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Statecraft and Salvation traces Wilson's New Democracyto liberal internationalism as an effort distinctly shaped by his faith.--Barry Hankins "Journal of Church and State"
Statecraft and Salvation traces Wilson's New Democracyto liberal internationalism as an effort distinctly shaped by his faith.--Barry Hankins "Journal of Church and State"
With a catastrophic fungal pandemic, the post-apocalypse, a moral quest despite societal breakdowns, humans hunting humans or morphed into grotesque infected, The Last of Us video games and HBO series have exhilarated, frightened, and broken the hearts of millions of gamers and viewers. The Last of Us and Theology: Violence, Ethics, Redemption? is a richly diverse and probing edited volume featuring essays from academics across the world to examine theological and ethical themes from The Last of Us universe. Divided into three groupings—Violence, Ethics, and Redemption?—these chapters will especially appeal to The Last of Us fans and those interested in Theology and Pop Culture more broadly. Chapters not only grapple with theologians, ethicists, and novelists like Cormac McCarthy, Fyodor Dostoevsky, Martin Buber, and Paul Tillich; and theological issues from forgiveness and theodicy to soteriology and eschatology; but will help readers become experts on all things fireflies, clickers, Cordyceps, and Seraphites. “Save who you can save” and “Look for the Light.”
A unique reinterpretation of democracy that shows how history's most vocal champions of democracy from Jean-Jacques Rousseau and Thomas Jefferson to John Rawls have contributed to a pervasive, anti-democratic ideology, effectively redefining democracy to mean "rule by the elites." The rise of global populism reveals a tension in Western thinking about democracy. Warnings about the "populist threat" to democracy and "authoritarian" populism are now commonplace. However, as Emily B. Finley argues in The Ideology of Democratism, dismissing "populism" as anti-democratic is highly problematic. In effect, such arguments essentially reject the actual popular will in favor of a purely theoretical and abstract "will of the people." She contends that the West has conceptualized democracy-not just its populist doppelgänger-as an ideal that has all of the features of a thoroughgoing political ideology which she labels "democratism." As she shows, this understanding of democracy, which constitutes an entire view of life and politics, has been and remains a powerful influence in America and leading Western European nations and their colonial satellites. Through a careful analysis of several of history's most vocal champions of democracy, including Jean-Jacques Rousseau, Thomas Jefferson, Woodrow Wilson, John Rawls, and American neoconservatives and liberal internationalists, Finley identifies an interpretation of democracy that effectively transforms the meaning of "rule by the people" into nearly its opposite. Making use of democratic language and claiming to speak for the people, many politicians, philosophers, academics, and others advocate a more "complete" and "genuine" form of democracy that in practice has little regard for the actual popular will. A heterodox argument that challenges the prevailing consensus of what democracy is and what it is supposed be, The Ideology of Democratism offers a timely and comprehensive assessment of the features and thrust of this powerful new view of democracy that has enchanted the West.
When Woodrow Wilson was elected as a ruling elder in the Presbyterian Church in 1897, his preacher father allegedly remarked, "I would rather that he held that position than be president of the United States." Fifteen years later he was both. Easily one of the most religious presidents in American history, almost all of Wilson's policies and important speeches were infused with religious concepts. The son, grandson, and nephew of southern Presbyterian divines, with six consecutive generations of preachers on his mother's side, Wilson viewed his political career as a sacred calling. As he remarked to a Democratic Party leader just before his inauguration in 1913, "God ordained that I should be the next president of the United States." As a scholar, Princeton University president, governor of New Jersey, then president, Wilson spent his entire career trying to further the cause of public righteousness. In 1905, he uttered his life's credo: "There is a mighty task before us and it welds us together. It is to make the United States a mighty Christian nation and to Christianize the World." Nonetheless, the 28th president was not principally a religious figure, and he didn't fit comfortably in any religious camp, either in his own time or today. In Woodrow Wilson: Ruling Elder, Spiritual President, Barry Hankins tells the story of Wilson's religion as he moved from the Calvinist orthodoxy of his youth to a progressive, spiritualized religion short on doctrine and long on morality.
This book critiques President Woodrow Wilson's statecraft and diplomacy during World War I, notably with respect to religion and race.
This book is focused on explaining the grand strategic behavior of the United States from the Founding of the Republic to the Trump administration. To do so it employs a neoclassical realist framework to argue that while systemic change explains the broad evolution of US grand strategy, the precise shape and content of the grand strategies pursued has been conditioned by domestic political culture and interests. The book argues that distinct political cultures of statecraft (Hamiltonian, Jeffersonian, Jacksonian and Wilsonian) have acted as permissive filters through which policy-makers have interpreted and responded to systemic stimuli making some grand strategy choices more likely than others in the pursuit of national security. The book demonstrates that while primacist grand strategies were facilitated by the predominance from the mid-19th century to the early 21st century of the vindicationist Hamiltonian and Wilsonian forms of statecraft, the costs of primacy have now stimulated the resurgence of the long dormant, exemplarist Jeffersonian and Jacksonian forms of statecraft under the Obama and Trump administrations, resulting in grand strategies that seek to either manage or stave off decline in America’s relative power position.
It would seem unlikely that one could discover tolerant religious attitudes in Spain, Portugal, and the New World colonies during the era of the Inquisition, when enforcement of Catholic orthodoxy was widespread and brutal. Yet this groundbreaking book does exactly that. Drawing on an enormous body of historical evidence—including records of the Inquisition itself—the historian Stuart Schwartz investigates the idea of religious tolerance and its evolution in the Hispanic world from 1500 to 1820. Focusing on the attitudes and beliefs of common people rather than those of intellectual elites, the author finds that no small segment of the population believed in freedom of conscience and rejected the exclusive validity of the Church. The book explores various sources of tolerant attitudes, the challenges that the New World presented to religious orthodoxy, the complex relations between “popular” and “learned” culture, and many related topics. The volume concludes with a discussion of the relativist ideas that were taking hold elsewhere in Europe during this era.
Written by a team of international experts, drawn from various traditions of political theology, this outstanding resource brings together 35 newly-commissioned essays in the field. Demonstrates that Christian theology is inherently political and shows how theology impacts on present-day political issues. Considers the interface of theology with political ideologies, including the contribution of theology to feminist, ecological, black and pacifist movements. Assesses the contribution of the major political theologians and theological movements. Explores the political aspects of Christian sources such as scripture and liturgy.
In the last decade or so, many books have been devoted to the history of Europe.Two conceptual axes predominate in a large number of these accounts: a discourse focusing on Europe’s values, and another discourse, fashioned largely in opposition to the first, which emphasizes the process of European “construction.” The first conceives of Europe’s past teleologically, as a process by which certain values (Christian ethics, individualism, capitalism, tolerance, republicanism, due process, etc.) were affirmed and came to define European culture. The second approach rejects the discourse on values emphasizes the post-Enlightenment emergence of the concept of Europe, and the political and ideological implications in its continuous redefinitions (and re elaborations) during the past two or more centuries. This volume offers new approaches that integrate the long temporal dimension of the values-based approach, albeit devoid of its teleological element, with the “constructivist” interpretation.