Class of Nonviolence
Lesson 6, Reading 5
by Daniel Berrigan
Editor’s note: Ernesto Cardenal had helped establish a Christian community on Solentiname Island in Nicaragua. Some members joined the armed resistance to Samosa, and Cardenal issued a declaration of his support for them and the Sandinista Front.
Dear Brother Ernesto Cardenal,
Your account of events in your community of Solentiname has been widely distributed in the United States, especially by the religious press. One translation appended a word: “It is important for us in this country to be able to listen and not to judge this.”
Indeed. But at least we can talk together. Please consider what follows, then, as a continuing reflection on matters you have had the courage to open up, and indeed, to act on.
May I also summon a memory or two, as you do so poignantly in you statement? You visited my brother Philip and myself in jail in February of 1977, when we were locked up after a demonstration at the Pentagon. I hope you could read in our faces all your visit meant; a visit from a fellow priest, a poet, a good communitarian, a struggling friend, whose fame was great but whose human warmth was his best gift. Thank you once more for coming to us.
Then there was our first meeting a few years previous, when you brought the art of Solentiname to New York for an exhibition. I had the joy of greeting you, this poet, the intense quiet Latino, known in the southern countries for his sandals and flowing hair and beard, his kinky myopic eyes; known here for his poetry, his courage.
The shadow of Thomas Merton’s death lay heavy on us. I think we were seeking consolation in one another’s eyes. And we found it.
I am not going to start with the customary disclaimers about your statement. Such are not only superfluous, they verge on the insulting. What Latino. What Yankee doesn’t know by now the deadly mutual interests which in Washington prop up the Nicaraguan military government of the Somozas? And who would regard you-an exile, a priest who must now anoint your forehead with the ashes of your dream-regard your convictions, your choices, with anything but the utmost respect? All this is implicit in friendship itself.
I would like to do you a better courtesy, that of taking you seriously: your words, and the actions which by now, I presume, you have taken. Let me say too that the questions you raise are among the most crucial that Christians can spell out today. Indeed, in your own country, your life raises them. But you thrust them also at us, and rightly so. They are far more than a matter of domestic importance.
There is, first of all, no parallel in America to the violence you describe-whether of the Somozas or the Sandinistas.
What indeed are a few guns, or even a few hundred guns, in the hands of guerrillas in comparison with the doomsday cache of nuclear horrors lurking in our mountains and bunkers? What reasonable comparison can be made between the sorties of your Frente Sandinista, and the lunar devastation of Vietnam, Laos, Cambodia? On your part, a few deaths, much love, exalted goals. On the part of America-but words fail me.
These things I grant with all my heart. What then nags at me, when I ponder your words? 1 have some inkling of what you face, what your companions face, the students and workers and peasants of your country. I know that the Somozas, given the leash, could swallow all of you tomorrow. I know that on the same day, the U.S. military could swallow the Somozas who had swallowed you-the mouse within the dog within the python-and hardly feel sated. On the world scale where the stakes are piled high-oil, uranium, laisse-faire larcenies, predatory markets, ripoffs, and stand- offs; in a world where the superpowers warily circle one another like urban thugs, nuclear firebombs in hand; in such a world, you or your followers, or even your persecutors, count for very little.
You and the Frente, and the Somozas, could disappear tomorrow. Only a minor breeze would stir the papers on the desk of some sub-secretary of the State Department. A lie or two at a presidential conference would be your obituary, the Nicaraguan folder transferred to a dead file. The empire, in sum, can take your life, and take your death, and take your theology, and the destruction of your community, and your resistance, all in stride.
I say this in no spirit of cynicism. Merely to suggest that in a way I find both strange and exhilarating, your situation lies quite near the realities of the gospel. It ought not, after all, depress us beyond measure, if the empire finds you and me expendable. That is quite normal and constant in the history of such entities. What is of import finally is whether we are able to salvage something in the open season on humans.
I do not mean salvage our lives; I mean our humanity. Our service to one another, of compassion-our very sanity.
I hope I am inching toward the contents of your letter. You discuss quite freely and approvingly the violence of a violated people, yourselves. You align yourself with that violence, regretfully but firmly, irrevocably.
I am sobered and saddened by this. I think of the consequences of your choice, within Nicaragua and far beyond. I sense how the web of violence spins another thread, draws you in, and so many others for whom your example is primary, who do not think for themselves, judging that a priest and poet will lead them in the true way.
I think how fatally easy it is, in a world demented and enchanted with the myth of shortcuts and definitive solutions, when nonviolence appears increasingly naive, old hat, freakish-how easy it is to cross over, to seize the gun. How easy to conclude: the deck is stacked, first: card to last, in favor of the Big Sharks; the outcome of the game, of life itself, is settled before the cards are dealt. Why then isn’t taking a few lives (of dubious value at best, torturers, lackeys, police) preferable to the taking of many lives of great value, students, the poor, the victimized and defenseless, the conscientious, those easily identifiable as gospel brothers and sisters? There is, after all, a long tradition of legitimate self-defense.
It may be true, as you say, that “Gandhi would agree with us.” Or it may not be true. It may be true, as you imply, that Merton would agree with you. It may be true that Christ would agree with you. I do not believe he would, but I am willing to concede your argument, for the sake of argument.
You may be correct in reporting that “those young Christians fought without hate-and especially without hate for the guards they shortly killed (though this must be cold comfort to the dead). Your vision may one day be verified of a Nicaragua free of “campesino guards killing other campesinos.” The utopia you ache for may one day be realized in Nicaragua: “an abundance of schools, child care centers, hospitals, and clinics for everyone-and most importantly, love between everyone.” This may all be true: the guns may bring on the kingdom.
But I do not believe it.
One religious paper here published your words under the following headline: “When they take up arms for love of the kingdom of God.” How sublime, I thought, how ironic. We have had “just” wars of the Right, a long history of blood, the blood of colonials and natives and slaves and workers and peasants. But we are through with all that. Now we are enlightened. We are to have “just” wars of the Left!
So the young men of Solentiname resolved to take up arms. They did it for one reason: “on account of their love for the kingdom of God.” Now here we certainly speak within a tradition! In every crusade that ever marched across Christendom, murder-the most secular of undertakings, the most worldly, the one that enlists and rewards us along with the other enlistees of Caesar-this undertaking is invariably baptized in religious ideology: the kingdom of God.
The power of such language we know too well. Religious battle cries induct hearts and minds as no secular slogans can. Religious ideology raises its flag in every nation, even as it denies the final authority of every nation. It offers to transcendent longings a task that is simple and forthright: kill. It offers a slogan that is as immediately tactile and hot as a fired gun: kill for the kingdom. And perhaps most important of all, it offers a way out: out of anger, out of frustration, out of poverty, out of political stagnation, out of the harsh and dreadful necessity of love. God wills it! The kingdom requires it!
Blood and iron, nukes and rifles. The leftists kill the rightists, the rightists kill the leftists, both, given time and occasion, kill the children, the aged, the ill, the suspects. Given time and occasion, both torture prisoners. Always, you understand inadvertently, regretfully. Both sides, moreover, have excellent intentions, and call on God to witness them. And some god or other does witness them, if we can take the word of whatever bewitched church.
And of course nothing changes. Nothing changes in Beirut, in Belfast, or in Galilee, as I have seen. Except that the living die. And that old, revered distinction between combatant and noncombatant, which was supposed to protect the innocent and helpless, goes down the nearest drain, along with the indistinguishable blood of any and all.
Alas, I have never seen anyone morally improved by killing; neither the one who aimed the bullet, nor the one who received it in his or her flesh.
Of course we have choices, of course we must decide. When all is said, we find that the gospel makes sense, that it strikes against our motives and actions or it does not. Can that word make sense at all today, can it be something more than utopian or extravagant? The gospel is after all a document out of a simpler age, a different culture. It may even be our duty to construct for ourselves another ethic, based on our own impasse or insights or ego. And go from there, with whatever assurance we can muster, amid the encircling gloom.
Or on the other hand, we can bow our heads before a few truths, crude, exigent, obscure as they are. The outcome of obedience we cannot know, the outcome of disobedience we can deceive ourselves about, indefinitely and sweetly. Thou shalt not kill. Love one another as I have loved you. If your enemy strikes you on the right cheek, turn to him the other. Practically everyone in the world, citizens and believers alike, consign such words to the images on church walls, or the embroideries in front parlors.
We really are stuck. Christians are stuck with this Christ, the impossible, unteachable, irreformable loser. Revolutionaries must correct him, act him aright. That absurd form, shivering under the crosswinds of power, must be made acceptable, relevant. So a gun is painted into his empty hands. Now he is human! Now he is like us.
Does it all have a familiar ring? In the old empires, the ragged rabbi must be cleaned up, invested in Byzantine robes of state, raised in glittering splendor to the dome of heaven. Correction! correction! we cry to those ignorant gospel scribes, Matthew and the rest. He was not like that, he was not helpless, he was not gentle, he was under no one’s heel, no one pushed him around! He would have taken up a gun if one had been at hand, he would have taken up arms, “solely for one reason; on account of his love for the kingdom of God.” Did he not have fantasies like ours, in hours out of the public glare, when he too itched for the quick solution, his eyes narrowed like gun sights?
How tricky it all gets! We look around at our culture: an uneasy mix of gunmen, gun makers, gun hucksters, gun researchers, gun runners, guards with guns, property owners with guns. A culture in which the guns put out contracts on the people, the guns own the people, the guns buy and sell the people, the guns practice targets on the people, the guns kill the people. The guns are our second nature, and the first nature is all but obliterated; it is gunned down.
And who will raise it up, that corpse with the neat hole in its temple, ourselves? It is impossible, it is against nature.
Christ asks the literally impossible. And then, our radical helplessness confessed, he confers what was impossible.
Dear brother Ernesto, when I was underground in 1970 with J. Edgar Hoover’s hounds on my tail, I had long hours to think of these things. At that time I wrote: “The death of a single human is too heavy a price to pay for the vindication of any principle, however sacred.” I should add that at the time, many among the anti-war Left were playing around with bombings, in disarray and despair.
I am grateful that I wrote those words. I find no reason eight years later to amend or deny them. Indeed, in this bloody century, religion has little to offer, little that is not contaminated or broken or in bad faith. But one thing we have: our refusal to take up bombs or guns, aimed at the flesh of brothers and sisters, whom we persist in defining as such, refusing the enmities pushed at us by war-making state or war-blessing church.
This is a long loneliness, and a thankless one. One says “no” when every ache of the heart would say “yes.” We, too, long for a community on the land, heartening liturgies, our own turf, the arts, a place where sane ecology can heal us. And the big boot comes down. It destroys everything we have built. And we recoil. Perhaps in shock, perhaps in a change of heart, we begin to savor on our tongues a language that is current all around us: phrases like “legitimate violence,” “limited retaliation,” “killing for love of the kingdom.” And the phrases makes sense-we have crossed over. We are now an army, like the pope’s army, or Luther’s, or the crusaders, or the Muslims. We have disappeared into this world, into bloody, secular history. We cannot adroitly handle both gospel and gun; so we drop the gospel, as impediment in any case.
And our weapons?
They are contaminated in what they do, and condemned in what they cannot do. There is blood on them, as on our hands. And like our hands, they cannot heal injustice or succor the homeless.
How can they signal the advent of the kingdom of God? How can we, who hold them? We announce only another bloody victory for the emperor of necessity, whose name in the Bible is Death.
Shall we have dominion?
Brother, I think of you so often. And pray with you. And hope against hope.
From: To Dwell in Peace
This reading is from The Class of Nonviolence, prepared by Colman McCarthy of the Center for Teaching Peace, 4501 Van Ness Street, NW, Washington, D.C. 20016 202.537.1372