Satyagraha and Nonresistance, by Weyburn W. Groff

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The purpose of the investigation is to study the philosophy of Mohandas K. Gandhi and the Mennonite Church on the subject of nonviolence and to exp... (More) The purpose of the investigation is to study the philosophy of Mohandas K. Gandhi and the Mennonite Church on the subject of nonviolence and to explain and illustrate the application of their respective doctrines in social and political conflict situations.
In this study, satyagraha and nonresistance are considered against the background of pacifism, a term generally employed to cover many varieties of peacemaking. Neither of the two schools of thought represented in this study find the generic term adequate. However, if conflict and violence—which often accompanies conflict—are to be mitigated, it will require mutual understanding and cooperative experiment on the part of distinctive peace-minded movements.
Chapter 2 is a survey of the literature of pacifism. Chapter 3 is a study of Gandhian satyagraha, and chapter 4 is a study of Mennonite nonresistance. The structure common to chapters 3 and 4 consists of (1) historical survey, (2) metaphysical presuppositions, (3) ethical principles, and (4) an exposition. The summary chapter 5 follows the same pattern. The expositions of satyagraha and nonresistance, respectively, include an expanded definition, an analysis of moral dynamics, and a description of modes of application.
In comparison, it becomes clear that satyagraha and nonresistance overlap in a limited measure only. Nonresistance is primarily applicable in the prevention of conflict by constructive action, which reduces tension and removes the causes of tension. It is applicable further in reducing tension and witnessing against violence by abstention. It cultivates the mental and spiritual resources that enable persons to suffer injustice and abuse. Beyond these measures, nonresistance, as defined by the Mennonite Church, provides no technique for the conduct of conflict.
Satyagraha is also concerned with prevention of conflict by removing some of the social and economic causes through the program of Sarvodaya (welfare of all), and in addition it proposes techniques for the conduct of conflict.
A conclusion of this comparison is that of identification of the respective roles of nonresistance and satyagraha in the field of pacifism. The limitation of nonresistance derives from its metaphysical presuppositions and the requirements of agape-love. Satyagraha, having a broader definition of nonviolence and a more flexible metaphysics, has greater scope for coercive action.
Recognizing these distinctive factors, it is inferred that proponents of nonresistance will find some forms of coercive action employed in satyagraha to be compatible with the agape-love ethic of the New Testament. Inherent in satyagraha action and in such action performed under the motivation of agape-love is a self-informing principle which tests the rightness of the cause and of the action employed. (Less)