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Any scholarship that addresses the evolution of Christian perspectives on warfare generally references this book. first published in 1960. Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area. Bainton believes that the Christian community started out pacifistic, then developed the just war doctrine, and finally adopted holy war ideals. He traces this trajectory from the Early Church up through the wars and conflicts of the 20th century. Finally, Bainton adds his critique of current militaristic ideas, especially in regards to atomic warfare. (from a review by Andrew Lumpkin)
Any scholarship that addresses the evolution of Christian perspectives on warfare generally references this book. Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area. Bainton believes that the Christian community started out pacifistic, then developed the just war doctrine, and finally adopted holy war ideals. He traces this trajectory from the Early Church up through the wars and conflicts of the 20th century (this book was written in 1960). Finally, Bainton adds his critique of current militaristic ideas (especially in regards to atomic warfare). This book is well written and written for all audiences, however, it is best to supplement this book with more recent scholarship to get current ideas on Christian perspectives on warfare.
Any scholarship that addresses the evolution of Christian perspectives on warfare generally references this book. first published in 1960. Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area. Bainton believes that the Christian community started out pacifistic, then developed the just war doctrine, and finally adopted holy war ideals. He traces this trajectory from the Early Church up through the wars and conflicts of the 20th century. Finally, Bainton adds his critique of current militaristic ideas, especially in regards to atomic warfare. (from a review by Andrew Lumpkin)
This collection of essays seeks to analyse historically these influences, connections, and impact from multiple points of view, such as – but not limited to – the links between war and rebellion, the issues of trust and religious violence, early modern university debates on war and peace, the problems engendered by intolerance and the difficult management of tolerance, the delicate matters of politico-religious accommodation and the implementation of peace in towns and contested territories, the reappraisals and changes in the narratives of military prowess and religious fidelity, the role of women in the religious conflicts in the 'long sixteenth century', the porous boundaries (imagined or real) which existed between 'enemies' in times of war and the issues connected to the cohabitation with the 'Other' in times of peace.
This book rewrites the history of Christian peace ethics. Christian reflection on reducing violence or overcoming war has roots in ancient Roman philosophy and eventually grew to influence modern international law. This historical overview begins with Cicero, the source of Christian authors like Augustine and Thomas Aquinas. It is highly debatable whether Augustine had a systematic interest in just war or whether his writings were used to develop a systematic just war teaching only by the later tradition. May Christians justifiably use force to overcome disorder and achieve peace? The book traces the classical debate from Thomas Aquinas to early modern-age thinkers like Vitoria, Suarez, Martin Luther, Hugo Grotius and Immanuel Kant. It highlights the diversity of the approaches of theologians, philosophers and lawyers. Modern cosmopolitianism and international law-thinking, it shows, are rooted in the Spanish Scholastics, where Grotius and Kant each found the inspiration to inaugurate a modern peace ethic. In the 20th century the tradition has taken aim not only at reducing violence and overcoming war but at developing a constructive ethic of peace building, as is reflected in Pope John Paul II’s teaching.
Featuring updates, revisions, and new essays from various scholars within the Christian tradition, The Blackwell Companion to Christian Ethics, Second Edition reveals how Christian worship is the force that shapes the moral life of Christians. Features new essays on class, race, disability, gender, peace, and the virtues Includes a number of revised essays and a range of new authors The innovative and influential approach organizes ethical themes around the shape of Christian worship The original edition is the most successful to-date in the Companions to Religion series
Why does the pacifist movement of the first few centuries so quickly become an organization that supports emperors and finds reasons for fighting? ? What leads the Church to formulate just war principles only to abandon them when in pursuit of heretics and infidels? ? What impact did two world wars have on Christian thinking? ? Why have the churches in more recent years and a more secular age apparently taken a more cautious approach to war? These are the sort of questions this absorbing book sets out to answer. It makes a unique and intriguing contribution to the literature published to mark the centenary of the outbreak of the Great War in August 2014.
Religion, and specifically Christianity, has often been blatantly invoked to support or oppose war and violence of all kinds. Christians are deeply divided over whether and when such violence is justifiable. James Reimer offers a fair presentation of these controversial standpoints, including the classical Christian attitudes toward war: crusading or holy war, just war, and pacifism. His thoughtful survey of Christian teachings and practices on issues of war, violence, and the state takes readers from classical Greco-Roman times to postmodernity. Arguing that the church's responses to war can only be understood through the church's changing relationship to culture, Reimer concludes with an analysis of the contemporary debate and proposes criteria for legitimate and illegitimate use of force by nation-states. Through confronting the Christian church's history, which is complex and sometimes difficult to endure, Reimer encourages readers to think criticially and come to hold their own position that promotes both peace and justice.
In Christians, the State, and War: An Ancient Tradition for the Modern World, Gordon Heath argues that the pre-Constantinian Christian testimony regarding the state’s just use of violence was remarkably uniform and that it was arguably a catholic, or universal, tradition. More specifically, that tradition had five interrelated and intertwined constitutive areas of consensus that can best be understood as parts of one collective tradition. Heath further argues that those five related areas of an early church tradition shaped all subsequent theological developments on views of the state, its use of violence, and the conditions of Christian participation in said violence. Whereas the sorry and sordid instances in the church’s history related to violence were times when the church drifted from those convictions of consensus, the cases when Christians had a more stellar record of responding to the horrors of the world were times when they lived up to them. Consequently, the way forward today is for Christians to forgo beginning with the just war-pacifist debate, and, instead, to begin by letting their views on war and peace be shaped by that ancient tradition.