With regard to this “Violence and the Trinity” series, I got a great set of questions from a member of our congregation here, and so I asked him if I could interact with them publicly. He said sure, and so off we go.
In my take on all this, asking this question is akin to asking what grounds the church or state has to limit “sexual acts.” Well, put that way, it doesn’t have any grounds. It does have grounds to discipline unrighteous sexual acts, like pederasty or rape. So the antithesis is always between righteousness and unrighteousness, and is not to be found between violence and peace. That is a false antithesis, a category mistake. This is because there is such a thing as an ungodly peace (Jer. 8:11), and a godly violence (Ps. 68:23; Matt. 10:34). There is such a thing as a godly desire for peace (Luke 2:14), and an ungodly desire for war (Ps. 120:7). Non-violence and violence in themselves tell us nothing. Peace with Satan is not to be desired, and war against evil is to be honored and praised.
So when I said “and not God’s saints,” I should have said, “e.g. and not God’s saints.” The persecution of Christians would be just one possible example of the magistrate kicking against what God told him to do. When the magistrate inverts the moral order, and seeks to punish the righteous and reward the wrong-doer, then the servant of God has rebelled against God, and consequently will at some point be given a pink slip by the God who commissioned him. If the magistrate is attacking the Church, he has absolutely no warrant from God to do so, and more than this, he has explicit instructions to the contrary. A moral blank check cannot be inferred if God only gives the magistrate authority to reward the righteous, and to punish those who are evil.
And the centurions were under the moral law of God, just like every other human being. This means that they were required to remember that law in everything that they did, just like accountants, lawyers, and barbers must do. No vocation has a “moral blank check.” If a centurion forgot that obligatory moral standard, or assumed that it did not apply in a profession such as his, then there is no way that Scripture could describe such a man as “a just man, and one that feareth God, and of good report among all the nation of the Jews” (Acts 10:22). But Scripture does describe military men in a pagan army in just those ways. A centurion had greater faith than anyone in Israel (Luke 7:9). A centurion at the cross glorified God (Luke 23:47). Cornelius was a just man (Acts 10:22). And lest this last comment be dismissed as simply the opinion of Cornelius’ friends who were concerned to talk him up a bit to the apostle, Luke and the Holy Ghost appear to have shared the same views. Cornelius was a “devout man,” who “feared God,” who gave “much alms,” and who “prayed to God alway” (Acts 10:2). But this was a military man in the legions of Rome. The angel who appeared to him had the same high opinion, saying that his alms and his prayers had ascended as a memorial to God (Acts 10:4). One can only conclude that Luke, the angel, and the Holy Ghost could not really be delegates to your average peace rally. Not to mention the centurion. The only way to argue that military service per se is displeasing to God is to argue in teeth of Scripture.
Could there have been Christians in the German army in the Second World War? Yes, and I only wish there had been ten times more of them, all of them devout evangelicals. If you believe in the Spirit’s work through His people, certain things would not have happened.
During the Second World War, a friend of our family was commanded by his superior officer in the field to summarily execute a German prisoner who had been captured, and the commander thought it would be easier to just kill him than to deal with him. This Christian officer refused, disobeyed a direct order, and took the prisoner safely back behind our lines and turned him over properly. This special kind of civil disobedience in the military can only be effectively done if Christians are functioning in the military as Christians, with all their higher loyalties intact.
During my time in the submarine service, it delights me to inform you all that the stalls in what is called a “head” on board ship did not have reading material supplied for us, with the exception of a big poster mounted on the inside of every door — a one page version of the Universal Code of Military Justice. This was done so that every time we went there to think great thoughts, communing with ourselves as the sons of men tend to do from time to time, we had an invitation offered to us by the U.S. Navy to meditate on the fact that an order to commit a war crime was an illegal order, and that it was our duty to disobey it.
Now a military full of men like Cornelius would be a military full of men to whom such a requirement would make good moral sense, and who would have the Spirit-inspired courage to stand tall if they ever had to do their duty in that regard. But what is the intent of pacifism and quasi-pacifism as they apply Scripture to these things? It is to get all godly men out of there, in the vain hope that the removal of light will somehow vanquish the darkness.