By 2006, some 730 American cities had a street named after Dr. Martin Luther King Jr. In addition, the records at the National Center for Education Statistics (2000) indicate that by 1998, 110 public schools were bearing some reference to Dr. King’s name. Each of these communities, mainly in central cities of large and mid-size urban areas, had hoped that residents would feel obligated to live out the noble tenets of Dr. King.
It was hoped that many persons would emulate the six-point non-violent philosophy adopted by Dr. King. As a student of the New Testament, Dr. King was familiar with the non-violent teachings of Jesus in the Sermon on the Mount. In addition, he was familiar with the non-violent practices of Mahatma Gandhi of India. That knowledge became the basis of his philosophy.
In the first place, King believed that non-violent resistance was not for cowards. It was not a quiet, passive acceptance of evil. One was passive and non-violent physically, but very active spiritually, always seeking ways to persuade the opponent of advantages to the way of love, cooperation and peace.
Secondly, the goal of non-violence was not to defeat or humiliate the opponent but rather to win him or her over to understanding new ways to create cooperation and community.
In the third place, non-violence was viewed as the force that was attacking evil. As Dr. King said in Montgomery, Alabama, “we are out to defeat injustice, not white persons who may be unjust.”
In addition, non-violence accepted suffering without retaliating. It accepted violence, but never commit violence. It was Gandhi who contended that “Rivers of blood may have to flow before we gain our freedom, but it must be our blood.” Both King and Gandhi understood that suffering by activists had the mysterious power of converting opponents, who otherwise would refuse to listen.
In addition, in non-violent resistance, one learns to avoid physical violence toward others and also learns to love the opponents with unconditional love – a love that does not depend on what it receives in return, but acts solely for the sake of love. According to Dr. King, “along the way of life, someone must have sense enough and morality enough to cut off the chain of hate.”
Finally, non-violent resistance was based on the belief that the universe is just. There is God that was moving us toward universal love and wholeness. Therefore, “all our work for justice will bear fruit – the fruit of love, peace and justice for all beings everywhere.”
One would have hoped that with such a rich legacy of non-violence, especially within black communities, there would be a greater appreciation for the ideals of Dr. King. Even with the numerous institutions carrying King’s name, the high levels of violence in black communities is unacceptable.
A 2007 special report released by the Bureau of Justice Statistics reveals that more than 8,000 African-Americans are murdered annually in the United States. This chilling figure is accompanied by another equally sobering fact that 93% of these murders are perpetrated by other blacks. In other words, in one year more blacks are killed in America than service men and women killed on the battle fields of Iraq and Afghanistan in twelve years.
Whereas the statistics of killings are sobering, the number of violent crimes is frightening. Apart from the impact on the victims, we often forget the impact on the community. Last December, the Department of Justice released a little-noticed report that suggested that children exposed to community violence might turn to violence themselves as “a source of power, prestige, security, or even belongingness.” The report went on to recommend that these children should be treated by professionals.
Rather than resort only to professionals who often live far away from the crime communities, what about Christian churches located in the heart of those communities? Despite the silence from the media, stories of conversion continue to come from pastors and Christian workers. They are not only conducting funeral services for the victims of crime, many churches are witnessing genuine stories of conversion.
The non-violent vision of Dr. Martin Luther King Jr. is still alive in many churches as criminals turn from drugs and guns to a transforming faith in Jesus Christ. In his letter to the Corinthians, Paul wrote with confidence that conversion brings about change, old lifestyles fade and new desires emerge (2 Corinthians 5:17). For this reason we need to pray for Christian workers who risk their lives daily in taking the message of peace to our violent-torn cities. Thankfully, despite the reality of serious crime during this Black History Month, we have hope that Jesus still transforms broken lives.
4 comments:
Thank you as usual for your well-researched and delivered commentary. You speak of the effects of community violence on children's behaviours, what are your views on the effects of corporal punishment which is many times deemed as violent?
David, thanks for this insightful piece. We in Jamaica, where violence is a huge concern, often respond to atrocities with violence, perpetuating an endless cycle of destructive energy. We do need to consider Dr. King's message. Additionally, as our churches continue to be bashed very few persons speak of the positive work and impact that many are having, and they rightly do not "blow their own trumpets." One question, however: is conversion necessarily the same thing as embracing non-violence? In other words, do our churches need to do more than seeking conversion to also look at teaching and promoting positive ways of living, like practicing non-violence?
Conversion and non-violence are not synonymous. However, conversion brings about changes in behavior that affect both the individual convert and the communities with which he associates. A study of the impact of Moravian revivalism in Central Jamaica would be an interesting case study. As persons were converted, they requested to be married. Bars were forced to close because fewer customers were interested in pursuing that lifestyle. People in violent communities claim that they lack positive role models in their communities. I believe every effort should be made to publicize the conversion stories within and without those communities. The Chicago-based ministry of UNSHACKLED would be a good model. Of course, conversion is only one of the many approaches that should be used simultaneously.
Firstly, we need to establish the merits and demerits of corporal punishment. It cannot and should not be used as a first recourse of discipline. In my home it was only applied when defiance was displayed. Persons to be disciplined were told why the discipline was going to be applied. They were instructed to make the palm of their hands available. The "rod of correction" was applied. The process ensured that adult anger was contained. Furthermore, the process required a submission to the authority that was being defied. The process was swift, consistent and as close as possible to the "crime". Those who were affected are adults today and apply similar forms of punishment to their children. With time our children learned that corporal punishment was administered in love and not out of uncontrolled adult anger.
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