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.
How can we make sense of violence in the Bible? Joshua commands the people of Israel to wipe out everyone in the promised land of Canaan, while Jesus commands God’s people to love their enemies. How are we to interpret biblical passages on violence when it is sanctioned at one point and condemned at another? The Violence of the Biblical God by L. Daniel Hawk presents a new framework, solidly rooted in the authority of Scripture, for understanding the paradox of God’s participation in violence. Hawk shows how the historical narrative of the Bible offers multiple canonical pictures for faithful Christian engagement with the violent systems of the world.
How should Christians respond to war? This age-old question has become more pressing given Western governments' recent overseas military interventions and the rise of extremist Islamist jihadism. Grounded in conservative evangelical theology, this book argues the historic church position that it is inadmissible for Christians to use violence or take part in war. It shows how the church's propensity to support the "just wars," crusades, rebellions, or "humanitarian interventions" of its host nations over time has been disastrous for the reputation of the gospel. Instead, the church's response to war is simply to be the church, by preaching the gospel and making peace in the love and power of God. The book considers challenges to this argument for "gospel peace." What about warfare in the Old Testament and military metaphors in the New? What of church history? And how do we deal with tyrants like Hitler and terrorists like Islamic State? Charting a path between just war theory and liberal pacifism, numerous inspiring examples from the worldwide church are used to demonstrate effective and authentically Christian responses to violence. The author argues that as Christians increasingly drop their unbiblical addiction to war, we may be entering one of the most exciting periods of church history.
The volume explores the relationship between religion and violence in Europe from the Middle Ages to the Early modern period, involving European and Japanese scholars. It investigates the ideological foundations of the relationship between violence and religion and their development in a varied corpus of sources (political and theological treatises, correspondence of missionaries, pamphlets, and images).
This reference offers the nuanced understanding and practical guidance needed to address domestic violence, sexual assault, and human trafficking in diverse religious communities. Introductory chapters sort through the complexities, from abusers' distorting of sacred texts to justifying their actions to survivors' conflicting feelings toward their faith. The core of the book surveys findings on gender violence across Christian, Jewish, Islamic, Eastern, and Indigenous traditions--both attitudes that promote abuse and spiritual resources that can be used to promote healing. Best practices are included for appropriate treatment of survivors, their children, and abusers; and for partnering with communities and clergy toward stemming violence against women. Among the topics featured: Ecclesiastical policies vs. lived social relationships: gender parity, attitudes, and ethics. Women’s spiritual struggles and resources to cope with intimate partner aggression. Christian stereotypes and violence against North America’s native women. Addressing intimate partner violence in rural church communities. Collaboration between community service agencies and faith-based institutions. Providing hope in faith communities: creating a domestic violence policy for families. Religion and Men's Violence against Women will gain a wide audience among psychologists, social workers, marriage and family therapists, and other mental health professionals who treat religious clients or specialize in treating survivors and perpetrators of domestic and intimate partner violence, stalking, sexual assault, rape, or human trafficking.
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.
Australian theologian Scott Cowdell explores how 'having faith' has changed under the influence of modernity and post-modernity in the West. Following the understanding of faith typical of Saint Paul, the Fathers and the medieval monastic theologians, faith is returned from pious sentimentality and arid philosophy of religion to the realm of 'participating knowing', 'paradigmatic imagination', and personal transformation where it belongs as a 'form of life', shaped by encounter with Jesus Christ and worked out through the Eucharistic community.
A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter images of God commanding and engaging in horrendous violence: one the other hand, we encounter the non-violent teachings and example of Jesus, whose loving, self-sacrificial death and resurrection is held up as the supreme revelation of God’s character in the New Testament. How do we reconcile the tension between these seemingly disparate depictions? Are they even capable of reconciliation? Throughout Christian history, many different answers have been proposed, ranging from the long-rejected explanation that these contrasting depictions are of two entirely different ‘gods’ to recent social and cultural theories of metaphor and narrative representation. The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an epic constructive investigation. Over two volumes, renowned theologian and biblical scholar Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, we must take just as seriously the absolute centrality of the crucified and risen Christ as the supreme revelation of God. Developing a theological interpretation of Scripture that he labels a “cruciform hermeneutic,” Boyd demonstrates how Scripture’s violent images of God are completely reframed and their violence subverted when they are interpreted through the lens of the cross and resurrection. Indeed, when read through this lens, Boyd argues that these violent depictions can be shown to bear witness to the same self-sacrificial character of God that was supremely revealed on the cross.
In The Theosis of the Body of Christ: From the early British Apostolics to a Pentecostal Trinitarian Ecclesiology Jonathan Black builds on the ecclesiology of one of the UK’s original Pentecostal movements, the Apostolic Church, demonstrating the connection between ecclesiology and the Pentecostal distinctive of the baptism in the Holy Spirit. These early British Pentecostals were not naïve fundamentalists with the addition of a few Pentecostal distinctives, but rather engaged in significant theological reflexion, rooted in Trinitarian theology, resulting in a theology of theosis which resonates in many ways with the Great Tradition, yet is held together with a forensic/Reformation approach to justification. This approach then opens new possibilities in understanding the theological nature of the Pentecostal baptism in the Spirit.
