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"Enter the Dragon? Wrestling with the Martial Arts Phenomenon: Part
Two: A Christian Assessment" (an article from the Christian
Research Journal, Winter 1994, page 24) by Erwin de Castro, B.J.
Oropeza, and Ron Rhodes.
The Editor-in-Chief of the Christian Research Journal is
Elliot Miller.
-------------
*Summary*
The Christian interested in the martial arts must give
consideration to critical issues such as the Eastern origins and
influences of the martial arts and the use of force for
self-defense. We believe the _discerning_ Christian can participate
in the martial arts so long as he or she (1) studies under an
instructor who completely divorces the physical art from
faith-destroying Eastern influences; (2) maintains a proper
Christian perspective regarding the use of force; (3) is careful
not to cause a weaker brother or sister to stumble; and (4)
confines the purpose of the practice to self-defense and/or
physical conditioning.
-------------
In Part One of this series we looked at the philosophical and
religious elements that have helped shape the martial arts, and
briefly discussed some of the most widely known styles practiced
today. In this second and final installment we will consider the
key issues faced by Christians contemplating participation in the
martial arts.[1]
*EASTERN DANGER ZONE?*
One of the most serious concerns regarding the Christian's
possible involvement with the martial arts stems from the fact that
a good majority of them originated in Asian cultures permeated by
a variety of Eastern religions. As we saw in Part One, Taoism,
Buddhism, Confucianism, Shinto, and various folk myths and
traditions have, in varying degrees, contributed to the development
of many Asian-based systems of fighting.
As researchers involved in a discernment ministry (the
Christian Research Institute), one of our greatest concerns is that
Christians who participate in the martial arts -- especially
Christian _children_ -- might be contaminated to some extent by
harmful aspects of Eastern thought. This, of course, must be
avoided. There can be no compromise when it comes to one's
relationship with Christ.
The question is, must one _necessarily_ compromise his or her
relationship with Christ and endanger his or her spiritual life in
order to participate in the martial arts? In what follows we shall
consider a number of key issues that will help us answer this
important question.
*The Religious Root of the Problem*
The charge is sometimes made that the martial arts are little
more than an expression of Eastern religious thought and are
therefore wholly incompatible with orthodox Christianity. While
concerns about Eastern influences are legitimate and should be
seriously considered, we believe this type of reasoning is
simplistic. It ignores the complexity of the situation by
dismissing altogether every facet of the martial arts simply due to
the nature of their Eastern origin.
This type of reasoning is an example of the _genetic fallacy._
Such thinking demands that "something (or someone) should be
rejected because it (or he) comes from a bad source."[2] It
attempts "to reduce the significance of an idea, person, practice,
or institution merely to an account of its origin (genesis) or its
earlier forms, thereby overlooking the development, regression, or
difference to be found in it in the present situation."[3]
There are many ways we could illustrate the genetic fallacy.
For example, when Philip (in the Bible) told Nathanael about Jesus
of Nazareth, Nathanael committed the genetic fallacy by asking,
"Nazareth! Can anything good come from there?" (John 1:46).
Another example relates to wedding rings. A person might argue,
"You're not going to wear a wedding ring, are you? Don't you know
that the wedding ring originally symbolized the ankle chains worn
by women to prevent them from running away from their husbands? I
would not have thought you would be a party to such a sexist
practice."[4]
Still another example is found in the science of astronomy. One
might attempt to condemn astronomy simply because it originated
from astrology, an occultic art condemned by God (Isa. 47:13-15).
But such reasoning is clearly faulty.
Now, we must emphasize that the martial arts have undergone
vast changes since their early beginnings and continue to do so
even today. To dismiss _all_ martial arts as anti-Christian simply
because of the initial religious context from which they arose is
to ignore the dynamic character of the arts themselves. It has been
our finding that the degree to which any form of Eastern religion
finds its way into regular training regimens has more to do with
the approach of the individual instructors themselves, whose
opinions are as varied as the arts they teach.
To be sure, there _are_ teachers today who see the martial arts
as part of a larger, comprehensive package that involves religious
elements. Yozan Dirk Mosig, 8th-degree black belt and chairman of
the regional directors for the United States Karate Association
(USKA), makes no qualms that Eastern philosophy should be the focal
point of all martial arts curricula: "Karatedo, aikido, kyudo...and
many others are ways of...extending the meditative experience of
zazen [Zen meditation] to daily life." Indeed, Mosig says, "he who
practices martial arts without the mental discipline of zazen
is...like a fool who comes to eat without a chopstick."[5]
Yet, many disagree with Mosig. Louis Casamassa, head of the Red
Dragon Karate System, is representative in saying that today "the
martial arts and religion are as far apart in ideology as Albert
Schweitzer is from Adolph Hitler."[6] Likewise, keichu-do karate
founder Karl Marx, a 50-year veteran of the martial arts and an
avowed Christian, says that "the average American [martial arts]
instructor doesn't even bother with the mental/spiritual aspect of
his art."[7]
Christian pastors and kung fu veterans, Raul and Xavier Ries,
affirm that a number of martial arts practitioners do become
entrenched in religious and mystical practices. However, the
brothers are quick to point out, "We do not condone that. We do not
believe that is necessary."[8] The martial arts, they contend, are
just like other forms of art that can either be used to bring glory
to God or abused to bring glory to oneself. Such Christian
practitioners of the martial arts completely divorce the physical
aspect of the arts from the Eastern religions from which they
emerged. (More on this shortly.)
*The Broad Spectrum of Martial Arts*
Given the great diversity of the Asian martial arts, it is
hardly surprising that some styles tend to emphasize Eastern
philosophical and religious beliefs more so than others. In fact,
a broad spectrum of the various arts can be projected today,
ranging from those that are purely physical and sportive in
character to those steeped in mysticism. For this reason,
Christians considering participation in the martial arts must be
extremely discerning and select an art located _only_ on the purely
physical/sportive side of the spectrum.
Here is a good rule of thumb: generally speaking, the
"internal" or "soft" martial arts -- such as t'ai-chi ch'uan and
aikido -- tend to emphasize Eastern philosophical and religious
concepts more so than the "external" or "hard" martial arts, such
as kung fu and judo. Put another way, most "internal/soft" martial
arts fall on the mystical side of the spectrum while most
"external/hard" arts fall on the physical/sportive side of the
spectrum.
The "internal/soft" arts generally focus on inner spiritual
development, balance, form, and mental awareness. Besides
emphasizing Taoist and Buddhist philosophical principles, stress is
also placed on utilizing the _chi_ (_ki_) force. By contrast, the
"external/hard" martial arts typically involve an intense regimen
of body conditioning, stress powerful foot and hand strikes,
respond to force with force, and tend to avoid Eastern mystical
elements. Hence, on the whole, the Christian should avoid
participating in "internal/soft" martial arts and select an art
from the "external/hard" category.
Having said this, however, we must make a few important
qualifications. On the one hand, while "internal/soft" martial arts
generally involve Eastern philosophical/religious elements, in some
cases the physical aspect of the art _may be isolated_ from the
philosophical/religious context. This is the case with the
so-called Koga method employed by several law enforcement agencies.
"Drawing heavily on the ['internal/soft'] martial art aikido, the
method stresses minimal force during confrontations to reduce the
likelihood of injury to police officers and suspects."[9] However,
common aikido concerns -- such as learning to utilize the _chi_
force, and attuning one's spirit and body with the universe -- are
_not_ part of Koga, which focuses strictly on physical techniques
and their proper application.
On the other hand, while most "external/hard" martial arts
avoid or minimize Eastern religious elements, in some cases an
"external/hard" art retains some religious trappings. The
Indonesian-based style pentjak-silat, for example, is oftentimes
colored by an eclectic blend of animism, shamanism, occultism,
Hinduism, Buddhism, and Sufism.[10]
What, then, can we conclude? The "internal/soft" and
"external/hard" designations can be helpful in choosing an art as
a _general_ rule, but in select cases the designations may prove
problematic since elements of one occasionally overlap into the
other. More often than not, the instructor of a given school --
whether "external/hard" or "internal/soft" -- becomes the deciding
factor. The instructor might present a martial art to students as
a strictly physical activity for fitness and protection, or as an
all-encompassing world view that involves religious elements.
Choosing the right instructor, then, becomes a critical issue in
relation to the Christian's possible involvement in the martial
arts.
*Issues of Discernment*
Two areas of concern for the Christian considering
participation in the martial arts -- both related to the Eastern
origins of the arts -- are meditation and the use of the so-called
_chi_ force. Because these elements surface in some martial arts
today, it is critical to have a proper perspective on them.
*Meditation.* Within the context of the martial arts,
meditation has generally referred to those practices that involve
"the focusing of attention non-analytically in either a
concentrated or expansive fashion, the outcome of which can lead to
an alteration in consciousness, an increase in awareness and
insight, or a combination of such psychological factors."[11] It is
said that diligent practice of meditation "leads to a non-dualistic
state of mind in which, the distinction between subject and object
having disappeared and the practitioner having become one with
'god' or 'the absolute,' conventions like time and space are
transcended...[until] finally that stage is reached which religions
refer to as salvation, liberation, or complete enlightenment."[12]
The Christian, of course, must not participate in such forms of
meditation -- for at least three reasons. First, its goal is to
provide the practitioner a way (if not _the_ way) to ultimate truth
and freedom through sheer human effort, thus advocating a form of
self-salvation over and against what the Bible explicitly teaches
(Eph. 2:8-9). In so doing, it ignores man's fallen nature (Rom.
3:10-12) and denies Christ's exclusive claim as the way to
salvation (John 14:6).
Second, Eastern meditation's stated goal of transforming one's
state of mind into a monistic ("all is one"), if not an outright
pantheistic ("all is God"), outlook lies in direct contradiction to
biblical theism. The latter recognizes an eternal distinction
between a personal Creator-God and His creation (Isa. 44:6-8; Heb.
2:6-8).
Third, such altered states of consciousness can open one up to
spiritual affliction and deception by the powers of darkness. This
alone should serve to dissuade any Christian from participating in
Eastern forms of meditation.
Fortunately, not all martial arts schools utilize such
meditation. One scholar has noted that "within various schools of
fighting arts, particularly in America, a very small number of
practitioners value the role of formal meditation as an adjunctive
method of realizing one's essential nature or attaining optimal
psychological development (enlightenment)."[13] This underscores
our point that choosing the right instructor is absolutely
critical.
Additionally, we must note that not all martial arts
instructors interpret meditation in the same way. For some,
meditation involves nothing more than putting aside passing
thoughts and other distractions that would otherwise cause personal
disruption during practice sessions. "Meditation" of this variety
is generally devoid of mysticism and differs little from the
focused concentration of an athlete getting ready to shoot a
basketball from the free-throw line or a golfer preparing to putt
on the green.
While this latter form of "meditation" is not necessarily
harmful or antibiblical, it nevertheless should be distinguished
from biblical meditation. Scripture defines meditation in terms of
the believer objectively contemplating and reflecting on God and
His Word (Josh. 1:8; Ps. 1:2).
*The _Chi_ (_Ki_) Force.* Various martial artists assert that
learning to develop and use _chi_ -- an alleged mystical force that
pervades the universe -- is the ultimate means of attaining high
proficiency in the fighting arts. Some believe that "in the Asian
system of Martial Arts, _ch'i_ is directed by will power to
specific points of the body, resulting in apparently paranormal
feats of strength and control."[14]
Practically everyone acknowledges that the traditional concept
of _chi_ is deeply rooted in Eastern religion and philosophy. "In
the Orient we apply the word _ki_ ('_chi_') to the state which is
also the real nature of the universe," wrote leading aikido
authority Koichi Tohei. "_Ki_ has no beginning and no end; its
absolute value neither increases nor decreases. We are one with the
universal, and our lives are part of the life of the
universal."[15] Tohei's understanding of _chi,_ in line with
traditional views of other martial artists, strongly suggests a
monistic and pantheistic world view. As stated above, this is
incompatible with historic Christianity.
Still, there remains the issue of explaining superhuman acts
typically attributed to _chi,_ such as the smashing of multiple
slabs of ice with a single blow. Some insist that the only
explanation possible is the power of _chi._ Those on the opposite
side of the spectrum, however, believe such exhibitions are
accomplished by rigorous conditioning, simple physics, and good
technique which, at times, is aided with a dash of trickery (as in
the case of thawing the slabs of ice with hot wire). Some have
suggested that perhaps certain biochemical reactions -- such as an
adrenaline surge -- may also be involved.[16]
Christian martial artist Keith Yates has suggested that because
such phenomenal skills developed over the centuries within Oriental
cultures, "the explanation of the phenomenon is often couched in
mystical, theologically pantheistic terms." In reality, Yates
argues, these skills are "merely the God-given capabilities of the
human mind and body harnessed."[17]
Despite such alternative explanations, we believe Christians
should avoid all _chi_-related activities that supposedly enhance
one's ability to harness, circulate, and unleash this mystical
power. Ancient esoteric practices, especially those designed to
improve alleged mystical powers, have _no place_ in the Christian
life. Moreover, there remains a possibility that in at least some
cases, supernatural capabilities can be attributed to demonic
power.
Now, we recognize that there have been attempts by some
Christian martial artists to redefine _chi_ to make it compatible
with the Christian world view. (Some, for example, have claimed
that _chi_ is the Holy Spirit.) At best, however, such attempts
only serve to cloud the issue. Utilizing an Eastern religious term
while changing its historically understood meaning is not unlike
the practice of non-Christian religions when they employ Christian
terminology and pour different meanings into the words. (New Agers,
for instance, redefine the Christian term "born again" to mean
reincarnation.) Such semantical manipulation only serves to mask
the real and present danger of involvement with _chi._
*THE MARTIAL ARTS AND SELF-DEFENSE*
Besides concerns related to Eastern religion and philosophy,
another issue the Christian must grapple with is, Should Christians
use physical force to defend themselves? Christians have different
opinions on this issue.
*The Path of Nonresistance*
Christian pacifists believe it is always wrong to injure other
humans, no matter what the circumstances. And the same principles
supporting pacifism carry over to _nonresistance_ -- the belief
that _any_ form of self-defense is wrong. This view is usually
based on the exemplary life and teachings of Jesus Christ.
According to Christian pacifist John Yoder, Jesus rejected the
existing political state of affairs and taught a form of radical
nonviolence. Central to Christ's teaching, Yoder says, is His
biblical mandate to "turn the other cheek" when encountering
violence (Matt. 5:38-48).
In Yoder's view, the way to victorious living is to refrain
from the game of sociopolitical control. Jesus exposed the futility
of the violence engrafted in the present world system by resisting
its inclinations even to the point of death. Hence, Christians are
to refuse the world's violent methods and follow their Savior to
the cross (Matt. 26:47-52).[18]
*"Turn the Other Cheek" Always?*
We do not believe pacifism (or nonresistance) is the essential
point of Christ's teaching in Matthew 5:38-42. Nor do we believe
Christ was teaching to "turn the other cheek" in virtually all
circumstances. Even Christ did not literally turn the other cheek
when smitten by a member of the Sanhedrin (John 18:22-23).
The backdrop to this teaching is that the Jews considered it an
_insult_ to be hit in the face, much in the same way that we would
interpret someone spitting in our face. The principle taught in the
Sermon on the Mount would seem to be that Christians should not
_retaliate_ when insulted or slandered (cf. Rom. 12:17-21). Such
insults do not threaten a Christian's personal safety. The question
of rendering insult for insult, however, is a far cry from
defending oneself against a mugger, or a woman using the martial
arts against a rapist.
In terms of following Christ's example, one must remember that
His personal nonresistance at the cross was intertwined with His
unique calling. He did not evade His arrest because it was God's
will for Him to fulfill His prophetic role as the redemptive Lamb
of God (Matt. 26:52-56). During His ministry, however, He _refused_
to be arrested because God's timing for His death had not yet come
(John 8:59). Thus, Christ's unique nonresistance during the Passion
does not mandate against self-protection.
*The Biblical Case for Self-Defense*
Though the Bible is silent regarding the Asian martial arts, it
nonetheless records many accounts of fighting and warfare. The
providence of God in war is exemplified by His name _YHWH Sabaoth_
("The LORD of hosts" -- Exod. 12:41). God is portrayed as the
omnipotent Warrior-Leader of the Israelites. God, the LORD of
hosts, raised up warriors among the Israelites called the
_shophetim_ (savior-deliverers). Samson, Deborah, Gideon, and
others were anointed by the Spirit of God to conduct war. The New
Testament commends Old Testament warriors for their military acts
of faith (Heb. 11:30-40). Moreover, it is significant that although
given the opportunity to do so, none of the New Testament saints --
nor even Jesus -- are ever seen informing a military convert that
he needed to resign from his line of work (Matt. 8:5-13; Luke
3:14).
Prior to His crucifixion, Jesus revealed to His disciples the
future hostility they would face and encouraged them to sell their
outer garments in order to purchase a sword (Luke 22:36-38; cf. 2
Cor. 11:26-27). Here the "sword" (_maxairan_) is a "dagger or short
sword [that] belonged to the Jewish traveler's equipment as
protection against robbers and wild animals."[19] It is perfectly
clear from this passage that _Jesus approved of self-defense._
Self-defense may actually result in one of the greatest
examples of human love. Christ said, "Greater love has no one than
this, that he _lay down his life for his friends"_ (John 15:14).
When protecting one's family or neighbor, a Christian is
unselfishly risking his or her life for the sake of others.
The late Francis Schaeffer put it this way:
The Bible is clear here: I am to love my neighbor as
myself, in the manner needed, in a practical way, in the
midst of the fallen world, at my particular point of
history. This is why I am not a pacifist. Pacifism in
this poor world in which we live -- this lost world --
means that we desert the people who need our greatest
help...I come upon a big, burly man beating a tiny tot to
death...I plead with him to stop. Suppose he refuses?
What does love mean now? Love means that I stop him in
any way I can, including hitting him. To me this is not
only necessary for humanitarian reasons: it is loyalty to
Christ's commands concerning Christian love in a fallen
world. What about the little girl? If I desert her to the
bully, I have deserted the true meaning of Christian love
-- responsibility to my neighbor.[20]
J. P. Moreland and Norman Geisler likewise say that "to permit
murder when one could have prevented it is morally wrong. To allow
a rape when one could have hindered it is an evil. To watch an act
of cruelty to children without trying to intervene is morally
inexcusable. In brief, not resisting evil is an _evil of omission,_
and an evil of omission can be _just as evil_ as an evil of
commission. Any man who refuses to protect his wife and children
against a violent intruder fails them morally" (emphases
added).[21]
We affirm, then, that Scripture allows Christians to use force
for self-defense against crime and injustice. If self-defense is
scripturally justifiable so long as it is conducted without
unnecessary violence, then so are the martial arts (the _physical_
aspect only).[22]
*GUIDELINES FOR DISCERNMENT*
Because the question of whether a Christian should participate
in the martial arts involves gray areas, we believe it is
worthwhile to consider some guidelines for discernment. These
guidelines, while not exhaustive, can help one decide whether to
get involved with a martial art in the first place. If that
decision turns out in the affirmative, the guidelines will then
steer one _away_ from those instructors who teach an Eastern world
view and/or incorporate excessive violence.
*Examine Your Motives*
Christians must be honest with themselves, evaluating _why_
they desire to participate in the martial arts. Negatively, some
reasons might be to become "a tough guy," to get revenge against
someone, or perhaps to pridefully "show off." Positively, some
reasons might relate to staying in shape physically, practicing
self-discipline, or perhaps training for self-defense against
muggers or rapists. The Christian should not get involved in the
martial arts with unworthy motives.
*Examine Your Conscience*
Christians must realize that practicing the martial arts will
teach them maneuvers, blows, and kicks that could severely injure
a person when actually used in a hostile confrontation. For this
reason, they must examine their consciences regarding the potential
use of force against another human being.
*Consider the Commitment*
Not only is a commitment of time required to practice the
martial arts, but Christians must also decide whether they will be
able to endure the discipline needed to be an effective student.
Such arts are generally very strenuous and demanding.
Like other sports, the martial arts can produce surprise
setbacks through injuries. Breaking boards and bricks, punching,
kicking, grappling, and so forth can cause arthritis, injured
limbs, and other health problems in the long run. Is it worth it?
Certainly Christians should not allow a martial art to
overshadow or detract from their religious commitments (Heb.
10:25). They should weigh whether they can afford to spend the time
and money needed each week in practicing the martial arts. Could
these resources be better spent in another endeavor?
*Consider the Instructor*
The Christian should ascertain whether the instructor under
consideration is himself (or herself) a Christian, a _professing_
Christian with an Eastern world view, a nonreligious non-Christian,
or a religious non-Christian. If the trainer subscribes to an
Eastern world view, this will likely carry over into his teaching
of the martial arts. One should seek to discover whether the
instructor encourages an Eastern concept of meditation, _chi,_ or
Eastern philosophies. Also, one should seek to ascertain whether
the instructor teaches and exemplifies good sportsmanship, respect
for others, humility, and avoids altercations whenever possible. We
believe that the choice of the right instructor is probably the
single most important consideration.
*Consider the Classroom of a Prospective School*
The Christian should keep an eye out for Eastern religious
books, symbols, and the like, that might be in the training hall.
This may help one discern what practices and beliefs are being
espoused during training.
Many schools start new students on a trial basis. Such a trial
could help the Christian solidify his or her decision.
It may also be prudent to observe an advanced class. This will
help the prospective student determine whether Eastern philosophy
is taught only as the practitioner progresses.
*Consider Your Testimony Before Others*
Because this is a controversial area, the Christian must be
careful not to cause a weaker Christian to stumble by practicing a
martial art (Rom. 14:21). A younger Christian _might_ become
disillusioned seeing a respected brother or sister practicing the
martial arts, thinking that such involvement is a compromise of the
faith. Or perhaps a weaker Christian might conclude (for example)
that it's okay to practice Zen meditation since his more mature
brother practices the martial arts, thereby (apparently) giving
approval for _all_ that is involved in the martial arts.
In view of such possibilities, if one becomes involved in the
martial arts one should be discrete as to how one exhibits his or
her involvement before one's circle of friends. One must be
especially careful to guard against inadvertently communicating an
endorsement of _more_ than just the physical sport aspect of the
martial arts.
In the event a brother or sister becomes stumbled, one must
determine specifically what issue has become the point of offense
(e.g., the use of physical force, the "chi" force, or meditation).
One must then address the issue, clarifying any misconceptions the
person may have (e.g., physical force is to be used for
self-defense only; there should be no use of "chi"; Eastern
meditation is off limits). Such clarifications may sufficiently
relieve the brother or sister's concern.
*Pray for Wisdom*
Scripture tells us, "If any of you lacks wisdom, he should ask
God, who gives generously to all without finding fault, and it will
be given to him" (James 1:5). Christians considering participation
in the martial arts should pray for wisdom regarding the specific
concerns raised in this article.
*THE BIG "IF"*
We have noted some of the dangers of involvement in the martial
arts -- particularly as related to Eastern mysticism. But we have
also drawn attention to the genetic fallacy, the dynamic nature of
the martial arts, and the possibility of completely divorcing the
physical aspect of individual martial art styles from Eastern
influences (such as Eastern meditation and use of the _chi_ force).
Further, we have set forth a biblical case for self-defense and
provided guidelines for discernment.
What can we conclude? Our studied opinion is that if
precautions are taken -- _if_ one studies under an instructor
(preferably a Christian) who completely divorces the physical art
from faith-destroying Eastern influences -- _if_ one maintains a
proper Christian perspective regarding violence and the use of
force -- _if_ the purpose of the instruction is primarily to learn
self-defense and/or engage in physical conditioning -- _if_ one is
careful not to cause a weaker brother to stumble -- then it is
possible for the discerning Christian to participate in the martial
arts. Such Christians would be wise to make the apostle Paul's
words to the Thessalonians a permanent part of their life
philosophy: "Test everything. Hold on to the good. Avoid every kind
of evil" (1 Thess. 5:21-22).
*NOTES*
1 The authors wish to thank Richard Bustillo, Scot Conway, and
Wesley Tetsuji Kan for their insights.
2 Norman L. Geisler and Ronald M. Brooks, _Come Let Us Reason_
(Grand Rapids: Baker Book House, 1990), 107.
3 T. Edward Damer, _Attacking Faulty Reasoning,_ 2d ed. (Belmont,
CA: Wadsworth Publishing Co., 1987), 101.
4 _Ibid._
5 Yonzan Dirk Mosig, "Zen Meditation and the Art of Kobudo,"
_United States Karate Association, Forum,_ 1 December 1990, n.p.
6 James William Holzer, "Martial Arts in the Name of GOD?" _Inside
Kung-Fu,_ March 1987, 71.
7 Personal interview with Karl Marx, 11 January 1994.
8 Personal interview with Raul and Xavier Ries (pastors --
respectively, of Calvary Chapel of Diamond Bar, California and
Calvary Chapel of Pasadena, California -- who hold 8th-degree
black belts in kung fu, which they have been teaching for over
20 years), 29 December 1993.
9 Eric Young, "Irvine Police Learning Zen of Suspect Control,"
_Los Angeles Times,_ B4, B10.
10 _See_ James Wilson, "Chasing the Magic: Mysticism and Martial
Arts on the Islands of Java," _Journal of Asian Martial Arts_ 2
(1993): 10-43.
11 Michael Maliszewski, "Meditative-Religious Traditions of
Fighting Arts and Martial Ways," _Journal of Asian Martial
Arts,_ July 1992, 8.
12 Stephan Schuhmacher and Gert Woerner, eds. _The Encyclopedia of
Eastern Philosophy and Religion_ (Boston: Shambhala
Publications, 1989), 224.
13 Maliszewski, 35.
14 Leslie A. Shepard, _Encyclopedia of Occultism and
Parapsychology,_ 3 vols. (Detroit: Gale Research Company, 1984),
1:224.
15 Koichi Tohei, _Aikido in Daily Life_ (Tokyo: Rikugei Publishing
House, 1966), 87.
16 _See,_ for example, Keith D. Yates, "The Demystification of Ki,"
_Inside Karate,_ March 1985, 6-7.
17 Keith D. Yates, _The Demystification of Ki,_ master's thesis
submitted to Dallas Theological Seminary, May 1983, 3.
18 John Howard Yoder, _The Politics of Jesus_ (Grand Rapids:
Eerdmans, 1972), ch. 2, 5, 8.
19 Myrtle Langley, _The New International Dictionary of New
Testament Theology,_ ed. Colin Brown (Grand Rapids: Zondervan,
1978), 3:978.
20 Francis Schaeffer, _The Great Evangelical Disaster,_ reprinted
in _The Complete Works of Francis Schaeffer: A Christian
Worldview,_ vol. 4 (Westchester: Crossway Books, 1982), 391.
21 J. P. Moreland and Norman Geisler, _The Life and Death Debate:
Moral Issues of Our Time_ (New York: Praeger, 1990), 135.
22 Some have claimed that the martial arts inevitably lead to
violence. This viewpoint is enflamed by the violent martial arts
caricatures portrayed on the silver screen. In real life,
however, the martial arts are not nearly so violent. If some
students become violent, it is usually not the martial arts
_qua_ martial arts that are to blame. Most trainers teach
students self-control, respect for others and oneself, and the
necessity of avoiding altercations whenever possible. Moreover,
some studies have suggested that individuals who practice the
martial arts for a prolonged period are actually _less_
aggressive than the general population (_see_ Michael E.
Trulson, Chong W. Kim, and Vernon R. Padget, "That Mild-Mannered
Bruce Lee," _Psychology Today,_ January 1985, 79).
-------------
End of document, CRJ0167A.TXT (original CRI file name),
"Enter the Dragon? Wrestling with the Martial Arts Phenomenon: Part
Two: A Christian Assessment"
release A, August 31, 1994
R. Poll, CRI
(A special note of thanks to Bob and Pat Hunter for their help in
the preparation of this ASCII file for BBS circulation.)
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