Such a statement is bound to raise eyebrows. But it must be said- I don’t believe in Peace.
That might sound funny coming from someone whose religious tradition is known as one of the “Historic Peace Churches.” It sounds even more peculiar given that I entered college as a Peace Studies major. The more and more I travel among the denomination, and the more I hear people speak of Peace, the more uncomfortable I become with the idea. More specifically, I have grown weary and skeptical with the way Peace has become an ideology.
All it takes is sharp ear. Listen to the way people invoke the word Peace. Often there is not much detail given, but the word is spoken in such a way as to draw nods of affirmation from those in the room. There is rarely any effort to define the word, nor any articulation of what such a Peace would look like. Even more striking, there are rarely any practices outlined that bring about and support Peace.
When Peace is mentioned, it is invoked in ways that prevent any questions about such details. The rhetorical force of the word prevents any critical assessment of what Peace is and how we get there. It carries such weight that those in the discussion can only agree. Even more so, the word is presented so that any questions, even the most affirming, can only be seen as dissent.
David Fitch, author of the insightful book The End of Evangelicalism?, similarly critiques the way certain concepts have come to serve similar ideological roles within the Evangelical tradition. Using the work of social philosopher Slavoj Žižek, Fitch demonstrates how elements of a tradition- in his case ideas such as “The Inerrant Bible” and “The Christian Nation”- function as master signifiers. A master signifier is a term that represents a whole collection of other ideas, practices and perspectives in such a way as to enable people to “believe without believing.” The master signifier stands in place of all these other things, nearly eclipsing any of the particulars. A master signifier without these pieces, however, is an empty term. It only has power is so far as it rhetorically closes off the possibility of questions, the searching out of the specifics.
American political discourse gives us a prime example of the master signifier at work. All politicians invoke the Constitution in their speeches. Just the idea of “The Constitution” is enough to rally an audience. Yet, the speaker doesn’t need to reference how he or she reads the founding document, nor does there need to be any specifics mentioned. Those who support the politician are faithful to the Constitution, while those who are against him or her are undermining its authority.
We in the Peace Churches have begun to use Peace as a master signifier. Rhetorically, we speak of Peace without describing the details or inviting people on the journey. I mean, really, who is not for Peace! We fail at working for the Peace of Christ when we do not invite others onto the journey or make clear that Christ’s peace is foolishness to the world. It asks much of how we live and more often than not leads to social ostracization.
All it takes is a conversation with any soldier. I can’t count how many times I have heard the phrase “no one wants peace moe than those who bleed.” It is clear that Peace is valued by everyone, it is a matter of how we get there that is the biggest difference. What is more, we in the Historic Peace Churches partner with those who speak of Peace without giving the background of the kind of peace we seek. Those most conservative in our traditions point this out- You can be for Peace and never come into contact with the Prince of Peace, or even understand Christ as a central component of the peace we envision.
Some have begun work on the topic of a Just Peace. While the attempt to define the ideology in terms of the things that make for peace in place of violence is laudable, “A Just Peace” is too easily elevated as a master signifier. Who isn’t for Justice and for Peace?
More appropriate to our way of living Christ’s peace is the language of nonresistance and non-participation. Far from the “still in the land” caricature of early Mennonites and Brethren, this mode of living makes personal action the foundation for making peace. There is no expectation that the government will finally come around to the logic of peacemaking. Nor is there an implicit assumption that peace is cheap. Rather it follows closely to the logic of “Give unto Caesar what is Caesar, and to God what is God’s” and the infamous thorn in the pacifists’ side- Romans 13.
Through these two passages we encounter the realities of living the Heavenly Peace on earth. When accounting for our citizenship requirements as Christians, our first priority is to the laws and practices of God’s reign. When those commitments conflict with the laws of the state, ours is to live into God’s law. Being subject to the governments of this world, however, means that the punishment of the state for disobeying is accepted at full price. Being subject to the state is not the same as obeying the state. Rather, it says that our guiding principles will define all that we do- and if the Empire disagrees, we are ready to take on the result.
This is not the Peace of modern times, neither is it the practice of the current Peace traditions. We have been so infected by the modern democratic rhetoric that we assume Peace is the logical language of all people. Not so in Jesus’ time, and not true today. The ways of Jesus Christ exact a huge toll- up to and including our very lives. So when true peace is sought, the world cannot help but push it down. So we talk of Peace in cheap, empty ways so as to not offend the rulers that be and not to require a thing from those who seek Peace.
When and where nonresistance and non-participation costs a lot, and a true accounting for what it is that we seek is given, that is where true peace can be found. That is the kind of peace I believe in, not some empty, master signifier.