Logic of Christian Nonviolence

Complete 5 pages APA formatted article: Muste and the Logic of Christian Nonviolence. Muste further argued that human beings are vulnerable to evil actions and inequities. Significantly, only an insignificant number is able to rebel inequities, and they do it rarely. However, he postulated that, for those who have cramped life, they have nothing noble for acquiescence, even the mere submission to a deity (Zinn, 1959). Argument It is worthwhile noting that. Muste has confessionary emphasized on the role of being upright in all endeavours. He has persuaded people to abide by right deeds and keep off the wrongdoers for each shall receive according to his efforts. Consequently, for one to engage, tolerate, or trade in pacifism he significantly not connected to passivism. Consequently, he has clearly provided a flourishing confessional approach on nonviolent confessions. Concisely, he has confessionary justified nonviolent revolutions by activists. Therefore, in a world based on violence, an individual must portray revolutionary aspects prior to pacifist qualities (Zinn, 1959). Counter-argument My argument is that, based on a confessional approach, the author that Muste has not inspiring addressed the issue nonviolence. Significantly, he has demeaned those individuals who would feel sorry for their deeds and would wish to decline their evil lives. For instance, he has argued that the evildoers do not have a right to access superior forces. Therefore, he has implied that the righteous have an enhanced right of access to the deities. Concisely, Muste has confessionary, provided divergent insights on the nonviolence revolution, due to his incredible remarks on the fate of individuals who are acquiescent. Thesis statement Though A.J. Muste follows the logic of Christian nonviolence extremely carefully, the advantage of hindsight, this module explores the argument in pacifism as naive when adapted to the political realities of Muste’s time. Current research has revealed that, once the certain war is over the challenge, is always based on the victor. Significantly, the above crisis erupts from the friction where there is a problem to identify the agent of teaching the victor. Consequently, there is hardly any other way towards peaceful coexistence apart from the peace itself. Additionally, the current confessional approach on nonviolent revolution has revealed that human beings possess some indolence, which makes them not ready to accept disturbances. Therefore, they presume that, whenever there are no skirmishes or unrests, peace is also prevailing. Significantly, they often subconsciously prefer social peace, although it is merely apparent. The above scenario is engineered by their feeling of fear over the security of their lives, as well as, properties (Zinn, 1959). It is evident that disarming people is hardly possible and a war cannot be resolved unless there is a corporation of profound changes in the economy and the society’s social arena. Significantly, human beings must denounce violent activities in accordance with existing systems. In addition, they must denounce evil activities such as material, as well as, spiritual evils. Accordingly, those who accept to denounce wealth and power, which is gotten from violent activities and puts a premium on acquisitiveness, by identifying themselves with the struggling masses, may significantly fight violence.

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