The Privilege of “Non-Violence”

A small group of “agitators” disrupted an otherwise “peaceful” demonstration and general strike in Oakland this past Wednesday with moments of “violence.” The swift disavowal of that violence by just about everyone but the agitators themselves raised some red flags for me. (Read about what happened here, and especially the remarkable notion that shutting down a commercial port qualifies as “peaceful” protest.)

We don’t know exactly who those agitators were. We don’t know precisely why they engaged in vandalism or why they incited the police. But apparently that doesn’t matter; their violence was wrong. The violence of the general strike itself, however, is perfectly acceptable. Why? What’s the difference?

Among the many peculiar stories in the gospel accounts, I can’t stop thinking about the one so often called the “cleansing of the temple” (see Mt. 21:12-13; Mk. 11:15-19; Lk. 19:45-46; and Jn. 2:13-16).  Whatever Jesus did that day – overturning tables, driving people out, whipping bad religious bankers with a cat-o-nine tails – whatever it was, he disrupted a corrupt system and he got into a lot of trouble for it. And let’s be clear: what he did was violent. I mean, don’t you think it was? If not, what counts as “violent” for you?

There are lots of squishy words running through our public and private speeches these days, whether in Congress or at the water cooler or in our living rooms. “Anarchists” is a favorite one of late as it lumps all those people together who don’t behave in public the way the rest of us would prefer. “Wealth” is another notoriously squishy word. Compared to the vast majority of people on this planet, if you don’t worry about where your next meal is coming from and you have a roof over your head, you are wealthy.

“Violence” is just as squishy. We use it in all sorts of ways, as if they all mean the same kind of thing. We “do violence” to a text by misinterpreting it. We “do violence” to ideas when we misrepresent their meaning. If you eat meat of any kind, you are responsible for doing violence to an animal. We “do violence” to humans in all sorts of ways as well, some horrific and physical, others far more subtle, emotional and relational.

So what counts as acceptable and unacceptable violence, and who decides, and why?

I don’t know. But I’ll offer two observations, though I’m not sure yet how to connect these to my peculiar faith in the supposedly “non-violent” Jesus.

First, a “general strike” is not an instance of non-violent protest. A general strike, if successful, disrupts the economy of an entire city, and that hurts both businesses and people. Sure, the hurt is temporary, but let’s not pretend that a general strike is merely “harmless” protest. It is, in my view, a form of violence. Both the religious and civic authorities in Jesus’ day apparently thought so, too. Disrupting systems of monetary exchange is a violent act – and those first century authorities responded with violence in return; they crucified Jesus.

Second, the privilege I enjoy because of my class, race, and gender makes it very unlikely that I will ever engage in acts of vandalism. My comfortable job and cozy home blunt what would otherwise be a far sharper disgust and anger toward the corruption of both our financial system and politicians.

But if my house had been foreclosed on by a bank that was later charged with fraudulent mortgage practices and that reaped huge profits without paying hardly any taxes at all – well, I’m not so sure I wouldn’t be out on the streets smashing that bank’s windows.

In short, I worry that even defining what counts as “non-violence” is yet another realm that belongs to the privileged.

I’m thinking about this at all because something is going on in my own backyard – not because of the decades-long struggle in Israel/Palestine, not because of the conflict between China and Tibet, not because Egyptians gathered in Tahrir Square in much the same way that my own neighbors are gathering in Oakland – and that speaks volumes about the privilege I currently enjoy.

I wonder how long that privilege will last. I wonder how that privilege shapes my reading of the Gospel. I wonder if I would care so terribly much about defining “violence” so precisely if I lost my job, my house, my health insurance, my credit cards, and the ridiculously easy access I have to food at the local Safeway. The definition of violence varies, I should think, depending on whether you’re defining it next to a cozy fireplace or seeking shelter beneath a freeway overpass.

These are peculiar quandaries for a peculiar faith. At the very least, I think they ought to lead Christians beyond our usual comfort zones and into something like “transformation.” What will that look like? Offer your suggestions here…please.

Occupy Christianity…with the Gospel

Did Jesus and his disciples occupy Palestine? It doesn’t take much to read the gospel accounts of overturning the money-changers’ tables in the Temple and the “triumphal” entry into Jerusalem with crowds hailing Jesus as the Messiah as versions of today’s “Occupy Wall Street” movement.

There are significant differences. I mean, of course there are. It’s not even entirely clear how any of us should understand the “occupy” movement today, with its multiple demands, sometimes confusing messages, and apparently conflicting allegiances. But this much is probably safe to say: the “occupiers” (whether in New York, San Francisco, Chicago, D.C. or wherever) have had enough of “business as usual.” It might also be safe to say that they love their country; these are insiders doing all this occupying – they are us.

We could say the same thing about Jesus and his disciples: They loved their country, they loved their religious tradition, they were insiders and they had had enough of “business as usual.”

This becomes very complicated very quickly. We mustn’t forget that first century Palestine was itself already occupied, by the Roman Empire. Some of the religious leaders actually colluded with those occupiers by making various economically beneficial deals on the side to keep the peace. Disrupting that peace, some have argued, is what got Jesus in so much trouble and eventually executed by the Romans (and without any real objection from his own religious authorities).

“Occupy” has a very troubling history, not just in the first century but also today as we live with the legacy of Euro-Americans occupying far too many lands and cultures at the expense of those who were already there. But I wonder if we might find a way to rehabilitate that troubling word with some more “homey” resonances.

I occupy my home, not out of protest but because, well, it’s home. I’m happy to occupy it and I’m happy to share that occupation with my mother and a canine, by the name of Tyler. I’m also happy to share that occupation with friends, colleagues, visitors, guests.

I also occupy various vocational roles – as a priest in the Episcopal Church, a theologian in the academy, a writer, a teacher, a pastor. I consider these to be privileged “occupations” and they are more frequently grace-filled than I can recount.

Those examples (and many others) make me think of “occupation” as a form of “taking up residence.” I wasn’t the first to take up residence in the house I currently occupy, and I probably won’t be the last; I’m making it a home in ways the previous occupiers didn’t, but which build on what they did before me. Countless others have taken up residence in the vocational work I now occupy and they have inspired me to extend their work with some redecorating and renovations.

What about the Church? Modern western cultural values have taken up residence in Christianity and have occupied it for quite a long time now, for a few centuries at least. The results have been rather mixed. Is late modern global capitalism a gospel value? What about racial bias? Do Christians really believe that the current gap between rich and poor is a gospel value? What about environmental degradation as the price to pay for corporate profits?

What about people just seeking to be loved and cherished for who they are? Can we imagine Christian churches welcoming absolutely everyone, no exceptions? What would that kind of welcome do to our stratified communities?

I honestly don’t know how to answer all these questions, but I do believe they need to be asked and pondered in fresh ways. I do believe this: If the Gospel were to occupy Christianity and take up residence in our churches in new and compelling ways, the world would change.

I saw an “occupy” protest sign recently online that read, “Jesus is with the 99%.” Well, yes, but Jesus is with the 1%, too. Jesus is with all of us. Only when “all” really means all will we realize that the wonderfully peculiar Gospel of Jesus has taken up residence among us once again.