Okayama, Hideo. Translated by Dale W. Little. “Fundamentalism and War” (原理主義と戦争). Japan Evangelical Association Theological Commission Pamphlet 6 (May 2006): 61-74.
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II. CHRISTIAN FUNDAMENTALISM AND WAR
II.A. THE DOCTRINE OF AMERICAN SUPREMACY
II.A.1. NATIONALISTIC CHRISTIANITY
Why do present day American Christian fundamentalists unconditionally affirm their own country's wars? Three reasons can be given. First is the principle of American supremacy. America has a strong sense of being a “chosen people.” America is considered to be established by God, guided by God, and blessed by God. It is considered to be absolutely the greatest nation in human history because it has received a special calling. God has blessed all America and American people (God bless America).
Christian fundamentalism holds firmly to an exceedingly rigid conservative position which does not compromise with other positions which are liberal. In other words, they are intolerantly exclusive. But when it comes to the country's wars, they project American supremacist patriotism, emphasizing unified conformity in which doctrinal differences are not a problem.
For example, deism runs counter to fundamentalism. Deism esteems reason and denies original sin. That position is severely criticized by fundamentalists who hold to salvation only through the atonement of Christ. But “civil religion” based on this deism and Christian fundamentalism become unified in times of war, spurring the people of the country toward victory in war.
Civil religion is religion which has as its purpose the integration of the people of a nation, particularly religion that unifies for the purpose of bringing about a war. The religion of the American President is not Christianity, but rather “civil religion” (Mori 1966). In presidential speeches, the word “God” is used, but the word “Christ” is not used. Also, human original sin, the redemption of the cross, the resurrection, and the second coming, etc., are not touched upon. God is the one who leads the world with great strength and is the one who gives the state religious authority, purpose, and value. Pierard and Linder in their analysis of the presidential speeches of Washington, Lincoln, Wilson, Roosevelt, Nixon, Carter, Reagan, and Clinton, narrow their focus to the religious content of the speeches, discourse about the connection of the speeches to Christianity, and offer the severe critique that the religion of these presidents is not Christianity.
“The faith of American civil religion is a different faith than that of Christianity. In fact, if civil religion's equating of God with the fate of the state reduces the universal God seen in the Bible to a tribal American deity, then American civil religion comes close to being a dangerous desecration” (Pierard and Linder 2003:364).
Civil religion and Christian fundamentalism, despite their differences in belief, are bound together by nationalism and thus mobilize the nation for war. When only the supremacy of one's own country is emphasized, all religious differences vanish within the great cause of loyalty to the nation.
II.A.2. HONORING THE WAR DEAD
Because of their sacrifice for the nation in war, honoring the war dead is indispensable. It is not possible to continue war without honoring as heroes those who died for the nation and without producing new war dead (Takahashi 2005). Therefore civil religion praises the war dead as martyrs. In the case of “Christian nationalism,” the significance of the “sacrifice” of death for the nation, patterned after the sacrifice of Christ on the cross, is emphasized.
Concerning these points about emphasis on the supremacy of one's own country-justified aggression toward invasion of other nations, encouragement of the nation toward war, honor accorded to the war dead as martyrs for the nation-there is essentially no difference between American nationalistic Christianity and Japanese nationalistic Shinto. As civil religions, both are qualitatively identical. During the past war, being a Japanese took priority over being a Christian, and war for the sake of the nation was positively affirmed. Likewise, currently in America, being an American takes priority over being a Christian, and sacrificing life for the sake of the nation is pursued. Religion (civil religion) unifies the people of a nation for the sake of the state. In Japan it was nationalistic Shinto which was Shinto fundamentalism. Similarly, in America it was nationalistic Christianity which is Christian fundamentalism. “Nationalistic Shinto” of the Meiji government was originally polytheistic Shinto, but in order to unify the nation it was monotheistically reconstructed. Similarly, “nationalistic Christianity” was originally a non-violent, pacifist Christianity, but was jingoistically distorted for the sake of waging war.
II.B. THE SIMPLISTIC DUALISM BETWEEN GOOD AND EVIL
The second reason Christian fundamentalism affirms war is its extremely simplified dualism of good and evil. In war, enemy and friend, evil and good, are clearly divided and the scheme in which good destroys evil is emphasized. This is an indispensable method of argumentation for waging a victorious war. Civil religion gives religious significance to that worldview.
In the case of nationalistic Christianity, the country of the enemy is a dark empire ruled by Satan, and one's own country is a kingdom of light blessed by God. The mission given by God is to destroy the evil empire and to expand the good kingdom. In the Second World War it was emphasized that the fight was against fascism which suppressed “freedom and democracy” and against the Satanic empire of totalitarianism. In the 1960's the Vietnam War was a fight against the Satan of communists, and the 21st century Iraq War is a fight against the Satanic existence of terrorists.
The idea that God's kingdom expands through the destruction of evil by the military might of the good is consistent in Western Christian society. In comprehensive terms, this is American Christian fundamentalism. But there is no path of peace or resolution in this simplified dualistic thinking.
In order to make this kind of schematized worldview pervasive, various regulated reports and managed intelligence information are circulated. In order to emphasize the great purpose of the war, phrases such as “freedom,” “democracy,” “liberation from oppressive governments,” etc., are published, and the war is widely talked about as a just war and a holy war.
But the real reason is the lust to dominate and control other countries, and the greed to acquire concessions from them. James proclaims: “Where does fighting come from? Where does the fighting among you come from? Does it not come from the heart, from the lust of fighting which is within your body?” (James 4:1, personal translation). Evil does not come from outside. It is within us. The simplistic dualism of good and evil which understands one's own country as absolutely good and other countries as absolutely evil is nothing less than self deception.
II.C. DISTORTED ESCHATOLOGY
The third reason Christian fundamentalism spurs the church on toward war is eschatology. According to the right wing of American religion, before the eschatological tribulation Jesus will return in the sky to gather Christians together. After that there will be seven years of great tribulation on the earth, but the church will have been removed to heaven so will not encounter tribulation. After the tribulation Christ will return and will set up the one thousand year kingdom.
Based on this kind of eschatology, the recently published Left Behind series which has sold more than sixty million copies, depicts the seven years of tribulation experienced by those who have not been raptured and who have been left on the earth. During the seven years of tribulation the temple in Jerusalem is rebuilt and the Old Testament sacrificial system is revived. The nation of Israel plays a central role in the thousand year kingdom which comes after the return of Christ.
II.C.1. POLITICIZED ESCHATOLOGY
The first problem with this eschatology is that it is exceedingly this worldly, politicized, and secularized. Originally, the characteristic pretribulational rapture understanding of this eschatology was formed by a strong desire to have a purified church separated from the fallen world. Therefore, as can be seen in the original Brethren churches which were influenced by this eschatology, there is a strong tendency toward separatism and warnings were given against political involvement. So when this eschatology became widespread in America during the 20th century there was only passive direct participation in politics.
The situation dramatically changed in 1980 when the Reagan administration came into power. During the presidential election fifty million people were introduced to politics by working for the Republican party as ballot box observers. In the Left Behind novel, the anti-Christ becomes the United Nations General Secretary and introduces a single worldwide currency. The political position, the anti-U.N., anti-E.U., and pro-Israel thinking of Christian fundamentalists are read into the eschatological prophecies of the Bible.
Christian fundamentalists take the premillennial position which holds to the return of Christ before the millennium. In this there is a doctrinally sharp confrontation with postmillennialism which holds to a the return of Christ after the millennium. In taking the latter position, Evans of the religious right wing Promise Keepers believes in “authoritarianism” and “Christian reconstructionism.” It may be a strange phenomenon that eschatologically conflicting positions can together support the Republican party administration, but in the context of a secularized American supremacist eschatology, doctrinal differences become insignificant.
II.C.2. SALVATION OF THE NATIONS
Extreme Israeli centeredness is another problem. Regarding the Palestinian problem, Christian fundamentalists have a strong tendency to support Israel unconditionally.
Certainly according to Romans 9-11 the salvation of the nation of Israel in the end times and the special plan of God are noted, but this is not central to New Testament eschatology. In Revelation, the most important book dealing with eschatology, reference to this issue is hardly found. (The twelve tribes of Israel in Revelation chapter 7 are shown to be, according to chapter 14, the entire redeemed people of God.)
Israel and the Gentiles are the one people of God under the headship of Christ “the Lamb,” moving as one toward the completion of history. Through the second coming of Christ the kingdoms of the world will become God's redeemed people, among the nations perfect reconciliation will be realized, and Isaiah's prophecy will be fulfilled.
“On that day there will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt, and the Egyptian into Assyria, and the Egyptians will worship with the Assyrians. On that day Israel will be the third, along with Egypt and Assyria, a blessing in the midst of the earth, whom the LORD of hosts has blessed, saying, 'Blessed be Egypt my people, and Assyria the work of my hands, and Israel my heritage'” (Isa. 19:23-25).
In the new heaven and the new earth, hostility between nations will be taken away. Israel and the Gentiles will be one in Christ, and they will become the people of the new Jerusalem. So on the twelve gates of the city will be written the names of the “Twelve tribes” (Rev.21:12) and on the twelve foundation stones of the wall will be carved “the twelve names of the twelve apostles of the Lamb” (Rev 21:14). In the eschaton “Israel” has a unique role to fulfill, but in the glorious city Israel will worship God as one among many nations.
II.C.3. THE FINAL WORLD WAR
The emphasis on an eschatological war is also a problem. Christian fundamentalists have a great interest in Armageddon, the final world war, which according to some is identified with a nuclear war. And because the final world war will occur before the return of Christ there is a tendency to perceive war on earth positively as an eschatological sign. Certainly there are warnings recorded in the Bible about an eschatological war, but those passages are not about the destruction of the earth by means of nuclear war.
In the reconstructionism of postmillennial theory this kind of final world war was not a central theme. Rather, war was emphasized from a different perspective. Prior to the return of Christ, the good Christian kingdom will gradually destroy the evil pagan empire, all the world will be Christianized, and the golden age of the church will come. Consequently political reformation was proactively undertaken. Seventeenth century Puritans idealized a theocracy like that of Calvin's Geneva. They had a sense of election and calling as the new Israel, and a feeling of strong continuity with Israel of the Old Testament. Therefore in the “new continent” the Puritans conquered the indigenous peoples of North America in order to build the kingdom of God, just as Israel had captured the land of Canaan. Already secularized in the eighteenth century, deism influenced by the Enlightenment had become authoritative, even as it is today. The idea that God's kingdom can be built by this worldly implementation of military domination is now considered coherent.
But according to Revelation 16 and 19, Christ by means of the sword which comes from his mouth, the word of God, is the one who will be victorious at the battle of Armageddon. The weapons and arms of the countries of this world will have no meaning.
When Christian eschatology is secularized in such a way that the kingdom of God conquers by means of this worldly military power, various distortions are produced. If we grasp the magnificent plan of God concerning the return of Christ, then we can transcend narrow minded nationalism, simplistic dualism of right and wrong, and this worldly eschatology. Beginning at that point in time then, the church of God will be able return to the radical truth, and will be able to walk in the path of the peace of Christ.
II.D. HEAVENLY CITIZENSHIP
So how can this narrow minded nationalism be subjugated? The solution lies in the eternal nature of heavenly citizenship. The people of God have dual citizenship on earth and in heaven. Often these two citizenships, especially in circumstances of war, come into sharp confrontation.
Top priority ought to be given to heavenly citizenship and only secondary priority to earthly citizenship. This is because earthly citizenship lasts only while nations endure but heavenly citizenship continues eternally.
In God's eternal city there is no self-righteous nationalism or narrow minded patriotism. In an age which strongly seeks belongingness and loyalty to earthly nations, we who have received citizenship in the eternal heavenly city must above all else renew our self-consciousness.
In the final age, in the conflict between nations, when people who are caught up in the enthusiasm of nationalism begin to praise war, it is those who have acquired this heavenly eternal perspective who can survey the entire trend and continue to make pointed proposals rather than being swallowed up in the muddied waters.
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