A new and penetrating assessment of the work of the twentieth century's best known public theologian.

After September 11, 2001, ordinary citizens faced a new world ruled by political and religious machinations against the threat of terrorism. While political leaders pursued a policy of militarism, many religious leaders advocated pacifism. Ronald H. Stone advocates a middle road between these two extremes, what he calls prophetic realism. Taking up Reinhold Niebuhr's notion of Christian realism, Stone argues that our current situation calls for hard answers to hard questions. Stone offers compelling evidence that Jesus provides the prophetic model of our interaction with our enemies. This book will change people's minds about the relationship of religion and politics in the contemporary world.

Believing Christians should direct their energies toward finding a set of criteria and a model for a "just peace" instead of "just war", Stassen bases his peace theory on the new reality of our world, recent Biblical interpretation, and on the experiences of people who lived in the face of oppression and nuclear threat.

Troy analyses how the understanding of religion in Realism and the English School helps in working towards the greater good in international relations, studying religion within the overall framework of international affairs and the field of peace studies.

With existing literature focusing largely on Western perspectives of peace and their applications, a global understanding of peace is much needed. Spurred by more recent debates and discourses that criticize the dominant realist and liberal approaches for crises in contemporary state- and peace-building, the contributors to this handbook emphasize not only the need to solve this eternal conundrum of humanity, but also demand—with the rise of increasingly more violent conflicts in international relations—the development of a global interpretive framework for peace and security. To this end, the present handbook examines conceptual, institutional and normative interpretive approaches for making, building and promoting peace in the context of roles played by state and non-state actors within local, national, regional, and global units of analysis.

This handbook provides thorough introductory articles on important themes in Christian theology. Along with cross-references and select bibliographies, it is an indispensable reference source. The Handbook consists of 148 topical entries arranged alphabetically. Instead of a Table of Contents, a "Routes For Reading" page suggests related entries, and cross-referencing makes 'surfing' this volume easier than ever.

Interfaith Just Peacemaking is a collected work by 27 Jewish, Muslim and Christian scholars and religious leaders on the ten 'practice norms' of the peacemaking paradigm called 'Just Peace.'Just Peace theory, like the paradigm it most resembles, Just War theory, is a list of specific practices that are applied to concrete contexts.

This book is a contribution to the Christian ethics of war and peace. It advances peacebuilding as a needed challenge to and expansion of the traditional framework of just-war theory and pacifism. It builds on a critical reading of historical landmarks from the Bible through Augustine, Aquinas, the Reformers, Christian peace movements, and key modern figures like Dietrich Bonhoeffer, Reinhold Niebuhr, and recent popes. Similar to just-war theory, peacebuilding is committed to social change and social justice but includes some theorists and practitioners who accept the use of force in extreme cases of self-defense or humanitarian intervention. Unlike just-war theorists, they do not see the justification of war as part of the Christian mission. Unlike traditional pacifists, they do see social change as necessary and possible and, as such, requiring Christian participation in public efforts. Cahill argues that transformative Christian social participation is demanded by the gospel and the example of Jesus, and can produce the avoidance, resolution, or reduction of conflicts. And yet obstacles are significant, and expectations must be realistic. Decisions to use armed force against injustice, even when they meet the criteria of just war, will be ambiguous and tragic from a Christian perspective. Regarding war and peace, the focus of Christian theology, ethics, and practice should not be on justifying war but on practical and hopeful interreligious peacebuilding.

The Political Crisis and Christian Ethics addresses themes in political philosophy in the context of a crisis in democracy after the denial of the 2020 election by the Republican candidate for president. The refusal to accept the results of the election divided the electorate and drove the president’s followers to fail in their attempted coup attempt in January of 2020. Democracy is defended in Reinhold Niebuhr’s writing on politics and in Barack Obama’s use of the theologian’s thought. It is developed further in the political theory of Paul Tillich. The themes of just peacemaking are reviewed in Paul Tillich’s critique of John Foster Dulles’ work and in the author’s critique of just peacemaking in the work of Glen Stassen. Domestically the issues of race, inequality, ecology, and healthcare are addressed from the perspective of prophetic realism. The book concludes in terms of Alfred North Whitehead’s philosophy of education and religion and a vision of the good president. In summary, The Political Crisis and Christian Ethics is a volume of American, Christian political theory in a period of overcoming the trauma of 2016 with Christian ethics and political philosophy.