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Tei . 27318 J m m m ).^ _ f -' ~ * * ■ j HoM^^r^r/fifeadquarters Regt. Piet Retief 22 Strandstraat Port Elizabeth
Geagte Meneer, / Dear Sir,
l/S : BES0EKE OORSEE:USELF EN FAMILIE/Re : VISITS OVERSEAS:YOURSELF AND FAMILY
11% 00rsee afle moet u Kmdmt O.P.(KS2)(PosbusmafnH V lzabet“> 6001) Vir aandag Kapt. Barnard asook hierdie Eenheid 'n Info? ^ U sknftelik verwittig ten opsigte van die volgende
/ In future when planning a visit overseas the following information must be
attention ^ E -P -C? f and(CS2 M p *O.Box 115 Port Elizabeth,6001) for
departure. ** t0 thiS Unit &t least a month before y°ur
a. u Nommer,Rang,Naam / Number,Rank,Name
b. Name van afhanklikes wat saam met u gaan / Names of dependants travelling with youc. u Eenheid / Name of Unit
d. Lande wat deur u besoek gaan word / List of countries you are toV l o l l
e. Datum van vertrek / Date of departuref. Datum van u terugkeer / Date of arrival back
ain alreeds oorf e is se afhanklikes moet bogemelde INFO onmiddelikaan Kmdmt O.P. en aan hierdie Eenheid verskaf.
t h i ^ n n ^ n f It me“bers who are already overseas are to notify E.P.Command and vnxt of the abovementioned information immediately.
h / j ? bogenoemde dokument(e) moet onderteken word deur ’n Kommisaris van Oaths. abovementioned document(s) must be signed by a Commissioner of
BEVELVOERDER REGT. PIET RETIEF : KMDT OFFICER COMMANDING REGT. PIET RETIEF : CMDT
/[ xsl/10 2/14)
Telefoon : 51—5811 Hoofkwartier
52-3520 Kommandement Oostelike ProvinsieBylyn : 161 Posbus 115Navrae : Kol G.Vermeulen Port Elizabeth
6000 ^ ^ > M e i 1985
WAARSKUWINGSORDER : VERLENGDE DIENSBEURTE VAN BURGERMAG- EN KOMMANDOLEDE IN DIE RSA
INLEIDING
1. In terme van bestaande beleid word Burgermag- en Kommandolede nie vir langer as dertig dae per jaar in die RSA aangewend nie. Agv die voortdurende hulp aan die SAP in die huidige onrus- en onlustesituasie het daar *n tekort aan mennekrag ont= staan om alle take van die kommandementsgebied suksesvol uit te voer. Om hierdie probleem te help oplos is die volgende beslissings geneem.
BESLISSING
2. Met ingang van 1 Junie 1985 tot en met 30 April 1986 mag :
a. BM lede en nie-gebiedsgebonde NDPs in die kommandos vir h maksimum van sestig dae diens per jaar aangewend word, vir die bekamping van onluste en onrus in die RSA.
b. Gebiedsgebonde kommandolede, met Yi eenduisend dae verpligting, vir 'n makcinurr. van vyftig dae diens per jaar aangewend word, vir die bekamping van onluste en onrus in die RSA.
GEVOLG
3. Bg beslissing mag meebring dat u in die toekoms weer opgeroep mag word vir Yi verdere diensbeurt van tot dertig dae.
4. Indien u alreeds vanjaar 'n diensbeurt van dertig dae voltooi het sal u nie weer opgeroep word voordat ses maande verloop het sedert u uitgeklaar het nie.
VERS0EK
5. U word versoek om die situasie te sien in die lig van die huidige onrus en die daadwerklike pogings wat aangewend word om sake te normaliseer, dit impliseer dat u dienste van kardinale belang is.
i •6. U word 00k gevra om hierdie skrywe aan u werkgewer te toon, sodat hulle 00kop hoogte van sake kan wees.-
SLOT
7. Daar word staatgemaak op u heelhartige samewerking want dit gaan om u land, u mense, u distrik, u stad.dorp of plaas.
8. Ontvang 00k hierdie Kommandement se waardering en dank vir diens wat u reeds gelewer h^t^yf—nng gaan lewer. Sonder u bydrae kan stabiliteit nie verseker word •
“ nie. \
S(C.P. VAN DER WESTHUIZEN)BEVELV0ERDER KOMMANDEMENT OOSTELIKE PROVINSIE : BRIG
Q f i l & t N A C C f l u
....' .......' CftfisT)
Tel : 27318 Headquarters
Regiment Piet Retief 22 Strand Street PORT ELIZABETH6001
Force number. f°z-.9'UF,Rank + Name //i
REGIMENT PIET RETIEF = OFFICIAL CALL-UP INSTRUCTIONS
1. In terms of article 22 of the Defence Force Act, Act no 44 of 1957, (as amended) you are officially notified of a continuous military training camp to be held .
from to J//.9. //? A f o r a period of .. .....days,' Thedischarg| date of the call-flp instruction is expected to be approximately• • • • • • • f ••"IS 1
REPORT TO RFR 22 STRAND STREET ON . / 4 / P A / ? '£7. AT (TIME) .(opposite station)PORT ELIZABETH • Y
2. On receipt of this notification it should be.produced to your employer(if applicable). Who is also requested to acknowledge his awareness of your call-up. (See attached Anr.vxure "A").
Attendance of this oa^l-jp Instruction is compulsary and failure to adhere to the above 3nstrLction, renders you liable for prosecution.
4. Attention is drawn to Article 4(1) of tr.e Defence Force Act of 1957, in whi'-h it is stated, that an enployer i- to assist the member, as far as is reasonably possible, witl m his oc*tr, f? atv.cnd military training call-ups.
5. TRAVELLING TIME:
a. Travelling time to ir d from Port Elizabeth is not included in the abovementioned dates.
b. Memcjrs not res ic u r io i p . the Pert Elizabeth area, are advised to make arrangements tc leave their- homes timeously, to enable them to report for duty on night prior to the stated call-up date.
c. Members requiring railway tickets from their nearest railway station to Port Elizabeth are to complete the attached schedule.
d. On receipt of this instruction members must ensure they make the necessary "reservations" at their nearest railway station enabling th^rn to arrive in Port Elizabeth on or before the abovementicmed-. date,
e. In the event of there being no train available, the member is to make arrangements with nis nearest railway station to arrive on or before the date mentioned above, and proof of same to be obtained from the station commander, for additional travelling and pay purposes.
Tel : 27318/21230 Headquarters
Regiment Piet Retief P.O. BOX 1281 PORT ELIZABETH 6000
May 1985
m v ^ CJ'n1QrC/iLL~UP INSTRUCTI0N : N0N CONTINUOUS MILITARY TRAINING FROM PERIOD 18 JUNi 1985 to 11 SEPTEMBER 1985
possessioRattenti°n 1S t0 Call_Up instructi°ns which are already in your
2. Note that the REPORTING DATE as well as the DURATION of the above camp has been CHANGED to the following : - ---------
DATE OF REPORTING : 10 JUNE 1985
DURATION OF CAMP : 60 DAYS
PLACE : P.E./EASTERN CAPE
3* NOTE : All other instructions contained in the above call-up instructions remain unchanged and in force.
4-. All members who are not yet in possession of a rail warrant/train ticketmust contact their nearest Command, Regiment, Commando Unit or railway stationas soon as possible, with this call-up instruction, as well as the call-upinstructions already in your possession, so that the necessary travellingdocuments may be issued to you. It is very important that you make your^bookings and the necessary arrangements immediately in order to report to P E timeously.
5* Should you require exemption from the above camp, you must send your application immediately to this HQ for processing.
6. If you have already made application and you wish to withdraw it, you must as a matter of urgency contact this HQ immediately.
7. You arc expected to bring this letter and the new "shortened period of service to the attention of your employer.
8. All enquiries must be directed at Sgt. R. MULDER at the above telephone number.
(F.H. HUMAN)
OFFICER COMMANDING REGIMENT PIET RETIEF : CMDT
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REPUBLIEK VAN SUID-AFRIKA REPUBLIC O F SO UTH AFRICA
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80201452BT L/Cpl. P. Wilkinson Regiment Piet Retief 22 Sand Street PORT ELIZABETH 6001
EXPRESS MAIL
Raad vlrGodsdienstige Beswaar Board for Religious Objection Saambougebou/Buildlnghoek van/cor. of Maitland- en/and Aliwalstraat/Street# Privaatsak/Private Bag X20521 Bloemfontein 9300
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196 Berg Street
Pietermaritzburg
3201
20 February 1988
The Honorable Minister of Defence
PO Box 47
Cape Town
8000
Dear Sir
__Placement onto National Reserve
I am a person currently rendering community service in terms of
Sec. 72E (3) of the Defence Act 44 of 1957. In terms of the
said section you have the authority to reduce my period of
service.
I enclose herewith copies of the following correspondence:
1) Letter from Officer Commanding, 3 Medical Battalion Group,
dated September 1987.
2) Letter to Department of Manpower, Durban, dated 29 September
1987.
3) Letter from Divisional Inspector, Department of Manpower,
dated 16 November 1987.
4) Annexure thereto.
5) Letter from Director General, Manpower, dated 7 January 1987.
On perusal of the attached documentation, the following issues
are evident:
1) The duration of my obligation to perform community service is
determined by the Chief of Staff, S.A. Defence Force.
2) With effect from 26 February 1986, I was placed on the
National Reserve, thus terminating my obligation to perform
further military service, except in the event of a national
mobilization of the Reserve.
The Period and duration of community service is calculated in
relation to the number of days service still owing by the person
concerned (see Sec. 72E (3) of Act 44 of 1957). It is clear that
with effect from 26 February 1986, my period of service
terminated and I thus had no further days left to serve as at
that date. This being the case, my alternative service must
logically and concomitantly come to an end, as I cannot do
community service .in lieu of a period of military service which
has ended.
In the light of the above, I request you to notify the Director
General, Manpower, accordingly and await your confirmation.
Yours faithfully
A. G.__Krone
c.c. Director General, Department of Manpower
The Chairman, Board for Religious Objection.
CD
RESTRICTED/BEPERK
5 it 7' \ 5 X
Tel:NavraeEnquiries: Mrs Munnik
3 MED BN GP/105/6/2/3 3 MED BN GP/B^ ^ \ S T~
3 Mediese Bataljon Groep 3 Medical Battalion Group Privaatsak X3/Private Bag X3 Roggebaai 0012
SsP 19
) - 7 6 W * > l O \ 1ST
® L u £ M _________________ , V\
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f t j f r K R O N E V ' ' 1 ' J ’ -i\r\
00RPLAS ING/TRANSFER
U word hiermee verwittig dat. u miv
na
van hierdie Bataljon verplaas is
p L f } c & o a <\i
1. You'are hereby notified that you have been t-rnnsfcred from this BnHfllion-t-e ;
M Q T t O A j f l L ___with effect from ^ 6 / x / 8 f j ■
2. Hankie vir die getroue diens gelewer by hierdie Bataljon.
? . Thank you very much for your valuable services rendered to this Gattalion,
»
3. Alle korrespondensie moet in die toekoms gerig word aan:3 . All future correspondence must be addressed to:
H le rm e e w o rd g e s e rtif is o e r dat !! is h e r e b y c e rt if ie d th a t th is
h ie rd ie a fs k rif ’n .g e tro u e w e e r g w o a c ' r v of !*;o o r ig in a l d o c
v a n w o o o f s p ro n k iik e is e n d a - i - : i t w N ; ' :o ? r : . n o e v id e n c e
d a ? r •’ .'•'J Jir!!r , • ■ d r t : : l ■ • ' 1 , j v v :i? .u .lio r is c
co'St >rV-
ia .i.e .
(MAJ H.E. VORSTER>,, BEVEL VCERDER 3 MEDIESE BATALJON GROEP - SAGD:
/^OFFICER COMMANDING 3 MEDICAL BATTALION GROUP
KOLSAMS: COL
RESTRICTED/BEPERK
P r i v a t e Bag 9038
Pi e l e r m n r l t z b u r g3200Septpraber 2 9 f 1987
The D e p a r t m e n t of M a n p o w e rPO Box 940Durban4000
Dear S i r / M a d a m
I have r e c e i v e d a l e t t e r (copy e n c l o s e d for your Information) from my fo r m e r unit, 3 Medi c a l B a t t a l i o n Group, n o t i f y i n g me that I have been p l a c e d on the na t i o n a l r e s e r v e with ef f e c t from 26 F e b r u a r y 1986. In the light of this my o b l i g a t i o n to attend fu r t h e r c a m p s c e a s e d with e f f e c t f r o m that date.
My d u t y to p e r f o r m a l t e r n a t i v e s e r v i c e f l ows d i r e c t l y from my o b l i g a t i o n to a t t e n d f u r t h e r camps. In v i e w of the fact that this o b l i g a t i o n t e r m i n a t e d on 26 F e b r u a r y 1986 it is clear that my d u t y to p e r f o r m c o m m u n i t y s e r v i c e t e r m i n a t e d with effect from that da t e as well.
In the c i r c u m s t a n c e s I h e r e b y a p p l y for the i m m e d i a t e termin a t i o n of my d u t y to p e r f o r m c o m m u n i t y service. I await yourc o n f i r m a t i o n as a m a t t e r of urgency.
Yours f a i t h f u l l y
Rej Peri od of C o m m u n i t y S ervi ce Due
AG Krone
K \ N I O O R V A N M U ' A t DIM IN C R IN R P F .K 11; lI I I
l>FP A R I T . M F N T V A N M A N N F . K R A C
Slrtnl^knnlmc, Mnsnniclnning
O I P K F. o r 11 IF D I V I S I O N A L IN S I ’ F l I O R
DF.PAR I M F N I O F I M ANI’O W F R
Oovcrnnirnl Oftices, Masonic Grove
rnon/rhnw 3011011 X
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D U R B A N4000 V F R W V S IN A L L E K O R R F S I ’OIMIJENSIF. NA
IN All. f O R R F S I ’ O N D F N < I O H O IF.
12/12/1/1/148
Mr A G Kronec/o Natal Provincial Administration Private Ray X9038 PIETERMARITZBURG 3200
Dear fir Krone
romUNIlV SERVICE IN TERMS 0E SECTION 72E(3) OF THE DEFFNCE ACT, 1957iYOUR LETTER D/\TED 29 SEPTEMBER 1987 REFERS
Once yai have been classified as a Religious Objector in terms of the abovementioned Act you cease to be under the jurisdiction of the South African Defence Force. Any correspondence you may have received from the S A Defence Force after you had been classified has no authority.
As a result you are not obliged to attend camps or perform sny task related to military service, but you are obliged to render Community Service. (Correspondence attached for your information).
Correspondence regarding your Salary Structure is enclosed for your attention.
Yours faithfully
Enel
DEPARTEMENT VAN MANNEKRAGMannrkrageel'<’ii. Schoemanstraat 215
*
^ V 2 : 1 1 0 "M A N N R k R /U !"
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Die AfdelingsinBpekteur Departement van Mannekrag DURBAN
DEPARTMENT OF MANPOWERManpower fluildinga, 215 Schcentan Slre<(
Rpphlirk n SiW Afrftt Rr pubic of South Afnci&
Piiviialsak/rrivale Dag X 1 17
PRETORIA "j 0001
| ' EFT. Or >VAfiP0«,'P;*i {
! rJlVISIONV,i.t|i:.rc. - - h r‘.0 . 3 0 .\,!-!js;. ••
I Up ;- - \ 1. n r* ’j ' U V ER W YSIN .A L LE K OR R K SrO N U K N SIEN A
1 OOFIG/.M .Uiiw IN ALL CORRESPONDENCE<JU<> 1 K
£ AFDELIrlOr.iMSPgff : I
JEEPT.VANM/jjgJS-jj\ RG 6/2/86/222
L J .991 - i!- 0 3
^ VERDEDIGINGSWET, 1957: GEMEENSKAPSDIENS:GODSDIENSBESWAARDE A G KRONE U 12/12/1/1/148 VAN 5 OKTOBER 1987
Die S A Weermag, Hoof van Staf Personeel het hierdie kantoor verwittig dat mnr Krone op 50 Oktober 1986 as godsdienBbeswaarde geklaBsifiseer is en dus nie meer kamppligtig 1 b nie. Mnr Krone verrig tanB gemeen- skapdiens en is op eterkte van die Departement van Mannekrag.
Geliewe u rekords reg te stel, asseblief.
sr7 -rflhDIREKTEUR-GENERAALj MANNEKRAG
I I d ’* '
M»n 18
DEPARTEMENT VAN MANNEKRAGMannrkragpehnii. ScboemanMraat 21*
‘M A N N E K R A O * ’Repwblif k v»d St«W Afrik* RfpuM'r of Sooth Africa
DEPARTMENT OF MANPOWERManpower Building?, 21* Si hi'fman Siivfi
H IM o i l Mltfi 2 4 3
Navin<-'li!<|miMis ^ Grobl6T
rMr Anton Krone 196 Berg Street PIETERMARITZBURG 3201
Privaatsakl'tivalo Hap X I 1 7
PRETORIA (MM) 1
VF.RWVS IN ALLK KDRRESPONDFNSIE NA IN A M .r O R R R S r O N D R N lT Q IIO iR
RG 6/2/86/222
L_ JDear Mr Krone \ ^ > ^
Your letter dated 21 December 1987 has reference.
The period of military obligations of an intended religious objector is determined at the time of his classification by the Chief of Staff of the S A Defence Force. The Department of Manpower has no authority to grant remission of this period or of community service.
Once classified, a religious objector falls under the jurisdiction of the Department of Manpower. This Department therefore cannot grant you credit for privileges you would have received if you were not classified.
Yours faithfully
DIRECTOR GENERAL: MANPOWER
/BdL
M»n 18
Outline of the contents
Curriculum vitae: Full name— ■ ■ ■ —"-rDate and place of birth
Family
School background
Church background and involvement
Post-matric education
Marital status
Relations to the SADF so far
I THE HISTORY OF MY DECISION
1 A process of reflection
2 The Church I c®me from
3 My stand in 1981
4 Going to Germany in 1982
5 Experiences at Wits, 1983-1985
6 Changes in my life-style
II MY PRESENT VIEWS ON SA. THE SADF AND THE JUSTICE OR OTHERWISE OF ITS CAUSE
1 Books influencing my decision
2 How I see the Bible
3 My beliefs
4 The injustices of South African society
5 The SADF's role in an unjust society
6 More than an army
7 How does the SADF measure up to Just War criteria?
Ill CONCLUSIONS
1 My response in faith to the SADF
2 My views on violence
3 How I would like to serve South Africa
4 A brief comment on the non-combatancy option
5 And what about Romans 13?
APPENDICES
A Copy of school reports, Std. 8-10
B Copy of Matriculation results
C Copy of Taalbond certificates
D Copy of Abitur results, Germany
E Copy of University examination results, 1984 and 1985
F Copy of National Service Questionnaire, 1981
G Affidavit: RIE Winkler
> ' H Affidavit: G Gaede
I Affidavit: A Rademever
a M e t y * * s fo-.
- 1 - H 6 OUltuKdCK.QjQ ' X C ^ - ^ C L Hl>.<a^€£S (oOC/P, TGvHMVi£ST?uf6
APPLICATION TO THE BOARD FOR RELIGIOUS OBJECTORS (BY H E WINKLER)
I hereby apply to the Board for Religious Objectors to be classified as a
religious objector in terms of the Defence Amendment Act, 1983, section 72 B.
I apply for classification under section (iii) of section 72 D.
Curriculmn vitae
Full name: Harald Ernst Winkler ^ &<0Z01
Date and place of birth: 1st March, 1964, in Johannesburg
Family: 1) Hermann Karl Christian Winkler (my father)
born 12 September, 1927, in Tanzania (son of a German missionary)
managing director of C.J. Petrow & Co.
member of the Church council, Evangelical Lutheran Church
P.O.Box 4041, Germiston South 1411
2) Ruth Inge Elizabeth Winkler (my mother) nee Sieburg
born 21st March, 1932, in Johannesburg
trained as a nursery school teacher, now works as housewife
co-ordinator of the women's group in the above church
3) Gunter Martin Winkler (my brother)
born 14th March, 1960 in Johannesburg
currently doing his medical housemanship in Coronationville
Sunday School teacher in the church
4) Renate Martha Winkler (my sister)
b o m 9th February, 1962 in Johannesburg
doing her H.Dip. Ed. at UCT
trained for two years at Kalk Bay Bible College
School background:
I attended the German School , 1 Sans Souci Ave, Parktown North, Johannesburg,
from 1970 to 198^. For copies of reports and matriculation results, see the
appendices. ^
I was repeatedly class captain during my school career, prefect in 1980 and
head-boy in 1981.
I was chairperson of the Students1 Christian Association (SCA) in 1980 and 1981.
In sport, I played for the school's soccer teams in primary school, and later
for the squash and handball teams.
Culturally, I participated in choir and a recorder group in primary school.
In addition to the normal academic programme, I participated in the Maths
Olympiad of 1981, and wrote the Junior and Senior Taalbond exams in 1980
and 1981 respectively.
Church Background and Involvement:
I grew up in a family with a strong Christian, specifically Lutheran tradition.
I attended Sunday School and services from an early age. In 1977, I attended a
youth camp, on which I made a more conscious, personal decision to follow Christ.
After that, during my time of preparation for confirmation, I became more in
volved in the Church youth group. I went on a number of further holiday
camps organized by Scripture Union and Stadttnission (a German evangelical group).
It was to the latter's youth group that I soon went more regularly, finding
it more 'alive'. In school, I became involved in the Students' Christian
Association (SCA).
Post-matric education
In 1982, I did a post-matric year in Germany. This involved studying for the
'Abitur' ( corresponding about to British 'A'-levels), and also working in
a Christian guest house, and later in the Youth Centre of a congregation.
Returning to SA in 1983, I began studying a BA, with the intention of
going on to stiidy theology - therefore Greek, Latin and Hebrew were amongst
my subjects. For the exact subjects and results, see copies of the reports
in the appendices. ‘G'
At this time, I began looking around on campus for a Christian community on
campus; but joined none in my first year. Towards the end of my second year
(1984), I joined the Methodist Society (Methsoc), of which I became a member
in 1985. Also in 1984, I began to be involved in the writing of a Christian
newspaper called SALT^ My Christian life has recently revolved more around
these student groups, rather than a traditional parish. I find that my specific
spiritual needs can be met more easily by groups which are in direct contact
with my reality . ^ os Qv
Marital status: single
Relations to the SADF so far:
Formal. I registered during my school career. In answering the National Service
Questionnaire in 1981, I placed on record my "serious objection of conscience"
of being placed in a position in which I might have to harm a fellow human
being. I asked to serve in a non-combatant unit.(see appendix for copyVf'
My national service was deferred for 1982,1983, 1984 and 1985 for
study purposes.
My force number is 80407208 BA.
My reasons for objecting to military service:
I THE HISTORY OF MY DECISION
1 A process of reflection
My decision not to render military service is the result of a process of
five years' thinking about my call-up, talking to family and friends about
it and attempting to find a Christian approach to the dilemma by speaking
to my sisters and brothers CLrijk
A3 indicated in my curriculum vitae, in my matric year already, I
decided to apply for non-combatant status. Since then, I have gained
further information about the SADF, and reflected more on my relation
to it, and have now arrived a t the conclusion that it is impossible
for me to serve the army in any way and remain sincere in my Christian
beliefs.
2 The church I come from
I grew up spiritually in the Evangelical Lutheran Church (Natal- Transvaal).
To my knowledge, this church has not taken any official stand on the issue
of conscientious objection. There is a tradition of accepting that white
young men go to the army; these people are sometimes mentioned in the
general prayers during Sunday services. There has been no conscientious
objector from this church.
This lack of guidance on an issue which for me is a difficult one, is in my
view part of a broader lack of social analysis, arpla failure to even inform
members of congregations of the options available to them m such issues.
This lack of social analysis has been one of the reasons why I have
felt increasingly alienated from the Lutheran church (the white part).
Consequently, I have made my decisions more with people from the student
Christian groups - SCA and Stadtmission in my school-time, and Methsoc,
Salt and YCS at university. I have long seen myself primarily as a
Christian, and only historically a Lutheran.
3 My stand in 1981
My evangelical Christian training led me to question the morality of
killing another human being. Thus in 1981, in my letter to the Exemption
Board, I indicated that I would have ethical problems with being placed
in a situation where I would be forced to kill a fellow human being (see
Appendix F ) . This was based on an understanding that killing is wrong,
as prohibited in the Ten Commandments - "Thou shalt not murder". (Ex.
20:13,NIV)
A Going to Germany in 19824 . 8 ’ . ?
• * • Going to West Germany in 1982, I met and worked with a number of consclent i o u s
objectors. They were allowed a genuine community service as alternative,
often within the Church, if they were Christians. This kind of service
seemed to me to be a far more fruitful way of serving one's community ~
a duty which I do recognize. Thus, while the issues in Germany are some
what different, centering around the dangers of nuclear war, what I
did learn from those people was that it was possible and important to
look for alternatives to serving in an armed force.
5 Experiences at Wits, 1983 - 1985
Returning to South Africa, I began studying at Wits, and learnt much about
the kind of society in which we are living - both in my Social Science
courses and in the political life on campus. My understanding of the
SADF in particular was deepened by an essay I wrote for African Political
Studies II in November 1984. The essay dealt with the relationship
between the army and the political process in SA. It was also during
these last three years that an important change took place in my
understanding of Christianity: I began to see my social analysis
as an integral part of my faith, rather than a separate thing. The basic
values which I had learnt in Christian circles needed to be applied in
a context, and to understand that context one needs a socio-political
analysis (which need not be academic).
6 Changes in my life-style
I try to make my life-style correspond to my values.
Partly out of a concern for hunger and malnutrition world-wide, and partly
out of a rejection of killing animals to sustain my life, I have
been a vegetarian since January 1984. I have chosen to live in a
Christian community, where our life-style is simpler than in the
homes most of us come from. I try to use resources sparingly, e.g.
I switch off lights when possible, do not let taps run unnecessarily,
try to limit my use of paper at university to reasonable amounts,
and I use a bicycle as transport. I am trying to cultivate a less
possessive attitude to my personal belongings, such as books and
tape-recorders. I try to organize my time so that some time is left
to spend with people, that I do not become a working machine.
II MY PRESENT VIEWS ON SA, THE SADF AND THE JUSTICE OR OTHERWISE OF ITS CAUSE
1 Books influencing my position
As I have described above, my present views are the result of my experiences
and contact with other people, rather than being based on books. The stands
taken by previous conscientious objectors have been an influence on my
thinking. There are, however, some books which have informed my understanding
of the SADF and my Christian response to it.
(i) On the role of the SADF:
Frankel, P.H. Pretoria's Praetorians, 1984
Grundy, K.W.: 'The rise of the SA Security Establishment'
Bradlow Series No.1, SA Institute for International Affairs, 1983
NUSAS Total war in South Africa, 1982
(ii) On a Christian ethic relating to the military:
De Gruchy, J.W. The Church Struggle in South Africa, 1979, esp. pp.138-147
War: Four Christian views - I do not recall the editor - the book contains
contributions from pacifists, just war theorists and holy war theorists
Gutierrez, G. A Theology of Liberation, 1971
The Bible - especially Exodus 20:13; Deut. 7:16; Deut. 20:10-18;
Matt. 5:9,39 and 44; Matt. 24:6; Matt. 26:52-54; Jn. 18:36;
Acts 5; Romans 12:18; Romans 13:1-7; Hebrews 11:32; Rev. 13.
2 How I see the Bible
I understand the Bible a3 a whole, and do not believe in quoting verses to
make a point. I believe that my conscience, -gutdad by a critical reading of
the Bible, can guide me to a decision that is in accordance with the values
preached by Jesus Christ. The above list of references is simply a selection
of passages relevant to my stand,Awhich have become important for me for
various reasons.
I do not believe that the Bible contains a collection of abstract truths.
Rather, it is a collection of the reflections of Jews and Christians on
their realities, informed by an understanding of their society and by their
belief in God. I believe that we need to apply the kingdom values implicit
in the Bible to our new context.
3 My beliefs
I believe that this world is creation, and that people have God's spirit
breathed into them.
I believe that my primary task in life is to love God and love my neighbour
as best I can.
I believe that I can best do this by following the example of Christ, seeking
to live out the values which he incarnated.
I believe that following Christ requires us to bear the consequences of
doing what is right, whether such consequences be joy or suffering.
I believe that the goal of my actions should be the building of the kingdom
of God.
I believe that in this, I am guided by the Spirit of Jesus, which helps me
to discern which things are good and which bad.
I believe that my actions must correspond to my faith, that my faith would
be dead without works.
I see social analysis as an integral part of my faith.
My faith thus requires of me to understand (or try to), the underlying
dynamics of our society. It is thus that I sketch my current perception
of South Africa, and the SADF in particular.
4 The injustices in South African society
I view South Africa as a fundamentally unjust society. It oppresses and
exploits the majority of its people.
The system of Apartheid has created homelands to exclude the black majority
from political rights in South Africa. 13% of the land is supposed to be sufficient
to satisfy the needs of 70% of the population. Black people in the
so-called independent homelands are deprived of their citizenship by
legislation of a white parliament. The conditions in the homelands are ones
of overcrowding and unemployment, so that families are barely able to survive.
Malnutrition, especially of children, and disease are rife. Health and
other services are inadequate. Men are often forced to migrate to the cities
in search of jobs. They often cannot choose employment freely, but have
to take work allocated to them by labour bureaux. Migrancy makes normal
family life impossible. Influx control makes it possible that migrants are
sent home to the reserves, even though they only face starvation there.
Influx control means that the right to live in an urban area has been
made a privilege for the African people.
Group areas separate races in the urban areas. This infringes the basic
human right to free association. Conditions in the townships are dusty,
there are high rents, rising GST, few shops and lack of basic infrastructure.
Bantu Education is designed to ensure that the African people remain
"hewers of wood and drawers of water". 7 to 8 times the amount spent on
Bantu education per child is spent for a white child.
Communities are still being forcibly removed from their age-old places
of settlement. Approximately 3,5 million people have been affected by
this programme to date. Existing communities are broken down in the
interests of 'homeland consolidation'. People have no say^rrr^where they
live.
A plethora of repressive security laws ensure the state's ability to crush
any opposition to these terrible conditions. People can be detained for
indefinite periods without being brought before a court of law. They do
not have access to private lawyers or doctors, nor to their families.
Many have died in detention under mysterious circumstances.
Apart from individuals who have been detained and banned, organizations
of the people have also been harshly treated. Instead of dealing with
the grievances which the people's organizations have taken up, the
government has over years ignored these demands and repeatedly banned
the organizations. This has forced these movements to become increasingly
forceful in their methods. Ihe prime example of this is the African National
Congress, which engaged in almost half a century of peaceful protest by
means of negotiation and petition, and peaceful demonstration before it
was banned and forced underground.
Economically, people are exploited. There still exist effective job colour
bars in industry and agriculture, African trade unions are still repressed,
wages are pitifully low for the African people while white South Africans
enjoy one of the highest standsards of living in the world. Workers are
paid far less than the value of their labour, often they are «v m - paid ei/e*
less than subsistence wages.
The list of injustices is endless. What I have outlined above is mainly a
structural view of South African society. The human consequences are even
more far-reaching. People live divided lives, ignorfeant of the realities of
other population groups and classes. People live in fear of each other.
Family life is disrupted. People are culturally deprived by the
imposition of an Americanized, unAfrican culture by media and education.
What becomes clear is that, while SA faces the universal problems of
urbanization and industrialization, it has chosen to do so in a way which does
not put justice and the interests of all its people as top priority, but
which ensures that the white minority and its allies reap all the profits n
and privileges, while the oppressed black majority serves only as a labour
force, to be discarded when no longer required. These are the conditions
of a basically unjust, inhuman society.
The SADF is an essential pillar holding up this system.
5 The SADF's role in an unjust society
The SADF is the major repressive arm of the South African state. If state
policies are not accepted by the majority of the people, they can simply be
forced through by sheer military might. The SADF is the backbone of
physical power supporting the white ruling bloc's economic, social and
political power.
The SADF is run on taxes collected from all South Africans, but protects the
interests of a few. Its budget has grown from R44 million in 1960 to R 3 068
million in 1982. This money is thereby drawn away from improving the
conditions under which the black majority live.
"The SADF is a destabilizing free in the Southern African sub-region. It
allows SA to assert its economic domiance even more by bringing insecurity
into neighbouring countries and increasing their dependence on SA. South Africa
has invaded Mozambique, Angola, Lesotho and Botswana. It still continues
its illegal occupation of Namibia. The SADF thus contributes in a very direct
way to the underdevelopment of these countries.
The SADF is involved in all major spheres of SAn life:
*cultural and ideological
The SADF has made it clear that it want to "win the hearts and minds"
of the people of SA. It attempts to do this by Civic Action Programmes,
the school cadet system, veld schools, Southern Cross activities and
massive media campaigns. Militarism has become deeply ingrained in
white SAn culture, e.g. a person behaving abnormally is said to
'have gone "bossies"*, referring to troops behaving abnormally in
the Namibian and Angolan bush.
* religious
The SADF has chaplains of many Christian denominations in its ranks.
While it is true that people anwhere need pastoral care, this is a
one-sided approach. The chaplaincy's close identification with the
SADF (chaplains wearing uniform; being told what to preach) makes
it virtually impossible to minister to the opposition. Religion
is being used to give moral authority to the SADF's cause.
. * political
The accession to power of PW Botha marked the victory of the militaryover
faction in its fight for more control «ri the state apparatus. This
influence has been institutionalized through the State Security Council
and five other cabinet committees, all of which have military repre
sentatives on them. These bodies are seen by many observers as the real
executive of the SAn state.
* economic
Armscor is clearly part of the military establishment, and contributes
massibely to the development of an 'industrial-military conplex1
in SA^Armscor is the third largest undertaking in SA, measured by assets.
It provides subcontracts to large numbers of private firms, increasing
the links between the military and the private sector again. Increasing
proportions of SA's resources are being wasted on the production of
weapons of war.
A further influence on the economy is the Defence Advisory Council,
on which leading representatives of the state, the army and big
business co-ordinate their operations.
6 More than an army
The SADF is clearly much more than an army. It is a war machine that is
locked into SAn society in numerous structural ways.
The most odious role of the military, however, is its presence in the
townships. Since the invasion of Sebokeng last year, this has become
common practice. Police and army have become indistinguishable to
township dwellers, both being used equally to 'keep law and order' in
the townships. This situation is the clearest manifestation of the fact that
the army defends sectarian white interests against black South Africans. When
< 40 or more people were killed in Uitenhage on the 21st of March, the
policemen who lost their nerve thought they were defending white Uitenhage
against people from the township. South Africa is effectively in a
state of civil war.
7 How does the SADF and its wars measure up to Just War Criteria?
Just War theory has a long tradition in the Christian Church. It is the
major tradition together with Christian pacifism. Just War theory states
that a Christian might participate in a war which is just, but never in
one which is unjust. To judge this, a number of criteria are applied,
all of which must be fulfilled for the war to be deemed just.
a) The war must be declared by a legitimate authority
The SAn government has no legitimacy with the majority of the people
of this country. It is put into power by about 60% of the white minority.
Furthermore, its war in Namibia and Angola has never been declared. The
International Court (The Hague) has ruled that the SAn occupation of and
rule over Namibia is illegal.
b) The war oust be waged for a just cause
A just cause is defined as the defence against attack, or to right a
wrong another state has inflicted. SA’s actions in Namibia and the
townships are waged against Namibians and South Africans, some of
whom had to leave their countries because their legal organizations
were suppressed. Structural violence was done to these people by
Apartheid, as well as direct violence by police and army. SA is
not protecting all'its people against another state, but a minority
from the majority of its people.
c) The war must be motivated by a right intention, the goal of justice
General Magnus Malan said in 1979; "The Defence Force supports
government policy..." In other words, the SADF seeks to prolong the
system of Apartheid, or reform it without substantially changing it.
Government policy still relies on the maintenance of homelands, the
politici
political rightlessness of the Bliack majority and economic exploitation.
d) The war mist be a last resort
The government has consistently refused to enter real negotiations with
the people's leaders, rather, it detains and jails them. Its recent
reform policies seek to define on the gevernment's terms who the
leaders are who should be talked to. At the same time, under the State
of Emergency, the leadership of the popular organizations is detained.
As in 1960 and 1977, the organizations with greatest support and
popular! legitimacy are banned. Clearly, there are many options which
the government could choose if it was truly seeking justice for H H oil
ir. the country.
e) There must be a resonable chance of success, within a short period
Jannie Geldenhuys, ex-conmander of the SADF in Namibia, thought
that the war in Namibia could not be won. Militarily, the SADF has the
force to crush SWAPO, or any movement in Southern Africa. Politically,
it cannot win. It might draw out a military struggle for a 1 6ng time,
but not achieve a just end quickly.
f) The principle of proportion
The suffering and damages caused by the war cannot be justified, because
there is littl£ chance of success.
g) Just means must be used
Limited force and the immunity of non-combatants should be stressed. This
is clearly not happening, as illustrated by the recent Gaborone raid. Civilians
are frequenH £ killed or injured, both in Namibia and in the townships.
Reports of torture of prisoners of war and civilians in Namibia havelbeen
received.
h) A just peace must be enffgayefl
The SADF is not aimig *at creating a more just society, but rather
to secure the continuation of white privilege in the existing order.
The SADF and the war it is ing thus cleaily dees not fulfill even one,
never mind all the criteria of a just war.
1 My Christian response to the SADF
Considering my dilemma with the SADF in the light of the above information,
1 see that it becomes impossible to remain a Christian as I understand
it and go into the army. I cannot love my neighbour from the wrong side
of a rifle. Nor, by the Bible's logic, can I then say that I love God,
when I effectively hate my brother. I do not believe that I can really
build the kingdom of God while in the SADF, because it is not the Spirit
of Jesus that prevails there, but a spirit which seeks to protect white
privilege, and to divide and crush its opponents. I am not willing to
submit myself to be broken into such a spirit. I believe that the SADF
is overwhelmingly an instrument for evil, and that I as a Christian
should not participate in it.
2 Mv views on violence
I do not categorically reject all forms of violence, regardless of the
circumstance and purpose for which it is used.
I would distinguish between violence on a personal level and organized
violence, and I would further regard first, second and third violence
as being different.
On a personal level, I might use some degree of violence in defending
my own life or that of a person close to me - the Bible explicitly
sanctions this kind of force. I could even imagine a situation where
I would at least consider killingjan intruder - though this is hypothetical,
and I cannot predict with any accuracy how I would react. Be that as
it mav. this violence is different from that used bv an armed force.
An army prepares for acts of violence even in peace-time. It is the
latter that we are considering here, and I do not think that my stand
towards organized violence can be deduced from actions which I might
take in a personal, reactive way. In brief, I would not feel compelled
to serve in the SADF because I might punch a burglar on the nose when
he/she enters my house.
Secondly, even organized violence used by armed forces is not always the
same. First violence is that used by the state to enforce the status
quo. Second violence is the reaction of the oppressed to change the
system. Third violence is again the stae's used to suppress second
violence. I would view people using first violence in a different light
to those using second violence - especially if the context is a
repressive and unjust one. I personally would prefer to seek peaceful. . i t * r
ways to change South Africa, and try to avoid second violence - in
continuing the the beliefs and sentiments I expressed in 1981 already.
However, that is a personal choice, which in a sense is almost a luxury -
I can afford to espouse non-violence because I am privileged^ little
violence is being done to me.
3 How I would like to serve South Africa
I do not want to serve in the SADF. Nor do I want to be part of
any para-military organization, or the police force, which fulfill
similar functions to the SADF, or support the SADF's work.
I recognize that it would be fair for me to serve the people of
South Africa for a period of time. I am committed to South Africa
but want to serve all its people. I do not believe that this present
minority government has any right to dictate to me that that service
staftld be done in a military system which defends the unjust structures
in SA. I would find service in the Church far more meaningful, seeing
that that is the field I intend working in anyway. In such a service,
L could use my energy and talents far more effectively for the good
of the people of this country. I would like to urge this Board to
co«*ider whether such an option should not be opened for objectors
who are clearly 'religious1.
A A brief comment on the non-combatant option
In 1981, I applied for such status, and was told to take the matter
up with my commanding officer once I joined the force.
I no longer feel able to perform any function within the whole
industrial-military complex. Militarization in SA stretches far
beyond the actual fighting. Each task which indirectly supports the
SADF, has an ideological impact. Much of the SADF’s nommilitary
operations are aimed at winning the hearts and minds of the people.
It has been repeatedly stated that the bafclle fought in SA is "20%
military, and 80% political". I do not wish to be a political soldier
for the cause of Apartheid.
I believe that the process of preparing for war is a deeply dehumanizing
one. One begins to see people as enemies, rather than lovine even ones
enemies. To Dut it in the words of the old sniritual ;"Ain'r
gonna study war no more."
5 And what about Romans 13?
Romans 13:1-7 is a passage often used by people to encourage people
to do their military service.
The passage does not call me to mindless, blind obedience to the whims
of the state. Rathef, it requires submission. Refusing to do what the
state most wishes, and then bearing the consequences of that refusal,
is a critical form of submission. Thus, I believe that 1 am being
faithful to the injunctions of Paul in Romans 13. 1 believe I can
best love God and my neighbours by refusing to go to the army and
doing community service instead.
f t . f . U ' M < r
A Short Scriptural Basis for Christian Pacifism."= ~ ”Vcx.i tfson .
Ootc&lr fliT..
In writing here about Christian pacifism I must point out that I
consider that the nature of this belief is such that it cannot be
learned like a d o c t r i n e ,that is in a formal academic sense.It must
be discovered in scripture by the assistance of the Holy Spirit.The
Christian in this search should not try to discover what God feels
about war but rather to discover the social dimensions of Godis
commandment to love.This is best shown in the life and teaching of
Jesus.
Introduction.
Before beginning the core of my paper I must make clear the relationship
that exists between the two testaments of the s c r i pture.Some people
say there is a sharp contrast between the old and the new.Others suggest
that there is an unmodified continuity that finds completion in Christ
or will find completion in his retucn.I believe that these two views are
both partly true.Some parts of the old covenant have clearly been
fulfilled in Jesus.Among these are the old testament system of animal
sacrifice which was a picture of the true sacrifice made by Jesus on the
cross.Other parts of the old testament have a transformed meaning in the
new testament .‘One of these is the nation of Israel.This nation has
6topped being Christ's kingdom because Christ has spoken of a new
kjngdom (John 18:36).The new testament calls the church the Israel of God
and the New "Israel.So today the nation of Israel is one of many nations
in which God plants the seeds of his new nation - the church.We are
the seeds*
One thing that has not changed in the transition from the old to the new
is that the only way that we can be made right with God is through faith
in the work that Jesus did on the cross.God.his Father.showed that
this had his approval first by raising Jesus from the dead and second
by giving his Spirit in power to all who call on Jesus' name.
Hebrews 11 tells us that the faithful people in the old testament
looked forward in faith to Christ's coming.We look back to the cross.
We look forward to his return.
Thus in any study of war and peace from a Biblical standpoint it is
necessary to determine whether the coming of Christ has caused a
fundamental change in how war and violence are to be viewed or whether
there has been no change.
The basis of this short paper is that Christ by his l i f e ,teaching and
death on the cross intended to exclude the possibility of Christians ever
taking part in violence or war for p e r s o n a l ,moral or national-political
reasons.
The Kingdom of God and Violence.
Christ spoke of another Kingdom of which he is the head. "My king
dom is not of this world.If it were my servants would fight to prevent
my arrest by the Jews.But now my kingdom is from another place."
Jesus says in this passage that his followers must not fight.He also
says that his kingdom is not like the others in this world.We are members
of this kingdom and we must try to discover its nature.It was instituted
in the life of Christ so that some characteristics must be expressed by
his life,it was involved in his death so his death must show something of
the kingdom.
This is'shown in theological terms in Pauls letter $o the Ephesians.In
Eph 2:11ff Paul speaks of the meaning of Christs death for the principal
divisions in the world at that time;the gulf between Jew and Gentile.
From vs. 14 we read "For he himself is our peace,who has made the
two(Jew and Gentile) one and has destroyed the barrier,the dividing
wall of hostility,by abolishing in his flesh the law with its commandments
and regulations.His purpose was to create in himself one new man out of
the two thus making pe a c e . ......He came and preached peace to those
who were near- and those who were far a w a y . ,....Consequently you are
no longer foreigners and aliens but fellow citizens... .members of God*6
household". Paul later talks about this miracle as the mystery of the
gospel.
Sometimes we are so concerned with our own personal 6in and problems that
this mystery is still hidden from us.God has made peace between all
C h r i s t i a n s . Christ preached peace.Cn the most obvious l e v e l ,t h e n ,we too
must preach peace.This peace is not simply peace between two people.It
ie peace between all people who call on Christ.
-Law' in the Sermon _on the Mount - Sonship.
The second basis for the rejection of Christian participation in violence
is in Christ's teaching.This is clearly shown in the Sermon on the Mount
(Matt 5-7).In fact ..the Sermon is partly Christ's discussion of how the
old testament law is to be seen in the new kingdom.Again and again
Christ begins "You have heard it said..." and then repeats oome part of
the law.Then he says "But I tell you" and tells us the full meaning and
intention of the law.So an eye for an eye becomes turn the other cheek.
Host importantly loving one's neighbour becomes*love your enemies.
This is not only personal enemies but those who for any reason wish
to hurt.persecute or kill us.Thus Jesus could forgive those who
crucified him and pray that his Father would forgive them also.It says
"love your e n e m i e s ,pray for those who persecute you that you may b e the
eons of your Father in heaven." In this sense God is saying that sonship
has to do with loving enemies,: these things are bound up together.
The same teaching is clear earlier in the Sermon.Jesus says "Blessed
are the peacemakers for they will be called the sons of God." Son
ship is linked with peacemaking.In Romans 8:15ff we are told that we have
received the Spirit of sonship not the spirit of fear.We are God's
children.Paul goes on "Now if we are children then we are heirs,
heirs of God and coheirs with Christ,i_f,indeed, we share in his
sufferings that we may also share in his glory." Sonship is linked
specifically with the type of suffering that Christ underwent.lt has
already been shown that part of Christ's suffering was to do with
bringing people together;to unite people who hated one another.Ve
know that Christ suffered to bring forgiveness.Christ has told us to
love our enemies (he loved us while we were his enemies,Rom. 5:5ff)
and yet we still try to believe that we can .participate in violence
that is between C h r i s t i a n s ,between people made in God's image in
a battle that cannot be for the sake of Christ's kingdom because
he has already told us that we cannot fight for it.
More than that "the whole creation waits in eager expectation for the_
sons of God to be revealed." Ron 8:19* We have seen that the Son
called peacemakers the sons of God.People who love their enemies will
be called the sons of their father in heaven,they will suffer in
the same.manner as Christ and God's word tells us that the whole
creation is waiting for just that.
Peacemaking as a Way of Life*
Peacemaking is to do with the way we live our lives.James at the
beginning of his letter says,"he who lacks wisdom should ask God."
Later (James 3:13).he says "Who is wise and understanding among you,
let him show it by his good life,by deeds done in. the humility that comes
from w i s d o m ........the wisdom that comes from heaven is first of all
pure then peace l o v i n g ,c o n s i d e r a t e ,s u b missive,full of mercy and good fruit,
impartial and s i n c e r e .Peacemakers who sow in peace raise a harvest of
righteouesness." These scriptures show the nature of God's wisdom.They
are completely in harmony with the nature of C h r i s t’s death and the
type of sonship that he asks of us.Peacemaking is to do with righteousness*
that ie^ right living.
It is not possible to live like this in our own strength,but man makes
war today in his own strength.Christ has given us his gift- of peace
to equip us for the task of peacemaking.(John 14:23-27).We must protect
our feet with the "preparation of the gospel of peace." Eph 6.
Violence and Sin.
It is possible to show from the Bible that sin is linked with
v i o l e n c e ,right from the murder of Abel to the summary of man's sin that
Paul gives in Romans 3* He specifically identifies "swiftness to shed blood"
and not knowing the way of peace.(vs 15 and 17) The reason that God
judged the world in the flood was because of violence.God said to
Noah,"I am going to put an end to all people for the earth is filled
with violence because of them...." Gen 6:13
Peace will come in falness after C h r i s t’s return but we must not wait
for that.Just as we try to avoid sin in obedience to God so we must
be peacemakers.To deliberately take part in violence is a sin for the
Christian.Christ rebuked the violence of Peter who tried to protect him
in the garden of Getheeaane.
Final Comments - The Christian's Warfare.
It is not appropriate for me to discuss the reasons why Christians
do not have to obey the commands of governments and men in matters
that are fundamental to their faith.We all know in our hearts that
no government can make us renounce Christ or stop worshippping him.
But it is clear that peacemaking,loving one's enemy/ is not just a
suggestion.Perhaps you have realiEed for the first time that peace
and the making of peace (reconciliation) is something to do with
our sonship.That is to say peacemaking is to do with the nature of
our relationship with Jesus.It is to do with forgiveness and the cross.
I cannot make anyone see this*it is Christ who reveals it and he
will show that it is not merely a possibility but a demand that is
rooted in the mystery of his death.This is an area where ws are forced
to obey Christ.The peacemaker can not identify with an army or violence.
You will notice that I have not dealt with war in the old testament.
I am not embarrassed by this as I have been showing that God has
changed the focus of our warfare^ "our battle is not against flesh and
blood..." and our chief weapons are the declared word of God and
prayer.Being a peacemaker however raises many problems to do with
l iving and I have not got space to to go into these but I also do
not want to brush over them.
One important one is what to do when someone is attacked in our presence
(it dosen't just have to be someone we love,it could be anyone)?
A nother is:Can we be a peacemaker in an army,say as a chaplain or medic?
Also is the army any different from the police force who use similar
methods? -
I believe there are answers to these questions as there are answers
to the scriptural problems like John the Baptists teaching to soldiers,
the centurions (both men of remarkable faith) in the B i b l e ,Christ*s
violence in cleansing the temple and many other details.They are of
secondary importance and consistent answers are available.
Vhat we cannot avoid is the fact that Christ specifically excluded the
use of weapons and violence by his followers.He has said that we
cannot fight physically for his kingdom (so we cannot fight to protebt
a'Christian' nation.)
Ve are to live by a law of love,"Love does no wrong to a neighbour:
therefore love is the fulfilling of the law."
Ve are to be peacemakers.
If we consistently avoid this calling I believe the scripture teaches
that we are not truly the sons of God.
Collection Number: AG1977
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