RONALD J. SIDER. Nonviolent Action: What Christian Ethics Demands But Most Christians Have Never Really Tried. Grand Rapids, MI: Brazos Press, 2015. Pp. 191. $19.99 (U.S.)
Ron Sider, in Nonviolent Action, addresses both Just War theorists and pacifists on the demands and effectiveness of nonviolent action. He defines nonviolent action as an “activist confrontation with evil that respects the personhood even of the ‘enemy’ and therefore seeks both to end oppression and to reconcile the oppressor through nonviolent methods” (p. xv). He acknowledge that both Just War theorists and pacifists desire to confront evil and move toward peace, important commitments they have in common, yet differ on the strategies they employ. To the Just War theorist, Sider demonstrates that nonviolent action can be effective in responding to evil without resorting to violence. Sider reminds pacifists that nonviolent action is action that must be strategic in responding to the layered nature of violence and oppression in the world.
Sider makes his case by providing examples to show the effectiveness of nonviolent action by telling stories of the “neglected history” of nonviolent action (p. 6). The book is organized chronologically, starting with some of the earliest examples of nonviolent action in the first century up to recent events such as the Arab Spring in 2010-2011. While readers will be familiar with the nonviolent action of Mahatma Gandhi and Martin Luther King, Jr., described in the book, an important contribution of Sider’s work is this recounting of a “neglected history” of nonviolent action across time, in various contexts, countries, and circumstances. Some of the examples which Sider discusses are the presence of Witnesses for Peace against the U.S.-funded Contras in Nicaragua in 1985; the “people power movement” in the Philippines against the violent and oppressive rule of Ferdinand Marcos; the solidarity movement of Lech Walesa in Poland in the 1980’s; the “revolution of candles” in East Germany, which eventually led to the toppling of the Berlin Wall in 1989; and the inspiring, peaceful nonviolent direct action of women in Liberia, led by Leymah Gbowee, who confronted the evil perpetuated by Charles Taylor, resulting in his eventual resignation and exile. By opting for a story-telling method as opposed to constructing a theory of nonviolent action, Sider leaves the reader encouraged by the examples of ordinary people, many inspired by the teachings of Jesus and their Christian commitments. Sider hopes that these stories will fuel our own imaginations as we think about nonviolent action in response to ISIL, the civil war in Syria, the escalating tensions between Russia and Ukraine, the ongoing conflict between Israelis and Palestinians, and the recent violent confrontations between police and members of the African-American community in U.S. cities.
Sider ends the book with helpful suggestions and resources in chapter 11 for making nonviolent action possible, as well as important final words for finding common ground between pacifists and nonpacifists (pp. 166-167). For nonpacifists, last resort in the use of violence in response to evil must really mean last resort, “until they have devoted vast amounts of time and money to explore the possibilities of nonviolent action” (p. 167). Pacifists must be willing to concretely demonstrate their alternative to war by being ready to “run the same risk as soldiers,” to the point of risking their own lives “in the brutal worlds in which dictators such as Hitler, Somoza, Stalin, and Marcos kill and destroy” (p. 167). A commitment to nonviolence, according to Sider, will actually strengthen the moral credibility of both Just War and pacifism, and emphasize mutual cooperation in an ongoing commitment to resisting evil in ways that minimize violence in all its forms.
Ron Sider’s Nonviolent Action makes an important contribution to one’s thinking and commitment to nonviolent action as a moral demand and realistic possibility. Two criticisms often leveled against pacifism are its morphing into passivity in the face of evil and its potential sectarianism. Sider successfully responds to both of these criticisms by offering readers these concrete examples of what has worked as alternatives to violence.
There is an important ecumenical spirit in this book. In the stories of the neglected history of nonviolent action, one can see the religious and spiritual motivations of persons across church traditions and across other religions. An ethic of nonviolence can be shared by members of various religious communities across a denominational spectrum, or those without particular faith commitments. By demonstrating the cooperative potential of nonviolent action, Sider corrects the often-sectarian impetus that relegates pacifism as an ethic of the “church” with little expectation that it can be embraced or practiced by the “world.” Sider effectively demonstrates the appeal of nonviolent action because it is a good way for all persons in confronting evil and oppression in our rough and tumble world.
The subtitle of Sider’s book is interesting, one that does not seem a particularly apt description of what the book accomplishes. The book does not directly answer the question, why does Christian ethics demand nonviolent action? One can see how Sider might answer this question. He acknowledges the role of spirituality and piety as important motivators for many involved in nonviolent action. He highlights the important role of the church and its leaders in giving voice and support to nonviolent movements. He provides general references to the teachings and example of Jesus important for Christians committed to nonviolence. He does provide a more extensive explanation rooted in the history of Anabaptists and their “historic opposition to war” because of “Jesus’s call to love one’s enemies” (p. 146). While these references in Sider’s book are important, there is a noticeable lack of references to Scripture and of a sustained theological argument necessary for answering the question, why does Christian ethics demand nonviolent action?
However, by telling these stories of a neglected history of nonviolent action, Sider does remind us that nonviolent action is demanding and there are reasons why so few try it. But try we must because the stakes of not resisting evil and oppression are high, and nonviolent action has worked and will continue to do so if we have the courage to really try it.