Resistance And Theological Ethics

Resistance and Theological Ethics collects the edited and updated essays that emerged from the meeting of the Theological Educators for Presbyterian Social Witness in Geneva, Switzerland and southern France in 1999. These writings from educators and ethicists combine to sound a clarion call for the church to stand in resistance to social, economic and political forces that threaten--while embracing those that foster--social justice, peace and human welfare. Each author emphasizes a specific call to resistance against powers grounded in particular forms of sin: religious pride, greed, violence and domination. Divided into three parts, the book details social forces to be resisted, presents historical and biblical examples of resistance, and concludes with theological analysis and advocacy for action in contemporary American society.

Protestantism, at its best, grounds both its religious and its social critique in the faith of the prophets and the life and teachings of Jesus Christ as understood and lived by the church. Its teachings and desired practice stand in start contrast to complacent religion that seems to be at ease with imperial greed, domination, and violence. Resistance and Theological Ethics collects the edited and updated essays that emerged from the meeting of the Theological Educators for Presbyterian Social Witness in Geneva, Switzerland and southern France in 1999. Inspired there by the sixteenth century forces of renewal unleashed through resistance to an imperial church and society, the writings of these educators and ethicists combine to sound a clarion call for the church to stand in resistance to social, economic and political forces that threaten—while embracing those that foster—social justice, peace and human welfare. Each author emphasizes a specific call to nonviolent resistance against powers grounded in particular forms of sin: religious pride, greed, violence and domination. Divided into three parts, the book details social forces to be resisted, presents historical and biblical examples of resistance, and concludes with theological analysis and advocacy for action in contemporary American society.

Applied Christian Ethics addresses selected themes in Christian social ethics. The book is divided in three parts. In the first section, “Foundation,” several contributors reveal their Christian realist roots and discuss the prophetic origins and multifarious agenda of social ethics. Thus, the names of Reinhold Niebuhr and Paul Tillich come up frequently. In the second section, “Economics and Justice,” the focus turns to the different levels at which economics has significance for social justice. These chapters discuss fair housing at the local level, the dialogue between Christians and Native Americans over property rights at the regional and national levels, and trade and international organization. In the third and final section, “Politics, War, and Peacemaking,” the content ranges from the existential experience of a soldier to that of a veteran of civil rights activism, from theorizing about peacemaking to commenting on the use of drones.

The book takes a practical look at the complexity of the nature of violence/terrorism in Nigeria, in the light of the Catholic social teaching on non-violent resistance. With the critical analyses of some policies/strategies used to address the problem of Boko Haram terrorism in Nigeria, the book explores a range of questions: Does severe punishment work effectively as deterrence against possible involvement in terrorism? Does applying “lex talionis” reduce or exacerbate recidivism? What are the right mechanisms to stop terrorism/violence in Nigeria? This book is convinced that nothing is resolved through violence, and that, violence begets violence, alluding that, responding to terror with terror is a retaliatory method that is self-defeating. On the whole, it has been noted that the principle or law of retaliation (Lex Talionis) alone cannot stop armed insurgency in Nigeria, thus, the book suggests non-violent resistance as the best way to address terrorism and violent conflicts. Non-violent resistance does not mean condoning violent attacks against innocent civilians. Based on the Christian ethical principles of the dignity of the human person and justice, this book explicitly declares that the killing of innocent civilians is absolutely immoral. The book explores the use of the term Islamic terrorism and the Islamic ethics of justice, peace and nonviolence, and underlines that the Islamic core moral principles in no way support terrorism. While stating that terrorism is morally wrong, this book states that the causes of terrorism must be addressed with justice and fairness. On this basis, the book insists on critically investigating the following: religious extremism, corruption, bigotry in politics and religion, the glaring sense of apathy among the political elite to the suffering of the oppressed, and the mismanagement and abuse of political positions or the nation’s resources for selfish interest. There must be a rethink aimed at finding the best way to build an ethical society – a framework for justice and peace.

A fresh, engaging, and thoroughly biblical account of Christian ethics for the twenty-first century. Studying Christian ethics tends to involve talking about what we should or, more often, shouldn’t do. The aim of this book, however, is to explore Christian ethics within a wider, more positive framework—one that encourages a joyful way of living that flows naturally out of the abundant goodness of God’s life and character, as revealed in Christ.

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.

Throughout his ministry, Jesus spoke frequently and unabashedly on the now-taboo subject of money. With nothing good to say to the rich, the New Testament—indeed the entire Bible—is far from positive towards the topic of personal wealth. And yet, we all seek material prosperity and comfort. How are Christians to square the words of their savior with the balances of their bank accounts, or more accurately, with their unquenchable desire for financial security? While the church has developed diverse responses to the problems of poverty, it is often silent on what seems almost as straightforward a biblical principle: that wealth, too, is a problem. By considering the particular context of the recent economic history of Ireland, this book explores how the parables of Jesus can be the key to unlocking what it might mean to follow Christ as wealthy people without diluting our dilemma or denying the tension. Through an engagement with contemporary economic and political thought, aided by the work of Karl Barth and William T. Cavanaugh, this book represents a unique and innovative intervention to a discussion that applies to every Christian in the Western world.

In 1945, Dietrich Bonhoeffer—a theologian and pastor—was executed by the Nazis for his resistance to their unspeakable crimes against humanity. He was only 39 years old when he died, but Bonhoeffer left behind volumes of work exploring theological and ethical themes that have now inspired multiple generations of scholars, students, pastors, and activists. This book highlights the ways Dietrich Bonhoeffer's work informs political theology and examines Bonhoeffer's contributions in three ways: historical-critical interpretation, critical-constructive engagement, and constructive-practical application. With contributions from a broad array of scholars from around the world, chapters range from historical analysis of Bonhoeffer’s early political resistance language to accounts of Bonhoeffer-inspired, front-line resistance to white supremacists in Charlottesville, VA. This volume speaks to the ongoing relevance of Dietrich Bonhoeffer’s work and life in and out of the academy.