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It is clear that non-violent resistance is a mode of action in need of justification and limitation in Christian morality, like any other form of resistance.

The language used itself often makes very clear that this is only another form of struggle for victory ( perhaps to be chosen above all others ).

One of the sit-in leaders has said: `` Nobody from the top of Heaven to the bottom of Hell can stop the march to freedom.

Everybody in the world today might as well make up their minds to march with freedom or freedom is going to march over them ''.

The present writer certainly agrees with that statement, and would also affirm this -- in the order of justice.

However, it is also a Christian insight to know that unless charity interpenetrates justice it is not likely to be freedom that marches forward.

And when charity interpenetrates man's struggle for justice and freedom it does not simply surround this with a sentimental good will.

It also definitely fashions conduct in the way explained above, and this means far more than in the choice of non-violent means.

R. B. Gregg has written that `` non-violence and good will of the victim act like the lack of physical opposition by the user of physical jiu-jitsu, to cause the attacker to lose his moral balance.

He suddenly and unexpectedly loses the moral support which the usual violent resistance of most victims would render him '' ; ;

and again, that `` the object of non-violent resistance is partly analogous to this object of war -- namely, to demoralize the opponent, to break his will, to destroy his confidence, enthusiasm, and hope.

In another respect it is dissimilar, for non-violent resistance demoralizes the opponent only to re-establish in him a new morale that is firmer because it is based on sounder values ''.