Martial Arts and Christianity – What the Bible Really Says

Martial Arts and Christianity  What the Bible Really Says!
―S crip tu re ou t of con text is alw ays S crip tu re ou t of con text‖
―A little L even ? Is it ok ?‖

History of Martial Arts




Military Training
The Recurring Theme




Military Institutions of the Romans
Zen







Conclusion
Buddhism






References
Christian Argument for Martial Arts
Biblical Viewpoint in Perspective and Context
Bowing
Meditation
Religious Influences
Training the Body





Written By:
The Power






Max Debono-De-Laurentis
Fighting in the Bible





8th June 2006


This is a divisive and often confusing topic amongst Christians. Many Christian families
unwittingly send their children to martial arts classes unaware of its background and
teachings.

There are those that claim Christianity and martial arts are compatible, even claiming that it is
biblical. Then there are the Christians who claim it is anti-biblical and therefore anti-Christian
in practice.

In this article we will look at both arguments, looking at both the logic and scriptures used in
both camps, and then we will see what the Word of God says.

As for this author the final authority on this matter m u st b e G od ‘s w ord – in context – with a
willingness to accept God at His word, and change if we are wrong. I personally practiced
martial arts for 17 years using several styles. Though this article is not about me, I am putting
this bit of information in so that it clear the author has some knowledge of the topic. I no
longer practice.

For most people the first introduction they have to the Martial Arts is Television or Cinema.
W ho hasn‘t heard of B ruce L ee? M artial A rt expert extraordinaire and, important to note, a
follower of the Buddhist way of life. We also have the now famous Steven Seagal who packs
in the audiences with his films such as, Under Siege and Submerged. To watch any Steven
Seagal film is to be bombarded by Buddhist teaching as he is a Buddhist and promotes it
openly in his films.


There are 2 types of martial art:
One type, called "internal" or "soft" martial art, focuses on inner spiritual development,
balance, form, and mental awareness. This soft art emphasizes two principles -- that the mind
dictates action and that the opponent's own force is used to defeat him or her. Students are
taught Taoist and Buddhist philosophical principles such as the "chi" force and the "yin and
yang" concept. Through breath control, soft art practitioners seek to "collect, cultivate, and
store" this chi force which is located in the body. Some believe they can use the chi force to
strike down opponents from a distance. Examples of internal or soft martial arts include the
Chinese Tai-chi Chuan and the Japanese Aikido.

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The second category of martial arts is called the "external" or "hard" art. This type
teaches that physical reactions precede mental reaction. It also promotes the idea that
an opponent's force should be met with an equal but opposite force. While the hard
martial art system also uses breath control like the soft arts, the emphasis is on
developing strength and quickness through the use of straight and linear body
motions. The hard arts include certain forms of Chinese kung fu, and Shao Lin
boxing. The Japanese arts were adapted from Chinese kung fu. The hard arts include
Ju-jitsu, Judo, Karate, Ninjitsu, and Kendo. The Korean martial arts include Tae
Kwon Do and Tang Soo Do.

History of the Arts

There are many styles of martial arts, but they all stem from 5 main sources today.

China
Japan
Korea
Africa
India

L et‘s look at a brief history of each:

Capoeira (Africa – Brazil)

A study done in March 2000 gives an outline to this martial art: (Full article here1)

A summary of History, Ethnomusicology & acquired Afrocentric-Brazilian Philosophies
research regarding Capoeira !
by ethnomusicology researcher, Karen Taborn
special thanks to: Prof. Eduardo Ferreira
Fundação Cultural do Estado da Bahia
Biblioteca Municipal de São Paulo
March 22, 2000

The Brazilian martial arts-dance form of Capoeira is inherently African in its underlying
philosophies. These philosophies are taught through song/text performed in the practice of
Capoeira; through the mythological histories of the developmental roots of the art form;
through lessons and stories that address the Afro-Brazilian experience both historically and in
the present; and through lessons and stories that celebrate the tenacity and cleverness of the
Afro-Brazilian to endure in spite of slavery, poverty, and racism. In the mid-1970s, when the
practice of Capoeira began to attract students outside of Brazil and in particular in New York
City, it broadened its practitioners to a multicultural, multiracial base. The hypothesis of this
study is that through the practice of Capoeira and through exposure to Capoeira's underlying
afrocentric philosophies, students have altered their perspectives of race, acquiring afrocentric
philosophies themselves. In this study student's participate in a written survey to discern the
alterations in their perspectives on race as result of their study of Capoeira.




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Summation:

After completing this research of "A Philosophies in New York City Students through the
Study of Capoeira", my original hypothesis as stated in my research proposal has been
altered. My original hypothesis stated that "through the practice of Capoeira and through
exposure to Capoeira's underlying Afrocentric philosophies, students have altered their
perspectives of race, acquiring Afrocentric philosophies themselves". My now altered
hypothesis is that students use the songs, histories and stories taught through Capoeira to
broaden and deepen their own philosophies (emphasis added) in life, in particular to foster a
sense of personal and mutual respect amongst themselves.

This is the statement of philosophy of the club used in the study: (can be found here2)

Their Stated PHILOSOPHY

Raízes do Brasil Capoeira - New York

The group Raízes do Brasil (Roots of Brazil) has its own philosophy.
Our philosophy is to contribute for the formation of ethnic human
values, based on respect, socialization and freedom. We try to inspire
our capoeiristas (capoeira's students) to have a better vision of the
capoeira Universe, focusing in the awareness of the following aspects:
 Social Integration
 Appreciation of Brazilian Culture
 Positive Attitude
 Protect nature and the environment
We are a community service organization that promotes positive
values through programs that build spirit, mind and body, welcoming
all people regardless of age, race, gender or athletic experience!

It would appear that throughout this discipline the belief system of the practitioners is
fluid, but always leads to promotion of your own or Afro-Brazilian beliefs.


China

For this complete history please go here3

The Shaolin Temple is claimed to be the birthplace of the Martial Arts and Zen approach to
Buddhism. The original Shaolin temple is located in Mount Song - the central mountain of the
"five mountains" of China, near the city of Zhengzhou, Hunan Province. Mount Song is
further divided into two mountains: the Taishi and the Shaoshi. The name "Shaolin" was
inspired by the lush forest of the Shaoshi Mountain. Another story suggests that the temple

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was built on a piece of land that had recently been ravaged by fire, because the builders
planted many new trees. The temple was thus named Shaolin ("Shao" meaning "young" or
"new", and "Lin" meaning "forest"). This monastery played a prominent role in Chinese
history. For many periods, it was considered to be an imperial temple where emperors of the
ruling dynasty would ascend to pray on behalf of the people. However, its fame also brought
with it many hardships. During periods of unrest, the temple often become a focus for the
imperial wraith and retribution. The temple had been destroyed many times only to be rebuilt
one again.

Historically, Shaolin monks included some of the best generals, ministers, poets,
philosophers, and various famous people. Thus, in Chinese history, the Shaolin Temple was
both a focal point and an education centre for some of China's elite. It truly represents an
important Chinese cultural landmark. The history of the Shaolin temple is long and
controversial, but it is most important to acknowledge its impact on the Chinese population
and the Martial Arts.

Please note that shaolin is the birthplace of martial arts in china and it is synonymous with
Zen Buddhism.


Japan (article here4)

Japan developed many martial art forms of its own, including sumo wrestling, yawara, judo,
ju-jitsu, ken-jitsu, ashikeri, and torite. The Japanese Budokai was a martial arts organization,
supported by the government, which promoted these traditional martial arts.
Around a turn-of-the-century, young Okinawans crafted for the Japanese army were found
been excellent physical condition, no doubt due to the introduction of karate into the high
school curriculum. The japanese army became very interested in karate for its fighting
techniques and physical fitness benefits. The Japanese Budokai extended an invitation to the
Okinawans to demonstrate the art in Japan. Gitchin Funakoshi, a diplomat and scholar as well
as karate master, was selected represent the art, and he traveled the Japan in 1915,
accompanied by Kenwas Mabuni. After repeated invitations from the impressed Japanese,
Funakoshi returned to Japan in 1922 and spent his remaining years teaching there, founding
the Shotokan School. Mabuni also established his own school of Shito-ryu, and eventually
Choki Motabu, another prominent karateka went to Japan and also founded the Sorin-ryu
school there.
One of the most important developments in Japan was karate's introduction to the university
system by such eminent karateka as Gitchen Funakoshi, Shigeru Egami of Shotokai, Hinori
Ohtshka, the founder of Wado Ryu, and Masotoshi Nakayama of Shotokan. It was also in
building Japan that the practice of kumite, free form sparing developed in the 1930s. The
theory, techniques, and principles of the art of the sword and ju-jitsu were also applied to
karate by the Japanese. Judo's emphasis on the martial art as a sport also influence karate in
Japan, and karate as a sport became popular in the 1950s. Japan's growing dominance in Asia
during the '20s, the 30s and '40s spread karate to Korea, throughout Southeast Asia, and into
the Philippines and North China.
A m erica‘s victory over Japan and the station of U.S. troops in the area went to the
introduction of karate through servicemen who had studied the article stationed in Japan,
Okinawa or Korea.



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Korea (article here5)

Tae Kwon Do is the Korean term for a system of unarmed combat that is virtually identical to
Japanese karate, and indeed was influenced in recent times by Japanese karate. The origins of
Tae Kwon Do, however, can be traced to ancient Korean history.
Chuan Fa was introduced into northern Korea by Buddhist monks during the 4th century, and
evolved into a form called Tae Kyon. The skills eventually spread beyond the temples and
were passed on as a system of self-protection. Religeous statues from the Silla period (A.D.
668-935) depict karate-like techniques, suggesting a close association between Tae Kyon and
religeon at the time.
Another group was important to the development of Tae Kwon Do in Korea. They were the
Hua-Rang-Do, and their purpose was to cultivate moral and patriotic ideals among Korean
youth. Tae Kyon became part of the official training of the Hwa-Rang-Do, and the melding of
these two groups produced a martial art, which stressed magnanimity, sympathy and respect
for one's opponent.
In 935 A.D., the Silla kingdom was over thrown by the warlord Kyoghum, who established
the kingdom of Koryo, which remained strongly martial in spirit. Many of the soldiers of the
period were also students of Tae kyon and art flourished.
In the 15th century, the era of warrior Princes ended and was replaced by the Yi dynasty.
Confusionism replaced Buddhism as the state religion, and Tae Kyon virtually vanished.
When the Japanese overran Korea in 1915, outlawing the practice of Tae Kyon, many
students left to live and work in China and Japan. There they were exposed to other forms of
karate, and after World War II many Koreans returned to Korea and opened dojangs (karate
schools), blending techniques learned in China, Okinawa, and Japan with what was
remembered of the old Tae Kyon to form a new system. Eventually in 1955 the name of Tae
Kwon Do, suggested by Choi Hong Chi, was adopted by leading masters of the art.


India (article here6)

It is generally accepted the karate had its beginnings in India around 450 A.D. Oral tradition
tells us of a wealthy Indian Prince who experimented with slaves by jabbing them with
needles to find the weak parts of the body. He also watched animals as they fought. He
noticed how, for instance, the Tiger tensed its body before spinning into action and how it
used its claws to tear its opponent. He also watched the movements of other animals and
adapted them to the human body. Having done this he experimented on the slaves, this time
using actual punches and kicks instead of needles discover where and how to strike to achieve
the desired effect. According to the legend over 100 slaves were killed in this bizarre
experiment.
Unarmed combat was an integral part of early Indian culture. The warrior class named the
Kshatriya were the dominant strata in the early Indian society. This group antedates
Buddhism and has a direct relationship to at least one early fighting style. The first written
evidence of a weaponless fighting art is in the Buddhist stricture called the Lotus Sutra,
translated by Fa Hua San Ch'ing in Chinese. It mentions a "pugilistic art" called Hsiang
Ch'aHsiang Pu in Chinese which means, "mutual striking". The Lotus Sutra also mentions a
fighting art called Nata, which apparently had dance like movements similar to chu'an fa
katas. A bare handed martial art called VaJramushti, which was practiced by the Ksha'triya
warrior class, seems to be the first real karate-like technique. Many early Buddhist statues of
Deities such as the Nio Bodhisattvas seem to be executing karate like strikes and are usually
in exact karate stance. (emphasis added)

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The Recurring Theme

Much study can be done on the history of martial arts; I have only given a cursory look at its
origins.
Though, as we look at the history of martial arts we see that the theme throughout is
always the same; Zen Buddhism.

Let us now to take a look at what Zen Buddhism is, and how its teachings affect the
life of the follower. Also what it encourages them to believe.

Zen (unknown author)
The essence of Zen is attempting to understand the meaning of life directly, without
being misled by logical thought, or language.
Zen often seems paradoxical - it requires an intense discipline which, when
practised properly, results in total spontaneity and ultimate freedom. This natural
spontaneity should not be confused with impulsiveness.
"Zen" - the word
"Zen" is the way the Chinese word "Ch'an" is pronounced in Japan. "Ch'an" is the
Chinese pronunciation of the Sanskrit word "Dhyana", which means (more or less)
meditation.
Zen - the essence and the difficulty
Christmas Humphreys, one of the leading pioneers in the history of Buddhism in
Britain, wrote that "Zen is a subject extremely easy to misunderstand." He was
right.
Zen is something a person does. It's not a concept that can be described in words.
Despite that, we'll use descriptive words to help you get some idea of what Zen is
about. But always remember, Zen does not depend on words - you are said to have
to experience it in order to "understand" it.
Enlightenment is inside
the essence of Zen Buddhism is that all human beings are Buddha, and that all they
have to do is to discover that truth for themselves.
All beings by nature are Buddhas,
as ice by nature is water.
Apart from water there is no ice;
apart from beings, no Buddhas.
Hakuin Ekaku
You who are reading this now are said to be Buddha. You are just to find out the
truth of your own true nature...

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Zen sends us looking inside us for enlightenment. There's no need to search outside
ourselves for the answers; we can find the answers in the same place that we found
the questions.
Human beings can't learn this truth by philosophising or rational thought, or by
studying scriptures, taking part in worship rites and rituals or many of the other
things that people think religious people do.
The first step is to control our minds through meditation and other techniques that
involve mind and body; to give up logical thinking and avoid getting trapped in a
spider's web of words.
History
Zen Buddhism was brought to China by the Indian monk Bodhidharma in the 6th
century CE. It was called Ch'an in China.
Zen's golden age began with the Sixth Patriarch, Hui-neng (638-713), and ended
with the persecution of Buddhism in China in the middle of the 9th century CE.
Most of those we think of today as the great Zen masters came from this period.
Zen Buddhism survived the persecution though it was never the same again in
China.
Zen spread to Korea in the 7th century CE and to Japan in the 12th century CE.
Zen Buddhism was popularised in the West by the Japanese scholar Daisetz Teitaro
Suzuki (1870 - 1966); although it was found in the West before that.
Zen
"A special transmission outside the scriptures
Without reliance on words or letters
Directly pointing to the heart of humanity
Seeing into one's own nature."
Clues to the meaning of Zen
Because Zen is so hard to explain we're going to offer you a series of paragraphs
that may help you get an idea of it:
 The essence of Zen Buddhism is achieving enlightenment by seeing one's original
mind (or original nature) directly; without the intervention of the intellect.
 Zen is big on intuitive understanding, on just "getting it", and not so hot on
philosophising.
 Zen is concerned with what actually is rather than what we think or feel about what
is.
 Zen is concerned with things as they are, without trying to interpret them.
 Zen points to something before thinking, before all your ideas.
 The key to Buddha hood in Zen is simply self-knowledge.
 To be a human being is to be a Buddha. Buddha nature is just another name for
human nature – true human nature.
 Zen is simply to be completely alive.

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 Zen is short for Zen Buddhism. It is sometimes called a religion and sometimes called
a philosophy. Choose whichever term you prefer; it simply doesn't matter.
 Zen is not a philosophy or a religion.
 Zen tries to free the mind from the slavery of words and the constriction of logic.
 Zen in its essence is the art of seeing into the nature of one's own being, and it points
the way from bondage to freedom.
 Zen is meditation.


Buddhism
Buddhists believe:
Buddhism is a path of practice and spiritual development leading to Insight into the
true nature of life. Buddhist practices such as meditation are means of changing
oneself in order to develop the qualities of awareness, kindness, and wisdom. The
experience developed within the Buddhist tradition over thousands of years has
created an incomparable resource for all those who wish to follow a path — a path
which ultimately culminates in Enlightenment or Buddha hood.
Because Buddhism does not include the idea of worshipping a creator god, some
people do not see it as a religion in the normal, Western sense. The basic tenets of
Buddhist teaching are straightforward and practical: nothing is fixed or permanent;
actions have consequences; change is possible. Thus Buddhism addresses itself to all
people irrespective of race, nationality, or gender. It teaches practical methods (such
as meditation) which enable people to realize and utilize its teachings in order to
transform their experience, to be fully responsible for their lives and to develop the
qualities of Wisdom and Compassion.
There are around 350 million Buddhists and a growing number of them are
Westerners. They follow many different forms of Buddhism, but all traditions are
characterized by non-violence, lack of dogma, tolerance of differences, and, usually,
by the practice of meditation.


Now that we have an overview of the history and beliefs of the martial arts, let‘s take look at
the Christian argument for being able to practice it.

The Argument for Christians to Practice Martial Arts

The main source of information and scriptural interpretation for this argument is to be found
with those associated with the Christian Karate Association. Below is an extract of the
apologetics used to support the stance that martial arts are ‗ok‘ for Christians.


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Bob Orlando in his article; ―Martial Arts and Christian Beliefs are they
Incom p atib le?‖(Article here7), argues that scripture does not teach passivism therefore self
defence is not only shown to be acceptable but also encouraged. He is the author of two books
on the martial arts: Indonesian Fighting Fundamentals and Martial Arts America


O rlando‘s argum ent goes like this:
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 non-resistance 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 n eigh b o u r‘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.
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.
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

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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."

His arguments go on to co ver such th in gs as ―B o w in g, m ed itatio n and the religio us
influences.

Bowing is shown to be just a polite way of showing respect for the teacher and the
teacher the pupil.

Meditation is shown to be nothing more than focusing on God and thinking of His
word.

Religious influences are said to be left out and Christ placed in the centre as the
focus.


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