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nonviolence

Saturday 14 July 2012

Those of us who care about justice and work to put an end to oppression non-violently find it difficult to constantly be told by the major pacifist theologians safe in their academic positions that we are the ones sinning by standing up for justice. But the force of love that accompanies the breaking-in of the Kingdom of God in this world is not content with letting the suffering of others continue. I have to believe that letting that love push into the world and overcome the darkness is the call of Christ. I am committed deeply to peace, but because of that overwhelming force of love, I must also be committed to justice. Julie Clawson

Tuesday 19 June 2012
Monday 28 May 2012
Sunday 27 May 2012

In short, the Myth of Redemptive Violence is the story of the victory of order over chaos by means of violence. It is the ideology of conquest, the original religion of the status quo. The gods favour those who conquer. Conversely, whoever conquers must have the favour of the gods. The common people exist to perpetuate the advantage that the gods have conferred upon the king, the aristocracy, and the priesthood. Religion exists to legitimate power and privilege. Life is combat. Any form of order is preferable to chaos, according to this myth. Ours is neither a perfect nor perfectible world; it is theatre of perpetual conflict in which the prize goes to the strong. Peace through war, security through strength: these are the core convictions that arise from this ancient historical religion, and they form the solid bedrock on which the Domination System is founded in every society. The Myth of Redemptive Violence

Monday 14 May 2012
Sunday 13 May 2012

South African Archbishop Desmond Tutu walked by a construction site on a temporary sidewalk the width of one person. A white man appeared at the other end, recognized Tutu, and said, “I don’t make way for gorillas.” At which Tutu stepped aside, made a deep sweeping gesture, and said, “Ah, yes, but I do. Walter Wink (via fuck-yeah-quotes)

Tuesday 1 May 2012

When people engage in nonviolent resistance, they experience something of their higher selves; for nonviolence is a characteristic of the coming reign of God, and a foretaste of its transcendent reality. Walter Wink

Friday 30 March 2012

In Jesus’ own life and career and in his instructions to his disciples, the enemy becomes a privileged object of love. Because we confess that the God who has worked out our reconciliation in Christ is a God who loves his enemies at the cost of his own suffering, we are to love our enemies beyond the extend of our capacity to be a good influence on them or to call forth a reciprocal love from them. In other ethical systems, the “neighbor” may well be dealt with as an object of our obligation to love. But Jesus goes further and makes of our relation to the adversary the special test of whether the love we have is derived from the love of God. John Howard Yoder

Here in the US, society holds onto redemptive violence, like the death penalty, and participatory violence, in the name of self-defense, as rights divined by God himself. I find that this position couldn’t be further from the truth. Jesus, Self Defense, And The Death Penalty

Wednesday 28 March 2012

Nonviolence is perhaps the most exacting of all forms of struggle, not only because it demands first of all that one be ready to suffer evil and even face the threat of death without violent retaliation, but because it excludes mere transient self-interest, even political, from its consideration. In a very really sense, he [or she] who practices nonviolent resistance must commit himself [or herself] not to the defense of his [or her] own interests or even those of a particular group: he [or she] must commit himself [or herself] to the defense of objective truth and right and above all of [humanity]. His [or her] aims then not simply to “prevail” or to prove that he [or she] is right and the adversary wrong, or to make the adversary give in and yield what is demanded. Thomas Merton

Sunday 25 March 2012

The kingdom of God is the rule of weak forces like patience and forgiveness, which, instead of forcibly exacting payment for an offense, release and let go. The kingdom is found whenever war and aggression are met with an offer of peace. The kingdom is a way of living, not in eternity, but in time, a way of living without why, living for the day, like the lilies of the field – figures of weak forces – as opposed to mastering and programming time, calculating the future, containing and managing risk. The kingdom reigns wherever the least and most undesirable are favored while the best and most powerful are put on the defensive. The powerless power of the kingdom prevails whenever the one is preferred to the ninety-nine, whenever one loves one’s enemies and hates one’s father and mother while the world, which believes in power, counsels us to fend off our enemies and keep the circle of kin and kind, of family and friends, fortified and tightly drawn. John Caputo

Tuesday 13 March 2012

In considerations of the Christian tradition on war and peace, “just war” is often presented as the majority position over and against the minority stance of pacifism or Christian nonviolence. Such a presentation of church history, however, does not recognize the fact that just war teaching always limited violence to adult men in police or military units. This actually excluded the vast majority of Christians from the use of violence, simply by virtue of their being women, children, clergy, monastics, or everyday citizens not engaged in a just war or police action. What is more, it was assumed for most of the church’s history that participation in acts of violence—even acts deemed “just”—was a concession to the ways of the world that no doubt led Christians to sin. The church made provision for repentance and reconciliation—not celebration—when soldiers came home from battle. Even when war seems inevitable, our hope is not in military victory but in the reconciliation of all things through Jesus Christ. When God’s people hold onto the hope of reconciliation through the peculiar way of the cross, we interrupt the assumptions of a culture of violence. But the truth is that all of us—not just soldiers and police officers—are well practiced in the use of worldly power. Those of us who come from positions of privilege in society lean on the silent power of money and social norms, trusting in systems of control that have favored people who speak our language or share our skin color. At the same time, people who live with their backs against the wall resort to subversive acts of violence, carving out a space for survival by manipulating the fears those who seem to be “in control.” We can see these dynamics at work in local and international political negotiations. And, if we pay attention, we can see the same habits worked out between husbands and wives, parents and children, bosses and co-workers, pastors and congregations. In the world that is passing away, violence rules. But in the new world that has already begun, Jesus shows us a better way. Jonathan Wilson-Hartgrove

Saturday 18 February 2012

But as a Christian, I have a strange model for interacting with violence – the cross. During his state-sanctioned execution, Jesus looked into the faces of those about to kill him and prayed, “Father, forgive them for they don’t know what they are doing.” The enemy-love exemplified by Jesus on the cross is so counter-cultural that the bible says that it is “foolishness” to the wisdom of the world. It makes no sense to the logic of “smart” bombs nor the sort of justice that says “eye for an eye, tooth for a tooth, shock and awe for a September 11th”. But what Jesus did on the cross was expose injustice – he made a spectacle of it as he endured some of the ugliest stuff people can do to each other. And he triumphed over violence with nonviolent love. Some theologians have called it: revolutionary subordination. Jesus shows us that it is possible to overcame evil without mirroring it… to resist oppressors without emulating them, to neutralize enemies without destroying them. Shane Claiborne

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