By John A. Coleman S. J.
Christian Political Ethics brings jointly top Christian students of various theological and moral perspectives--Catholic, Lutheran, Calvinist, and Anabaptist--to tackle basic questions of nation and civil society, overseas legislation and family, the position of the state, and problems with violence and its containment. Representing a different fusion of faith-centered ethics and social technology, the participants deliver into discussion their very own various Christian understandings with more than a few either secular moral proposal and different spiritual viewpoints from Judaism, Islam, and Confucianism. They discover divergent Christian perspectives of country and society--and the bounds of every. They grapple with the tensions which could come up inside Christianity over questions of patriotism, civic responsibility, and loyalty to one's kingdom, and so they research Christian responses to pluralism and relativism, globalization, and conflict and peace. Revealing the outstanding pluralism inherent to Christianity itself, this pioneering quantity recasts the meanings of Christian citizenship and civic accountability, and increases compelling new questions about civil disobedience, international justice, and Christian justifications for waging battle in addition to spreading global peace. It brings Christian political ethics out of the church buildings and seminaries to have interaction with ultra-modern such a lot vexing and complicated social issues.
The individuals are Michael Banner, Nigel Biggar, Joseph Boyle, Michael G. Cartwright, John A. Coleman, S.J., John Finnis, Theodore J. Koontz, David Little, Richard B. Miller, James W. Skillen, and Max L. Stackhouse.
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15. J. L. O’Donovan, “Société,” in Dictionnaire critique de théologie, ed. J-Y. Lacoste (Paris: Presse Universitaires de France, 1998). For a fuller account and discussion of Augustine’s argument, see O. M. T. O’Donovan, “Augustine’s City of God XIX and Western Political Thought,” Dionysius 40 (1987): 89–110. 16. For Luther’s most important grappling with the issues, see On Secular Authority, ed. and trans. H. Höpﬂ (Cambridge: Cambridge University Press, 1991). 20 MICHAEL BANNER 17. D. Bonhoeffer, Ethics, ed.
45. For a treatment of subsidiarity in relation to the teaching authority of the church and for further references, see J. Mahoney, The Making of Moral Theology (Oxford: Oxford University Press, 1987), 169–74. 46. E. Brunner, The Divine Imperative, trans. O. Wyon (London: Lutterworth Press, 1937), 124–25. 47. , 214. 48. , 210. 49. , 93. 50. For Barth see especially “Nein” in E. Brunner and K. Barth, Natural Theology, trans. P. ” 51. Bonhoeffer, Ethics, 182. 52. Catechism, para. 1738. 53. John Paul II, Evangelium Vitae, English trans.
How does the church handle such religious conﬂict? , by demanding from its members conscientious objection against serving in armies or police forces? 22 3. These last sets of questions relate to the underlying Christian doctrines of creation, sin, and redemption/sanctiﬁcation. , Wesleyans) and Catholics who have a stronger teaching on the actual transformative power of sanctiﬁcation might foresee more positive possibilities ingredient in the state than those who think that sin perdures strongly (perhaps even just as strongly, even if not “imputed” to the believer because of “justiﬁcation” through the merits of Christ) even after redemption.