments is “You shall not kill” (Exodus 20:13), and the prophet Isaiah says, “Nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). The Hebrew Scriptures also show a high value for justice. The Christian Scriptures show that Jesus was clearly a pacifist. For example,

(1) Love is the supreme law.  
According to Matthew, Jesus said, "But I say to you, Love your enemies and pray for those who persecute you" (Matthew 5:44). According to John, Jesus says, "I give you new commandment that you love one another" (John 13:34). The Apostle Paul says, "Love does no wrong to a neighbor" (Romans 13:10).

(2) Peace is the Christian's obligation.
According to Matthew, Jesus says, "Blessed are the peacemakers" (Matthew 5:9). Paul writes, "Pursue peace with everyone and the holiness without which no one will see [God]" (Hebrews 12:14). Paul says further, "If it is possible, so far as it depends on you, live peaceably with all" (Romans 12:18).  

(3) Retaliation is to be avoided.
Peter says of Jesus, "When he was abused, he did not return abuse; when he suffered, he did not threaten" (1 Peter 2:23). In Romans 12 we read: “Bless those who persecute you; bless and do not curse them” (Romans 12:14)"; “If your enemies are hungry, feed them; if they are thirsty, give them something to drink” (Romans 12:20); “Do not be overcome by evil, but overcome evil with good” (Romans 12:21). Following Jesus involves turning the other cheek, going the second mile, avoiding retaliation, and praying for those who persecute. Matthew tells of Jesus’ arrest, saying, “Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. Then Jesus said to him, ‘Put your sword back into its place; for all who take the sword will perish by the sword’” (Matthew 26:51–52).

Fourth Century

Around the year 315, the emperor Constantine converted to Christianity. This was the beginning of the mutually beneficial relationship between church and state. Until this time when Christianity became the official state religion, Christians had refused to participate in war. As Christianity became popular, new converts not only did not embrace the pacifist tradition they looked for ways to justify war.

Fifth Century

In 354, one was born who would codify justification: Augustine. Augustine formulated the so-called Just War Theory, the principles of which define when and how a nation can go to war. The theory has dominated Christian war making since the fifth century.

Eleventh Century

In 1096, Christians began a centuries-long series of military expeditions to retake the Holy Land from Muslims. Known as the Crusades, these warring adventures killed large numbers of people.

Sixteenth Century

As part of the Reformation, the Christian tradition of nonviolence reemerged. People known as Pietists and Anabaptists refused to participate in war and practiced nonviolence in their daily lives. From these groups emerged the three denominations we know today as the historic peace churches: the Mennonites, the Society of Friends or Quakers, and the Church of the Brethren (or the Church of Reconciliation as some prefer).

Nineteenth Century

Henry David Thoreau formulated and practiced the notion of civil disobedience, which encouraged people to refuse to obey unjust laws.

Twentieth Century

Mohandas K. Gandhi further developed the ideas of nonviolence and noncooperation with evil in the concept of satyagraha or “the power of truth.” He is said to have believed Jesus had a good idea and thought it too bad that Christians didn’t follow it. His movement led to the independence of India from the British Empire. A few years later, Martin Luther King, Jr. further expanded the theory. With leadership from people like Rosa Parks, the Civil Rights Movement used nonviolent action to end Jim Crow laws in the southern United States. In the 1980s, the Sanctuary Movement saved the lives of Central American refugees by refusing to cooperate with unjust application of immigration laws.

During the 1980s, the Presbyterian Church placed particular emphasis on peacemaking. The decade began with the adoption by both the northern and southern churches (now united as the Presbyterian Church U.S.A.) of “Peacemaking: The Believers’ Calling.” This policy stated that the church was at a moment of kairos, “an opportune time for making peace,” and it emphasized that peacemaking is central to the gospel message. In response, the Presbyterian Peacemaking Program invited congregations to sign a Commitment to Peacemaking. Because many presbytery overtures were being sent to the General Assembly asking for guidance in taking action with regard to nuclear weapons, a church-wide study called “Presbyterians and Peacemaking: Are We Now Called to Resistance?” was initiated in the middle of the decade.

The study was followed by an international peacemaking consultation with other churches and the creation of the Task Force on Christian Obedience in a Nuclear Age. The group’s report, adopted by the General Assembly in 1988, listed many recommendations for all levels of the church under the headings Communities of Dialogue and Support; Extraordinary Use of Ordinary Means; Demonstration of a Concrete Manifestation of Just Peace Involving Children and Young People, War Toys, and Peacemaking; International Dialogue and Cooperative Effort; Conscientious Disobedience; and Just War and Nuclear Deterrence. In general, the report called for broad support by the church of all who are called to resist injustice in order to bring about a more just and peaceful world. It also declared, “Presbyterians must exercise their rights and responsibilities as citizens as they have never done before.” In addition, it stated, “Nuclear war cannot satisfy the criteria for just war.” It called upon the United States to “conduct its international relations in full accordance with the generally accepted principles of international law and the obligations assumed under the United Nations Charter” and to “accept the jurisdiction of the International Court of Justice and adhere to its judgments.”

St. Luke developed a serious emphasis on peacemaking during the Vietnam War. Its most creative project was the nationwide sale of “Peace Bonds,” which offered no monetary return whatsoever. Within two months time, the congregation raised $20,000, half of which was presented to Members of Congress for Peace through Law. For this work, in 1973 the United Presbyterian Peace Fellowship honored St. Luke with its annual peace award, the first congregation ever to receive the award. St. Luke first signed the denomination’s Commitment to Peacemaking in 1981. As concern about nuclear weapons mounted, the Nuclear Freeze Movement got significant St. Luke attention. In 1981, the St. Luke Seminar was devoted to playing a simulation game called the “Game to End All Games.” Shortly after that, the session adopted the Nuclear Freeze Resolution to support freezing the number of nuclear weapons as a start to eliminating them. The congregation recorded a song called “Take Me out of the Arms Race” (to the tune of “Take Me out to the Ballgame”) to support the movement. The production in 1984 was “Peace Child,” and, in addition to the performances at St. Luke, the cast performed the show for the National Conference of Christian Unity. In 1991, the session adopted “A Statement on Military Service, Conscience, and Sanctuary” in support of those within and beyond the congregation who were called to be conscientious objectors to the Persian Gulf War. In 1992, it adopted a revised Commitment to Peacemaking, which stands as the session’s policy today.

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