“An End to Every War”: The Politics of the Eucharist and the Work of Peace (Cavanaugh, 2016)

“Christian non-violence imitates Jesus’s nonviolence, but it also participates in Jesus’s self-emptying into sinful humanity, his sharing in the brokenness of the world. It is this peacemaking that we enact in sharing the broken bread of the Eucharist”.

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The End of Just War: Why Christian Realism Requires Nonviolence (Hauerwas, 2016)

Why Christian realism requires the disavowal of war – “Christians do not disavow war because it is often so horrible, but because war, in spite of its horror – or perhaps because it is so horrible – can be so morally compelling. That is why the church does not have an alternative to war. The church is the alternative to war. When Christians lose that reality – that is, the reality of the church as an alternative to the world’s reality – we abandon the world to the unreality of war”.

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Communicating the Good: The Politics and Ethics of ‘The Common Good’ (O’Donovan, 2016)

The language of the common good, like the language of property which exemplifies it, is Janus-faced. Looking back it points to a concrete givenness of community, a present and existing form within which we have been given to communicate with others, and which we cannot ignore without great blame. Looking forward, it can invite us to think of a City of God, a sphere of universal community, and encourage us to seek intimations of it from the future. But only so far can it take us. It cannot ease us through the portals of the City of God up the steps of a ladder of dialectical reconciliations.

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