Nonviolence, Peace

Nobel Peace Laureate: “Nonviolence is the path to human security”

by Mairead Maguire
Nobel Peace Laureate

Note: The following story was submitted to the Nonviolence and Just Peace conference in Rome in April 2016. Conference participants were invited to share short reflections on their own experiences of nonviolence and peacemaking.

I come from Northern Ireland and lived throughout the ‘troubles’ in the city of Belfast, in an area deeply immersed in a violent ethnic/political conflict for over 30 years. The ‘troubles’ started in 1969 and in the ensuing thirty years over 3,500 people were killed and thousands injured. In 1969 the UK Government, at the request of Nationalist politicians, sent in British troops to protect the Catholic population. The British government also brought in emergency legislation removing many basic civil liberties of the population, carrying out such draconian measures as internment without trial, torture, etc. However, these measures only served to increase the anger in the Nationalist community and were counterproductive in that many young people joined the ‘armed’ groups for many reasons, but often in reaction to how they were humiliated by British troops when their dignity was ignored and basic human and civil rights were removed.

Living as we did between the violence of illegal paramilitary groups and state repression, many people in the civil community found themselves having to make a choice between violence and nonviolence. One young man, Danny, told me he was in the Irish Republic Army and joined the ‘armed struggle’ because it was a ‘just war’ struggle, and the Catholic Church, he said, blesses just wars. This conversation with a teenager, arguing the Just War Theory, had a profound effect on me. I realized that though I came from a Catholic background, living in a Catholic community, I had never read ‘just war’ theology and had not been taught Jesus’s nonviolence, much less a clear moral calling to reject violence and follow the Sermon on the Mount.

Living in the midst of state violence, I was forced to ask myself: “Can I ever use violence in face of state violence and injustice? Is there such a thing as just war, just violence?” I then read the Just War Theory and decided I agreed with the late American theologian Fr. John L. McKenzie: “The just war theology is a phony piece of morality.”

Finally, I went to the cross and there found my answer. “Love your enemy. Do not kill.” And I came into my own believe that non-killing, nonviolence is the way of Jesus, the way of the cross and that Jesus’s suffering on the cross, calling us to love our enemies, is the greatest symbol of nonviolent love in action. I also came to know that my life and every human life is sacred and we have no right to kill each other in armed struggles and wars but to seek alternatives to violence. It was then I made the conscious choice to be an active pacifist and not to kill or support nuclear weapons, militarism and war. I also made the choice to commit myself to finding nonviolent solutions to the injustices in society which others took up ‘arms’ to try to change.

Having lived in Northern Ireland, when we witnessed that militarism and paramilitarism did not solve our problems but only deepened the hatred and division, it was only when we began to enter into dialogue and worked on peace, forgiveness and reconciliation, that change began to happen in our country. Peace came to Northern Ireland when people rejected the bomb and the bullet and all the techniques of violence and came to believe that peace is possible, peace is a human right for all.

I would like to see Pope Francis and the Catholic Church call for the total abolition of militarism (an aberration/dysfunction in human history). Also that Pope Francis and the Church renounce war and develop a ‘theology of non-killing and nonviolence’ and reject the just war theology which has, and continues to, lead people to an acceptance of militarism and war as an alleged legitimate way of solving conflict.

Since World War II, over 20 million people have died in wars, and hundreds of wars have been fought often in the name of God and country. Christians have, and continue to participate, in the killing of humans, and the destruction of their countries and environment. We are all aware that since 9/11 many countries have been destroyed in war and proxy wars by allegedly Christian (Western) countries and their armies, made up of many Christian men and women. This is truly shameful and for which we should say ‘sorry’ and acknowledge this is not in the spirit of Jesus, who was so compassionate and loving to all.

maguireI believe we Christians need to deepen our spirituality of nonviolence, and the Church can help by teaching nonviolence as a theology and way of life, in the seminaries, in schools, in Church, and at every level of society, and by encouraging Christians to live the Sermon on the Mount. In an age of increasing violence and war, how can we Christians choose Jesus’s nonviolence if the Church does not teach nonviolence and offer it as an alternative to violence, militarism and war?

But rejecting violence as a means of bringing about change or as a means of defence, leaves us with an enormous challenge: How do we create human security? We, as the human family, have spent so much of our intellect and our resources on building arms, nuclear weapons and war machinery; we have spent little time on building the architecture of peace and instruments of conflict resolution. The Churches and all faith traditions can provide great spiritual leadership in encouraging people to change their mindsets, deepen their spirituality, and through imagination and creativity move to a new consciousness of nonviolence and peace-building for the sake of humanity’s survival and fulfillment, committing to a vision of peace and disarmament.

As we continue to work for peaceful interaction, we need a shared constructive goal of a peaceful, demilitarized world for the human family. Wars start from dysfunctional conditions and relationships, and to solve this we need equality through peaceful interaction. We can build relational equality; for the Catholic Church, this will mean justice and equality for women in the Church and rejecting patriarchy, militarism and war. With fresh thinking, and a new vision, the Church can fulfill its prophetic spiritual leadership role so needed by our human family, seeking a world without militarism and war, based on fraternity among people and nations, no armies, peace and love.

Nonviolence, Peace

Nonviolence is power

by Fr. John Dear

Note: The following story was submitted to the Nonviolence and Just Peace conference in Rome in April 2016. Conference participants were invited to share short reflections on their own experiences of nonviolence and peacemaking.

First, my work for Gospel nonviolence began in 1982, while I was camping alone by the Sea of Galilee in Israel. I was twenty-one years old and about to enter the seminary. One day I visited the Chapel of the Beatitudes and was quite overwhelmed by their teachings. While pondering them, I saw Israeli jets swoop down over the Sea of Galilee, and drop their bombs a few miles away in Lebanon. Sixty-thousand people died during that summer war. I decided then and there to dedicate my life to the Beatitudes and the Sermon on the Mount. Within months, I began a serious study of nonviolence, joined every peace group I could find, and started writing a book about professing a vow of nonviolence, as Gandhi did. Since then, I’ve written over 30 books on peace and nonviolence; traveled the war zones of the world, from Central America to Iraq and Afghanistan; organized countless demonstrations; been arrested over 75 times and spent nearly a year in jail; directed the Fellowship of Reconciliation USA; lectured on nonviolence probably to over a million people, and currently work with Ken Butigan on Campaign Nonviolence.

tnvl-cover-rgSecond, Gandhi and King insist that nonviolence is power, that it is stronger than all the world’s weapons combined, that it doesn’t use the means of violence to achieve noble ends, and that when it is tried, it always works. I see this more and more as I study the movements for social change. As I wrote in my recent book, The Nonviolent Life, I think nonviolence requires nonviolence to ourselves; nonviolence toward all people, all creatures, and all creation; and at the same time, active participation in the global grassroots movement of nonviolence, which can tackle any issue, according to Gandhi and King. Erica Chenoweth, in her recent book, Why Civil Resistance Works, has now proven statistically that nonviolence works when it’s tried. But for me, its greatest strength, of course, is that is it the way of Jesus. I completely agree with Gandhi and King that Jesus was perfectly nonviolent, that all his teachings are about nonviolence, that he forbids all violence, and that during his life, he built and mobilized a grassroots movement of nonviolence, which continues today. As I get older, I have become less involved in institutional church work and more involved in global grassroots movements of nonviolence, because I think this is what the nonviolent Jesus wants of me and all of us. I’m very moved too by Gandhi’s statement: “The Kingdom of God is nonviolence.” We are working to welcome the Kingdom of God as a new world without war, hunger, guns, greed, executions, torture, racism, sexism, nuclear weapons or environmental destruction, a new world of nonviolence.

Third, Catholics do not know anything about nonviolence. They do not know that Jesus was nonviolent. They all support violence and war. At best, they compartmentalize their spiritual lives from the world’s realities of war and violence. The Church has to reject the just war theory once and for all, and start teaching the nonviolence of Jesus and the methodology of nonviolence. In particular, priests and bishops need to be taught about Gospel nonviolence. This is the most important work we can do together, and why this Rome meeting is so important. This meeting has to be just a beginning. Ideally, I hope we can push Pope Francis to write an encyclical on the nonviolence of Jesus, the rejection of the just war theory, the church’s complete embrace of nonviolence, and the requirement of every Catholic to try to practice the nonviolence of Jesus. Because we are a hierarchical church, I suppose we need to push Rome toward the truth of Gospel nonviolence. We may never have a better chance than under Pope Francis. I hope we can ask for a second meeting, in a year or two. I certainly would be willing to help in any way.

Nonviolence, Peace

Adopting active nonviolence and inclusive love in our commitment to a just peace

by Bishop Kevin Dowling
Co-President of Pax Christi International

I begin with the well-known text from Micah (6:8): “… this is what Yahweh asks of you: only this, to act justly, to love tenderly, and to walk humbly with your God…”

edsa-revolution-231x300Who will ever forget the witness of over 1 million Filipinos, accompanied by priests and nuns kneeling on the ground in prayer (and soldiers who refused to intervene or act against them) – a peaceful protest leading to the downfall of the dictator Ferdinand Marcos in 1986? How did this happen? Firstly, the International Fellowship of Reconciliation, an ecumenical Christian organization dedicated to nonviolent social change, led dozens of nonviolent action workshops across the Philippines. After attending a workshop, Cardinal Jaime Sin of Manila joined with the Catholic Bishops’ Conference of the Philippines in calling for a “nonviolent struggle for justice.” These training workshops, along with a sophisticated election-monitoring mission led by nuns and priests, paved the way for the mass “people power” movement that prevented Marcos from stealing the 1986 presidential elections. The people challenged violence with nonviolent resistance – and won, and Marcos and his wife left the country.

Fast forward to 2014. In mid-2014, women living in the Bentiu Protection of Civilians area in South Sudan alerted the Nonviolent Peaceforce team living there that women were being raped and sometimes gang-raped by soldiers when they went out to gather firewood and water. The women reported that sometimes the soldiers would describe the assaults as part of their job.

Often older women took on these jobs to protect the younger ones, and hopefully to decrease the likelihood of attack. So these women had to choose between their personal safety and providing for their families’ basic needs. Nonviolent Peaceforce began accompanying the women when they left the camp, sending 2 or more trained civilian protectors along with them. In the year after this accompaniment was offered to the people, no woman was attacked when accompanied. Instead, the soldiers looked the other way.

6701231237_aa5cd7ac49_zIn the past year Nonviolent Peaceforce has provided over 1,000 accompaniments for vulnerable people, primarily women and children, throughout South Sudan. Currently, twelve international and many more local organizations are using unarmed civilian protection (UCP) to effectively protect civilians and deter violence in at least 17 areas of violent conflict. (UCP was cited and recommended in two major UN Reviews last year, “Peace Operations and Women,” “Peace and Security”). Notably over 40% of unarmed civilian protectors in the field are women, compared to 4% of armed UN peacekeepers.

But the wars and violence goes on in Sudan and South Sudan – after years of terrible suffering. In early 2002 I flew into the remote community of Kauda in the Nuba Mountains during the vicious war and oppression of the Bashir regime in Khartoum. I stood at a little shrine in the Holy Cross Church compound where an Antonov plane had flown over the village, and dropped 3 barrel bombs on the compound. The children and their teachers were sitting under the trees to shelter from the sun. One bomb hit right next to a tree and 14 children and their teacher were killed. Over the years, the Sudan Ecumenical Form, which I chaired for 11 years, together with our partners on the ground, engaged in a massive campaign to accurately document and verify such atrocities, and we then took up relentless international advocacy to stop the bombing; and we succeeded … but, sadly, only for a time. This year, at the very same place, the Antonov bombers came over again and dropped their deadly bombs. No wonder Pope Francis stated: “We are now undergoing a Third World War in installments.”

It was accounts and stories like these from all over the world which we shared before, during and after the Rome Conference from 11-13 April 2016 and which, we hope, will place our ideals and goal of promoting active non-violence and just peace at the centre of ongoing reflection and commitment in the Church through what I hope will be an ongoing relationship with the Pontifical Council for Justice and Peace, and especially through all the partnerships of our Pax Christi sections and organisations and local co-workers in contexts of violence, war and atrocities.

But a challenge for all of us remains … where can we find the inner strength to keep going, because the forces opting for war, oppression and violence are indeed great? The UN High Commission for Refugees released its report in June 2016. By the end of 2015, 65.3 million people had been displaced; the first time the number has exceeded 60 million. This means that one in every 113 people globally is now either an asylum-seeker (3.2 million), internally displaced (40.8 million) or a refugee (21.3 million). The report stated that more and more people are being displaced by war and persecution; people fleeing war are finding their way blocked by closed borders; and politics is gravitating against asylum in some countries. Yes, we are truly up against powerful forces.

What I wish to reflect on, while taking inspiration from the stories and indeed heroism we all know so well (who among us will ever forget the witness of the two Jesuits from Syria in Sarajevo?), is the spirituality which we need for our calling and ideals, and which we should also share with those who are present in situations of great stress so that we and they can find the inner strength to continue giving witness to the possibility that there is another viable option to wars and violence.

Given that we, our partners and co-workers almost always work in an interfaith context or in one where there might not be any concept of a God, what we share in terms of the spirituality which motivates us needs to be sensitive to the objective of finding a “meeting of minds and hearts” with others, whomever they may be. That should not be perceived as a problem, but rather an invitation to “find” each other and what can sustain us in working together for goals we believe in or share.

Our inspiration comes, above all, from the person of Jesus and the message of the Gospels, especially the Sermon on the Mount, as we reflect on Jesus’ nonviolent approach to issues in his context – which was Palestine in the first century. This enables us to affirm that the spiritual foundation for our vision and policies, and the way we try to respond to the complex contexts in which we are present and active, is the life and witness of the nonviolent Jesus in his context. We are able to discern from the Scriptures that nonviolence was not only central to the life and message of Jesus, but that nonviolence was taken up as a committed strategy in the lives of the early Christian community in the way those Christians understood their faith and what it called for.

What the scholars have revealed to us – very well described for us by Professor Terrence Rynne who was in my reflection group in Rome which has inspired me in this reflection – was that, much like our present world, Jesus spent his life in a context of real violence. The people among whom Jesus lived and ministered were truly oppressed, were very angry, and they were kept under control by threats of violence being used against them by the Roman occupying power. But Jesus clearly discerned that the experience of meeting violence with violence by Judas the Galilean soon after he was born, and the various uprisings which continued during his life, would only lead to destruction – as happened after his death and resurrection. We remember how he wept over Jerusalem, and could foresee what would eventually happen … “not a stone will be left on a stone” (Matthew 24).

Jesus gives us and all our co-workers a clear and inspiring vision with which to interrogate the current paradigm of war and violence in our age – and the countless local examples like the killings in Orlando, and the murder of the young UK mother and parliamentarian, Jo Cox. Jesus showed that there was and is a powerful alternative to the option for war and violence; but that was not the only option he took up. Like us today, Jesus identified and worked also to transform the causes of the suffering and injustice his people experienced – which made people so angry that some groups chose the way of violence … as happens around the world today also. As we know only too well, there are several structures or systems of injustice which are the root causes of war and violence today … and it was the structures, institutions, policies and systems which oppressed the people of Jesus’ time, opening the way to the real possibility of violence.

Therefore, living out an alternative way to war and violence must go together with the commitment to deal with and gradually transform the underlying causes which lead to war and violence today so that hopefully these can be limited and even prevented; and then, in the aftermath of war and atrocities, to commit to the long process of healing and transformation required by what is termed “transitional justice” and its different facets.

The people of Jesus’s time took up three options in response to the oppression they were experiencing. The Essenes, about whom we learned from the Dead Sea Scrolls, chose flight. They fled into the desert to protect their understanding of the Jewish religion and by refusing to have any dealings with anyone who did not belong to them. The priests and the Herodians of Jesus’ time chose accommodation: they collaborated with the Romans and in this way they were able to continue practicing their religion, and they were able also to build up some wealth for themselves. The Pharisees, and later the group which chose the way of violent resistance, chose to resist. They opted to preserve their identity against the Roman pagans, regarding them as enemies, and eventually they moved to the decision to fight.

Jesus, in what he proclaimed and lived, offered a fourth way to the people of Israel … the goal of building an inclusive community, which would include those perceived to be the enemy, by using the power of nonviolent love of others … and also, to engage in action which involved being open to risk, to take risks and even being willing to suffer for others for the common good, as so many of our co-workers and communities do in very difficult contexts. So, Jesus challenged the way of exclusion, excluding other people: “Love your enemies and pray for those who persecute you…” (Matthew 5:44). As Albert Nolan wrote in Jesus before Christianity (13): “Jesus’s message was to persuade the Jews that their present attitude of resentment and bitterness is suicidal … the only way to be liberated from your enemies is to love your enemies…”

Jesus reflects further on this insight in the Sermon on the Mount when he says: “You have heard it said, an eye for an eye and a tooth for a tooth, but I say to you: ‘Do not violently resist one who does evil to you. If anyone strikes you on the right cheek, turn to him the left; if someone goes to court to take your coat, give him your cloak as well; and if anyone presses you into service for a mile, go a second mile” (Matthew 5:39-41).

This has sometimes wrongly been interpreted as a call to passivity in response to violence … to be passive, and neither show nor give any form of resistance. The scripture scholars through their exegesis show that what Jesus was actually promoting was creative, nonviolent resistance — not passivity. What I have found very helpful is the way the scripture scholars explain the background to that text from Matthew. Jesus is using 3 examples which his disciples at the time would have been aware of. Firstly, the abusive superior insulting an inferior with a backhand slap on the face, on the right cheek; then, secondly, a person taking another to court to sue for the last bit of security that unfortunate person has, viz. the cloak that a poor person, who is homeless, wrapped himself in at night to keep out the cold; and thirdly, the Roman soldier demanding that a Jew must carry his service pack, which weighed 60 pounds or more, for a mile.

Pope Benedict XVI reflected: “Love your enemies … it does not consist in surrendering to evil – as claims a false interpretation of ‘turn the other cheek’ (Luke 6:29) – but in responding to evil with good (Romans 12:17-21), and thus breaking the chain of injustice” (Address in Vatican City, 18 February, 2007).

“(Jesus) was always a man of peace … he came in weakness. He came only with the strength of love, totally without violence, even to the point of going to the Cross. … This is what shows us the true face of God, that violence never comes from God, never helps bring anything good, but is a destructive means and not the path to escape difficulties. … He strongly invites all sides to renounce violence, even if they feel they are right. The only path is to renounce violence, to begin again with dialogue, with the attempt to find peace together, with a new concern for one another, a new willingness to be open to one another. This is Jesus’s true message: seek peace with the means of peace and leave violence aside” (Good Friday sermon, 2011).

So, following reflections like this from Pope Benedict, it is clear that Jesus is not asking that if we experience violence we must just submit to violence passively. Jesus is calling us to respond reflectively and to act as he did, which Jesus affirmed was the same as that of the Father who “sends the rain on the just and the unjust alike”.

What he is asking for is that we respond in the awareness of our dignity which no one or nothing can take away; he is asking that we stand against any hurt or indignity or violence or injustice, but do not respond to that violence with violence. It is a response which does not allow oneself to be infected with the violence one must stand against; and then to be creative by imagining the myriad ways to act against and overcome oppression and violence in a way which can hopefully transform the situation by not perpetuating an endless cycle of violence. The scholar Gene Sharp has identified 198 methods of nonviolent action by people and communities – so creativity in choosing the way of nonviolence is what is called for.

Therefore, the final document produced by the Rome conference called on the church to “promote nonviolent practices and strategies,” including “nonviolent resistance, restorative justice, trauma healing, unarmed civilian protection, conflict transformation, and peacebuilding strategies.”

So, this is a call to inclusive love because that is the way of God who loves all unconditionally, who sends the rain on the just and unjust alike. Jesus in the Sermon on the Mount is calling on people to live and act in a different way — reaching out to others in an inclusive love for everyone. Jesus constantly revealed this in the way he reached out to all the outcasts of his time, even to the so-called enemy — because for him there were/are no enemies. This approach of Jesus calls on everyone to come together in a search for collaborative action in the pursuit of active nonviolence and just peacemaking which will transform the lot of the poor and the victims through implementing all the facets of what is termed “transitional justice”… which, if implemented fully, may truly bring about a sustainable peace which promotes the common good of all, and indeed hope for a better world.

(Among these facets of “transitional justice” are the search for truth, e.g. Truth and Reconciliation Commissions, documentation of the stories of the victims, public testimonies of the victims, the issue of offering amnesty to perpetrators in the hope that they will provide evidence to trace mass graves etc.; the question of retribution – retributive justice versus the call to restorative justice, trauma healing, the pursuit of reconciliation in affected communities with the use of cultural methods of bringing reconciliation between perpetrators and victims, e.g. in Uganda, and then the transformation of the effects of war and violence through the pursuit of economic justice based on Catholic Social Teachings such as the preferential option for the poor, solidarity, the common good, and distributive justice … that the goods of the earth belong to all and need to be shared equitably … these and other dimensions of “transitional justice” are integral to our pursuit of active nonviolence and just peace.)

What is so important in our option for creative and active nonviolence and in our commitment to work for just peace, in contrast to the option to justify war, is the witness this can give to others, the witness of a community of disciples which can inspire and encourage and support others to make the option for the alternative way of Jesus, i.e. nonviolent peacemaking.

As I shared on the first morning in Rome, this option for nonviolent peacemaking comes with a cost; it costs sometimes a great deal on a personal level. That is why it is essential that we and all our co-workers live out of a spirit, a spirituality which gives and renews constantly the inner energy we will all need for the long journey – because nonviolent peacemaking is not something that will be achieved quickly, as we all know. I trust that our source of strength, viz. our personal, prayerful relationship with the nonviolent Jesus whose Sermon on the Mount was and is indeed a challenge to adopt his alternative way of active nonviolent and inclusive love, will also inspire and encourage all our co-workers to search for and live out of their own faith tradition, or their own higher power.


Bishop Kevin Dowing is the Co-President of Pax Christi International and the bishop of the Diocese of Rustenberg, South Africa.