Some Implications for Foreign Policy

V.) Some Implications for Foreign Policy

Although I have barely begun to sketch Jesus’ approach, what kind of orientation to international relations might it suggest? For Jesus, as for the Ontology of Violence, the evil and violence in the world are extremely real. Jesus had a “realistic” understanding of the way that individuals and societies usually behave. But he also taught that quite different kinds of behavior are possible.

The Ontology of Violence assumes that nations are always driven by desires for power, possessions and security, and are unrestrained by moral values. It inclines countries to approach each other with deep suspicions about their motives; to suppose, from the start, that those countries want to gain as much power over one’s own country as possible. It inclines a nations to assume that whatever other nations say are probably lies or partial lies, and to continually dig beneath their actual words for hidden, threatening meanings.

Often, nations guided this Ontology prefer to deal with other nations not through negotiations, but by force or threats of force. For power, they believe, is the only language that other countries really understand. Such nations usually view negotiations and compromises as losses of power.

However, a significant inconsistency appears in the western Ontologies of Violence which I have discussed. They insist that all nations are driven by violent struggle for power, and yet they exempt themselves at one point. They argue that they can inflict violence on other peoples, since this is unavoidable, and yet that their own violence brings something positive to the world: some degree of freedom, democracy, progress and prosperity. But violence by their enemies, in their eyes, is only destructive.

 An approach which takes its cues from Jesus would treat other peoples, first, as beings created by God; and second, as people whom God desires to guide towards the blessings promised to Abraham— the same blessings that God desires to bring to one’s own people. Since God created both peoples, and wants to bring them both together, they actually do share certain common values and interests. This approach would seek to discover these values and interests, though the may well be obscured by misunderstandings and hatreds. For God truly is calling both peoples on a journey towards blessing for all humankind.

Further, while differences among peoples often lead to conflict, they also provide opportunities to “get to know one another.” (Surah 49:13) This implies, I propose, that even serious differences over international issues offer possibilities for nations to understand other nations better, including issues on which they disagree. Jesus not only taught: love your enemies; but also: listen to your enemies— and listen to those whom you think are your enemies... and maybe you will discover that they are not your enemies.

According to western versions of the Ontology of Violence, only one nation or group of nations—western nations, of course-- understands how other nations can attain prosperity, freedom and peace. But Jesus’ teachings imply that no nation or group of nations can understand this without the help of other nations. Because God made us different, we really need each other-- though differences often lead us to the opposite conclusion: because we are different, we do not need each other.

In international relations, then, it is important to listen carefully to other peoples as they describe their views, their experiences, their hopes, and their objections against one’s own people. To be sure, they may not always speak truthfully. But if we begin by assuming that they are lying, as the Ontology of Violence suggests, we probably will never discover what is really true and really false. Jesus’ apostle James gave some very good advice: “let everyone be quick to listen, slow to speak, [and] slow to anger.” (James 1:19)

It might be true, or partly true, that another nation is driven by desires for power, possessions and security, as the Ontology of Violence claims. Jesus and his followers took violence very seriously. Christians believe that Jesus experienced the violence of the world’s mightiest empire, Rome, directly, in his body, in the most painful way. But if the Ontology of Violence includes much that is true, it does not include all that is true. It does not know that God created human beings for something quite different, and that because God’s Kingdom and God’s Spirit are present, humans can respond to threats and outbreaks of violence in creative, positive ways.

Consequently, even if an opposing nation is mainly seeking to gain power, another nation will not discover what other motives it may have, or discover other ways of relating to that nation, if it assumes from the start that power is the only issue. People who want to understand other peoples, I propose, must begin by assuming that what the other says is true and is inspired by positive motives. But if and when these others starts contradicting themselves, or denying true facts, then it is proper to question them. Jesus advised his followers: “be wise as serpents and harmless as doves.”[1] That is: listen carefully, and if need be critically, to everything that others say; but always treat them respectfully and seek for ways that lead to understanding and peace.

Finally, much of what I have said about the Ontology of Violence, and about its neoconservative form that now guides American foreign policy, has been negative. I need to add that I do not mean to be negative about America itself. Many Americans disagree with Neoconservatism, and future governments can adopt different approaches. I have been critical of America’s Ontology of Violence because I believe that it not only hurts other nations, but that it also hurts America. I believe that this approach, regrettably, has not made my children, my grandchildren and all other American adults and children safer, but less safe. I care deeply about my country-- but I also care about all other countries, including those which my government calls our enemies. I speak ultimately as a follower of Jesus and Abraham, who looks forward to the day, and works for the day, when all the families of the earth will be blessed.