by Herb Montgomery | June 16, 2018
“In its own cultural setting, Jesus’ nonviolence was a means of self-affirmation for those who don’t have access to common power, and it is best illustrated not by the cross but by his temple protest. Linking Jesus’ nonviolence to the cross instead is a way to promote the historical myth of redemptive suffering.”
“And lead us not into temptation [time of trial], but deliver [liberate] us from evil.” —Matthew 6:13
I want to talk about Jesus’ teachings on nonviolence this week. I have some concerns about them. I’m concerned about how those who benefit from the violence of the status quo continually co-opt nonviolence to condemn those who rise up against injustice while leaving their own use of violence on the vulnerable unaddressed and untouched. I’m also concerned about how some use Jesus’ nonviolence to promote self-sacrifice for those whose self is already being sacrificed. In its own cultural setting, Jesus’ nonviolence was a means of self-affirmation for those who don’t have access to common power, and it is best illustrated not by the cross but by his temple protest. Linking Jesus’ nonviolence to the cross instead is a way to promote the historical myth of redemptive suffering. It centers victimizers at the expense of survivors and victims.
I want to unpack some of these ideas over the next two weeks and see if we can understand Jesus’ teachings on nonviolence in a healthier, more life-giving and socially transformative way. First let’s talk about the historical backdrop upon which Jesus took up the methods of nonviolence. We are all shaped by the times in which we live.
Jesus grew up in the wake of the Judas Rebellion, which razed the near-to-Nazareth city of Sepphoris and led to the crucifixion of some 2,000 Jewish people outside Jerusalem. This rebellion and Rome’s violent crushing of it took place in 4 BCE (see Josephus; Jewish Antiquities 17.295) Jesus would have witnessed the aftermath of this rebellion firsthand.
Within Judaism at that time, there was also some understanding of forms of nonviolent resistance to Rome already being practiced by some Jewish people. In 26 CE, during the time of Jesus, Josephus tells us about a Standards (Ensigns) incident that took place in Jerusalem where Rome sought to place a Roman Standard in Jerusalem itself. Viewing the Standard as a violation of the Torah against “images” or “idols,” Jewish adherents used a form of nonviolent resistance to stop these Standards from being posted. Josephus tells us, “At this the Jews as though by agreement fell to the ground in a body and bent their necks, shouting that they were ready to be killed rather than transgress the Law.” (War 2:175-203)
After Jesus we also see both methods of resistance, violent and nonviolent, being used by the Jewish community in resistance to Rome.
In 40 CE, Rome attempted to place a statue of Gaius Caligula in the Temple in Jerusalem itself. Again, Josephus tells us that Jewish adherents to Torah used a form of nonviolent resistance. It could be that this was the only form of resistance they had at their disposal. A group, en masse, laid down before the Roman soldiers and cried out, “On no account would we fight, but we will die sooner than violate our laws” (Antiquities 18:261-309). Philo, too, tells us of this incident: “When the Jews at large got to know of the scheme, they staged mass demonstrations of protest before Petronius, who by then was in Phoenicia with an army.” (Legatio ad Gaium)
The result was that the statue of Caligula was not placed.
Next came the Jewish-Roman War of CE 66-69, which began as a poor people’s revolt and climaxed in 70 CE with the Roman razing of Jerusalem. The Bar Kokhba revolt. which followed, is often referred to as the Third Jewish Revolt between 132-136 CE. As a result of this violent revolt, 580,000 Jews perished and many more died of hunger and disease. Rome sold many survivors into slavery. The Jewish communities of Judea were devastated to the point of genocide.
Jewish violent revolt against Rome seemed to result only in greater devastation, while nonviolent resistance gained short term and partial results. And although Jesus would only have personally witnessed some of this history, it would have been enough to have led him to the conclusion that if liberation were possible, it had the best chances with nonviolence. Rooted in liberation of the oppressed (see Luke 4:18) and a compassionate desire for those being dehumanized to stand in the power of their YHWH-given dignity and worth, Jesus emerged and began to teach:
“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles.” (Matthew 5:38-44)
RHM has several resources on how to understand these words in their own cultural setting according to the research of Walter Wink and scholars like him. Far from teaching passivity, or simply being a door mat, these words teach a type of cheek resistance. They teach a way to shame one’s oppressor and exploitative, unjust, and cruel economic structures. They also teach refusing to play by oppressors’ rules and putting power back in the hands of oppressed people.
Jesus’ teachings on nonviolence are modeled in his Temple protest. Too often, his nonviolence is, what I believe, wrongly thought to be modeled on the cross. This leads to two mistakes.
The first mistake is that if we use the cross to understand Jesus’ nonviolence, it almost every time leads to defining nonviolence as a passive response to persecution or injustice. But the cross did not demonstrate Jesus’ passivity. The crucifixion happened because those who were protecting the status quo were rightly feeling threatened by Jesus nonviolent resistance toward the Temple state.
The second mistake, which we’ll cover in detail next week, is that we begin to believe the myth that passive suffering is redemptive. Jesus was teaching a nonviolent form of civil disobedience, direct action and/or resistance. One of my favorite passages in Mark hint at why we should interpret Jesus’ overturning of the Temple tables as a protest against the economic exploitation of the poor:
“Jesus entered Jerusalem and went into the temple courts. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.” (Mark 11:11)
What we today call Jesus’ “triumphal entry” was originally supposed to have ended with Jesus entering the Temple that Sunday night, dismounting the donkey, and overturning the tables immediately in protest. He was entering the heart of the Temple state to shut it down, to prevent business as usual.
Instead, he entered, looks around, and “since it was already late”— most people were not present and not much was going on in the temple to shut down—he returned to his friends’ home in Bethany with his twelve disciples and went back to the Temple the following morning when economic exploitation was in full swing.
This was not a passive plan. Those who respond with passivity to injustice don’t get crucified!
“And he [Jesus] has been acclaimed in the West as the prince of passive resisters. I showed years ago in South Africa that the adjective ‘passive’ was a misnomer, at least as applied to Jesus. He was the most active resister known perhaps to history. His was non-violence par excellence.” (Gandhi, Non Violence in Peace and War, Volume I, p. 16
The Jesus we see in the story didn’t teach “peace-keeping” through nonviolent passivity. He taught peace-making through the nonviolent establishment of distributive justice. (See The Lord’s Prayer.) Peace-making is never accomplished through peace-keeping iin an unjust status quo.
“Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.” (Matthew 10:34)
Jesus’ followers were continually labeled troublemakers, and disturbers of the peace.
“These men who have caused trouble all over the world have now come here, and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.” (Acts 17:6-7)
Dr. Martin Luther King, Jr. rightly stated, “Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators” (Letter from Birmingham Jail).
Gandhi again reminds us:
“[Nonviolence] does not mean meek submission to the will of the evil-doer, but it means the pitting of one’s whole soul against the will of the tyrant. Working under this law of our being, it is possible for a single individual to defy the whole might of an unjust empire to save his honour, his religion, his soul and lay the foundation for that empire’s fall or its regeneration.” (Mohandas Gandhi, Young India; January 8, 1920, p.3)
The value of nonviolent forms of resistance is that they enable those who practice them to not become like their oppressors. In other words, nonviolence can provide a path for oppressed people to not dehumanize oppressors the way oppressors have dehumanized them. Understood as a form of resistance, nonviolence enables us to resist, to stop injustice, while simultaneously maintaining our connectedness to the humanity of those who oppress. As I have often said, I know of no better statement that captures this balance than the “two hands” metaphor used by Barbara Deming in the book Revolution ad Equilibrium:
“With one hand we say to one who is angry, or to an oppressor, or to an unjust system, ‘Stop what you are doing. I refuse to honor the role you are choosing to play. I refuse to obey you. I refuse to cooperate with your demands. I refuse to build the walls and the bombs. I refuse to pay for the guns. With this hand I will even interfere with the wrong you are doing. I want to disrupt the easy pattern of your life.’ But then the advocate of nonviolence raises the other hand. It is raised out- stretched – maybe with love and sympathy, maybe not – but always outstretched . . . With this hand we say, ‘I won’t let go of you or cast you out of the human race. I have faith that you can make a better choice than you are making now, and I’ll be here when you are ready. Like it or not, we are part of one another.’” (p. 69)
When understood as resistance, nonviolence must not be used keep people facing oppression and exploitation in a state of passivity. Nonviolence is not a critique of resisters as much as it is a protest first and foremost of the violence that produces the need for resistance.
“First, Jesus’ practice and teaching demand absolutely the unmasking of and a resolute struggle against the form of violence that is the worst and most generative of others because it is the most inhuman and the historical principle at the origin of all dehumanization: structural injustice in the form of institutionalized violence. It follows that we have to unmask the frequent attitude of being scandalized at revolutionary violence and the victims it produces without having been scandalized first and more deeply at its causes.” (Jon Sobrino, Jesus the Liberator, p. 215)
Lastly, when nonviolence becomes synonymous with passivity, or, as we’ll see next week, self-sacrifice rather than resistance, the only other pathway that could lead toward change in response to injustice is violence.
“I think America must see that riots do not develop out of thin air. Certain conditions continue to exist in our society which must be condemned as vigorously as we condemn riots. But in the final analysis, a riot is the language of the unheard . . . in a real sense our nation’s summers of riots are caused by our nation’s winters of delay. And as long as America postpones justice, we stand in the position of having these recurrences of violence and riots over and over again. Social justice and progress are the absolute guarantors of riot prevention.” (Dr. Martin Luther King, Jr.; 1968; “The Other America”)
“Those who make peaceful revolution impossible will make violent revolution inevitable.” (John F. Kennedy; Remarks on the first anniversary of the Alliance for Progress, 13 March 1962)
As we move into part 2 of this article, let’s consider ways we might practice the value that is at the heart Jesus’ teachings on nonviolence—resistance.
And lead us not into temptation [time of trial], but deliver [liberate] us from evil. (Matthew 6:13)
Resistance can come in many forms. Yes, there is public, in the streets activism, that should be done. There are other forms of resistance as well. Kneeling at football games is a nonviolent form of resistance for athletes. I know professors who intentionally teach specific methods and content as an expression of resistance. Some people tell stories, some write, some sing, some do theater, some produce films. Some organize educational events, others wash dishes or make sandwiches, have their own garden, and lend help and support anywhere they can. Resistance can begin in a coffee shop or within conversations merely with family and friends.
As Bayard Rustin said, “We need, in every community, a group of angelic troublemakers.”
- What are some of the ways you resist systemic injustice in your day-to-day life? List them.
- What are some of the ways your HeartGroup as a community resists? List them.
- Lean into these lists and a living practice of resistance this week. Don’t allow the machine to drive you endlessly through the rat race of the status quo. Resist!
Thank you for checking in with us this week.
Wherever this finds you, keep living in love, survival, resistance, liberation, reparation, and transformation.
Another world is possible.
I love each of you dearly.
I’ll see you next week with part 2.