Protests involving direct action are in the news again. UK public sector workers including teachers and hospital staff were out on strike last Wednesday, and anti-capitalist Occupy London protesters are still camped out in front of St Paul’s Cathedral. Tempers are raised on both sides; peace and harmony are disrupted. The disturbance caused both to the targets of the protest and to bystanders is equivalently matched by the sacrifice made and inconvenience incurred by the protesters themselves. We can legitimately ask: what is gained? To answer that question, we need to be clear what the protest’s primary objectives are. In particular, are they pleas or threats?
Is protest a form of witness, what we might call the prophetic voice, like Jesus over-turning the traders’ tables in the Temple in Jerusalem? Jesus was not seeking to bring about a final solution to commercialization of temple sacrifice arrangements when he lashed out in that passionate outburst. But he achieved what he set out to do: label such practices as wrong. Taking advantage of the equivalent of a modern-day photo-opportunity, Jesus ensured that his violent though brief token action was reported, discussed and interpreted for all time and throughout the world. Paul made a similar though lower-key protest in Corinth when the locals abused him after a particularly radical sermon in the synagogue. He shook out his clothes in protest and walked out: I’m off to preach to the Gentiles, he said.
Is protest rather a form of coercion, like Moses bringing plagues of frogs, gnats and flies (and worse) to Pharaoh’s court? Last week an Indian snake-charmer, made redundant in Uttar Pradesh, released poisonous snakes at Land Officers’ feet in protest against bureaucracy and the new health-and-safety regulations. The snakes were recaptured but he escaped, his protest (unlike Moses’) unsuccessful.
Is protest an easy way to avoid hard discussion and negotiation in smoked-filled rooms? Have all avenues been explored, all stones turned? Moses gave Pharaoh plenty of opportunity to meet him halfway, and only sent in the plagues as a last resort.
If we in the church are on the receiving end of a protest movement, we need to be sure we have listened to the protesters and given them every opportunity to make their point. They may even have right on their side, but so, of course, may we. That’s quite another matter.
