Discussion Questions

Elam says college students repeatedly asked him, “How are you any different than the Muslims?” because of Christian violence in history; what does his admission (“we can’t just turn a blind eye… this is part of Christian history”) require from us in how we talk about “Christian nations,” “Christian wars,” and our spiritual ancestors? JumpstartAnother way to ask: Since Christians have a history of violence, how should that change the way we talk about “Christian nations,” “Christian wars,” and the Christians who came before us?

In the story of Sam and Keith, Sam refuses Keith’s church because Keith supports politics and war “and that directly defies the teachings of Jesus”; what does Sam’s response assume about what makes a church faithful, and how would most modern evangelistic strategies (like Keith’s “do business → build friendships → convert them”) be judged by that standard? JumpstartAnother way to ask: What does Sam think a “faithful church” must look like if he rejects a church that supports war and politics? By that measure, how would modern outreach plans like “make friends to convert them” hold up?

At Keith’s house, Romans 13 is repeatedly used to answer Jesus’ enemy-love teaching; what interpretation of authority, obedience, and discipleship is being assumed when Romans 13 becomes the trump card over Matthew 5 and John 18—and what are the costs of that move? JumpstartAnother way to ask: What view of authority and obedience is behind using Romans 13 to override Jesus’ teaching to love enemies (Matthew 5, John 18)? What do we lose when we do that?

When Elam asks about a gun confiscation law, the men respond, “they can have our guns, but they would have to take the bullets first,” and even propose hiding unregistered weapons; what does that moment reveal about what they believe is worth killing for, and how does that collide with Jesus’ “put your sword in its place”? JumpstartAnother way to ask: When they talk about hiding guns and refusing to give up bullets, what does that show they think is worth killing for? How does that clash with Jesus saying, “put your sword away”?

Elam points to flags in sanctuaries and Veterans Day ceremonies in church and asks, “Is this what Jesus intended for normal church life?”; what theology of the kingdom is being formed when patriotism is liturgical, and how might early Christians (who said, “We… refrain from making war even upon our enemies”) have experienced such a service? JumpstartAnother way to ask: If flags and patriotic ceremonies become normal in church, what does that teach people about God’s kingdom? How do you think early Christians—who refused to make war—would feel in a service like that?

Elam highlights that Hitler’s army and the WWII U.S. army were largely “professing Christians”; what does that suggest about the power (or weakness) of church catechesis, and what would have to change for “teaching them to observe all things I have commanded you” to actually shape nations full of baptized people? JumpstartAnother way to ask: If both Hitler’s army and the U.S. army in WWII were mostly “Christian,” what does that say about how well churches were training people in Jesus’ ways? What would need to change for Jesus’ commands to really shape a baptized nation?

Elam urges reading the whole Bible “with a Christocentric perspective,” especially when Christians appeal to Old Testament wars; what specific texts or instincts in you resist letting Jesus’ commands reinterpret the Old Testament, and what would obedience require you to surrender? JumpstartAnother way to ask: When Christians use Old Testament wars to defend violence today, what parts of the Bible—or what feelings in you—push back against letting Jesus be the main guide for reading them? What would you have to give up to obey Jesus fully?

The early church quotes (Justin Martyr, Cyprian, Origen, Irenaeus) present prayer and enemy-aid as the Christian “army”; what do these sources assume about God’s power, the church’s public responsibility, and the meaning of “helpful to the king”—and how does that differ from today’s common idea that “real help” must include violence? JumpstartAnother way to ask: When early Christians say prayer and helping enemies is their “army,” what are they trusting about God’s power and the church’s public role? How is that different from today’s idea that “real help” has to include violence?

Elam describes the Council of Nicaea era as “the birth of the Constantine hybrid,” where “the persecuted became the persecutors,” and compares it to Satan’s offer of the kingdoms in Matthew 4; where do you see the same temptation in contemporary Christianity (access, wealth, influence, protection), and what would it look like to refuse it without becoming passive or irrelevant? JumpstartAnother way to ask: Where do you see Christians today being tempted by power, money, influence, or safety, like Jesus was offered in Matthew 4? What would it look like to say no without becoming useless or checked out?

Elam quotes Augustine redefining “turn the other cheek” as merely an “inward disposition,” then cites Reformers (Luther’s “stab, smite, slay,” Calvin’s execution of Servetus) and contrasts them with Anabaptists who said Jesus’ precepts are “given in order to be fulfilled”; where have you personally “principled away obedience,” and what concrete practices would help your group build “conviction in time of peace” so you don’t collapse into fear, propaganda, or comfort when real conflict comes? JumpstartAnother way to ask: Where have you explained away Jesus’ commands so you don’t have to obey them? What habits could help your church build strong convictions in peaceful times so you don’t fall into fear, propaganda, or comfort when conflict hits?