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Volumes 10 and 11 of Studies in Reformed Theology consist of the texts written for the fifth international conference of the International Reformed Theological Institute (IRTI), which was dedicated to the theme, 'Christian Faith and Violence'. Specific theological questions were at the core of the discussions, e.g. what does violence imply for the doctrine of God? How to deal with biblical stories and commands that often contain an overwhelmingly violent character? What about applying christian ethics in situations of violence that we are exposed to? What is our calling in situations of oppression and a longing for liberation and justice?
Volumes 10 and 11 of Studies in Reformed Theology consist of the texts written for the fifth international conference of the International Reformed Theological Institute (IRTI), which was dedicated to the theme, 'Christian Faith and Violence'. Specific theological questions were at the core of the discussions, e.g. what does violence imply for the doctrine of God? How to deal with biblical stories and commands that often contain an overwhelmingly violent character? What about applying christian ethics in situations of violence that we are exposed to? What is our calling in situations of oppression and a longing for liberation and justice?
In Faith and Violence, Thomas Merton offers concrete and pungent social criticisms grounded in prophetic faith about such issues as Vietnam, racism, violence, and war.
Must Christianity Be Violent? by Kenneth R. Chase,Alan Jacobs Pdf
The Crusades. The Conquest of the Americas. U.S. Slavery. The Jewish Holocaust. Mention of these events evokes a variety of responses from Christians, including guilt, defensiveness, and bewilderment. Given such a tangled historical relationship to aggression and injustice, how can Christians answer those who argue that our faith is inherently violent, or that Christian doctrines inevitably lead to sacrifice, conquest, and war? In Must Christianity Be Violent? editors Kenneth R. Chase and Alan Jacobs have gathered pointed essays that provide specific responses to these arguments. Divided into "histories," "practices," and "theologies," the essays explore the historical causation of Christian violence and discuss practices that promote what one contributor calls "just peacemaking." The contributors explore the history of Christian violence and advocate the need for an uncompromised biblical theology in our search for peace. This timely collection will appeal to readers of Christian history, ethics, and theology, and those who want to better understand the specifically Christian response to violence and cultivation of peace.
Christian Martyrdom and Christian Violence by Matthew D. Lundberg Pdf
What is the place-if any-for violence in the Christian life? At the core of Christian faith is an experience of suffering violence as the price for faithfulness, of being victimized by the world's violence, from Jesus himself to martyrs who have died while following him. At the same time, Christian history had also held the opinion that there are situations when the follower of Jesus may be justified in inflicting violence on others, especially in the context of war. Do these two facets of Christian ethics and experience present a contradiction? Christian Martyrdom and Christian Violence: On Suffering and Wielding the Sword explores the tension between Christianity's historic reverence for martyrdom (suffering violence for faith) and Christianity's historical support of a just war ethic (involving the inflicting of violence). While the book considers the possibility that the two are unreconcilable, it also argues that they are ultimately compatible; but their compatibility requires a more humanized portrait of the Christian martyr as well as a stricter approach to the justified use of violence.
Our Violent World and the Ethics of Jesus by John Dudley Willis Pdf
This book is driven by forty years of study on 1700 years of Christian violence. The historical section, Part 1, opens with, "Christianity is the most homicidal religion in the history of the world...Half a Billion men, women, children, infants, elderly, sick, and disabled slain." You read how Christians were and are taught to obey their governments more than Jesus Christ, whether killing as soldiers, torturing for governments, or harming innocent citizens as police. You read the words of Christian European Kings, Queens, and Popes to their Christian explorers sent into world, "Discover, subdue, and conquer."
Although the two highest commandments in Christianity are to love God and "love your neighbor as yourself," some institutions and individuals have acted violently and attempted to justify themselves through Christian writings. The relationship between Christianity and violence is a subject of controversy because some have used or interpreted its teachings to justify violence, while others maintain that it only promotes peace, love, and compassion. Heitman and Hagan identify the Inquisition, Crusades, Wars of Religion and antisemitism as being "among the most notorious examples of Christian violence." To this list, J. Denny Weaver adds, "warrior popes, support for capital punishment, corporal punishment under the guise of 'spare the rod and spoil the child, ' justifications of slavery, world-wide colonialism in the name of conversion to Christianity, the systemic violence of women subjected to men." Christian violence includes "forms of systemic violence such as poverty, racism, and sexism." Miroslav Volf says that Christianity is intrinsically nonviolent, but has suffered from a "confusion of loyalties." He proposes that "rather than the character of the Christian faith itself, a better explanation of why Christian churches are either impotent in the face of violent conflicts or actively participate in them derives from the proclivities of its adherents which are at odds with the character of the Christian faith." He states that "(although) explicitly giving ultimate allegiance to the Gospel of Jesus Christ, many Christians in fact seem to have an overriding commitment to their respective cultures and ethnic groups." This book discusses the history of violence in Christianity.
If Christians follow the Prince of Peace, why do they often behave so violently? What can be done to transform the church so that it looks more like Jesus? Eric Seibert explores these questions in this important and timely study. He builds a biblical and practical case for living nonviolently in all areas of life and urges Christians to reexamine their most fundamental attitudes toward violence, warfare, and killing. Through true stories and careful analysis, Seibert demonstrates that it is possible to resolve conflict, correct injustice, and stop oppression without resorting to violence. Many nonviolent alternatives are discussed throughout the book, alternatives that can be used in a wide range of situations, from dealing with an unwanted intruder at home to removing a dictator from power. In a world filled with so much violence, hate, and fear, alternatives like these are desperately needed. This book offers hope that a better way is possible, one that has the potential to transform the church and change the world. So read on and join in!
This book offers a challenge to conservative, liberal, and in-between Christians, as well as persons who do not call themselves Christians but have some interest in what the Christian movement is about. To state the extremes, both those persons who think they can have Christ without pacifism and those who think they can have pacifism without Christ will have to think again after reading Christ and Violence.... The time is right for a sweeping reappraisal of the church's teaching on violence. A mountain of nuclear stockpiles on the one hand and an ocean of revolutionary violence on the other converge in our time to make the question of violence the most urgent Christian issue facing this generation.... What about violence? Certain political/economic philosophies, including communism and capitalism, have made clear their answer to that question in the arms race which now engulfs the world. Will Christians have anything different to say or anything better to offer? Ron Sider says they can and they should. John K. Stoner in the Introduction
The Myth of Religious Violence by William T Cavanaugh Pdf
The idea that religion has a dangerous tendency to promote violence is part of the conventional wisdom of Western societies, and it underlies many of our institutions and policies, from limits on the public role of religion to efforts to promote liberal democracy in the Middle East. William T. Cavanaugh challenges this conventional wisdom by examining how the twin categories of religion and the secular are constructed. A growing body of scholarly work explores how the category 'religion' has been constructed in the modern West and in colonial contexts according to specific configurations of political power. Cavanaugh draws on this scholarship to examine how timeless and transcultural categories of 'religion and 'the secular' are used in arguments that religion causes violence. He argues three points: 1) There is no transhistorical and transcultural essence of religion. What counts as religious or secular in any given context is a function of political configurations of power; 2) Such a transhistorical and transcultural concept of religion as non-rational and prone to violence is one of the foundational legitimating myths of Western society; 3) This myth can be and is used to legitimate neo-colonial violence against non-Western others, particularly the Muslim world.
Faith, War, and Violence analyzes the age-old links between religion and violence perpetrated in the name of God, and the role religion performs in politically infusing the state with romantic spiritualism. The volume examines instances of this phenomenon from ancient Rome to the modern day; it finds that religion-inspired violence is not restricted to Abrahamic faiths or to one geographic region. The fact that symbolically charged religious violence has destructive consequences is not lost on contributors to Faith, War, and Violence. Among the subjects tackled are: the ideological and religious foundations that inspired the founders of Al-Qaeda and its role in the Arab Spring; the long history of religious conflict in Ireland known as the Troubles; Sikh extremism; and the evolution of the Christian approach to war. As the contributors demonstrate, in Western societies, the unity of religious fervor and warmongering stretches from Constantine's incorporation of Christian symbols into Roman army flags to slogans like Gott mit uns (God is with us), which appeared on the belt buckles of German soldiers in World War I. In recent years, George W. Bush declared the war on terror a "crusade," and his speechwriter, David Frum, coined the religiously inspired term "Axis of Evil," to describe Iraq and other countries opposing the United States.
Have you ever felt a dissonance between the joy-filled Sunday school messages and the difficult sayings attributed to Jesus in the scriptures? There is a movement in American churches today that separates the Gospel into two parts: attractive and repulsive. It is probably surprising for many to know that there is more in the latter category than in the former. Church leaders know that preaching about suffering and demanding personal sacrifice for the sake of discipleship is not going to win over many converts. In fact, people tend to leave and seek out worship centers that portray Christ in kinder, gentler ways. After all, how many of the most applauded preachers of the present generation focus on Jesus teaching of self-sacrifice? More likely, sermons emerge from a prosperity gospel where God will reward the faithful and give bountifully to those who believe. The problem with this movement is that it makes Christianity one-dimensional and shallow. When hardship becomes an unwelcome visitor in our lives, the gospel of rewards doesnt hold up or provide the slightest degree of comfort. Crossroads of Agony is an anti-thesis to the current trends in American Christianity by revealing the call to suffering that Jesus gives to all who wish to follow him. True discipleship must contend with all sides of the faith, not just the ones that make us smile or feel warm and fuzzy inside. Jesus came not to bring peace, but a sword (Matthew 10:34)! As believers, we need to embrace suffering and see the value that comes with hardship undertaken for the sake of the Gospel. This book launches its readership into an investigation of the early church through a survey of scripture, historical events, and emerging literature. Without studying the foundations of the church, contemporary communities of faith are adrift without a dependable point of reference. As Woodrow Wilson said, Those who do not know their past are doomed to repeat it. Our heritage is rich with tradition and reveals the highs and lows of human achievement. Our past is the key to unlocking a future that is keeping with Gods will. Crossroads of Agony exposes readers to a side of Christianity few opt to know about it, let alone use to guide their faith. Those with an adventurous spirit and a thirst for knowledge will discover that suffering is recast in a different light through Jesus message. What most of us have been trying to run away from is in fact something Christ is calling us towards: a life of suffering for the sake Gods message of salvation. We run because we do not find any value in hardship, but instead see it as something life-draining. Jesus, on the other hand, finds immense value in suffering and even life-producing when undertaken with a spiritual purpose. Jesus puts his life on the line for this truth: Suffering yields lifelife that is everlasting. Crossroads of Agony is a look into the darker side of the faith, one meant for advanced Christians. The deepest truths of the faith are not attractive to the world (1 Corinthians 1:18-19), but are quite repulsive. Only when we find ourselves in the pitch black darkness of our faith heritage are we able to emerge into the light of the Gospel that shatters illusions and unites our souls with the divine. If we run from suffering, the best we can achieve is a superficial relationship with God because it means we still value our life above the Gospel. Jesus demands the opposite: the saving Word of God above all else. This level of faith development requires a new understanding of suffering, one where this world is seen as a testing ground, not the end. Reverend Troy Ehlke writes this text in the hopes that people will read it in small groups, devote time to discuss the questions at each chapters end, and develop a renewed sense of call to labor for the kingdom of God. While we experience distress in this lifetime, it is not without reward. In this world, we have the satisfaction that results from spreading the Wor
How Christian people have framed the meaning of violence within their faith tradition has been a complex process subject to all manner of historical, cultural, political, ethnic and theological contingencies. As a tradition encompassing widely divergent beliefs and perspectives, Christianity has, over two millennia, adapted to changing cultural and historical circumstances. To grasp the complexity of this tradition and its involvement with violence requires attention to specific elements explored in this Element: the scriptural and institutional sources for violence; the faith commitments and practices that join communities and sanction both resistance to and authorization for violence; and select historical developments that altered the power wielded by Christianity in society, culture and politics. Relevant issues in social psychology and the moral action guides addressing violence affirmed in Christian communities provide a deeper explanation for the motivations that have led to the diverse interpretations of violence avowed in the Christian tradition.