By Duane K. Friesen, Gerald W. Schlabach
Many Mennonites are transparent approximately heading off the violence of warfare and a few kinds of police actions. much less transparent, although, is the level to which Mennonites may still perform the coercive platforms wanted for secure, reliable and peaceable groups. This e-book presents theological mirrored image in this and different questions of Mennonite nonviolent ethics.
At Peace and Unafraid explores rules and practices to steer Christians in residing out Jesus' manner of nonviolent love in societies that frequently don't proportion their convictions. Commissioned via Mennonite principal Committee, the authors ask what faithfulness to Christ skill 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 deliver 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 resources for At Peace And Unafraid: Public Order, Security, And the Wisdom of the Cross
They were both committed to nonviolence and justice and sought to be effective within that framework. In the long run faithfulness and effectiveness ultimately converge. If we start with an ontology of nonviolent love, which sees the “wisdom of the cross” rather than an ontology of violence at the heart of reality, then faithful following of this wisdom and the pursuit of effectiveness are not contradictory. 16 This is how God in Christ engages the evil that threatens human life. And if this is true, then we can point to “signs” of “effective” ordering that protect people from harm through nonviolent means.
Our challenge comes when we place our practices and disciplines within a theological context. How do we conceive of our work when we see it as a calling, as a vocation? Vocation, which comes from the Latin root vocatio, suggests that we should live our lives in “response” to God. The danger is that we will simply approve uncritically the “autonomy” of a particular way of thinking or being in the world as defined by the profession that we choose. In other words, we may uncritically accept what it means to be a “good” police officer, lawyer, or public office holder according to the given rules of that profession, without reference to our primary vocation, that of living lives that witness to the way of Christ.
And is the employment of force likely to contribute to a just peace? SHALOM PRACTICES: SECURING HUMAN LIFE AND DIGNITY The church’s witness is multi-faceted: it witnesses simply through being what it is called to be, through its public testimony and witness, through institutions and exemplary programs that model service and help to meet human needs, through work and the professions in which church members engage, and through participation in the common political life as citizens. Abstract principles are not sufficient.
At Peace And Unafraid: Public Order, Security, And the Wisdom of the Cross by Duane K. Friesen, Gerald W. Schlabach