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A 60 minute special on the late illustrious actor which will focus on
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Desire, The Ugly American and many more.
Published on Thursday, December 16, 2004 by CommonDreams.org
Jesus & Alinsky
by Walter Wink
This piece is reprinted from The Impossible Will Take a Little While: A
Citizen's Guide to Hope in a Time of Fear
You have heard that it was said, "An eye for an eye and a tooth for a
tooth." But I say to you, Do not resist one who is evil. But if anyone strikes
you on the right cheek, turn to him the other also; and if anyone would sue you
and take your coat, let him have your cloak as well; and if any one forces you
to go one mile, go with him two miles. (attributed to Jesus in Matthew 5:38-41,
Revised Standard Version)
Many who have committed their lives to working for change and justice in
the world simply dismiss Jesus' teachings about nonviolence as impractical
idealism. And with good reason. "Turn the other cheek" suggests the passive,
Christian doormat quality that has made so many Christians cowardly and
complicit in the face of injustice. "Resist not evil" seems to break the back
of all opposition to evil and counsel submission. "Going the second mile" has
become a platitude meaning nothing more than "extend yourself." Rather than
fostering structural change, such attitudes encourage collaboration with the
oppressor.
Jesus never behaved in such ways. Whatever the source of the
misunderstanding, it is neither Jesus nor his teaching, which, when given a
fair hearing in its original social context, is arguably one of the most
revolutionary political statements ever uttered.
When the court translators working in the hire of King James chose to
translate antistenai as "Resist not evil," they were doing something more than
rendering Greek into English. They were translating nonviolent resistance into
docility. The Greek word means more than simply to "stand against" or "resist."
It means to resist violently, to revolt or rebel, to engage in an insurrection.
Jesus did not tell his oppressed hearers not to resist evil. His entire
ministry is at odds with such a preposterous idea. He is, rather, warning
against responding to evil in kind by letting the oppressor set the terms of
our opposition.
A proper translation of Jesus' teaching would then be, "Do not retaliate
against violence with violence." Jesus was no less committed to opposing evil
than the anti-Roman resistance fighters like Barabbas. The only difference was
over the means to be used.
There are three general responses to evil: (1) violent opposition, (2)
passivity, and (3) the third way of militant nonviolence articulated by Jesus.
Human evolution has conditioned us for only the first two of these responses:
fight or flight.
Fight had been the cry of Galileans who had abortively rebelled against
Rome only two decades before Jesus spoke. Jesus and many of his hearers would
have seen some of the two thousand of their countrymen crucified by the Romans
along the roadsides. They would have known some of the inhabitants of Sepphoris
(a mere three miles north of Nazareth) who had been sold into slavery for
aiding the insurrectionists' assault on the arsenal there. Some also would live
to experience the horrors of the war against Rome in 66-70 C.E., one of the
ghastliest in history. If the option of fighting had no appeal to them, their
only alternative was flight: passivity, submission, or, at best, a
passive-aggressive recalcitrance in obeying commands. For them no third way
existed.
Now we are in a better position to see why King James' servants
translated antistenai as "resist not." The king would not want people
concluding they had any recourse against his or any other sovereign's unjust
policies. Jesus commands us, according to these king's men, to resist not.
Jesus appears to say say that submission to monarchial absolutism is the will
of God. Most modern translations have meekly followed the King James path.
Neither of the invidious alternatives of flight or fight is what Jesus is
proposing. Jesus abhors both passivity and violence as responses to evil. His
is a third alternative not even touched by these options. The Scholars Version
translates Antistenai brilliantly: "Don't react violently against someone who
is evil."
Jesus clarifies his meaning by three brief examples. "If anyone strikes
you on the right cheek, turn to him the other also." Why the right cheek? How
does one strike another on the right cheek anyway? Try it. A blow by the right
fist in that right-handed world would land on the left cheek of the opponent.
To strike the right cheek with the fist would require using the left hand, but
in that society the left hand was used only for unclean tasks. As the Dead Sea
Scrolls specify, even to gesture with the left hand at Qumran carried the
penalty of ten days penance. The only way one could strike the right cheek with
the right hand would be with the back of the hand.
What we are dealing with here is unmistakably an insult, not a fistfight.
The intention is not to injure but to humiliate, to put someone in his or her
place. One normally did not strike a peer in this way, and if one did the fine
was exorbitant (four zuz was the fine for a blow to a peer with a fist, 400 zuz
for backhanding him; but to an underling, no penalty whatever). A backhand slap
was the normal way of admonishing inferiors. Masters backhanded slaves;
husbands, wives; parents, children; men, women; Romans, Jews.
We have here a set of unequal relations, in each of which retaliation
would be suicidal. The only normal response would be cowering submission. It is
important to ask who Jesus' audience is. In every case, Jesus' listeners are
not those who strike, initiate lawsuits, or impose forced labor. Rather, Jesus
is speaking to their victims, people who have been subjected to these very
indignities. They have been forced to stifle their inner outrage at the
dehumanizing treatment meted out to them by the hierarchical system of caste
and class, race and gender, age and status, and by the guardians of imperial
occupation.
Why then does Jesus counsel these already humiliated people to turn the
other cheek? Because this action robs the oppressor of power to humiliate them.
The person who turns the other cheek is saying, in effect, "Try again. Your
first blow failed to achieve its intended effect. I deny you the power to
humiliate me. I am a human being just like you. Your status (gender, race, age,
wealth) does not alter that. You cannot demean me." Such a response would
create enormous difficulties for the striker. Purely logistically, how can he
now hit the other cheek? He cannot backhand it with his right hand. If he hits
with a fist, he makes himself an equal, acknowledging the other as a peer. But
the whole point of the back of the hand is to reinforce the caste system and
its institutionalized inequality.
The second example Jesus gives is set in a court of law. Someone is being
sued for his outer garment. Who would do that and under what circumstances?
Only the poorest of the poor would have nothing but an outer garment to give as
collateral for a loan. Jewish law strictly required its return every evening at
sunset, for that was all the poor had in which to sleep. The situation to which
Jesus alludes is one with which his hearers would have been too familiar: the
poor debtor has sunk ever deeper into poverty, the debt cannot be repaid, and
his creditor has hauled him into court to wring out repayment.
Indebtedness was the most serious social problem in first-century
Palestine. Jesus' parables are full of debtors struggling to salvage their
lives. It is in this context that Jesus speaks. His hearers are the poor ("if
anyone would sue you"). They share a rankling hatred for a system that subjects
them to humiliation by stripping them of their lands, their goods, finally even
their outer garments.
Why then does Jesus counsel them to give over their inner garment as
well? This would mean stripping off all their clothing and marching out of
court stark naked! Put yourself in the debtor's place; imagine the chuckles
this saying must have evoked. There stands the creditor, beet-red with
embarrassment, your outer garment in one hand, your underwear in the other. You
have suddenly turned the tables on him. You had no hope of winning the trial;
the law was entirely in his favor. But you have refused to be humiliated. At
the same time you have registered a stunning protest against a system that
spawns such debt. You have said, in effect, "You want my robe? Here, take
everything! Now you've got all I have except my body. Is that what you'll take
next?"
Nakedness was taboo in Judaism. Shame fell not on the naked party but the
person viewing or causing one's nakedness (Genesis 9:20-27). By stripping you
have brought the creditor under the same prohibition that led to the curse of
Canaan. As you parade into the street, your friends and neighbors, startled,
aghast, inquire what happened. You explain. They join your growing procession,
which now resembles a victory parade. The entire system by which debtors are
oppressed has been publicly unmasked. The creditor is revealed to be not a
"respectable" moneylender but a party in the reduction of an entire social
class to landlessness and destitution. This unmasking is not simply punitive,
however; it offers the creditor a chance to see, perhaps for the first time in
his life, what his practices cause-and to repent.
Jesus in effect is sponsoring clowning. In so doing he shows himself to
be thoroughly Jewish. A later saying of the Talmud runs, "If your neighbor
calls you an ass, put a saddle on your back."
The Powers That Be literally stand on their dignity. Nothing takes away
their potency faster than deft lampooning. By refusing to be awed by their
power, the powerless are emboldened to seize the initiative, even where
structural change is not possible. This message, far from being a counsel of
perfection unattainable in this life, is a practical, strategic measure for
empowering the oppressed. It provides a hint of how to take on the entire
system in a way that unmasks its essential cruelty and to burlesque its
pretensions to justice, law, and order.
Jesus' third example, the one about going the second mile, is drawn from
the enlightened practice of limiting the amount of forced labor that Roman
soldiers could levy on subject peoples. A soldier could impress a civilian to
carry his pack one mile only; to force the civilian to go further carried with
it severe penalties under military law. In this way Rome tried to limit the
anger of the occupied people and still keep its armies on the move.
Nevertheless, this levy was a bitter reminder to the Jews that they were a
subject people even in the Promised Land.
To this proud but subjugated people Jesus does not counsel revolt. One
does not "befriend" the soldier, draw him aside, and drive a knife into his
ribs. Jesus was keenly aware of the futility of armed revolt against Roman
imperial might. He minced no words about it, though it must have cost him
support from the revolutionary factions.
But why walk the second mile? Is this not to rebound to the opposite
extreme: aiding and abetting the enemy? Not at all. The question here, as in
the two previous instances, is how the oppressed can recover the initiative,
how they can assert their human dignity in a situation that cannot for the time
being be changed. The rules are Caesar's but not how one responds to the rules.
The response is God's, and Caesar has no power over that.
Imagine then the soldier's surprise when, at the next mile marker, he
reluctantly reaches to assume his pack (sixty-five to eighty-five pounds in
full gear). You say, "Oh no, let me carry it another mile." Normally he has to
coerce your kinsmen to carry his pack; now you do it cheerfully and will not
stop! Is this a provocation? Are you insulting his strength? Being kind? Trying
to get him disciplined for seeming to make you go farther then you should? Are
you planning to file a complaint? To create trouble?
From a situation of servile impressment, you have once more seized the
initiative. You have taken back the power of choice. The soldier is thrown
off-balance by being deprived of the predictability of your response. Imagine
the hilarious situation of a Roman infantryman pleading with a Jew, "Aw, come
on, please give me back my pack!" The humor of this scene may escape those who
picture it through sanctimonious eyes. It could scarcely, however, have been
lost on Jesus' hearers, who must have delighted in the prospect of thus
discomfiting their oppressors.
Some readers may object to the idea of discomfiting the soldier or
embarrassing the creditor. But can people engaged in oppressive acts repent
unless made uncomfortable with their actions? There is, admittedly, the danger
of using nonviolence as a tactic of revenge and humiliation. There is also, at
the opposite extreme, an equal danger of sentimentality and softness that
confuses the uncompromising love of Jesus with being nice. Loving confrontation
can free both the oppressed from docility and the oppressor from sin.
Even if nonviolent action does not immediately change the heart of the
oppressor, it does affect those committed to it. As Martin Luther King, Jr.
attested, it gives them new self-respect and calls on strength and courage they
did not know they had. To those with power, Jesus' advice to the powerless may
seem paltry. But to those whose lifelong pattern has been to cringe, bow, and
scrape before their masters, to those who have internalized their role as
inferiors, this small step is momentous.
Jesus' Third Way
* Seize the moral initiative.
* Find a creative alternative to violence.
* Assert your own humanity and dignity as a person.
* Meet force with ridicule or humor.
* Break the cycle of humiliation.
* Refuse to submit or to accept the inferior position.
* Expose the injustice of the system.
* Take control of the power dynamic.
* Shame the oppressor into repentance.
* Stand your ground.
* Force the Powers into decisions for which they are not prepared.
* Recognize your own power.
* Be willing to suffer rather than retaliate.
* Force the oppressor to see you in a new light.
* Deprive the oppressor of a situation where force is effective.
* Be willing to undergo the penalty of breaking unjust laws.
It is too bad Jesus did not provide fifteen or twenty more examples since
we do not tend toward this new response naturally. Some examples from political
history might help engrave it more deeply in our minds:
In Alagamar, Brazil, a group of peasants organized a long-term struggle
to preserve their lands against attempts at illegal expropriation by national
and international firms (with the connivance of local politicians and the
military). Some of the peasants were arrested and jailed in town. Their
companions decided they were all equally responsible. Hundreds marched to town.
They filled the house of the judge, demanding to be jailed with those who had
been arrested. The judge was finally obliged to send them all home, including
the prisoners.
During the Vietnam War, one woman claimed seventy-nine dependents on her
United States income tax, all Vietnamese orphans, so she owed no tax. They were
not legal dependents, of course, so were disallowed. No, she insisted, these
children have been orphaned by indiscriminate United States bombing; we are
responsible for their lives. She forced the Internal Revenue Service to take
her to court. That gave her a larger forum for making her case. She used the
system against itself to unmask the moral indefensibility of what the system
was doing. Of course she "lost" the case, but she made her point.
During World War II, when Nazi authorities in occupied Denmark
promulgated an order that all Jews had to wear yellow armbands with the Star of
David, the king made it a point to attend a celebration in the Copenhagen
synagogue. He and most of the population of Copenhagen donned yellow armbands
as well. His stand was affirmed by the Bishop of Sjaelland and other Lutheran
clergy. The Nazis eventually had to rescind the order.
It is important to repeat such stories to extend our imaginations for
creative nonviolence. Since it is not a natural response, we need to be
schooled in it. We need models, and we need to rehearse nonviolence in our
daily lives if we ever hope to resort to it in crises.
Maybe it would help to juxtapose Jesus' teachings with legendary
community organizer Saul Alinsky's principles for nonviolent community action
(in his Rules for Radicals) to gain a clearer sense of their practicality and
pertinence to the struggles of our time. Among rules Alinsky developed in his
attempts to organize American workers and minority communities are these:
(1) Power is not only what you have but what your enemy thinks you have.
(2) Never go outside the experience of your people.
(3) Wherever possible go outside the experience of the enemy.
Jesus, like Alinsky, recommended using your experience of being
belittled, insulted, or dispossessed in such a way as to seize the initiative
from the oppressor, who finds reactions like going the second mile, stripping
naked, or turning the other cheek totally outside his experience. This forces
him her to take your power seriously and perhaps even to recognize your
humanity.
Alinsky offers other suggestions. Again we see the parallels:
(4) Make your enemies live up to their own book of rules.
(5) Ridicule is your most potent weapon.
(6) A good tactic is one that your people enjoy.
(7) A tactic that drags on too long becomes a drag.
The debtor in Jesus' example turned the law against his creditor by
obeying it, following the letter of the law, but throwing in his underwear as
well. The creditor's greed is exposed by his own ruthlessness, and this happens
quickly and in a way that could only regale the debtor's sympathizers, just as
Alinsky suggests. This puts all other such creditors on notice and arms all
other debtors with a new sense of possibilities. Alinsky's list continues:
(8) Keep the pressure on.
(9) The threat is usually more terrifying than the thing itself.
(10) The major premise for tactics is the development of operations that
will maintain a constant pressure on the opposition.
Jesus, in his three brief examples, does not lay out the basis of a
sustained movement, but his ministry as a whole is a model of long-term social
struggle that maintains a constant pressure. Mark depicts Jesus' movements as a
blitzkrieg. His teaching poses immediate and continuing threats to the
authorities. The good he brings is misperceived as evil, his following is
overestimated, his militancy is misread as sedition, and his proclamation of
the coming Reign of God is mistaken as a manifesto for military revolution.
Disavowing violence, Jesus wades into the hostility of Jerusalem
openhanded, setting simple truth against force. Terrified by the threat of this
man and his following, the authorities resort to their ultimate deterrent,
death, only to discover it impotent and themselves unmasked. The cross, hideous
and macabre, becomes the symbol of liberation. The movement that should have
died becomes a world religion.
Alinsky offers three last suggestions:
(11) If you push a negative hard and deep enough it will break through to
its counterside.
(12) The price of a successful attack is a constructive alternative.
(13) Pick the target, freeze it, personalize it, polarize it. Alinsky
delighted in using the most vicious behavior of his opponents-burglaries of
movement headquarters, attempted blackmail, and failed assassinations-to
destroy their public credibility. Here were elected officials, respected
corporations, and trusted police, engaging in patent illegalities to maintain
privilege.
In the same way, Jesus suggests amplifying an injustice (turning the
other cheek, removing your undergarment, going the second mile) to expose the
fundamental wrongness of legalized oppression. The law is "compassionate" in
requiring that the debtor's cloak be returned at sunset, yes; but Judaism in
its most lucid moments knew that the whole system of usury and indebtedness was
itself the root of injustice and should never have been condoned (Exodus
22:25). The restriction of enforced labor to carrying the soldier's pack a
single mile was a great advance over unlimited impressment, but occupation
troops had no right to be on Jewish soil in the first place.
Jesus was not content merely to empower the powerless, however. Here his
teachings fundamentally transcend Alinsky's. Jesus did not advocate
non-violence merely as a technique for outwitting the enemy but as a just means
of opposing the enemy in such a way as to hold open the possibility of the
enemy's becoming just as well.
To Alinsky's list I would like to add another "rule" of my own: never
adopt a strategy you would not want your opponents to use against you. I would
not object to my opponents using nonviolent direct actions against me, since
such a move would require them to be committed to suffer and even die rather
than resort to violence against me. It would mean they would have to honor my
humanity, believe God can transform me, and treat me with dignity and respect.
Today we can draw on the cumulative historical experience of nonviolent
social struggle. But the spirit, the thrust, the surge for creative
transformation that is the ultimate principle of the universe-this is the same
one we see incarnated in Jesus. Freed from literalistic legalism, his teaching
reads like a practical manual for empowering the powerless to seize the
initiative even in situations impervious to change.
To risk confronting the Powers with such clown-like vulnerability, to
affirm at the same time our own humanity and that of those we oppose, to dare
to draw the sting of evil by absorbing it-such behavior is unlikely to attract
the faint of heart. But to people dispirited by the enormity of the injustices
that crush us and the intractability of those in positions of power, Jesus'
words beam hope across the centuries. We need not be afraid. We can assert our
human dignity. We can lay claim to the creative possibilities that are still
ours, burlesque the injustice of unfair laws, and force evil out of hiding from
behind the facade of legitimacy.
This piece is reprinted from The Impossible Will Take a Little While: A
Citizen's Guide to Hope in a Time of Fear, edited by Paul Loeb (Basic Books
$15.95, www.theimpossible.org). The Impossible was named the #3 political book
of Fall 2004 by the History Channel and the American Book Association. Walter
Wink's newest book is Jesus and Nonviolence: The Third Way (Fortress Press,
2003).
###
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