Det danske Fredsakademi
Uddrag af Apology (1692)
Af Robert Barclay
efter udgaven på moderne engelsk af Dean
Freiday.
Målgruppe: Gymnasiet / HF.
Indledning
Robert Barclay blev 'overbevist' kvæker som 18-årig
i 1666, en tid hvor kvækerne var i stærk modgang og led
under forfølgelser. Derfor udgav han fra 1670 en række
polemiske og forsvarsprægede skrifter, hvoriblandt Apologien
(Forsvarsskriftet), skrevet på latin (Theologiæ Vere
Christianæ Apologia). Her gennemgår han kvækernes
holdninger til en række ting. Del A taler til den enkelte
person, om åbenbaring, den Hellige Skrift, menneskets fald og
forløsning i Kristus, retfærdiggørelse,
fuldkommenhed, udholdenhed i troen. I del B drejer det sig om
forkyndelse, andagt, dåb, nadverfællesskab, civil magt.
I del C afhandler Barclay frugterne af kristne principper i tesis
15 om tomme og forfængelige skikke, herunder vold og krig.
Overalt støtter Barclay sig til Bibelen, især Kristi
lære, og kirkens egne klassikere. Derfor må man tage en
mængde citater med i købet, når man vil
læse ham.
The Fifteenth Proposition Concerning Salutations and
Recreations, &c.
§XV. Obj. But they object that it is lawful
to war, because Abraham did war before the giving of the Law, and
the Israelites after the giving of the Law.
Answ. I answer as before, 1. that Abraham offered
sacrifices at that time, and circumcised the males: which
nevertheless are not lawful for us under the
Gospel.
2. That neither defensive nor offensive war was
lawful to the Israelites, of their own will, or by their own
counsel or conduct, but they were obliged at all times, if they
would be successful, first to inquire the oracle of
God.
3. That their wars against the wicked nations
were a figure of the inward war of the true Christians against
their spiritual enemies, in which we overcome the devil, the world,
and the flesh.
4. Something is expressly forbidden by Christ
(Matt. 5:34), which was granted to the Jews in their time, because
of their hardness; and, on the contrary, we are commanded that
singular patience and exercise of love, which Moses commanded not
to his disciples. From whence Tertullian saith well against Marc.,
"Christ truly teacheth a new patience, even forbidding the revenge
of an injury, which was permitted by the Creator." And (lib. de
patien.) "The law finds more than it lost, by Christ's saying, Love
your enemies." And in the time of Clem. Alex. Christians were so
far from wars, that he testified that they had no marks or signs of
violence among them, saying, "Neither are the faces of idols to be
painted, to which so much as to regard is forbidden: neither sword
nor bow to them, that follow peace, nor cups to them who are
moderate and temperate," as Sylvius Disc. de Rev.
Belg.
Obj. Secondly, they object that defence is of
natural right, and that religion destroys not
nature.
Answ. I answer, Be it so, but to obey God, and
commend ourselves to him in faith and patience, is not to destroy
nature, but to exalt and perfect it; to wit, to elevate it from the
natural to the supernatural life, by Christ living therein and
comforting it, that it may do all things and be rendered more than
conqueror.
Obj. Thirdly, they object that John did not
abrogate or condemn war when the soldiers came unto
him.
Answ. I answer, What then? The question is not
concerning John's doctrine, but Christ's, whose disciples we are,
not John's: for Christ and not John is that Prophet whom we ought
all to hear; and albeit that Christ said that "a greater than John
the Baptist was not among men born of women," yet he adds that "the
least in the Kingdom of God is greater than he."v But what was
John's answer, that we may see if it can justify the soldiers of
this time? For if it be narrowly minded, it will appear that what
he proposeth to soldiers doth manifestly forbid them that
employment, for he commands them "not to do violence to any man,
not to defraud any man,"9 but that they "be content with their
wages."w Consider then what he dischargeth to soldiers, viz, not to
use violence or deceit against any, which being removed, let any
tell how soldiers can war? For is not craft, violence, and
injustice, three properties of war, and the natural consequences of
battles?
Obj. Fourthly, they object that Cornelius, and
that centurion of whom there is mention made, were soldiers, and
there is no mention that they laid down their military
employments.
Answ. I answer, Neither read we that they
continued in them. But it is most probable that, if they continued
in the doctrine of Christ (and we read not any where of their
falling from the faith), that they did not continue in them;
especially if we consider that two or three ages afterwards
Christians altogether rejected war, or at least a long while after
that time, if the emperor Marc. Aurel. Anton. be to be credited,
who writes thus: "I prayed to my country gods. But when I was
neglected by them, and observed myself pressed by the enemy,
considering the fewness of my forces, I called to one, and
entreated those who with us are called Christians, and I found a
great number of them: and I forced them with threats: which ought
not to have been; because afterwards I knew their strength and
force; therefore they betook themselves neither to the use of
darts, nor trumpets, for they use not to do so, for the cause and
name of their God, which they bear in their consciences." And this
was done about an hundred and sixty years after Christ. To this add
those words, which in Justin Martyr the Christians answer, that is,
"We fight not with our enemies"; and moreover the answer of Martin
to Julian the Apostate, related by Sulpicius Severus: "I am a
soldier of Christ, therefore I cannot fight," which was three
hundred years after Christ. It is not therefore probable, that they
continued in warlike employments. How then is Vincent of
Lérins and the Papists consistent with their maxim, "That,
which always, everywhere, and by all was received," &c.? And
what becomes of the priests with their oath, that they neither
ought, nor will, interpret the Scripture but according to the
universal consent of the Fathers, so called? For it is as easy to
obscure the sun at mid-day, as to deny that the primitive
Christians renounced all revenge and war.
And albeit this thing be so much known to all,
yet it is as well known that almost all the modern sects live in
the neglect & contempt of this law of Christ, and likewise
oppress others, who in this agree not with them for conscience sake
towards God, even as we have suffered much in our country, because
we neither could ourselves bear arms, nor send others in our place,
nor give our money for the buying of drums, standards, and other
military attire: and lastly, because we could not hold our doors,
windows, and shops close, for conscience sake, upon such days as
fasts and prayers were appointed for to desire a blessing upon, and
success for, the arms of that Kingdom or Commonwealth (under which
we live), neither give thanks for the victories acquired by the
effusion of much blood. By which forcing of the conscience, they
would have constrained our brethren living in divers kingdoms, at
war together, to have implored our God for contrary and
contradictory things, and consequently impossible; for it is
impossible that two parties fighting together should both obtain
the victory. And because we cannot concur with them in this
confusion, therefore we are subject to persecution. Yea and others,
who with us do witness that the use of arms is unlawful to
Christians, do look asquint upon us: but which of us two do most
faithfully observe this testimony against arms? either they who at
certain times at the magistrate's order do close up their shops and
houses, and meet in their assembly, praying for the prosperity of
their arms or giving thanks for some victory or other, whereby they
make themselves like to those that approve wars and fighting? Or
we, which cannot do these things, for the same cause of conscience,
lest we should destroy, by our works, what we establish in words,
we shall leave to the judgment of all prudent
men?
Obj. Fifthly, they object that Christ (Luke
22:36), speaking to his disciples, commands them that he that then
had not a sword, should sell his coat and buy a sword: Therefore,
say they, arms are lawful.
Answ. I answer, some indeed understand this of
the outward sword, nevertheless regarding only that occasion,
otherwise judging that Christians are prohibited wars under the
Gospel: among which is Ambrose, who upon this place speaks thus: "O
Lord! why commandest thou me to buy a sword, who forbiddest me to
smite with it? Why commandest thou me to have it, whom thou
prohibitest to draw it? Unless perhaps a defence be prepared, not a
necessary revenge, and that I may seem to have been able to
revenge, but that I would not. For the law forbids me to smite
again: and therefore perhaps he said to Peter, offering two swords,
'It is enough,' as if it had been lawful, until the Gospel time,
that, in the Law, there might be a learning of equity, but in the
Gospel a perfection of goodness." Others judge Christ to have
spoken here mystically, and not according to the letter, as Origen
upon Matt. 19. saying, "If any looking to the letter, and not
understanding the will of the words, shall sell his bodily garment,
and buy a sword, taking the words of Christ contrary to his will,
he shall perish. But concerning which sword he speaks is not proper
here to mention." And truly when we consider the answer of the
disciples, "Master, behold, here are two swords," understanding it
of outward swords; and again Christ's answer, "It is enough," it
seems that Christ would not that the rest, who had not swords (for
they had only two swords), should sell their coats, and buy an
outward sword. Who can think that, matters standing thus, he should
have said two was enough? But however it is sufficient that the use
of arms is unlawful under the Gospel.
Obj. Sixthly, they object that the Scriptures and
old Fathers, so called, did only prohibit private revenge, not the
use of arms for the defence of our country, body, wives, children,
and goods, when the magistrate commands it, seeing the magistrates
ought to be obeyed: Therefore albeit it be not lawful for private
men to do it of themselves, nevertheless they are bound to do it by
the command of the magistrate.
Answ. I answer, If the magistrate be truly a
Christian, or desires to be so, he ought himself in the first place
to obey the command of his Master, saying, "Love your enemies,"
&c., and then he could not command us to kill them: but if he
be not a true Christian, then ought we to obey our Lord and King
Jesus Christ, to whom he ought also to obey: for in the Kingdom of
Christ all ought to submit to his laws, from the highest to the
lowest, that is, from the king to the beggar, and from Caesar to
the clown. But (alas!) where shall we find such an obedience? O
deplorable fall! concerning which Ludov. Viv. writes well (lib. de
con. vit. Christ. sub. Turc.), by relation of Fredericus Sylvius,
Disc. de Revol. Belg., p. 85: "The Prince entered into the Church,
not as a true and plain Christian: which had indeed been most happy
and desirable, but he brought in with him his nobility, his honors,
his ARMS, his ensigns, his triumphs, his haughtiness, his pride,
his superciliousness; that is, he came into the house of Christ
accompanied with the devil, and which could no ways be done, he
would have joined two houses and two cities together, God's and the
Devil's, which could not more be done, than Rome and
Constantinople, which are distant by so long a tract both of sea
and land. ('What communion, saith Paul, is there betwixt Christ and
Belial?') Their zeal cooled by degrees, their faith decreased,
their whole piety degenerated, instead whereof we make now use of
shadows and images, and, as he saith, I would we could but retain
these!" Thus far Vives. But lastly, as to what relates to this
thing, since nothing seems more contrary to man's nature, and
seeing, of all things, the defence of oneself seems most tolerable,
as it is most hard to men, so it is the most perfect part of the
Christian religion, as that wherein the denial of self and entire
confidence in God doth most appear, and therefore Christ and his
apostles left us hereof a most perfect example. As to what relates
to the present magistrates of the Christian world, albeit we deny
them not altogether the name of Christians, because of the public
profession they make of Christ's name, yet we may boldly affirm,
that they are far from the perfection of the Christian religion;
because in the state in which they are (as in many places before I
have largely observed), they have not come to the pure dispensation
of the Gospel, and therefore, while they are in that condition, we
shall not say that war, undertaken upon a just occasion, is
altogether unlawful to them. For even as circumcision and the other
ceremonies were for a season permitted to the Jews, not because
they were either necessary, or of themselves, or lawful at that
time after the resurrection of Christ, but because that Spirit was
not yet raised up in them, whereby they could be delivered from
such rudiments; so the present confessors of the Christian name,
who are yet in the mixture, and not in the patient suffering
spirit, are not yet fitted for this form of Christianity, and
therefore cannot be undefending themselves, until they attain that
perfection: but for such, whom Christ has brought hither, it is not
lawful to defend themselves by arms, but they ought over all to
trust to the Lord.
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Her er et uddrag om vold og krig
Barclay gør først opmærksom på, at
Kristus i én sammenhæng advarer mod
edsaflæggelse og krig. Det påbud er blevet godtaget af
mennesker i alle tidsaldre, ikke alene disciplene dengang, men
også efter at de kristne var blevet talrige efter de
første 300 år. Hvis, modsat, nogle faldt fra, afviste
de begge bud samtidig. Nu, siger Barclay, hvor det evige evangelium
er genoprettet, ser man de bud som evige og uforanderlige love, som
hører til det kristne liv og dets fuldendelse af et kristent
menneske.
Barclay henholder sig til Jesu Kristi bud i Mattæus 5 om
at elske sine fjender, ikke sætte sig op mod det onde, men
bede for dem der forfølger en. Hvordan, spørger
Barclay, kan det forenes med at smække bøder og
fængselsstraf, endda dødsdom på dem som ikke
alene slet ikke forfølger en, men som bekymrer sig om
éns evige og timelige velfærd?
Hvis man kan forlige disse modsætninger kan man også
forlige Gud med Djævelen, godt med ondt, lys med
mørke. Men det er jo indlysende umuligt. Derfor kan krig og
hævn ikke forenes med kristen gerning. Prøver man det,
bedrager man sig selv.
Tesis 15, afsnit 14: Krig lærer os at hade og
ødelægge
Ikke desto mindre, siden der er nogle som overtræder dette
bud af Kristus, måske uden at være klar over det, vil
jeg kort påvise hvor meget krig modsiger hans
forskrifter.
Krig er helt ulovlig for dem som vil være Kristi
disciple.
Først siger Kristus at vi bør elske vore
fjender (Matt.5:44), mens krig lærer os at hade og
tilintetgøre dem.
Apostlen Paulus siger (Efes.6:12): vor kamp føres
ikke mod menneskelige fjender, men imod det Ondes overnaturlige
kræfter. Og han tilføjer i 2. Korinterbrev 10:4:
De våben vi bruger er ikke kun menneskeligt, men
guddommeligt stærke. Men krigsredskaber er de mest
menneskeligt mulige: kanoner, musketter, spyd, sværd, og alt
af samme slags.
Profeterne Esajas og Mika talte på samme måde:
De skal smede deres sværd om til plovjern og spydene
til beskæreknive; en nation skal ikke løfte
sværd imod en anden, ej heller oplære sig til krig
igen. De første kristne var helt imod krig, og de
tidlige kirkefædre i de første 300 år efter
Kristus hævdede, at de kristne ville opfylde disse
profetier.
Kristus bebrejdede Peter, at han brugte sværdet, og sagde
at alle som tager til sværdet skal omkomme ved det. Som
Tertullian kommenterer: Kristus afvæbnede alle
soldater, da han afvæbnede Peter.
Kristus opfordrer sine børn til, at de skal bære
hans kors, ikke at de skal korsfæste eller dræbe andre.
(Mark.8:34).
Den indvending høres, at selvforsvar er en naturlig ret,
og at religion ikke ødelægger det naturlige. Men det
ødelægger ikke det naturlige, at man adlyder Gud og
forlader sig på ham både i tro og tålmod.
Tværtimod ophøjer og forædler det vores natur at
handle således. Således løftes vi fra det
naturlige til det overnaturlige liv.
Det synes antageligt, at endnu to århundreder efter
afviste de kristne stadig krig.
Kejser Markus Aurelius skrev, meget til hans ære,
følgende:
Jeg tilbad mit lands guder. Men da de
forsømte mig, og jeg fandt at jeg var hårdt
trængt af fjender og i ringe styrke, bad jeg også til
en. Jeg henvendte mig også til dem som kaldes kristne, og jeg
fandt et stort antal af dem. Så truede jeg dem, men det
skulle jeg ikke have gjort, fordi jeg bagefter erkendte kilden til
deres styrke. Derfor bruger de hverken pile eller trompeter; de
afholder sig derfra på vegne af deres gud, og i hans navn, og
dette bærer de i deres bevidsthed.
Dette skrev han omkring år 160 efter Kristus.
Det svar som kristne gav, når man opfordrede dem til at
gå i krig, optegnes af Justinus Martyr: Vi kæmper
ikke mod vore fjender. Martin (af Tours) svarede kejser
Julian Apostata: Jeg er en Kristi soldat, derfor kan jeg ikke
slås. Dette svar blev afgivet ca 300 efter Kristus. Det
virker ikke, som om officererne fortsatte deres krigsarbejde!
I Lukas 22:35-36 siger Jesus: Når jeg sendte jer ud
uden pung eller bagage, manglede I da noget? -
Nej, svarede de. Kristus opfordrer dem da til at
sælge kappen og købe sig et sværd.
Dette tages af nogle til indtægt for at våben er
tilladte. Men da han sagde til Peter, da denne kunne fremvise to
sværd: - Det er nok, kan sådan noget have
været lovligt indtil evangeliets tid, men i evangeliet skal
der være opfyldelse af godhed. Kristus kan ikke have talt
andet end symbolsk, ellers ville han have opfordret alle til at
væbne sig.
I Kristi rige skal alle adlyde hans love - fra den
højeste til den laveste, fra kongen til tiggeren, fra
Cæsar til klovnen.
Det virkelig vanskelige argument er imidlertid at der er intet
mere imod den menneskelige natur end at afvise at forsvare sig. Men
siden dette er svært for mennesker, er det et af de fineste
punkter i kristen tro. Det kræver selvfornægtelse, og
at have fuld tillid til Gud.
Vore dages kristne er stadig en blanding af nyt og gammelt. De
har endnu ikke fundet frem til en tålsomt lidende ånd,
som kan danne dem til den form for kristendom. Derfor kan de ikke
lade være med at forsvare sig selv, indtil de når den
grad af fuldkommenhed. Men det er ikke tilladt dem, som Kristus
allerede har bragt ind i den tilstand, at forsvare sig med
våben. De, af alle mennesker, bør have fuld tillid til
Gud.
Barclay udtrykte samme holdning som kvækersamfundet i 1660 i dets
erklæring til kong Charles II:
Vor grundsætning er, og vor gerning har
altid været, at søge fred, og følge den op, og
at udøve retfærdighed og kendskabet til Gud, idet vi
tilstræber det gode og velfærden, og at gøre det
som fører til fred for alle. Alle blodige
grundsætninger og handlinger afviser vi fuldstændigt,
sammen med alle ydre krige, strid, og kamp med ydre våben,
til hvilket som helst formål, eller under noget påskud,
og dette er vort vidnesbyrd for hele verden. Den Kristi Ånd
som vi ledes af, er ikke omskiftelig, så den befaler os at
gå fra en sag som ond, og så igen at gå ind i
den; og vi véd med vished, og vidner om det for hele verden,
at den Kristi Ånd som leder os til al Sandhed, aldrig vil
føre os til at kæmpe og kriges med noget menneske med
ydre våben, hverken for Kristi Rige, eller for denne verdens
kongeriger.
Kvækerne holder stadig fast ved ånden i den
erklæring.
Oversat og kommenteret af Hans Aaen 2004.
Litteratur
Works of Robert Barclay : Apology for the True
Christian Divinity
Proposition 15: Concerning Salutations and Recreations,
&c.
Barclay, Robert: Forsvar for den Sande Christelige Theologi, som
den kundgiøres og prædikis af det Folk som, af Foragt,
kaldis Quækere Skreven paa Latin og Engelsk og siden oversat
paa Tydsk, Hollandsk, Fransk, Spansk, og nu paa Dansk. - London
: T. Sowle Raylton, 1738.
[Haves: Det kongelige Bibliotek].
An Examination of a Book Entitled Barclay's Apology in Modern
English Edited by Dean Freiday by Larry Kuenning
http://www.qhpress.org/texts/barclay/apology/appendix.html
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