Is Jesus Justification Of Self-Defensive Violence Against Their Oppressors?

Furthermore, in a later passage noted by Hogan, at the Last Supper, Jesus tells his apostles, “if you have no sword, sell your cloak and buy one,” indicating that his oppressed followers are justified in defending themselves with violence (22. 36). Some scholars seeking the meaning of Jesus’ words may argue “that Jesus is speaking metaphorically. However, there does not seem to be any reason to suppose this” (Hogan 104). Therefore, if one accepts Jesus’ saying as literal, one can also accept the implication that violence of the oppressed against their oppressors is justified. Interestingly, the New Testament is not the only major religious text that implies the justification of self-defensive violence of the oppressed.

The Islamic holy text,

First, God affirms that not only is self-defensive violence justified, but it is actually required by Him as an indication of faithfulness. He says, “Fighting is obligatory for you, much as you dislike it. But you may hate a thing although it is good for you, and love a thing although it is bad for you. God knows, but you know not” (2:216). This situates the violence as something like medicine that God’s children must willingly take in order to appease their Father and remain in His good grace. Then, to express the consequence of disobeying His command to fight the unbelievers, He says, “The believers who stay at home – apart from those who suffer from a grave disability – are not the equals of those who fight for the cause of God with their goods and their persons” (4:95). This would surely strike fear into the hearts of those Muslims who aim to be faithful children of God yet lack a desire to use violence against those who would harm Islamic communities. In order to avoid an inferior status among fellow Muslims, one must engage in the violence ordered by

God promises to reward His truly faithful with eternal life in Paradise when He says, “Never think that those who were slain in the cause of God are dead. They are alive, and well provided for by their Lord; pleased with what God of His own bounty has given them … God will not deny the faithful their reward” (3:169-171). This quote implies that those Muslims who do not engage in violent attacks to defend against others will be denied their salvation in Paradise. The fact that eternal life in Paradise, an ultimate goal for just about every person who devotes their life to God, is reserved for those who commit this retaliatory violence in God’s name gives it the greatest level of justification. How could something possibly not be justified when it earns one eternal life in Paradise with God, perhaps His greatest gift of all? God also promises his direct aid in certain circumstances when He says, “fight for the cause of God. … Rouse the faithful: perchance God will overthrow the might of the unbelievers. Mightier is God and more terrible is His retribution” (4:84). When engaging in these attacks against the unbelievers, God Himself may just join in and prevent the opposition from winning. Either way, He vows, “To the unbelievers I shall mete out grievous