By Duane K. Friesen, Gerald W. Schlabach
Many Mennonites are transparent approximately keeping off the violence of warfare and a few forms of police actions. much less transparent, even though, is the level to which Mennonites should still perform the coercive structures wanted for secure, strong and peaceable groups. This publication presents theological mirrored image in this and different questions of Mennonite nonviolent ethics.
At Peace and Unafraid explores ideas and practices to steer Christians in dwelling out Jesus' approach of nonviolent love in societies that regularly don't proportion their convictions. Commissioned via Mennonite important Committee, the authors ask what faithfulness to Christ capability within the context of:
violent clash in Colombia?
church congregations responding to sexual offenders?
the Palestinian/Israeli conflict?
the post-9/11 demanding situations to democracy within the usa and Canada?
The authors convey to those concerns services from the disciplines of theology, ethics, the social sciences, legislations, social paintings, pastoral ministry, public workplace and different professions.
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Additional info for At Peace And Unafraid: Public Order, Security, And the Wisdom of the Cross
The “wise” practices of Abigail, Joseph, Esther, Daniel, and Paul in the Bible (Harder, pp. 126, 139-46) have their equally messy, ambiguous, yet revealing counterparts in the experiences of Mennonite lawyers, social workers, civic officials, and church administrators today. In all eras, after all, wisdom requires acting skillfully and shrewdly in situations that would not require witness or redemption if they did not also present temptations of idolatry and misuse of power (cf. Harder, p. 145).
When we start with a different claim upon the imagination, we are drawn to ways of being and acting through non-lethal methods of nonviolence in the face of threats to people’s security and well-being. Seeing the world from the perspective of the nonviolent wisdom of the cross leads to an ethic of risk, grounded in a different eschatology—that is, a different hope about how the future is secured. The use of violence also involves an escha- CHAPTER TWO • 49 tology. A conviction that violence can guarantee security is a “utopian dream,” a quite astounding claim given the historical record of the escalating cycles of violence.
Christians are called to participate in the public square by contributing their voice to its discourse about the common good. Some assume that in order for Christians to participate in this discourse we must leave behind our convictions as Christians and accept a neutral, secular discourse. The philosopher John Rawls was especially influential in arguing that in a religiously plural society citizens must adopt a public reason or “reason in common” that does not presuppose any particular religious commitment.
At Peace And Unafraid: Public Order, Security, And the Wisdom of the Cross by Duane K. Friesen, Gerald W. Schlabach