Talking through images...

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.
 

Seonhwe Kim
Instructor: Dr. Ringe, Sharon H
BI 171B - Introduction To The New Testament: Gospels

Jesus: A Korean Immigrant Perspective

A. What I learned from class
For this semester, one thing that I learned the most important from the class that the Gospels demonstrate the integrity and diversity. The Gospels share the theme, which are Jesus’ ministries and teachings. In the core of theme, the authors of the Gospels describe what Kingdom of God is and who Jesus is. Although there is no original written source about Jesus, each author of the Gospels faithfully testifies Jesus. However, their testimonies are based on their unique contexts. Each Gospel writer reflects the context where the writer’s community is located in history, society and economic environments. The authors of the Gospels figure out what the problems of their communities are. Also, they attempt to solve their problems as a part of community. Therefore, the audiences of the Gospels are Churches or Christians in a particular situation.
B. Reflection on different view
    In the Global Bible Commentary, the five different authors from different contexts give me their perspectives on Jesus to help to develop my images of Jesus.
African, Asian, and Latin American shares colonized experience. When I read their article, I feel that I am reading the Synoptic Gospels. Since the unique context of each community, the point of each Gospel is different. However, the Synoptic Gospels simultaneously proclaim Jesus and the Kingdom of God. In the same way, each author from three continents proclaims Jesus and the Kingdom of God. Although three authors share many similarities on Christology, each author has unique description on Jesus, because the context each author is unique.
Orthodox theologian answers for call of theological issue on Jesus. When I read an Orthodox perspective on Jesus at first, I thought the author of the article did not care context. However, when I read again, the author’s context needs theological reflection on Jesus.  I learned that the Gospel of John has rich theological resources. However, it does not mean that the Gospel of John is not contextual text, because the author’s context and community of the Gospel of John needs theological reflection on Jesus. In the same way, if my context would be in the middle of theological controversy, my Christology paper would be filled with theological reflection.
An American perspective on Jesus is a warning for me. When I read this article at first, I thought the author wanted to change the images of Jesus. However, when I read again the article, it is warning for me. Through the article, I thought about why the Western world had the privileged images of Jesus. I think the Western Christology was shaped by the Western context. However, the images of Jesus in the Western are favored images for the Western world in order to justify their unjust deeds. This is a warning not only for me, but also for everyone who is articulating who Jesus is. Although today’s my reality is being oppressed, my reality can be changed in very soon.
C. Jesus: A Korean Immigrant Perspective
Actually, I do not have enough experience as a Korean immigrants because I has been in the United State as a foreign student for three years.  However, as a son of  Korean immigrant, when I observe my family and its community in Newport News in VA, I often feel my family as strangers living in a double marginalized context even though they have the U.S. citizenship. Perhaps, this environment is created by the Korean community dominated by the American culture.
Although the United States is the country, built by many immigrants, the American community, in my opinion, does not admit the Korean immigrants as a significant part of them. The Korean people in Korea don’t allow citizenship of the Korean immigrants. They consider the Korean immigrants as foreigners. Therefore, my reality is somewhere between American society and the Korean society, which makes me feel double marginalized by both communities.
From the study about the gospels, I learned about a context in which Jesus was active is similar to the context I have experienced. It’s multicultural and multilingual. In Jesus’ time, Galileans might feel marginalized in between the Jewish culture and the Roman culture. Many Galileans must be challenged living in a community with several languages and dialects. Some speak Aramaic, some Greek, and others Latin. As if my life in the US within multilingual with English, Spanish, Korean, Chinese, Italians, etc.
Both contexts share similar structure of conflicts as well. Superficially, the ordinary Galileans have conflicts with the privileged classes, such as Romans, Herodians, and priestly groups. Internally, however, the lives of the oppressed make Galileans in conflicts in Jesus’ days.  
Likewise, the Korean immigrants have conflicts with other majorities in the American society, such as Caucasian, African-American, or Hispanic community. Internally, there are huge economic and social gaps among the Korean immigrants. Regionalism is the other serious issue among the Korean immigrants, which is long-time issue between people from south-eastern and south-western region of South Korea.  
As a Korean immigrant, I understand Jesus as the comforter, liberator, and reconciler. First, Jesus is a Comforter for those who are marginalized. As Jesus encountered the marginalized people, like tax collectors (Matthew 10:3), prostitutes (Matthew 21:31), sinners (Matthew 11:19), and a Samaritan woman (John 4:7-9) in the Gospels. The story about the Comforter Jesus is culminated in Luke’s episode on Zacchaeus (Luke 19). Jesus wants to stay, to eat, and to declare salvation with him.
Jesus, Comforter, even chooses to be marginalized for the marginalized people. It refers to incarnation of God in Jesus (John 1). Paul’s Christ hymn praises the mighty act of God in Jesus in his humiliation (Philippians 2:5-8). By being humiliated, I believe, Jesus comforts those who are in troubles.  For today’s Korean immigrants this image of Jesus is powerfully appealing.
Secondly, I see Jesus as a Liberator. He sets the oppressed free. It is about justice of God. In his gospel, Luke makes sure that Jesus proclaims the Reign of God through the reading of Isaiah 61 at a synagogue (Luke 4:14-21). Through the proclamation, Jesus he wants all human being to be from pains and suffering as well as ill-treatment and hardship. The Gospel of Mark also testifies Jesus, who gives a message of judgment against oppressors. He denounces Scribes and Pharisees. These are good examples.
I believe that Jesus Liberator brings the Korean immigrant to joy of salvation. Jesus is the One who bring an end of some Korean immigrants, working ill-conditioned working environments of from racially discriminated circumstances. Jesus helps the Korean immigrants to overcome the spiritual force of oppression, under which they might be struggled.
Finally, Jesus is a Reconciler. All gospel writers don’t use the word ‘reconciliation.’ They tell us about the reconciling stories of the life and ministries of Jesus. God sent Jesus to be a reconciler between God and us in order to save all those who believe in him. Incarnation can be understood as a divine marginalization. God is marginalized to reconcile humans to God.
Especially in Luke, Jesus’ divine marginalization demonstrates his reconciling mercy through the act of forgiveness. A concluding statement at Luke’s Sermon on the Plain is striking. “Be merciful, just as your Father merciful”(Luke 8:36 NRSV). Jesus wants his followers to be merciful enough to forgive one another, even to those who hate. The episodes on forgiveness at the crucifixion at Calvary are powerful. Jesus forgives a criminal (Luke 23:39-43 NRSV) and even the Roman soldiers who crucified him, by saying, “Lord, forgive them. They don’t know what they are doing”(Luke 23:34 NIV).
In closing, I believe that God loves so much the Korean immigrants, so that any Korean immigrant believe in Jesus as their personal Savior may not perish but have eternal life (cf. John 3:16). The blessing of Emmanuel, God-with-us is with the Korean immigrants. The same Jesus who encourages people in their own context continues to be with the Korean immigrants as a Comforter, Liberator, and Reconciler. As a Comforter, Jesus wipes out tears of many Korean immigrants who are wrestling for their life security. As a Liberator, Jesus helps the Korean immigrants to discover a way out, as the Apostle Paul wrote, “And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it (1 Corinthians 10:13).” As a Reconciler, Jesus helps the Korean immigrants have everything in common, live together (Acts 2:42), bear one another’s burden to fulfill the work of the Lord (Galatians 6:2). From this powerful image of Jesus I always feel excited about the vision of God’s Kingdom in which I am.