Response to "Fight The Good Fight"
(Military Imagery and Public Liturgy - Charles Sherlock)

by Major Jim Weymouth of the Salvation Army in Australia

Charles effectively points out dangers in the use of military language in liturgy.  In doing so he offers some tentative principles.

1. Military imagery should be watched, but not wholly abandoned.
2. Military language must not be used against an (implied) enemy.
3. Use military language to encourage committed, disciplined godly obedience.
4. Consider the primary meanings which may be encouraged.

In agreeing with almost all that Charles writes in this article I find a degree of tension with my own commitment to an organization whose whole being is tied up in military imagery.  From its earliest days, even before the name Salvation Army was adopted, the organization has been on a "campaign" in support of those in spiritual and physical need, and against those influences which promote sin and suffering.  It captured imagery that resonated with many in an militaristic and imperialistic age.

At its best the Salvation Army has effectively used military imagery to mobilize its people around a cause, and focus attention on the most important issues at any particular time.  The approach has also encouraged adaptability, flexibility and responsiveness to changing circumstances.  There can be a sense of confidence while retaining a sense of challenge.  Military imagery is capable of capturing the "already but not yet" dimensions of God's kingdom on earth. 

The concept of aggression has been quite significant in gathering Salvationist around their purposes.  In very early days Catherine Booth (co-founder of The Salvation Army) wrote an influential pamphlet entitled Aggressive Christianity.  In these days younger Salvationists are looking afresh at the origins of the organization in an attempt to rediscover its early vitality and yet be free from some of its outdated trappings.  There are a number of examples of Catherine Booth's  phrase re-emerging in recent days.  In Canada an electronic journal carries the name Aggressive Christianity.  In Box Hill young Salvationists have been and continue to organize an annual conference around this same theme. 

How then does one stand for peace in an age of violence whilst using imagery that is associated with violence?  First of all we must recognize, as Charles does, that his paper reflects a particular cultural perspective.  It may be that our time and place is unique in its capacity to be separated or insulated from the violence that so infects our world.  It may be that in other places and at other times tension between military imagery and a God honouring life style is less acute.

Secondly there is value in recognizing the extent to which conflict plays a part in the New Testament.  In proposing that "military imagery must not be used against an (implied) enemy", there is a tendency to overlook the high level of conflict that is present in the Gospels and in the life of the early church.  The church emerged in a society that was fraught with conflict.  Jesus himself cast out demons, he resisted any attempt to contain his message, he antagonized the rulers of the day.  His death on the cross is a deeply significant act of engagement in conflict.  Military imagery is one way of expressing the reality of this conflict in Christian life and ministry.  But for military imagery to be useful in a Christian setting it must be balanced by a clear understanding of the servant life style of Jesus.

The words attributed to William Booth, from his final public appearance before his death in 1912, give expression to this approach:
"While women weep, as they do now, I'll fight;
while little children go hungry, as they do now, I'll fight;
while men go to prison, in and out, in and out, as they do now, I'll fight;
while there is a drunkard left,
while there is a poor lost girl upon the streets,
while there remains one dark soul without the light of God, I'll fight
- I'll fight to the very end!"

Numbers of Salvationists have been able to represent in their lives and ministries a balance between crusading zeal and a servant heart.  It may well be this combination that has led to many Australians placing a high value on the work of The Salvation Army.

My tentative conclusion is that military imagery can be useful, but it must be held in tension with strongly contrasting themes in the life and ministry of Jesus Christ.