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Martial Arts and Christian Beliefs are They Incompatible?  


This article is reproduced with the permission of Bob Orlando, he is the author of two books on the martial arts:
Indonesian Fighting Fundamentals and Martial Arts America. Visit his web site at www.OrlandoKuntao.com.


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Martial Arts and Christian Beliefs are They Incompatible?

As a Christian martial artist, I am often asked two questions regarding my martial arts study and my faith. From non-
believers (those who do not follow "Biblical Christianity") I am asked how I reconcile the apparent conflict between
martial arts training and Christ's admonition to turn the other cheek. My Christian friends want to know how I handle
the religious, philosophical, mystical, and metaphysical aspects of the art. The first question reveals the general
misunderstanding of Christ's teachings so common among nonbelievers. The second reveals a similar lack of
understanding on the Christian's part.

Although the "turning the other cheek" question is raised most often by my non-Christian friends, it is just as
misunderstood by my Christian brothers and sisters. Since Christians have the most difficulty with these issues I will
address them from the Christian perspective using frequent biblical references and examples. We will begin with
what was for me the tougher of the two questions.

TO TURN OR NOT TO TURN

A brochure from a martial arts publishing firm described well what most of the world believes about Christian
participation in the martial arts. It said, "Kung-fu teaches that turning the other cheek to those whose ways of life
are set in strength and violence is wrong. Such a passive attitude encourages lawlessness and injustice."

The suggestion is that those who believe in "turning the other cheek" believe in voluntarily accepting violence and
injustice. Further, such a position is considered wrong and contrary to the philosophy of kung-fu. Since the idea of
"turning the other cheek" is from the Bible, are we to believe that there is a conflict between Christian teaching and
the study of martial arts? Is the Christian attitude toward physical violence to be a passive one? The essential
question is whether there is ever justification for inflicting injury, or even death, on another human being. That is
the primary issue because other issues like pacifism, the morality of war, capital punishment and the like, are
actually derivatives or corollaries of that primary issue.(1)

The idea of turning the other cheek, if not one of the more difficult teachings of Jesus to understand, is certainly
one of the more difficult ones to observe -- providing it is to be taken without qualification. From the gospel of
Matthew, Chapter 5, verses 38 and 39, we read the following:

You have heard that it was said, "An eye for an eye, and a tooth for a tooth." But I say to you, do not resist one who
is evil. But if anyone strikes you on the right cheek, turn to him the other also.

There are two ways one can interpret the command to turn the other cheek. The first is to interpret the text literally,
asserting that it means exactly what it says. That would impose a duty of nonresistance on all men in all
circumstances. One cannot, however, require the literal acceptance of verse 38 without also requiring the same of
the other verses in that chapter -- such as verses 29 and 30. Verse 29 reads, "... if your right eye causes you to
sin, pluck it out," and verse 30 adds, "... if your right hand causes you sin, cut it off." Taking these verses literally,
without qualification, could quickly lead one to institutionalized confinement! No. This literal, unqualified
interpretation seems untenable.

The other way to interpret the text is to say that it means exactly what it says, but with an understood reservation for
those cases that everyone would naturally assume to be exceptions. For example, when I tell my children to be
good, I do not have to tell them all of what that includes -- i.e., don't burn down the house, don't put the neighbor's
car in the lake, and so on. Those things are understood. This is a normal interpretation. C. S. Lewis, a popular
Christian theologian, put it like this:

Does anyone suppose that our Lord's hearers understood him to mean that if a homicidal maniac, attempting to
murder a third party, tried to knock me out of the way, I must stand aside and let him get his victim? I think it
impossible that they could have so understood him. I believe the meaning of the words was perfectly clear -- insofar
as you are simply an angry man who has been hurt, mortify your anger and do not strike back. If however, your
motives are other than egoistic retaliation, then not only are you free to protect yourself and others, rather it is your
responsibility to do so.(2)

Can we find any scripture or biblical examples that confirm this? Yes. Look at Jesus' life. Jesus lived what he
preached. He never returned evil for evil; he never retaliated (although he possessed the wherewithal to do so), but
did he always "turn the other cheek?" In at least one case, he did not.(3)

The 18th chapter of John's gospel records Jesus' arrest and trial before both the Jewish and Roman courts. In
verse 22 of that chapter, Jesus is struck with the palm of the hand by one of the officers of the Jewish religious
court for answering the high priest in what the officer thought was a disrespectful manner. In verse 23 Jesus
responded, "If I have spoken wrongly, bear witness of the wrong; but if rightly, why do you strike Me?"

The officer could have struck him anywhere, but a slap across the face is a common response to disrespectful
speech. Assuming that Jesus was slapped across the face, we find no evidence of his voluntarily offering his other
cheek for more. On the contrary, he asks why he deserved such unjust treatment.

In the book of Acts, Chapter 16, we find that the apostle Paul took a similar stand. After being beaten and cast into
prison unjustly, the Philippian magistrates decided that they would release Paul and his companions and forget the
matter. To this Paul responded as follows in verse 37:

They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do
they now cast us out secretly? No! Let them come themselves and take us out.

Clearly, Paul accepted no such injustice. This refutes the literal interpretation and supports the normal
interpretation. The actions of Jesus and his apostle Paul indicate that there are times when the believer can and
should resist evil and not offer the other cheek.

The scriptures contain still other examples that support this. Paul, writing in the first epistle to Timothy, Chapter 5,
verse 8 charges me, as a husband and father, with the following responsibility: "If any one does not provide for his
relatives, and especially for his own family, he has disowned the faith and is worse than an unbeliever."

Provision means more than just food, shelter, and clothing. It also includes safety, security, and protection from
harm. Jesus, when telling his followers that they should always be ready for his return, illustrated his point by saying
that his return would be as a "thief in the night"; that is, unexpected. In Matthew 24, verse 43, he added, "But know
this, that if the householder had known in what part of the night the thief was coming, he would have watched and
not have let his house to be broken into."

While this verse refers directly to believers being ever ready for the Lord's return, it also clearly demonstrates that
a man was rightfully expected to defend his home and family from harm. There is one more, lesser known, verse we
should look at. In the moments before Christ's arrest in the garden the following exchange took place between
Jesus and his disciples:

When I sent you out with no purse or bag or sandals, did you lack anything? They said, "Nothing." He said to them,
But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy
one. (Luke 22:35-36)

Moments later, as Jesus is arrested; Peter uses his sword to defend his master. In John's gospel, Chapter 18,
verses 10 and 11 it is recorded as follows:

Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's
name was Malchus. Jesus said unto Peter, "Put up your sword in its sheath; shall I not drink the cup which the
Father has given me?"

Do these two accounts conflict? No. In the first account the Lord was telling his disciples that the time was coming
when they would no longer receive hospitality and would have to provide for themselves including self-protection
(the need for the sword). This does not conflict with John's account, because there Jesus does not tell Peter to get
rid of his sword, but to put it in its sheath. The sword was, and still is, necessary. There, in the garden, however, it
was being used counter to Christ's purpose.

On the basis of Christ's teachings, is there really a conflict between Christian teaching and the study of martial
arts? No. Is the Christian attitude toward physical violence to be a passive one? Again, the answer is no.

RELIGIOUS INFLUENCES

Discussions about turning the other cheek" focus on the question of Christian participation in martial arts in
general. What about participation in Asian martial arts? Questions about how Christians handle the philosophical
and religious aspects of the art usually focus on certain practices common to various traditional martial arts
schools. However, before addressing specific questions, some background and history are necessary. We need to
know what philosophical or religious aspects are inherent in Asian martial arts, why they are taught, and whether
they are necessary for training.

Today, a number of people devote their lives to martial arts study primarily for reasons of self-development.
Through their practice of the martial arts, they seek to attain some glimpse of the "wisdom of the East" as set forth
in the various philosophies of Taoism, Buddhism, and Zen. Karate-do, for example, means the way of karate. It is a
journey which begins with the physical and ends with the spirit. The goal is to develop the spirit. How? Through
physical karate training. This parallels the path of hatha-yoga with its goal self-purification through physical
application.

The incorporation of the contemplative, meditative, or philosophical aspects into the martial arts may have evolved
as teachers began to see a need for morality in the art. As practitioners became increasingly capable of
destruction, some form of control -- some personal means of tempering physical conduct and actions -- became
necessary. Hence, moral codes like the Japanese code of bushido evolved.

For some, then, the martial arts offer a way that they hope will provide them with the wisdom to understand both
themselves and the often unintelligible world in which they live. What they seek is a philosophy of life, a code to live
by, a discipline -- in an otherwise undisciplined world.

For the Christian, using martial arts study for spiritual self-development fails for two reasons. First, from a practical
standpoint, there are a variety of other avenues available to the individual wishing to study Eastern culture,
thought, or philosophy to formulate a life credo (and without having to break a sweat doing it, either). Second, and
more importantly, Asian martial arts philosophy is deeply entwined in Eastern mysticism and religion. As such, it is
incompatible with Christian beliefs. However the philosophical and religious aspects of the martial arts are not
necessary for developing the physical skills the martial arts student is seeking.

Target shooting is, for many, an enjoyable pastime, but it is not without its dangers. Awareness and care are
necessary to prevent injury. The same is true of everything we do, be it driving a car, cooking, using power tools --
even watching television. Martial arts are no different. Christians must be aware of the inherent dangers in the
study of Eastern martial arts; but that does not necessarily mean abstinence from physical martial arts training.

The Christian martial artist must remove the religious overtones that are frequently taught as part of Eastern martial
arts. Instead, he should concentrate on skills that enhance mental concentration, improve sensitivity to differing
degrees of threat, and increase awareness of the interaction between attitude and performance. This is learning
the fine art of strategic thinking.

Meditation

Specifically, the question I am most often asked concerns the practice of meditation. What does the Christian do
when asked to meditate? First, the believer need not back away from meditation. There is nothing inherently wrong
with meditation.

Scripture abounds with passages admonishing the believer to meditate on the Lord, meditate on his law, meditate
on his promises, and meditate on his Word. Thus, when told to use class time to meditate, the Christian can do so.
Not necessarily on what the instructor tells him to meditate on (if he tells him anything). Not with the aim of emptying
his mind (as in Zen mushin) or looking within for some mystic power (such as centering in Transcendental
Meditation), but purposefully and productively busying it – focusing it outward and upward to the Creator God.

Throughout history, Christian symbols and quotations from the Bible have been manipulated and abused by many
including the occult, hate groups; even the news media. Should we abstain from displaying a cross because some
hate group uses a burning cross to legitimize its actions? Should we avoid those verses from the Bible that have
been misinterpreted, twisted, and perverted by those who would use them to serve their own purposes? No! Dr.
Walter Martin, founder of Christian Research Institute, probably said it best. "The believer," he said, "should not
surrender the tools of light to anyone simply because others have abused them and perverted their meaning."(4)

Alternatively, if the Christian is not feeling particularly spiritual during karate class, he can meditate on the
techniques he is learning. Because of its use by New Age groups, visualization has been given an undeserved bad
reputation. But using imagination to train physical skills does not violate biblical principles. So the Christian martial
artist can use meditation time to rehearse what you were learning; mentally practice; see yourself having a great
workout. Again, use meditation to focus your mind and attention in a positive and productive way.

Bowing

Another question that arises from time to time refers to the practice of bowing. In many schools, everyone bows
before entering or leaving the training area. This is done as a sign of respect for a place of learning. In most
schools, the students and instructors bow to each other. In some schools, there is even bowing before the
American flag (and sometimes before the flag of the country from which the art or the instructor immigrated as well).
Finally, there are schools where it is customary to bow before a school shrine or altar. What are we as Christian
martial artists to make of these customs?

Historically, bowing has been used to demonstrate an attitude of respect, reverence, and submission. In Oriental
culture it is common for people to prostrate themselves on the ground before kings and princes. Such customs
were also prevalent among the Hebrews.

However, bowing is just as frequently noticed in scripture as an act of religious homage. No mention is made of
posture, so we have no clear instruction as to whether it is of any significance if someone bows with his face to the
ground (a common Eastern practice) or simply bows from the waist. This issue is not addressed because it is
unimportant. It is not the posture that counts but the purpose.

Bowing, as an act of religious homage is addressed extensively in the Bible, and there is no doubt that bowing
before any idol, spiritual leader or guide, or representative of a false god is prohibited. Joshua, in his last words to
the elders of Israel said the following:

Do not associate with these nations that remain among you; do not invoke the names of their gods or swear by
them. You must not serve them or bow down to them: (Joshua 23:7)

This theme is repeated throughout scripture, so it is clear that bowing as an act of religious or spiritual homage is
prohibited.

So serious is this matter that the godly man finds even innocent association with such an act painful to his
conscience. For example, Naaman is cleansed of his leprosy by God through His prophet Elisha. A highly regarded
general of the king of Syria, Naaman says afterward that he will never again make burnt offerings and sacrifices to
any other god save the Lord. However, he still has one problem. His master, the king of Syria, still worships his own
god. The Syrian king was old and often took Naaman with him to lean on his arm when he went to worship.
Naaman's words to Elisha reflect his predicament. Consider the following passage:

But may the LORD forgive your servant for this one thing: When my master enters the temple of Rimmon to bow
down and he is leaning on my arm and I bow also -- when I bow down in the temple of Rimmon, may the LORD
forgive your servant for this. "Go in peace," Elisha said. (2 Kings 5:18-19)

Again, Naaman, was not worshiping this Syrian deity; his master was. He was not bowing down before Rimmon. He
was only providing physical support for his master. However, Naaman found even this association was
uncomfortable.

What seems clear from all of this is that the act of bowing itself is not the problem. Rather, it is the purpose of such
an act. Biblically, bowing before lawful authority and spiritual leaders (like the kings and prophets) was an accepted
practice. For that reason alone I think one would be hard pressed to convince an Englishman he should not bow
before his monarch.

As for bowing before a school altar or shrine, if it is done as an act of obeisance or homage to some spiritual leader
or guide, then for the Christian, the practice is prohibited and he must excuse himself from participation. If that is
not possible (the bowing is required), then he should seek instruction elsewhere. There are many good schools
where a Christian can train without having to involve himself in such practice.

Suppose that bowing before the school shrine is simply a cultural tradition, a sign of respect for a place of learning,
or just recognition of the efforts of past teachers -- without any religious or spiritual significance. Is that all right?

Every believer must answer that question for himself. The apostle Paul, in I Corinthians, Chapter 10, verse 23,
makes it clear that "all things are lawful," but at the same time, he says, all things are not "expedient." There may be
cultural standards to consider. For example, in our culture, drinking alcoholic beverages of any kind is generally
frowned upon by many bible-believing Christians. However, our Christian brothers in Germany would not consider
ordering a soft drink or iced tea with their meals. The Christian, then, must balance biblical truth with social
standards, asking himself: Is it lawful? Is it expedient? If, in clear conscience before God, you can answer both of
those questions affirmatively, then go ahead and participate.

In our school the only bowing we do is a type of mutual salute to begin and end our classes. It is not a bow of
submission, obeisance, or homage. Rather, it is like an officer returning the salute of an enlisted man. With the
words "Attention" and "Salute," the teacher shows his respect for the students -- they honor him by choosing to
study and train with him. The students, in return, show their respect for the teacher as a worthy instructor and fellow
student. It is, quite simply, mutual respect.

Finally, those who would tell us to separate ourselves from the study of Asian martial arts because of the general
religious influences and overtones inherent there would do well to consider Christmas. Christmas is not held on
Christ's birthday, but on the birthday of the sun. (December 25 was the first day after the winter solstice that the
ancients could tell the days were getting longer.) The Christmas tree, the boughs of holly, the Christmas wreath,
and the Yule log are all pagan traditions (and these are only a few). With that in mind, should not our response to
the Christmas celebration likewise be abstention? No. As with everything we do in life, awareness and
understanding are the keys.

CONCLUSION

The study and practice of martial arts, including Asian martial arts, offer the discerning believer an enjoyable
alternative to conventional, and often boring, exercise programs. Further, they are a practical means of providing
security for family, self, and home. If they are approached as outlined above, I find nothing in them that conflicts
with biblical truth.

Notes and References

(1) While the scope of this paper is limited to addressing the question of how a Christian reconciles the biblical
principle of "turning the other cheek" with participation in the martial arts, the answers given here have direct
bearing on resolution of the primary issue and, to some degree, the satellite issues as well. [RETURN]

(2) C. S. Lewis, The Weight of Glory and Other Addresses. (New York: Macmillan Publishing Co., Inc. 1980), 49-50.
[RETURN]

(3) The fact that Christ was capable of resisting evil is important. A man of peace is not one who is incapable of
resisting evil. Claiming to be a man of peace when incapable of resisting evil is merely compliance. Accepting evil,
on the other hand, when one is fully capable of resisting or returning it is the true mark of a man of peace.
[RETURN]

(4) Moody Monthly Magazine, December: 1986. [RETURN]


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