In the book under review, Ronald Sider provides an alternative to the just war vs. pacifism discussion. Just war activists will accept “killing as the last resort” to overcome or end an oppressive, dictatorial regime. Pacifists would risk death in nonviolent confrontation and demonstration to bring about social and/or political change. Still, the just war vs. pacifism argument is unable to generate sustained social/political reconciliation, claims the president emeritus of Evangelical for Social Action and distinguished theology and ethics professor at Palmer Theological Seminary. With many examples, Sider shows that the twentieth century has become the “bloodiest of human history” (xiv). More importantly, Sider draws from a number of historical exemplars to encourage the pursuit of a just war policy that will also grant preference for nonviolent action where possible. Essentially, he invites Christians to head a call to nonviolent social action.

To be clear, Sider’s position of nonviolent action is not the same as passive nonresistance. As he puts it, coercion need not always be violent. In his view, nonlethal coercion (or a boycott or peaceful march) is not immoral or violent. Rather, nonviolence employs strategies and methods of persuasion. Some nonviolent strategies are verbal appeals. Others strategies are symbolic persuasion through forms of social, economic, and political noncooperation, boycotts, and strikes. Sider acknowledges his credit to Gene Sharp’s classic The Politics of Nonviolent Action, 3 volumes (Porter Sargent, 1973). He also credits William James as an antecedent to modern peacekeeping among other contributions (8). And without rigidly following the one hundred and ninety-eight tactics developed by Sharp, Sider explains: “concrete situations demand a unique mix of tactics” (xvi). Conceptually, nonviolent activists will respect opponents as they promote their cause. Self-sacrifice may be a necessary path.

Sider may have offered a too optimistic account of the history of successful nonviolence movement. For instance, if nonviolence as a paradigm has been truly effective, why is it that the World Wars in the twentieth century, and the genocide of Jews under Adolf Hitler’s regime could persist for so long before their eventual defeat (see Sider’s account, pp.8-11)? War and ethical historians may quibble with Sider’s brief treatment. Still, if one takes a macro-view of Christian attempts at justice, peace, and reconciliation projects, it is not too hard to follow and even agree with Sider’s basic thesis. Nonviolent action done right is better able to end dictatorship and social political oppression than aggressive, militaristic efforts to overthrow a regime.

Ronald J. Sider, Just Politics: A Guide for Christian Engagement (Grand Rapids: Brazos Press, 2012), xvii + 249 pages, ISBN 9781587433269.

Ronald J. Sider, Fixing the Moral Deficit: A Balanced Way to Balance the Budget (Downers Grove: IVP Books, 2012), 171 pages, ISBN 9780830837953.

Ronald J. Sider, ed., The Early Church and Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment (Grand Rapids: Baker Academic, 2012), 216 pages, ISBN 9780801036309.

Paul Alexander and Al Tizon, eds., Following Jesus: Journeys in Radical Discipleship – Essays in Honor of Ronald J. Sider (Oxford: Regnum Books International, 2013), xiv + 235 pages, ISBN 9781908355270.

Some readers of this journal will think of Ron Sider, founder of Evangelicals for Social Action, as being on the left side of the Christian theological and political spectrum. Many others will recognize this longtime Distinguished Professor of Theology, Holistic Ministry and Public Policy at Palmer Theological Seminary – now related to Eastern University in Philadelphia, Pennsylvania – as being centrally evangelical in his commitments to biblical and Christ-centered engagements with the important social issues of the present age like poverty, war, and public policy. Over his career, he has published over thirty books and hundreds of scholarly and lay-accessible articles devoted to mobilizing evangelical believers, especially, to not only think but also live faithfully as Christ-followers in the public square.

Ron Sider speaking at “Christ at the Checkpoint” conference in Bethlehem in March 2012.
Image: Danielbannoura / Wikimedia Commons

This review focuses on three of Sider’s most recent books (all from 2012), and a festschrift published in his honor. The three volumes are of different types but each one engages perennial Siderian themes. Just Politics is actually a second edition of The Scandal of Evangelical Politics published by Baker Books in 2008. It includes a new preface that comments critically on literature published too late to be considered in the first edition plus what has appeared between 2008-2011 at the intersection of evangelical studies and the political. The hallmarks of Sider’s approach are evident: extended reflections on the Bible in order to discern a faithful Christian understanding of the polis and, from this scriptural framework, proposals for evangelical engagements with the political. Part three presents an overarching evangelical political theology and philosophy addressing nine themes, topics, and issues (in nine chapters): the state, justice, human rights (including democracy and capitalism), the sanctity of human life, marriage and family, religious freedom in connection to the church-state relationship, peacemaking in relationship to just war and nonviolence, creation care, and nation-states and international affairs. Each chapter undertakes historical, political, and social analysis and includes recommendations for faithful evangelical political praxis with an eye towards shaping public policy in these domains.