In 2024, during a Q&A time at a university campus event in Melbourne, a student asked me what I believed were the most pressing issues Christians needed to be thinking about. There are many important social and ethical issues that fill our streets with fear, anxiety and concern: antisemitism, the doctrine of humanity, contentment, and more. There are important theological and ecclesial matters that churches must tackle with faithfulness and wisdom.
But what is the most pressing issue Christians should be thinking about? The answer should be obvious. It’s the gospel of Jesus Christ. There is no news more newsworthy and sublime and transformative than God’s gospel. So that’s how I answered the question. However, I then added another issue which I think surprised many students. I suggested that Christians need to think long and hard about the theology of war.
A few years ago, we were living in an age where war, for the most part, felt distant and unlikely. More than that, a certain type of tolerance had bred indifference. Virtues like duty; responsibility and accountability; and belief in ultimate right and wrong, have been (except on a few topics) largely absent from our vocabulary and normal life in the suburbs. Especially for those under the age of thirty-five, a certain view of social pluralism has encouraged apathy, a reluctance to label the agendas and ambitions and affiliations of any nation or group as evil and unacceptable. The thing is, the world doesn’t stop simply because we choose to live in comfort behind glass windows with the air-conditioning running.
The World Isn’t Changing
One reason a theology of war is one of the pressing subjects of our age is because war and bloodshed are relatively normal in human society in every age. History demonstrates that warfare is relatively normal. Even in the twentieth century, because of our commonwealth identity and strategic alliances, Australia was at war somewhere in the world more than most other countries on the planet. In the twenty-first century, we have once again sent troops into harm’s way, even if the numbers are relatively small.
Fundamentally, the world isn’t changing. It is not turning toward some utopian time of peace. However, it does seem that in certain ways, the world is changing—the kinds of wars that might be on the horizon, and the way in which they might have an impact on us here in Australia.
The World Is Changing
We see this in the events of the last week. For example, President Trump delivered on his threats to Venezuelan president Nicolás Maduro Moros. Within forty-eight hours, he followed up on his warnings to Columbia and Cuba, should they not get their house properly in order. Denmark and the European Union are raising their voices, telling Trump to cease his threats towards Greenland. Meanwhile, blood is being shed in many parts of the world (Iran, Ukraine, Myanmar, Gaza, South Sudan). The Chinese Communist Party has once again conducted large-scale military exercises around Taiwan. We seem to be living through a moment of growing global instability.
The partial superficial peace plan orchestrated by the United Nations over the last eighty years, has proved inadequate. Some will blame President Trump. For whatever we think of the American president, I don’t believe his conduct is the sole cause of global instability; Trump’s presidency is also a function of growing global fracture.
How much more, in the light of such geopolitical unrest, do we need to think carefully about the topic of war. It’s not that churches control the public narrative, nor do we find ourselves at their vanguard of foreign policy making. However, what churches understand and communicate matters more for our society than we probably realise. Besides, we need to know how we ourselves ought to think and pray and act.
What Should Christians Think of War?
Christians need to come to terms with what the Bible says and doesn’t say, and what Scripture permits and doesn’t permit, in regard to armed conflict. Great tomes have been written on the subject of war. Christian theologians have offered careful and complex views on war and whether it is ever just and justifiable. Augustine’s Just War Theory (see Against Faustus the Manichean XXII.69–76) is seminal and remains vital not only for churches but for any government choosing to do what is right. The Just War Revisited (2003) by Oliver O’Donovan is also worth a careful read.
I offer twelve short reflections here, each of which deserves a fuller treatment. The question I am seeking to address is somewhat narrow: can Christians ever support war? Can participating in war be consistent with Christian faith? Answering these questions is no easy task, partly because the Scriptures do not give us a definitive position, and partly because the rationale and particulars of armed conflict vary. In addition, in every conflict, there are multifarious motives, aims, and experiences that deny us the possibility of simple theories.
Historically, Christians have come to different conclusions regarding the practice of war. There have been times when, in the name of Christ, many anti-Christ acts have been committed. Sins of commission have stained history blood red, and perhaps so have sins of omission. Christians must not build their theology of war from either Gandhi or Napoleon, but from the belief that God is the Lord of history and that he has given a book that speaks truth and wisdom, even in the twenty-first century.
Three Points of Continuity Between the Old and New Testament
First, the God of the New Testament is the God of the Old Testament. Christians are not Marcionites. God’s character has not changed.
Second, God is holy and just. When he kills, the Bible says this is his just judgement on sinners. He is a holy God who cannot tolerate sin. Should God tolerate rape? Should God tolerate people sacrificing babies to Molech? Should God tolerate the greedy stealing from the poor? God did not sanction all the violence and war in the Old Testament, however, he did oversee and lead some war.
Third, God has an understanding of what is truly just that no individual or group of humans possesses. He has the ability to do right always, something not even wise and faithful Christians can achieve.
However, Christians cannot read the Old Testament except through the lens of the gospel of Jesus Christ, which is the fulfilment of all the Scriptures (Lk 24:44). This fulfillment has an impact on the place of war in the New Testament.
Four Points of Discontinuity
Fourth (of twelve points in total), the Old Testament has a geopolitical centre that is removed by Jesus in the New Testament. Whereas God’s people in the Old Testament were a nation, God’s people are now from and in every nation. God’s kingdom is of a different nature, As Jesus said to Pilate, ‘My kingdom is not of this world’ (Jn 19:36).
Fifth, God’s anger is demonstrated supremely in the cross of Jesus, where Christ died to satisfy that righteous wrath. History has a cross dividing it, such that there is no longer any moral or theological support for holy war this side of the cross. God’s righteousness is revealed in the gospel of Jesus Christ and his propitiatory death brings peace to all who believe (Col 2:13–15).
Sixth, the kingdom of God grows through the proclamation of the word of God, and not through political or military means. Christians fight a spiritual war, by putting on the armour of God (faith, righteousness, truth, etc.) and by using the sword of the Spirit (the Bible), undergirding our struggle with prayer (Eph 6:10–20). If the power of God for salvation is in the gospel of Jesus, then it is erroneous to believe that Christianity will extend through war. The Bible does not speak of coercion as a means of growing the church, but rather of persuasion, through speaking God’s truth and living out God’s love to all.
Seventh, the Bible nowhere teaches that the Christian church can engage in war. However, it does leave room for the possibility for a civil government to engage in war, for the state is not the church. The apostle Paul teaches:
Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.
This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing. (Romans 13:1–6)
Secular governments are not beyond the rule of God, even though they may reject his dominion. Governments have a value in and for this world, for the good of society, which includes collecting taxes to pay for civic needs, and to judge and punish those who do wrong. At the very least, verse 4 (‘They are God’s servants, agents of wrath to bring punishment on the wrongdoer’) refers to a nation’s law enforcement and judicial system, but it is likely that Paul also has military action in mind. Even if this New Testament passage speaks only of domestic civic responsibilities, it still unavoidably affirms that there is a place for governments to use the sword in punishing wrongdoing.
Five Further Principles
Eighth, there is a distinction between turning the other cheek and loving our neighbour. The former is not always the right way to fulfill the latter. If one saw their neighbour being attacked, it would be immoral to stand by and do nothing; it would be right to come to their aid, to defend them and fend off the attacker. While Christians ought to pursue peace, even at great personal cost, loving our neighbour may necessitate military intervention.
Ninth, further on in Romans 13, from the passage about civil government quoted above, the apostle Paul urges Christians: “If it is possible, as far as it depends on you, live at peace with everyone” (Rom 13:18).
Tenth, the Bible discounts many of the reasons that have been used in history and in contemporary global and sociopolitical scenarios for waging war: conquest, profit, revenge, and religious advantage.
Eleventh, when Christians engage in war, it should not be under the banner of church or gospel, but as an expression of submitting to the government and loving our neighbour.
Twelfth, people should not go against their conscience, except when their conscience violates Scripture.
Can War Be Just? Should Christians Fight in War?
Can war ever be just? Ultimately, the answer to that question is no, because even good people are prone to sinful desires. Human war is never fully just, but it may be justifiable. Occasions of crisis may arise where more forceful action is required than simply prayer and good wishes. It is a loving act to lay down one’s life for a friend, even more for a stranger—including one who is being oppressed by a militaristic or terrorist regime.
Should Christians fight in war? Often the answer will be no. We ought to be reluctant. But there may be circumstances where the government decides to go to war, and should the reasons be congruent with a Christian’s understanding of the Bible, participating in that war is permissible. Indeed, in some instances military action is the necessary response to an existential threat against a nation.
War, however, is not the ultimate solution to evil in the world; only the gospel of Jesus Christ is powerful enough and pure enough and sufficient enough to do a penetrating work in the human heart. The world lives in the epoch of gospel peace, where God is manifesting his patience and grace, calling men and women to repentance and reconciliation. While millions of people are coming to realise and experience God’s peace, there remains much that is wrong in the world, that even the most laudable acts of human kindness and justice cannot overcome. Yet God is holy and he promises a day when he will judge the living and the dead:
I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written:
King of kings and lord of lords. (Revelation 19:11-16)
The original version of this article was published on Murray’s Substack.
