Download Free The Non Violent Cross Book in PDF and EPUB Free Download. You can read online The Non Violent Cross and write the review.

One of the ten best religious books of 1968 . . . a fascinating proposal of revolutionary action through non-violence from the Judeo-Christian faith and the experiments in truth of Gandhi. 'New Book Review' 'The Non-Violent Cross' was a crucial text to push me into becoming a pacifist. It remains as relevant today as it was when first published in 1966. Douglass was in conversation not only with Catholic perspectives but also John Howard Yoder. Indeed he was among the first to show us how the most orthodox Christian claims committed the church to the practice of non-violence. We are in Wipf & Stock's debt for bringing the book back into print. Stanley Hauerwas, Duke University It will be Jim's reflections on nonviolence and just war theory for which he will be remembered best. And it is here that his language stretches, bends, and breaks under the strain of the inexplicable. For he is not just settling arguments. He is trying to convey the meaning of the kingdom of Reality which will be the final victory of Truth in history. If that kingdom is ever to come, it will be people like Jim who blazed the way. Walter Wink Not only is this book the most thoroughgoing treatment to date of non-violence...but in its analyses of the current scene it is also a 'tract for the times.' The Christian Century
A provocative study that cuts to the very heart of Christian thought, The Nonviolent Atonement challenges the traditional, Anselmian understanding of atonement along with the assumption that heavenly justice depends on Christ s passive, innocent submission to violent death at the hands of a cruel God. Instead J. Denny Weaver offers a thoroughly nonviolent paradigm for understanding atonement, grounded in the New Testament and sensitive to the concerns of pacifist, black, feminist, and womanist theology. While many scholars have engaged the subject of violence in atonement theology, Weaver s Nonviolent Atonement is the only book that offers a radically new theory rather than simply refurbishing existing theories. Key features of this revised and updated second edition include new material on Paul and Anselm, expanded discussion on the development of violence in theology, interaction with recent scholarship on atonement, and response to criticisms of Weaver s original work. Praise for the first edition: The best current single volume on reconstructing the theology of atonement. S. Mark Heim in Anglican Theological Review Weaver provides an important contribution to atonement theories by seriously inserting the contemporary concerns of pacifist, feminist, womanist, and black theologians into the centuries-old christological conversation. . . . A provocative but faithful proposal benefiting any student of christology. Religious Studies Review A noteworthy contribution to the literature on the atonement. Weaver provides a useful critique of the history of atonement motifs; he does a fine job of placing Anselm s theology in its historical context; he creatively fuses a singular biblical vision from the earthly narrative of the Gospels and the cosmic perspective of the Apocalypse; and he attempts to relate discussions of the atonement to Christian social ethics. Trinity Journal This is a superb succinct survey and analysis of classical and contemporary theories of the atonement, ideal for students and general readers. . . . A clearly written, passionately expressed introduction to current debates on the atonement. . . . Excellent resource. Reviews in Religion and Theology
In a unique narrative approach, Sprinkle begins by looking at how the story of God as a whole portrays violence and war, drawing conclusions that guide the reader through the rest of the book. With urgency and precision, he navigates hard questions and examines key approaches to violence, driving every answer back to Scripture. Ultimately, Sprinkle challenges the church to "walk in a manner worthy of our calling" and shape our lives on the example of Christ. Nonviolence: The Revolutionary Way of Jesus is biblically rooted, theologically coherent, and prophetically challenging. It is a defining work that will stir discussions for years to come.
For more than a century, from 1900 to 2006, campaigns of nonviolent resistance were more than twice as effective as their violent counterparts in achieving their stated goals. By attracting impressive support from citizens, whose activism takes the form of protests, boycotts, civil disobedience, and other forms of nonviolent noncooperation, these efforts help separate regimes from their main sources of power and produce remarkable results, even in Iran, Burma, the Philippines, and the Palestinian Territories. Combining statistical analysis with case studies of specific countries and territories, Erica Chenoweth and Maria J. Stephan detail the factors enabling such campaigns to succeed and, sometimes, causing them to fail. They find that nonviolent resistance presents fewer obstacles to moral and physical involvement and commitment, and that higher levels of participation contribute to enhanced resilience, greater opportunities for tactical innovation and civic disruption (and therefore less incentive for a regime to maintain its status quo), and shifts in loyalty among opponents' erstwhile supporters, including members of the military establishment. Chenoweth and Stephan conclude that successful nonviolent resistance ushers in more durable and internally peaceful democracies, which are less likely to regress into civil war. Presenting a rich, evidentiary argument, they originally and systematically compare violent and nonviolent outcomes in different historical periods and geographical contexts, debunking the myth that violence occurs because of structural and environmental factors and that it is necessary to achieve certain political goals. Instead, the authors discover, violent insurgency is rarely justifiable on strategic grounds.
Does God use violence to redeem us? What is the relationship between divine love and violence in regard to the saving significance of the cross of Christ? In Love, Violence, and the Cross, Gregory Love dialogues with two responses to this question, while presenting a third alternative in which Jesus's death is simultaneously a crime and an element of God's saving actions. Through familiar stories in history, literature, and film, Love presents five constructive models that cumulatively affirm God's saving act in the person and work of Christ while letting go the myth of redemptive violence. They affirm redemption, but one with a different shape: Instead of exacting the absolute punishment, God redeems by "making good" God's promise to humanity to secure human life. Love argues that God is nonviolent, while retaining the core idea presented in the New Testament witnesses: that reconciliation occurs in the work of Christ, and that the cross plays a role in that divine work.
You've heard about the child sacrifice, forced cannibalism, and mass murder. Now get the rest of the story. Fleischer explains the Old Testament like never before, cutting through the popular misperceptions to provide a compelling, scripturally based, and highly readable case for a good, just, and loving God, one who hates violence--and always has. This book will strengthen your faith and equip you to defend it at the same time. End your struggle to appreciate the God of the Old Testament today. Discover a deity who is more beautiful than you have ever imagined. "In the first six pages of his new book, Matthew Curtis Fleischer describes the problem of divine violence in the Old Testament as well as anyone ever has. In the following 200-plus pages, he offers Christians committed to biblical authority an intelligent and humane way of interpreting those passages, leading humanity from violence to nonviolence in the way of Jesus. Fleischer is an attorney, and he makes his case with clarity that would win over any unbiased jury." - Brian D. McLaren, author of The Great Spiritual Migration--Amazon.prime.
Revelation is resistance literature, written to instruct early Christians on how to live as followers of Jesus in the Roman Empire. The Nonviolent Apocalypse uses modern examples and scholarship on nonviolence to help illuminate Revelation’s resistance, arguing that Revelation’s famously violent visions are actually acts of nonviolent resistance to the Empire. The visions form part of Revelation’s proclamation of God’s way as a just and life-giving alternative to the system constructed by Rome. Revelation urges its readers to pursue this radical form of living, engaging in nonviolent resistance to all that stands in the way of God’s vision for the world.
Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how ‘racial phantasms’ inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.