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Augustinian and Ecclesial Christian Ethics - On Loving Enemies (Hardcover)
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Augustinian and Ecclesial Christian Ethics - On Loving Enemies (Hardcover)
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What is the relationship between the command to love one's enemies
and the use of violence and/or other coercive political means? This
work examines this question by comparing and contrasting two
important contemporary approaches to Christian ethics,
neoAugustinian and the ecclesial or neoAnabaptist. It traces the
complicated conversation that has taken place since John Howard
Yoder took on Reinhold Niebuhr's interpretation of the Anabaptists
in the 1940's. It consists of three parts. The first part traces
the development of the Augustinian-Niebuhrian approach to ethics
from Niebuhr through those who have advanced his work including
Paul Ramsey, Timothy Jackson, Charles Mathewes, Eric Gregory, and
Jennifer Herdt. It also examines the Augustinian ethics of Oliver
O'Donovan, John Milbank and Nicholas Wolterstorff. Along with
tracing the Augustinian approach and its trajectories through
agapism, theology and the interpretation of Augustine, it
identifies fifteen criticisms that this approach brings against the
neoAnabaptists. The second part traces the origin of the ecclesial
or neoAnabaptist approach, and then examines its relationship to,
and criticism of, agapism, what theological doctrines are central
and its interpretation of Augustine. Its purpose is primarily
constructive by explaining the role that ecclesiology, Christology
and eschatology have among the neoAnabaptists. The third part
addresses the criticisms levied by Augustinians against the
neoAnabaptists by drawing on the constructive theology in the
second part. It intends to show where the Augustinian critics are
correct, where they have missed key theological teachings, and
where they misrepresent. It also assesses the summons to the
nationalist project the Augustinians put to the neoAnabaptists. If
this work is successful, this third part will not be defensive. It
will instead illumine the reasons for the criticisms and suggest
means by which the conversation that began between Yoder and
Niebuhr can continue and possibly bear fruit for theological ethics
in both its ecclesial and nationalist projects for generations to
come.
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