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크리에이티브 커먼즈 라이선스

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크리에이티브 커먼즈 라이선스

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크리에이티브 커먼즈 라이선스

이 저작물은 크리에이티브 커먼즈 코리아 저작자표시-비영리-변경금지 2.0 대한민국 라이선스에 따라 이용하실 수 있습니다.

Kim, Seonhwe
Instructor: Dr. Clarke, Sathianathan
Religion, Violence and Peace (WR 294)


The Creating of a New Solidarity of Peace


Whether we recognize it or not, we are not only exposed to violence, but also involved in violence. In daily life a person not only ill-treats his or her own body but also spirit, by abusing drugs or drinks. In the family, there is violence not only to children, but also to parents. In communities such as school, company and institutions, there is violence, physical and mental. Also, in a nation, people exist not only as victims of violence, but also as harmers, because the people’s taxes are used for violence toward other people. Finally, in the world, there are wars, conflicts, and weapons  of mass destruction such as nuclear, and bio-chemical weapons.
Indeed, we are part of violence. However, I do not think the purpose of creation is to be full of violence. I believe in God’s good will towards us. Therefore, as Christians who are living in the twenty-first century in the U.S, we should speculate on how violence intrudes in our lives, how violence spreads out all over the world and how we can bring peace to our world.
I like to approach the problem of violence through relational theological view. I am going to use the Bible  and Majorie H. Suchocki’s book, Fall to Violence, as primary texts. Walter Wink’s book, Jesus and Non-violence will be used to articulate the solidarity of peace. In conclusion, I like to ask radical questions to Christians who is living in the U.S.

I. The Intrusion of Violence
To speculate on the intrusion of violence, I propose we read Genesis chapter 1 ~ 4. We can see how God’s creation was good, what God gave us, how we sinned, and how the first violence intruded into the world.
In Genesis, the first two chapters describe the beauty and harmony of creation. Genesis 1 testifies that God’s creation is Good. Genesis 2 shows how man has relationships not only with God but also with all creation. God makes a covenant with Adam to define this relationship (2:15~17). God brings all animals into a defined relationship with humans and all creation (2:19~20). Also, God gives Adam a partner. Between them, there is no shame (2:21~25).
However, in chapter 3, human beings commit sin, so the beauty of creation and harmony is broken. In this story, there is the temptation of the serpent (1-5) and a transfer of sin, shame  and fear (3:6, 8). These appear together; in other words, the temptation comes through the relationship between human and creature, the transfer of sin is made through the relationship between partners, and the shame and fear is the human being’s reaction to a broken relationship with God.       
The consequence of sin is severe. God asks not only human beings but also all creatures to bear the responsibility of sin. God curses not only the serpent, but also all creatures. As sin spreads throughout all relationships, the curse of God also spreads out through relationships. Finally, all creatures are hostile to each other.   
The story of Cain and Abel tells how the curse of sin is passed down through the generations. It appears through violence, the killing of a brother (4:8). This violence is also passed down through the generations. Lamech’s song implies his violence is greater than Cain’s (4:23~24). Therefore, the intrusion of violence had begun with the first original sin.  
The first experience of violence produces continuous anxiety in not only the victim, but also in the harmer. In Genesis 4:14, Cain complains that his anxiety comes from violence from another. His experience of violence produces the anxiety, which is the fear to be a victim of violence. Anxiety creates more violence. As in Lamech’s song, Lamech wants to protect himself through more violence. Also, Suchoki states that existential anxiety is based in the direct and indirect experience of violence.  
In terms of the breaking creation, the original sin is violence against creation. Marjorie H. Suchoki suggests a new notion of sin, which is the violence of rebellion against creation.  This sin puts all human being into crisis, because the crisis is originated by our predecessors. Also, human beings have the DNA of violence in their character, which infects other people to join in sinful acts. Therefore, all human beings are put into a condition of  guilt.  
Suchoki’s notion of sin and the definition of humanity’s crisis help us to apply Genesis chapter 1~4 to our reality. Our tendency to use violence is inherited from our predecessors. In order words, we easily fall into the temptation to use violence, because using violence looks easier than non-violence. Also, our sinful act affects other people. Some people may learn from us or we may invite some people to join our sinful act as our ancestor Eve did. Actually, it is not difficult to understand Suchoki’s thought and Genesis chapter 1~4. We can find our child taking candy from another child without asking. We can see that they look for a friend to be with when they make fun of someone else. We do not take this seriously. However, there is no difference from the adult pattern of sin.
 To summarize, the intrusion of violence comes from original sin. Original sin can be understood as our tendency to use violence, or to fall into temptation. The intrusion of violence is spreads out through all relationships. All human beings will share in the consequence of the intrusion of violence. It appears as continuous existential anxiety in us.

II. Violence through the Human Solidarity
The intrusion of violence initiates the solidarity of violence (Sin). The human race is a whole, and an individual is part of the human species. In terms of the organic solidarity of species, we affect others and others affect us. According to Marjorie H. Suchocki, the tendency to violence that persists in human nature is the ground of sin.  However, the universal participation in sin takes place not only in the tendency to violence, but also in the solidarity of the human species.  Therefore, we are affected by the sin of others, and others are affected by our sin through this solidarity. In other words, even when we do not participate in sin, it still affects us.
Solidarity is to recognize the solidarity of the individual with the human race. Through this solidarity an individual not only participates in all evils, but also takes responsibility for all evils. In order words, the sin of the individual is the responsibility of  the community. Therefore, the sin of the individual threatens the whole society.
In the Old Testaments, Joshua chapter 7 introduces the story about the Sin of Achan and its punishment. Although Achan is the only one who breaks faith in regard to the revered objects, the author says that the Israelites break the faith and that God burns against the Israelites  (7:1). The wrath of God is so severe that the Israelites are defeated by Ai. Joshua asks God why this happened. God says that the Israelites (not Achan as an individual) have sinned; God orders Joshua to sanctify the Israelites (not Achan as an individual) (7:10~13). Finally, God punishes not only Achan by death, but also his household. The sin of Achan is obviously individual sin. However, the author of Joshua takes the position that the sin of the individual is the sin of the community.     
Just as sin is transferred through human solidarity, so also violence is transferred through human solidarity. As I mentioned, we are already involved in violence as not only victims, but also harmers. The experience of violence produces more violence. Suchocki uses the parricide story in Dostoyevsky’s book, The Brothers Karamazov, in order to claim that violence cannot be a resolution for violence, but that violence is succeeded by violence.  To resolve the event of violence, another violence does not abolish violence. It produces even greater violence than before. In this case, the violence is magnified and continued.
A portion of the history of Korea shows that perpetrating another violence is to magnify violence and that in this way violence will continue. Korea experienced violence in  the thirty-six year Japanese colonial period (August, 29, 1910 ~ August, 15, 945). During the colonial period, Korea attempted to obtain independence. The first attempt was a non-violence movement (1919). However, some independence fighters insisted that they needed to start an armed movement against Japan(1920).  Actually, their capacity to fight against Japan was not enough. Thus, they required  the power of other countries. Some groups allied with the Soviet Union and some groups allied with the U.S. Consequently, the independence of Korea was gained through the involvement of allied powers, not by Korean stakes. In the end Korea was divided into two countries. Since Korea was divided into two Koreas, the Korean War broke out. For three years (1950~1953), in this small peninsula, at least three million people were killed in this war. Also, the Korean War opened the Cold War. This is the consequence of bringing in another power to practice violence against Japan. The chain of violence keeps going. The lesson from the Korean War made South Korea establish an army. Since the Korean War, all Korean men must take the duty of national defense. As we know, the army trains people in violence. Two Koreas have been practicing and developing war skills. A few weeks ago North Korea launched a rocket. According to the news the rocket was developed for a nuclear missile. Also, North Korea has restarted nuclear fuel reprocessing, which is a sign it is going to make a nuclear missile. The violence of this small country is threatening the whole world. The consequence of violence is the endless chain of violence.
To summarize, violence(sin) is transferred through human solidarity. The violence(sin) of  the individual becomes the violence(sin) of the whole human race. It leads the world to be in  a holistic crisis. Indeed, when we use violence to fight violence, it is the adoption of another violence. The violence is the reason for anxiety and is the root of sin. Even when the violence is used for a good cause, it means that new violence conquers the old violence. The violence and the continuing participation in violence only increases anxiety.   

III. The Solidarity of Peace as an Alternative
    Up to now my world view has been pessimistic, because I have focused on the world which is full of violence. Violence can destroy not only an individual’s body and spirit, but also the community’s. Therefore, the violence has to be overcome by another way, not by more violence.
    In Genesis 1:26, God makes man in God’s image. Before Original Sin, human beings  have God’s image, which is to follow God’s good will. Since we have God’s image, we yearn for peace. Therefore, I like to propose the solidarity of Peace in order to overcome violence.
    I believe that we can overcome violence. For this I also focus on human solidarity. Just as violence is transferred through human solidarity, this violence can be overcome through human solidarity. Therefore, we can overcome violence through the solidarity of peace.
    Next we need to articulate what the solidarity of peace is.
    First of all, we will focus on Jesus’ teaching in Matthew 5:38~41. Jesus teaches creative responses to evil such as to turn the other cheek (when the enemy hits the right cheek), and going another mile for a person who want us to go one mile.  Actually, Jesus’ teaching gives us another option as a response to evil. Generally, the response to evil is submission to it or fighting against it. Submission to evil does not give any hope for the better. Fighting against it produces more violence. However, Jesus provides us a third way. Therefore, the solidarity of peace should provide alternative way.
    Basically, Jesus’ third way is the pursuit of non-violence. It is different in that it causes enemies to lose their will to practice violence. Self-motivation is another difference. The self-motivation of Jesus’ third way is the hunger for justice, not for a violent reaction against evil. Thus, the evildoer is not our enemy. Actually, there is no enemy. There are only victims of violence. Therefore, Christians regard their enemy as the object of love. Consequently, the evildoer exposes the injustice of the system and recognizes that the evildoer also is the victim of this system. Therefore, the third way of Jesus claims not only the humanity and dignity of the Christian, but also of the evildoer. Therefore, the solidarity of peace not only pursues non-violence, but also invites people to join in it.
    Also Wink provides radical foundations for Christians who follows the third way of Jesus. These foundations help to define the character of the solidarity of peace.
    Jesus’ way is founded on the love of enemies. Actually, this foundation can be interpreted as “There is no enemy under God.”  The book suggests having a the proper question be, “How can I find God in my enemy?”  It seems Jesus’ teaching is too difficult to accept. However, “love of enemies” means not only to follow Jesus’ way, but also to prove the Christian’s faith which believes in God’s divine miracle of forgiveness.  Therefore, the solidarity of peace requires our faith, which is to believe the miracle of forgiveness.
    Christians need to be totally free from the temptation to violence. Indeed, the third way of Jesus is the way of the Cross.  We know that the way of the Cross is not the way of glory. It requires our faithful sacrifice. History testifies that the third way of Jesus works. We know the way of the Cross will work. However, the problem is our faith in the third way of Jesus.
    Indeed, Jesus’ third way contains forgiveness and the transformation of society. Suchocki also suggests forgiveness and transformation to overcome violence. For her, forgiveness is the act of willing the well-being of the other as a direct intervention that has power to break the cycle of violence.  Transformation accompanies will. Suchocki focuses on Kant‘s claims for the eternal kingdom of God to be where there is an accompanying moral will along with emphasizing human will.  However, the transformation that Suchocki claims runs over Kant’s moral will. Transformation is accomplished by human will.  Actually, Wink and Suchocki agree on many points. Jesus’ third way can be practiced by voluntary sacrifice. Also, forgiveness and transformation require human will to do them. Therefore, the solidarity of peace should bring forgiveness and transformation in this world.
    However, I need to be honest about inconvenient fact. Forgiveness and transformation require not only human will, but also lives. Jesus give up his life for forgiveness and transformation. when people, those are against us, take away our lives, Can we say that Father, forgive them; for they do not know what they are doing?
    
    IV. Conlusion     
    Apostle Paul says about future glory in the letter to Romans. All creatures are suffering and waiting for salvation.  First, I see the entire creation participate in the brokenness of fall into violence (sin).  Second, there is yearning for God’s new world. I believe that God’s new world will be done through the solidarity of peace.  Third, I see there is the awareness of solidarity.  As the entire creation is suffering, the salvation comes to the entire creation.
    So far I have tried to see the problem of violence in the relational view. I understand the problem of violence as the corporate problem of the human race. I am affected by the whole human race. And, I affect the whole human race. Therefore, I exist as a unique creature in the relationship of society.  Therefore, as unique creature of God, my purpose is to bring peace into the world.
    Then, I like to ask radical questions to Christians and me who are living in the U.S. Actually, living in the U.S tells not only a person’s geological position, but also a person in privileged. We should know our privileges come from other’s suffering. To provide products in cheap price, we exploits laborers of the third world. It is obviously violence to them. Did you recognize injustice for your privileges? Can we forgive our privileges for peace?
    We know that building up the solidarity of peace is difficult. Perhaps, We will need to sacrifice our lives. Although our world is filled with violence, perhaps the solidarity of peace is building up somewhere in the world. Can we join the solidarity of peace with sacrificing our lives? Are we ready to carry our cross?
    Indeed, I believe that our solidarity of peace will save us and world from violence. However, I am not sure when it will be accomplished. The most important thing is that it will be accomplished. I want to have an optimistic view on the solidarity of peace. Actually, I do not know how God’s plan is great. I do not know how God’s salvation work has done. I know only one thing that God’s salvation work will be accomplished, because I believe that every creation come from God, and every creation will be back to God.   
    

크리에이티브 커먼즈 라이선스

이 저작물은 크리에이티브 커먼즈 코리아 저작자표시-비영리-변경금지 2.0 대한민국 라이선스에 따라 이용하실 수 있습니다.

Jesus and Nonviolence: A Third Way

The book, ‘Jesus and Nonviolence’ reminds me of a particular episode in the history of Korea, which is the thirty-six year Japanese colonial period (August, 29, 1910 ~ August, 15, 945). The book promotes nonviolence; in my country, the independence movement of Korea was accomplished by not only in a nonviolent way but also with violence. The independence of Korea is not an accomplished fact to me. Actually, the violent independence movement required the power of other countries. Some groups allied with the Soviet Union and some groups allied with the U.S. Consequently, the independence of Korea was gained through the involvement of allied powers, not by Korean stakes. In the end Korea was divided into two countries. What if Korea had used nonviolent revolution for independence? Would it have worked?
The book opens with claiming that nonviolent revolution works, citing cases of successful nonviolent revolutions.
Although the book claims that nonviolent revolution works, nonviolence is not easily accepted because of its negative connotations. However, the book points out that the negative view on nonviolence is caused by misuse of the term, “Nonviolence.” Most Christians understand “Nonviolence” as the absence of conflict without struggle for justice.1 Also, the term “Reconciliation” should refer not only to the reduction of conflict, but also to the power to bring justice.2 Corrected, the terms can generate the proper questions for bringing justice. As Christians who want justice, when we encounter absolute violence, how should we respond to it?
Fortunately the book offers three options to respond to evil, which are flight, fight, and face. In general, the respond to violence is flight or fight. “Flight” refers to a passivity that means, “Do not resist evil and submit” in order to avoid worse violence. “Fight” refers to violent opposition such as armed revolt and revenge.  “Face” refers to the third way of militant nonviolence articulated by Jesus.3
 The third way of Jesus has many differences from submission and violent opposition. First of all, the third way includes creativity that takes enemies by surprise by an unexpected response. According to Matthew 5:38-41, Jesus teaches creative responses to evil such as to turn the other cheek (when the enemy hits the right cheek), and going another mile for a person who want us to go one mile. This creativity causes enemies to lose their will to practice violence. Self-motivation is another difference. The self-motivation of Jesus’ third way is hunger for justice not for reaction against evil. Thus, the evildoer is not our enemy. Actually, there is no enemy. There are only victims of violence. Therefore, Christians regard their enemy as the object of love. Consequently, the evildoer exposes the injustice of the system and recognizes that the evildoer also is the victim of this system. Therefore, the third way of Jesus claims not only the humanity and dignity of Christians but also the evildoer’s.  
The third way of Jesus appears in the rules of nonviolent community action. In the book, Saul Alinsky’s thirteen rules for action are good examples to be developed for today’s world. In his rules, the most important thing is to construct a just society, together. Also, the book adds one rule, which is to not to adopt a strategy that you would not want your opponents to use against you.4 When we practice nonviolence, our heart should be pure. Nonviolence should not be a tactical method in violence.
Also, the third way of Jesus not only works for political and social struggle, but also costs less than violence. The book provides examples, which show the third way of Jesus is less costly than the violence seen in such places as India and Algeria, Poland and Argentina, and Czechoslovakia and Hungary. Although nonviolence is effective and far less costly than violence, many people prefer violence. Honestly, if I had lived in the Japanese colonial period, I would be against Japan. However, as a Christian, I should not be against my enemies.  
    Indeed, there are radical foundations for Christians who follows the third way of Jesus. First of all, Jesus’ way is founded on the love of enemies. Actually, this foundation can be interpreted as “There is no enemy under God.”  The book suggests having a the proper question be, “How can I find God in my enemy?”5 It seems Jesus’ teaching is too difficult to accept. However, “love of enemies” means not only to follow Jesus’ way, but also to prove the Christian’s faith that believes in God’s divine miracle of forgiveness.6 Secondly, violent revolution cannot bring radical change, because those changed by violence are no longer free from violence. The chain of violence keeps going. However, nonviolent revolution cuts the chain of violence and brings new order without violence. Third, Jesus’ way preserves respect for the rule of law.7 However, we need to discern God’s will before we become subject to the law. Also, Jesus’ way is beyond the law and results in freedom among us. Fourth, Christians needs to be totally free from the temptation to violence. Indeed, the third way of Jesus is the way of the Cross.8 We know that the way of the Cross is not the way of glory. It requires our faithful sacrifice. History testifies that the third way of Jesus works. We know the way of the Cross will work. However, the problem is our faith in the third way of Jesus.
    The book closes with signs of hope and with exhortations. Although nonviolence trembles under the feet of absolute violence, there is hope that more people will prefer nonviolence.  More people will succeed in faith and join Jesus’ third way. For me, the exhortations of this book look like one of the Paul’s letters in the New Testament. Although our reality is not easy to practice nonviolence, the book encourages us to practice nonviolence with faith.
    I do not have any objection to Wink’s argument to claim nonviolence. I want to share my story as the victim of violence. As I mentioned, my country, Korea, has gained independence by violence. There were terrorism, assassination, and war. Actually, I do not blame independence fighters. However, as I mentioned, their way brought another episode of violence. Since Korea was divided into two Koreas, the Korean War broke out. For three years (1950~1953), in this small peninsula, at least three million people were killed in this war. Also, the Korean War opened the Cold War. This is the consequence of bringing in another power to practice violence against Japan. The chain of violence keeps going. The lesson from the Korean War made South Korea establish an army. Since the Korean War, all Korean men must take the duty of national defense. As we know, the army trains people in violence. In my case, I spent three years to sharpening my violence skills. Also, I had to suffer the violence of higher rank soldiers. And, I practiced violence to lower rank soldiers. Therefore, not only I, but also all Korean men are the victims of violence. A few weeks ago North Korea launched a rocket. According to the news the rocket was developed for a nuclear missile. Yesterday I read a news article that North Korea has restarted nuclear fuel reprocessing, which is a sign it is going to make a nuclear missile. The violence of this small country is threatening the whole world. The consequence of violence is the endless chain of violence.
The consequence of violence is not only Korea’s responsibility, but also all nations’ responsibility. The Soviet Union and the U.S could have rejected the call for violence. Japan could have chosen to live together with Korea, not to invade the sovereignty of Korea. Indeed, the world had already chosen the solidarity of violence.  
Then, why does the world choose the solidarity of violence? The book does not show serious reflection on the tendency of human beings toward violence. According to Marjorie H. Suchocki, the tendency to violence that persists in human nature is the ground of sin.9 It is transferred to the others through relationship. The social structure systemizes the relationships of violence. Actually, it starts from the individual. Therefore, the chain of violence can be broken by individuals who together practice a new solidarity of nonviolence.  
However, as a Christian, I believe that the chain of violence will be broken. How can we cut the chain of violence? The answer is already given to us by Jesus. I believe that Jesus’ third way creates a new solidarity of nonviolence. Actually, the solidarity of nonviolence has continued since Jesus’ time. It is growing ever bigger. Even now, Jesus calls us to join his nonviolent way. However, we should know Jesus’ way is the way of the Cross. To join or not, it is up to us.
 

크리에이티브 커먼즈 라이선스

이 저작물은 크리에이티브 커먼즈 코리아 저작자표시-비영리-변경금지 2.0 대한민국 라이선스에 따라 이용하실 수 있습니다.