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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 Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area.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 Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area.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 Although the scholarship of this work is now outdated and critiqued, Bainton's work is foundational in the area.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)
While most studies of just war focus on the rationale for going to war and the conduct of the war, this important book examines the period after the conflict. What must be done to restore justice? In the words of the authors, “’Victory’ is declared by presidents and other leaders, yet all too often no just peace is to be found in the wake of today’s conflicts. . . . After the smoke clears, the powers that be may declare ‘mission accomplished’ when, as Ezekiel long ago said, there really is no peace.”
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.
As Dr. Mercer posits, the fundamentalist is fundamentally driven by anxiety layered over a fragile sense of self-identity constructed upon a system of beliefs that is both logically inconsistent and highly suspect in light of modern science. As a result, the fundamentalist completely rejects modernity while battling mightily in the arena of national politics and culture to bring about a world that aligns more closely with the fundamentalist worldview. Focusing on Christian fundamentalists, the author puts Christian fundamentalism in its historical and theological contexts. At the same time, Mercer calls upon cognitive theory to explain that the fundamentalist's life story is not particular to Christianity or any other religious belief system but that fundamentalist Catholics, Muslims, Jews, and those of all other faiths share a common psychological profile. Indeed, Mercer insists that if the Christian terminology were eliminated from contemporary fundamentalist Christian rhetoric, what would remain would be a framework that fundamentalists from other religions would find quite familiar and even comforting. In other words, the structure of the fundamentalist worldview, and the psychology beneath it, is pretty much the same across religions. It is a controversial thing to say about Christian fundamentalism, a thesis that has already proved contentious in the author's public appearances, and one that is sure to generate considerable attention and passionate debate as the U.S. populace continues to divide into opposing camps.
Why is peace such a divisive issue, even among Christians? Why is it so hard to practice right here right now? Why is peace often considered an extra, rather than an essential, to faithful Christian living? The three authors decided to write this book when the Indonesian member of the team remarked to the other two: "If the Christian church is to make any impact on Indonesia, it must address itself to the biggest peace issue -- reconciliation with Muslims." But before the writers could honestly consider that explosive possibility, they first had to ask why Christians find it so difficult to live peaceably with other Christians. They've discovered that conflict is often a prerequisite of peace. They grant that peace is a continuum -- easier to live in some areas of life than in others. They've learned that peace has two parents -- hard work and grace. Living in peace is muscular activity. The authors suggest how to develop "peacemaking reflexes"; how churches "can learn to handle conflict well"; and how to cultivate vulnerability and humility, two essential "attitudes of peacemakers." True stories from communities around the world support this hopeful but strenuous call to faithful living.
This eye-opening book invites readers of all political and denominational stripes into a more meaningful conversation and community with soldiers and veterans. If Jesus is God, then God is a grunt—the humble, hardy folk placed at the bottom of the social hierarchy who are relied on to accomplish the dirtiest, most difficult (and most thankless) work. This is good news for millions of Christian soldiers and veterans in the U.S. because they have had to make an impossible choice, with no perceivable middle ground, between patriot and pacifist. In his new book, God Is a Grunt, Logan Isaac offers an opportunity for GIs, veterans, and those close to them to read Christian traditions as a soldier would—by and through the lived experiences of military service. This well-researched, meditative guide for Christians who have served their country delves deep into the Bible, while Isaac shares his own beliefs and thoughts on the life-altering experiences of battle. He attempts to fill the void most Christians in the military feel by providing theological resources to discern a better way of discipleship for GIs, affirming the nuance and complexity of armed service and the gifts GIs extend to Christians around the world.
Ambitious Dreams is a realistic and practical effort to realize more effectively what Catholic and other colleges and universities profess: To instill the values and the courage needed to achieve justice and peace in our world today.