A ' W / e ^ s )C£Cf£</t£p

C&LL-tf/?-

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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Nntrne/lnqiiiric* M I S S K N I G H T

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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Na/raeflnquiric^

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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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