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Brock on Curran, 'Soldiers of Peace: Civil War Pacifism and the Postwar Radical Peace Movement'
H-Peace Brock on Curran, 'Soldiers of Peace: Civil War Pacifism and the Postwar Radical Peace Movement' Review published on Monday, March 1, 2004 Thomas F. Curran. Soldiers of Peace: Civil War Pacifism and the Postwar Radical Peace Movement. New York: Fordham University Press, 2003. xv + 228 pp. $45.00 (cloth), ISBN 978-0-8232-2210-0. Reviewed by Peter Brock (Professor Emeritus of History, University of Toronto)Published on H- Peace (March, 2004) Dilemmas of a Perfectionist Dilemmas of a Perfectionist Thomas Curran's monograph originated in a Ph.D. dissertation at the University of Notre Dame but it has been much revised since. The book's clearly written and well-constructed narrative revolves around the person of an obscure package woolen commission merchant from Philadelphia named Alfred Henry Love (1830-1913), a radical pacifist activist who was also a Quaker in all but formal membership. Love is the key figure in the book, binding Curran's chapters together into a cohesive whole. And Love's papers, and particularly his unpublished "Journal," which are located at the Swarthmore College Peace Collection, form the author's most important primary source: in fact, he uses no other manuscript collections, although, as the endnotes and bibliography show, he is well read in the published primary and secondary materials, including work on the general background of both the Civil War era and nineteenth-century pacifism. Curran has indeed rescued Love himself from near oblivion; there is little else on him apart from an unpublished Ph.D. dissertation by Robert W. Doherty (University of Pennsylvania, 1962). -
Historic Peace Churches People
The Consistent Life Ethic the vulnerable to only some groups of Mennonite: From Article 22 of the and the Historic Peace Churches people. Some care for the children in the Mennonite Confession of Faith - womb, children recently born with Mennonites, the Church of the Brethren, and disabilities, and the vulnerable among the ill. “Led by the Spirit, and beginning in the the Religious Society of Friends, which Yet they are not as clear about the problems church, we witness to all people that cooperated together in the "New Call to of war or the death penalty or policies that violence is not the will of God. We witness Peacemaking" project, have centuries of could help solve the problems of poverty against all forms of violence, including war experience in the insights of pacifism. This that threaten the very groups they assert among nations, hostility among races and is the understanding that violence is not protection for. They weaken their case by classes, abuse of children and women, ethical, nor is the apathy or cowardice that their inconsistency. Others are very sensitive violence between men and women, abortion, supports violence by others. Furthermore, to the problems of war and the death penalty and capital punishment.” the appearance of violence as a quick fix to and poverty while using euphemisms to problems is deceptive. Through hardened Brethren: From Pastor Wesley Brubaker, avoid the realities of feticide and infanticide, http://www.brfwitness.org/?p=390 hearts, lost opportunities, and over- and allowing the "right to die" become the simplified thinking, violence generally leads "duty to die" in a society still infested with “We seem to realize instinctively that to more problems and often exacerbates far too many prejudices against the abortion is gruesome. -
Pacifism and Apocalyptic Discourse Among Russian Spiritual Christian Molokan-Jumpers
Church History 80:1 (March 2011), 109–138. © American Society of Church History, 2011 doi:10.1017/S0009640710001587 The Woman Clothed in the Sun: Pacifism and Apocalyptic Discourse among Russian Spiritual Christian Molokan-Jumpers J. EUGENE CLAY ITH its violent images of heavenly and earthly combat, the book of Revelation has been criticized for promoting a vengeful and Wdistorted version of Christ’s teachings. Gerd Lüdemann, for example, has attacked the book as part of the “dark side of the Bible,” and Jonathan Kirsch believes that the pernicious influence of Revelation “can be detected in some of the worst atrocities and excesses of every age, including our own.”1 Yet, surprisingly, nonviolent pacifists have also drawn on the Apocalypse for encouragement and support. This was especially true for generations of Russian Spiritual Christians (dukhovnye khristiane), a significant religious minority whose roots trace at least as far back as the 1760s, when the first “spirituals” (dukhovnye) were arrested and tried in Russia’s southern provinces of Tambov and Voronezh. Although they drew upon apocalyptic martial imagery, the Spiritual Christians were pacifists, some of whom came to identify themselves with the Woman Clothed in the Sun of Revelation 12. Spiritual Christians refused to recognize the sacraments, clergy, and icons of the state church; rather than kiss and bow to icons, they kissed and bowed to one another, and thus venerated human beings, who were the true image—or Research for this article was supported by the Pew Evangelical Scholars Initiative, by seed grants from the Institute for Humanities Research and the Center for the Study of Religion and Conflict at Arizona State University, and by the International Research and Exchanges Board with funds provided by the U.S. -
Just the Police Function, Then a Response to “The Gospel Or a Glock?”
Just the Police Function, Then A Response to “The Gospel or a Glock?” Gerald W. Schlabach Introduction Consider this thought experiment: Adam and Eve have not yet sinned. In fact, they will not sin for a few decades and have begun their family. It is time for supper, but little Cain and his brother Abel are distracted. They bear no ill will, but their favorite pets, the lion and lamb, are particularly cute as they frolic together this afternoon. So Adam goes to find and hurry them home. With nary an unkind word and certainly no violence, he polices their behavior and orders their community life. For like every social arrangement, even this still-altogether-faithful community requires the police function too. A pacifist who does not recognize this point is likely to misconstrue everything I have written about “just policing.”1 Having lived a vocation for mediating between polarized Christian communities since my years in war- torn Central America, I expected a measure of misunderstanding when I proposed the agenda of just policing as a way to move ecumenical dialogue forward between pacifist and just war Christians, especially Mennonites and Catholics. Whoever seeks to engage the estranged in conversation simultaneously on multiple fronts will take such a risk.2 Deeply held identities are often at stake, and as much as the mediator may do to respect community boundaries, he or she can hardly help but threaten them simply by crossing back and forth. The risk of misunderstanding comes with the liminal territory, and nothing but a doggedly hopeful patience for continued conversation will minimize it. -
A Brief Glossary of Nonviolent Struggle
government, and subvert their troops. Embargo: An economic boycott initiated This policy, alone or in combination with and enforced by a government. A military means, has received governmen- tal or military attention in several Fast: Deliberate abstention from certain European countries. or all food. When applied in a social or Brief political conflict, it may be combined Civilian insurrection: A nonviolent with a moral appeal seeking to change Glossary uprising against a dictatorship, or other attitudes. It may also be intended simply unpopular regime, usually involving to force the opponent to grant certain widespread repudiation of the regime as objectives, in which case it is called a of illegitimate, mass strikes, massive hunger strike. demonstrations, an economic shut-down, and widespread political noncooperation. Force: Either: (1) An application of Nonviolent Political noncooperation may include power (including threatened or imposed action by government employees and sanctions, which may be violent or non- Struggle mutiny by police and troops. In the final violent). As, "the force generated by the stages, a parallel government often civil disobedience movement." Or: (2) emerges. The body or group applying force as The Albert Einstein Institution has pre- If successful, a civilian insurrection defined in (1), usually used in the plural. pared this brief glossary to encourage the may disintegrate the established regime in As, "the forces at the government's use of more precise terminology in the days or weeks, as opposed to a long-term disposal." field of nonviolent sanctions. struggle of many months or years. Civilian insurrections often end with the General strike: A work stoppage by a Bloodless coup: A successful coup departure of the deposed rulers from the majority of workers in the more impor- d'etat in which there is no killing. -
In the Lands of the Romanovs: an Annotated Bibliography of First-Hand English-Language Accounts of the Russian Empire
ANTHONY CROSS In the Lands of the Romanovs An Annotated Bibliography of First-hand English-language Accounts of The Russian Empire (1613-1917) OpenBook Publishers To access digital resources including: blog posts videos online appendices and to purchase copies of this book in: hardback paperback ebook editions Go to: https://www.openbookpublishers.com/product/268 Open Book Publishers is a non-profit independent initiative. We rely on sales and donations to continue publishing high-quality academic works. In the Lands of the Romanovs An Annotated Bibliography of First-hand English-language Accounts of the Russian Empire (1613-1917) Anthony Cross http://www.openbookpublishers.com © 2014 Anthony Cross The text of this book is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt it and to make commercial use of it providing that attribution is made to the author (but not in any way that suggests that he endorses you or your use of the work). Attribution should include the following information: Cross, Anthony, In the Land of the Romanovs: An Annotated Bibliography of First-hand English-language Accounts of the Russian Empire (1613-1917), Cambridge, UK: Open Book Publishers, 2014. http://dx.doi.org/10.11647/ OBP.0042 Please see the list of illustrations for attribution relating to individual images. Every effort has been made to identify and contact copyright holders and any omissions or errors will be corrected if notification is made to the publisher. As for the rights of the images from Wikimedia Commons, please refer to the Wikimedia website (for each image, the link to the relevant page can be found in the list of illustrations). -
The Cult of Liberation: the Berkeley Free Church and the Radical Church Movement 1967-1972 Volume 1
Dominican Scholar Collected Faculty and Staff Scholarship Faculty and Staff Scholarship 1977 The Cult of Liberation: The Berkeley Free Church and The Radical Church Movement 1967-1972 volume 1 Harlan Stelmach Department of Humanities and Cultural Studies, Dominican University of California, [email protected] Survey: Let us know how this paper benefits you. Recommended Citation Stelmach, Harlan, "The Cult of Liberation: The Berkeley Free Church and The Radical Church Movement 1967-1972 volume 1" (1977). Collected Faculty and Staff Scholarship. 52. https://scholar.dominican.edu/all-faculty/52 This Dissertation is brought to you for free and open access by the Faculty and Staff Scholarship at Dominican Scholar. It has been accepted for inclusion in Collected Faculty and Staff Scholarship by an authorized administrator of Dominican Scholar. For more information, please contact [email protected]. 1977 HARLAN DOUGLAS ANTHONY STELMACH ALL RIGHTS RESERVED : TlIE CULT OF LIIiER.'i.TION THE SEPKELEY FREE CHURCH and THE RADICAL CHURCH MOVEMENT 1967-1972 A dissertiatlon by Harlan Douglas Anthony _S_tein)ach presented to Tae Faculty of the Graduate Theological Union in partial fulfillment of the requirenents for the degree of Doctor of Philosophy Berkeley, California May 15, 1977 Committee Signatures: Co-Coordjnator ^ y^oV^K- t\M^ Co-Coordinator f 'il -7^ ^- With special thanks to all those who have been part of the process which helped to shape me and this dissertation: MADELYN Joy Aiiy Anne Megan Linda P. ***** Tony Fred G. John M. Edie Bill Jon Joe H. Nancy Gordon Suzanne J. Bob D. Marilena Hugh Sergio Bob C. -
Copyrighted Material
Index Abhidharma, 143 atonement theory/soteriology (how Jesus’ Abraham, 13, 85 death saved humanity), 54 Abu Talib, 10 Augustine, 57–8, 69, 81 Acts of the Apostles, 47 aum (om) shanti (silence, tranquility of Afghanistan, 21, 35, 219 mind, listening to inner voice, etc.), 180 ‘afw (forgiveness), 41 Ayoub, Mahmoud M., 11, 18–19 ahimsa (nonviolence), 180–2 Aztecs, 110 Ali, Abdullah Yusuf, 17 Alvarado, Pedro, 59 ba (hegemony), 126 American Indian veterans of the US war Babylonian Talmud, 83–4, 89, 93–4 against Vietnam, 212 baoli (violence), 123 American Israel Public Affairs Committee, 100 Bar Kosiba, Simon, 93, 105 American Jewish Committee, 101 Beatitudes, 51, 69 Anabaptists, 61 Bell, Daniel, 124 Analects, 112–14, 124 Bhagavad Gita (Gita), 14, 178, 181–2, 203 Anandavan, 190–91 bhakti (personal devotion), 180 anthropocentrism, 215–17 Bhave, Vinoba, 174, 194 Anti-Defamation League, 99 Bible, 2, 14–15, 84, 87, 90–1, 143, 149, 188, anti-semitism, 63 194, 217 Arab nationalism, 45 Bodhisattva, 143, 147–50, 153 Arab Spring, 21 Bonney, Richard, 15, 23 Arab-Israeli Wars, 96–7 Brahman (ultimate reality), 4, 154, 179, 198 Ariaratne, A. T., 158, 174 Brahmins, 173, 179, 184 Arjuna, 179, 181–3, 200 Buber, Martin, 89 Art of Living Foundation, 191 Buddha, 78, 80, 135–6, 143, 145, 147–8, Ashrams: communities practicing yoga 154–5, 157, 173–4, 185, 188, and serviceCOPYRIGHTED to others, 190 Buddhism MATERIAL forms: Asita, 135 Theravada, 142–4, 148, 152, 156 Athavale, Pandurang Shastri, 194 Mahayana, 76, 142, 136, 143–4, 147–8, atman (soul), 179, 198, 203–4 150, 152, 157, 160–3, 168 Peacemaking and the Challenge of Violence in World Religions, First Edition. -
Meeting in Exile
Meeting In Exile Gerald W. Schlabach Gerald W. Schlabach is associate professor of theology at the University of St. Thomas in Minnesota, and director of the university's Justice and Peace Studies Program. He is lead author and editor of Just Policing, Not War: An Alternative Response to World Violence (Liturgical Press, 2007) and co-editor of At Peace and Unafraid: Public Order, Security and the Wisdom of the Cross (Herald Press, 2007). From 2001 through 2007 he was executive director of Bridgefolk, a movement for grassroots dialogue and unity between Mennonites and Roman Catholics. For the three “historic peace church” colleges of Indiana to join together in the Plowshares Peace Studies Collaborative and its new Journal of Religion, Conflict, and Peace is altogether welcome and obviously fitting. The term “historic peace church” that links the Mennonite Church, the Religious Society of Friends, and the Church of the Brethren is, however, somewhat less obvious. Or rather, it has come to seem obvious mainly by historical accident, and then by force of habit. If the term had emerged in a context other than the United States in the years leading up to World War II, after all, other historic Christian communities might have been included, so, too, if the term ever undergoes revision in the twenty-first century. Just what constitutes a “peace church” in the first place? The question is deceptively simple. So let me begin by complicating it! A brief story may illuminate the complexity. In 1998 the first formal international ecumenical dialogue began between Mennonites and Roman Catholics. -
Pursuing the Global Common Good
pursuing the common good Principle and Practice in U.S. Foreign Policy Edited by Sally Steenland, Peter Rundlet, Michael H. Fuchs & David Buckley AP Photo 72 A Faithful Case for Intervention Our Common Responsibility to Protect Humanity and Prevent Atrocities Dr. Elizabeth G. Ferris eople of faith struggle every day with the question of how to translate their spiritual values Pinto concrete and appropriate responses to people whose lives are unprotected or endangered by their own government. Th is responsibility—to protect fellow citizens of the world who face death and mistreatment by tyrants who hide behind national sovereignty, and to prevent such situations from occurring—has been under intense debate since the formation of the modern nation-state. Since the end of the Cold War, however, a more sweeping understanding has developed of how people of faith should act for the global common good in the face of civil confl icts and tyranny rooted in nation-states. One striking example of this is the interfaith advocacy being carried out through the Save Darfur Coalition (see box below). Th e Darfur Campaign’s Faith Interventionists Th e campaign to end genocide in Darfur includes the American Jewish World Service (which founded the Save Darfur Coalition in 2004), the American Society for Muslim Advancement, the United States Conference of Catholic Bishops, and the National Association of Evangelicals. Th e coalition’s national members include the American Islamic Congress, the Buddhist Peace Fellowship, the Congress of Secular Jewish Organizations, and the National Black Church Initiative. Independent of the coalition, many faith-based organizations, such as Church World Service, Islamic Relief, Evangelicals for Darfur, the Unitarian Universalist Service Committee, and Catholic Relief Services are taking great risks to respond to the victims of the violence in Darfur. -
Fostering Global Security: Nonviolent Resistance and US Foreign Policy
University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2010 Fostering Global Security: Nonviolent Resistance and US Foreign Policy Amentahru Wahlrab University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Communication Commons, and the International Relations Commons Recommended Citation Wahlrab, Amentahru, "Fostering Global Security: Nonviolent Resistance and US Foreign Policy" (2010). Electronic Theses and Dissertations. 680. https://digitalcommons.du.edu/etd/680 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Fostering Global Security: Nonviolent Resistance and US Foreign Policy _____________ A Dissertation presented to The Faculty of the Joseph Korbel School of International Studies University of Denver _____________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy _____________ By Amentahru Wahlrab November 2010 Advisor: Jack Donnelly © Copyright by Amentahru Wahlrab, 2010 All Rights Reserved Author: Amentahru Wahlrab Title: Fostering Global Security: Nonviolent Resistance and US Foreign Policy Advisor: Jack Donnelly Degree Date: November 2010 ABSTRACT This dissertation comprehensively evaluates, for the first time, nonviolence and its relationship to International Relations (IR) theory and US foreign policy along the categories of principled, strategic, and regulative nonviolence. The current debate within nonviolence studies is between principled and strategic nonviolence as relevant categories for theorizing nonviolent resistance. Principled nonviolence, while retaining the primacy of ethics, is often not practical. -
The International Peace Movement 1815-1914: an Outline
The international peace movement 1815-1914: an outline Script of an online lecture given by Guido Grünewald on 9 June 2020* I will try to give an outline of the emergence and development of an international peace movement during its first 100 years. Since English is not my mother tongue and I haven’t spoken it for a longer time I will follow a written guideline in order to finish the job in the short time I have. The first peace organisations emerged in America and in Britain. This was no coincidence; while on the European continent after the end of the Napoleonic Wars restoration took over there were evolving democracies in the anglo-Saxon countries and a kind of peace tradition as for example carried by the quakers who renounced any kind of war. For those early societies the question if a war could be defensive and therefore justified was from the beginning a thorny issue. The New York Peace Sciety founded by merchant David Low Dodge followed a fundamental pacifism rejecting all kind of wars while the Massachussets Peace Society (its founder was unitarian minister Noah Worcester) gathered both fundamental pacifists and those who accepted strictly defensive wars. With about 50 other groups both organisations merged to become the American Peace Society in 1828. The London Peace Society had an interesting top-tier approach: its leadership had to pursue a fundamental pacifist course while ordinary members were allowed to have different ideas about defensive wars. On the European continent some short-lived peace organisations emerged only later. The formation of those first societies occured under the influence of Quakers (one of the 3 historic peace churches which renounced violence) and of Christians who were convinced that war was murderous and incompatible with Christian values.