Yesterday was the International Day of Peace. It’s been around since 1981 in case you missed it marked on your calendar. This is a day declared by the United Nations to be dedicated to world peace, in particular the absence of war and violence. International Justice Mission sent a petition around asking for signatures to urge the United Nations to protect those in poverty from violence. It’s as simple as this, those who are poor have less power and fewer resources and experience an inordinate rate of violence every day.
For Christians fighting poverty and violence should be a part of our every day existence. One way to do this is to move from proximity to embrace. I explain what I mean below in an excerpt from a paper I wrote for an upcoming conference. What it boils down to is this, we do violence to others when we think our not harming them personally is enough. We do violence to others when we refuse to listen or get to know anyone because we assume we already know their story. We do violence to others when we turn our heads and declare they don’t exist in our community because we don’t want to see them. We do violence when we settle for proximity instead of imitating Jesus and throwing our arms around others in embrace. It is difficult and it will change you. But isn’t that part of what Jesus has asked of us?
The conference is on Religion and Education in The Unmaking of Violence. While my paper focuses on disability, the principle is for everyone.
“Embodied theology must also be lived out, requiring actual, real time interactions with one another. It must be more than creedal statements or vague declarations. The church needs more than proximity to those with disabilities for violence to be prevented. Arne Vetlesen argues, “there is no necessary correlation between human proximity and moral conduct…Proximity interacts with a number of factors; it does not by itself bring about, does not by itself account for, moral conduct or lack of it.” We in the church must not only talk about including others, we must actually do so. Miroslav Volf discusses the inclusion of others at length in Exclusion and Embrace. As we seek to live an inclusive embodied theology we must understand “the will to give ourselves to others and ‘welcome’ them, to readjust our identities to make space for them, is prior to any judgment about others, except that of identifying them in their humanity.” Moving relationships from hypothetical declarations to proximity to embrace is a process but one necessary to unmake violence. Further, Volf assumes “that the struggle against deception, injustice, and violence is indispensable” as the will to embrace becomes a priority.
The move from proximity to embrace establishes reciprocal relationships where those with disabilities aren’t just tolerated but truly integrated.”
 Arne Johan Vetlesen, Perception, Empathy, and Judgment: an inquiry into the preconditions of moral performance, (University Park, PA: Penn State University Press, 1994), 275.
 Miroslav Volf, Exclusion and Embrace, (Nashville, TN: Abingdon Press, 1996), 29.
 Volf, 29.