Early Christianity is strongly pacifist. Mid-twentieth century Christianity has plenty of exponents who are satisfied that it is in accordance with Christian principles not only to wage war but to wage it by wiping out indiscriminately and at one blow millions of helpless civilians. The change of viewpoint is striking, to say the least. Yet as the author points out, mere ironic condemnation is here not a good enough response from the Christian; not nearly good enough. Many early Christians could give the problem of violence a magnificently over-simplified solution precisely because they were not really committed to the world; their archetypal relation to it was the simple head-on collision of martyrdom. It was only when the martyrdoms had begun to convert the world that Christians painfully realized that they could not contract out of running society, and that the problem of violence could not be tackled so simply.
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.
You cannot make it without God’s mercy. Do we just need God’s grace in dark and shameful moments? Are prayers for mercy only for those times when we really mess up? Jonathan Parnell says we need God’s mercy all the time. In fact, contrary to many church cultures, Parnell shows that asking God for mercy should be as regular as asking God for our daily bread. There’s no doubt that David was in a terrible predicament when he first prayed the words of Psalm 51. It was a dark and shameful moment in the Bible, and one so dark and shameful it seldom feels relevant to us today. But David’s most desperate prayer is really a prayer for all of us—and not just for our worst moments, but for our every moment. In these pages, you'll discover: how to pray a daily, memorable prayer derived from Psalm 51 how to practice daily repentance and soul care how to pursue God and experience his joy in the Christian life This is God’s mercy, and it’s Mercy for Today.
In a world of war, terrorism, and constant threats to global stability, how should Christians honor Jesus Christ? Four experts in Christian ethics, political philosophy, and international affairs present four different views of just war, nonviolence, Christian realism, and church history, orienting readers to today's key positions.
In a unique narrative approach, Sprinkle begins by looking at how the story of God as a whole portrays violence and war, drawing conclusions that guide the reader through the rest of the book. With urgency and precision, he navigates hard questions and examines key approaches to violence, driving every answer back to Scripture. Ultimately, Sprinkle challenges the church to "walk in a manner worthy of our calling" and shape our lives on the example of Christ. Nonviolence: The Revolutionary Way of Jesus is biblically rooted, theologically coherent, and prophetically challenging. It is a defining work that will stir discussions for years to come.
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.
Is religion inherently violent? If not, what provokes violence in the name of religion? Do we mischaracterize religion by focusing too much on its violent side?In this intriguing, original study of religious violence, Prof. Hector Avalos offers a new theory for the role of religion in violent conflicts. Starting with the premise that most violence is the result of real or perceived scare resources, Avalos persuasively argues that religion creates new scarcities on the basis of unverifiable or illusory criteria. Through a careful analysis of the fundamental texts of Judaism, Christianity, Islam, and Hinduism, Dr. Avalos explains how four scarce resources have figured repeatedly in creating religious violence: sacred space (e.g., the perception by three world religions that Jerusalem is sacred); the creation of holy scriptures (believed to be privileged revelations of God's will); group privilege (stemming from such beliefs as a chosen people or predestination, which also creates a group of outsiders); and salvation (by which concept some are accepted and others rejected). Thus, Avalos shows, religious violence is often the most unnecessary violence of all since the scarce resources over which religious conflicts ensue are not actually scare or need not be scarce.Comparing violence in religious and nonreligious contexts, Avalos makes the compelling argument that if we condemn violence caused by scarce resources as morally objectionable, then we must consider even more objectionable violence provoked by alleged scarcities that cannot be proven to exist. He also examines the Nazi Holocaust and the Stalinist Terror, which have been attributed to the pernicious effects of atheism or secular humanism. By contrast, Avalos pinpoints underlying religious factors as the cause of these horrific instances of genocidal violence.This serious philosophical examination of the roots of religious violence adds much to our understanding of a perennial source of widespread human suffering.Hector Avalos (Ames, IA) is associate professor of Religious Studies at Iowa State University, the author of five books on biblical studies and religion, the former editor of the Journal for the Critical Study of Religion, and executive director of the Committee for the Scientific Examination of Religion.
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.
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.
