Most Christians, and those who live in "Christian societies" are familiar with the ten commandments. Don't steal, don't murder, don't covet, etcetera. But the ten commandments are just a small representation of the Bible's laws. You may not know that the Old Testament actually contains over 600 laws for the people of God to follow. In the New Testament, Jesus does us a favor and condenses all of the laws to two: love God and love your neighbor (Mt. 22:34-40). If we simply do those two things, then we'll never break any of the other 600 commandments. If we loved others, how could we murder them? If we loved, how could we covet what another has instead of being happy for them? If we loved God, how could we choose to avoid Him by not gathering together with other Christians to worship Him? Love is absolutely central to the Bible and to followers of Christ. In fact, Jesus tells us that it is a Christian's love which will distinguish them as a true follower of God (Jn. 13:35). ​

​"*Jean Claude! *Fran!" I yelled through the cold, morning air. I was yelling because my voice needed to travel through the haze from the still smoldering campfires and all the way through the slats in the small, wooden shanty to the seven occupants who resided inside. Without a door on the shack and with only blankets for windows, I didn't need to yell all that loudly for them to hear me. But my voice was the "doorbell" to make my presence known, and I wanted to ensure that I was heard. I didn't want any of my future visits to end up like my first, unannounced visit, when *Sam, Jean Claude's older brother, took me into the shack while the rest of the family were all still huddled in the same bed trying to keep warm. 

​"Ce e bun, e rar."
That which is good, is rare. I was introduced to this Romanian phrase the other week at Bible study, when our Romanian leader for that week put this idea forward and asked whether everyone agreed with the statement. Such a statement seems true on its face. Yachts, diamonds, vintage wines, and front row seating at a concert are wonderful things, but extremely rare. They're something you savor when you experience them, and often pay a high price to obtain them. The more magnificent something is, the rarer and harder to obtain it will be. 
 
For the most part, all of us agreed with the phrase. While I typically shy away from universal statements, it at least seemed generally true. It does seem like the best things are rare. After discussing the Romanian phrase, our leader then asked a tough follow-up question. "If the love and grace of God is so wonderful, how could it be so plentiful?" The implication, of course, was that if God's love was so amazing, it would be rare and difficult to obtain, but we know that God's love is endless and readily available. Our leader pointed out that a grace like that presented in the gospels seems like something that would devalue itself. Flooding the spiritual market with grace, like flooding the economic market with money, would make the value, wonder, and power of grace diminish. ​I appreciated this question, as our Romanian leader had grown up with a very strong emphasis on merit. This notion of free, unmerited grace was new to him. It seemed like he found it interesting and compelling, but couldn't figure out how such a thing could be real. 

​The secular world often refers to Christianity as a religion, probably because it is. But many Christians don't seem to like being pigeonholed that way. Since Christianity is an exclusive religion, Christians feel the need to set themselves apart from "religion."  I often hear Christians respond to such phrasing with disdain. "Christianity isn't a religion," they say. "It's a relationship." The response is a well meaning quip intended to rebut the modern notion that religion is merely a personal, mental and emotional system intended to help one make their way through life. There are hundreds of religions to choose from, and Christianity is just another. But Christians feel that Christianity is so much more than that and they want the world to know it. As I think about the popular Christian response to Christianity as religion, I am finding that it becomes more unappealing to me. Much of my dislike for the response probably lies in the way some Christians make the remark. The response is often accompanied by a self-righteous tone, and is frequently directed towards "sinners" and unbelievers in what seems to be more of a smug retort by the Christian who is upset at being stereotyped. Rather than the response being a theological or apologetic rationale for why one should be a Christian, it's just a pointed response. When used with such a demeaning tone, I find the quip absolutely unappealing. Even when used appropriately, however, I'm finding that I just don't like the way Christians respond. It's not because saying that Christianity is a relationship is inaccurate, but rather that it's not precise. It conveys a true idea, but it often fails to take the unbeliever or the Christian to the proper conclusion, and may actually do more harm than good. ​

​1. Introduction: My journey to pacifism
2. Biblical Teaching: A foundation for pacifism using scripture
3. Biblical Examples: Examples of explicit non-violence in the face of aggression from the Bible and Apostles
4. Early Church Teaching: Quotes from the early church fathers about their beliefs on war, soldiering, vengeance, violence, punishment, etc
5. Real Life Examples: Examples of non-violence, its implementation, and effect
6. Pacifism Applied: Explores what the process and action of pacifism look like
7. Evaluating the Christian Alternative to Pacifism: A look at a Just War theory of morally using violence as a Christian and asking how it isn't even more idealistic than pacifism
8. Pacifism Quotes to Ponder: A reflection on non-violence and violence from those who journeyed through persecution 
9. Counter-Rebuttals: Rebutting the greatest criticisms leveled at a pacifistic position
10. Questions for Just-War Adherents : Returning difficult questions to Just War adherents about their ideology
11. Conclusion
12. Resources


*13. Addendums - Additional arguments and ideas I'm putting here until I reformat the site or figure out where I can include them. 

The full, original article (not updated with more recent editions) can be downloaded in PDF format below: 

If you don't want to have to read this in parts and click through all the links below, you can download the whole file here. ​

​Part 1: Circumcision and Baptism - Introduction, importance, and the connection of baptism's symbolism and application between the Old and New Testaments

Part 2: Sprinkling and Consecration - The connection between the mode of consecration in the Old and New Testaments as well as the identification of the person of the godhead responsible for cleansing and consecration, the Spirit.

Part 3: The Family and Federal Headship - Explores how God has deemed the children of believers holy, and how representation through federal headship is a beautiful aspect of God's grace to us as seen particularly through God's view of our holiness via Christ. This provides a framework for how we, in our independent, decisional culture can baptize individuals before their own faith in view of their parent's faith. 

Part 4: Contextual Evidence - Addresses some of the problematic logistics of immersion, specific baptism events in the NT, and some of the "problem passages" for sprinkling as the mode of baptism (e.g. Jesus's baptism and the Eunuch's baptism) 

Part 5: Church History - Church Father quotes from (approximately) the first 350 years of church history following the writing of the first NT books. I also very briefly address a few key archaeological points. 

Part 6: Counter-Rebuttals - I very briefly address what I believe to be some of the most common and/or strongest counters to the case I laid out (Israel vs. the church, one verse zingers, Greek word baptizo, circumcision practiced alongside baptism, and "just because"). 

Part 7: Conclusion and Resources - Self-explanatory