Peace

“Peace I leave with you; my peace I give you.
I do not give to you as the world gives.”
(John 14.27)

Foundations

εἰρήνη (eiréné) – the Greek word for peace

Thayer’s Greek Lexicon offers the following definitions for the Greek term denoting peace:

  • a state of national tranquility; exemption from the rage and havoc of war;
  • peace between individuals, i. e. harmony, concord;
  • after the Hebrew שָׁלום, security, safety, prosperity, felicity, (because peace and harmony make and keep things safe and prosperous);
  • Specifically, the Messiah’s peace: Luke 2:14; ὁδός εἰρήνης, the way that leads to peace (salvation);

Jesus Speaks Peace

Reference Context of Use
Matthew 10:13Instructions to the twelve to let their peace rest on a worthy house.
Matthew 10:34Statement that He did not come to bring peace, but a sword.
Mark 5:34Dismissing the woman with the issue of blood: “Go in peace“.
Luke 7:50To the sinful woman who anointed His feet: “Go in peace“.
Luke 8:48To the woman healed of her hemorrhage: “Go in peace“.
Luke 10:5Instructions to the seventy: “First say, ‘Peace be to this house'”.
Luke 10:6If a “son of peace” is there, your peace will rest upon him.
Luke 11:21A parable about a strong man whose goods are in peace.
Luke 12:51Rhetorical question: “Do you suppose that I came to give peace on earth?”.
Luke 14:32Parable of the king who asks for terms of peace.
Luke 19:42Weeping over Jerusalem: “If you had known… the things which make for peace“.
Luke 24:36Post-resurrection greeting: “Peace be with you”.
John 14:27Promise to disciples: “Peace I leave with you, My peace I give to you”.
John 16:33Encouragement: “In Me you may have peace“.
John 20:19Resurrection appearance greeting: “Peace be with you”.
John 20:21Second resurrection greeting: “Peace be with you”.
John 20:26Appearance to Thomas: “Peace be with you”.

In addition, here are two critical variations:

Greek WordTranslationReferenceContext
eirénopoios (εἰρηνοποιός)PeacemakerMatthew 5:9“Blessed are the peacemakers, for they will be called children of God”.
eiréneuó (εἰρηνεύω)Be at peaceMark 9:50“Have salt in yourselves, and be at peace with one another”.

Christianity, War, & Pacifism

When considering Christianity and war there are several issues to explore:

  • What is war?
    • “by war I mean the organized use of violence to achieve political ends” (10.48 see below) – Dr Chris Marshall
    • “a demonic contagion that always runs amok and overpowers those who seek to control it” (14.14 see below) – Dr Chris Marshall
  • The Just War Theory vs. Pacifism: Evaluating how religious traditions rationalize, initiate, or seek to prevent violent conflict (e.g., Jus ad bellum (Justice of war – criteria used to determine if entering a war is morally justifiable) and Jus in bello (Justice in war – ethical conduct and behaviour during the war) vs. absolute pacifism or non-violence movements).
  • The “Sacralization” of Violence: Examining how conflicts are framed as existential or holy wars, or how religious narratives are weaponized during wartime. (To sacralise something is to make it sacred, to imbue it with a sacred character, or to treat an object, idea, or process as inviolable and untouchable, often through ritual, intense devotion, or societal reverence.)
  • Peace-making and Reconciliation: Analyzing the role that spiritual leaders, communities, and traditions play in post-conflict restoration and global peace advocacy.
  • Key Terms in Pacifism
    • Pacifism is the belief that war and violent conflict are never justified (or are rarely justified) and should be avoided.
    • Absolute Pacifism: The belief that it is never right to take part in war or use force, even in self-defense.
    • Conditional Pacifism: The view that while war is generally wrong, it might be the lesser of two evils in rare circumstances.
    • Selective Pacifism: The opposition to specific types of war (e.g., nuclear war) or specific conflicts, rather than all forms of violence.
    • Active Nonviolence: The practice of using non-violent methods (protest, civil disobedience) to achieve political or social change.
    • Conscientious Objector: An individual who refuses to bear arms or participate in war based on moral or religious beliefs.
    • Anti-warism: The rejection of all forms of war, often focusing on the political and ethical reasons to avoid conflict.
    • Non-resistance: A form of pacifism that follows the principle of not using violence to resist evil, often associated with religious pacifism.

Resources

“Unbelievable” Podcasts

War and Peace — Is War Ever Justified or Should Christians Embrace Pacifism?
Guests: Nigel Biggar and Stanley Hauerwas
Justin Brierley moderates a debate between theologian Nigel Biggar and pacifist Stanley Hauerwas on whether war is ever justified for Christians.

Pacifism v Just War
Dr John Nelson is joined by Brian Zahnd, pastor and peace advocate, and Andrew Hronich, theologian and defender of Just War theory.

Interviews

What is a Just War? (Professor Nigel Biggar is the Regius Professor of Moral and Pastoral Theology and Canon of Christ Church, Oxford.)
A conversation about just war, human nature, forgiveness as a non-religious act of morality, and whether Christianity is inherently pacifistic.

Videos
Waging Peace in a World of Violence
Criticism of “just war”
  1. Just was is based on “an assumption that once unleashed, military violence can be controlled by agreed upon rules so that it can conform to the dictates of justice.” (13.41) Marshall argues that such an assumption rests on “a naive … or idealistic understanding of the nature of violence.” (13.35) One criticism of pacifists is that they have unrealistic and naive expectations about how the world works. Pacifists level the same criticism against ‘just war’ theorists who claim that war can be contained, restricted, or managed. The ‘myth of realism’ (proposed by just war theorists) insists that violence is the only realistic strategy for controlling evil. Such a proposal is non-Christian.
  2. Christianity claims that a new world order – a paradigm shift – has been initiated through the death and resurrection of Jesus. Jesus demonstrated an alternative and ushered in a new Kingdom. “Christian nonviolence or pacifism then is rooted in hearing God’s call to participate in the new world that God is building” (19.05)
  3. It is impossible to reconcile war with the teaching and example of Jesus (19.51). To follow Jesus is to imitate God and Jesus is “invariably portrayed … as one who rejected the sword” (20.55). Early Church Fathers – Tertullian and Origen – were proponents of non-violence who said Christians should not shed blood. This only shifted after Emperor Constantine’s influence in he 4thC. “We are accountable to the visible concrete embodiment of God’s justice in the person and work of Jesus Christ.” (25.07)

Chris is the inaugural holder of the Diana Unwin Chair in Restorative Justice in the School of Government, where he leads a dedicated team of researchers, consultants, trainers and postgraduate students working across the full spectrum of restorative approaches. His academic credentials include a BA Hons (1975), BD (1980) MA (1996) and PhD (1985). He also has training and experience in mediation and restorative justice facilitation. (Biographical text extracted from Victoria University Website)

Pacifism & Peacemaking. AQA RS 8062 Thematic Studies D, Religion, Peace and Conflict

Wise Revise offers a comprehensive list of YouTube videos on this topic:
D1 – An introduction to religion, peace and conflict
D2 – Violence and violent protest
D3 – Terrorism
D4 – Reasons for War
D5 – Just War
D6 – Holy War
D7 – Victims of War
D8 – Weapons of Mass Destruction and Nuclear Weapons
D9 – Peace and Pacifism

The Arguments

Defending Just War Theory

Augustine of Hippo (354–430)

Augustine formulated the earliest Christian framework for just war, emphasizing that war should be waged out of necessity for the purpose of achieving peace (tranquilitas ordinis).

  • Contra Faustum Manichaeum (Reply to Faustus the Manichaean), Book XXII, sections 69–76: This is widely considered the central source for his just war doctrine.
  • The City of God (De Civitate Dei), Book XIX, Chapter 7: Here he addresses the necessity of a “wise man” waging just wars while lamenting them.

Martin Luther (1483–1546)

Luther justified war as a “neighbor-love” activity (a service to others) authorized by God to maintain temporal order.

  • Whether Soldiers, Too, Can Be Saved (1526): A key text where Luther argues that soldiering is a legitimate vocation and that rulers can wage just wars to defend their subjects.
  • Temporal Authority: To What Extent It Should Be Obeyed (1523): Outlines his “two kingdoms” theology, distinguishing between the spiritual realm and the temporal sword used to restrain evil.
  • On War Against the Turk (1529): A practical application of his doctrine to a specific, imminent threat.

Reinhold Niebuhr (1892–1971)

Niebuhr, writing against the backdrop of World War II and the rise of totalitarianism, championed “Christian Realism,” arguing that love sometimes requires the use of force to resist greater evils.

  • Christianity and Power Politics (1940), especially the chapter “Why the Christian Church is Not Pacifist”: A direct, influential argument against pacifism in the context of WWII.
  • Moral Man and Immoral Society (1932): Argues that groups and nations are less moral than individuals, necessitating coercive force.
  • The Children of Light and the Children of Darkness (1944): Defends the need to defend democratic civilization using power.
  • Love and Justice (Selected Writings): A collection containing his arguments that tyranny must be met with superior force.