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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III. THE PACIFIST CHURCH AND WAR
III.A. THE PACIFIST CHURCH AND NON-VIOLENCE
Because war is the “beginning of birth pangs” (Mt. 24:8) of Christ's return, wars will not cease, and along with that various deceptions will continue. Therefore by means of true discernment we must perceive the essence of the situation.
The theology of war and the eschatology of Christian fundamentalism evidences a form of secularized, this worldly Christianity. By contrast, “historical pacifist churches” have attained a position of pacifism and non-violence. Their roots are in the rebaptizers (Anabaptists) of the 16th century Radical Reformation who lived by the principle of non-resistance and absolute pacifism. Repudiating all violence, they refused military service, were persecuted by both Catholics and Protestants, were persecuted, moved to various European countries, and immigrated to North America in the 18th century but displayed a genuine refusal to bear arms in the American Revolution and the 19th century Civil War.
In the second half of the 20th century their pacifism was rehabilitated and recognition was granted to their claim that pacifism is Biblical. J. H. Yoder, professor at Notre Dame University, published The Politics of Jesus and was very influential as chairman of the American Society of Christian Ethics. Both S. Hauerhaus, who visited Japan in 2000, and R. Sider, both of Duke University, were influenced by Yoder.
As the servant of Christ, the church in Japan should continue to cooperate with these kind of churches, should return to the starting point of Biblical faith, and should walk the path of non-violence.
III.B. THE JAPANESE CHURCH AND PACIFISM
Just war theory is not only not Biblical, in the context of contemporary international law it is also not feasible. Since World War II, wars have become wars of annihilation and of total destruction, with massacre of many civilians, so that the primary condition of just war, “not killing non-combatants,” has become impossible to fulfill. At this moment when just war theory cannot be established, the church should recognize again the importance of “pacifism.”
Even though in Japan Kanzo Uchimura of the non-church movement criticized the Western churches for their “gospel of brute strength” faith, in the First Sino-Japanese War (the Russo-Japanese War) he held to just war theory. But despite Japanese victory in the First Sino-Japanese War and the First World War he later emphasized a Biblically based anti-war position and absolute pacifism. Even today the anti-war stance of Uchimura one hundred years ago is not out of date.
Kanzo Uchimura, by a careful reading of the New Testament, was convinced that “absolute anti-war” was certainly the Christian way. And Uchimura personally practiced a non-violent lifestyle. After the “disrespectful scandal” (he refused to participate in idolatry), even though his wife died of natural causes in the midst of persecution, he maintained the principle of non-resistance. On the basis of this kind of personal experience, at the national level he repudiated the use of force as well as attacks against other countries using military strength.
Moreover, his pacifism was based on astute historical insight. In the ten years from the First Sino-Japanese War in 1894 (Meiji 27) to the Russo-Japanese war in 1904 (Meiji 37), the world experienced major changes. Uchimura accurately analyzed the world situation during that time by reading English newspapers and he severely criticized the two wars that occurred in Christian lands. Those wars were the Spanish-American war of 1898 and the South African War (Boer War) of 1899. Because these wars were neither moral nor just but instead occurred because of desire for more national territory and because of greed, Uchimura called them “greed wars.” The fact that Western churches supported the invasion of South Africa by England and the invasion of the Philippines by America clearly showed deception. He criticized Japanese newspapers which insisted, “England is becoming the world's most powerful country and we should not hurt its feelings.” He pointed out the “tendency toward an Anglo-American alliance.” And through the “cooperative movement of the Anglo-Saxon race” he warned that the entire world would be “Anglicized.” Truly this was an accurate prognosis. One hundred years later Anglo-American allied armed forces invaded Iraq with mighty military force and with disregard for international public opinion.
During World War II Tadao Yanaihara, a disciple of Uchimura, criticized the war and was dismissed from his teaching position at a university. But he was undaunted. Though a minority, the existence in Japanese history of these kind of Christians gives us great encouragement.
Since the time of Japan's defeat in the war, the Japanese church has maintained a position of pacifism. Because of strong pressure from the United States, an alliance between the American military and the Japanese Self Defense Force is proceeding, so currently this position is strained by the changing situation which tends toward war.
In the midst of past war when military authorities led the nation down a destructive path, the Japanese church was not able to identify the danger and was not able to offer critical insight. Moreover, if a country is possessed by the wild idea of conquering the world through its military might, and if that country leads the world toward destruction, we Japanese have the responsibility to point out its foolishness. The churches of Japan and America, as churches of the Lord which live by the same gospel faith, must establish a new cooperative relationship in the 21st century. In order to move in a constructive direction, it is necessary to accumulate arguments clarifying points of agreement and disagreement.
The reconciliation of all things will be realized by means of the return of Christ, and all creation will be filled with perfect rest and peace. At that time enmity between nations will vanish, nations “will turn their swords into plows and their spears into sickles, nations will not raise swords against nations, and they will not learn how to fight again” (Mic. 4:3). At that time heaven and earth will be made new, no weapons will be seen, and all evil will be destroyed. As we continue to eagerly await that day, let us seek to live as people of reconciliation and people of peace.
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