The Ethic of Non-Violence in the Thought of Stanely Hauerwas: The Rationale for Christian Pacifism

Abstract

This thesis focuses on Hauerwas’s vision of peace from a radical Christian perspective. His vision of peace is radical in that, it does not accommodate the prevailing Christian ambivalence towards war through out Christendom. His call for Christian commitment to non-violence as a way of life in a war ridden world raises serious challenges to Christian living. And so, the study focuses not so much on Hauerwas’s conviction, but the basis for his conviction. The study employs a descriptive, desk research and expository design focussing on Hauerwas’s written works ranging from books, essays, speeches and letters. The study is structured in three chapters. In chapter one, Hauerwas’ vision of peace is discussed. The discussion describes Hauerwas’s idea of Christian commitment to non-violence as based on his eschatological and Christological conception of God’s kingdom on earth. And from this conception, he believes that in the cross of Christ God inaugurated a new history by which Christians are determined. Unlike the world history which is determined by war, God’s history is determined by the forgiving love towards God's enemies. And this sacrificial love was exemplified in Christ's non-violent response to injustice, and the cross he bore for humanity as our substitute. Therefore, the way the Christian confronts injustices and the world at war is determined by the story of God in the person of Jesus Christ.In chapter two, the study makes a brief discussion on the reality of human condition and the world in which Christians are called upon to live by the history of God. The discussion shows how incoherent the world is, and why Christianity has through ages grappled with reconciling the gospel and the inevitability of participating in war. There seems to be no easy options for a Christian if Christ who hanged on the cross remains the God of the Christian Church.And finally, in Chapter three, I make a critical reflection on Hauerwas’s vision of peace in relation to the prevailing Christian ambivalence towards war and also in relation to the present reality of our world. In our conclusion, it is clear that Hauerwas’s vision of peace is not an improvised thought of human imaginations, but indeed a reflection on the truth as it in Christ, and by which Christians aught to identify with and live by. Christian ambivalence towards war and violence is a testimony of two bitter truth and these are: Firstly, the unrealistic nature of the teaching and the life of Jesus in a real world; and secondly, the Christian Church has attempted to turn the idealist Jesus into a realistic one for convenience against the costly discipleship as evidenced by His life and death. The result has been the kind of the Church that serves two masters, hence, a darling to the world but a profanity to Jesus Christ. And yet, God still has a Church on earth comprised of all that love Him more than their life and are willing to follow the idealist Christ in a real world of violence and war. To such, even the right of self-defence is at its best when it avoids taking human life. Certainly, although the commitment to the gospel imperatives may not necessarily translate into actual practice, it proves a total surrender and dependency upon God, and eliminates the possibility of justifying sin. Those that would follow Christ must identify with Him in His life, death and resurrection. Every truth about God and Christian living must find its fullness and meaning in Christ. Never the less, Christian living however lofty it may be, is never the basis for one’s right standing with God.