自從奧薩瑪．賓拉登發動了九一一恐怖攻擊事件後，全球籠罩在一片戰爭的陰影中，而且五大洲的居民都將面臨隨之而來的經濟蕭條，無一倖免。台灣雖地處邊陲，也無可避免地受經濟衰退和戰事一觸即發的影響。因此，無人不企求和平的降來。可是不用槍砲，彈藥等武力手段去解決種種政治、經濟、宗教之壓迫，可能嗎？
兩千年以前，耶穌基督已為此問題提供了答案。不使用暴力手段，耶穌成功地顛覆了當時由宗教權威（包括經師、法利賽人、撒度賽人）和羅馬政權所建構的政治社會制度。
論文第一章，將討論傅科對權力關係的看法，並援引此史無前例的洞見來探討耶穌非暴力反擊策略的本質。傅科認為權力並不停留在於一個權力中心實體中。相反於馬克思，他認為權力瀰漫潛浮於四處，無法用肉眼察覺。權力，在傅科的眼中，從四面八方，從每一個一再變動的不平等關係中，深入人的每一吋肌理，根植其影響在人的內心。權力監控著人的肉體，細密深層地影響人類行為，包含態度、交談、學習方式，甚至種種的生活細節。因為權力一個有形可見的實體，人們無法藉著推翻、革除達到解放。所以唯有藉著型塑「從屬群體文化」和「肉體獻身」才能達到真正的抵抗。
第二章將探討種種耶穌各異其趣的反擊策略。大致上，可將耶穌的策略分成兩種，「日常生活中的反擊」和比較少見的「形式抵抗」。藉著講述比喻，耶穌型塑了下層加利利農民的「從屬群體文化」意識。耶穌的巡迴講道創造了迥異於羅馬大一統文化的另類「敘述空間」，而此空間提供了人民抵抗的可能性。當耶穌伸出他的手醫治癩病人時，他顛覆了將癩病人邊緣化的社會架構。雖然耶穌治癒癩病人這個舉動，在廣大的權力光譜中，只是微不足道的一點，但是他建立了一個四海一家的新群體，足以和當時保守社會情境相抗衡。耶穌驅逐革拉撒的魔鬼這個舉動更有高度的象徵意義，這意味著耶穌解放以民免於羅馬政權（魔鬼的化身）的奴役。耶穌更利用廣和罪人、稅吏吃飯這個舉動達到打破群體邊界的目的。
福音書最後，耶穌自願接受十字架苦刑，這個行為本身已反轉了勝利的概念， 也彰顯了「象徵性的抵抗」如何藉著「肉體獻身」達到其目的。因此，十字架不再是失敗的象徵，反而成為勝利的標記，耶穌基督也因此在不引起殺戮的情形下，使得反動變為可能。

After the jihad plotted by Osama Bin Laden occurred in September 11, 2001, the world live in the fear of war and people, no matter in what continents they live are facing the impending economic depression. Taiwan, though situates far away from the place the disaster occurred, is inevitable effected by the economic decline and the tension of war that terrorism brings to the world. Everyone desires the coming of peace. Is it possible to resolve the political, economic, or religious oppression without resorting to guns, fires and violence?
Two thousands years ago, Jesus has provided the answer. Without using violence, Jesus successfully subverted the social hierarchy established by religious authorities, mainly the High Priests, Pharisees and Sadducees, who conspired with the Roman Power.
In Chapter One, Foucault’s unprecedented vision of power relations can better explain the nature of Jesus’ non-violent tactics against the oppressive dominators. Foucault regards power does not dwell in a concrete center. Unlike Marx, he deems that power permeates everywhere and is invisible and insidious. Power, in Foucault’s eyes, from innumerable points, in the interplay of non-egalitarian and mobile relations reaches its very grain of an individual. Power touches bodies and inverts itself into their action, and attitudes, their discourses, their learning processes and every daily lives. Because power is not a concrete substance, humans cannot get rid of it by Revolution. With the forming of the subjugated knowledge and the physical commitment can resistance be possible.
In Chapter Two, the various tactics of Jesus will be researched in detail. Basically, we can divide Jesus’ tactics into two kinds, the everyday resistance and the more rare acts of symbolic defiance. By telling the parables, Jesus shaped the subjugated knowledge among the lower Galilean peasantry. The itinerancy of Jesus fostered an alternative storied space in which people might live a life of resistance. When Jesus reached out his hand and touched a leper, he subverted the social order that had declared such people outcasts. Though Jesus’ touch on the leper was a small, seemingly insignificant act of immense political importance, he made possible a new community that refused to be founded upon the exclusion of the others.
Jesus’ exorcism of the Gerasene demoniac was highly symbolized. In ancient Israelites, the Roman Regime was linked with demons. The exorcism means that Jesus set free the possessed from the Roman imperial demons. Jesus’ practice of table fellowship usurped the right to define group boundaries. These all belong to the category of everyday resistance.
At the end of the Gospels, Jesus willingly accepted his death on the cross and this transformed the concept of victory and manifested his physical commitment as a symbolic defiance. In other words, apparently he accepted the cross, but in reality, his will to protest against the injustice was not frustrated by the cruelty of Roman Power.
The diversity of Jesus’ tactics is beyond our imagination. Jesus’ Disciples also adopted his tactics to react against the political or social environment they live in. Paul called for the mutual subordination between husband and wife, and between master and slave. Unlike rebellion simply acknowledging the absoluteness and ultimacy of the emperor’s power and attempting to seize it, prayers by the Christian martyrs denied that ultimacy altogether by acknowledging a higher power. Hence, instead of a symbol of failure, the cross became a trophy of victory and Jesus made the subversion possible without violence.

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