God bless you bj . . . but your pet theory of compulsory passivity is simply not Biblical, as I've demonstrated via scripture already before when you brought it up. . . .
The proof is overwhelming although I know you'll continue to refuse to see it, but
"The teaching of the Bible leads the Christian to presuppose the possibility of a just war. There are five arguments that show that war is not necessarily sinful (though, of course, a particular war may be), and that war can indeed be the righteous response to evil.
First, God, through the inspired words of Scripture, depicts Himself as a “man of war” engaged in battle against His enemies (Ex. 15:3-9; Isa. 42:13). The Lord reveals that He is “mighty in battle” (i.e. warfare; Ps. 24:8). He describes Himself as using weapons of war (e.g., the sword and arrows; Deut. 32:41-42) to take vengeance on His enemies. If warfare is always evil and the warrior is always acting sinfully when wielding his weapons, then God could not depict His nature and ways by reference to war. The fact that God so extensively associates Himself with war and the warrior indicates that war can be just. The Messiah, the Lord Jesus, is also depicted as a warrior engaged in battle in both the Old and New Testaments (Ps. 110; Rev. 19:11-21).
Second, God commanded Israel to engage in war and went forth with His people to give them victory in battle. This included the charge to destroy the Canaanites and the commands related to the defense of the land of Palestine against invaders and oppressors (e.g., Judg. 4:6-7; 6:11-17; 1 Chron. 14:8-17). God cannot command His people to do that which is intrinsically evil.
Third, the Lord gave specific instructions on the conduct of war in His revealed law (Deut. 20:1-20). All of the laws of God are just. Therefore, it follows that war itself is just if the laws of God concerning it are followed.
Fourth, men of God, such as Abraham, Moses, Joshua, Gideon, and David, engaged in warfare with God’s approval and help. Furthermore, the New Testament specifically endorses the warfare of these men as examples of faith in God and what faith can accomplish (Heb. 11:33-34).
Fifth, the New Testament does not repeal the Old Testament law in regard to war, and specifically upholds, in principle, the civil magistrates authority to go to war. The sword that is given by the Lord to the civil ruler, which he does not wield in vain as God’s minister, is a weapon of war and a symbol of warfare (Rom. 13:1-4). Additionally, Jesus, John the Baptist, and Peter did not call soldiers who believed in God to leave their profession of arms (Luke 7:9; 3:14; Acts 10).
The just war position recognizes that every war comes about because of the evil in the heart of man (cf. James 4:1-2). If we lived in a world where all men sought to love God and their neighbor there would be no war. However, the truth is that wicked men yet abound and seek to tyrannize other men and nations through their weapons and armies. It is the righteous duty of civil rulers to act to stop the rapine and murder of their people by wicked assailants and restore peace (1 Tim. 2:2). So, even though the genesis of war is found in the evil of man, the taking up of arms to stop that evil can be righteous."