Nonviolence as spiritual engagement

"Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God — what is good and acceptable and perfect... " Romans 12:2

Since my involvement with the Dey Krahom community back in 2007 I have reflected on my role and identity as foreigner and outsider, as well as my attempts to reflect the Way of Jesus in a country that is predominantly Buddhist.


Nonviolence, I'm finding, is not simply a political tool to work for justice for remote Cambodian villagers. Nonviolence speaks to the Biblical vision of who God is and how we might relate to God. Nonviolence helps me to re-read the Bible in light of Jesus' nonviolent commitment:

"If anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile ... love your enemies and pray for those who persecute you." Matthew 5:39-41

The core power of nonviolence is that I decide to no longer allow another to treat me violently AND I refuse to treat that other person violently in return. That is to say, I change my identify from helpless victim to active agent of reconciliation.

The question then is, "what good does this do if your enemy hits, shoots or kills you anyway?" There's no point in being a passive doormat, which is how we often read these lines from the Bible.

Writer and biblical Scholar Walter Wink teaches that these statements are in fact creative nonviolent tactics for use by people living under a military occupation. By "turning the other cheek" we refuse to go down in submission and assert our equal humanity. Our fresh cheek is a direct challenge to a relationship based on domination by one party and submission by the other. By "giving your cloak" which was, in fact, your undergarment, you have stripped yourself naked saying to your opponent, "you are so greedy you have literally taken everything I own." Finally, Roman soldiers were permitted to enforce local populations to carry their packs for one mile only. To force a person to carry it further was a serious breach of military law. By "going the extra mile" you turn the tables on your oppressor, "sure I'll carry your pack, in fact I'll go this next mile for you, too!" There would be a hilarious interaction as the distraught soldier attempts to retrieve his pack before his superior sees the infraction.

When we receive the violence of someone else, without responding with violence in return, we provide them an opportunity - like holding up a mirror - for our enemy to see their distorted image for at least a moment. This is an opportunity for change and reconciliation.

Jesus himself took on this role. By knowingly walking to Jerusalem (and the cross), by submitting to a horrifying and humiliating death, he exposed the violence around him - the violence that fuelled the religious, social, economic and political systems. The powers-that-be killed him to keep the secrets of their wealth and power hidden, yet the crucifixion highlights for all of us to see the violent roots of their actions.

Jesus' confrontation of the economic, political and religious authorities throughout his ministry led to his eventual assassination. He could have run away. Instead, he faced events as they unfolded, became a knowing recipient of violence (in response to his nonviolent provocations of healings, accusations and demonstrations), and therefore offers all of us an opportunity of transformation -  either to walk away from our desires to control others, of getting what we want in life without consideration of the consequences on other people and the world around us, or to nonviolently walk towards those who abuse us. In short, Jesus gives us space to work towards reconciliation between all those we currently and formerly have tried to control for our benefit (or vice versa). We are no longer conformed to the world, but transformed!

A lot more could be said, and I want to stress that I am not suggesting anyone willingly submit to violence and abuse without working for change and transformation. The many stories of battered wives staying with their violent husbands, or communities refusing to speak out about evictions, simply to maintain "peace and harmony" is a grand distortion of what nonviolence and the Reign of God is all about.

Finally, what I am seeing in the community in Pursat - and many others in Cambodia - is an answer to a prayer prayed by just about every Christian who has ever lived: "Our Father who is in heaven, your name is holy. May your kingdom come, your will be done on earth as it is in heaven!" Not only have I have found a role in encouraging the "brother Long's" and their communities struggle for nonviolent structural change but they are also participating in God's reign here on earth, as it is in heaven.

Peace,
Chris

You can read more of my writings on nonviolence at
http://thenonviolentstory.blogspot.com