Church and State in Historical Perspective: A Critical Assessment and Annotated Bibliography (Bibliographies & Indexes in Religious Studies)

Church and State in Historical Perspective: A Critical Assessment and Annotated Bibliography

James E. Wood Jr.

PRAEGER

Church and State in Historical Perspective

Recent Titles in Bibliographies and Indexes in Religious Studies Christianity in South Africa: An Annotated Bibliography David Chidester, Judy Tobler, and Darrel Wratten Islam, Hinduism, and Judaism in South Africa: An Annotated Bibliography David Chidester, Judy Tobler, and Darrel Wratten Consulting Spirits: A Bibliography Joel Bjorling The Religious Dimension of Political Behavior: A Critical Analysis and Annotated Bibliography Laura R. Olson and Ted G. Jelen The Jesus People Movement: An Annotated Bibliography and General Resource David Di Sabatino Jehovah’s Witnesses: A Comprehensive and Selectively Annotated Bibliography Jerry Bergman, compiler Feminism and Christian Tradition: An Annotated Bibliography and Critical Introduction to the Literature Mary-Paula Walsh Anglicans in the Antipodes: An Indexed Calendar of the Papers and Correspondence of the Archbishops of Canterbury, 1788–1961, Relating to Australia, New Zealand, and the Pacific Ruth Frappell, Robert Withycombe, Leighton Frappell, and Raymond Nobbs, compilers and editors Christian Hymnody in Twentieth-Century Britain and America: An Annotated Bibliography David W. Music Abortion from the Religious and Moral Perspective: An Annotated Bibliography George F. Johnston The Holocaust and Its Religious Impact: A Critical Assessment and Annotated Bibliography Jack R. Fischel and Susan M. Ortmann

Church and State in Historical Perspective A Critical Assessment and Annotated Bibliography James E. Wood Jr.

Bibliographies and Indexes in Religious Studies, Number 55 G. E. Gorman, Advisory Editor Westport, Connecticut London

Library of Congress Cataloging-in-Publication Data Wood, James Edward. Church and state in historical perspective : a critical assessment and annotated bibliography / James E. Wood Jr. p. cm. — (Bibliographies and indexes in religious studies, ISSN 0742–6836 ; no. 55) Includes bibliographical references and indexes. ISBN 0–313–25603–9 (alk. paper) 1. Religion and state—History—Bibliography. 2. Church and state—History—Bibliography. I. Title, II. Series. Z7776.72.W66 2005 [BL65.S8] 016.322'1'09—dc22 2004060272 British Library Cataloguing in Publication Data is available. Copyright © 2005 by James E. Wood Jr. All rights reserved. No portion of this book may be reproduced, by any process or technique, without the express written consent of the publisher. Library of Congress Catalog Card Number: 2004060272 ISBN: 0–313–25603–9 ISSN: 0742–6836 First published in 2005 Praeger Publishers, 88 Post Road West, Westport, CT 06881 An imprint of Greenwood Publishing Group, Inc. www.praeger.com Printed in the United States of America

The paper used in this book complies with the Permanent Paper Standard issued by the National Information Standards Organization (Z39.48–1984). 10 9 8 7 6 5 4 3 2 1

In Loving Memory of My Life’s Companion for More Than Fifty-Seven Years Alma Leacy MacKenzie Wood

Contents Preface Introduction

xi 1

1

Religion and the State in the Ancient World

3

2

Religion and the State in the Biblical World General Old Testament New Testament

9 9 10 13

3

Christianity and the State The Church in Conflict with the State The Supremacy of the Church over the State The Supremacy of the State over the Church The Christian State The Secular State

23 24 26 28 30 31

4

Religion and the State in Other Religions

35

5

Religious Tolerance and Religious Freedom

49

6

Religion and the Secular State

67

7

Religion in International Affairs and Interfaith Relations

79

Bibliographical Survey General Religion and the State in the Ancient World

91 91 99

viii

Contents Religion and the State in the Biblical World General Old Testament The New Testament Christianity and the State General Roman Empire Byzantine Empire The Middle Ages The Reformation The Counter Reformation and the Inquisition Christian Thought General Roman Catholicism Eastern Orthodoxy Protestantism Religion and the State in Other Religions General Buddhism Confucianism and Taoism Hinduism Islam Jewish-Christian Relations Judaism Shinto Sikhism Zoroastrianism Religious Tolerance and Religious Freedom Religion and the Secular State General Civil Disobedience Civil Religion Liberation Theology Patriotism Religion and Nationalism Religion in International Affairs and Interfaith Relations General The Economic Order Human Rights Interfaith Relations International Affairs War and Peace

Author Index

104 104 106 116 129 129 143 164 167 188 204 210 210 235 269 271 294 294 299 301 303 307 331 389 405 406 408 409 422 422 436 441 443 462 463 469 469 481 508 518 524 532 573

Contents

ix

Title Index

595

Subject Index

641

Preface These volumes have undergone a protracted period of preparation since their genesis, partly as the result of other editing and writing commitments, but, more especially, because of unanticipated personal adversities that resulted in serious interruptions prior to the completion of this work earlier, as originally planned. I am, therefore, particularly grateful for the patience and forbearance of Praeger Publishers in bearing with me during the unanticpated interruptions in the preparation of the final publication of these volumes. The subject of church and state, i.e., religion and the state, has played a major role in the history of the world, past and present. It was arguably viewed by the late Swiss theologian, Emil Brunner, as “the greatest subject in the history of the West.” The subject of church and state has been a dominant theme in the history of Christianity. In the ancient world, as throughout Asia and tribal societies today, there was no differentiation between religion and society, or the nation or empire. Religion played an integral role throughout Africa and the Middle East, as well as in Europe and Latin America, where religion formed the basis of national identity and played a major role in international affairs. In Asia, where all the major world religions had their beginnings, religion has been the great molder and purveyor of civilizations and empires. While the phrase, “church and state,” has had a broad meaning even when applied to the Western world—throughout North America, Latin America, and Europe—it has also had a profound impact in the field of law. Although the phrase “church and state” is used in the titles of both volumes of this work, it should be interpreted or understood as addressing the broad area of religion and the state since both volumes attempt to be inclusive of the major religious traditions throughout the world. The very breadth of these volumes, as envisioned by the publisher, means that they were prepared for the general reader and not the specialist whose focus would necessarily be a much narrower one. Volume 1 focuses on “Church and State in Historical Perspective.” The brief chapters in this volume are intended to serve as introductions to their respective divisions and, thereby,

xii

Preface

to provide the general reader with some background to each of the major sections of the bibliographical survey. Beginning with “Religion and the State in the Ancient World,” subsequent chapters address “Religion and the State in the Biblical World,” “Christianity and the State,” “Religion and the State in Other Religions,” “Religious Tolerance and Religious Freedom,” “Religion and the Secular State,” and “Religion in International Affairs and Interfaith Relations.” Volume 2 focuses on the modern world and, therefore, is organized around the geographical divisions of “Europe,” “Asia, Australia, and Oceania,” “North America,” “Latin America and the Caribbean,” “The Middle East,” and “Africa.” While these volumes have been in progress for some time, the work on them has been ongoing in order to keep them current, particularly the bibliographical surveys. Entries are included through 2003, and a number of volumes published in 2004 are also included in the surveys of each volume. No work of this kind could be undertaken without the assistance of various individuals and libraries without whose services and resources this work could never have been made ready for publication. I gladly acknowledge my debt to the staff of the Baylor University Church-State Research Center, the Moody Library of Baylor University, the Baylor University Law School Library, and the Library of Congress. I am also personally indebted to my former graduate assistants at Baylor University, in particular Perry L. Glanzer, J. David Holcomb, Steven C. Heyduck, Robert Owusu, J. Stephen Phillips, Jinghao Zhou, and Yarong Zhou. A word of appreciation must also be expressed here to Michelle Toon of Baylor University Information Technology Services for programming the data for the bibliographies and to Mary E. Tyler for her computer skills in preparing the final headings, pagination, and author and title indexes for publication. Finally, I am indebted to Elizabeth Potenza and Marcia Goldstein of Praeger Publishers for their assistance and courtesies and for the work of John Beck of Praeger Publishers for the production of both volumes for publication. While serving as a practical and reliable resource, I would dare to hope that these volumes may also encourage and stimulate further inquiry and research in the broad area of religion and the state, a subject of increasing complexity and relevance throughout the world. James E. Wood, Jr.

Introduction The subject of church and state is one intimately associated with the history of Christianity and Western civilization. Indeed, it has been called “the greatest subject in the history of the West”.1 Still other Christian scholars have referred to the subject of church and state as the “gravest problem of Christian ethics,”2 the “most enduring” problem through all the Christian centuries.3 The dawn of Christianity and the emergence of the modem nation-state, often with its abso-lute and totalitarian demands, have given an unprecedented meaning and significance to the subject. However, the subject is one that is by no means limited to anyone religious tradition, civilization, or period of history. Rather, it is a subject that, while in some respects is easily and intimately associated with Christianity, has historical and universal significance to all cultures and religious traditions throughout the world. It is simply undeniable that religion has been, and remains, a powerful force in the making and shaping of cultures, civilizations, nations, and empires. For this reason, these volumes address the broader perspectives of religion and the state in ancient world, as well as in the biblical world of Judaism and Christianity, but in other religious traditions than Christianity. Here, let it be said, that the familiar phrase “church and state” used in these volumes is interpreted throughout this work to mean religion and state in both national and international affairs. The international dimensions of the subject of church and state is amply documented in the contents of Volume 2, which is devoted to the relation of religion and the state throughout the modern world. The first volume of this work begins with religion and state in the ancient world, followed by chapters on religion and state in the biblical world and Christianity and the state. The remainder of this volume, however, treats religion and the state within the major religious traditions of the world and within a broad range of subjects directly bearing on religion and the state with respect to religious tolerance and religious freedom, religion and the secular state, and the role of religion in international affairs and interfaith religions which impact on the world community. In each case, the

2

Church and State

primary focus is on the linkage between church and state in each of the categories. Attention is given to general works on church and state which treat the subject broadly, not limited to any particular nation, religious tradition, or single aspect of church-state relations. As will be noted in the “General” section of the bibliography in this volume, published general works on the subject of this volume abound. In addition to works cited in the general section of Volume 1, valuable references on religion may also be found in Mircea Eliade, Encyclopedia of Religion and James George Frazer, The Golden Bough: A Study in Magic and Religion. It should be noted that the bibliographies in Volume 1 include entries relating not only to Christianity, but to religion and state in other major world religions. Additionally, attention is given to major topics integrally related to church and state, such as civil disobedience, civil religion, liberation theology, patriotism, and religion and nationalism. Finally, sources are included on religion in international affairs and interfaith relations, both necessarily linked to the subject of church and state, as well as religion and the economic order; religion and human rights; interfaith relations, religion and international affairs, and the bearing of religion on war and peace. Volume 2 of this work is limited to church and state or religion and the state in various countries throughout the world, primarily in the modern world, since 1700. Except for general works on religion and the state in the modem period, the bibliographies in Volume 2 are largely restricted to the various geographical areas throughout the world, and then alphabetically arranged by nation-states within in each geographical area.

NOTES 1. Many Christians scholars have expressed this point of view; for this particular quote, see Emil Bnmner, The Divine Imperative (Philadelphia: The Westminster Press, 1947), 552ff. 2. Sidney Cave, The Christian Way: A Study of New Testament Ethics in Relation to Present Problems (New York: The Philosophical Library, 1951), 233. 3. See, for example, H. Richard Niebuhr, Christ and Culture (New York: Harper and Row, 1951), 1-44

Chapter 1 Religion and the State in the Ancient World Religion is universal and, from all available evidence, is as old as humanity itself. Indeed, religion has been an integral part of the life of the human genus from the earliest times to the present. Wherever much has been known of the life of homo sapiens, the phenomenon of religion has been present, whether during the Paleolithic, Mesolithic, and Neolithic times of prehistoric humankind, or during the later Bronze Age, accompanied by the great civilizations of the ancient world.1. While almost nothing is known of the religious behavior of prehistoric homo sapiens prior to the Neanderthalers, there is clear evidence of a sense of the sacred or the religious by the time of the appearance of the Neanderthalers more than one hundred thousand years ago. Initially, Neanderthals were not regarded as capable of religious concepts, but today their religious consciousness has been widely affirmed by scholars of prehistoric religion. The inclusion of tools, flower blossoms, and other burial gifts, and even the placement of corpses, strongly suggest that the dead were thought to live on in some future manner. Certainly, the Neanderthal burial practices show a concern for the phenomenon of death and an existence in another world. Even more revealing of a religious sense of prehistoric homo sapiens is to be found in their works of art, usually found on the walls or roofs of caves. Many scholars of religion ascribe a sense of the sacred to prehistoric man and view him as homo religious. Indeed, a sense of the sacred is today widely regarded as a universal phenomenon that occurred long before recorded history. Throughout human history, religion, far from being an adjunct to culture and civilization, has been the great molder and purveyor of the civilizations of the world. Religion and culture are, in fact, inextricably intertwined throughout human history. Extant tribal religions provide important insights, as well as a

4

Church and State

laboratory, for studying the mind of primitive or prehistoric human kind. They provide modern man with an opportunity to analyze and understand, at least to some degree, the primitive apprehension of existence, which in turn has often been incorporated, in one form or another, into the so-called “higher religion” of today’s world. Such study provides some possible clues or insights into the nature of religion and theories concerning its origin in the life of mankind. To the ancient world, as to traditional tribal people, all of life and all of culture were viewed as sacred or religious. Conventions, customs, traditions, and taboos were all rooted in the sacred, i.e., religious sanctions or prohibitions. To violate any custom, tradition, or taboo was to incur the wrath of the gods or nature. Every important event, from birth to death, was solemnized by religious ceremonies (a pattern by no means unfamiliar in the public and state ceremonies of societies in the modern world). From earliest history religion was a matter for the community as a whole and not the individual. Religion and culture, as already noted, were integrally interrelated, and as religion developed from the tribal to the national stage religious history was inseparable from social and political history. Whereas in some lands, as in India and Persia, there was a priestly class which virtually dominated the entire life of the people, in other lands, as in Greece and Rome, there was little distinction made between the king and the priest. In both social structures, however, there was no real consciousness of the sacred and secular spheres of life; religious and political groupings were indistinguishable, as may be seen today in the patterns of resurgence of religions in parts of Africa, Asia, and the Middle East where religion and nationalism are merged. As one writer has succinctly phrased it: “Man’s church was his state; his state was his church.”2 In the languages of antiquity, there was no word for a religious grouping as distinct from a political entity. This interdependence of all of life was expressed in the intimate and intricate relationship between kingship and priesthood. This phenomenon is treated at some length in a classic work on the subject by Henri Frankfort, Kingship and the Gods: 3 A Study of Ancient Near Eastern Religion as the Integration of Society and Nature Generally speaking, the religious and political head of the community were one; the priest was a magistrate and the magistrate was a priest. Religion was so thoroughly integrated into the nation-state as to constitute a religio-political system by which society was stabilized and governed. To be a king or chieftain meant that his was a sacred office, not merely one of civil or political authority, and that the office of priest was a political as well as a religious office. Consequently, distinctions between religious and civil institutions were non-existent. The religious and the political were fused in such a way as to be virtually inseparable. Within the structure of the nation or state was an integrated system in which ruler, clergy, political decrees, tenets of faith, law, ethics, religious rites, and state rituals were all virtually combined. In the ancient world, religion was an integral part of society or the state and the function of religion was to serve its ruler or chieftains. Throughout much of Africa, Asia, and the Middle East today, the very concept of the sacred and the secular, church and state, would be incomprehensible. In addition, from earliest history, religion was a matter for the community as a whole and not the individual. In the words of one prominent scholar of ancient religion expressed it, ancient

Religion and State in the Ancient World

5 4

religion was “the product of a nation’ and was “a typical people’s religion.” Since ancient and tribal religions recognized no distinction between the religious and the secular, the same authority that promulgated laws regulating relations between persons promulgated laws concerning a person’s obligations to the supernatural. This authority was the king; and although the performance of the sacrifice and other rituals could be delegated to the priests, the source of all law was the head of the state. For example, the Code of Hammurabi, king of Babylon, imposed penalties for homicide, larceny, perjury, and other crimes; at the same time, it regulated the fees of surgeons and the wages of masons and tailors and prescribed rules for the inheritance of property. But the same Code catalogued the gods and assigned them their places in the divine hierarchy. Identification of political rulers with divinity was widespread. In the words of the author of the classic work, The Golden Bough, “In early society the divinity that doth hedge a king is no mere figure of speech.”5 In ancient Babylonia, the king was divine, as in the case of Ur, who called himself the son of a goddess. Similarly, Sargon of Akkad gave himself the title of “god,” and Sargon’s son, Sennacherib, is referred to in the ancient inscriptions of the period as “the god of the city of Akkad.” The Pharaoh of Egypt, as in ancient Babylonia, was no ordinary mortal, but the principal sacred person, who came to be regarded as a god incarnate, as the son of the gods, and the channel through which all blessings came to the people. As high priest, he also presided over all the cultic ceremonies and served as the intermediary between the world of the gods and the world of mortals. As a sacral ruler, he was the central figure in the cultic festivals of Egypt. In Egypt, the queen also held special significance, in large measure given this elevated place as the mother of the sacral monarch. The religion of ancient Egypt was rooted in a homogeneous culture, in which religion was “closely interwoven” with all dimensions of Egyptian society—art, ethics, science, and public life. One other evidence of the fusion of the sacred and secular in ancient Egypt may be found in that no words for religion, piety, or belief appeared in the language of ancient Egypt.6 What is generally referred to as the religion of ancient Greece came into being with the formation of the Greek city-states. Here again, however, power in religious matters resided with those who had what would be termed today “secular” power: first in the family with the father, in the early community with the king, and in city-states with the magistrates or citizen assembly. All formal occasions were inextricably intertwined with religion, and “every formal grouping was also a religious grouping, from the smallest to the largest.”7 Thus, religious history is inseparable from the political or social history of ancient Greece. Since there was no distinction between the religious and the secular, seers were the only religious professionals for they were the interpreters of the omens or divine will by which all public affairs were to be determined. Greek religion possessed no religious organization or church or creed and, therefore, there was no place for either dogma or heresy. Religious piety consisted of proper behavior through acts of respect for the gods. With the growth of democracy came, inexorably, the transformation of the patterns of Greek religion. There is a popular view that holds that Roman religion was but an extension of Greek religion, but such is not the case although, admittedly, Greek

6

Church and State

religion was taken to Rome and appropriated by the Romans. Above all else, the religion of ancient Rome was practical in nature. It did share, however, with the ancient religions of Babylonia, Egypt, and Greece—indeed all of the ancient world—the fusion of religion with the affairs of state and public life. Although Roman religion in its early period was centered in the family, in time the family religion was transformed into the state cultus, and thereby became an affair of the state. In the early Roman state during the time of the monarchy, the king was the chief priest and presided over ceremonial affairs. While the religions of Rome included the oriental religions with their appeal primarily to the masses and the philosophies of Rome that generally served as the religion of the literati, it was the state cultus that came to dominate Roman civilization. It was Octavian (the adopted son of Julius Caesar) who became the founder of the imperial Roman government and who brought about the renascence of Roman state religion. In time, like the Greeks, the Romans came to ascribe divinity to their rulers or emperors. That is to say, the head of the Roman Empire was a sacral ruler and no mere temporal functionary. Meanwhile, ministers of religion were state officials who were appointed to perform their duties like other state officials. Thus, “true to their genius,” as one scholar observed, “the Romans organized this religion as thoroughly as the government, of which in reality it was a part.”8 Roman religion came to consist of state ceremonies in which the rituals were performed with virtually no evidence of religious sentiment. Presiding over the religious affairs of state was the pontifex, members of which varied in number from five to fifteen, who were charged as state officials with responsibilities that today would be looked upon as a largely secular. Members of the pontifex were headed by Pontifex Maximus, an office and title later conferred upon Julius Caesar. The deities of Rome were city or state deities and the ceremonies dedicated to them were city or state ceremonies. Here, again, as in other parts of the ancient world, religion and the state became inseparable. NOTES 1. See E. O. James, “Prehistoric Religion,” in Religions of the Past, ed. C. Jouco Bleeker and George Widengren, Vol. 1 of Historia Religionum: Handbook for the History of Religions (Leiden: E. I. Brill, 1969), 23-39; Mircea Eliade, Patterns in Comparative Religion (New York: Sheed and Ward, 1958); and David L. Carmichael, Sacred Sites, Sacred Places (New York: Routledge, 1994). 2. T.M. Parker, Christianity and the State in the Light of History (New York: Harper and Brothers, 1955), 1. 3. Chicago: University of Chicago Press, 1978; originally published in 1948, but supplemented by a preface by Noah Kramer. 4. C. J. Bleeker, “The Religion of Ancient Egypt,” in Historia Religionum: Religions of the Past, ed. C. Jouco Bleeker and George Widengren (Leiden: E. I. Brill, 1969), 41. 5. James G. Frazer, Lectures on the Early History of Kingship (London: The Macmillan Co., 1905), 131-32. The contents of this volume consist substantially of extracts from the third edition of The Golden Bough.

Religion and State in the Ancient World

7

6. Bleeker, “The Religion of Ancient Egypt,” 42. 7. Robert Parker, “Greek Religion,” in The Oxford History of the Classical World, ed. John Boardman, Jasper Griffin, and Oswyn Murray (Oxford: Oxford University Press, 1986), 265. 8. Edmund Soper, The Religions of Mankind, 3rd ed. rev. (Nashville: Abingdon Press, 1951), 83.

Chapter 2 Religion and the State in the Biblical World General As noted earlier, in the ancient world any separation of the religion from the community, tribe, or empire was inconceivable, since religion was indissolubly linked with one’s identity within the community or empire. In large measure religion formed the basis of one’s cultural identity. Therefore, in terms of the modern world, what might be called the religious community and the political community were one and the same. In years past there was a tendency in many quarters to view the faith of Israel as but one of the religious phenomena of the ancient Near East. Much attention was given, therefore, to the many points of contacts and convergence between the religious features of Israel and her various Near Eastern neighbors. In doing so, very often little attention was given to the uniqueness of the faith of Israel and the nation of Israel. In recent decades, however, there has been a growing understanding that both the faith of Israel and the nation Israel were in many ways original creations without parallel anywhere else in the ancient world. Actually, in some major respects a radical discontinuity separated the faith of Israel from that of her neighbors. At no point is this more manifest than in Israel’s legacy of the Hebrew Scriptures which provide a record of Israel’s uniqueness of faith and nationhood. It also provides a mirror of Israel’s self-understanding.

10

Church and State

Old Testament Israel’s self-understanding was deeply rooted in her election by Yahweh (God). Through both her triumphs and her tragedies as a nation there was always the prophetic reminder of Israel’s election. Even when in captivity, it was God’s purpose that was being fulfilled according to divine ends. All historical events were interpreted by writers of the Old Testament in terms of God’s divine purpose, to which the whole course of human history was being directed. There apparently never was a time when Israel thought of itself as any other than the elect people of God.1 The faith of Israel was not directed, as has been generally the case with national faiths, toward making the genius of the nation or the people the object of its worship, but was a God-centered faith. As a nation, Israel was seen by it prophets and historians as a nation repeatedly in rebellion against God. Far from being an idealized tale, the account of Israel is, in fact, a sorrowful and sordid story of epic proportions. As has often been noted, “Its historians and prophets told the truth about their people as have the patriots of no other nation. The greatest heroes of Israel were at one and the same time both sinners and heroes of faith.”2 The faith of Israel was not in the nation but in God. The very faith of Israel, which included the commandment, “Thou shalt have no other gods before me,” prohibited the deification of the nation Israel. Israel’s election was not based upon divine favoritism. Nor did it rest on the superiority of Israel’s power or righteousness, but rather in the mystery of divine grace.3 While the election of Israel was unmistakable, nowhere was there the claim of greatness or goodness for the nation Israel. Her election was not for Israel’s self-interest or self-centered purposes, but rather Israel was chosen to be a “light” or “witness” to the nations.4 The faith of Israel is the basis upon which the nation Israel is to be understood. Like all nations of the ancient world, Israel’s religious and political life were integrated and not compartmentalized. Israel was not a democracy (although some scholars have termed Israel a “primitive democracy”), but was founded upon a deep and abiding sense of divine election5 which resulted in a covenant relationship with God.6 It was this covenant which bound together the nation Israel, not race, economics, or politics. The election to be God’s servant and witness to the nations, although imperfectly grasped throughout much of its history, gave to Israel a sense of divine mission. The covenant was Israel’s reason for being, its meaning of existence, without which there would have been no faith or nation of Israel and consequently no Old Testament. For the covenant of Israel is at one and the same time the clue to Israel’s history and the clue to understanding the message of the Jewish Scriptures. It was also the basis of the uniqueness of Israel’s faith and status as a nation, and it was this concept of the covenant that is without parallel in the ancient world. Since the religious and political community in the ancient world—the sacred and the secular—generally were fused, or at least made to be inseparable, some have concluded that Israel was simply like her Near Eastern neighbors in identifying the sacred with the secular, the religious with the political. This is, however, to do violence to Israel’s self-understanding as a nation. Although the Israelites shared much in common with others in the ancient world in their view of nation-

Religion and the State in the Biblical World

11

hood, they accomplished the integration of nationhood and the Kingdom of God in a very different way.7 It was this difference which contributed to Israel’s distinct concept of nationhood, which, as noted earlier, was without parallel in the ancient world. The nation of Israel is presented in the Old Testament from two perspectives. Generally speaking, the books of Joshua through II Kings focused on the political affairs of Israel, while I Chronicles through Nehemiah focused on the religious affairs of Israel. In the absence of any parallel political community to which he could liken it, the Jewish historian, Flavius Josephus, coined the word “theocracy” to describe the nation of Israel. Josephus wrote, “Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; but our legislator [Moses] had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God.”8 The peculiar status of Israel as a nation was to be found in the language of the covenant, in which God declared that Israel was to become “my special possession,” “my kingdom of priests,” “my holy nation.”9 At first glance, the term theocracy may seem quite appropriate when applied to Israel as portrayed in those books written from a priestly-Levitical point of view and to the polity of the Mosaic system. Moses was a deliverer, lawgiver, judge, and prophet—the religious and political leader of the people. Furthermore, in Israel religion applied to all of life, and there was no area of life outside the realm of religion. Civil and ceremonial laws were rooted in religion, and the Decalogue (the Ten Commandments) constituted the basis of the nation of Israel as well as the faith of Israel. Nevertheless, there are those scholars, both Jewish and Christian, who discern an incipient dualism even in the Mosaic period between the sacred and the secular. For though Moses, for example, was the leader of the people, he was not made a priest. The priestly office seems to have begun with his brother, Aaron, and apparently was limited almost exclusively to his descendants, the Levites. It may justifiably be argued that Israel was not a theocracy in the strict sense, since those who held positions of national or tribal authority were not priests or priest-kings, but elders. They constituted the permanent element of government except during those critical periods in the history of Israel when leaders known as judges supplanted the authority of the elders. Like the elders, the judges were independent of the priesthood. During the period of the judges, military and political leaders appeared who did not carry priestly functions with their offices. An exception was Samuel, who in many ways was different from all of the judges. He served preeminently as priest and prophet, and during the establishment and early history of the monarchy, Samuel held the reins of religious leadership while the political leadership was vested in Saul, the first king of Israel. Nowhere was the unique character of the nation Israel more pronounced than in Israel’s concept of kingship. For example, Israel did not hold to the idea of political apotheosis, i.e., the divinity of rulers, and generally even denied the king the right of priestly functions. Although in Hebrew the word king (melek) was applied to God and also to idols, there was no attempt to ascribe deity to Israel’s kings. Israelite kings were not deified as in other parts of the ancient world, nor did they take the

12

Church and State

part of deity in religious rituals. In Mesopotamia, for example, even though the king was not regarded as god incarnate, he was god’s special servant, appointed to help carry out the divine order of the universe and, therefore, the leader of the state cult. There was a distinct difference in Israel’s concept of kingship, which not only denied the idea of the divinity of its kings, but also generally denied the king the right of priestly functions. This is readily seen when Saul, the first king of Israel, dared to usurp the priestly functions reserved for Samuel; he thereby invoked the wrath of Samuel and met divine disapproval, which ultimately cost Saul divine rejection and the loss of his throne. The very founding of the monarchy is treated with ambivalence in the biblical record. On the one hand, the monarchy appears to be permitted as a grudging concession by God in response to the clamor of the elders to make Israel “like all the [other] nations”10; on the other hand, another tradition, often referred to as the Saul source,11 the establishment of the monarchy, while not regarded as the fulfillment of God’s will, is viewed as providential and as a means of bringing deliverance to the people of Israel. Since Yahweh alone was king, Israel could not identify the kingdom of Israel with the Kingdom of God. Evidence of this may be found in the rela-tionship of the kings of Israel to the faith of Israel. Not only was the divinity of rulers denied, but there were no signs of taboo around Israel’s kings as was common among other nations at that time. To be sure, some priestly functions were on occasion assumed by the king, at least in the early period of the monarchy.12 The fact remains, however, the king of Israel was primarily a war-lord, a commander-in-chief of the military. He was clearly the political leader and not the religious leader or arbiter in religious matters. As Henri Frankfort observed in a classic study of kingship in the ancient Near East, “The Hebrew king normally functioned in the profane sphere not in the sacred sphere. He was arbiter in disputes and leader in war. He was emphatically not the leader in the cult.”13 Indeed, an incipient dualism between the religious and secular appeared as early as the Mosaic period in Jewish history. Judges and kings generally functioned in the profane sphere, while priests and prophets served in the sacred sphere. Ultimate authority in Israel was vested in the institution of the Hebrew prophets. These “forthtellers” or spokespersons for God figured prominently in the affairs of state and were consulted even by the kings of Israel.14 The king himself was bound to the law of the covenant, and, consequently, prophetic judgment was repeatedly pronounced upon Israel’s rulers and kings. Israel knew nothing of a “divine right of kings,” for Israel’s commitment to the law and the covenant was prior to kingship. The kings of Israel were to set an example to all in obedience to the law. Therefore, kings no less than the common people were under God judgment for injustice, avarice, exploitation, and immorality.15 Israel’s monotheism, the doctrine of Yahwism, was in large measure responsible for preventing the development of absolute monarchy or the absolutizing of the nation Israel. Prophetic judgment on the evils of the state of Israel steadily gave rise to the Messianic concept and particularly to the doctrine of the Kingdom of God. The failure of Israel to become the people of Yahweh and to fulfill his purpose made apparent that the Kingdom of God could not be equated with the existent Israel. The

Religion and the State in the Biblical World

13

author of Isaiah, for example, acknowledged the doom of Judah and recognized that not all of the people of Israel could be the Kingdom of God, for God’s kingdom is not an earthly kingdom, but an eternal and spiritual kingdom where God reigns and is comprised of the obedient and the faithful.16 As John Bright noted, “The hope of Israel is thus driven ahead beyond the existing nation.”17 Thus, the hope of Israel is made to transcend the nation of Israel. At last the development of the concept of the Kingdom of God made possible the clear separation of the religious community from the political community, although for most Jews, in light of the canonical writings of the prophets, there was little awareness of any distinction between the two. With the collapse of the monarchy and final capture of Jerusalem in 586 B.C.E., the nucleus of Israel was taken into Exile. The Exile witnessed the transference of authority from kingship to priesthood and the organization of the community on an almost entirely religious basis. Here in Exile, under the leadership of Ezekiel, the religion of Judaism was born and religion became distinctly spiritual and personal. The desire for political community and kingship, however, did not die. For many the restoration of Israel was fervent hope and this, it was reasoned could not be realized apart from the re-establishment of the monarchy. Although Ezekiel insisted that the Israel of the future would be a “kingdom of priests”18 he acknowledged the place of a “prince” with restricted civil power.19 Though the monarchy was never actually realized again, the longing for a monarch seems to have been imperishable and regarded as having divine sanction in the hearts of the masses. In the thinking of the Jews, the restoration of Israel as a political state with its capital at Jerusalem, if not to be equated with the Kingdom of God, was at least prerequisite to its realization in history.20 They could not envisage a spiritual kingdom apart from the earthly kingdom of Israel. Lacking political autonomy and being subject to the foreign powers of Babylonia and Persia—and still later to Greece and Rome—the Jews associated civil government with a hostile and pagan foreign power, whereas they felt that they themselves, as the people of Yahweh, represented the true community of faith. During this time the Messianic consciousness of the people was deepened and intensified. It became more than a hope; it was the means of true restoration.

New Testament It was into this environment that Jesus came and ushered in the dawn of Christianity. Recent scholarship has reaffirmed the Jewishness of Jesus, for he can hardly be understood or his teachings properly interpreted apart from his Jewish background. Born “a star out of Jacob,” Jesus remained a faithful Jew throughout his life in Palestine. His message, the Kingdom of God, was a Jewish concept which had already become integral to the prophetic tradition of Israel. Although his life and teachings were to make a unique imprint on Israel and the world, the teachings of Jesus presuppose a Jewish environment and it is impossible to imagine their having come out of any other milieu. This is not to suggest, however, that Jesus’ view of the state was simply an extension of the Jewish sense of nationhood

14

Church and State

and the Kingdom. For Jesus found himself in tension with the theocratic ideal of the Judaism of his day as well as with the Jewish nationalism of the first century. By 63 B.C.E., the Jewish nation had lost its political independence to Roman conquest under Pompey. At first, the Jewish high priest Hyrcanus was retained as ethnarch. Later through the influence of Julius Caesar, the Idumeans—Antipater and his descendants the Herods—ruled over the Jews and controlled the high priest and the Sanhedrin through appointment and dismissal. While religious freedom was granted by the Romans, this did not lessen the hostility and resentment many Jews felt about having not one but two foreign powers ruling over them. For the Jewish revolutionaries, who were zealous theocrats, there could be no rest until political freedom was achieved with the reestablishment of the Jewish nation. This contention was maintained on a religious basis. There were, however, deep cleavages in the Jewish community concerning the relationship of the Jews to Rome, and these cleavages added to the complexity of the times in which Jesus lived. Jewry was divided into four major groups. They generally held different views of Rome, the nationhood of Israel, and the nature of the Kingdom. Often referred to as “collaborationists,” the Sadducees, relatively few in number, were drawn primarily from the aristocratic and priestly families. Having wealth, position, and prestige under the Romans, the Sadducees had nothing to gain through revolt and therefore freely assented to Roman rule. By completely submitting to the Romans, the Sadducees relinquished all hope of the realization of the Kingdom of God in history. Far more numerous and of greater political power, though not primarily a political party as such, the Pharisees represented the popular party. Josephus wrote of them, “These have so great a power over the multitude, that when they say anything against the king, or against the high priest, they are presently believed.”21 They sought through religious means to restore the Jewish community to its rightful place in history. Because of their meticulous observance of both the written and the moral law, Judaism has been called “the monument of the Pharisees.” As both separatists and theocrats, they opposed the Roman state on religious grounds, while at the same time as pacifists they refused to offer any physical resistance against it. The Roman yoke was regarded as chastisement for Israel’s sins that would in time be removed by God, and Israel would once again be restored to her divinely appointed place in history. A third group, known as the Essenes, were an ascetic and esoteric brotherhood, primarily monastic in character. Small in number and centered largely around the Dead Sea, they were separatists who believed in living out the perfect, holy life apart from society and saw themselves as the Sons of Light,” the true people of God. As ascetics they renounced not only the political community but also the world. Hence they lived entirely for the future when the Kingdom of God would be ushered in by the Davidic or royal Messiah. Since they believed that they were living in the last days and the last generation, they were particularly disposed to Messianic and eschatological thought. Unlike the Sadducees and the Pharisees, the Essenes were never condemned by Jesus. “The fourth sect of Jewish philosophy,” as Josephus described them, the

Religion and the State in the Biblical World

15

Zealots shared much in common with the Pharisees in religious matters, but represented the revolutionary wing of the anti-Roman resistance among the Jews. Fanatically nationalistic, they actively, if not openly, opposed Roman rule even to the point of carrying on guerrilla warfare, and many of them advocated a war to the finish. The super patriots of their day, the Zealots saw Israel’s nationhood and God’s kingdom as inseparable. Since God alone was Ruler and Lord, they refused on religious grounds to recognize the validity of any foreign ruler over them. Unlike the Essenes, the Zealots were highly political in their motives. To the Zealots, the only hope for Israel was a holy war by which all foreign domination would be overthrown and the holy nation of Israel reestablished. As insurrectionists, they stood vigorously opposed to the collaborationists, the Sadducees. While there have been those who have sought to identify Jesus as a Zealot, their efforts have not won acceptance among most biblical scholars and historians of early Christianity.22 The importance of Zealotry to the life of the Early Church and its views of the state should not, however, be underestimated. One cannot overlook the fact that the Romans sentenced Jesus to death on the cross as a Zealot and that the inscription on the cross—”King of the Jews”—charged him with a political crime.23 To outsiders Jesus appeared, if not as Zealot, at least as one who shared much in common with the Zealots. Among Jesus’ disciples were Zealots or former Zealots, as in the known case of Simon the Zealot, and possibly even Judas Iscariot, Peter, and James and John, the sons of Zebedee. Certainly, Jesus encountered Zealotism throughout his ministry. There has been a marked awakening of interest in recent years in the relationship of Jesus to the political order. Numerous studies have appeared, written from a wide variety of viewpoints, focusing on the politics of Jesus and his political environment.24 Since there is always the tendency to view Jesus through contemporary rather than through the eyes of the Gospel writers, some of these studies may reveal more about the biases of the authors than they do about the Jesus of the Gospels. More to the point here is that in the New Testament, as Oscar Cullman and many other Christian scholars have maintained, the subject of church and state clearly emerges as inherent and not peripheral, “one which arises because of the very essence and presuppositions of the Christian faith.”25 Or, as another New Testament scholar expressed it, “In point of fact the whole matter of church-andstate lies near the center of our [Christian] theology.26 The oldest and most revered of all Christian creeds, the Apostle’s Creed, takes cognizance of this in the words, “suffered under Pontius Pilate,” the symbol of the authority of the state. It was for insurrection that the Romans sentenced Jesus to death, and the inscription on the cross—“King of the Jews!”—charged him with a political crime.27 The cross, so central to both the history and theology of Christianity, should be seen “not only as the event that mediates forgiveness of God to individuals. . . . It should also be seen as a historical event. . . . and as an event it shows forth the suffering that can often be expected to be consequence of obedience.”28 Although only one explicit teaching by Jesus appears in the biblical record, much significance has been attached to the attitude and the relationship of Jesus to the state. As many writers have observed, Jesus was no anarchist. He showed not only a recognition of the existence of the state, but also a respect

16

Church and State

for the authority of its political institutions and the legitimate functions of the state in maintaining order and collecting taxes. In his own behavior Jesus recognized civil authority and was duly observant of all laws and ordinances. He showed respect for those in positions of civil or political authority and most certainly did not regard civil government as an evil.29 In his trial before Pilate, the Gospel writers reported six times that Pilate found him to be innocent. Just as the attitude of Jesus toward the state was not only one of renunciation, neither was it one of uncritical acceptance. He not only spoke out against the corruption of courts and an unjust judge, he warned Israel of her perils and declared judgment upon her. He criticized the leaders of Israel for not obeying the law, for pride and hypocrisy, for oppression, maladministration, and injustice, and warned against following after them. He specifically expressed harsh criticism of Herod the Idumean. Three days before His crucifixion, Jesus gave classic expression for all time to the nature of one’s relationship to church and state: “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.”30 By this, Jesus openly recognized the dual citizenship of the Christian in the state and the Kingdom of God. This declaration clearly does not mean that the claims of Caesar’s sphere are co-ordinate with the claims of God’s sphere, for the inescapable implication is that not only are these spheres not identical by nature or degree, but that one’s supreme loyalty is to God. Rather, one must not give to Caesar that which belongs only to God! Thus, Jesus made explicit that the state is not to be deified, but that the Kingdom of God is always to have paramount claim. While the legitimate demands of the state are to be recognized, Jesus’ teaching made clear that absolute obedience belongs only to God. Any exaltation of the state to the sphere of the Kingdom of God requires a response in the manner that would later be expressed by Peter and the apostles, “We must obey God rather than men.”31 The brilliant and renowned Catholic scholar of the history of freedom, John Acton, perceptively wrote that the words of Jesus, ‘“Render to Caesar’ give to civil authority under the protection of conscience, a sacredness it had never enjoyed, and bounds it had never acknowledged: and they were the repudiation of absolutism and the inauguration of freedom.”32 Most of the direct teachings in the New Testament concerning the state are to be found in the writings of Paul. His teachings largely provided the foundation for the relationship of the Early Church to the state, and determined for many centuries the attitude of the church toward state. Writing as a Roman citizen and a Hellenist, and before the Roman persecutions had begun against Christianity; Paul viewed Roman law and order in positive terms. He not only did not feel fear or hatred toward Rome, he sought to encourage the early Christians to be good citizens and to see that the Roman Empire could serve to advance the Kingdom of God. The Pauline view of the state may be drawn principally from Romans 13:1-7; I Corinthians 2:8; and I Corinthians 6:1-11. The most developed statement of Paul’s thought on the state and the most systematic statement on the state in the New Testament is to be found in Romans 13:1-7: “Everyone must obey state authorities, because no authority exists without God’s permission, and the exist-ing authorities have been put there by God. [Therefore] he who opposes the existing authority op-

Religion and the State in the Biblical World

17

poses what God has ordered. . . . Because he is God’s servant working for your own good. . . . you must obey the authorities—not just because of God’s punishment, but also as a matter of conscience.”33 Paul goes further than any other biblical writer in recognizing the state as part of a God-given institution within which persons are to live and work in this world. Perhaps no passage in the New Testament has been more grossly misinterpreted than this one. These verses have been used throughout history to justify despotism, oppression, the divine right of kings, and the most absolute demands of the state by sanctioning an unqualified servile obedience to the state. In his detailed exposition of Romans 13 and Revelation 13, the late William Stringfellow argued that in order to “honor the emperor,” as Scripture commands, it becomes necessary to oppose him under certain circumstances.34 Neil Elliott concluded that far from advocating subservience to an “oppressive” or “patriarchal” political order, Paul was a proponent of an early liberation theology.35 In stating that the institution of political authority is ordained of God, is not to say that the state is divine. As Oscar Cullman wrote, “The State in itself is nothing divine. But it maintains a certain dignity in that it stands in an order which is still willed by God.”36 This concept did not originate with Paul but is found also in Jewish writings which likewise held the view that “there is no authority except from God.” The authority of political rulers is from God and therefore political authority is responsible to Him. Thus, in Jewish writings may be found the following: “Learn therefore, king, and understand: learn this, judges of the ends of the earth. . . . For your dominion was given you from the Lord, and your sovereignty from the Most High.”37 Even while Jews were under Roman rule, prayers were offered in the synagogues for the Roman Emperor. It was not that Jews and the early Christians sacralized political rulers, but rather that they viewed government as an institution to be ordained of God and the political ruler, in the words of Paul, in Romans 13:4, to be “God’s servant working for your own good.” While the institution of government de jure is ordained by God, that does not means that any government de facto enjoys divine approval. Paul has often been identified with the principle of non-resistance toward the state. This Pauline view was no doubt conditioned by the tendency of early Christians to identify freedom with license and their widely held belief in Christ’s eminent return to judge the world and usher in his kingdom. In addition Paul sought to emphasize that good citizenship should characterize the Christian community everywhere. While Christians are obligated to be good citizens, the Christian is not to be in uncritical subjection to the state. In Paul’s view, the safeguard of an uncritical exaltation of the state is to be found in the recognition of the sovereignty of God. As for rulers, Paul wrote, Christ is “far above all rule and authority and power and dominion, and above every name that is named, and not only in this age but also in that which is to come; and he has put all things under his feet.”38 Paul took a critical view of the political institutions of his day.39 “The rulers of this age,” both Jewish and Roman, Paul declared, “lack true wisdom and were temporal, doomed to pass away.”40 Paul clearly recognized that while the institution of the state was divinely ordained, the state is not divine in nature, but is temporal. Respect and honor are due the state, but the state is to be worthy of the respect and honor accorded it.

18

Church and State

During the latter half of the first century, the Christian community found itself increasingly in conflict with the Roman state. As Christianity separated itself more and more from Judaism it came to be regarded as a religio illicita, and so remained until the fourth century. With the resistance of early Christians to submit to the worship of the Roman emperors, after 64 C.E. Christians were repeatedly victims of intense persecutions initiated by Roman emperors in an attempt to elicit from the Christian community unqualified allegiance and obedience. The Early Church stood opposed to surrendering to the state that allegiance which they held to belong only to God. In the oft-repeated words of the early Christians, as found in the Book of Acts, “We must obey God rather than men.” The attitude of the early Christians was marked by a dualism toward the state. On the one hand, they recognized the state as an institution ordained of God, and, on the other hand, they found themselves increasingly hostile to the existing state as inherently evil. This dualism had its roots in the teachings of both Jesus and Paul, but was extended and made even more distinct with the emergence of Christianity as a new religion in the Roman Empire. This dualism may be seen as extending throughout the Constantinian era and alternating “between the two extremes of absolute condemnation and rejection on the one hand and hearty approval and even co-operation on the other.”41 In the waning decades of the first century, the early Christians faced an increasingly hostile state, which is reflected in the writings of John, particularly in the Book of Revelation. Although sharing much with the Pauline doctrine of the state, the Johannine literature reflects and typifies the second part of the dualism of the early Christians toward the state, in which the world is viewed as being filled with evil and darkness. To John, Rome had become a Satanic power, which in Revelation 13 John speaks of the state as the “beast,” since Rome had become the kingdom of Satan. For the state is most satanic when it demands what is God’s and thereby arrogates to itself rights and qualities which belong only to God.42 The evil of the Roman state expressed itself primarily in two ways: its claims of deification and worship of the emperor and the persecution of Christians.43 To Christians living under such an evil and satanic state, John exhorted, “Be faithful unto death, and I will give you the crown of life.”44 There is no summons to resistance or call to bear arms against the state. “If anyone is to be taken captive,” John admonished,” to captivity he goes; if anyone slays with the sword, with the sword must he be slain.”45 To be sure, when there is no other alternative but to defy the state, then the Christian community, as noted earlier, “must obey God rather than men.” To the faithful, God promised not only victory, but also divine blessing, as noted in Revelation 2:10. Meanwhile, the church is to anticipate the time when “the kingdoms of this world are become the kingdom of our Lord and of his Messiah; and he shall reign for ever and ever.”46 NOTES 1. The late Old Testament scholar, John Bright, for example, gave emphasis to this; see his work, A History of Israel (Philadelphia: The Westminster Press, 1959), 132.

Religion and the State in the Biblical World

19

2. G. Ernest Wright, “The Faith of Israel,” in The Interpreter’s Bible Commentary, ed. George A. Buttrick, 12 vols. (New York: Abingdon Press, 1952-1957), 1:354. 3. Nowhere in the Hebrew Scriptures can one imagine any of Israel’s historians or prophets exclaiming, “Israel is great, because Israel is good,” as recent American presidents have been fond of saying with regard to America. 4. See Isaiah 42:6; 49:6. 5. Genesis 12:1-3 6. Genesis 17:1-14. 7. During the nineteenth century and the early part of the twentieth century, undue importance was given to the gradual and evolutionary development of Judaism and its similarities with those of the Near East generally. Today, the similarities are generally viewed as more superficial than profound; see Henri Frankfort, Kingship and the Gods: A Study of Ancient Near Eastern Religion as the Integration of Society and Nature (Chicago: University of Chicago Press, 1948), 337-44 8. Flavius Josephus, Against Apion” bk. 2, sec. 17, in The Works of Flavius Josephus, trans. William Whiston, 4 vols. (Nashville: Broadman Press, 1974), 4:218-19. 9. Exodus 19:5-6. 10. I Samuel 8. 11. II Samuel 9. 12. For instance, Saul offered sacrifice (I Sam. 13:9-11), as did David (II Samuel 6:13, 17), who also, like Solomon, blessed the people (II Samuel 6:18; I Kings 8:14; II Kings 3:4). David, too, on at least one occasion wore the linen ephod, the garment of priesthood (II Samuel 6:14). However, these were the exceptions and not the rule of Israel’s kings, and such practices were later completely repudiated by Jewish orthodoxy. 13. Frankfort, Kingship and the Gods, 342; see also, Joseph Jacobs, “King, ”The Jewish Encyclopedia (New York: KTAV Publishing House, 1904), 7:501; Samuel H. Hooke, Myth, Ritual, and Kingship in the Ancient Near East and Israel (Oxford: Clarendon Press, 1958); and Hamish Swanston, The Kings and the Covenant (Baltimore: Helicon Press, 1968), which provides an account of the Hebrew monarchy and its relationship to the covenant with Yahweh. 14. For some examples, see I Samuel 9:6; I Kings 14:1ff; II Kings 19:2; and I Kings 22:6. 15. For example, the prophet Nathan dared to go before King David and say, “David, thou art the man. . . . Wherefore hast thou despised the commandment of the Lord, to do what is evil in His sight?” (II Samuel 12:7, 9). 16. Isaiah 65:8-10. 17. John Bright, The Kingdom of God (New York: Abingdon Press, 1953), 91. 18. Ezekiel 19:6.

20

Church and State

19. Ezekiel 44:3; 45:17; 46. 20. Jeremiah 23:3-5. 21. Josephus, Antiquities of the Jews” bk. 13, chap. 10, sec. 5, in The Works of Flavius Josephus, 3: 252. 22. See, for example, Robert I. Eisler, The Messiah Jesus and John the Baptist According to Flavius Josephus’ Recently Rediscovered ‘Capture of Jerusalem’ (New York: The Dial Press, 1931) and S. G. F. Brandon, Jesus and the Zealots (New York: Charles Scribner’s Sons, 1968); for works that argue that Jesus was not a Zealot, see, for example, Oscar Cullman, Jesus and the Revolutionaries (New York: Harper and Row, 1970) and Martin Hengel, Was Jesus a Revolutionist? (Philadelphia: Fortress Press, 1971). 23. John 19:19. 24. Ernst Bammel and C. F. D. Moule, eds., Jesus and the Politics of His Day (Cambridge: Cambridge University Press, 1984); Marcus J. Borg, Conflict, Holiness, and Politics in the Teaching of Jesus (New York: The Edwin Mellen Press, 1984); S. G. F. Brandon, Jesus and Zealots; Richard J. Cassidy, Jesus, Politics, and Society: A Study of Luke’s Gospel (Maryknoll, N. Y.: Orbis Books, 1979); Cullman, Jesus and the Revolutionaries; Hengel, Was Jesus a Revolutionist?; Sean P. Kealy, Jesus and Politics (Collegeville, Minn.: The Liturgical Press, 1990; J. Spencer Kennard, Render to God: A Study of the Tribute Passage (New York: Oxford University Press, 1950); Stephen Liberty, The Political Relations of Christ’s Ministry (London: Oxford University Press, 1916); Jean-Marie Paupert, The Politics of the Gospel (New York: Holt, Rinehart, and Winston, 1969); Alan Richardson, The Political Christ (Waterloo, Ontario: Wilfrid Laurirer University Press, 1991); Herman C. Waetjen, A Reordering of Power: A Socio-Political Reading of Mark’s Gospel (Philadelphia: Fortress Press, 1989); Paul W. Walaskay, ‘And So We Came to Rome’: The Political Perspective of St. Luke (Cambridge: Cambridge University Press, 1983); and John Howard Yoder, The Politics of Jesus (2nd ed.; Grand Rapids, Mich.: Wm. B. Eerdmans, 1994). 25. Cullman, The State in the New Testament, viii, passim. 26. Martin H. Scharlemann, “Scriptural Concepts of the Church and State,” Church and State Under God (St. Louis: Concordia Publishing Co., 1964), 16. 27. John 19:19. 28. John C. Bennett, (p. 43). 29. John 19:11. 30. Mark 12:17; cf. the entire passage in Mark 12:13-17 and the parallel passages in Matthew 22:15-22 and Luke 20:20-26. Joseph Klausner sees in the answer the tribute money proved that not from this Galilean Messiah could they hope for national freedom and political redemption”; see Klausner, Jesus of Nazareth (New York: The Macmillan Co., 1952), 318. 31. Acts 5:29. 32. John Acton, The History of Freedom and Other Essays (London: The Macmillan Co., 1909), 29.

Religion and the State in the Biblical World

21

33. Good News Bible translation; for an excellent exegetical study of Romans 13 and its relevance to Christian freedoms and responsibility, see Clinton Morrison, The Powers that Be: Earthly Rules and Demonic Powers in Romans 13:1-7 (Naperville, Ill.: A. A. Allenson, 1960). 34. William Stringfellow, Conscience and Obedience: The Politics of Romans 13 and Revelation 13 in Light of the Second Coming (Waco, Tex.: Word Books, 1977). 35. See Neil Elliott, Liberating Paul: The Justice of God and the Politics of the Apostle (Maryknoll, N.Y.: Orbis Books, 1994). 36. Cullman, The State in the New Testament, 63. 37. Wisdom of Solomon 6:1-5; Goodspeed translation. 38. Ephesians 1:21-22. 39. see Cecil John Cadoux, The Early Church and the World (Edinburgh: T. and T. Clark, 1925), 98ff. 40. I Corinthians 2:6-8. 41. Cadoux, The Early Church and the World, 97. 42. See Ernst Troeltsch, The Social Teaching of the Christian Churches (2 vols.; London: George Allen and Unwin Ltd., 1931), 1:146-48. Oscar Cullman, and others, have rightly pointed out that “in the [John’s] interpretation of the State there is no contradiction--no more than there is within the Pauline letters themselves or among the sayings of Jesus. Regarding the State’s requirement of worship of Caesar’s image Paul would not nave spoken otherwise than the author o the Johannine Apocalypse”; Cullman, The State in the New Testament, 83. 43. See, particularly, Revelation 13. 44. Revelation 2:10. 45. Revelation 13:10. 46. Revelation 11:15.

Chapter 3 Christianity and the State A major part of the history of Christianity has centered around the relationship of church and state. In a profound sense, the relationship of church and state has been historically a problem peculiar to Christianity. With the exception of Judaism, as noted earlier, religions of antiquity were unsystematized in matters of belief and almost exclusively ceremonial in character. In the case of Christianity, however, the subject of church and state has occupied a large place in the course of Christian history. Having briefly reviewed religion and the state in the biblical world and noting the continuity in and the uniqueness of the biblical duality of church and state, it should not be inferred that this view of the state found uniform or representative expression in Christian history. Diverse interpretations of church and state, along with the exigencies of history, resulted in disparate and divergent views of church and state within Christianity. These patterns, in effect, furnish the basis of the Christian political heritage. While certain patterns of church-state relations have characterized certain periods of history and the major Christian traditions of Roman Catholicism, Protestantism, and Eastern Orthodoxy, actually no one pattern has been restricted to any one era or single branch of Christianity. First, in the course of Christian history, the nature of the relationship between church and state has varied greatly. There has been both conflict and concord. Historic examples may be found of open conflict between church and state, of accommodation of the church to the state, and of the accommodation of the state to the church. Second, there have been diverse interpretations within Christianity of the two kingdoms—of Caesar and God—and have included the notions of the Christian state and an established church, and, in contradistinction to this, the concept of a free or secular state and a free church. To be sure, these interpretations have frequently been conditioned and influenced by the forces of history.

24

Church and State

Meanwhile, it is also important to note that recognition of the dualism of church and state has never resolved the complexity or dilemma of church-state relations. Unfortunately, acknowledgment of the dualism of church and state does not in itself define the nature of the relationship between the two powers. Is the church to be over the state, or is the state to be over the church? Is the state to be Christian, or is the state to be secular? Should there be an institutional separation of between the institutions of church and state or should there be a close cooperation between church and state? While not necessarily mutually exclusive, these questions represent historically major patterns regarding the relationship of church and state, and may well serve as major divisions of this chapter. At the risk of oversimplification, the broad periods of the relationship of Christianity to the state may be characterized as falling into four major patterns. The highly variegated patterns of churchstate relations in the modern period may be found in the bibliographical survey, arranged country by country within broad geographical divisions, in Volume 2.

The Church in Conflict with the State Christianity was born out of conflict with the state. Although Jesus was no political revolutionary, as noted earlier, he was charged with and convicted of a political crime, insurrection. During the early apostolic period, however, Roman persecutions were not directed at Christians. As long as Christianity was clearly identified as a Jewish sect within Judaism, the Christian community enjoyed virtually the same rights and protections of Jews. Since Judaism was a legally recognized religion, it was exempt from the rites of the state cult and received certain concessions granted it as a minority religion. While Rome was generally tolerant in religious matters, as Christianity separated itself more and more from Judaism and came to be identified with exclusivism, Christianity faced a growing hostility in its relations with Rome. First faced with persecution during the latter part of Nero’s reign (64-68 C.E.), intermittent persecutions came under Domitian (81-96 C.E.); under Trajan (98-117 C.E.) persecutions against Christians were accelerated and Christianity was made religio illicita.; and under Marcus Aurelius (161-180 C.E.) persecutions of Christians were intensified. In the third century, Decius (249-51 C.E.), in an effort to revive the state religion, carried out the worst of the persecutions against Christianity in an effort to compel Christians by torture and imprisonment to sacrifice to the old Roman gods. While multitudes of Christians endured persecution and suffered martyrdom, thousands of Christians lapsed, only later to seek restoration to the Christian fold. Since Christianity came to be declared by Emperor Trajan an illegal religion, by the beginning of the second century to admit to one’s being a Christian was itself an act of civil or political disobedience, according to law, and therefore to merit punishment by the state. Christianity’s conflict with the state came during the latter part of the first century and inevitably arose when Rome began demanding throughout the empire not only supreme allegiance but the worship of Roman emperors, both those who were deceased as well as living emperors. The Christian com-

Christianity and the State

25

munity, in its affirmation of “Jesus is Lord,” generally felt compelled to resist this practice and, therefore, was repeatedly subjected to intense persecution initiated by Roman rulers not only for political reasons but also as an attempt to elicit from the Christian community unqualified loyalty and unconditional obedience. Thus, the early church stood opposed to surrendering to Rome that allegiance and obedience which, it maintained, belonged only to God. A dualism characterized the early Christians’ relationship to the state, which wavered between an attitude of civil obedience to the state as a divinely ordained institution, and a holy disobedience to Rome’s demands of political allegiance in conflict with the demands of Christian faith. For the early Christians, conflict with the state, in the form of civil disobedience, became inevitable since it demanded that Christians give to Caesar that which, they held, belonged only to God. However, the Christians accepted the legal penalty for their civil disobedience. There is clear evidence to show that the early Christians generally sought to respect the state and to show an attitude of deference toward Rome rather than manifest an attitude of hostility. This viewpoint was given special emphasis by many of the early Apologists who claimed that they were the “best citizens” of the Emperor. Even after the Neronian and Domitian persecutions, prayers continued to be offered for rulers, even the emperor, as divinely appointed officials. For example, Polycarp prayed for the kings and rulers who were persecutors of Christians, as did also Clement of Rome, the first of the Apostolic Fathers.1 With the doctrine of emperor worship as was finally promulgated throughout the Empire, however, Christians were compelled to defy the state and to affirm that to Christ alone they owed supreme allegiance. The mounting corruption of the state and the growing hostility of the state toward Christianity cemented a bond of unity among Christians. With John, they felt, “We know that we are of God, and that the whole world is in the power of the evil one.”2 This view was widely held by the early Christians as expressed by Tertullian more than a century later: “That all the power and dignities of this age are not only alien, but also hostile to God.”3 For almost three centuries the early Christians repeatedly found themselves subject to waves of persecutions carried out in the Roman Empire. Since Christianity was regarded as religio illicita, the very act of professing to be a Christian became an act of civil disobedience to civil authorities because of a prior loyalty to God. Lactantius, writing in 304 C.E., affirmed that “constancy is a virtue, not in order that we may resist those who injure [us] . . .but that, when [the authorities] bid us act contrary to the law of God and contrary to justice, we may be frightened away by no threats of punishments from preferring the bidding of God to the bidding of man.”4 Throughout the early centuries of the church, Christians were admonished to resist the totalitarian demands of the state. While, admittedly, as noted earlier, there were those who lapsed in their faith during waves of intense persecution, history clearly attests that the early church, by and large, did resist the demands of Rome for supreme allegiance and loyalty. Thus, Tertullian, by the end of the second century could write, “The blood of the martyrs is the seed of the church.”5 Although particular attention has been given here to the conflict of the early church with Rome, the church’s conflict with the state has often been experienced in Christian

26

Church and State

history throughout the world. With the rise in the modern world of nationalism, the totalitarian state, and the atheistic communist state there has been a resurgence of conflict between church and state. Many of these conflicts, even in the twentieth century, have been reminiscent of the first three centuries of Christian history.

The Supremacy of the Church over the State The view of the supremacy of the church over the state has a long and intricate history, during which the dualism of church and state was often obscured. For almost a thousand years, roughly from 500-1500 C.E., the period was one of ecclesiastical domination over society and the state. This domination was based upon a particular view of the relationship of church and state. As the claims of God, which are spiritual, are prior to the claims of Caesar, which are temporal, it was reasoned, so the claims of the church are above the claims of the state. This position has been most closely identified with and persistently reaffirmed by Roman Catholicism. For Catholics, it has been rooted in the theological claim that Christ and His visible body, the Roman Catholic Church, are one. Since the Roman Catholic Church represents the perfect society—universal and divine, it can be neither coordinate with nor subordinate to the state. While desiring the cooperation and support of the state, Roman Catholicism has throughout its history sought to maintain the primacy of the Roman Catholic Church over all other authority, civil and temporal. This position has been fundamental in Roman Catholic thought concerning church and state and is essential to understanding Catholicism’s dualism of church and state. In Roman Catholicism, the Catholic Church and the state dare not be completely identified, but are two distinct elements in one divine plan.6 The very primacy of the Church prohibits true union with the state. Catholic historians and theologians, therefore, have consistently, and quite understandably, repudiated the oft-made charge of many non-Catholics that Roman Catholicism is committed simply to the union of church and state, thereby non-Catholics have often failed to comprehend the Catholic principle of the primaryor sovereignty of the Church. To be sure, this primacy of the authority of the Church is in spiritual matters—faith and morals—and not in secular matters such as economic systems or forms of government. Nevertheless, as the renowned Leo XIII declared in his Encyclical Immortale Dei of 1885: “Just as the end at which the Church aims is by far the noblest of ends, so is its authority the most exalted of all authority, nor can it be looked upon as inferior to the civil power, or in any manner dependent upon it.”7 The basic rationale of the supremacy of the Catholic Church over the state is to be found in the concept Libertas Ecclesiae—the independence, freedom, and true sovereignty of the Church. When the issue of discerning which matters are spiritual is clouded, the Church is to counsel with the state in determining the sphere of the Church’s authority. In case of conflict, the state should yield to the authority of the Roman Catholic Church, for the Church can never surrender this decision to the state. The independence of the state from interference by the Church is assured only so long as the state confines its temporal power to temporal matters, and does not infringe

Christianity and the State

27

upon the laws of God, the rights of the Church, and the spiritual interests of persons. Ambrose, Bishop of Milan in the fourth century, is generally credited with providing the foundation of Catholic thought on temporal and spiritual relations. All people, even the emperor, Ambrose wrote, are subject to the Church in spiritual matters, for in that realm laymen have no authority or competence. Ambrose vehemently rejected both the supremacy of the state over the church and the divine right of political rulers. Applications of Ambrose’s principle may be found in his acts of defiance against imperial authority, and in the exclusion of the Emperor Theodosius from the mass because of his part in a massacre in Thessalonica. Always the concern of Ambrose was for the Libertas Ecclesiae, or the independence of the church from the state. It was for the independence of the church from the state, Libertas Ecclesiae, Catholic historians have argued, that the See of Rome steadily increased in authority and prestige in order to maintain the spiritual autonomy of the Catholic Church against temporal rulers.8 Thus, in this way, Catholicism views the struggle of the Church with the state as a struggle of the Church for her liberty and against the Church’s identification with or subordination to the state. Even the struggle for unity became a struggle for liberty. The well-known Gelasian theory of church and state became the basis in the Middle Ages for asserting the primacy of the spiritual authority of the Catholic Church over the state. In 496 C.E., Pope Gelasius I wrote to Emperor Anastasius I, “There are two things, most august emperor, by which this world is chiefly ruled: the sacred authority of the priesthood and the royal power. Of these the priests carry the greater weight, because they will have to render account in the divine judgment even for the kings of men.”9 The ascendancy of the Catholic Church over the state reached its height after Charlemagne, particularly during the twelfth and thirteenth centuries. Nowhere is this supre-macy of the church over the state better epitomized than in the excommunication and removal from office of Emperor Henry IV by Pope Gregory VII. According to one prominent Catholic scholar, this supremacy of the papacy enabled the Catholic church to “fulfill its function of defending the essential independency of the Church.”10 The classic statement of the supremacy of the church over the state was provided by Thomas Aquinas, an eminent Catholic theologian of the thirteenth century. His views on the subject, as on other Catholic theological questions, remain widely influential within Roman Catholicism. Aquinas wrote: The highest aim of mankind is eternal happiness. To this chief aim of aim of mankind all earthly aims must be subordinated. This chief aim cannot be realized through human direction alone, but must obtain divine assistance which is only to be obtained through the Church. Therefore, the State, through which earthly aims are obtained, must be subordinated to the Church. Church and State are as two swords which God has given to Christendom for protection; both of these, however, are given by him to the Pope and the temporal sword by him handed to the rulers of the State.11

Shortly afterwards, Pope Boniface VIII, the last of the great medieval champions of the supremacy of the church over the state, provided still another formulation of the doctrine. Both the spiritual and the material sword, Boniface wrote, are to be “in

28

Church and State

the power of the Church. The latter, indeed, must be exer-cised for the Church, the former by the Church. The former [by the hand] of the priest, the latter by the hand of kings and soldiers, but at the will and sufferance of the priest. For it is necessary that a sword be under a sword, and that temporal authority be subject to spiritual power.”12 With such thinking it was inevitable that papal authority would ultimately seek absolute supremacy, in both temporal and spiritual matters. Papal supremacy in turn became papal infallibility. Thus, Leo XIII forthrightly declared in 1890: “The supreme teacher in the Church is the Roman Pontiff; union of minds, therefore, requires together with the perfect accord in the one faith, complete submission and obedience to the Church and to the Roman Pontiff, as to God himself.”13 Or still later, as expressed by Pius XII in 1954: “Hence, even though to someone certain declarations of the Church may not seem proved by arguments put forward, his obligation to obey still remains.”14 For this reason, no particular pattern of church-state relations or any specific form of civil government is of primary concern to Roman Catholicism. Rather, throughout Roman Catholic thought on church and state only one motif remains: absolute obedience is due only to the church, never to the state. The state which demands supreme loyalty or manifests political absolutism is therefore brought into direct conflict with the basic claim of the Catholic Church. The claim of the divine right of kings as well as rights based on the will of a government or the sovereignty of the people, not on natural laws, are rejected as arbitrary and the potential basis of totalitarianism by the state. For this reason, Heinrich A. Rommen wrote, “The Roman Church has been looked upon as the exemplary enemy of the [totalitarian] states from the early Roman emperors. . .down to modem totalitarianism.”15 The absolutizing of papal authority does not prevent one’s recognizing the positive contributions of the view of the supremacy of the church over the state through the centuries. It is this view that has produced determined efforts of the Catholic Church, even when not successful, to resist political pressures of nations to subjugate the Church to national control and subjugation. During the nineteenth and twentieth centuries, the Catholic Church has repeatedly spoken out against political absolutism and the totalitarian state. Both the claims of absolute sovereignty of rulers and the absolute sovereignty of democratic majorities have been vigorously denounced.

The Supremacy of the State over the Church Far more prevalent in modern history has been the supremacy of the state over the church. Indeed, the whole history of Europe since 1300 has largely been the story of the extension of the authority of temporal rulers. With the rise of modern nation states, the sense of nationality gradually replaced the old concept of Christendom, Mundus Christianus. Through early theorists, such as Marsilius of Padua and William of Ockham, along with the flowering of a new humanism through the Renaissance, a new political concept of the imperial authority of the state arose. The rule of Christian princes was greatly exalted, while ecclesiastical or papal authority diminished and waned, and, in fact, became greatly circumscribed. The result was that political absolutism largely replaced papal absolutism.

Christianity and the State

29

Catholic historians in particular have long viewed these developments as the real basis of the Protestant Reformation, especially of Lutheranism and Anglicanism. In both of these traditions, the church was nationalized and became subject to the state with a national synod or hierarchy responsible to temporal rulers. As one Catholic scholar observed, “What we call the Reformation was . . .the definitive triumph of secular authority in a struggle with the Church already centuries old. The Reformation was part of the process by which Europe was resolved into a series of independent, secular, sovereign States.”16 The subordination of the church to the state, with the church virtually absorbed by the state, and a resultant nationalization of religion in the form of a national church indissolubly linked to the ruling power of the state, is a change persistently made by Roman Catholicism in particular against Eastern Orthodoxy and, to some degree, against the Anglican and Lutheran traditions of European Protestantism. The authority of the state over the church, usually called Erastianism, has clearly and generally dominated the pattern of church-state relations in Europe since 1500. Frequently referred to as “the child of the Renaissance and Reformation,”17 Erastianism brought an end to the independent sovereignty of the church and made the church subordinate to the interests of the state. In some instances, the church was reduced to little more than a department of the state. There were those, such as Niccolo Machiavelli, who argued that the church should be completely absorbed into the sovereignty of the state. Although more peculiar to Protestant countries than to Catholic countries, the Erastian principle has been widespread, appearing in various nation states under different names- Etatism or Gallicanism in France, Febronianism in Germany, and Josephism in Austria. It is true also that Roman Catholicism, more than Protestantism, has vigorously opposed extreme nationalism and political absolutism. The Erastian doctrine held that the church, dependent upon the state, is to be controlled by the state, as to both doctrine and discipline. Advocated particularly by Hugo Grotius and the theologians of the school of Arminius, Erastianism insisted on the religious competence and religious power of the Christian state. “Whoever holds the territory, also holds religion,” meant that territorial sovereignty possessed a “supreme and absolute right over the church.”18 Therefore, Grotius maintained, “it is only his [the monarch’s] duty to suppress the false ones, either by lenient methods or by force.”19 Thus, religious liberty could be denied on political grounds. It was on this basis that the Edict of Nantes, originally issued by Henry IV, providing for the liberty of the Huguenots in France, later was arbitrarily revoked by Louis XIV, and a policy calling for the ruthless persecution of the Huguenots was instituted. Similarly, the Anabaptists were often ruthlessly persecuted. The Erastian character of Martin Luther’s thought may be seen in his address To the Christian Nobility of the German Nation in which he declared: “The secular government may organize the external policy of the Church as seems most convenient to it; it may do as it wills with the property of the Church; and the temporal authorities, if Christian, may even be recognized as ‘bishops’ with authority over the external affairs of the visible Church.”20 In this same work, Luther attacked the distinction made between layman and priest; Luther wrote, “A priest in Christendom is nothing else than an office-holder.”21 For the Magisterial Reformers,

30

Church and State

except for Calvin, Erastianism was based on the premise of the Christian state. During the sixteenth century, England provided a supreme example of the triumph of the ascendancy of the state over the church. As one leading Catholic scholar of the Reformation wrote, “No other Reformation was so completely bare of spiritual motives,”22 at least initially. The political ruler, Henry VIII, was declared to be “the Supreme Head of the Church of England.” Except for Calvin’s theocracy of Geneva, the Erastian pattern prevailed in Protestant Europe, and made serious inroads into Catholic Europe as well. In Russia, Peter the Great replaced the Patriarchate with a Holy Synod, completely subservient to the Czar. In the twentieth century, various forms of the supremacy of the state over the church have appeared under totalitarian regimes, on both the political left and the political right, where the church, when tolerated, is made to serve political ends or national interests. The Nazi state church of the 1930s is a dramatic recent example of the extremes to which the Erastian doctrine may go. Also in the former communist states of Eastern Europe, the basic mission and message of the church were expressly denied in order that the church conform to the state’s concept of religion, and this despite, except for Albania, constitutional provisions for freedom of worship. The continued assaults upon the claim of the catholicity of the church and the exercise of the prophetic role of the church to speak out on social issues, domestic and foreign, when in conflicts with “national interests” or national policy, even in Western democracies are ominous evidences of the assumed superiority of the state over religion.

The Christian State Although not characteristic of early Christianity during its first three and a half centuries, the goal of the Christian state has characterized a large part of Christian history during the past sixteen centuries. Even when not actualized by political decree or alliance, the concept of the Christian state has often been the ultimate goal of institutional Christianity and an important part of its mission. Most of Europe became Christian through the espousal of the faith by kings and rulers who thereby proclaimed their territories as Christian kingdoms. The legal recognition of Christianity by Constantine in 313 C.E. with the Edict of Milan, not only profoundly changed the character of Christianity, but gave birth to a new attitude of the church toward the state, which, in turn, altered the entire outlook of the church toward culture, society, and other faiths. This change is clearly reflected in writings of the early Church Fathers, such as Tertullian and Augustine.23 Unfortunately, Christianity, once the persecuted faith, then tolerated, gradually became by 346 C.E. the persecutor of rival faiths within the Roman Empire. Non-Christian temples were destroyed and the death penalty was imposed upon those who continued to offer sacrifices to pagan gods. The concept of the Christian state found classic expression in the corpus Christianum of Christendom, which under various names and guises has remained the goal of many zealous Christians, both Catholic and Protestant, who would make the church virtually coterminous with culture, community, or nation.

Christianity and the State

31

The view prevailed throughout much of the Middle Ages. With the establishment of the Holy Roman Empire by Charlemagne in 800 C.E., the concept was firmly held and, indeed, attained its ultimate expression. To be a citizen of the Empire was to be a member of the church, and to be a member of the church was the foundation of one’s citizenship in the Empire. Enemies of the church, such as heretics and sectarians, were regarded as enemies of the Empire. Non-Christians, such as Jews, were therefore aliens without any real citizenship. Civil and ecclesiastical authority were virtually indistinguishable. Hence, Jews were treated as a pariah people, without human status and without civil rights. Even though the validity of the concept of the Christian state was from time to time challenged, even by some within the church, such as Marsilius of Padua in the fourteenth century, the supposition prevailed and was generally accepted by the Protestant Reformers—Martin Luther, John Calvin, and Ulrich Zwingli—with only varying interpretations. To the Magisterial Reformers, the nation-state required religious unity. Any notions of a secular state or of religious pluralism were inconceivable. Church establishment was firmly rooted in the notion of the Christian state. The Peace of Augsburg (1555) provided the basic policy for determining which church was to be officially linked with the state: cuius regio, eius religio—whatever the religion the ruler, that would be the religion of the state. For the Magisterial Reformers remained committed to the Christian state, as had the Roman Catholic Church for centuries. Because of its acceptance of the concept of the Christian state, the Protestant Reformation brought neither religious toleration nor church-state separation. In Protestant countries, as during the Middle Ages, those who did not accept the authority of the established church were excluded also from the political community, with which the church was identified. Protestantism was forbidden in Catholic countries,24 Catholicism was forbidden in Protestant countries. The right of dissent was politically prohibited. As during the Middle Ages, Nonconformists were persecuted as heretics of the church and traitors of the state.25

The Secular State Finally, in contrast to the notion of the Christian state, there emerged the concept of the secular state. Whereas the emergence of the secular state is a phenomenon of modern history, the concept of the secular state reaches back through the centuries. Throughout its history, until the modern era, the idea of the secular state has been uniquely related to the history of Christianity and the state. Inherent in the view of the secular state is the clear separation of the spiritual and the temporal powers. The basis of the authority of the state is civil and natural law, not religious decree or divine law. One of the major architects of the concept of the secular state was Marsilius of Padua, a renowned Catholic thinker of the fourteenth century. In his great treatise, Defensor pacis, published in 1324, Marsilius vigorously challenged the claims of the supremacy of the church over the state and likewise rejected the notion of the Christian state or mundus Christianus. In this he

32

Church and State

made a sharp distinction between divine and human law. He insisted that the state must be based only upon law inherent in nature, and the church should not have jurisdiction over the state. Clearly ahead of his time, Marsilius held that laws derive their authority from the nation, and are invalid without its assent.26 Marsilius attacked not only the supremacy of the papacy within the Catholic Church, but he maintained that since Christ and the apostles did not claim temporal power, neither must the Church. Furthermore, divine law cannot be enforced by temporal compulsion, and only Christ is the judge of divine law. Because of the nature of the secular state, there can be no coercion in religious matters. “The rights of the citizens,” he said, “are independent of the faith they profess; and no man may be punished for his religion.”27 Although almost entirely ignored for two centuries, “Marsilius’s ideas were destined to have a profound influence not only on those who later were responsible for the Reformation, but also on the founders of modern constitutional history”28 Out of the Radical Reformation a new conception of the church emerged—the corpus Christi—the church of the redeemed, voluntarily committed to Christ, rather than the corpus Christianum of Catholicism and the Magisterial Reformation. Unlike the Magisterial Reformers, the Radical Reformers championed the principle of voluntarism in religion, which they clearly saw required nothing less than the complete separation of the institutional church from the state, the basic premise of the secular state. Their movement was predicated upon an uncoerced response to the gospel. This, they held, was essential for the esse of the true church. Thus, the use of coercion in religion was opposed. “A Turk or a heretic,” Balthasar Hubmaier, an Anabaptist, wrote, “is not convinced by our act either with the sword or with fire, but only with patience and prayer; and so we should await with patience the judgment of God.”29 The concern of the Radical Reformation was not individual or political rights as such, which came to be espoused later by John Locke, the Enlightenment, and John Stuart Mill, but in the establishment of liberty of conscience. Historians of Christianity, such as Roland H. Bainton, Franklin H. Littell, and George H. Williams, among others, have clearly shown, that the “left wing of the Reformation” was dominated by one common characteristic—the espousal of the separation of church and state.30 The subject of religion and the secular state will be specifically addressed in Chapter 6. NOTES 1. See Polycarp, Epistle to the Philippians, 12:3; Clement, First Epistle to the Corinthians, 41:1 .Numerous other references may be found, including even special prayers for the army; see Justin Apology, 1:17,3; Tertullian, Apology, 30-33,39; and Origen, Against Celsus, 8:73-75. 2. 1 John 5:19; for other similar New Testament evidences of this attitude toward the Roman world, see Luke 11:29; Acts 2:40; 3:26; and John 3:19; 7:7. 3. Tertullian, On Idolatry, XVIII, 1:100. 4. Lactantius, The Divine Institutes. VI, 17:24. 5. Tertullian, Apology, 50.

Christianity and the State

33

6. Pius XII, Ad Summi Pontificatus in Papal Thought on the State, ed. Gerald F. Yates, S.J. (New York: Appleton-Century-Crofts, Inc., 1958), 104-08. 7. Immortale Dei, in Yates, Papal Thought on the State, 15. 8. Cf. Douglas Woodruff, Church and State, Vol. 89 of Twentieth-Century Encyclopedia of Catholicism (New York: Hawthorn Books, 1961), 38f. 9. Quoted in M. Searle Bates, Religious Liberty: An Inquiry (New York: Harper and Brothers, 1945), 136. 10. Woodruff, Church and State, 38. 11. Quoted in Bates, Religious Liberty, 140. 12. Quoted in Henry Denzinger, The Sources of Catholic Dogma (St. Louis: B. Herder Book Co., 1957), 187. 13. Leo XIII, Sapientiae Christiane. 14. Pius XII, The Church’s Right to Speak on Social Questions in Yates, Papal Thought on the State, 137. 15. Heinrich A. Rommen, The State in Catholic Thought (St. Louis: B. Herder Book Co., 1945), 508. 16. Jerome G. Kerwin, Catholic Viewpoint on Church and State (New York: Honover House, 1960), 41-42. 17. See, for example, J.N. Figgis, Churches in the Modern State (New York: Longman, Green, and Co., 1914), 47. 18. John Bekinsau, De supremo et absoluto regis imperio (1546); quoted in Joseph Lecler, S.J., Toleration and the Reformation (2 vols.; New York: Association Press, 1960), 2: 338. 19. Hugo Grotius, De imperio Summarum Potestatum circa sacra (1647); quoted in Lecler, Toleration and the Reformation, 1: 312. 20. Leo Strauss and Joseph Cropsey, eds., History of Political Philosophy (Chicago: Rand McNally and Co., 1963), 287. 21. Quoted in Henry S. Lucas, The Renaissance and the Reformation (New York: Harper and Brothers, 1934), 443. 22. Lecler, Toleration and the Reformation, 2: 334; see also 2: 329-38. 23. Early in the third century, the oppressed Tertullian wrote, “It is not in the nature of religion to coerce religion, which must be adopted freely and not by force.” Years later, when the protagonist of the new orthodoxy, he declared: “Heretics may properly be compelled, not enticed, to duty. Obstinacy must be corrected, not coaxed.” Augustine, while a spokesman for orthodoxy in North Africa, an area then controlled by heretics, fervently pled for liberty of conscience, later with the triumph of orthodoxy, he repudiated the principle of liberty of conscience, by declaring that liberty is the privilege of

34

Church and State

truth alone, “for what is a worse killer of the soul than freedom of error?”; cf. M. Searle Bates, Religious Liberty, 137-39. 24. One exception was the limited toleration accorded the Huguenots in France up to 1685. 25. In England, for example, James I said of the Nonconformists, “I will make them conform, or I will harry them out of the land”. A Puritan leader of the House of Commons in 1629 declared, “Whoever shall bring in innovation in religion, or by favor seek to extend or introduce popery or Arninianism, or other opinions disagreeing from the true and orthodox church, shall be reputed a capital enemy of this kingdom and the commonwealth”; quoted in Wilbur K. Jordan, The Development of Religious Toleration in England (4 vols.; London: Allen and Unwin, 1932-1940). Even though England was many years ahead of the continent of Europe generally in advocating religious toleration, not until the Revolution of 1688 was religious toleration granted in England and even then limited tolerance was granted only to Protestant dissenters, not to Catholics, whose civil disabilities were not finally removed until 1829; see ibid. passim. 26. John Acton, The History of Freedom and Other Essays, (London: The Macmillan Co., 1909), 64-65. 27. Ibid., 65. 28. Leo Pfeffer, Church, State, and Freedom (Boston: Beacon Press, 1953), 17. 29. Henry C. Vedder, A Short History of the Baptists (Philadelphia: The American Baptist Publication Society, 1907), 212. 30. Cf. Roland H. Bainton, The Reformation of the Sixteenth Century (Boston: Beacon Press, 1956); Franklin H. Littell, The Anabaptist View of the State (Boston: Starr King Press, 1952) and The Free Church (Boston: Starr King Press, 1957); and George H. Williams, The Radical Reformation (Philadelphia: The Westminster Press, 1962).

Chapter 4 Religion and the State in Other Religions As noted earlier, religion and the state were indistinguishable or intertwined in the ancient world, and only gradually became distinguishable primarily with the emergence of Christianity and the modern secular state. Even today, in many parts of the world, one’s ethnicity or nationality is closely identified with one’s religion or church. The religions of Hinduism, Sikhism, and Shinto have long served to identify one’s ethnic or national identity and actually fostered a sense of their peoplehood among adherents. Even those religions which claim universality in the modern world—Buddhism, Christianity, and Islam—came to be closely associated with particular civilizations—Asia, the West, and the Middle East. In many countries, even today, religion forms the basis of one’s nationality in which religion and nationality are so intimately linked as to marginalize those citizens who are not adherents of the prevailing religious tradition or sect. Since religion generally served as the basis of one’s identity as a member of the tribe, the community, or the nation, one’s religious identity virtually formed the basis of one’s differentiation from membership in another tribe, community, or nation and from the world at large. What is more, religion often became the root cause of intergroup conflict between tribes, communities, and nations—for example, Israelites and Canaanites, Christians and Romans, Sikhs and Hindus, Muslims and Jews, Eastern Orthodox and Roman Catholics, and Catholics and Protestants. In this way, religion fostered division and not unity, conflict and not concord, and at the heart of this division or conflict was each religion’s perception of the truth, whether based upon its claims of prophetic revelation, some mystical experience(s), or a rational apprehension of existence. The very historical particularity of religion did not make for tolerance, let alone freedom of religion, outside of one’s own

36

Church and State

religious tradition. Each religion generally claimed, or at least assumed, a uniqueness or superiority of its own even when it maintained a posture of inclusivity and embraced some form of syncretism in its philosophical or theological propositions of truth, while retaining its close ties to a particular country or civilization. Virtually all of the major religions of the world have had long and intimateassociation with political power, even when the early history of the religion in question, as in the case of Christianity, was marked by conflict and persecution by the state. At the same time, it should be noted that there are explicit teachings of tolerance and condemnation of religious coercion and disrespect for religious views other than one’s own are to be found in the scriptures of the major world religions.1 Voices against intolerance and religious bigotry may be traced back even to the ancient world. Today, these voices could well provide support for constitutional and legal provisions throughout the world in both national and international law. Furthermore, these teachings from the religions themselves may serve as helpful reminders to their adherents today of the need for greater tolerance and respect for religious adherents of other faiths, made all the more so in their increasing encounter with other faiths in the modern world. Obviously, these teachings from the major world religions need to be lifted from their historical and nationalistic expressions of the religions themselves, and serve as a call to their adherents to be true to the ethical norms and teachings of their respective faiths and thereby move them toward supporting greater religious tolerance and freedom on behalf of those of other faiths.2 Often claimed by Hindus as the mother of all religion, Hinduism has long been regarded as the molder and purveyor of Indian civilization and is widely viewed as embodying the soul of India. In one broad classification given to the religions of the world—tribal, national, and universal—Hinduism is classified as a national religion because of its indissoluble link to Indian civilization and nationhood. Hinduism formed the basis of much of Indian nationalism during India’s colonial and post-colonial periods and continues to form the core of the Hindu Nationalist Party. Since 1998, a politically motivated revival of militant Hindu nationalism has been on the rise in India. At the same time, Hinduism has long laid claim, and continues to do so, to its being the most inclusive and tolerant of all religion and rejects all claims of religious exclusivity, a charge some Hindus frequently make, for example, against both Christianity and Islam. In the teachings of Hinduism intolerance and the denigration of the religious rights of other faiths are expressly condemned. Basic to the Hindu tradition is the declaration, “Truth is One; sages call it by different names.”3 Or again, from Hindu Sacred Writings, “Ignorant is he who says, ‘What I say and know is true; others are wrong.’ It is because of this attitude of the ignorant that there have been doubts and misunderstandings about God. It is this attitude that causes dispute among men. But all doubts vanish when one gains self-control and attains tranquillity by realizing the heart of Truth. Thereupon dispute, too, is at an end.”4 The ancient Sacred Writings of Hinduism affirm not only that tolerance and respect are to be shown those of other religious traditions, but also these writings reason that tolerance and respect are rooted in the belief that there is good to be found in all religions. “Like the bee, gathering honey from different flowers,” Hindu Scriptures declare, “the wise man

Religion and the State in Other Religions

37

accepts the essence of different scriptures and sees only good in all religions.”5 In the words of one of Hinduism’s most renowned twentieth-century thinkers and apologists, Sarvepalli Radhakrishnan, “The faiths of others all desire to be honoured for one reason or another. By honouring them, one exalts one’s own faith and at the same time performs a service to the faith of others. By acting otherwise, one injures one’s own faith and also does disservice to that of others. For if a man extols his own faith and disparages another, because of devotion to his own and because he wants to glorify it, he seriously injures his own faith.”6 Founded in Northeast India by Siddhartha Gautama in the sixth century B.C.E., Buddhism came to embody the “Middle Way,” a path between a life of sensuality and extreme asceticism through a distinteredness and detachment from the normal desires of this world. While Buddhism began as a reform movement within Hinduism, the founder’s rejection of caste, a fundamental concept in Hinduism, along with other differences, inexorably destined Buddhism’s break with Hinduism. Until the coming to power of the Emperor Asoka in the third century B.C.E., Buddhism remained a minor religious sect with most of its adherents confined to North India. After some notable gains in India during the time of Asoka, Buddhism gradually took root primarily in Southeast and East Asia where it flourished and subsequently profoundly influenced the civilizations and countries in those regions. With his world-vision, Asoka, who has often been called the second founder of Buddhism, launched Buddhism’s missionary movement, sending Buddhist emissaries to Egypt, Syria, Crete, Greece, and Ceylon. Later Buddhist missionaries were sent to Burma, Southeast Asia, China, Korea, and, finally, to Japan in 552 B.C.E. With its remarkable geographical expansion, primarily through peaceful means, although clearly benefiting from political patronage and prestige, Buddhism gradually reached down to the common people. Buddhism was the first major religion to become international and to be based on the concept of a voluntary membership. One of the three so-called “missionary” faiths, its adherents today are to be found throughout the world and second in number only to Christianity and Islam. At its core, Buddhism has long been identified with a spirit of tolerance and respect for other religious traditions. Its teachings reflect a charitable attitude toward all religious views and Buddhist Scriptures encourage adherents.to be tolerant of other religions. For example, Gautama urged that his followers not bear ill-will toward anyone who spoke ill of him. Rather, Gautama declared, “If anyone were to speak ill of me or my doctrine or my Order, do not bear ill-will towards him, do not be upset or, perturbed at heart; for if you were to be so, it will only cause you harm.”7 Again, to quote from Buddhist Scriptures, “The Buddha says, ‘To be attached to a certain view and to look down upon other views as inferior—this the wise men call a fetter [i.e., a wrong].’”8 In teaching respect for all believers, Gautama declared, “If a man says, ‘This is my faith,’ so far he maintains truth. But by that he cannot proceed to the absolute conclusion: ‘This alone is Truth, and everything else is false.’”9 In the Sacred Writings of one Buddhist sect in Japan, the Omoto Kyo, is to be found the following: “There is not a single place in all the corners of the world where God is absent.”10 Buddhism has demonstrated throughout much of its history a spirit

38

Church and State

of tolerance and a respect for the religious human rights of those of other faiths. Founded in India by Mahavira, a contemporary of Saddhartha Gautama, Jainism is a radically ascetic religion, dominated by the principle of “ahimsa” (noninjury), reverence for life. Jainism has had a profound influence on the religious, political, social, and economic life of India, far out of proportion to its small numerical membership of between 3 and 4 million, or .05 of India’s population. In the Scriptures of Jainism, founded like Buddhism six centuries before Christianity, appears the following: “Those who praise their own doctrines and disparage the doctrines of others do not solve any problem.”11 Jains are admonished in their sacred scriptures to “comprehend one philosophical view through comprehensive study of another one.”12 Or again, as Jain Scrip-tures declare, “All the doctrines are right in their own respective spheres—but if they encroach upon the province of other doctrines and try to refute their views, they are wrong.”13 Confucianism, called in Chinese, K’ung Chiao, “The Teaching of Confucius,” consists of a body of ethico-political teachings that became highly influential in the development of Chinese civilization. Linked to imperial ceremonies for many centuries, Confucianism was made the official cult of the scholar-class and remained so until the fall of the China monarchy in 1912. For centuries, religion in China remained under the control of the emperor. Confucianism came to be established as the supreme authority of the state and at times intense persecutions erupted, largely stemming from political and economic rather than religious considerations. Both Buddhism and Taoism have experienced repeated periods of repression in China. Religious persecution in China, even today, has historically been based upon those beliefs and teachings that are perceived to be a threat to state orthodoxy. Nonetheless, as noted in other major world religions, regard for differing religious traditions is affirmed in Confucianism. “In the world there are many different roads,” Confucius wrote, “but the destination is the same. There are a hundred deliberations but the result is one.”14 Along with Confucianism, Taoism is one of the two world religions indi-genous to China and in its philosophical teachings enjoys a complementary relationship to Confucianism. Its date of origin is generally conceded to have occurred the same century as the founding of Judaism, Jainism, Buddhism, and Confucianism. For some time, it was common to place both Shinto and Zoroastrianism within approximately the same century, but more recent studies place Zoroaster, the founder of Zoroastrianism, more than 1,000 B.C.E. and the origin of Shinto is admittedly too obscure to warrant any approximate historical date. While popular Taoism is often viewed primarily as a folk religion with widely varying beliefs and practices, the philosophical component of Taoism provided a rich legacy to China’s intellectual heritage. Taoist writings, particularly the Tao Te Ching, which is attributed to Laotze who is credited with being the founder of Taoism, are the source of much profound Chinese philosophical thought. Respect for other religious traditions is reflected in Taoist scripture. One example may suffice: “Let some worship the Truthful One, and revere the Northern Constellation, while others bow before the Buddha and recite sutras. . . . Keep the heart always restrained by reverence and awe. Otherwise what can be the use of the recitation of sutras or the discourses of Confucius.”15

Religion and the State in Other Religions

39

Taoism flourished during those times when it was favored by various emperors; at other times when it was out of favor its secret societies were feared. Taoism flourishes today in Taiwan where it has proved to be very popular. Today, the five religions recognized in China—Buddhism, Taoism, Islam, Catholicism, and Protestantism—are officially designated as “patriotic” associations (e.g., “The Taoist Patriotic Association”). With this official recognition, the present government of China seeks to maintain rigid control over each of these five religions. The very designation, “patriotic,” given them makes clear that their recognition presumes a loyalty to the state, a long honored tradition with respect to religion and the state in China. All other religions that are not so recognized in one of these five associations are without legal standing. In China, religious persecution has generally followed whenever a religion is perceived as not being loyal or patriotic toward China and its rulers. Among the major religions of the world, Shinto (“the way of kami” or the gods) is a supreme example of a national religion. Indigenous to Japan, Shinto makes no claim of universality, since it is linked exclusively to Japan and the Japanese; it is without a founder, creed, or authoritative canon of scripture. Japanese tradition had traditionally dated its origin to the sixth century B.C.E., but, in fact, this native religion of Japan arose gradually out of myths and rituals of prehistoric Japan. With the arrival of Buddhism and Confucianism in Japan, Shinto took on a more formal and institutionalized character, which resulted in prescribed rituals around Shinto shrines. For more than a thousand years, Shinto and Buddhism existed side by side, resulting in what came to be called Ryobu or Dual Shinto (“the two-fold way to the gods). So strong was the influence of Buddhism that one scholar wrote, “Down to the Meiji era, Japan might fairly be described as a Buddhist nation . . . in the same sense in which certain western nations have been described as ‘Christian.’”16 The truth is that Shinto and Buddhism came to have a complementary relationship to one another. With the establishment of the modern Japanese state in 1868, Shinto was made the state religion and all Japanese citizens, whether Christian or of some other religious faith, were enjoined to respect the “way of the gods” by observing state prescribed rituals at Shinto shrines. All citizens were obligated to observe rituals at State Shinto shrines and state Shinto ceremonies. Since State Shinto was directly linked to the state, non-observance of State Shinto could not be tolerated, resulting in persecution for those who refused to participate in State Shinto ceremonies. The close association of Shinto with the state inevitably resulted in periods of intense persecution, including Christianity, and the expulsion of all foreigners. State Shinto reinforced the unity of Shinto and the state and, in effect, formed the basis of an intense Japanese nationalism from 1869 to 1945. State Shinto provided the stated mission of the nation, “the whole world under one Roof” as the basis for building an ever expanding empire. State Shinto advanced the concepts of an unbroken divine sovereignty of the emperor and an elite concept of the Japanese people and nation.17 With the defeat of Japan at the end of World War II in 1945, State Shinto was abolished and the separation of religion and the state was embodied in the new constitution. Sect Shinto continues without legal establishment. As in centuries past, however, most Japanese identify themselves with both Buddhism and Shinto.

40

Church and State

Founded by Zoroaster more than three thousand years ago in Persia, now known as Iran, Zoroastrianism is one of the world’s oldest living religions. It is also, in number of adherents, the smallest with only approximately 150,000 adherents. Monotheistic, and known by its followers as “the Good Religion of the Worshipers of Mazda,” Zoroastriansim holds lofty ethical teachings. It is one of the four world religions which originated in the Near East, along with Judaism, Christianity, and Islam. After the death of its founder, Zoroaster, it became the established religion of Persia and remained the dominant faith there until its virtual extinction after the conquest of Persia by Islam in the seventh century C.E. The influence of Zoroastrianism on Judaism is unmistakable, but Zoroastrian influences may also be found in Christianity and Islam. Increasingly faced were severe persecutions, following the triumph of Islam in Persia, Zoroastrianism gradually became almost extinct in the land of its origin. Today most of its adherents are to be found in India, in and around Bombay and in Gujarat, and a remnant remain in Iran. Judaism has a long history of identification with nationhood—the “promised land” and a people. The tradition of Judaism, however, has long contended for a universal view of God and the world. It was the covenant between God and Israel that became the basis of Jewish identify and ritual. Yet, for more than a thousand years, Jews were made subject to waves of foreign rulers—Assyrian, Babylonian (Persian), Greek, and Roman in spite of repeated efforts toward restoration of the Kingdom of Israel and to gain independence from foreign rule. Christianity arose out of Judaism during Roman rule. Gradually, even before the dawn of Christianity, Jews became know as the people of the Diaspora—the dispersal of Jewish communities in many distant Gentile lands. In Judaism, the very covenant which God established with Israel affirmed that God’s love is for all people, and, according to Jewish Scriptures, God purposed that through that covenant, “All the families of the earth are to be blessed.”18 In the Scriptures of Judaism, which are also viewed as Sacred Scripture by those in the Christian tradition, are these words: “For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts.”19 This theme appears frequently in the Jewish tradition to this day. In the Tosefta, Rabbi Joshua is recorded as saying, “There are righteous men among the nations who have a share in the world to come.”20 The ultimate ground for respect for all people in Judaism is to be found in its teachings concerning the infinite worth of every person or the sanctity of every individual life. Respect for divergent faiths is clearly and explicitly affirmed in the Talmudic writings of Judaism. “Just as the sin-offering atones for Israel,” Rabbi Yohanan ben Zakkai declared, “so righteousness atones for the peoples of the world.”21 “In the Mishnah are to be found these words, “Therefore, was a single person [first] created to teach thee that if anyone destroys a single soul. . . . Scripture charges him as though he had destroyed a whole world, and whosoever rescues a single soul. . . . Scripture credits him as though he had saved a whole world. . . . The Holy One has stamped all mankind with the die of the first man and yet not

Religion and the State in Other Religions

41

one of them is like to his fellow. Therefore, everyone is bound to say, ‘For my sake was the universe created.’”22 One of Judaism’s most beloved and respected scholars in this century, the late Rabbi Abraham Heschel, was fond of saying, “God’s voice speaks in many languages”—a view widely shared in Judaism.23 As stated earlier, Judaism has a long history of identification with nationhood—a land and a people. This deeply held tradition has found historic expression in this century with the establishment of the modern Jewish State of Israel. While Israel readily claims to be a Jewish state, religious rights are guaranteed to adherents of other religions, as in the case of Christians and Mualims. Islam, along with Buddhism and Christianity, is one of the three great missionary religions in the world and second only to Christianity in the number of its adherents. Within a hundred years after its founding in 632 C.E., Islam had spread throughout North Africa and Asia Minor, and threatened the conquest of central Europe. Most of its great geographical gains were made primarily by military conquest. While often identified with the Middle East, the place of its origin being Saudi Arabia, it should be noted that the largest two Muslim populations in the world today are to be found in Asia—namely, in Indonesia and Pakistan. In classical Islam, there is no distinction to be made between religion and the state, theology and law. All beliefs and doctrines, ethics and morality, social relations, including those between boys and girls and men and women, style of dress, hygiene, and good manners fall within the domain of Islam. In Islam, religion and law, religion and politics, are fused. Therefore, Islamic political theory is an integral part of Islam, which provide a blueprint for the ordering of society. Numerous volumes on Islamic political thought attest to this important feature of Islam. The recent resurgence of Islam, particularly in the Middle East, has resulted in a strong movement not toward what in the West would be conceived of as a state church but a church state, a state ruled by Islamic law or Shari’a. With the collapse of European colonialism, Islam has become the major force in fostering a new found and virulent form of nationalism throughout much of the Muslim world—a nationalism that is primarily aided and abetted by an animus toward the West and the presence of the State of Israel, in what had been for many centuries a traditionally Muslim world. Nevertheless, within Islam may be found lofty teachings of tolerance and respect for other religions. The Qur’an categorically declares that “there shall be no compulsion in religion.”24 The Qur’an further declares that belief is ultimately a matter of personal choice: “Proclaim, O Prophet, This is the truth from your Lord; then let him who will, believe, and let who will, disbelieve.”25 Tolerance toward other religions is explicitly enjoined on those who follow the Qur’an, as follows: “Revile not those deities whom the unbelievers call uponand worship.”26 Indeed according to the teachings of the Qur’an, Muslims should respect the believers and the teachings of all religions—even those not mentioned in the Qur’an, such as Hinduism, Buddhism, Jainism, and Confucianism.” According to Islam, a person’s freedom to choose is prerequisite to faith. Again, in the words of the Qur’an, “If it had been the Lord’s will, all the people on the earth would have come to believe, one and all. Are you then going to compel the people to believe except by God’s dispensation?”28

42

Church and State

The youngest of the major world religions, Sikhism has from its beginning in Northwest India in the fifteenth century been identified with the Punjab, where more than 85 percent of its adherents are to be found today. Influenced by both Islam and Hinduism, Nanak formed a distinct body of teachings which he made his own, declaring, “There is neither Hindu nor Mussulman [Muslim] . . . [for] God is neither Hindu nor Mussulman and the path which I follow is God.” 29 His teachings may be found in Scriptures of Sikhism. Nanak declared, “Search not for the True One afar off; He is in every heart.”30 According to Sikhism, people of God are to be found in all religions. The Scriptures of Sikhism declare, “There are those who read the Vedas and others—Christians, Jews, Muslims—who read the Semitic scriptures. Some wear blue, some white robes. Some call themselves Muslims, others Hindus. Some aspire to bahishat [Muslim heaven], some to swarga [Hindu heaven]. Says Nanak, Whoever realizes the will of the Lord, he will find out the Lord’s secrets!”31 One of the darkest chapters in the history of religion is the record of JewishChristian relations. For more than a thousand years the history of Christianity was marked by intense intolerance and persecution of Jews. The historical and theological juxtaposition of Judaism and Christianity offers in some respects strange paradox in the history of religion. On the one hand, no two faiths are more deeply rooted in a common historical and theological source, and, on the other hand, between no two faiths have there been greater misunderstandings, more intense hostilities, and more frequent conflicts. One of the supreme tragedies of Christian history is that Christian anti-Semitism, sustained by theo-logical arguments, has had such a long and permanent place in so much of Christian history. This tragedy, fed by centuries of virulent Christian anti-Semitism, reached its ultimate climax in the Holocaust carried out by the Third Reich of Nazi Germany. Admittedly, anti-Semitism is deeply and peculiarly rooted in Christianity, both in its theology and in its history. No amount of qualifying or rationalizing can alter the basic contention that anti-Semitism is directly linked to historic Christianity. Furthermore, attitudes and practices from the past still cast their shadows over the present in Jewish-Christian relations. Many studies in recent years have all too painfully served to confirm that the primary and ultimate cause of anti-Semitism, which has infected so much of Western history, is a religious one with roots going back through many centuries even, to early Christianity.32 The matrix of Christianity was Jewish, and, for Jewish thinkers at least, Christianity has been widely regarded, in a profound sense, as the daughter of Judaism. The twelve apostles were Jewish, nearly all of the followers of Jesus were Jewish, those who wept over his crucifixion by Roman soldiers were Jewish, and those who first carried the Christian Gospel to the world beyond Palestine were Jewish. The Christian Gospel was first preached, in Palestine as well as in Asia Minor, in the synagogues. Paul, the greatest interpreter of Christianity and its leading missionary during the first century, never ceased to regard himself as a Jew: “I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.”33 The Scriptures, as well as most of the rites and symbols, of the early church were Jewish. Every aspect of the original apostolic proclamation was supported by an

Religion and the State in Other Religions

43

appeal to the Jewish Scriptures. The preaching of the apostles was first addressed to the Jews and expressed in Jewish theological terms. Among the earliest Christian writings are those of unmistakable Jewish character, written by Jewish believers, such as Testaments of the Twelve Patriarchs, Psalms of Solomon, Apocalypse of James, Apocalypse of Peter, and Epistle of the Eleven Apostles. Some of these early Christian writings, such as the Testament of the Twelve Patriarchs, were little more than a Christian revision of Jewish writings. The New Testament itself is preeminently a collection of the writings of Jewish Christians, and the Jewish Scriptures remain indispensable to the study and the interpretation of the New Testament; indeed, the Jewish Scriptures are presupposed throughout the New Testament. To the outside world, there was no real distinction between Judaism and Christianity before the end of the first century. For example, Suetonius and Tacitus, Roman historians writing in the second century, still regarded Christianity as a Jewish sect. The simple fact is that Judeo-Christianity, comprised essentially of Jewish or “Torah-true” Christians (those who remained faithful to Jewish observances such as circumcision, the Sabbath, and Temple worship), was the dominant form of Christianity throughout the first century and almost to the middle of the second century. First, under the leadership of James, the brother of Jesus, Judeo-Christianity was centered in Jerusalem until the city’s destruction in 70 C.E. The leadership of the early church up until the siege of the Jews by Hadrian, the church in Jerusalem was governed by fifteen bishops, all of whom were reputedly “Hebrews of ancient stock.” The early church in Jerusalem consisted predominantly of practicing Jews. Until the second century only a small minority of the Christian community was comprised of those from the pagan or Gentile world. The recovery of the Jewishness of Christianity has been called one of achievements of modern scholarship.34 While the Jewishness of early Christianity is undeniable, the conflict between Judaism and early Christianity clearly became evident in the early history of Christianity. After Jesus’ crucifixion, many Jews saw the status of Torah as the supreme authority threatened by the Christian claim that Christ, not Torah, represented “the way, the truth, and the life.” The “unorthodox” view of Jesus and his followers concerning Torah inevitably provoked conflict between Judaism and Christianity. Diaspora Jews, living as they did in a Gentile world, felt more resentful of and more threatened by Christianity’s view of the Law than did the Palestinian Jews. Stephen and Paul, for example, aroused far greater hostility from among the Jews of the Diaspora than from among the Jews in Palestine. In part, this was because Hellenistic Christianity outside of Palestine provoked far more hostility from the Jews of the Diaspora than did Palestinian Christianity among Palestinian Jews. The cleavage between Judaism and Christianity was also deepened by the claims of Christ’s Deity, the acceptance of which was a Jewish impossibility. As indicated earlier, whether or not Jesus was the Messiah did not constitute in itself a basis for Christianity’s separation from Judaism so far as Judaism was concerned, but the teaching of the early church concerning the Deity of Christ and the Incarnation was and remains to this day the great theological divide between Judaism and Christianity. The Christological formulations offered by the early church further

44

Church and State

offended the Jews who resented the fact that Jesus, a fellow-Jew, was declared to be God, a declaration which outside of trinitarian theology could only be interpreted as a direct violation of the First Commandment. Meanwhile, the rejection by the Jewish community of these Christological affirmations of faith concerning Jesus represented to the Christian community a direct repudiation of the central truth of the Christian Gospel. To Rabbinic Judaism, the claim of Christian “liberty” from the primacy of Torah could only be interpretedas blasphemy, and the Jewish acceptance of the Christian claims of Jesus as Christ and Lord could only mean apostasy. The question of Christianity’s remaining a Jewish sect inevitably arose with the coming of converts from the pagan world. Jewish converts to Christianity as a Jewish sect constituted no problem. However, the decision of the Council of Jerusalem in 49 C.E., which established the legitimacy of Gentile Christianity, represented a serious threat to the survival of Rabbinic Judaism since it raised serious questions about the validity of the Law for Gentiles. Basic Jewish rites and ritual requirements were abrogated for Gentile Christian converts, and later, according to Paul, even for Jewish Christians. In freely opening its doors to the Gentile or pagan world, without entry to Christianity through Judaism, Judeo-Christianity was destined to be eclipsed by the missionary expansion of Hellenistic Christianity. The repudiation of any obligation to follow basic rules and ritual requirements of Judaism meant that Christianity’s emergence as a separate movement was assured. The early schism which arose between Judeo-Christians (Judaizers) and pagano-Christians (Gentiles) resulted in an antipathy between Judeo-Christianity and Hellenistic Christianity. Rabbinic Judaism manifested a growing hostility toward Hellenistic Christianity during the first century, primarily over the threat posed by the abrogation of the Law but also probably because by the end of the first century Christianity was a rival of Judaism for the conversion of the pagan world and Judaism did not want to incur any additional political disfavor from its identification with Christianity By the end of the first century, at the Council of Jamnia in 90 C.E., Judaism had pronounced a curse on Christianity as an apostasy. To both Palestinian and Diaspora Jews, Christianity was a disavowal of Israel’s God and Israel’s Law. Similarly, Hellenistic Christianity increasingly manifested an antipathy toward both the Jews and the Judaizers, the Judeo-Christians. Christianity, which clearly began as a Jewish sect, gradually extricated itself from Judaism and became a Gentile movement, quite distinctive and separated from Judaism. While Christianity was an outgrowth of Judaism, usually referred to by Christians as “the fulfillment of Judaism,” Christianity in reality became a new faith. The developing conflict between Judaism and Christianity finally reached its climax of hostility in a Christian theological explanation of the crucifixion which declared that “the Jews killed Jesus.” The charge is one of the great ironies of history. The Jews are charged by Christianity, which began as a Jewish sect, with a crucifixion which was carried out by Romans against Jesus, a Jew, for a political crime. Ironically, and tragically, responsibility for the death of Jesus, according to early Christian tradition, was placed upon the Jews and not upon Pilate and certain Roman soldiers. As recent studies have shown, there is still a definite relationship between prejudice against the Jews and the theological charge that the Jews killed Jesus.35

Religion and the State in Other Religions

45

The gradual alliance of the church with the state, accompanied by the emergence of the Christian state and “Christendom,” posed a serious threat to Jews who for centuries after the fall of Jerusalem and the advance of Islam had settled in great numbers in “Christian” Europe. As religious aliens in a Christian state, Jews were subjected to repeated pogroms and expulsions—from England in 1290, from France in 1306, from Spain in 1492, and from German and Austrian cities during the fourteenth and fifteenth centuries. After the Middle Ages, the violent anti-Semitism of Martin Luther and the Counter Reformation, both aggravated by the refusal of Jews to become Christians in a Christian state, served to stimulate new waves of the Christian anti-Semitism which had by this time so long plagued Christian history. Suffice it to say, for centuries prior to the French Revolution, non-toleration of Jews was a familiar and integral part of the basic religious policy of the leading nations of Europe. Not until the emergence of political democracy, particularly the concept of the secular state, did it become possible to establish the legal equality of different religious faiths, which was further largely reinforced after the latter part of the eighteenth century by the separation of church and state and legal guarantees of religious liberty.36 The seeds of Christian anti-Semitism reached their ultimate and terrifying climax in the Holocaust of Nazi Germany in which more than 6 million Jews were killed in the heart of what was historically termed “Christian Europe. In a profound sense, the history of Jewish-Christian relations may be called a twofold tragedy: a Jewish tragedy marked by Christian theological denigration and falsification of Judaism, accompanied by Jewish martyrology, and a Christian tragedy in its manifest contradiction of the ethical truths of Christian faith and in its repudiation of Christianity’s Jewish historical and theological heritage. While the teachings of the religions hold special significance, at the same time it must also be acknowledged that the spirit of tolerance and respect for freedom of religion have not, by any means, been historically characteristic or descriptive of the religions themselves. Alas, none of the world religions has lived up to its own teachings with regard to religious tolerance and religious rights. The disparity between the teachings of the religions and their historical expression is simply undeniable. Admittedly, the sanctity of the rights of the individual person and the basic human right to religious self-identity have too often been flagrantly and repeatedly violated by the religions themselves. In fact the hallmarks religion’s history have been intolerance not tolerance, conformity not nonconformity, and assent and not dissent.

NOTES 1. Among recent publications that have highlighted this phenomenon, see: Leonard Swidler, Religious Liberty and Human Rights in Nations and in Religions (Philadelphia: Ecumenical Press, 1986; David Little, John Kelsay, and Abdulaziz Sachedina, Human Rights and the Conflicts of Culture: Western and Islamic Perspectives on Religious Liberty (Columbia: University of South Carolina Press, 1988); Arlene Swidler, ed., Human Rights in Religious Traditions (New York: Pilgrim Press, 1982); Leroy S. Rouner, Human Rights and the World's Religions (Notre Dame, Ind.: University of Notre Dame Press, 1988); Robert Traer, Faith in Human Rights: Support In

46

Church and State

Religious Traditions for a Global Struggle (Washington, D.C.: Georgetown University Press, 1991); Hans Kung and Jurgen Moltmann, eds., The Ethics of World Religions and Human Rights (Philadelphia: Trinity Press Inter-national, 1990); and David Cohn-Sherbok, ed., World Religions and Human Liberation (Maryknoll, N.Y.: Orbis Books, 1992). 2. The purpose here in citing the teachings from the Sacred Writings of the major world religions bearing upon respect for religious human rights is not to suggest that there is an essential oneness among the major world religions in their concepts of ultimate reality or that they snare a common world view or way of salvation. Rather, it should be understood that the selections from the sacred writings of the major world religions cited here are made solely because they reflect views of these traditions on religious human rights and the concept of religious liberty. As one Buddhist scholar, Phra Khantipolo, has rightly warned, “To try to steamroller every religion into the concept of basic sameness or ‘all-is-one-ness’ is to ignore facts in favor of a pre-conceived ideal.” For, Kantipolo concludes, “in trying to believe in everything, one does in fact neither believe anything sincerely nor understand anything thoroughly”; Pha Khantipolo, Tolerance: Study from Buddhist Sources (London: Rider, 1964), 35, 37. 3. Rig Veda Book 1, Hymn 164:46. 4. Srimad Bhagavatam 11:15. 5. Srimad Bhagavatam 11:3. 6. Sarvepalli Radhakrishnan, Religion in a Changing World (London: George Allen and Unwin, Ltd., 1967), 174. 7. Digha Nikaya 1:3. 8. Sutta Nipata 798. 9. Majjhima Nikaya 2:176. 10. Michi-no-Shlori. 11. Sutrakritanga 1.1:50. 12. Acarangasutra 5:113. 13. Siddhauna, Sanmatitarka 1:28. 14. I Ching, 2:5. 15. D. T. Suzuki and Paul Carus, trans., The Tract of the Quiet Way [Yi Chih] with Extracts from the Chinese Commentary (Peru, Ill.: Open Court Publishing Co. 1950), 723. 16. Henry Nelson Wieman and Walter Marshall Horton, The Growth of Religion (Chicago: Willett, Clark, and Co., 1938), 88. 17. See D. C. Holtom, Modern Japan and Shinto Nationalism (Chicago: University of Chicasgo Press, 1947}.

Religion and the State in Other Religions

47

18. Genesis 12:3. 19. Malachi 1:11. 20. Tosefta Sanhedrin, 13.2. 21. Talmud Baha Batra, 101. 22. M. Sanhedrin, 4:5. 23. Abraham Joshua Heschel, God in Search of Man: A Philosophy of Judaism (New York: The Jewish Publication Society of America, 1955), 142. 24. Qur’an 2:256. 25. Ibid., 18:29. 26. Ibid., 6:108. 27. See Qur’an 35:24; 40:78; and 22:67. 28. Ibid. 10:99-100; still another translation given ends with these words: “Wilt thou then compel mankind against their will, to believe?” 29. M. A. MacAuliffe, The Sikh Religion: Its Gurus, Sacred Writings, and Anthems, 6 vols. (Oxford: Clarendon Press, 1909), 1:328. 30. Adi Granth, Rag Ramkali, 885. 31. There are those who would readily cite passages in the Scriptures of Judaism, Christianity, and Islam, in particular, that would appear to be contradictory to showing respect or even tolerance toward those of other religious traditions. The point being made here, however, is that there are sacred writings of the world’s religions that do affirm a respect for the religious rights of others. 32. Numerous such studies are cited in the “Bibliographical Survey” of Volume 2 of this work, but see, for example, Samuel Amog, ed., Antisemitism Through the Ages (New York: Pergamon Press, 1988; Nicholas A. Berdyaev, Christianity and Anti-Semitism (New York: Philosophical Library, 1954); Randolph L. Braham, ed., The Origins of the Holocaust: Christian Anti-Semitism (Leiden: E. J. Brill Publishing Co.,, 1986; Fred Gladstone Bratton, The Crime of Christendom: Theological Sources of Christian Anti-Semitism (Boston: Beacon Press, 1964); and Malcom V. Hay, The Roots of Christian Anti-Semitism (New York: Freedom Liberty Press, 1981); and Robert S. Wistrich, Antisemitism: The Longest Hastred (New York: Pantheon Books, 1992. 33. Romans 11:1.

48

Church and State

34. See, for example, Jean Danielou, S. J., Dialogue with Israel (Baltimore: Helicon Press, 1968). 35. Among many such studies, see the classic work, Bernhard E. Olson, Faiths and Prejudice: Intergroup Problems in Protestant Curricula (New Haven: Yale Unver-sity, Press, 1963). Although now quite dated, this volume was a report of the findings and insights derived from a massive Protestant self-study to show where religious education materials produced and used by the churches were a breeding ground for prejudice. 36. There are those who apply the separation of church and state not only to the democratic secular state in which freedom of organized religion is legally assured, but also to the totalitarian state, in which far from any institutional separation of religion and the state, there is rigid control, and in the case of the Marxist state, a sworn hostility toward all organized religion. In a totalitarian state, autonomy of religion, is severely limited and there is clearly no institutional separation, but rather an enforced subservience of all organized religion to the state and its national will, usually through some form of government bureaucratic control.

Chapter 5 Religious Tolerance and Religious Freedom In spite of numerous teachings on religious tolerance and religious freedom in the Scriptures of the major world’s religions, as noted in Chapter 4, tolerance, let alone regard for religious freedom, has not been characteristic of the religions themselves, quite to the contrary. The very nature of religious identity readily became the rationale of the separation of each religion from the world at large and the basis of intergroup conflict. Since each religion was rooted in a particular sense of the sacred, in specific ultimate concerns, the almost inevitable consequence, whether intended or not, did not make for tolerance. Rather intolerance and discrimination were often given religious justification. As was noted at the end of the previous chapter, intolerance not tolerance, conformity not nonconformity, and assent not dissent have been dominant motifs in the history of religion. More wars have been fought, more persecutions carried out, and more lives have been lost in the name of religion than probably for any other single cause. As one scholar aptly wrote several decades ago, “Nowhere does the name of God and justice appear more frequently than on the banner and shield of the conqueror.”1 Not only has religion formed the basis of wars between nations, but religious intolerance has also served to foster ethnic and racial prejudice and has often provided a rationale for political and social discrimination against nonadherents and nonconformists of religious majorities. Intrinsic to religion is the absoluteness of each religion’s perception of truth and the world. From his research as an historian of religion, Gustav Mensching concluded that “all world religions raise an extensive claim to absoluteness. Every one of them claims to be the only true and world faith and every one of them demands to be accepted as such.”2 Through the centuries, it was the absoluteness of the truth embraced by each

50

Church and State

religion, even when such intolerance was in conflict with its own scriptural teachings, that provided a religious sanction for intolerance and discrimination. Religion, operating as a matter of ultimate concern, virtually excluded for most adherents the right of freedom or dissent in matters of faith and practice. “All religions,” Ernst Troeltsch, in his historical analysis of religion, perceptively observed, “are born absolute because they . . . express a reality that demands recognition and faith, not only for the sake of its existence, but more yet for the sake of its validity.”3 This has been true not only of the great Near Eastern faiths of prophetic revelation—Judaism, Christianity, and Islam—which are by their very nature exclusive in character, but also of other great Asian religions of mysticism and rationalism—Hindusim, Buddhism, Confucianism, and Taoism—which are inclusive in their perceptions of truth. Even among the latter, however, claims of absouteness are to be found. As the founder of Buddhism, Saddartha Gautama, declared, “Having acquired enlightenment by myself, whom could I call my teacher? I have no teacher, one like unto me is not to be found. In the world with its devas (gods) there is no god equal to me.”4 One Buddhist text states, “There is no other way to gain salvation than through his [Buddha’s] teaching.”5 The absoluteness of each religious tradition has served to provide a religious foundation for the intolerance of other faiths. From his years of study of religious persecution, Roland H. Bainton noted three prerequisites for religious persecution: “that the persecutor must believe that he is right”; “that the point in question is important”; and “that coercion will be effective.”6 While the causes or motives of religious intolerance are many and varied, they may be broadly summarized to include the following: the absolutizing of the faith of the persecutor; the insistence of the persecutor of the necessity of defending one’s faith; fear of the consequences to the religious majority of tolerating moral or religious error; abhorrence of heretical or unorthodox views; resistance to teachings that are perceived to be subversive because they threaten the prevailing pattern of political and religious authority; or the rival religiou’s identification with an alien or foreign power. These characteristics, deeply embedded in interfaith relations throughout the history of religions, have been manifestly present in the waves of persecutions carried out through the centuries in Christianity’s relations with Jews and Judaism, in the confrontations between Islam and Christianity, and in the conflicts between Catholics and Protestants, among many others. In the history of religions, intolerance and persecution have not been restricted to any one era or to any one religion. Among numerous examples are: the persecution of the adherents of Amon of Ikhnaton (Ahmenhotep IV) by the religious establishment of Egypt, of the Canaanites by the Israelites, of Jews and the early Christians by the Romans, of Buddhists by Shintoists, of Sufis by Orthodox Muslims, of Protestants by Catholics, and Catholic by Protestants, of Anabaptists by Lutherans, of sectarians by Eastern Orthodoxy, of “witches” and Quakers by Puritans in early Massachusetts, and of religious dissenters generally by the religious establishment. Among the religions of the world, tolerance has not come easily. The religious identity of the nation with a particular religion has also often contributed to religious intolerance, since to be a dissenter of the established

Religious Tolerance and Religious Freedom

51

religion might cast doubt as to one’s loyalty to the state. The intolerance of ancient Israel toward foreign religious cults stemmed from their threat to the religious identity and unity of Israel, just as in ancient Greece to avow atheism was to manifest disloyalty to the state gods and, therefore, atheism was met with court trials and legal action against such persons as adversaries of the state. As long as religions were tribal or national in character, tolerance of another religion within the tribe or the nation could not be countenanced since it would threaten the unity of the tribe or the nation, which had to be perserved in order to maintain the solidarity or unity of the tribe or nation. While an outward tolerance, i.e., acknowledgment of other gods and religions identified with other peoples, constituted no problem in the ancient world, veneration of foreign gods or criticism or dissent with respect to the religion of one’s own tribe or nation could not be tolerated. Even in ancient Greece, which was a relatively tolerant and syncretistic society, Socrates had to drink the cup of poison for having undermined belief in the Greek gods of the state religion. In undermining Greek religion, Socrates endangered the unity of the Greek state. Even Plato argued that if a person is guilty of “impiety” and not some childish levity, he should be put to death. Historically, as long as religion was identified with the state, religion was an expression of one’s patriotism and national loyalty. Any criticism of the religion of the state became a criticism of the state and hence could not be tolerated, since such criticism threatened the very foundation of the state. While unbelief was a denial of the religious identity of the state, alien religious beliefs endangered the unity of the state or empire. This concern for the unity of the empire, or later the emerging nation states, was recognized from ancient times and, indeed, throughout the world. In the West, it was quite pronounced during the Middle Ages as well as during the Reformation and post-Reformation periods. Because of the need to maintain the unity of the nation or empire, religious differences were met with intolerance and even persecution, since these religious differences were viewed as a threat to the unity and solidarity of the state. The Romans persecuted Christians not because the Christian faith lacked lofty religious truths or good moral teachings, but because Christians refused to worship the emperor of Rome. Christianity was a threat to Roman unity, to the sacred institution of Imperium Romanum. Christianity, deemed religio illicita by the Roman Empire, was subjected to intense and widespread persecutions. Later, with its change of status and new found power as religio licita, Christianity readily became the great persecutor of even those devout Christians whose views were thought to be in conflict with the official teachings of the established Roman Catholic Church and its ecclesiastical authority. Thus, following the legalizing of Christianity by Constantine with the Edict of Milan in 313 C.E.,7 within a few years after becoming the established religion, Christianity became the persecutor of all rival faiths within the Empire. Non-Christian temples were destroyed and the death pernalty was imposed upon those who continued to sacrfice to pagan gods. Heretics were punished more severely and treated with more stringency than the “heathen” within the Empire. This abrupt and radical change in the character of Christianity did not, however, go unnoticed, nor did it receive the approval of

52

Church and State

all the prominent church leaders of that age. St. Hilary of Poitier, for example, writing in 365 C.E., vigorously protested the persecution of heretics and deplored the role of the Catholic Church as persecutor, which he viewed as a revolutionary alteration of the true character of Christianity and its mission. The Church, he wrote, “was propagated by hunted priests, now hunts priests in her turn.”8 From this time on, for almost fifteen hundred years, the history of Christianity is replete with examples of intolerance towards dissenters who dared challenge the authority of the Church or who embraced teachings in conflict with the Church. As with other world religious, when allied with political power. toleration has not come easily for Christianity. Before the modern era, neither Roman Catholicism, nor Eastern Orthodoxy, nor Protestantism espoused toleration, as such, of religious minorities. Tolerance toward other religions was deplored because it was viewed as rooted in religious apathy or indifference. Meanwhile, the concept of compelle intrare, based upon Augustine’s distorted interpretation of the words of Jesus in the parable of the lord and his supper, “Compel them to come in,”9 came to be the solemn mission of the Church to save persons from themselves and to prevent them from leading others astray. St. Augustine, who at first argued for religious freedom when Christianity was decreed to be illegal, eloquently bequeathed to the Church the view that freedom is for truth alone, and that the denial of religious freedom is the denial of error for the sake of maintaining the purity of the Church. Sixty-eight imperial laws, ranging from expulsion and confiscation of property to death, were enacted against non-conformists within a span of fifty-seven years. As early as 385 C.E., Priscillian, a gifted theologian, was accused of Manichaeism. Although he repudiated the Manichaean doctrines, Priscillian was condemned to death along with several of his associates. With the establishment of the Holy Roman Empire by Charlemagne in 800 C.E., the concept of the Chistian state reached its ultimate expression. To be a citizen of the Empire was to be a Christian and a member of the Roman Catholic Church, and to be a member of the Church was the foundation of one’s citizenship in the Empire. Enemies of the Church, such as heretics and sectarians, were regarded as enemies of the Empire. Non-Christians, such as Jews, were, therefore, regarded as aliens without human status or civil rights. Again, religious dissent was viewed as a threat to the very religious identity as well as to the unity of the Empire. Throughout the Middle Ages tribunals were set up for the conviction and punishment of dissenters and heretics. The position of the Church became firm. Even so moderate and devout a churchman as St. Bernard of Clairvaux, who opposed the lynch law for heretics, maintained thst it would be better that heretics be cocerced by the sword than to be free to bring many others into their own error. Heretics must be caught and punished, St. Bernard declared, since they are, quoting from the Song of Solomon, “the little foxes that spoil the vines.”10 In apite of ecclesiastical dominance during this period, heresy and religious dissent steadily increased, and with it the resistance of the Church to religious tolerance or religious freedom. Whereas earlier the Roman Catholic Church had depended on the laws and power of the civil magistrates to carry out its punishment for heresy, in 1209, the death penalty for heresy was decreed, “according to Canon Law and State Law”—secun-

Religious Tolerance and Religious Freedom

53

dum canonicas et legitimas sanctiones. At the Lateran Council in 1215, Innocent III decreed the obligation of every Catholic to seek out and “exterminate” heretics. The faithful were urged to report even their own parents or children suspected of heresy. Still heresy continued. Two years after personally “seeing to it” that a group of heretics were burned at the stake in Rome, Pope Gregory IX formally initiated the Grand Inquisition, which he formally entrusted to the Dominican Order. Inquisitors were sent throughout Europe to establish tribunals which the people termed chambres ardenies or “burning chambers.” Inquisition tribunals continued to be held for more than six hundred years, as late as 1852, at least in Catholic countries. In Holland alone more than fifty thousand persons became victims of the Inquisition. Equally incongruous to the original teachings of Christianity as the Inquisition, were the Crusades during the eleventh, twelfth, and thirteenth centuries. Inaugurated by Pope Urban II, the call to arms in the First Crusade, as in the seven major crusades which followed, was a war against infidels because “God wills it.” Its purpose, by means of military expedition, was to recapture the Holy Land and extend the rule of the Christian faith eastward. While profoundly significant in the subsequent history of Western civilization—in art, literature, learning, commerce, and international relations—the Crusades became a serious blight on organized Christianity. The real motto of the Crusades became “Kill the infidels.” In the final analysis, the Crusades presented the spectacle of the most extreme acts of avarice and economic exploitation, human cruelty and slaughter, and religious bigotry and oppression, carried out and done in the name of Christianity. Meanwhile, some churchmen, such as Peter of Cluny and Peter the Hermit, asked, Why wait for the infidels in the Holy Land? We have infidels right here—the Jews. Innumerable Jews and Jewish settlements in Austria, England, France, Germany, Italy, and Spain were wiped out. It has been estimated that the Frist Crusade alone resulted in the massacre of more than twelve thousand Jews. During the Middle Ages the Jews were reduced to a pariah people, without human or civil rights. As religious aliens in a Christian state, as noted earlier, Jews were for centuries subject to repeated pogroms and expulsions throughout Europe. Almost wherever religion enjoyed political patronage, prestige, and power, it resisted the granting of religious tolerance, let alone religious freedom, to religions or sects in conflict with its own teachings and perceived truths. Historically, even up to the present day, religious toleration and religious freedom have been primarily the concern of disinherited religious minorities, not established religious majorities. The recurring phenomenon of the espousal of religious toleration in principle, on the one hand, and the denial of religious toleration in practice, on the other hand, in Christianity as well as in other religions, is one of the ambiguities in the history of religion. Chrisianity is, in fact, an excellent example of this paradox. Up to this point, the impression may be given that the struggle of Christianity with religious toleration and religous freedom was rooted almost entirely within Roman Catholicism. Such an impression is not intended or warranted in view of the facts of history. Classical Protestantism was no less authoritarian and opposed to toleration and freedom, as such, than was Roman Catholicism. If a seemingly disproportionate amount of attention is given in extended histories and

54

Church and State

treatises, as well as in so brief a general summary as this, to the Roman Catholic struggle with freedom, it should be remembered that up until the sixteenth century, Western Christianity must be viewed overall laargely in terms of the Roman Catholic tradition. Had Protestantism had a longer history, and during such a comparable period as 500-1500 C.E., its record might not have been altogether different from Roman Catholicism in its relationship to toleration and freedom. Contrary to popular belief, religious liberty was not a contribution of the Protestant Reformation per se. As Roland H. Bainton wrote, the Reformation actually “intensified persecution.”11 One Protestant historian of religious liberty wrote more than a half century ago: “The factors of intolerance in positions taken by Luther and Calvin, as well as the state churches within the Early Protestant movement, are notorious.”12 Another prominent Protestant historian of Christianity, William Warren Sweet, wrote as follows: There is a widespread notion among Protestant groups that the separation of Church and State, and thus religious liberty, was one of the immediate products of the Reformation; that the early Protestants were advocates of a large tolerance and that religious liberty was but the logical development of the principles held by all the reformers. Just where this notion arose is difficult to say, and no reputable historian of our own times would endorse it. Historically, of course, the exact opposite is true. The fact is that the rise of Protestantism was accompanied by an unprecedented outburst of intolerance and cruelty in which both Protestants and Catholics participated.13

To be sure, Martin Luther and John Calvin, as rebellious heretics of the Roman Catholic Church, at first pled for toleration of heretics and some measure of religious freedom. Later on, however, as leaders of the Protestant Reformation, as churchmen and not rebellious heretics, they became as authoritarian and resistant to the concept of religious toleration and religious freedom as Rome. Indeed, Protestantism in the sixteenth century continued with the burnings, beheadings, and drownings—i.e. the extermination of all dissenters and heretics—just as the medieval Roman Catholic Church had done. Both Luther and Calvin personally approved and sanctioned the death of heretics and sectarians. Many Protestant scholars have gone to great lengths to explain, if not justify, the historical situation which prompted Luther and Calvin to take such drastic steps against heretics. In all candor one must say that Protestant scholarship, in this regard, has not been unlike that Catholic scholarship which has sought to establish a similar historical interpretation indefense of such popes as Innocent III and Gregory IX, who vigorously sought to preserve the Catholic Church of their time against the potential threat of heresies and heretics. The fact remains, however, for whatever reasons, the Magisterial Reformers—Luther, Calvin, and Huldreich Zwingli—were not allies of religious toleration or religious freedom. Once Luther’s movement was established in Germany, Luther did not fail to demand the extermination of adversaries and heretics whom he called on the rulers to “smite, slay, stab, and kill.” To the Duke of Saxony, Luther wrote, “It will lie heavy upon your conscience if you tolerate the Catholic worship; no secular prince can permit his subjects to be divided by the preaching of opposite doctrines.”14 “Heretics are not to be disputed with,”

Religious Tolerance and Religious Freedom

55

Luther declared, “but to be condemned, unheard, and whilst they perish by fire, the faithful ought to pursue evil to its source and bathe their hands in the blood of the Catholic Bishops, and of the Pope, who is a devil in disguise. . . . all sectarians imperil public peace, and it follows that princes may punish them.”15 Calvin was no less tolerant than Luther. “If Calvin ever wrote anything in favor of religious liberty,” wrote Sebastian Castellio, a Protestant scholar and a contemporary of Calvin, “it was a typographical error.”16 Calvin’s close associate, Theodore Beza, contended that religious freedom was of the devil. Not only heresy, but criticism of religious authority, according to Calvin and Beza, were considered blasphemy and punishable by death. “God hath put the sword,” Calvin wrote, “into the hands of magistrates to suppress crimes against the first, as well as the second, tables of the law of God.” To deny the church the right to suppress dissent or heresy is to incur the guilt on oneself. Calvin declared, “Whoever shall now contend that it is unjust to put heretics and blasphemers to death, will, knowingly and willingly, incur their very guilt. This is not laid down on human authority; it is God that speaks and prescribes a perpetual rule for His Church.”17 The story of the martyrdom of Michael Servetus at the hands of Calvin and the town council of Geneva is well known. Before Servetus’s arrival in Geneva, to which he fled after his condemnation by the Inquisition in France for holding Anabaptist views, Calvin had clearly warned: “. . . if he comes, and my authority avails anything, I shall never suffer him to depart alive.”18 In his classic study of tolerance, Wilbur K. Jordan wrote of Calvin’s intolerance as follows: “No more arrogant or intolerant philosophy has ever been conceived by the human mind.”19 The references cited above are simply intended to show that Protestantism in its early history not only did not espouse toleration or freedom as such, but rather advocated coercion and physical violence, if necessary, to maintain its sway over the territories where it became established. It would be quite misleading, however, to infer from this brief historical summary that voices for religious tolelrance and religious freedom are not be found in the history of religion. Voices against religious intolerance and for religious freedom may be traced back even to the ancient world. In fact, voices for religious tolerance and religious freedom have a long history. Although the practice of religious tolerance emerged slowly, there are examples of religious tolerance in the history of religions that should not be overlooked: the religious tolerance shown Jews in their years of Babylonian exile and their return to Jerusalem under Cyrus the Great. The tolerance of Buddhism was often demonstrated in its encounters with other faiths. In China and Japan, for example, the geographical outreach of Buddhism resulted in its becoming thoroughly indigenous to those cultures, and, by and large, sustained harmonious coexistence with the national faiths of both countries with little conflict and discord on its part. “Buddhism was and is, on the whole, an outspokenly tolerant religion; this is documented by the fact that that wherever it has spread it has never tried to annihilate the original the religion, but rather has existed beside it.”20 Judaism has long contended for religious tolerance and religious freedom. For centuries, the missionary motive in religions has been largely disavowed by Judaism as incompatible with religious tolerance. Teachings of tolerance also

56

Church and State

have a long history in Christianity, although not often demonstrated by Christianity when allied with political power. Jesus preached against intolerance and religious bigotry.21 In Christianity, religious tolerance and religious freedom may be found, as with Judaism, in the affirmation that all of humanity is created in the image of God. Beyond that, Christian Scripture categorically declares that “God has not left himself without witness”22 and speaks of “the true Light which lighteth every man that cometh into the world.”23 Religious tolerance may be found also in Christian Scripture in the manner of God’sdealings with all human beings. Peter, one of the disciples of Jesus who became a leader of early Christianity, is quoted as saying, “God has shown me that I should not call anyone common or unclean.” “Truly, I perceive that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.”24 The very invitation of Jesus throughout the Gospels is repeatedly conditioned with the words, “whosoever will . . .“ or “if you want to. . . ,” 25 words which by their very nature constitute an invitation born out of respect for the human will in matters of religious belief. God’s very approach to all of humankind is perhaps nowhere in Christian Scripture more clearly portrayed than in the last book of the New Testament, The Revelation, in which respect for the inviolability of the free will of every person is presented dramaticaly and unequivocally: “Behold I stand at the door and knock, if any person hears my voice and opens the door, I will come into his house and eat with him, and he will eat with me.”25 Recognition of the importance of religious tolerance and religious freedom was conceded by the early church fathers. Near the close of the second century, Justin Martyr, who argued for the principle of the logos spermatikos, namely that the seed of the divine word is also present outside of the Christian tradition, perceptively wrote, “Nothing is more contrary to religion than constraint.”27 In the third century, when Emperor Septimus Severus issued a decree in 202 C.E. forbidding conversion to Christianity, Tertullian wrote that freedom of religion is a fundamental right. “It is a matter of both human and natural law,” he declared, “that every man can worship as he pleases. . . . It is not in the nature of religion to impose itself by force,” but “should be adopted freely.”28 Almost a century later, and with considerable insight into the nature of religion, Athanasius declared, “It is not with the sword and spear, nor with soldiers and armed force that truth is to be propagated, but by counsel and sweet persuasion.”29 Similarly, Lactantius, the tutor of Emperor Constantine’s son, argued that “it is only in religion that liberty has chosen to dwell. For nothing is so much a matter of free will as religion, and no one can be required to worship what he does not will to worship. He can perhaps pretend, but he cannot will.”30 During the Middle Ages, when religious liberty existed virtually nowhere in Europe, Marsilius of Padua, a Catholic lawyer, eloquently argued in the fourteenth century that coercion is completely foreign to the nature of religion and that religious convictions by their very nature cannot be forced. No religious authority has the right to exercise coercion for religion and that religious convictions by their very nature cannot be forced. No religious authority, Marsilius argued, has the right to exercise coercion for compliance to religious commandments. “For it would be

Religious Tolerance and Religious Freedom

57

useless,” Marsilius wrote, “for him to coerce anyone to observe them, since the person who observed them under coercion would be helped not at all toward eternal salvation.”31 “For Christ did not ordain that anyone should be coerced to observe in this world the law made by him, and for this reason he did not appoint in this world a judge having coercive power over transgressors of his law.”32 “Even if it were given to the bishop or priest to coerce men in those matters which relate to divine law, it would be useless. For those who were thus coerced would not be helped at all toward eternal salvation by such compulsion.”33 As with earlier voices for religious liberty, Marsilius espoused religious liberty as a matter of principle and viewed religious liberty as an essential feature of authentic religion. Marsilius was perhaps the first to recognize the right of conscience both as a natural and a political right. Two centuries later, Desiderius Erasmus, the great Catholic humanist and irenicist, wrote similarly that the use of coercion is contrary to the nature of religion and, therefore, he argued for “the futility of persecution.”34 In a letter to John Carondolet, Erasmus wrote, “When faith is in the mouth rather than in the heart, when the solid knowledge of Sacred Scripture fails us, nevertheless by terrorization we drive men to believe what they do not believe, to love what they do not love, to know what they do not know. That which is forced cannot be sincere, and that which is not voluntary cannot please Christ.”35 Special tribute must always be given to the Radical Reformers who championed voluntarism in religion and its corollary the separation of church and state, that is the separation of religious affairs from temporal power and the denial of the use of temporal power in religious matters.36 The voices of the Radical Reformation for religious liberty were predicated upon the uncoerced response to the gospel. This, they held, was essential for the esse of the true church. Thus, the use of coercion in religion was opposed. “A Turk or a heretic,” Balthasar Hubmaier wrote, “is not convinced by our act, either by the sword or with fire, but only with patience and prayer; and so we should await with patience the judgment of God.”37 Although religious liberty in the modern world is deeply rooted in religious thought, it stems from the concept of “liberty of conscience,” a phrase of modern origin which came into use after the sixteenth century.38 Even though the Protestant Reformation, by and large, did not espouse the principle of religious freedom, it did represent a revolt against both established religions as well as political authority and, in turn, fostered the emergence of new nation-states and a new national spirit throughout Europe and Great Britain. As is well known, however, the Reformation was, first of all, rooted in a revolt against established religious authority. When his views of Christian Scripture were challenged by the ecclesiastical authorities of his day, Martin Luther proclaimed, “I cannot and will not recant anything, for it is neither safe nor right to go against conscience.” For, “I am more afraid of my own heart than the Pope and all his cardinals.”39Aided by the humanism of the Renaissance, a bold new spirit of freedom in religion appeared, which inevitably gave rise to the cry, “faith is free.” Gradually the principle of religious freedom was forthrightly affirmed, leading finally to an insistence upon “the competency of the individual under God in all matters of religion.” Religious liberty was proclaimed as both a natural and a divine right. Furthermore, it was argued, religious liberty

58

Church and State

demanded civil liberty and civil liberty required liberty of conscience. “Give me the liberty to know, to think, to believe, and to utter freely, according to conscience, above all other liberties,” wrote John Milton in his great work Areopagitica in 1644. In their plea for religious liberty, however, the Free Churches contributed greatly to the emergence of liberty of conscience as the basis for religious lib40 erty. In the words of Franklin H. Littell, “The most direct contribution of the Free Churches to the individual citizen, whether church member or not, was in the establishment of liberty of conscience.” As generally used then, as now, liberty of conscience claimed the inherent right of each person to follow the dictates of his or her own conscience without interference from civil authority or reference to popular opinion. In his monumental and trenchant work, History of Freedom, Lord Acton wrote that liberty of conscience is “the assurance that every man shall be protected in doing what he believes [to be] his duty, and against the influence of authorities and majorities, custom and opinion.”41 Throughout the seventeenth and eighteenth centuries churches, wherever they were established, were consistently conservative, if not reactionary, on virtually all social and political matters. Almost without exception the national church in each country was identified with the royalist and anti-republican traditions. The divine right of kings and the institution of the monarchy were expressly defended, while opposition was repeatedly directed against emerging democratic ideals and revolutions. In France, bishops allied with the nobility against the French Revolution. Popular government was generally denounced by the churches. As late as the nineteenth century, the Roman Catholic Church categorically and officially condemned the democratic credo. In 1832, Pope Gregory XVI in his encyclical Mirai vos castigated the “deadly and execrably liberty” of the press, and with it “the absurd and erroneous maxim, or rather insanity” of liberty of conscience, which he denounced as “madness” (deliramen-tum).42 Pius IX left no doubt about Catholicism’s unalterable opposition to democratic liberalism in his Syllabus of Errors, with its list of eighty heresies. In 1870, at Vatican Council I, Pius IX consummated the longest pontificate in history (1846-1878) with the dogma of papal infallibility, which in part must be understood against the rise of powerful nation states and the spread of democratic liberalism. While the emergence of religious freedom, although nowhere completely realized, is a relatively modern phenomenon, the concept of religious toleration and religious liberty, as has been noted, has a long, albeit tortuous, history. As was noted in Chapter 4, the notion of religious freedom is one to be found in the teachings of the great world religions, even though it has been far from descriptive of the history of the religions themselves. Even tolerance has not been characteristic of the history of religion generally. Rather, as also noted earlier, religion has often been the root cause of conflict between tribes, communities, and nations. In reality, however, the ultimate source of religious tolerance and freedom is to be found in the nature of religion itself. For this reason, it may be rightly argued that religious intolerance is antithetical to religion and is, indeed, religion’s worst enemy. To believe is a voluntary act. To be true to itself,

Religious Tolerance and Religious Freedom

59

authentic religion must wait upon the voluntary responses of persons who are free of coercion in order for religious faith to be genuine and to be true to itself. The voluntariness of religious faith has come to be increasingly recognized in contemporary religious thought.43 Reaffirmation of the voluntary character of religion has been clearly affirmed, for example, in twentieth-century Christian ecumenical thought. The World Council of Churches has on various occasions seen religious freedom as integral to the nature of religion and religious faith. “God’s redemptive dealing with men is not coercive. Accordingly, human attempts by legal enactment or by pressure of social custom to coerce or eliminate faith are violations of the fundamental ways of God with men. The freedom which God has given. . .implies a free response to God’s love. . . .44 In the words of Vatican II, “God calls men to serve him in spirit and in truth; hence they are bound in conscience, but they stand under no compulsion.”45 The heart of the matter is that for religion to be authentic, it must be a vol-untary, personal, and a free act; membership in a faith community is one of voluntary association. Faith is not faith if its voluntary character is abridged by coercion. As Augustin Leonard, a Catholic theologian, wrote, “An imposed faith is a contradiction in terms . . .faith must be free if it is not to destroy itself.”46 Recognition of religious freedom is fundamental to religious human rights and, indeed, to all other human rights. In the words of the late A. F. Carrillo de Albornoz, for some years the Secretary of the Secretariat on Religious Liberty of the World Council of Churches, “No intellectual ingenuity, no organized institution, no kind of compulsion and no power of persuasion can change the fact that God deals with men as free and responsible beings and that he expects from them an uncoerced response.”47 Or, as Albert Hartmann expressed it, “A person’s one and only means of learning God’s will is the voice of one’s conscience.”48 The right to religious identity and to a personal religious faith, including association with others of like faith, requires voluntariness. Authentic religion is undermined and vitiated whenever any form of external coercion is superimposed on the individual in matters of religious faith. The foundation of religious tolerance and religious freedom is to be found in the sanctity of the human person and respect for the inviolability of the human conscience, for together they constitute the basis of a limited state and a free and democratic society. The Preamble of the United Nations Universal Declaration of Human Rights (1948) rightly speaks of “the inherent dignity . . . of all members of the human family” and “the dignity and worth of the human person.” The Preamble, common to both the International Covenant on Civil and Political Rights (1976) and the International Covenant on Economic, Social, and Cultural Rights (1976), declares, “These rights derive from the inherent dignity of the human person.” While the sacredness of personhood is widely acknowledged as the foundation of all human rights, it has particular meaning in the exercise one’s sense of the sacred, i.e., one’s religious faith. Søren Kierkegaard wrote with profound insight that “man is himself primarily and genuinely in his free choice.”49 The intrinsic worth of the human person is simply too sacred to be violated by religious coercion or enforced conformity, which are a denial of the dignity and worth of a person. If religion is to be accorded any real place or to have

60

Church and State

any real meaning in society, there must be legal recognition on the part of the state of the inalienable right of a citizen to decide matters of ultimate beliefs and commitment for oneself. As the World Council of Churches affirmed at the time of its founding more than a half century ago, “The nature and destiny of man. . .establish limits beyond which the government cannot with impunity go.”50 And as Vatican II also proclaimed, ‘The protection and promotion of the inviolable rights of man ranks among the essential duties of government.”51 To the established churches, non-conformity represented not freedom but a threat to the traditional order. The Anglican Church was long in the vanguard of the Tory reaction against democratic ideals. Unfortunately, in spite of certain eloquent and articulate non-clerical spokesmen within, national churches have generally not been identified with causes affecting the advance of civil and religious liberties. By the beginning of the nineteenth century, however, Protestantism, far earlier than Catholicism, was embracing democratic ideals and supporting many liberal and social reforms. The changes in Protestantism were in some respects the inevitable outgrowth of Protestant theology, particularly Calvinism, as in the case of opposition to the absolutizing of all human authority, political or otherwise. The growing alliance of religion and freedom, though still far from complete, was accelerated by the emergence of pluralistic societies resulting from constitutional governments and growing populations of various large ethnic and religious communities. Whereas democracy, as such, is no guarantee to religious liberty, a pluralistic society does provide, in the absence of any overwhelming single community of faith, the best deterrent to religious totalitarianism and the denial of religious freedom. The very disintegration of a united Christendom, or mundus Christianas, actually advanced the cause of religious toleration and religious freedom throughout the Western world. The espousal of religious liberty by various Christian denominations may, therefore, be as expedient in the modern world as the denial of religious liberty seemed to be expedient to the churches during the Middle Ages and the Reformation period. Political patronage to the churches has been in steady decline during the past century and a half. Outside the West, Christianity is represented by scattered, microscopic Christian groups in the midst of the great resurging non-Christian civilizations of Asia and the Middle East.Even the larger established churches in the West have felt the need to express concern for the status of Christian minorities which have emerged, particularly during the nineteenth and twentieth centuries, as a result of their far-flung missionary enterprises. Meanwhile, in the West, widespread defections from Christianity have caused the churches to come to be regarded as representing, at least in some countries, only small minorities in largely alien and hostile societies. There is today, for the first time in more than fifteen hundred years, a consensus among Christian churches themselves in support of the principle of religious freedom. The gradual endorsement of religious liberty by the various Christian communions, and thirty-five years ago by the Roman Catholic Church at Vatican Council II, is in part a glowing tribute to the faithful witness of the free church tradition. It is also be a acknowledgment on the part of the churches themselves of their

Religious Tolerance and Religious Freedom

61

recognition of the importance of religious freedom in a highly pluralistic world. In the Western world, liberty of conscience has been based upon two fundamental principles. First, freedom of conscience is held to be a natural and sacred right of all persons, inalienable, a domain which the true state must protect and into which it must not lightly intrude. Whereas, the final aim of religion is truth, the ultimate goal of the state is freedom, or what Baruch (Benedictus) Spinoza called, “the true aim of government.”52 The second axiom is that because conscience is a natural and sacred right, innate and universal, no person is to be above another in the freedom of its exercise. If religious freedom is to be realized, it must mean non-discrimination as between individuals because of their religious identity or belief and non-discrimnination as between the various communities of faith. As Lord John Acton, a leading Catholic thinker of his day, wrote more than a century ago, “The test of liberty is the position and security of minorities.”53 Religious freedom requires that one neither enjoys advanages nor suffers diadvantages because of one’s religion. In such a society, all persons are equal in rights as in duties, which human authority cannot take away in the case of the former, and to which it cannot add in the case of the latter. Inextricably bound to the sanctity of the human person is the concept of liberty of conscience. Recognition of the religious right of liberty of conscience means the acknowledgment of one’s right to believe or not to believe a religious dogma; to worship one God or many or not to worship; to be a member of a religious association or of none; and the “free exercise” of religion, without civil disabilities, so long as such exercise is not deemed to be detrimental to the basic fabric of society and the security of the state. By its very etymology, conscience refers to moral awareness or moral insight, by which one experiences the impulse to do right and experiences restraint from doing wrong. The very nature of religion requires that it be rooted in conscience, which theologians have termed a “gift” or the “voice” of God. Meanwhile, the problem of tolerance is one of the greatest problems and most urgent challenges now confronting the world. Bitter and violent confrontations over religion continue to characterize the world today. The action taken by the United Nations General Assembly, 15 November 1981, in adopting the “Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion and Belief,” while long overdue, was an important step taken by the family of nations. Admittedly, the adoption, without veto, was supported, however, by nations in which gross violations of religious tolerance continue to occur, sanctioned and supported by laws that are in clear violation of the UN Decalaration itself. At best, however, religious tolerance is by its very nature a negative term, since it implies permissility, i.e., the elimination of overt forms of discrimination based on one’s religion or belief. Tolerance does require, however, respect for religious differences and a person’s right to one’s own religious identity. To be sure, religious tolerance is prerequisite to religious freedom, but falls far short of what is conveyed in the use of the term religious freedom, which connotes that beyond mere permissibility that religion is a basic human right that waits upon the voluntary will of the individual. Of necessity, religious freedom includes not only the right of the individual but also the right of individuals to form faith communities in society.

62

Church and State

Religious freedom may be variously defined but in minimal terms it includes the inherent right of a person to worship in public or in private according to one’s own understanding or preference, to practice and propagate one’s faith, and to change one’s religion—all without hindrance or molestation. Although widely proclaimed today as an inalienable right of all minorities guarantees of full religious freedom are a relatively recent and an uncommon achievement in contemporary society. Religious freedom can never be secure if the state and state institutions, even if supported by the collective will of majorities, are allowed to ignore the rights of conscience. For recognition of liberty of conscience lies at the heart of a free and democratic society and is a check on political absolutism. As Henry David Thoreau wrote more than a century ago, “There will never be a really free and enlightened State until the State comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly. I please myself with imagining a State at least which can afford to be just to all men.”54

NOTES 1. Hubert Muller, Religion and Freedom in the Modern World (Chicago: University of Chicago Press, 1963), 52. 2. Gustav Mensching, Tolerlance and Truth in Religion (University: University of Alabama Press, 1971), 152. 3. Ernst Troeltsch, The Absoluteness of Christianity and the History of Reli-gions (Richmond, Va.: John Knox Press, 1917), 116. 4. Majjhima Nikaya, 26. 5. Yashomitra, Commentary to Vasubbandu’s Abhidharma-Kosha;; quoted in Mesching, Tolerance and Truth in Religion, 127. 6. Roland H. Bainton, The Travail of Religious Liberety (Philadelphia: West-minster Press, 1951), 11. 7. The Edict did not establish Christianity as the religion of the Empire, but it did grant Christianity legal status, along with other religions. 8. See Hilary of Poitiers, Contra Constantium imperatorem, PL 10,577-603. 9.Luke 14:23; see Augustine, Epistles, 110:10 and 185:24.. 10. Song of Solomon 2:15. 11. See Roland H. Bainton, The Struggle for Religious Liberty,” Church History 10 (1941): 95-124.

Religious Tolerance and Religious Freedom

63

12. M. Searle Bates, Religious Liberty: An Inquiry (Harper and Brothers, 1945). 422. 13. Willam Warren Sweet, Religion in Colonial America (New York: Charles Scribner’s Sons, 1942), 320; see also Johann J. J. Von Doellinger, “Nothing is more untrue than the assertion that the ‘Reformation was a movement for freedom of conscience.’ The exact opposite is the truth,” in The Church and the Churches: or the Papacy and Temporal Power (London: Hurst and Blockett, 1868), 474. 14. Quoted in Bates, Religious Liberty, 156.. 15. Luigi Luzzatti, God in Freedom: Studies in the Relations Between Church and State (New York: The Macmillan Co., 1930), 118. 16. Sebastuab Castellio, Concerning Heretics, Trans. and ed. Roland H. Bainton (New York: Columbia University Press, 1935), 74. 17. Quoted in Bates, Religious Liberty, 157. 18. Ibid. 19. Wilbur K. Jordan, The Development of Religious Toleration in England 4 vols. (London: Allen & Unwin, 1932-1940), 2:203-04. 20. Mensching, Tolerance and Truth in Religion, 22. 21. For some examples of Jesus’ teachings against religious intolerance and religious bigotry, note the following: Matthew 8:5ff., 9:10-13, 21:12-45, 23:1-39; Luke 7:31-50, 9:51-56, 10:25-37, 15:1-32; and John 4:7ff., 21, 24, 48ff. 22. Acts 14:17. 23. John 1:9. 24. Acts 10:28b, 34-35 (New Revised Standard Version). 25. See, for example, Matthew 19:21-22. 26. The Revelation 3:20. 27. Quoted in Bates, Religious Liberty:, 137. 28. Ad Scapulam, 2; Migne, Patrolia Latina, 1:699; quoted in Joseph Lecler, 5.1. “Religious Freedom: An Historical Survey” in Religious Freedom, ed. Neopflytos Edelby and Teodoro Jimenez-Urresti, Concilium (New York: Paulist Press, 1966), 5. 29. Divina Instituta, 54; Migne, Patrolia Latina, 6:1061.

64

Church and State

30. Lactantius, Divina Instltuta, 1,5c 20; Migne, Patrolia Latina, 6:516.54. 31. Marsilius, Defensor Pacis, trans. Alan Gewirth (New York: Columbia University Press, 1956), II, ix, 2. 32. Ibid. 33. Ibid. II. v, 6. 8. 34. Quoted in Roland H. Bainton, Erasmus of Christendom (New York: Charles Scribner’s Sons, 1969), 185. 35. Ep. 1334, 5 January 1523, in Opus epistolarum, 5:11.362-81; quoted in Concerning Heretics: Whether They Are To Be Persecuted and How They Are To Be Treated: A Collection of the Opinions of Learned Men, Both Ancient and Modern, ed. Sebastian Castellio and trans. Roland H. Bainton (New York: Columbia University Press, 1935), 34. Later in 1519, in response to Martin Luther’s dramatic public challenge at Wittenberg of the Roman Catholic Church, Erasmus wrote to the archbishop of Mainz, the following: “If he is innocent, I would not like to see him crushed by evil factions; if he is in error, I would like to see him cured, not lost. Such conduct would agree better with the example of Christ who did not extinguish the smoking flax, nor break the bruised reed”; quoted in Joseph Lecler, S.J., Toleration and Reformation, trans. T. L. Westow, 2 vols. (New York: Association Press, 1960), 1:116. 36. In his monumental study The Radical Reformation, George H. Williams concluded that “almost all of the Radicals [i.e., Radical Reformers] insisted on the utter separation of the church from the state and found in the willingness of the Magisterial Reformers (e.g., Martin Luther, Huldreich Zwingli, and John Calvin) to use coercive power of princes, kings, and town councilors, an aberration from apostolic Christi-anity no less grievous than papal pretensions”; see Williams’s The Radical Reformation (Philadelphia: The Westminster Press, 1962), 860. 37. Henry C. Vedder, Balthasar Hubmaier (New York: G. P. Putnam’s Sons, 1905), 86; see also Article 16 of “On Heretics and Those Who Burn Them,” in Balthasar Hubmaier: Theologian of Anabaptism, trans. and ed. H. Wayne Pipkin and John H. Yoder (Scottdale, Penn.: Herald Press, 1989), 62. 38. Thomas Helwys, A Short Declaration of the Mistery of Iniquity, fac. reprint ed. (London: Kingsgate Press, 1935), 69. Writing a century later in England, in a book which boldly set forth for the first time in the English language the right of universal religious liberty, Thomas Helwys argued that the nature of religion removed it from the jurisdiction of the civil ruler. 39. See The Reformation Writings of Martin Luther, 2 vols., ed. Bertram Lee Wood (London: Lutterworth Press, 1956), 2:155. 40. Franklin H. Littell, The Free Church (Boston: Starr King Press, 1957), 48.

Religious Tolerance and Religious Freedom

65

41. John Emerich Edward Dalberg-Acton, History of Freedom and Other Essays (London: The Macmilla Co., 1907), 3. 42. See the encyclical of Pope Gregory XVI, Mirai vos (Encyclical on Lame-nais), 1832; a full translation may be found in Charles C. Marshall, The Roman Catholic Church in the Modern State (New York: Dodd, Mead, 1928), 187ff. 43. See James E. Wood, Jr., “Religious Liberty in Ecumenical and Inter-national Perspective,” Journal of Church and State 10 (Autumn 1968): 421-36. 44. “Statement on Religious Liberty,” in The New Delhi Report: The Third Assembly of the World Council of Churches, 1961 (New York: Association Press, 1962), 159. 45. De Libertate Religiosa: A Declaration of Religious Freedom; see All Sixteen The Documents of Vatican II: Official Texts Promulgated by the Ecumenical Council, 1963-1965, ed. Walter M. Abbott, S. J. and trans. Joseph Gallagher (New York: Guild Press, 1966), 690. 46. Augustin Leonard, “Freedom of Faith and Civil Toleration,” in Tolerance and the Catholic (New York: Sheed and Ward, 1955), 113. 47. A. F. Carrillo de Albornoz, The Basis of Religious Liberty (New York: Association Press, 1963), 74. 48. Albert Hartmann, Toleranz und Christlicher Glaube (Frankurt-am-Main: Knecht, 1955), 5. 49. Søren Kierkegaard, Training in Christianity (1850); quoted in Niels H. Søe, “The Theological Basis of Religious Liberty.” The Ecumenical Review 11 (January 1958): 41. 50. The First Assembly of the World Council of Churches: Held at Amsterdam, August 22September 4, 1948 (New York: Harper and Brothers, 1949), “Declaration on Religious Liberty.” 93-95. 51. “De Liliertate Religiosa,” in Documents of Vatican II, 684. 52. See Spinoza’s, Tractatus-Theologica-Politicus (1670), Chapter 16, ‘The Basis of the State.” Spinoza vigorously defended the principles of religious toleration and opposed any established form of religion. 53. John Emerich Edward Dalberg-Acton, Essays in Religion, Politics, and Morality, vol. 3 of Selected Writings of Lord Acton, ed. J. Rufus Fears (Indianapolis: Liberty Fund, Inc., 1988), 493. 54. See Henry David Thoreau’s Essay on Civil Disobedience.

Chapter 6 Religion and the Secular State Although the emergence of the secular state is a phenomenon of relatively modern history, the concept of the secular state, like the concept of religious liberty, reaches back through the centuries. Throughout its history, until the modern era, the idea of the secular state has been uniquely related to the history of Christianity and Western civilization. Inherent in the view of the secular state is the clear separation of the spiritual and the temporal powers. The historical connection between religious liberty and the secular state is a direct one. Historically, it has meant the repudiation of the concept of the Christian state and stands, in effect, in contrast to the concept of the Christian state. Inherent in the view of the secular state is that the secular state is a limited state, one in which the authority of the state is limited to the seculum or temporal realm. Just as the state is independent of ecclesiastical or religious control so, in turn, both personal and institutional religion are essentially independent of state or political control. All claims of political authority as rooted in a divine right, whether of monarchs or some other institutional expression, are repudiated. All political authority is perceived as human and not divine, and all civil authority is, therefore, necessarily limited to the realm of the secular or temporal. All claims of a Christian state, a Jewish state, a Muslim state, a Hindu state, a Buddhist state, or a Shinto state are expressly denied as contrary to the very foundation of the secular state. While not hostile to religion, the secular state maintains a view of neutrality toward all religions and the religious beliefs of its citizens so long as they do not contravene the just civil laws of the state. A state committed to secularism—a world view which makes the world of the secular the ultimate reality—by its very nature is a denial of the very essence of the secular state, which is limited to the secular or temporal realm, and is, therefore, uncommitted with respect to what constitutes ultimate reality.

68

Church and State

The concept of religious liberty is integrally related to the concept of the secular state.1 There is both an historical and a philosophical connection between religious liberty and the secular state. Since the secular state is one in which government is limited to the secular (seculum) or temporal realm; the state is independent of institutional religion or ecclesiastical control and, in turn, institutional religion is independent of state or political control. It is a state that is without jurisdiction over religious affairs, not because religious affairs are beneath the concerns of the state, but rather, as in the language of the United States Supreme Court, because “religion is too personal, too sacred, too holy”2 to be subject to popular vote or the currently prevailing will of civil authorities. In application, the secular state stands as a bulwark for religious liberty by denying the right of the state to use political means for the accomplishment of religious ends or to use religious means for the accomplishment of political ends. Because its power is limited to temporal affairs, the relationship of the state to religion is one of neutrality, toward both the various faith communities and to irreligion—a state where citizens are neither advantaged nor disadvantaged because of their religion. It is a state where government is denied the right of domination over the institutions of religion and the institutions of religion are denied the right of domination over the state. Like religious liberty, the concept of the secular state reaches back through the centuries. Historically, it stands in contrast to the concept of national identity based upon a particular religious tradition, be it a Christian, Hindu, Buddhist, Shinto, Muslim, or Sikh state. What is more, the secular state requires that the authority and jurisdiction of the state be limited to the secular or temporal realm. In the case of the secular state, the basis of the state’s authority is civil and natural law, not religious decree or any claim of divine authority or divine law. All claims of a particular political authority as being based on a divine right, whether by a monarch or some other political entity, are expressly eschewed. Similarly, all claims of a particular nation’s being a religious state, divinely ordained, are to be viewed as incompatible with the concept of the secular state. As noted earlier, one of the major architects of the concept of the secular state was Marsilius of Padua, a renowned Roman Catholic thinker of the fourteenth century. In his treatise, Defensor Pacis(1324), Marsilius vigorously challenged the notion of the Christian state or mundus Christianus, and likewise rejected the claims of the supremacy of the church over the state. He did so on the basis of a sharp distinction, which, he argued, must be made between divine and human law. He insisted that the state must be founded upon law inherent in nature, and that the church should not have jurisdiction over the state. Clearly ahead of his time, Marsilius maintained that Laws derive their authority from the nation, and are invalid without its assent. As the whole is greater than any part, it is wrong that any partshouldlegislate for the whole, and as men are equal, it is wrong that one should be bound by laws made by another. But in obeying laws in which all men have agreed, all men, in reality, govern themselves. . . . He [the monarch] is responsible to the nation, and subject to the law; and the nation that appoints him and assigns him his duties has to see that he obeys the Constitution, and has to dismiss him if he breaks it.3

Religion and the Secular State

69

Marsilius not only upheld the notion of the secular state, he denied the right of the church to have or to exercise temporal power. He maintained that since Christ and the apostles did not claim temporal power, neither must the church. “For Christ did not ordain that anyone should be coerced to observe in this world the law made by him, and for this reason he did not appoint in this world a judge having coercive power over transgressors of his law.”4 Furthermore, he argued, divine law cannot be enforced or established by temporal power and that only God is the judge of divine law. Therefore, no form of temporal coercion may be used to enforce conformity in religion. Because of the nature of the secular state, which is limited to the temporal realm, and the very nature of divine law which cannot be coerced, there can be no coercion in religious matters. “The rights of citizens,” Marsilius wrote, “are independent of the faith they profess; and no man may be punished for his religion.” Of the state, he reasoned that “the source of law is to be found, not in any divine right of rulers, not in any superior wisdom of any class or society, but in the whole of its citizens.”5 Although the ideas of Marsilius on the secular state and religious liberty were almost entirely ignored for two centuries, “Marsilius’s ideas,” as one constitutional law scholar wrote, “were destined to have a profound influence not only on those who later were responsible for the Reformation, but also on the founders of modern constitutional history.”6 Two centuries later, out of the Radical Reformation, there arose a reform movement built upon the concept of the voluntary church, the church of the redeemed, corpus Christi, comprised only of persons voluntarily committed to Christ, rather than the corpus Christianum, or Christendom, in which membership in the church and the community or state were virtually made coterminous. This Left Wing of the Protestant Reformation furthered the notion of the secular state. For, unlike the Magisterial Reformers, such as Martin Luther and John Calvin, the Radical Reformers championed the principle of voluntarism in religion, believer’s baptism, and a voluntary or gathered church comprised of those committed to Christ, the corollary of which was nothing less than the institutional separation of the church from the state. The faith they proclaimed and its propagation were predicated upon an uncoerced response to voluntary religious witness. This, the Radical Reformers held, was essential not only for authentic religion, but also for the esse of the true church. In an admonition to Jacob Sturm of Strassburg, Caspar Schwenckfeld—many of whose spiritual descendants would later come to America—wrote in 1549 as follows: “Civil authority has no jurisdiction over the Kingdom of God; that government was divinely ordained for the sole purpose of maintaining an orderly life in human society, but has no right either to influence or to interfere with religious convictions; the individual is accountable to Jesus Christ as the head of the Kingdom of God.”7 Writing during the early part of which boldly set forth for the first right of universal religious liberty, nature of religion removed it from

the seventeenth century, in a book time in the English language the Thomas Helwys argued that the the jurisdiction of the civil ruler:

Our Lord the King is but an earthly King, and he hath no authority as a King, but in earthly causes, and if the King’s people be obedient & true sub-

70

Church and State jects, obeying all humane lawes made by the King, our Lord the King can require no more: for men’s religion to God, is betwixt God and themselves; the King shall not answere for it, neither may the King be jugd betweene God and Man. Let them be heretikes, Turks, Jewes, or whatsoever it apperteynes not to the earthly power to punish them in the least measure.8

Similarly, Leonard Busher, like Helwys an English Separatist, wrote in 1614 the following in opposition to the use of temporal power in religion. “It is not only unmerciful, but unnatural and abominable; yea, monstrous for one Christian to vex and destroy another for difference and questions of religion.”9 The concern of the Radical Reformation was not individual rights as such, which came to be espoused later by John Locke, the Enlightenment, and John Stuart Mill, but in the removal of the power of the state over religion. The Left Wing of the Reformation was dominated by one common characteristic—the espousal of religious liberty and the denial of the state’s jurisdiction over religion.10 The realization of the secular state—although long advocated by certain political and social philosophers, Anabaptists, and certain other religious groups—did not finally occur until the inauguration of the “lively experiment” of Rhode Island. Here, for the first time in history, under the dominant influence of Roger Williams, an essentially secular state was established, with full political rights guaranteed to all regardless of their religious beliefs, as Williams said, “for the good of the whole.”11 It was the principle of religious liberty that gave birth in the New World to the founding of “the first secular state of modern times.”12 The acknowledged architect of the American tradition of the separation of church and state, Williams sought to provide a theological basis for the secular state. The authority of the state, Williams argued, is “not religious, Christian, etc., but natural, human, [and] civil”; and therefore it is “improper” for the state to prescribe or proscribe matters of conscience and religion. “All Civil States with their Officers of justice in their respective constitutions and administrations are proved essentially Civil, and therefore not Judges, Governors or Defenders of the Spiritual or Christian State and Worship.” “Therefore,” Williams argued, “No civil state or country can be truly called Christian, although true Christians be in it.”13 Thus, Williams denied the right of any state to be Buddhist, Hindu, Jewish, or Muslim. To Williams, church and state must be separate not only for the church to be the church, but for the state to be the state, for God to be God, and for Christians to be Christian. “An enforced uniformity of Religion throughout a Nation or civil state,” Williams declared, “confounds the Civil and Religious, [and] denies the principles of Christianity and civility.”14 Consequently, Williams held that compulsory and tax-supported religion is unchristian, that biblical Israel is not a model state for Christians, and that equality of all persons and groups before the law is a fundamental responsibility of all civil government. Through John Locke, the view of the secular state was given still fuller expression, not on the Christian theological basis of liberty, but on the basis of natural rights, not upon mere popular or democratic sovereignty, but upon constitutional government. The starting point for Locke’s political thought was

Religion and the Secular State

71

not the state, but the individual. Every person is born with natural rights to life, liberty, and property. The authority of the state is derived from the consent of the governed, for example through mutual agreement or social contract, and is not subordinate to ecclesiastical power. The truth is that the state was created by individuals for their own conscience—for the protection of private property and the “execution of. . .laws. . .for the public good.” All laws, Locke reasoned, are always accountable to the citizens and political absolutism is “inconsistent with civil society.” Therefore, the power of all government is inevitably limited by the natural rights of a person as an individual.15 The direct influence of Locke on the American Founding Fathers is unmistakable and is nowhere more evident than in the Declaration of Independence, which is practically a verbatim restatement of Locke’s political philosophy. To Locke, the secular state is essentially a limited state, a view still held to be quintessential to the meaning of the secular state. Although the concept of the secular state exerted considerable influence in England and France during the Age of Enlightenment, the United States became the first nation in history to adopt the pattern of the secular state constitutionally, wherein government is prohibited from jurisdiction over religious matters, wherein all religious groups are equal before the law and are free from establishment or preferential treatment, and wherein all religious groups are regarded by the state as private and voluntary associations. To suggest that America constitutionally became a secular state simply because of the multiplicity of religious sects or because only a small percentage of the population were members of any organized religion is to fail to recognize the appeal and force of the secular state concept on the Founding Fathers themselves and in American constitutional law. Early American figures such as Benjamin Frankln, Thomas Paine, John Witherspoon, Isaac Backus, Thomas Jefferson, and James Madison, to name a few, bespoke in large measure of a wide consensus of the American people who were strongly opposed to the sanction and support of religion by the state. Franklin, a strong believer in the secular state, wrote of religion: “When religion is good, I conceive that it will support itself; and when it cannot support itself, and God does not care to support it, so that its professors are obliged to call for the help of the civil power, it is a sign, I apprehend, of its being a bad one.”16 This American commitment to a secular state represented on behalf of the Founding Fathers a bold experiment unparalleled in human history. The secular state is to be neutral both to religion and irreligion and recognizes its utter incompetence in all religious matters, a point of view repeatedly upheld by the United States Supreme Court for more than one hundred and thirty years. It seeks neither to promote nor to hinder religion, and views the individual as a citizen, and not as a member of a particular religious group. The concept of the secular state was not born out of hostility to religion, for hostility to religion is completely incompatible with the nature of the secular state. Rather the secular state is rooted in the inalienable right of conscience and the principle of voluntarism in religion. That there is tension, even conflict. between church and state—the religious and the political community—is not only inevitable, but may well be welcomed, for the person of religious faith should be especially aware that the tensions between the faith to which one is committed necessarily transcends the

72

Church and State

historical realities within any given nation-state. The conflict is one that can never be completely resolved. Meanwhile, the concept of the secular state is in harmony with both the freedom of religion and the freedom of the state. It may well be regarded as best for religion and best for the state, and secures the freedom of both. When properly understood, the emergence of the secular state should be seen as of major historical significance to the growth of religious liberty in the modern world. With respect to religion, the secular state is one which aims at protecting the religious freedom of both individuals and faith communities. As noted earlier in the initial definition given of the secular state, it is a limited state, one that is limited by inalienable human rights which stand over against the claims of the state. The denial of religious human rights, is beyond the rightful jurisdiction of the secular state. Acknowledgment of the secular state’s limited role in religious matters stems from its recognition of the sacred right of individual conscience as to be beyond the jurisdiction of civil authority or civil government. For this reason, for example, the American Constitution expressly forbids government from enacting any law establishing religion, whether in general or in particular, or from prohibiting the free exercise of religion. In the words of the First Amendment, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Thus, the state is expressly prohibited from enacting any law establishing, advancing, or hindering religion—whether religion in general or in particular, whether one religious denomination or all religious denominations. Thomas Paine expressed a view widely shared by the Founding Fathers. Paine wrote, “As to religion, I hold it to be the indispensable duty of all government, to protect all conscientious professors thereof, and I know of no other business which hath to do therewith.”17 Religious liberty necessarily requires legal recognition on the part of the state of the ultimate human and sacred right of each citizen to decide matters of religious belief and religious identity—matters of ultimate concern. In his monumntal and trenchant work, History of Freedom, Lord Acton, a prominent Catholic thinker in nineteenth-century England, wrote that liberty of conscience is “the assurance that every man shall be protected in doing what he believes [to be] his duty against the influence of authority and majorities, custom and opinion.”18 A limited state recognizes that it cannot claim the ultimate loyalty of its citizens—a loyalty that is rooted in conscience and transcends all human relationships. The secular state is one that honors the right of religious dissent and the religious pluralism of its citizens. For, as Lord Acton wrote, “Religious liberty. . .is possible only where the coexistence of different religions is admitted, with an equal right to govern themselves according to their own several principles.”19 Recognition of this principle was acknowledged by U. S. Supreme Court Chief Justice Charles Evans Hughes. “In the forum of conscience,” Justice Hughes declared, “duty to a moral power higher to the state has always been maintained. The reservation of that supreme obligation, as a matter of principle, would unquestionably be made by many of our conscientious and law-abiding citizens.”20 For this reason, as Vatican Council II proclaimed, “The protection and promotion of the inviolable rights of man is a paramount duty of every civil authority.”21 Or, as the World Council of Churches affirmed at the time of its founding fifty-five years ago: “The nature and destiny

Religion and the Secular State

73

of man. . . establish limits beyond which government cannot with impunity go.”22 Freedom of conscience is integral to the secular state, and in the Western world, at least, freedom conscience has been based upon two fundamental principles. First, freedom of conscience is held to be a natural, inalienable, and sacred right of all persons, a domain which the true state must protect and into which it must not lightly intrude. Whereas the final aim of religion is truth. the ultimate goal of the state, as Baruch (Benedictus) Spinoza argued, is freedom.23 The second axiom is that because conscience is a natural and sacred right, innate and universal, no person is to be above another in the freedom of its exercise. All persons are equal in rights as in duties, which human authority cannot take away in the case of the former, and to which it cannot add in the case of the latter. Recognition of the right of freedom of conscience means the acknowledgment of one’s right to believe or not to believe a religious dogma, to worship one God or many or not to worship, to be a member of a religious association or of none; and to enjoy the “free exercise” of religion, without civil disabilities, so long as such exercise is not deemed to be detrimental to the basic fabric of society and the security of the state. More than a half century ago, United States Supreme Court Chief Justice Harlan F. Stone, in his dissent in the 1940 Gobitis case, wrote that if the Constitutional guarantees of liberty “are to have any meaning they must . . . be deemed to withhold from the state any authority to compel belief or the expression of it where that expression violates religious convictions.”24 For the state to intrude on the inviolability of conscience is for the state to assume a transcendency and an ultimate power that belong only to the Divine. Freedom of religion can never be secure if the state and state institutions, even if supported by the collective will of majorities, are allowed to ignore the rights of conscience, for recognition of freedom of conscience lies at the heart of a free and democratic society and is a check on political absolutism. As Henry David Thoreau wrote more than a century ago, There will never be a really free and enlightened State until the State comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly. I please myself with imagining a State at last which can afford to be just to all men.25

Not only the state, but any politically coercive power of religion must be denied if basic human rights and religious liberty are to be held to be inviolate in religious matters, and religious freedom is to prevail. That is to say, the secular state cannot permit its authority or civil power to be used to enforce religious belief or conformity, and cannot allow religion to use the coercive (secular) power of the state for the accomplishment of its work and witness in society. In the secular state, the right to religious liberty is not only guaranteed the individual in matters of religious belief and identity, but also for the corporate or group expression of religion as well. All religious groups have the right to organize, to manage their own affairs, to establish educational and welfare institutions as a part of their religious mission, and to give public witness to their faith. This freedom of association on the basis of religion requires the equality of all religions before the law. It denies the right of any one religion or community of

74

Church and State

faith to fulfill its own particular mission, while other faiths in the same state are denied that right. The secular state assures the right of all organized religions to act independently of the state without political advantage or disadvantage. Equality of all religions and irreligion before the law is an essential feature of the secular state. To grant certain rights or privileges to a particular religious community or tradition, while denying these same rights to other religious communities or traditions, is a denial of a fundamental principle of religious liberty and the secular state, no matter how limited that denial may be. Discrimination based upon one’s religious beliefs or identity is a contradiction of both religious liberty and the secular state. In the secular state a citizen’s religious beliefs or identity is made irrelevant to one’s rights and duties of citizenship. The holding of public office and employment in government service are made independent of a citizen’s religion. In all areas of one’s citizenship, religion is excluded from the citizen’s relationship to the state. Here it may be well to distinguish clearly the secular state from the secularism of the Marxist communist state, which is all too often wrongly identified as a secular state. With its sworn hostility to all religion and its totalitarian character, the communist state is in many ways the very antithesis of the secular state. It is by no means a limited state or one uncommitted with respect to religion or to ultimate allegiance, but rather the communist state is one committed to hostility toward all religion and will not countenance any institutional independence of religion from the state. When tolerated, all religion, far from enjoying institutional independence from the state is closely monitored and beholden to the state in making its decisions with respect to its community and organizational life. Unlike the secular state, the Marxist communist state is one that claims the right to regulate religion to ensure that it serves the political ends of the state. In such a relationship, the principle of religious liberty is clearly denied, to both the individual citizen and to the religious community. The secular state is one in which the institutions of religion and those of the state are institutionally independent—not because of any sworn hostility on the part of the state toward religion, but rather to allow religion and the state to function freely and properly in their respective areas of human activity, each fulfilling its own distinctive purposes and each employing its own methods. All religious communities exist as voluntary associations within the state and under the general civil and criminal laws of the state, but are free to formulate their own creeds and develop their own organizational structures, select their own leaders, found their own educational and welfare institutions, and finance their own activities without interference from the state. In turn, the secular state iswithout jurisdiction over religious affairs, except in areas where religion is institutionally involved and, as with other private voluntary associations, is obligated to operate in compliance with civil and criminal law. Even here, the state’s respect for the free exercise of religion may allow for some accommodations in civil law on matters relating to religious belief and practice. The secular state is restricted from deciding religious questions, such as the truth or falsity of a religious belief or to determine questions of orthodoxy or heresy, since its competence in this area is denied and its power over religion is severely limited. The secular state stands for both religious freedom as well as political freedom—in which

Religion and the Secular State

75

religion is free of control by the state and the state is free of control by religion. The emergence of the secular state, wherever it has occurred, has unquestionably aided the cause of religious liberty in the modern world. Therefore, the secular state should not be viewed as an adversary of religion, but as an ally of religious liberty. The secular state is one which religion should welcome. As one Christian scholar has written, it may well be argued the secular relevance of Christianity, it “has nowhere to stand except with the secular. It refuses to make an idol of religion. It makes common cause with the authentically secular without being permanently wedded to it. It believes in the secular not only as an instrument of divine providence and judgment but also a partner with the church in the work of reconciliation.”26 Persons of religious faith who are wary of the secular state in the modern world would do well to note that political absolutism and deification of the state come either from states that claim identity with a particular religion or from states which embrace an atheistic or anti-religious bias, both of which are incompatible with the secular state. History clearly warns that the concept of the religious state as well as the atheistic state is hazardous for true religion and for both political and religious liberty. Meanwhile, the emergence of religious liberty in national constitutions and international law augurs well for the secular state in which liberty of conscience, religious liberty, and all other human rights are guaranteed to all in both their individual and corporate expressions. Although the concept of the secular state exerted considerable influence in England and France during the Age of Enlightenment, the United States became the first nation in history to adopt constitutionally the pattern of the secular state, wherein government is prohibited from jurisdiction over religious matters or from “prohibiting the free exercise of religion,” there is to be no religious test for public office, all religious groups are equal before the law and are to be free from discrimination or preferential treatment, and all religious groups are regarded by the state as private and voluntary associations. The secular state is to be neutral toward religion and irreligion and is to recognize its utter incompetence in purely religious matters. Again, it seeks neither to promote nor to inhibit religion, and views one’s religious identity as being irrelevant to the rights of citizenship. More than one hundred and twenty years ago, in the first real churchstate case to come before the United States Supreme Court, the Court declared: In this country the full and free right to entertain any religious belief, to practice any religious principle, and to teach any religious doctrine which does not violate the laws of morality and property, and which does not infringe personal rights, is conceded to all. The law knows no heresy, and is committed to the support of no dogma, the establishment of no sect. The right to organize voluntary religious associations to assist in the expression and dissemination of any religious doctrine, and to create tribunals for the decisions of controverted questions of faith within the association, and for the ecclesiastical government of all the individual members, congregations and officers within the general association, is unquestioned.27

In the secular state, a citizen’s religious beliefs or identity is made irrelevant to one’s rights and duties of citizenship. The holding of public office and employ-

76

Church and State

ment in government service are made independent of a citizen’s religion. In all areas of one’s citizenship, religion is excluded from the citizen’s relationship to the state. All religious communities exist as voluntary associations within the state and under the general civil and criminal laws of the state, but are free to formulate their own creeds and develop their own organizational structures, select their own leaders, found their own educational and welfare institutions, and finance their own activities without interference from the state. In turn, the secular state is free of jurisdictional responsibility over religious affairs, except in areas where religion is institutionally involved in temporal affairs.The secular state is free from deciding religious questions since its competence in this area is denied and its power over religion is severely limited. The secular state stands for both religious freedom as well as political freedom—in which religion is free of control by the state and the state is free of control by religion. To be sure, the ideal of the concept of the secular state, like the concept of religious liberty as outlined here, has not been completely realized anywhere in the world, but neither has democracy nor human rights found perfect expression in any nation-state anywhere in the world. This much is clear, however, religious liberty and the secular state are indissolubly linked. The emergence of the secular state has unquestionably aided the cause of religious liberty in the modern world and, therefore, should not be viewed as an adversary of religion but as an ally of religious liberty. The secular state is one which religion should welcome. Persons of religious faith who are wary of the secular state in the modern world would do well to note, as previously stated, that political absolutism and deification of the state come either from states that claim identity with a particular religion or from states which embrace an atheistic or anti-religious bias, both of which are incompatible with the secular state. History clearly warns that the concept of the religious state as well as the atheistic state is hazardous for true religion and for both political and religious liberty. Meanwhile, the emergence of religious liberty in national constitutions and international law augurs well for the secular state in which liberty of conscience, religious liberty, and all other human rights are guaranteed to all in both their individual and corporate expressions.

NOTES 1. For a fairly recent treatment of this theme, see John M. Swomley, Religious Liberty and the Secular State: A Constitutional Context (Buffalo, N.Y.: Pomotheus Books, 1987); written within the American experience. 2. Engel v. Vitale 370 U.S. 431 (1962) at 432. 3. Marsilius, Defensor Pacis, trans. Alan Gewirth (New York: Columbia University Press, 1956) I, xii., 5. 4. Ibid., II, ix, 2.

Religion and the Secular State

77

5. Ibid., I, xii, 5. 6. Leo Pfeffer, Church, State, and Freedom (Boston: Beacon Press, 1953), 17 7. Quoted in Selina Schultz Gerhard, Caspar Schwenckfeld von Ossig: 1489-1561 (Morristown, Penn.: Board of Publication of the Schwenckfeld Church, 1946), 311-12. 8. Thomas Helwys, A Short Declaration of the Mister of Iniquity (fac. reprint ed., 1935), 69. 9. Leonard Busher, Religious Peace: or a Plea for Liberty of Conscience, in Tracts on Liberty of Conscience and Persecution, 1614-1681, ed. Edward Bean Underhill (London: J. Haddon 1846), 24. 10. This has been amply shown in the writings of Reformation historians; see Roland H. Bainton, The Reformation of the Sixteenth Century (Boston: Beacon Press, 1956); Franklin H. Littell, The Anabaptist View of the State (Boston: Starr King Press, 1952) and The Free Church (Boston: Starr King Press, 1957); and George H. Williams, The Radical Reformation (Philadelphia: The Westminster Press, 1962 11. See Roger Williams, The Bloudy Tenent of Persecution, for Cause of Conscience Discussed (1644), in Cornerstone of Religious Freedom in America: Selected Basic Documents, Court Decisions, and Public Statements, ed. Joseph L. Blau (rev. ed. New York: Harper and Row, 1964), 36-51. 12. Carl Bridenbaugh, Fat Mutton and Liberty of Conscience Society in Rhode Island, 1636-1690 (Providence, R.I.: Brown University Press, 1974), 5. 13. Williams, Bloudy Tenent of Persecution, 37; sec also James Ernst, Roger Williams: New England Firebrand (New York:: The Macmillan Co., 1932). 429. 14. Williams, Bloudy Tenent of Persecution, 39; see also Edwin S. Gaustad, Liberty of Conscience: Roger Williams in America (Grand Rapids, Mich.: William B. Eerdmans Publishing Co. 1991). .

15. See John Locke, Two Treatises of Government (New York: Cambridge University Press, 1989). 16. John Bigelow, ed., The Complete Works of Benjamin Franklin, 10 vols. (New York: G. P. Putnam’s Sons, 1887-1888), 7:139-40. 17. Thomas Paine, Common Sense (1776) in Thomas Paine: Collected Writings, comp. and ed. Eric Foner (New York: The Library of America, 1995), 45. 18. John Emerich Edward Dahlberg-Acton, History of Freedom and Other Essays (London: The Macmillan Co., 1907), 3. 19. Ibid., 152. 20. United States v. Mackintosh 283 U.S. 605 (1931) at 633.

78

Church and State

21. .”DeLibertate Religiosa:” A Declaration of Religious Freedom” in The Documents of Vatican II: All Sixteen Official Texts Promulgated by the Ecumenical Council, 19631965, ed., Walter M. Abbott, S. J. and Joseph Gallagher, trans. (New York: Herder and Herder, 1966), 675, 690. 22. “Declaration on Religious Liberty,” The First Assembly of the World Council of Churches: Held at Amsterdam, August 22-September 2, 1948 (New York: Harper and Brothers, 1949), 93. 23. See Baruch Spinoza, Tractatus Theologica-Politicus (1670). Spinoza vigorously defended the principle of religious toleration and opposed any established form of religion. 24. Minersville School District v. Gobitis, 310 U.S. 584 (1940) at 604. 25,Henry David Thoreau, “Essay on Civil Disobedience,” The Writings of Henry David Thoreau, 20 vols. (Boston, 1906), 4: 356, 387. 26. Gayraud S. Wilmore, The Secular Relevance of the Church (Philadelphia: The Westminster Press, 1962), 24-25. 27. Watson v. Jones, 13 Wall 679 (1872) at 728-29.

Chapter 7 Religion in International Affairs and Interfaith Relations Although freedom of religion was long advocated by individuals and religious dissenters, who at least sought religious freedom for themselves, freedom of religion was nowhere legally realized until the modern era and, even today, is far from being a reality in most of today’s world. As late as World War II, as one worldwide study declared, “No writer asserts that there is a generally accepted postulate of international law that every State is under legal obligation to accord religious liberty within its jurisdiction.”1 Today, however, the principle of religious liberty has come to be recognized as a an accepted postulate in international law. It is well to remember that historically pleas for religious toleration and religious liberty have come primarily from religious minorities and dissenters, the religiously disenfranchised and persecuted, and not from religious majorities who enjoyed state patronage and support. At the same time, it should be noted that the major advances toward the recognition of freedom of religion and conscience in the modern world have come not from religious confessions of faith, ecclesiastical councils or synods, but from constitutions, legislative bodies, and courts of law. After the Middle Ages, the emergence of new nation-states and a new national spirit weakened the political power of old religious establishments to a degree from which they generally could not recover. In widely varying degrees, guarantees of religious human rights have become inexorably linked to the modern democratic state. In the twentieth century, among both communities of faith and nation-states throughout the world, a broad consensus gradually evolved toward support of the principle of freedom of religion and conscience, at least in some form. Legal recognition of religious human rights has been particularly aided, both in principle and in practice, by international relations that resulted in the ratifica-

80

Church and State

tion of treaties between states. As one major study on religious liberty written more than fifty years ago declared, “International law and religious liberty grew in intimate association.”2 The study found that a substantial majority of the writers of general treaties on international law following the time of Hugo Grotius, long recognized for his work as a codifier of international law, specifically referred to freedom of religion in their documents.3 In the nineteenth century, with sovereign states identified with different religious traditions, it became common in the drawing up of treaties to include provisions granting the right of religious expression to the nationals of each contracting party in the territory of the other. Since these foreign nationals were identifiable by both their nationality and their religion, it was inevitable that specific safeguards came to be provided for freedom of religion and conscience, worship, and religious work “upon the same terms as nationals of the state of residence,” to use a phrase common to many of the international treaties with provisions of religious liberty. There are many examples of the role of international agreement in the advancement of religious liberty. “The Treaty of Berlin” in 1878 at the close of the Russo-Turkish War, with its provisions for the equal rights of religious minorities, has been called “the most important single expression of international agreement for religious liberty” prior to the post-World War I era.4 Similar guarantees of religious freedom were embodied in “The General Act Relating to African Possessions”5 and “The Minorities Treaties of 1919-23,”6 following World War I. Of special historical significance is “The European Convention for the Protection of Human Rights and Fundamental Freedoms,” which declared that “everyone has the right to freedom of thought, conscience, and religion.”7 Still later, more than thirty-five nation-states in 1975 signed the Helsinki Final Act (i.e. “The Final Act of the Conference on Security and Cooperation in Europe”) in which religious rights were made an integral part of a major international agreement between thirty-five nations of Europe, Canada, and the United States. For the first time, religious rights were made an integral part of a major international agreement of nation-states. Principle 7 of the document gives special attention to “respect for human rights and fundamental freedoms, including freedom of thought, conscience, religion, or belief.”8 Meanwhile, more and more nationstates have voluntarily entered into constitutional and treaty commitments to secure religious liberty for their own citizens as well as for foreign residents. With the increasingly wide geographical distribution of adherents of the world’s major religions, the religions themselves have challenged those national policies denying religious rights to their own adherents and communities of faith. Soon after the organization of the United Nations in 1945, concerted efforts were inevitably directed toward the formulation of the principle of religious liberty as a fundamental right to which all member nations were to subscribe and in recognition of the vital relationship of religious liberty to relations between states. One of the basic principles included in the Preamble of the Charter of the United Nations is that of “the inherent dignity. . .of all members of the human family” and “the dignity and worth of the human person.” 9 All member nations, therefore, “pledged themselves to take joint and separate action in cooperation with the Organization to promote

Religion in International Affairs and Interfaith Relations

81

and encourage universal respect for the observance of human rights and fundamental freedoms for all without distinction as to race, sex, language, or religion.”10 In “The Universal Declaration of Human Rights,” adopted and proclaimed by the General Assembly within three years after the founding of the international organization, specific attention was given to one’s right to religion, and this right was placed alongside various other rights.11 Article 2 forthrightly affirms that everyone is entitled to all the rights and freedoms in the Declaration without respect to religion.12 Article 18 is expressly concerned with the right to freedom of religion. In minimal terms, it declares that “everyone has the right to freedom of thought, conscience, and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or in private, to manifest his religion or belief in teaching, practice, worship, and observance.”13 In various forms, this portion of the Declaration has been incorporated into the national constitutions of many nations throughout the world, particularly in the nations that have emerged since 1948. During the latter half of the last century, freedom of religion and conscience was given international recognition in the norms of international law and international agreements and in international ecclesiastical pronouncements. In 1948, the United Nations adopted “The Universal Declaration of Human Rights” (1948), in which it gave specific attention to religion as a basic human right. With this declaration, the United Nations explicitly affirmed freedom of religion and conscience as an international standard among signatory nation-states. The Preamble of the Declaration, as noted above, appropriately speaks of “the inherent dignity . . . of all members of the human family” and “the dignity and worth of the human person.”14 These are reaffirmed in both “The International Covenant on Civil and Political Rights” (1966)15 and “The International Covenant on Economic, Social, and Cultural Rights” (1966). The latter declares, “These rights derive from the inherent dignity of the human person.”16 The former affirms that “everyone shall have the right to freedom of thought, conscience, and religion”17 and that “no one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice.”18 While the sacredness of personhood is widely acknowledged as the foundation of all human rights, it has particular meaning in the exercise of one’s sense of the sacred, i.e., one’s religious faith or beliefs. As Soren Kierkegaard wrote with profound insight, “Man is himself primarily and genuinely in his free choice.”19 After more than three decades of ongoing consultations. the United Nations Assembly in November 1981 adopted “The Universal Declaration on the Elimination of all Forms of Intolerance and of Discrimination Based on Religion or Belief,”20 in which the religious rights of “The Universal Declaration of Human Rights” were reaffirmed and expanded. The 1981 Declaration categorically declared that “no one shall be subject to discrimination by any State, institution, groups of persons or person on grounds of religion or beliefs.”21 Thus, at long last, freedom of religion and conscience was given explicit and unequivocal recognition in the family of nations as an inviolable and sacred human right. With the adoption by the United Nations of the “Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or

82

Church and State

Belief,” the United Nations went out of its way to note that such discrimination must be regarded not only as an “affront” to human dignity, but also a “disavowal” of the very principles of the Charter of the United Nations and a violation of the other freedoms guaranteed in “The Universal Declaration of Human Rights.”22 Religious human rights were acknowledged to be not only individual, but also corporate and social, since they include the rights of religious association and the free exercise of religion within a social context. In sum, religious human rights were perceived as the cornerstone of all human rights—civil, economic, and social—and quintessential for the emergence of a free and democratic state in which respect for both individual and social rights for all are assured. While there is a sense in which all civil liberties, as well with all human rights, both individual and social, may be said to be indivisible, religious liberty constitutes the cornerstone of all other civil and human rights. This is not in any way to diminish the critical role to be played on behalf of economic and social rights, as well as civil and political rights, in the overall worldwide struggle for human rights, for all human rights are inextricably interrelated. Rather, what is being acknowledged here is that freedom of religion and conscience is fundamental and integral to all human rights because of their grounding in the nature and sacredness of the human person. For this reason, this principle is increasingly advanced in modern jurisprudence as well as in much Christian ecumenical thought. As Franklin I. Gamwell has written in this regard, “The principle of religious freedom cannot be merely one constitutional principle among others, all implications taken into account, it is the only constitutional principle. One may even say that religious freedom is the constitution, in the same sense that other constitutional prescriptions are, properly speaking, stipulations necessary to the full and free political discourse that religious freedom constitutes.”23 Ironically, the very century that has witnessed the emergence of religious liberty and religious human rights as norms in international law and virtually universally recognized in principle has been, with the rise of the totalitarian state, the very century in which religious rights and religious liberty have been repeatedly and flagrantly violated on a wholesale scale throughout much of the world. For the first time in human history and for much of this century, governments have come into power with a sworn hostility to religion and expressly dedicated to the eradication of all religion. In minimal terms, totalitarian governments have demanded nothing less than the subjugation of all religion to the state, in which loyalty to the state is made the basis of any legal standing for religion. Although there is overwhelming evidence to indicate that basic guarantees of religious liberty are far from being realized in much of today’s world, with full religious liberty nowhere completely realized, the principle of religious liberty has increasingly become one of those axiomatic commitments that is almost universally recognized. In at least some modified form, the principle of religious liberty has come to be affirmed by virtually all national governments as a part of national law. Even if highly restrictive, some guarantees of religious liberty now appear in almost all national constitutions throughout the world. It is not too much to say that today it is widely conceded that freedom of

Religion in International Affairs and Interfaith Relations

83

religion is a basic civil or human right. For this reason, virtually all types of government throughout the world, even the most totalitarian, claim to be democratic republics, and make at least some claim of giving legal recognition to freedom of religion. It may well be said that freedom of religion has become a normative constitutional principle for virtually all modern nation-states throughout the world. Meanwhile, in more recent years new democracies of both old and new nation-states have come into being in which religious human rights are increasingly being recognized as crucial to a democratic state, as seen most recently in the debates on religious human rights surrounding the emerging democracies of Eastern Europe. Throughout the New Europe, for example, constitutional reform commissions have been involved in addressing questions of freedom of religion and conscience, along with a broad range of other human rights. In some countries, permanent standing committees have been named by parliaments to address ongoing questions relating to new laws on religion. While there are many complex and difficult questions yet to be resolved in the face of counter forces of resistance, the question of religious human rights has become, as never before, one of increasing importance to nations that are attempting to move toward democracy and freedom. Among the questions integrally intertwined with religious human rights are those of ethnic identity, which in many countries throughout the world is readily identified with the rights of religious minorities. The growing recognition of religious human rights in international law has been accompanied by broad ecumenical endorsements of religious liberty by the churches. More than a decade before “The United Nations Declaration on Human Rights” of 1948, an historic ecumenical conference was held in 1938 at Oxford University on “Church, Community, and the State.” Eight conditions of religious freedom were enunciated by the Oxford Conference as “essential . . . to the church’s fulfillment of its primary duty”: (1) “freedom to determine its faith and creed”; (2) “freedom of public and private worship”; (3) “freedom from any imposition by the state on religious ceremonies and forms of worship”; (4) freedom to determine the nature of its government and the qualifications of its minister and members and, conversely, the freedom of the individual to join the church to which he feels called”; (5) “freedom to control the education of its ministers, to give religious instruction to its youth, and to provide for adequate development of their religious life”; (6) freedom of Christian service and missionary activity, both home and abroad”; (7)”freedom to cooperate with other churches”; and (8) “freedom to use such facilities, open to all citizens and associations, as will make possible the accomplishment of these ends: the ownership of property and the collection of funds.”24 Six months later, under the auspices of the International Missionary Council, a conference was held in Madras, India, with 471 delegates from 69 countries or territories. Again, attention was given to the “minimum right of religious freedom upon which the Church should insist.” Of the seven volumes published from the Madras Conference, one entire volume was devoted to the subject of church and state.25 Up to this time, the Madras meeting was the most international and widely represented gathering of Christians ever held. On numerous occasions since World War II, international conferences, in-

84

Church and State

cluding those held even outside the West, have affirmed that “the most fundamental freedom is religious freedom.”26 For many reasons too numerous to be delineated here, freedom of religion and conscience has been recognized as the foundation of all other freedoms, and is fundamentally interrelated to all other civil liberties. In the words of the World Council of Churches, “Religious freedom is the condition and guardian of all true freedom.”27 Without freedom of religion, freedom of speech, freedom of press, freedom of assembly, and freedom of association are all endangered. Without recognition of freedom of religion and conscience, the very right of dissent is seriously threatened, if not denied. In the words of former Chief Justice of the United States Supreme Court, Charles Evans Hughes, “When we lose the right to be different, we lost the right to be free.”28 Respect for religious freedom is profoundly important in the state’s regard for other human rights and its view of the worth of its individual citizens. By respecting religious rights of its citizens, the state is giving substantive expression to its regard for the dignity and worth of its citizens. Such recognition is not only an acknowledgment of the state’s limited political authority, as against the claims of the totalitarian state, but such recognition is far more likely to result in a greater place given to other human rights, both civil and political, economic and social.It is entirely reasonable to argue in the words of the late A. F. Carrillo de Albornoz that respect for the highest values of loyalties of man (which are the religious ones) will be the final “test” and also the best guarantee of the respect for all other human values. If, for instance, a totalitarian state does not recognize even the most sacred sphere of religion, and the most intimate human autonomy, it will most probably not stop before other less important values and less intimate spheres. In this sense it seems perfectly correct to affirm that, if society does not respect religion and its liberty, one does not have any security that the rest will be respected.

With the convening of the First Assembly of the World Council of Churches in Amsterdam in 1947, a clear voice for religious liberty was sounded in a document titled, “Declaration on Religious Liberty.” The Assembly appealed to the churches “to support every endeavor to secure within an international bill of rights adequate safeguards for freedom of religion and conscience, including the right of all men to hold and change their faith, to exercise it in worship and practice, to teach and persuade others, and to decide on the religious education of their children,” and to “press for freedom of speech and expression, of association and assembly, the rights of the family, of freedom from arbitrary arrest, as well as other rights which true freedom. . .requires.” The very establishment of the Council was declared to be “to hasten international reconciliation through its members.”30 The Declaration further asserted that religious liberty is “an essential element in a good international order” and that “Christians, therefore, view the question of religious freedom as an international problem. They are concerned that religious liberty be secured everywhere. In pleading for this freedom, the Declaration declared, “They do not ask for any privilege to be granted Christians that is denied to others.”31 The WCC “Declaration on Religious Liberty” delineated four fundamental rights of religious liberty to “be recognized and observed for all persons without

Religion in International Affairs and Interfaith Relations

85

distinction as to race, colour, sex, language, or religion,” as follows: (1) “every person has the right to determine his own faith and creed”; (2) “every person has the right to express his religious beliefs in worship, teaching and practice, and to proclaim the implications of his beliefs for relationships in a social or political community”; (3) “every person has the right to associate with others and to organize with them for religious purposes”; and (4) “every religious organization, formed or maintained by action in accordance with the right of the individual persons, has the right to determine its policies and practices for the accomplishment of its chosen purposes.”32 Adopted unanimously, the Amsterdam Declaration remains a landmark in the history of religious liberty and must be credited with having considerable influence on the final adoption some months later of “The Universal Declaration of Human Rights” by the United Nations.33 Subsequent assemblies of the World Council of Churches have not only reaffirmed the Amsterdam Declaration but have continued to give voice to the Council’s commitment to religious liberty. In its Third Assembly in New Delhi in 1961, religious liberty was affirmed as a “fundamental right” of all persons everywhere. “Freedom to manifest one’s religion or belief, in public or in private and alone or in community with others,” the Assembly declared, “is essential to the expression of inner freedom.” Religious freedom, the Assembly said, includes freedom of worship in public or in private, freedom to teach and preach, freedom to practice one’s religion or beliefs in word and in deed, freedom of observance of religious customs and rites in public and in private, and freedom to change one’s religion or beliefs “without consequent social, economic, and political disabilities.”34 Religious liberty, the New Delhi Assembly emphasized, is not only a fundamental human right, but is one that is interrelated with all other human rights. Like the Amsterdam Declaration, the New Delhi Declaration was adopted unanimously. The World Council of Churches has continued through its subsequent Assemblies to manifest concern for study and action on behalf of religious liberty throughout the world. The Council’s declarations and statements giving unequivocal voice to the principle of religious liberty represent the most far-reaching and forthright international documents on behalf of religious liberty and constitute one of the major contributions of the Christian ecumenical movement to the world at large. The endorsement of religious liberty by the Roman Catholic Church in Vatican II remains a significant chapter in the long struggle between religion and freedom in the Western World. Released 7 December 1965, “The Declaration on Religious Liberty” was the first papal encyclical expressly in support of the principle of religious liberty and therefore it represented an important step for the Roman Catholic Church. The document affirmed the sacred as well as the natural right of all persons to religious liberty. “This Vatican Synod. . .declares that the right to religious freedom has its foundation in the very dignity of the human person, as this dignity is known through the revealed Word of God and by reason itself.” Carrying the subtitle, “On the Right of the Person and of Communities to Social and Civil Freedom in Matters Religious,” it further declared that a person “should not be coerced to act against his own conscience, nor be impeded to act according to his conscience.” With this document, the Roman Catholic Church

86

Church and State

affirmed both the natural right of corporate religious freedom as well as individual religious freedom. “Religious communities,” Vatican II declared, “have the right not to be hindered from publicly teaching and testifying to their faith both by the written and the spoken word. . .and from showing freely the special value of their own doctrine both for the ordering of society and for the guidance of all human activity.” Almost two decades later, Pope John Paul II declared, “The limitations of the religious freedom of individuals and communities not only is a painful experience for them, but above all strikes at man’s very dignity, regardless of the religion professed.”36 In the ensuing years, Pope John Paul II continued to speak forthrightly on behalf of human rights and religious freedom. These voices for religious liberty from both Catholic and Protestant traditions have contributed substantially to the recognition of religious liberty in national and international law. Indeed, as the late O. Frederick Nolde observed and U.S. government documents subsequently have confirmed, “An international Christian influence played a determining part in achieving the more extensive provision for human rights and fundamental freedoms which ultimately found their way into the [UN] Charter.”37 As is well documented in Robert Traer’s book, Faith in Human Rights, the growing support given to human rights in a wide range of religious traditions around the world, along with the support of secular humanists, offers hope in the ongoing struggle to provide greater legal assurance for religious rights, ethnic identity, and religious liberty.38 For the new democracies of both old and new nation-states, religious liberty is increasingly being recognized as crucial to a free society as seen most recently in the emerging democracies of the New Europe. Throughout the New Europe, constitutional reform commissions have been involved in providing guarantees of religious rights and religious liberty, along with a broad range of other human rights. In some countries, such as Bulgaria, permanent standing committees have been named by parliament to address on an ongoing basis, questions relating to new laws on religion. While there are many complex and difficult questions yet to be resolved, religious liberty has become, as never before, a subject that is being addressed as fundamental in the movement of nations toward democracy and freedom. Intimately intertwined with questions relating to religious rights and religious liberty is ethnic identity, which in many countries throughout the world is virtually conterminous with the rights of religious minorities. Nevertheless, recognition of religious rights as the cornerstone of all human rights—civil, economic, and social—augurs well for the emergence of free and pluralistic nation-states in which respect for both individual and social rights may be realized. As noted earlier, without legal guarantees of religious rights, all other human rights are in peril. 35

The international dimension of the major world religions holds the promise of effecting important gains not only for the advancement of religious human rights, but also for genuine interfaith dialogue and collaboration on behalf of religious freedom and the building of a world community. Religious liberty, like world peace, is not only a moral imperative worthy of universal support of religions around the world, it also needs to be seen as essential for the creation of a world community and may well prove to be crucial in the survival of the human family.

Religion in International Affairs and Interfaith Relations

87

As Wilfred Cantwell Smith has written, “Unless [people] can learn to understand and to be loyal to each other across religious frontiers, unless . . . [they] can build a world in which people of profoundly different faiths can live together and work together, then the prospects for our planet’s future are not bright.”39 While the principle of religious freedom has increasingly become almost universally recognized, government protection of religious human rights remains far from realized in most of today’s world. To express it in a slightly different way, while freedom of religion is almost universally recognized de jure, the principle is by no means recognized de facto in most of today’s world. The issue of religious and civil liberty is one of growing significance in today’s world. The growth of cultural and religious pluralism is worldwide and constitutes one of the major challenges facing virtually all nations and societies throughout the world today. Religious liberty has become particularly crucial with the emergence of religious pluralism throughout most of the world. Religious freedom contributes inevitably to the legitimacy of religious pluralism. The increasing presence of multiple faiths in increasingly secular societies makes religious isolation impossible and interfaith encounters inevitable. The present worldwide distribution of virtually all religious communities has exacerbated the importance of defending the religious human rights not only of the adherents of one’s own religious tradition but also the adherents of all other religious traditions, particularly religious minorities. The international dimension of the major world religions holds the promise of effecting important gains not only for the advancement of freedom of religion, but also for genuine interfaith dialogue and collaboration on behalf of religious human rights for all and the building of a world community. Religious liberty, like world peace, is not only a moral imperative worthy of universal support of nation-states and religions around the world, it also needs to be seen as essential for the emergence of civil liberty and the creation of a world community that may well prove to be crucial to the survival of the human family.

NOTES 1. Norman J. Padelford, International Guarantees of Religious Liberties (New York: International Missionary Council, 1942); quoted in M. Searle Bates, Religious Liberty Inquiry: An Inquiry (New York: Harper and Brothers, 1945), 476. 2. Bates, Religious Liberty, 476. 3. From this study, Bates observed, “[A] review of the forty-seven writers of the more important general treaties in international law, following the time of Grotius, shows that [a] full thirty refer to religious liberty”; ibid. 4. Ibid., 478. 5. General Act of the Berlin Conference Respecting the Congo, 26 February 1885, 165 Consol. T. S. 485.

88

Church and State

6. See Richard B. Lillich and Hurst Hannum, International Human Rights, 3rd. ed. (Buffalo, N.Y.: William S. Hein, 1995), 324. 7. Convention for the Protection of Human Rights and Fundamental Freedoms, 4 November 1950, art. 9(1), 213 U.N.T.S. 222. 8. Conference on Security and Cooperation in Europe: Final Act (1975), reprinted in 14 I.L.M. (1975), 1923, 9. U.N. Charter, Article 56. 10. Ibid. 11. Universal Declaration of Human Rights, General Assembly Resolution 217A (111), at 71, U.N. Doc. A/810 (1948). 12. Ibid., Article 2. 13. Ibid., Article 18. 14. Universal Declaration of Human Rights, U.N. General Assembly Resolution 219A (111), at 71, U.N. Document A/810 (1948). 15. U. N. General Assembly, 21st Session, Supp. No. 16, at 71, U. N. Document A/6316 (1966). 16. See James Avery Jones, ed., Human Rights: International Documents (1978) 1:12. 17. Universal Declaration, 21, Article 18 (1). 18. Ibid., 2. 19. Soren Kierkegaard, Training in Christianity (1850); quoted in Niels Soe, “TheTheological Basis of Religious Liberty,” Ecumenical Review 11 (1958): 41. 20. “Declaration on the Elimination of all Forms of Intolerance and Discrimination Based on Religion or Belief,” GARes. 36/55, U.N. GAOR, 36th Sess., Supp.

No. 51, at 171, U.N. Doc A/36/51 (1981). 21. Ibid., Article 2. 22. Ibid. 23. Franklin I. Gamwell, The Meaning of Religious Freedom: Modern Politics and the Democratic Revolution (Albany: State University of New York, 1995), 162. 24. J. H. Oldham, ed., The Oxford Conference on Church, Community, and State (Chicago: Willett, Clark and Co., 1937), 72-73; reprinted as J. H. Oldham, ed., Foundations of

Religion in International Affairs and Interfaith Relations

89

Ecumenical Social Thought: The Oxford Conference Report (Philadelphia: Fortress Press, 1966), 28-29. 25. See Kenneth G. Grubb, ed., The Church and the State, Vol. 6 of “TheMadras Series,” Presenting Papers Based upon the Meeting of the International Missionary Council, at Tambaram, Madras, India, December 12-29, 1938. 7 vols. (New York and London: International Missionary Council, 1939), 262-63. 26. W. A. Visser ‘t Hooft, ed., The First Assembly of the World Council of Churches: in at Amsterdam, August 22-September 4, 1948 (New York: Harper and Brothers, 1949), 93-95. 27. Ibid., 97-99. 28. Anson Phelps Stokes, Church and State in the United States, 2 vols. (New York: Harper and Brothers, 1950), 2:462. 29. A, F. Carrillo de Albornoz, The Basis of Religious Liberty (New York: Association Press, 1963), 41. 30, Visser ‘t Hooft, ed., The First Assembly of the World Council of Churches, 97. 31. Ibid. 32. Ibid., 93-95. 33, See Otto Frederick Nolde, The Churches and the Nations (Philadelphia: Fortress Press, 1970), 149-69, in which the author sets forth the role of the churches in the formation of the United Nations and their influence in the United Nations’ adoption of “The Universal Declaration of Human Rights” in 1948. 34. The New Delhi Report: The Third Assembly of the World Council of Churches, 1961 (New York: Association Press, 1962), 159-61. 35. See “De Libertate Religiosa: A Declaration of Religious Freedom,” in The Documents of Vatican II: All Sixteen Official Texts Promulgated by the Ecumenical Council, 19131965, ed. Walter M. Abbott, S. J. and trans Joseph Gallaghan (New York: Guild Press, 1966), 675, 690. 36. From an address delivered by John Paul II, 10 March 1984, at the Fifth International Colloquium on Juridical Studies, sponsored by the Pontifical Lateran University, Rome Italy. 37. Nolde, The Churches and the Nations, 151.

90

Church and State

38. See Robert Traer, Faith in Human Rights: Support in Religious Traditions for a Global Struggle. Washington D.C.: Georgetown University Press, 1991. 39. Wilfred Cantwell Smith, “The Christian in a Religiously Plural World,” in Christianity and Other Religions, ed. John Hick and Brian Hebblethwaite (Philadel-phia: Fortress Press, 1980), 95.

Bibliographical Survey General 0001.

Acton, John Emerich Edward Dalberg. Essays in Religion, Politics, and Morality. Indianapolis: Liberty Classics of Liberty Fund, Inc., 1988. Collected essays from Lord Acton’s planned History of Liberty, which established him as a thinker of great importance in classical liberalism. He believed that the ultimate duty of the state was to protect the individual’s right to conscience. Acton shared a devotion to both political liberalism and Roman Catholicism

0002.

Acton, John Emerich Edward Dalberg. Essays on Church and State. New York: Thomas Y. Crowell, 1968. Reprinted essays by a distinguished English historian who devoted many years of his life to a monumental research project on the history of freedom. Author of the maxim, “Power tends to corrupt, and absolute power corrupts absolutely,” Lord Acton was a participant in Vatican I; the essays in this volume were previously available only in contemporary periodicals.

0003.

Acton, John Emerich Edward Dalberg. The History of Freedom and Other Essays. London: Macmillan Co, 1967. Contains reprints of articles bearing on a subject the author had anticipated writing as a book on a history of liberty which he did not live to complete;

92

Church and State chapters in this volume include: “The History of Freedom in Christianity,” “Political Thoughts on the Church,” “Nationality,” “Conflicts with Rome,” and, “The American Commonwealth.”

0004.

Baird, Robert M. and Stuart E Rosenbaum. Morality and the Law. Buffalo, N.Y.: Prometheus Books, 1988. Based upon the presupposition that law and morality spring from the same source—a fundamental need for order and security, this collection of essays by various thinkers in law and philosophy addresses questions on the conflict between the dictates of conscience and laws and the moral principles that go to the laws themselves to justify civil disobedience.

0005.

Berman, Harold J. Faith and Order: The Reconciliation of Law and Religion. Atlanta, Ga.: Scholars Press, 1993. Argues that despite the tensions that exist in all societies between religious faith and legal order, they inevitably interact, and neither can maintain its vitality independently of the other, a thesis the author develops by: showing how religious beliefs have shaped Western constitutional and criminal law; exposing the fallacies of current theories of law which fail to take into account the religious dimensions; exploring the theological, prophetic, and educational themes that contribute to the emergence of a new world order; and analyzing the interactions between the secular religion of Marxist-Leninism and the legal structures of the Soviet and post-Soviet state.

0006.

Berman, Harold J. The Interaction of Law and Religion. Nashville, Tenn.: Abingdon, 1974. Contends that when persons put law and religion in two different compartments in their mind, the result is disastrous both for law and for religion, and eventually for society, and that without religious underpinning, the law would not be enforceable. Similarly, in every religion there is and must be a legal element—a concern for social order and social justice.

0007.

Berman, Harold J. Law and Revolution: The Formation of the Western Legal Tradition. Cambridge: Harvard University Press, 1983. A major work of scholarship that traces the roots of the Western legal institutions to the Papal Revolution, an upheaval that established modern law for both the church (i.e., canon law) and the state (i.e., the civil or secular/legal system).

Bibliographical Survey 0008.

93

Church and State/Eglise et Etat: International Bibliography, 1978-1980. Strasbourg, France: Cerdic Publications, 1980. One of a series of bibliographical publications on church and state by Cedric Publications.

0009.

Devlin, Judith and Roman Fanning. Religion and Rebellion. Dublin: University College Dublin Press, 1997. A collection of essays by leading Irish and international historians of religion and politics, ranging from the Middle Ages to the twentieth century, which explores religion not only as a corpus of doctrine and belief, but rather as a mirror of society and as a barometer of social and political realism, showing how religious reform in the Reformation inevitably led to conflict with the state and the place of religion in the Irish uprising of 1641, and the relation between religion and politics in modern India and the United States, for example.

0010.

Dickerson, Fay G. Politics and Religion: A Bibliography. Selected from the ATLA Religion Database. Chicago: American Theological Library Association, 1982. A select bibliography produced by a computer search of the entire American Theological Library Association (ATLA) Religion Database, including Religion Index One: Periodicals, 1975-; Religion Index Two: Multi-Author Works, 1970-; Religion Index Two: Festschriften, 1960-1969; Research in Ministry: An Index, 1981- (Doctor of Ministry Project Reports); and Index to Religious Periodical Literature, Volumes 1-4, 1949-1959 (rev. ed.).

0011.

Fenn, Eric. That They Go Forward: An Impression of the Oxford Conference on Church, Community and State. London: Student Christian Movement Press, 1962. This small volume was written in order to make some of the findings of the 1937 “Oxford Conference on Church, Community, and State” available in short, simple, and readily available form for the average reader.

0012.

George, Leonard. Crimes of Perception: An Encyclopedia of Heresies and Heretics. New York: Paragon House, 1995. This is an encyclopedic collection of the ideas, persons, and practices that, over the centuries, have been judged by the arbiters of religious orthodoxy to be too dangerous to be made known to the general populace;

94

Church and State includes more than six hundred detailed entries and several expansive bibliographies.

0013.

Hart, H. L. A. Law, Liberty, and Morality. Stanford, Cal.: Stanford University Press, 1963. Addresses the question of the use of criminal law to enforce morality, in particular sexual morality, and after examining various arguments that are put forth to justify the use of criminal law to enforce morality, the author argues against such use of criminal law in harmony with John Stuart Mill’s famous declaration, “The only purpose for which power can be rightfully exercised over any member of a civilized community is to prevent harm to others.”

0014.

Helmstadter, Richard. Freedom and Religion in the Nineteenth Century. Stanford, Cal.: Stanford University Press, 1997. Covers a wide range of topics, including religious liberty in early America, science and religious freedom, the conflicting ideas of religious freedom in early Victorian England, the arguments over theological innovation in the England of the 1860s, European Jews and the limits of religious freedom, restrictions and controls on the practice of religion in Bismark’s Germany, the Catholic Church in nineteenth-century Europe, religious liberty in France, clericalism and anticlericalism in Chile, and religion and imperialism in nineteenth-century England.

0015.

Helwys, Thomas. Mystery of Iniquity. Ed. Richard Groves. Macon, Ga.: Mercer University Press, 1998. Published in 1612, this classic work boldly set forth, for the first time in the English language, the right of universal religious liberty.

0016.

Journal of Church and State. Published quarterly by the J. M. Dawson Institute of Church-State Studies of Baylor Uniiversity, PO Box 97308, Waco, TX 76798-7308. Interfaith, international, and interdisciplinary, it remains the only scholarly journal expressly devoted to the subject of church and state. Each issue features “Notes” on Church-State Affairs country by country around the world.

0017.

LaNoue, George R., ed. Bibliography of Doctoral Dissertations Undertaken in American and Canadian Universities, 1940-1962, on Religion and Politics. New York: Dept. of Religious Liberty, National Council of Churches of Christ in the U.S.A., 1963.

Bibliographical Survey

95

Contains a listing of 649 dissertations related to the subject of religion and politics, from the disciplines of anthropology, education, history, political science, sociology, and religion; see listing of dissertations on church and state in Canada and the United States in Journal of Church and State since 1964. For later compilations of doctoral dissertations on church and state since 1962 see Journal of Church and State , Vols. 7 (1965)- and the journal’s cumulative indexes for vols. 1-25, 26-30, 31-35, and 36-40. 0018.

Levy, Leonard W. Blasphemy: Verbal Offense Against the Sacred from Moses to Salman Rushdie. New York: Alfred A. Knopf, 1993. Traces the varied meanings of the offense of blasphemy in Western law— from the ancient Hebrew crimes of cursing God by name to the modern crime of ridiculing God or professing atheistic principles that insult the religious feelings of Christians and explores the blurring of meaning that occurred as at various times blasphemy became nearly indistinguishable from heresy, idolatry, sacrilege, nonconformity, sedition, treason, profanity, obscenity, and breach of peace; a definitive and valuable work.

0019.

Luzzatti, Luigi. God in Freedom: Studies in the Relations Between Church and State. New York: Macmillan Co., 1930. Originally published in 1909 under the title liberte di conscienza e di scienza, the English version is based upon a 1926 edition that enlarged to almost double its original length; the work of a distinguished Italian scholar, whose life and work are reviewed on pp. xvii-xxv of this volume. American supplementary chapters by William H. Taft and others.

0020.

Menendez, Albert J. Church-State Relations: An Annotated Bibliography. New York: Garland Publishing, Inc., 1976. A brief and helpful bibliography, now limited primarily by its date of publication.

0021.

Neusner, Jacob. Religion and the Political Order: Politics in Classical and Contemporary Christianity, Islam, and Judaism. Miami: University of South Florida Press, 1996. A group of well-known scholars reflect on how religious goals have, can, and should be achieved through political activity, when each religion is set forth with an account of the ideal political order, comparing ideals or classical statements with historical and contemporary expressions in order to discern how religion shapes many of today’s headlines.

96 0022.

Church and State Nurser, John. The Reign of Conscience: Individual Church and State in Lord Acton’s History of Liberty. New York: Garland Publishing Co, 1987. Provides a synthesis of the thought of Lord Acton in which he maintained that the heart of Christianity has to do with conscience, the engagement of the soul with God, that the structure of good government is of fundamental importance to the quality of human life, and that no culturally variable absolutes—religious or political systems—should be allowed to interfere with freedom of inquiry; a helpful introduction to Acton’s thought.

0023.

Petersen, Paul D. Politics and Religion: A Bibliography Selected from the ATLA Religion Database. Chicago: American Theological Library Association, 1984. Produced by a computer search of the ATLA (American Theological Library Association) Research Index from magnetic tape files, arranged in alphabetical order based on the author’s name.

0024.

Pfeffer, Leo. Church, State, and Freedom. Boston: Beacon Press, 1953. Long recognized as a major text on the subject; a classic and comprehensive study that still serves as an important reference work for the period prior to 1967.

0025.

Raz, Joseph. Ethics in the Public Domain: Essays in the Morality of Law and Politics. New York: Oxford University Press, 1994. In this collection of essays, the author concentrates in the first part of the book on the consequences of two central aspects of well-being: the importance of membership in groups and the active character of wellbeing and, in the second part, he explores various aspects of the dynamic inter-relations between law and morality, offering some building blocks towards a theory of law.

0026.

Sheldon, Garrett Ward. Religion and Politics: Major Thinkers on the Relation of Church and State. New York: Peter Lang, 1990. A collection of classic theologians’ writings on religion and politics combined with major American documents on church and state; includes the most prominent Catholic and Protestant writers with representatives of liberation theology and the Christian Right and leading U. S. Supreme Court decisions on religious liberty.

Bibliographical Survey 0027.

97

Stroup, Herbert Hewitt. Church and State in Confrontation: A Sociological Study of Church-State Relations from Old Testament Times to the Present. New York: Seabury Press, 1967. Provides a descriptive analysis of the inherent tendencies toward conflict in church-state relations.

0028.

Stumpf, Samuel E. Morality and the Law. Nashville, Tennessee: Vanderbilt University Press, 1966. Explores the moral bases of law and challenges the concept that law has no moral connotations whatsoever. Five ways in which law and morality are inextricably interrelated are the following: that law is what the courts do in fact; that law is the will of the economically dominant class; that law is the command of the sovereign; the role of morality in the development of international law; and the theory of natural law that is concerned chiefly with the question whether a legal order rests upon the moral order.

0029.

Swatos, William H. Encyclopedia of Religion and Society. Thousand Oaks, California: Alta Mira Press, 1998. From succinct brief notes to essay-length entries, this volume covers world religions, religious perspectives on political and social issues, and religious leaders, past and present, throughout the world; topics include abortion, anthropology of religion, definition of religion, ethnicity, fundamentalism, Hinduism, Islam, Judaism, new religious movements, racism, Roman Catholicism, and many others; includes over five hundred entries by more than one hundred contributors.

0030.

Verduin, Leonard. The Anatomy of a Hybrid: A Study in Church-State Relationships. Grand Rapids, Michigan: Wm. B Eerdmans Publishing Co., 1976. A broad historical review of the course of church and state and religious liberty in which the author portrays the evils of the ancient sacral states, the union of church and state from the fourth century, and the great tragedies of all totalitarianism. The author views with alarm the modern rise of monolithic societies, in which all members are expected to share the same ultimate loyalty and there is no room for diversity.

0031.

Voegelin, Eric. Political Religions. Lewiston, NY: The Edwin Mellen Press, 1986.

98

Church and State Explains the processes and root causes of political disorder from the cosmological empire of Akhenaton in ancient Egypt to the more recent heresies of Marxism, Fascism, and Nazism as rooted in the rejection of the transcendental.

0032.

Wink, Walter. When the Powers Fall: Reconciliation in the Healing of Nations. Minneapolis: Augsburg Fortress, 1998. Demonstrates the power, promise, and practicality of Jesus’ ethic of nonviolence for today and applies an analysis of “The Powers,” as they appear in the New Testament, to the global scene.

0033.

Witte, John Jr. and Alexander, Frank S. The Weightier Matters of Law: Essays on Law and Religion. Atlanta: Scholars Press, 1988. Contains a wide variety of essays on such themes as individual rights, the transition of marriage law in the Lutheran Reformation, religion and criminal law, the relation between law and religion, the role of conscience in judicial decision-making, the biblical kingdom and American law, the tension in America between law and religious tradition, et al.

0034.

Wolf, Eric R. Religious Regimes and State Formation: Perspectives from European Ethnology. Albany: State University of New York Press, 1991. Examines power and meaning in their “antagonistic interdependencies” rather than approaching religion purely as a realm of meaning without reference to issues of power, or dealing with politics as the province of power without raising questions of meaning and thus attempts to show that religion and politics should be seen in relation to one another and gives attention to the disputes about how political and religious regimes should be formed.

0035.

Wood, James E., Jr. Nationhood and the Kingdom. Nashville: Broadman Press, 1977. Analyzes the perennial problem for Christians of one’s relationship to nationhood and the kingdom of God as personified in the claims of Caesar and the claims of God for supreme loyalty; conflict between the two has often been avoided either by means of accommocation of one to the other or identification of one with the other. With the emergence of the modern nation-state, the author argues that today the demands of nationhood and the claims of Caesar have been extended in a manner unparalleled in previous history.

Bibliographical Survey 0036.

99

Wood, James E., Jr., ed. Readings on Church and State: Selections from Journal of Church and State. Waco: Baylor University Institute of Church-State Studies, 1989. Contains thirty essays by thirty different authors, representing a wide variety of academic disciplines and religious traditions; while particular attention is given to the American experience of church-state relations, more than half of the essays focus on other parts of the world and on subjects of special importance in today’s world...

0037.

Wood, James E., Jr., E. Bruce Thompson, and Robert T. Miller. Church and State in Scripture, History, and Constitutional Law. Waco: Baylor University Press, 1958. A concise introduction to the subject of church and state; from the perspectives of biblical thought, historicl development, and constitutional law.

0038.

Yinger, John Milton. Religion in the Struggle for Power: A Study in the Sociology of Religion. Durham: Duke University Press, 1946. A sociological analysis of organized religion’s exercise of power to influence society and social institutions in the light of history.

Religion and the State in the Ancient World 0039.

Ahlström, Gvsta W. Royal Administration and National Religion in Ancient Palestine. Leiden, The Netherlands: E. J. Brill, 1982. Attempts to show the intimate relationship between state and religion in ancient Palestine and that private or personal religion had little place in the societies of the ancient Near East; rather, religion was an expression of the life of a community, and therefore constituted a part of the political system, the basic premise being that the god was the ruler of the nation.

0040.

Barker, Ernest. Greek Political Theory: Plato and His Predecessors. London: Metheun and Co., Ltd., 1918. Offers a detailed study of Platonic political theory within its historical context, including a review of the pre-Platonic climate of thought produced by Socrates, the Pythagoreans, and the Sophists, among others.

100

Church and State

0041.

de Polignac, François. Cults, Territory, and the Origin of the Greek CityState. Chicago: University of Chicago Press, 1995. Provides a series of important insights into the religious functioning of the polis and suggests that Athens was probably the exception, not the rule, in the development of the polis in ancient Greece.

0042.

Drekmeier, Charles. Kingship and Community in Early India. Stanford, Cal.: Stanford University Press, 1962. Analyzes kingship and community in early India, the manner in which these values were symbolized, the various attitudes toward political life and the different ways of thinking about questions of justice and freedom and the methods employed by those in positions of authority in resolving conflict and creating consensus.

0043.

Fowden, Garth. Empire to Commonwealth: Consequences of Monotheism in Late Antiquity. Princeton: Princeton University Press, 1993. Shows how powerful beliefs in One God were used to justify and strengthen “world empires” from the peak of the Roman Empire to the onset of the Islamic Empire, but tensions between orthodoxy and heresy that were inherent in monotheism broke the unitary empires of Byzantium and Baghdad into the looser, more pluralistic commonwealths of Eastern Christendom and Islam.

0044.

Frankfort, Henri. Kingship and the Gods: A Study of Ancient Near Eastern Religion as the Integration of Society and Nature. Chicago: University of Chicago Press, 1948. First published in 1948, now supplemented with a preface by Samuel Noah Kramer, this volume demonstrates how the Egyptian and Mesopotamian attitudes toward nature related to their concept of kingship; in both countries the people regarded the king as their mediator with the gods, but in Mesopotamia the king was only the foremost citizen, while in Egypt the ruler was a divine descendant of the gods and the earthly representative of the God Horus.

0045.

Frankfurter, David. Religion in Roman Egypt: Assimilation and Resistance. Princeton: Princeton University Press, 2000. Examines the complex fate of classical Egyptian religion during the centuries from the period when Christianity first made its appearance in Egypt to when it became the region’s dominant religion (roughtly 100 to 600 C.E.). The author argues that the religion of Pharonic Egypt

Bibliographical Survey

101

did not die out as early as has been supposed but was instead relegated from political centers to village and home where it continued a vigorous existence for centuries. 0046.

Fustel de Coulanges, Numa Denis. the Ancient City: A Study on the Religion, Laws, and Institutions of Greece and Rome. Garden City: Doubleday-Anchor, 1956. Originally published in 1864 as La Cite Antigue. This classic study describes the societies of the cities of Greece and Rome in the earliest stages of their history and shows religion was the basis of the civic life and dominated every aspect of the life of these people including the political and legal structures as well as private law. This work has long been regarded as a classic of French historical literature.

0047.

Garland, Robert. Introducing New Gods: The Politics of Athenian Religion. Ithaca, N.Y.: Cornell University Press, 1992.

Examines the means by which the Athenians established and promoted various religious cults by illuminating the full range of motives—political and economic, as well as spiritual—which prompted them to introduce new gods. 0048.

Hammond, Mason. City-State and World State in Greek and Roman . Political Theory until Augustus. Cambridge: Harvard University Press, 1951. In analyzing Greek and Roman political thought, the author suggests that one reason for the decay of classical civilization was the inability of the Greeks and the Romans to find a new basis in political theory for the Hellenistic kingdoms and the Roman Empire, which outgrew the concept of the Greek city-state

0049.

Harle, Vilho. Ideas of Social Order in the Ancient World. Westport, Conn.: Greenwood Publishing Co., 1998. Focuses on the issue of the social order in the ancient world by providing a comparative analysis of ideas of social order in classical Chinese political philosophy, the Indian epic and political literature, Zoroastrianism, Judaism, classical Greek and Roman political thought, and early Christianity, based on the religious, political, and literary texts that represent their respective civilizations as to both their major achievements and sources of shared values.

102 0050.

Church and State Hooke, Samuel H. Myth, Ritual, and Kingship: Essays on Theory and Practice of Kingship in the Ancient Near East and in Israel. Oxford: Clarendon Press, 1958. Includes nine essays by nine prominent scholars on myth and ritual: past and present, the practice of kingship in early semitic kingdoms; the kingship rituals of Egypt; Hittite kingship; myth, ritual, and kingship in the Ras Shamra Tablets; early Hebrew myths and their interpretation; Hebrew conceptions of kingship, ritual, and the Hebrew prophets. Both the myth and ritual are critically considered.

0051.

Jaeger, Werner W. Paideia: The Ideals of Greek Culture. Oxford: Oxford University Press, 1939-1944. Includes a comprehensive review of the interrelation of Greek and Roman law and religion.

0052.

Levi, Mario Attilio. Political Power in the Ancient World. New York: New American Library, 1965. Examines the law of the state and the law of the gods in the ancient world, with special emphasis on ancient Egypt, Greece, and Rome; a valuable study.

0053.

Malkin, Irad. Religion and Colonization in Ancient Greece. Leiden, The Netherlands: E.J. Brill, 1987. Provides a comprehensive study of the relation between Greek colonization and religion in ancient Greece and shows how, in addition to innumerable distinctive characteristics, there were certain religious practices and beliefs common to most and commemorated for centuries. In general, however, the creations of new city states introduced changes both in social and religious attitudes and practices which in turn came to influence also the older Greek world.

0054.

Myres, Jon Linton, Sr. Political Ideas of the Greeks. New York: Methodist Book Concern, 1927. Analyzes the political thought of ancient Greece, including the relationship of this thought to Hebrew folkmemory and theocratic societies.

0055.

Otzen, Benedikt. Judaism in Antiquity: Political Developments and Religious Currents from Alexander to Hadrian. Sheffield, Eng.: JSOT Press, 1990.

Bibliographical Survey

103

Traces the political, social, and religious trends in Jewish culture and society from Alexander (336-323 B.C.E.) to Hadrian (138-117); a good resource. 0056.

Petrie, W.M. Flinders. Religion and Conscience in Ancient Egypt. New York: Scribner’s Sons, 1898. Although based on the literature of the Egyptians, the author covers also some general considerations which are equally applicable to religion and conscience of other countries and cultures.

0057.

Redford, Donald B. Akhenaten: The Heretic King. Princeton: Princeton Uni-versity Press, 1984. Drawing on a vast amount of new evidence from his own excavations, the author describes the kingly heretic against the background of imperial Egypt; note particularly, chap. 11, “Of Politics and Foreign Affairs.”

0058.

Rose, H. J. Religion in Greece and Rome. New York: Harper, 1960. A classic study of Greek and Roman religious cults, both of which were creedless, polytheistic, neither attached to any system of ethics, both permitted but did not require the use of cult images and other visible objects of worship, both had their holy places and later their holy buildings, both had priests and priestesses yet neither developed a powerful priesthood that could make its influence felt in politics, and both were closely attached to the organization of the state; yet their religious differences were nonetheless striking.

0059.

Sayce, A. H. The Religions of Ancient Egypt and Babylonia. Edinburgh: T. & T. Clark, 1902. Examines the concept of the divine among the ancient Babylonians and Egyptians, noting that these two civilizations form the background for Judaism and Christianity; at the same, there lies an impassable gulf between the ancient religion and Judaism and Christianity characterized primarily by the difference between revelation and nonrevealed religion.

0060.

Sevenster, Jan Nicholaas. The Roots of Pagan Anti-Semitism in the Ancient World. Leiden, The Netherlands: E. J. Brill, 1975. Examines possible sources of anti-Semitism in the ancient world on the basis of race, social status, and politics and concludes that “the most fundamental reason for pagan anti-Semitism almost always proves to lie

104

Church and State in the strangeness of the Jews amidst ancient society” and the perception of Jews as intolerant based on their exclusive theological claims rooted in the Jewish faith.

0061.

Sinclair, T. A. A History of Greek Political Thought. London,: Routledge and Kegan Paul, Ltd., 1967. Provides a comprehensive survey of political thought in the ancient world from Homer to the beginning of the Christian era, including Herodotus, Euripides, Thucydides, Plato, Aristotle, Polybius, Cicero, and Lucretius, including Jewish influences

0062.

Watson, Alan. International Law in Archaic Rome. Baltimore and London. The Johns Hopkins Press, 1993. Argues that the gods were called upon the gods, not to act as witnesses to defend the Roman cause, but to act impartially, as judges in a trial. The author also explores some of the apparent paradoxes in the Roman approach to international relations, as reflected in their religious conventions and laws of war.

Religion and the State in the Biblical World General 0063.

Bauckham, Richard J. The Bible in Politics: How to Read the Bible Politically. Louisville, Ky.: Westminster/John Knox Press, 1989. Provides a guide on how to read the Bible politically and have it serve as a guide to Christian political action while being cognizant of the distinctive nature of the biblical texts and their distance from today; many of these texts have received very little political attention in the past.

0064.

Carr, Wesley A. Angels and Principalities. New York: Cambridge University Press, 1981. Argues that there is nothing in the Pauline writings that refers to a battle between Christ and hostile forces and that the notion of the mighty forces of evil ranged against humankind was not part of the earliest Christian understanding of the world and the gospel.

0065.

Clavier, Henri. The Duty and the Right of Resistance According to the Bible and to the Church. Oxford: Blackwell’s, 1956.

Bibliographical Survey

105

Delivered as the Dale Lectures at Oxford University in 1946. 0066.

Culver, Robert Duncan. Toward a Biblical View of Civil Government. Chicago: Moody Press, 1974. Seeks to use the methods of historical, biblical, and systematic theology to discover and relate to Christians today biblical concepts regarding the church, civil government, and relations between them; centers on the Bible but does not ignore sociological and political studies.

0067.

Gallardo, José. The Way of Biblical Justice. Scottdale, Penn.: Herald Press, 1983. Shows that biblical justice includes the idea of wholeness in all of life and that God’s plan of justice contains good news for the poor, freedom for the captives, healing for the sick, and release for the oppressed; the author writes out of the context of his experiences in Spain and Latin America.

0068.

Hendricks, Herman. Social Justice in the Bible. Quezon City, Philippines: Claretian Publications, 1988. Examines the biblical view of social justice, including a series of one hundred and fifty texts in the Bible which address the subject in order to determine what the Bible has to say on social justice; the study of biblical texts is preceded by a chapter on the search for social justice in other countries of the ancient Near East.

0069.

McAlpine, Thomas H. Facing the Powers. Monrovia, Calif.: MARC/World Vision, 1991. Reviews the growing literature on “the principalities and power” and four approaches to the issue: Reformed, the Anabaptist, the Third World and the Social Sciences.

0070.

Mouw, Richard J. Politics and the Biblical Drama. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1976. Argues that political theologies which subordinate theology to ideology or conclude that politics is an “untouchable” sphere of activity cannot be defended; examines in some detail the Pauline concept of “principalities and powers” and concludes that political actions should be undertaken with the prayer that God will allow them to act as preparatory signs for the coming of the kingdom.

106 0071.

Church and State Reventlow, Henning Graf, Yair Hoffman, and Benjamin Uffenheimer,. Politics and Theopolitics in the Bible and Postbiblical Literature. Sheffield, Eng.: Sheffield Academic Press, 1994. The essays in this volume share a common thread in that each reflects that human politics has been deeply influenced by the belief in the rule and providence of God and through this the authors seek to bring the Jewish and Christian traditions to a better understanding of one another.

0072.

Schanks, Herschel. Christianity and Rabbinic Judaism: A Parallel History of Their Origins and Early Development. Washington D. C.: Biblical Archaeology Society, 1992. Various Jewish and Christian scholars provide insightful accounts of Judaism and Christianity during the first six centuries of their coexistence, including brief critical assessments of positions taken by the two traditions on disputed questions.

0073.

Snyder, Graydon F. Power and Violence: A Biblical Study. Oak Brook, Illinois: Bethany Theological Seminary, 1971. Part 2 of a colloquium sponsored by Bethany Theological Seminary.

0074.

Stanton, Graham N. and Guy G. Stroumsa. Tolerance and Intolerance in Early Judaism and Christianity. New York: Cambridge University Press, 1997. Examines issues of tolerance and intolerance faced by Jews and Christians between 200 B.C.E. and 200 C.E.; several essays are concerned with aspects of early Jewish-Christian relations, others consider ways Jews and Christians defined themselves, and still others consider issues of tolerance that arose in rival groups within early Judaism and early Christianity

Old Testament 0075.

Bar-Kochva, Bezalel. Judas Maccabaeus: The Jewish Struggle Against the Seleucids. New York: Cambridge University Press, 1988. Recounts the battles fought by Judas Maccabaeus between 166 and 160 B.C.E. against the Seleucids during the Jewish revolt and reexamines the accepted assessments of Maccabaeus’ activities and achievements

0076.

Birch, Bruce C. What Does the Lord Require? The Old Testament Call to Social Witness. Philadelphia: Westminster Press, 1985.

Bibliographical Survey

107

Focuses on the faith of the people of Israel—creation, exodus, covenant, kingship, exile, and restoration—and illustrates how the people of Israel recognized no division between spiritual and secular, personal and social dimensions of faith and applies this outlook to the life and witness of the church today. 0077.

Boecker, Hans Jochen. Law and the Administration of Justice in the Old Testament and Ancient East. Minneapolis, Minn.: Augsburg, 1980. Attempts to show how the law influenced the Old Testament, formed the basis not only for the view of God but for all theological concepts in ancient Israel, and how the law actually worked in everyday life, with special attention given to the Book of the Covenant in Exodus and to Deuteronomy and the Law of Holiness in ancient laws regarding real estate, marriage, adoption and inheritance, the “eye for an eye” formula, and capital punishment

0078.

Bohrmann, Monette. Flavius Josephus, the Zealots, and Yavne: Toward a Rereading of The War of the Jews. Bern: Peter Lang, 1994. Analyzes events from 6 to 73 C.E., which resulted in the opening of hostilities between the Jews and Romans, and suggests that the conflict was also a conflict of mentalities; the Jewish mentality, the author argues, implies a concept of war which contributed to the development of the divisions and schisms between the supporters of full-scale war against Rome (the Zealots) and the non-belligerents (Rabbi Yohanan ben Zaccai and Yavne School, Flavius Josephus).

0079.

Bright, John. The Kingdom of God: The Biblical Concept and its Meaning for the Church. Nashville, Tenn.: Abingdon-Cokesbury Press, 1953. In examining the emergence of the concept of the Kingdom of God in the Old Testament the author contends that “the hope of Israel is thus driven ahead beyond the existing nation.”

0080.

Clark, A. B. Biblical Law. Portland, Oreg.: Binford and Mort, 1944. The author argues that biblical law, to a remarkable degree, covers the entire field of civil, domestic, and even social life.

0081.

Clements, Ronald E. The World of Ancient Israel: Sociological, Anthropological, and Political Perspectives. New York: Cambridge University Press, 1989.

108

Church and State Encapsulates research that has been undertaken on the sociological, anthropological, and political aspects of the history of ancient Israel, including essays of Israel in its historical and cultural setting, Israelite kingship, the origins of the diaspora, the social world of the wisdom and apocalyptic writings, the concept of holy war, covenant ideology, and the land.

0082.

Coote, Robert B. In Defense of Revolution: The Elohist History. Minneapolis, Minn,: Augsburg Fortress, 1991. A provocative study of the protest movement that helped forge the dynamic traditions of Israel, based upon the Elohist (or E) material in the Pentateuch and argues for E’s support of Israel’s revolution against the House of David led by Jeroboam I; a good biblical study of power politics.

0083.

Danube, David. Studies in Biblical Law. Cambridge: Cambridge University Press, 1947. In the early chapters of the book, the author focuses on law as viewed in the early biblical narratives and in the codes while the latter chapters explore a specific aspect of biblical law—lex talionis, communal responsibilities, and Summum Ius-Summa-Tniuria.

0084.

Day, John. King and Messiah in Israel and the Ancient Near East: Proceedings of the Oxford Old Testament Seminar. Sheffield, U.K.: Sheffield Academic Press, 199? Examines kingship and messianism in the Old Testament in particular, but also in the ancient Near East more generally, and in post-biblical Judaism and the New Testament; contains contributions by twenty scholars

0085.

Dearman, Andrew J. Religion and Culture in Ancient Israel. Peabody, Mass.: Hendrickson Publishers, 1992. Examines Israelite religion in light of both the biblical account and extrabiblical sources as background for understanding issues like the origins of Yahwism or the political leadership of the day, either during the premonarchic times or during the post-exilic period.

0086.

Derfler, Steven Lee. The Hasmonean Revolt: Rebellion or Revolution. Lewiston, N. Y.: The Edwin Mellen Press, 1990. Attempts to present a unified synthesis of the many theories that have been attempted in trying to understand the events that transpired at the

Bibliographical Survey

109

time of the rebirth of a Jewish state in Judea after four centuries of foreign domination; centers on the period 168 B.C.E.-135 C.E. 0087.

Doorly, William J. Prophet of Justice: Understanding the Book of Amos. Mahwah, N. J.: Paulist Press, 1990. Argues that Amos’ original prophecy, without the softening given it by later scribes, is an unrelieved prediction of doom for wealthy oppressors of the poor and the righteous; develops from Amos a theology of economic justice that makes the prophet’s words a stirring indictment and illumination of society today.

0088.

Ellul, Jacques. Anarchy and Christianity. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991. Blends politics, theology, history, and exposition in an analysis of the relationship between political anarchy and biblical faith and concludes that Christians need to look at biblical texts and not reject anarchy as a political option, since it seems to be closest to biblical thinking.

0089.

Elazar, Daniel J. Covenant and Polity in Biblical Israel: Biblical Foundations and Jewish Expressions. New Brunswick, N. J.: Transaction Publishers, 1995. In this first volume of a trilogy, the author addresses political uses of the idea of covenant, the tradition that has adhered to that idea, and the political arrangements that flow from it.

0090.

Elazar, Daniel J. The Book of Joshua as a Political Classic. 1989. Provides a political interpretation of Joshua; very insightful.

0091.

Falk, Ze’ev Wilhelm. Hebrew Law in Biblical Times: An Introduction. Jerusalem: Wahrmann Books, 1964. Examines continuity and change in ancient Hebrew law, as reflected in the biblical sources, and describes the historical background to and the causes of the various legal rules, citing many parallels and contrasts with other ancient laws; emphasis is placed upon the clanship system which prevailed during the age of the Hebrew patriarchs and upon the development of the legal system as a consequence of the settlement of Palestine.

110 0092.

Church and State Fewell, Danna Nolan. Circle of Sovereignty: Plotting Politics in the Book of Daniel. Nashville, Tenn.: Abingdon Press, 1991. Examines the people, the events, and the politics in the book of Daniel and finds that politics and theology converge to create complex, sometimes circular messages concerning sovereignty, hierarchy, and personal fidelity and that one strand of the text seems to suggest that religious fidelity and divine sovereignty are triumphant, while another seems to insist that Jewish heroes are compromised and that sovereignty eludes everyone involved.

0093.

Frick, Frank S. The Formation of the State in Ancient Israel: A Survey of Models and Theories. Decatur, Ga.: The Almond Press, 1985. Argues that the data and theories from the social sciences, especially anthropology, provide the biblical scholar with suggestive and illuminating controlled comparisons between many of the socio-political processes at work in early Israel and similar processes at work elsewhere

0094.

Gerbrandt, Gerald E. Kingship According to the Deuteronomistic History. Decatur, Ga.: Scholars Press, 1986. An examination of the entire Deuteronomistic history in order to determine the biblical author’s(s’) views on kingship. Gerbrandt maintains that the historians were only opposed to those kings who did not adhere to the Deuteronomistic view of kingship.

0095.

Grottanelli, Christiano. Kings and Prophets: Monarchic Power, Inspired Leadership, and Sacred Text in Biblical Narrative. New York: Oxford University Press, 1999. Focuses on the subject of kingship in the ancient world and explores the ways in which centralized state power, as epitomized by the sacred king, encounters other oppositional forms of power, such as those possessed by prophets, tricksters, and women.

0096.

Hamilton, Jeffries M. Social Justice and Deuteronomy: The Case of Deuteronomy 15. Atlanta Ga.: Scholars Press, 1992. Analyzes the structure and language of the text of Deuteronomy 15 and how the release laws of usury and slavery work to evoke assent and compliance in the reader and, finally, the author places this chapter within the context of the larger world of Deuteronomy’s attitude toward those in need of care.

Bibliographical Survey 0097.

111

Harrington, Daniel J. The Maccabean Revolt: Anatomy of a Biblical Revolution. Wilmington, Del.: Michael Glazier, 1988. Analyzes the three major sources of the Maccabean revolt in light of the distinctive theological vantage point of each: God’s kingdom (Daniel), God’s temple (II Maccabees), and God’s dynasty (I Maccabees).

0098.

Mendels, Doron. The Rise and Fall of Jewish Nationalism: Jewish and Christian Ethnicity in Ancient Palestine. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1997. Provides a careful analysis of historical and literary sources, from Josephus to New Testament apocrypha, regarding the development of Jewish nationalism; a valuable introduction to Jewish political history in its international context

0099.

Kang, Sa-Moon. Divine War in the Old Testament and in the Ancient Near East. Berlin and New York: Walter de Gruyter, 1989. Based upon the author’s Ph.D. dissertation, this study deals with the concept of divine war in a comprehensive manner; it is concerned with all its religious and military dimensions and institutions. Part I focuses on “Divine War in the Ancient Near East,” while Part II examines “YHWH War in the Old Testament.

0100.

Mathews, Victor H. Social World of Ancient Israel, 1250-587 B.C.E.. Peabody, Mass.: Hendrickson Publishers, 1993. Takes a special look at the most prominent social institutions of the world of early Israel and the period of the monarchy, and then shows how properly understanding these social institutions are essential for sound biblical interpretation.

0101.

McCarthy, Dennis J. Old Testament Covenant: A Survey of Current Opinions. Richmond, Va.: John Knox Press, 1972. Examines scholarly contributions to the biblical concept of covenant as it relates to law, cult, kingship, and theology; includes extensive bibliography.

0102.

Muffs, Yochanan. Love and Joy: Law, Language, and Religion in Ancient Israel. Cambridge: Harvard University Press, 1992.

112

Church and State Examines the laws of war in ancient Israel, the figurative nature of legal language, the role of the prophet and prophetic speech, and the expressions of belonging which united Israelite culture.

0103.

Pixley, Jorge V. On Exodus: A Liberation Perspective. Maryknoll, N. Y.: Orbis Books, 1987. A review of the historical significance of the exodus—seen as the liberation of the Jews enslaved in Egypt; provides a thorough treatment of the historical and contemporary liberative meaning of the Exodus.

0104.

Polley, Max. E. Amos and the Davidic Empire: A Socio-Historical Approach. New York: Oxford University Press, 1989. Argues that Amos condemned the Northern Kingdom of Israel for its rebellion against the Davidic dynasty and proceeds from the premise that too little attention is given to the relationship between nationalism and religion in studies of ancient Israelite religion and history.

0105.

Priest, James E. Governmental and Judicial Ethics in the Bible and Rabbinic Literature. New York: KTAV Publishing Houst, 1980. Examines the biblical and rabbinic sources in order to discover their value today in areas of judicial and governmental ethics. Major topics include: the concepts of law in the Bible and Talmud; governmental legal systems; enforcement of judicial ethics; reward and punishment in judicial ethics; the death penalty; judicial ethics of punishment equal to the crime; and the ethics of government in war and peace.

0106.

Rice, Gene. Nations Under God: A Commentary on the Book of 1 Kings. Grand Rapids, Mich.: Wm. B. Eerdmans, Publishing Co., 1990. Out of the concerns of ancient Israel, the author contends that I Kings speaks to the present: it prods us to identify the equivalent of Canaanite religion in our society and to examine ourselves in light of the biblical commandments, directs us to look for God’s presence in the arena of public life, and to recognize that all nations, not just Israel, are “under God.”

0107.

Rosenberg, Joel. King and Kin: Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press, 1986. A Jewish scholar’s analysis of political allegory in the Hebrew Bible (Genesis through II Kings) in which he explores the fundamental concepts and contradictions in the history of pre-exilic Israel, emphasizing the

Bibliographical Survey

113

transition from tribal confederation to national kingdom. The author examines the texts that form a single critique of Israel’s national identity from primordial times to the Babylonian exile. He reflects not only on what the Bible is saying, but how and why. 0108.

Safire, William. The First Dissident: The Book of Job in Today’s Politics. New York: Random House, 1992. In applying the Book of Job to the politics of today, the author shows how modern heroes have reshaped authority and history—and how individual citizens can, too—by following the courageous example of Job; a provocative work.

0109.

Schrey, Heinz-Horst. The Biblical Doctrine of Justice and Law. London: SCM Press, 1955.. A helpful and reliable study.

0110.

Schwartz, Seth. Josephus and Judaean Politics. Leiden, The Netherlands: E. J. Brill, 1990. Aims to establish Josephus’ attitudes to the various Judaean groups of the first century—priests, descendants of Herod, and certain sectarians—and shows how these attitudes changed with the actual changes in Judaean politics and society during the thirty years of Josephus’ literary activity, following the destruction of Jerusalem.

0111.

Seitz, Christopher. Theology in Conflict: Reactions to the Exile in the Book of Jeremiah. Berlin: Walter de Gruyter, 1989. A socio-historical analysis of Judah in the pre-exilic and exilic period that is used in combination with a redaction-critical investigation of Jeremiah, Ezekiel, and the Deuteronomistic History; the author maintains that the conflict between communities in Judah and Babylon accounts for the peculiar development and final form of the Book of Jeremiah.

0112.

Smith, Morton. Palestinian Parties and Politics that Shaped the Old Testament. New York: Columbia University Press, 1971. The author attempts to distinguish and describe particular groups and parties behind the writing of the Old Testament—to trace their developments, conflicts. and alliances, and to follow as far as possible the convolutions of each party line, convolutions which explain the

114

Church and State traditions that the party preserved and invented, and indicate those which it suppressed and denied.

0113.

Stadelmann, Luis. Love and Politics: A New Commentary on the Song of Songs. Mahwah, N.J.: Paulist Press, 1992. Attempts to show how the author of Song of Songs, couching his meaning in the disguise of romantic and erotic language, was really putting forth a political treatise calling for the restoration of the Davidic monarchy in Judah during the post-exilic period of the history of Israel; a provocative study.

0114.

Swanston, Hamish. The Kings and the Covenant. Baltimore: Helicon Press, 1968. Provides an historical examination of the Hebrew monarchy, one of the most important periods of Israel history, covering the five hundred-year span from the election of Saul as the first king of the people of Israel to the capture of Jerusalem by the Babylonians. Throughout this period the author focuses on the complex relationship and the covenant between Yahweh and his chosen and free people, Israel..

0115.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel. Leiden, The Netherlands: E. J. Brill, 1986. The essays in this volume attempt to elucidate the focal religious and social tenets which informed the ancient Israelite res publica and problem in particular the forms of interaction between the king and other societal agents: priests, prophets, and representatives of the people. The development of Israelite kingship is traced from its emergence as a pragmatic response to historical vicissitudes to its culmination in the vision of an “Anointed” who is expected to rise and bring in the future ideal age.

0116.

von Rad, Gerhard. Holy War in Ancient Israel. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991. Argues that the most important feature of holy war for Israel was the demand for faith in Yahweh’s saving acts; it was, however, not Yahweh alone who acted, rather, the Israelites envisioned Yahweh fighting on their behalf and, thus, they were inspired, and even obliged, to fight harder.

0117.

Walsh, James P. M. The Mighty from Their Thrones: Power in the Biblical Tradition. Philadelphia: Fortress Press, 1987.

Bibliographical Survey

115

An examination of the reasons why the people of the covenant chose to be ruled by a human monarch, and the policies that led to exilic experiences of Israel and the end of prophecy 0118.

Walzer, Michael. Exodus and Revolution. New York: Basic Books, 1985. Celebrates the story of the Exodus in terms of the political meanings of the biblical story and shows the part that this story has played in shaping Western political thought and action; views Exodus as a political document.

0119.

Weinfeld, Moshe. Social Justice in Ancient Israel and in the Ancient Near East. Jerusalem: Magness Press, 1995. Analyzes the ideal of justice in relation to social reforms promoted by Israelite monarchy, the implications of the ideal in individual life, and the implications of all aspects of the concept; shows that the biblical expression “to do justice” and “righteousness” generally refers to acting on behalf of the poor and oppressed.

0120.

Weisman, Ze’ev. Political Satire in the Bible. Atlanta: Scholars Press, 1998. Examines political satire as a literary device in the Bible and draws the main lines of its development, exposing the characteristics of political satire in each of the Bible main divisions and in most of its literary types and concludes that satire should be recognized as a widespread literary phenomenon in the Bible.

0121.

Wildavsky, Aaron. Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel. New Brunswick, N.J.: Transaction Books, 1993. Provides a probing analysis of the problem for Jews of assimilation versus separation and attempts to show that this dilemma has plagued Jewish life from its earliest beginnings and does so by providing an illuminating commentary on the Joseph narrative in Genesis,

0122.

Wildavsky, Aaron. The Nursing Father: Moses as a Political Leader. Tuscaloosa: The University of Alabama Press, 1984.

116

Church and State A fresh examination of Moses, viewed from the standpoint of politics, attempts to enhance the reader’s understanding of political leadership and its role as an integral part of different political regimes.

0123.

Wilson, Andrew. The Nations in Deutero-Isaiah: A Study on Composition and Structure. Lewiston, N.Y.: The Edwin-Mellen Press, 1986. An exegetical study of Deutero-Isaiah’s attitude toward the gentiles and his universal claims for Yahweh’s sovereignty. Intended for specialists in the field.

The New Testament 0124.

Bammel, Ernst and C.F.D. Moule. Jesus and the Politics of His Day. Cambridge: Cambridge University Press, 1984. A collection of twenty-six essays by sixteen authors refuting the thesis that Jesus and the early Christians were sympathetic to political messianism.

0125.

Barth, Karl. Community, State, and Church: Three Essays. Garden City, N.Y.: Doubleday and Co., 1960. The second of the three essays in this volume relates specifically to the church and the state in the New Testament; incisive and forceful, the essays were written by the Christian theologian who emerged in June 1933 as the theologian of the Confessional movement, which attempted to preserve the integrity of the Evangelical Church in Germany against corruption from within Nazi terror without.

0126.

Berrigan, Daniel S.J. Whereon to Stand: The Acts of the Apostles and Ourselves. Baltimore, Maryland Fortkamp Publishing Company, 1991. A biblical commentary on the Book of Acts in which the author advances the thesis that Acts and much of the Pauline Epistles represent a social and literary revolution.

0127.

Borg, Marcus J. Conflict, Holiness, and Politics in the Teaching of Jesus. New York: The Edwin Mellen Press, 1984. Takes note of the recent trend in biblical scholarship which, rather than excluding politics from the life and teachings of Jesus as in earlier periods of scholarship, now highlights the social and political factors which shaped the emergence of the Christian movement and the ministry of the historical Jesus.

Bibliographical Survey 0128.

117

Brandon, S. G. F. Jesus and the Zealots: A Study of the Political Factor in Primitive Christianity. New York: Charles Scribner’s Sons, 1968. Proposes that in Roman eyes Jesus was a dangerous political rebel who was executed by Pilate on the charge of sedition and portrays Jesus as a politically aware activist vigorously working against the Palestinian “Establishment”—the Roman occupying forces and Jerusalem’s collaborationist Jewish aristocracy; far from dying ignominiously, the author argues, Jesus in effect died a patriot’s death, a rebel-martyr for his people. While not claiming that Jesus was a Zealot himself, the author cites evidence suggesting Jesus was at least sympathetic to their cause.

0129.

Cassidy, Richard J. Christians and Roman Rule in the New Testament. New York: Crossroad, 2001. Attempts to provide the biblical tools that will enable Christians, while true to their faith, respond to diverse political systems, by illustrating how the New Testament documents portray, in different ways, the connection between Roman imperial rule and the emerging Jesus movement and how the texts themselves reveal appropriate responses for the early Christians to make.

0130.

Cassidy, Richard J. Jesus, Politics, and Society: A Study of Luke’s Gospel. Maryknoll, N.Y.: Orbis Books, 1978. The author demonstrates that Jesus was dangerous to the Roman Empire and a powerful threat to both the political and social structures of his time, based upon a reading of the Gospel of Luke in the light of Romanruled Palestine, an even greater threat to the principles of Roman rule than the Zealot policy could ever be.

0131.

Cassidy, Richard J. John’s Gospel in New Perspective: Christology and the Realities of Roman Power. Maryknoll, N.Y.: Orbis Books, 1992. Argues that the Christology in John’s Gospel is not mere theological theorizing, but a matter of immense political implications and that attempts to downplay the political-theological implications on grounds that there is clear separation between spiritual belief and politics are short-sighted and unbiblical.

0132.

Cassidy, Richard J. Society and Politics in the Acts of the Apostles. Maryknoll, N.Y.: 1987.

118

Church and State Highlights the social and political themes in the Book of Acts, particularly Paul’s relation to the Roman Empire, and suggests that Luke wanted to show Christians how to live in the Roman Empire and specifically to give them examples of how to cope with being tried before political officials.

0133.

Cassidy, Richard J. and Philip J Scharper. Political Issues in Luke-Acts. Maryknoll, N.Y.: Orbis Books, 1983. A collection of essays written in response to Richard J. Cassidy’s Jesus, Politics, and Society, in which he challenged the notion that Luke-Acts was written as a political apologetic; some of the essays in this volume take issue with this thesis on both political and methodological grounds. A stimulating and provocative volume.

0134.

Chester, Andrew. The Social Context of Early Christianity. Oxford: Polity Press, 1990. Stresses the importance of Judaism for an understanding of the New Testament and examines the social, political, and economic characteristics of first-century Palestine and thereby demonstrates the relevance of sociological and historical research to a contemporary understanding of the New Testament.

0135.

Crossan, John Dominic. Who Killed Jesus? Exposing The Roots of AntiSemitism in the Gospel Story of the Death of Jesus. San Francisco: Harper SanFrancisco, 1995. An analysis of the roots of anti-Semitism, which, the author says, are found in the N.T. account of the crucifiction: “The Jews Killed Jesus.”

0136.

Crossan, John Dominic. Jesus: A Revolutionary Biography. New York: HarperCollins Publishers, 1994. In examining the four gospels, the author attempts to provide a portrait of the historical Jesus from which he presents Jesus as a societal rebel who preached and practiced a message of radical egalitarianism and concludes that Jesus was more radical and threatening than any political revolutionary of his time or since.

0137.

Cullman, Oscar. Jesus and the Revolutionaries. New York: Harper and Row, 1970. Lays out arguments and biblical evidence for and against a radicalized concept of Jesus as one condemned and crucified by the Roman authorities

Bibliographical Survey

119

as a Zealot agitator because he was seen as a vocal critic of social injustices and engaged in what Romans saw only as political activity; while Jesus was a revolutionary, he was of an entirely different order from that of the politically motivated Zealots since his focus was on radical individual change and the source of revolution with Jesus lay not with man but in God. 0138.

Cullman, Oscar. The State in the New Testament. New York: Scribner’s Sons, 1956. An excellent and succinct study of the concept of the state in the New Testament; a classic Protestant interpretation.

0139.

Edwards, George R. Jesus and the Politics of Violence. New York: Harper and Row, 1972. Contends that all too often Christianity has been a chaplaincy form of religion wedded to arrogance of power and that to correct this Christians should not join counterrevolution, but should seek social change that is consonant with the nonviolent Jesus and the nature of human good.

0140.

Eller, Vernard. Christian Anarchy: Jesus’ Primacy over the Powers. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1987. Argues that Christian anarchy is a major theme in church history, finds it to have a strong Old Testament background, and identifies Jesus as the true founder of the tradition; Paul carried on the idea, but when the church became institutionalized as the official religion of the Roman Empire, the concept was all but lost until it resurfaced in the Anabaptism of the Reformation’s radical wing.

0141.

Elliott, Neil. Liberating Paul: The Justice of God and the Politics of the Apostle. Maryknoll, N.Y: Orbis Books, 1994. Far from advocating subservience to an “oppressive” and “patriarchal” political order, the author argues that Paul was a proponent of an early liberation theology and that, therefore, there is need for Christians today to practice an “ideological intifada” against contemporary oppressive structures.

0142.

Esler, Philip F. The First Christians in Their Social Worlds: SocialScientific Approaches to New Testament Interpretation. New York: Routledge, 1994.

120

Church and State Examines specific socio-political ideas in various texts of the New Testament, including charismatic phenomena, the admission of Gentiles into early Christian communities, and millenarianism and its relationship to political oppression.

0143.

Filson, Floyd Vivian. The New Testament Against Its Environment: The Gospel of Christ, the Risen Lord. Chicago: Greenery Gateway, 1950. Provides helpful insights concerning the life and work of Jesus in light of the environment and society of his day and analyzes the forces that led to his crucifixion.

0144.

Ford, J. Massyngberde. My Enemy Is My Guest: Jesus and Violence in Luke. Maryknoll, N.Y.: Orbis Books, 1984. An exposition of Luke’s presentation of Jesus as an advocate of nonviolence.

0145.

Foreman, Dale M. Crucify Him: A Lawyer Looks at the Trial of Jesus. Grand Rapids, Mich.: Zondervan, 1990. A legal examination of the trial of Jesus, in which the author as a lawyer presents a detailed analysis of the legality of the trials of Jesus and makes a comparison with modern political show trials and with the practices of modern zealots and pacifists.

0146.

Freudmann, Lillian C. Antisemitism in the New Testament. Lanham, MD: University Press of America, 1994. In the face of the long history of antisemitism, that has been virulent and widespread since the advent of Christianity, the author concludes that this association of Christianity with antisemitism is, at least in part, attributable to her findings that “nearly every book of the New Testament expresses slander and contempt of Jews”; while disclaiming that the purpose of this work is the defamation of Christian Scripture, the author argues that original Christian literature has been a “major factor” in creating and perpetuating hostility toward Jews.

0147.

Georgi, Dieter. Theocracy in Paul’s Praxis and Theology. Minneapolis, Minn.: Augsburg Fortress Press, 1991. Presents Paul’s theology as a critique of Hellenistic Roman political and cultural structures, especially as formulated in Augustan propaganda, and argues that Paul set forth radically democratized models of theocratic

Bibliographical Survey

121

concepts that challenge the fundamental ideological assumptions on which Roman imperial rule was based. 0148.

Griffith, D. R. The New Testament and the Roman State. Swansea, U. K.: John Perry Press, 1970. Following an introductory chapter on the political and historical background of the New Testament, the author surveys the subject of the Roman state in the various New Testament writings; both scholarly and readable, this work is an expansion of the Pantyfedwen Trust Lecture given in 1964.

0149.

Hengel, Martin. Victory over Violence: Jesus and the Revolutionists. Philadelphia: Fortress Press, 1973. Argues that the position of Jesus and the early Christians was radically different from that of the Zealots: Jesus was the model of non-violence who demanded of his followers that they renounce violence and love their enemies and that, therefore, the Christian response should be similarly so today.

0150.

Hengel, Martin. Was Jesus a Revolutionist ? Philadelphia: Fortress Press, 1971. Based upon the political background at the time of Jesus, especially in view of the Zealot movement, the author argues that Jesus’ ethical system was revolutionary but that his political actions were not.

0151.

Herron, George Davis. Between Caesar and Jesus. New York: Thomas Y. Crowell and Co., 1899. Eight lectures given in Willard Hall, Chicago, 24 October-12 December 1898, for the Christian Citizenship League, on the subject of the relationship of the Christian conscience to the existing social system.

0152.

Herzog, William R., II. Jesus, Justice, and the Reign of God: A Ministry of Liberation. Louisville: Westminster/John Knox Press, 2000. Argues that Jesus is intensely interested in the social, political, and economic well-being of humanity. The author focuses on Jesus’ actions, examining the conflict stories, exorcisms/healings, and the passion narrative.

122

Church and State

0153.

Herzog, William R., II. Parables as Subversive Speech: Jesus as Pedagogue of the Oppressed. Louisville, Ky.: Westminster/ John Knox Press, 1994. Argues that the focus of the parables of Jesus was not on a vision of the glory of the reign of God but on the disturbing details of how oppression served the interest of the ruling class and that the parables were a form of social analysis, as well as theological reflection.

0154.

Hollingshead, James R. The Household of Caesar and the Body of Christ: A Political Interpretation of the Letters from Paul. Lanham, Md.: University Press of America, 1998. Addresses the writings of the Apostle Paul in the political context of the Roman Near East of the first century. The author examine Paul’s worldview, placing special emphasis on the conception of time and human history. Then he explores Paul’s most common images of community beginning with the household, which Paul uses as a metaphor in a way that is at times consistent with and at times critical of Roman social practices.

0155.

Horsley, Richard A. Jesus and Empire: The Kingdom of God and the New World Disrder. Philadelphia: Fortress Press, 2002. Focuses on how Jesus’ proclamation of the Kingdom of God related to Roman and Herodian power politics and how modern ideologies stand before Jesus’ proclamations in the present world.

0156.

Horsley, Richard A. Jesus and the Spiral of Violence: Popular Jewish Resistance in Roman Palestine. San Francisco: Harper and Row, 1987. Opens up a new perspective on the Roman-dominated Jewish Palestine of Jesus’ time, viewing it as an “imperial situation” in which individual acts of violence were responses to institutionalized repression and injustice. The author explores Jewish resistance to Roman rule, emphasizing its popular and nonviolent character, and suggests that Jesus was primarily attempting to catalyze renewal of local communities in a ministry devoted to social, rather than political, revolution.

0157.

Horsley, Richard A., ed. Paul and Politics: Ekklesia, Israel, Imperialism, Interpretation: Essays in Honor of Krister Stendahl. Harrisburg, Penn.: Trinity Press International, 2000. Focuses on Paul not as a theologian but as a social figure within a distinct historical context and how to intrepret him rightly in his imperial context.

Bibliographical Survey 0158.

123

Jenks, Jeremiah W. The Political and Social Significance of the Life and Teachings of Jesus. New York: Young Men’s Christian Association Press, 1906. Particular attention is given in Study 3, “Jesus’ Conception of His Social Mission: Its Relation to the State,” and in Study 10, “Jesus’ Teaching Regarding Non-Resistance to Evil,” to the theme of church and state; still a helpful study.

0159.

Jewett, Robert. Paul, the Apostle to America: Cultural Trends and Pauline Scholarship. Louisville, Ky.: Westminster/John Knox Press, 1994. Using a nontechnical presentation of recent research, the author attempts to show how Paul engages and challenges American society; the author offers explorations of the relevance of Paul’s letters to the American scene and uses the resources of scientific biblical research that allows Paul’s message to be applied to trends in American culture, including popular entertainment and books that are brought into interaction with aspects of Pauline thought.

0160.

Kealy, Sean P. Jesus and Politics. Collegeville, Minn.: The Liturgica Press, a Michael Glazier Book, 1990. Explores the New Testament in an effort to discover Jesus’ views on living a life of peace and justice in a political world based upon the premise that the church cannot minister in the world and remain distant from matters of the state.

0161.

Kennard, J. Spencer. Render to God: A Study of the Tribute Passage. New York: Oxford University Press, 1950. Provides a fresh interpretation of the attitude of Jesus to his Messiahship and to his attitude to the Roman state, with many references to biblical passages.

0162.

Kent, Charles Foster. Social Teachings of the Prophets and Jesus. New York: Charles Scribner’s Sons, 1917. Singles out important social teachings of the Bible—social reform, democratic principles, citizenship, and the state—in the light of their historical setting and development.

0163.

Kik, J. Marcellus. Church and State in the New Testament. Philadelphia: Presbyterian and Reformed Publishing Co., 1962.

124

Church and State A brief and somewhat superficial treatment of the subject from a Reformed tradition perspective.

0164.

Liberty, Stephen. The Political Relations of Christ’s Ministry. London: Oxford University Press, 1916. Provides a strong political interpretation of the life and ministry of Jesus in Gospels and sees the political relations of Christ’s ministry against the background of the world’s need at that time and of the particular circumstances of the Gospel history; a controversial and provocative work.

0165.

Loewe, Herbert Martin James. “Render unto Caesar”: Religious and Political Loyalty in Palestine. Cambridge: Cambridge University Press, 1940. Traces the line of Rabbinic teaching before and after the time of Jesus and shows that in the central teaching of “render unto Caesar” there runs a continuous line, a line which is analogous to that of Jesus and concludes that the situation in totalitarian states today affords a close parallel to the conditions under which Jesus lived.

0166.

Mathews, Shailer. A History of New Testament Times in Palestine. New York: Macmillan, 1933. Entire chapters of this study are devoted to church-state themes: “Antiochus Epiphanes and the Loss of Religious Liberty,” “Judas Maccabaeus and the Reestablishment of Religious Liberty,” “Jonathan and the Beginnings of Nationality,” “John Hyrcanus and Political Independence,” “The Roman Conquest of Israel,” along with themes of religious persecution and the rise of the Christian church.

0167.

McLaren, James S. Power and Politics in Palestine: The Jews and the Governing of Their Land 100 B.C-AD 70. 1991. Describes and defines the role and authority of the Jewish leadership, especially the Sanhedrin, in governing Palestine from 100 B.C.E. to 70 C.E.; omits use of Rabbinic materials and focuses exclusively on Josephus, the New Testament, Philo, and Tacitus and concludes that the important Jewish leaders were the chief priests and not the Pharisees.

0168.

Montgomery, John Warwick. Law and Gospel: A Study in Jurisprudence. Oak Park, Ill.: Christian Legal Society, 1978.

Bibliographical Survey

125

A brief study of analogies between secular legal principles and biblical or theological principles and concepts. Secular law is perceived as an illustration of God’s law. 0169.

Morrison, Clinton. The Powers that Be: Earthly Rules and Demonic Powers in Romans 13:1-7. London: SCM Press, Ltd., 1960. An excellent exegetical study of Romans 13 and its relevance to Christian freedoms and civil responsibility; originally written as a doctoral dissertation at the University of Basel.

0170.

Muntz, W. S. Rome, St. Paul, and the Early Church. London: J. Murray, 1913. An analysis of the influence of Roman law on Paul’s teaching and writing and on the development of the church.

0171.

Myers, Ched. Binding the Strong Man: A Political Reading of Mark’s Story of Jesus. Maryknoll, N. Y.: Orbis Books, 1988. The first commentary on the Gospel of Mark to apply systematically a multidisciplinary approach or socio-literary method; a political commentary that integrates literary criticism, socio-historical exegesis, and political hermeneutics in an investigation of Mark as a “manifesto of radical discipleship.”

0172.

Paupert, Jean-Marie. The Politics of the Gospel. New York: Holt, Rinehart, and Winston, 1969. Argues for an evangelical politics or presence in the rebuilding of the secular city and attempts to deepen the commitment of those struggling today against poverty, racism, and war; beginning with an examination of the political context of Jesus’ life, the author insists that the teachings of Jesus cannot be emptied of political content and gives fresh meaning to familiar phrases from the Gospels on the two kingdoms, the things that are Caesar’s, the Sabbath, war, patriotism, and the love of neighbor; highly recommended.

0173.

Penner, Archie. The Christian, the State, and the New Testament. Scottdale, Penn.: Herald Press, 1959. Brings into focus major problems of theology and ethics with respect to the Christian’s relation to society and the state that is in complete loyalty to the Scriptures; though the author does not claim to find a detailed guide

126

Church and State for contemporary Christian conduct, he does set forth main principles for a Christian’s relation to the state. A Mennonite interpretation.

0174.

Pobee, John S. Persecution and Martyrdom in the Theology of Paul. Sheffield, Eng.: JSOT Press, 1985. Presents an analysis of martyrological ideas in Paul’s writings and argues that these ideas are significant for crucial aspects of Pauline theology and that the ideas have been commonly underestimated.

0175.

Price, Jonathan J. Jerusalem under Siege: The Collapse of the Jewish State, 66-70 C.E. Leiden, The Netherlands: E. J. Brill, 1992. An internal history of the four years of the Jewish rebellion, which began with militant optimism in the year 66 and ended with the destruction of the Temple and city of Jerusalem four years later; classical, rabbinic, archaeological, and numismatic evidence are brought to bear in this new interpretation of Josephus’ Bellum Judaicum .

0176.

Richardson, Alan. The Political Christ. Waterloo, Ont.: Wilfrid Laurier University Press, 1991. Provides a look at the political environment during Jesus’ ministry and his relationship with those in authority and with the nationalist movements; delineates the influence of the political Christ on history and implications for churches and politics today.

0177.

Rivkin, Ellis. What Crucified Jesus? The Political Execution of a Charismatic. Nashville, Tenn.: Abingdon Press, 1984. A significant work by a noted Jewish scholar, who sets forth the thesis that “it was not the Jews who crucified Jesus, and it was not the Roman people—it was the imperial system which victimized the Jews, victimized the Romans, and victimized the spirit of God.”

0178.

Sandmel, Samuel. Anti-Semitism in the New Testament. Philadephia: Fortress Press 1978, 1978. A remarkably honest and straightforward examination of “anti-Jewish” or “anti-Judaism” references in the New Testament by an eminent Jewish scholar who devoted his life work to the study of early Christianity, and did so with a measure of sympathetic understanding and critical admiration.

Bibliographical Survey 0179.

127

Shenk, Calvin E. When Kingdoms Clash: The Christian and Ideologies. Scottdale, Perm.: Herald Press, 1988. Argues that the Kingdom of God, as taught by Jesus, judges all political, economic, and social systems and requires that a Christian’s first loyalty is to God.

0180.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Oxford University Press, 1963. Examines apparent differences among the Gospel accounts and the overall accuracy of the New Testament, and in so doing enriches the reader’s understanding of Roman society and politics.

0181.

Stringfellow, William. Conscience and Obedience: The Politics of Romans 13 and Revelation 13 in Light of the Second Coming. Waco, Tex.: Word Books, 1977. A detailed exposition of Romans 13 and Revelation 13 that brings valuable insights into sharp focus in a bold affirmation of a “biblical hope which comprehends politics” by examining simultaneously the much misused biblical texts of Romans 13 and Revelation 13 and argues that in order to “honor the emperor,” as Scripture commands, it becomes necessary to oppose him under certain circumstances; highly recommended.

0182.

Theissen, Gerd. The Gospels in Context: Social and Political History in the Synoptic Tradition. Minneapolis, Minn.: Fortress Press, 1991. Seeks to provide importance to the discipline of form-text criticism of the synoptic Gospels, taking particular interest in the political and social milieu of the period.

0183.

Trocmé, André. Jesus and the Nonviolent Revolution. Scottdale, Penn: Herald Press, 1973. Presents Jesus as a vigorous revolutionary who refused to use violence; surveys the history of violence and non-violence from Elijah to the time of Herod; and, finally, traces Jesus’ extension of the Jewish religious horizon and notes that in his political and social program he chose nonviolent resistance rather than the way of sacral violence to institute the kingdom; a helpful study.

0184.

Vonck, Pol. “All Authority Comes from God: Romans 13:1-7 —aTricky Text About Obedience to Political Power.” Afer (1984):338-47.

128

Church and State Interprets the biblical text of Romans 13:1-7 about obedience to political power and suggests that Paul’s concern remains valid and challenging: God is to be served in the political realm. Hence “to be enlisted” in the political remains an imperative, a task always to be tested in the light of the full biblical revelation and the signs of the times.

0185.

Waetjen, Herman C. A Reordering of Power: A Socio-Political Reading of Mark’s Gospel. Philadelphia: Fortress Press, 1989. Traces the stark conflict between the new ordering of power announced by Jesus and the tenacious domination of the ruling elite in Israel’s agrarian society; written out of the author’s own experiences in the Third World.

0186.

Walaskay, Paul W. `And So We Came to Rome’: The Political Perspective of St. Luke. Cambridge: Cambridge University Press, 1983. Challenges the traditional interpretation of Luke’s two volumes that they were written as an apology for Christianity, to demonstrate to the Roman authorities that the new faith was not a dangerous and subversive innovation and argues that Luke was writing to assure his fellow-Christians that church and empire need not fear or suspect each other; the author’s conclusion is supported by an investigation of the text of Luke-Acts, particularly the trials of Jesus and Paul.

0187.

Welborn, L. L. Politics and Rhetoric in the Corinthian Epistles. Macon, Ga.: Mercer University Press, 1997. Attempts to show that Paul was thoroughly familiar with the conventions of ancient political life, and illustrates how Paul made use of political ideas and strategies to shape the Christian community.

0188.

Wengst, Klaus. Pax Romana: And the Peace of Jesus Christ. Philadelphia: Fortress Press, 1987. An examination of Christian responses to Roman rule, ranging from the positive assessment of Luke and Clement of Rome to the vigorous denunciation of the author of the Apocalypse

0189.

Wink, Walter. Jesus and Nonviolence: A Third Way. Minneapolis, Minn.: Augsburg Fortress Press, 2002. Shows how Jesus’ message relates to politics and nonviolence can win the day even when others resort to terror.

Bibliographical Survey 0190.

129

Wink, Walter. Engaging the Powers: Discernment and Resistance in a World of Domination. Minneapolis, Minn.: Augsburg Fortress Press, 1992. Analyzes what happens when social institutions, systems, and structures dominate instead of serve.

0191.

Wink, Walter. Naming the Powers: The Language of Power in the New Testament. Minneapolis, Minn: Fortress Press, 1984. A good exposition on the principalities and powers in the New Testament which underscores their relevance to church and state in the New Testament and for today.

0192.

Yoder, John Howard. The Politics of Jesus: Vicit Agnus Noster. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1972. The author, a Christian pacifist, presents Jesus as “a model for radical political action” in expounding “the doctrine of powers”; the second edition is a thorough revision of the 1972 text, providing updated interaction with publications touching on this subject and, following most of the chapters, new “epilogues” that summarize research that continues to support the insights set forth in the original work; an important work.

0193.

Zeitlin, Irving M. Jesus and the Judaism of His Time. New York: Basil Blackwell, Inc., 1988. A historical reassessment of the life of Jesus in the light of the religious, political, and sociological climate of first-century Israel, including analyses of the social structure of Palestine under Roman occupation, the prevalent sects and movements, and the relationship between the ruling Jewish circles and the Roman authorities.

Christianity and the State General 0194.

Altman, Walter. Luther and Liberation: A Latin American Perspective. Minneapolis, Minn.: Augsburg Fortress Publishers, 1992. Provides readings of Luther’s central theological commitments and his forays into economics, politics, education, violence, and war and thereby

130

Church and State poses challenges to all those who would hail—or decry—Luther and his legacy.

0195.

Arthur, William. The Popes, the Kings and the People: A History of the Movement to Make the Pope Governor of the World. London: Hodder and Stroughton, 1877. Written from a view that is critical of Vatican policies.

0196.

Attwater, Donald. Martyrs: From St. Stephen to John Tung. New York: Sheed and Ward, 1957. Provides sketches of prominent Christian and Roman Catholic martyrs up to the mid-twentieth century, showing how both Catholics and Protestants were among the persecuted and the persecutors.

0197.

Baker, Derek. Church, Society, and Politics. Oxford: Basil Blackwell, 1975. Papers read at the Thirteenth Summer Meeting and Fourteenth Winter Meeting of the Ecclesiastical History Society. The twenty-three essays in this volume cover a wide range of subjects, including: “Early Christian Attitudes to Property and Slavery,” “Church, Society, and Politics in the Early Fifteenth Century as Viewed from an English Pulpit,” “Luther and the Right of Resistance to the Emperor,” “Was the Protestant Reformation a Revolution?,” “Jansenism and Politics in the Eighteenth Century,” “Church and State in Borneo,” “The Barmen Declaration,” and “Church and Politics: Dorothy Buxton and the German Church Struggle.” Taken together, the essays show the complexity of the relationship.

0198.

Barker, William S. and W. Robert Godfrey. . Theonomy: A Reformed Critique. Grand Rapids, Mich.: Zondervan Publishing House, 1990. Contains a collection of sixteen essays which seek to provide a constructive critique of the Christian Reconstruction movement and conclude that theonomy in various ways represents a distorted view of continuities and discontinuities between the Old Testament and today.

0199.

Bernhart, Joseph. The Vatican as a World Power. New York: Longmans, Green, and Co., 1939. An objective and informative analysis.

0200.

Bevan, Wilson Lloyd. Gospel and Government: The Development of the Christian State. New York: Church Missions House, 1914.

Bibliographical Survey

131

Traces the historical development of the concept of the Christian state. 0201.

Brezzi, Paolo. The Papacy: Its Origins and Historical Evolution. Westminster, Md.: Newman Press, 1958. An examination of the nature, purpose, and political role of the papacy in Western culture.

0202.

Brown, Peter. The Rise of Western Christendom: Triumph and Diversity, A.D. 200-1000. Cambridge: Blackwell Publishers, 1996. Traces the history of the distinctly Eastern Christendoms, centered first in Byzantium and later spreading to the Balkans and to Russia, and of Western Christendom focused on Rome but with powerfully independent centers in France, Germany, England, and Ireland; the author moves constantly from the religious and the theological to the social and secular and explains how by the end of the period Christianity had become the dominant factor in political power as well as in the cultural life throughout the region.

0203.

Bruland, Esther Byle. A Passion for Jesus: A Passion for Justice. Valley Forge, Penn.: Judson Press, 1983. Provides biblical and theological reasons why Christians must respond to suffering and injustice; a resource for church groups and individual members to assist them in using their abilities and resources for uplifting the poor and seeking justice for the oppressed.

0204.

Brunner, Emil. Christianity and Civilisation; Gifford Lectures. New York: Scribner’s Sons, 1948. Outlines a Christian philosophy of civilization, first examining the material in each of the separate spheres relevant to his argument for the uncompromising conclusion that Christianity, alone and without qualification, can provide the basis on which a stable civilization can be built, one that is adequate to satisfy the requirements of a worthwhile society; note particularly, 2:101-39.

0205.

Cheetham, Samuel. History of the Christian Church during the First Six Centuries. New York: Macmillan, 1905. An older work which gives particular attention to the early struggles of the church, its divisions and its opponents, its relationship to the state and empire and law and society.

132 0206.

Church and State Chenu, Bruno et al. The Book of Christian Martyrs. New York: Crossroad, 1990. Brings together the history of selected martyrs and acts of martyrdom, beginning with the first centuries, from the Middle Ages to the nineteenth century, and on up to the twentieth century including Dietrich Bonhoeffer, Martin Luther King Jr., and Oscar Arnulfo Romero, showing their diversity and some of the meanings of martyrdom.

0207.

Coote, Robert B. and Mary P. Coote. Power, Politics, and the Making of the Bible: An Introduction. Minneapolis, Minn.: Augsburg Fortress Press, 1990. Examines the powerful and sometimes surprising sociopolitical motivations behind the writing and canonization of the Bible; covers the entire biblical and early church period, including the canonization of both testaments, up to the sixth century.

0208.

Crapsey, Algernon Sidney. Religion and Politics. New York: T. Whittaker, 1905. A collection of lectures on church and state, beginning with the attitude of Jesus to the state and Jesus’ method of government and including essays on “The Democratic Church in the Imperial State,” “The Subjection of the Eastern Church to the State,” “The Supremacy of the Church in the West,” “The Fall of the Medieval Church,” “The Rise of National Churches,” and “The Relation of Church and State in the United States.”

0209.

Curtis, Lionel. Civitas Dei: The Commonwealth of God. New York: Macmillan Co., 1934. Examines how the concept of Christendom developed through the centuries.

0210.

Danielou, Jean and H. Marrou. The Christian Centuries: A New History of the Catholic Church: The First Six Hundred Years. New York: McGrawHill Book Co., 1964. Illustrations selected and annotated by Peter Ludlow. Examines the history of the early centuries of the Christian era, including Christianity beginning as a small group of devout Jews, the opposition of the Roman Empire, the period of martyrdom, and how Christianity was able gradually to effect a radical change throughout the Empire; written from a Roman Catholic perspective.

Bibliographical Survey 0211.

133

Dawson, Christopher H. The Formation of Christendom. New York: Sheed and Ward, 1967. Traces the formation of Christendom from its roots in the Judeo-Christian tradition to the rise and the decline of medieval Christendom; as in all of his works, the author sees religion as the dynamic element of culture and society.

0212.

Dawson, Christopher. Religion and the Rise of Western Culture. New York: Doubleday, 1957. A brilliant synthesis of the role of religion in the formation of Western civilization; widely recognized as a classic work, it remains timely for today.

0213.

Drake, H. A. Constantine and the Bishops: The Politics of Intolerance. Baltimore: The Johns Hopkins University Press, 2000. Despite Constantine’s conversion to Christianity, the author argues that Rome remained a world filled with gods and with men seeking to depose rivals for power, and shows how Christian belief motivated and gave shape to imperial rule.

0214.

D’Souza, Jerome, S.J. The Church and Civilization: An Appraisal of the Church’s Relations with Secular Cultures. Garden City, N.Y.: Doubleday, 1967. Examines the church in the Greco-Roman world, the emergence of Europe and of national cultures, revolution and reconstruction in the sixteenth century, and the church and civilizations of Asia and America.

0215.

Ehler, Sidney Z. Twenty Centuries of Church and State: A Survey of Their Relations in Past and Present. Westminster, Md.: Newman Press, 1957. A brief and simple survey of church-state relations through the centuries; written with a strong Roman Catholic bias.

0216.

Ehler, Sidney Z. and John B. Morral, Church and State through the Centuries: A Collection of Historic Documents with Commentaries. Westminster, Md.: Newman Press, 1954.

134

Church and State Contains seventy-nine documents, from Trojan to Communism, with brief introductory commentaries; a reliable and scholarly source book now limited by its date of publication.

0217.

Eidsmoe, John. God and Caesar: Christian Faith and Political Action. Westchester, Ill.: Crossway Books, 1984. Argues that Christians must be involved in their government since they have a firmer basis than anyone else for judging right and wrong; includes a review of what the Bible says about governmental policies.

0218.

Elazar, Daniel J. Covenant and Commonwealth: From Christian Separation Through the Protestant Reformation. Brunswick, N. J.: Transaction Publishers, 1995. The second in a series of volumes exploring the covenantal tradition in Western politics, this volume examines covenant as a political idea and tradition along with the culture and behavior they produced; focuses on the struggle in Europe to produce a Christian covenantal commonwealth, a struggle that climaxed in the Reformed Protestantism of the sixteenth and seventeenth centuries, and also briefly examines covenant and hierarchy in Islam and other premodern politics that shape our present.

0219.

Elazar, Daniel J. Covenant and Constitutionalism: The Great Frontier and the Matrix of Federal Democracy. New Brunswick, N. J.: Transaction Publishers, 1998. Traces the trends and the developing relationships of constitutionalism and covenant that ultimately led to the transformation of the latter into the former and explores these first steps and the subsequent paths that emerged out of the constitutionalized covenantal tradition in Europe such as federalism, communitarianism, and the cooperative movement; and argues how these covenantal ideas and expressions were both supported and challenged by liberal democracy and individualism as they unfolded in the latter part of the modern epoch and immediately thereafter. A monumental series by a Jewish scholar.

0220.

Ellingsen, Mark. The Cutting Edge: How Churches Speak on Social Issues. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1993. Surveys the many hundreds of often-controversial declarations made since 1964 by a wide variety of churches on nine “cutting-edge” issues: racism, economic development, ecology, war and peace, marriage, abortion, genetic engineering, social justice, and socio-political ideologies;

Bibliographical Survey

135

the most complete summary and analysis ever made of church social statements. 0221.

Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1981. Provides an analytical and a systematic introduction to the Roman, Greek, and Jewish political, social, and religious backgrounds of the New Testament and the early church.

0222.

Ferguson, Everett, Michael P. McHugh, Frederick W. Norris, and David M. Scholar, Encyclopedia of Early Christianity. New York: Garland Publishing, Inc., 1990. Provides an important reference source on the origins and early development of the Christian faith; among the topics covered are pagan and Jewish writers important to early Christianity, Roman emperors and other political leaders, persecutions of Christians for heresies and schisms, and church-state relations.

0223.

Ferguson, Everett. Orthodoxy, Heresy, and Schism in Early Christianity. New York: Garland Publishing, 1993. Contains a collection of sixteen essays by various scholars who focus on the arguments used by the church in its struggle with its opponents and the means employed to achieve unity of belief: tradition, the Rule of Faith, and the Apostles’ Creed and examines the various expressions of Christian belief in the early centuries: Marcionism, Montanism, and Donatism and argues that in addition to doctrinal differences, social, national, and personal factors were at work in the religious controversies and division which must be considered and assessed

0224.

Figgis, John Neville. Churches in the Modern State. London: Longmans, Green, and Co., 1913. Argues that the problem of church and state is concerned not with ecclesiastical pretensions so much as with the nature of human life in society; contains four scholarly lectures on “the free church in the free state” concept and the Res Publica Christiana and reflects a passionate concern for freedom in the face of the state’s growing powers.

0225.

Flathman, Richard E. Thomas Hobbes: Skepticism, Individuality, and Chastened Politics. Newbury Park, Calif: Sage Publications, 1993.

136

Church and State Treats Hobbes as a major contributor to and intellectual resource for modern political thinking and practice; aims to do, according to the author, what Hobbes often did to his own philosophical predecessors—“to wrench him out of his context, to thrust him into ours, make his texts speak to questions of present philosophical and especially moral and political concerns.”

0226.

Gavin, Frank Stanton Burnes. Seven Centuries of the Problem of Church and State. Princeton: Princeton University Press, 1971. A distinguished historical review that is worthy of careful reading.

0227.

Geffcken, Friedrich Heinrich. Church and State: Their Relations Historically Developed. London: Longmans, Green, and Co., 1877. A scholarly work, but reflects a Victorian viewpoint.

0228.

Greenslade, Stanley Lawrence. Church and State from Constantine to Theodosius. London: SCM Press, 1954. An important study of a crucial period in church-state relations, beginning with the “Christian” emperor, Constantine, then examining the freedom of the church and emergence of the dualistic theory of church and state, and, finally, tracing the beginning of the ascendancy of the church, which would continue throughout the Middle Ages; a helpful summary.

0229.

Greenslade, Stanley Lawrence. The Church and the Social Order: A Historical Sketch. London: SCM Press, 1948. Provides a historical summary that is largely confined to the role of the church and organized Christian movements in the political, economic, and public life of Western civilization, with particular consideration in the final chapter to the eighteenth and nineteenth centuries in England.

0230.

Hall, Douglas John. The End of Christendom and the Future of Christianity. Valley Forge, Penn.: Trinity Press International, 1996. The thesis of this volume is that the Christian movement can have a very significant future, one that will be faithful to the original vision of the movement and of immense service to the beleaguered world of today; but to have that future, the author proposes that the churches make their disestablishment work for good and describes how the Christian movement might serve dominant societies, classes, and institutions in a post-Christian era.

Bibliographical Survey 0231.

137

Hayes, Carlton J. H. Christianity and Western Civilization. Stanford, Calif.: Stanford University Press, 1954. Sets forth the thesis that certain distinctive features of Western civilization, specifically its ideals of freedom, limited government, and compassion have been derived from and inspired by its historic religion.

0232.

Herrin, Judith. The Formation of Christendom. Princeton: Princeton University Press, 1989. Treats the crises of the Christian Roman Empire from Constantine to Charlemagne and provides an introduction to the major military and religious upheavals of the late ancient and early medieval world..

0233.

Hyma, Albert. Christianity and Politics: A History of the Principles and Struggles of Church and State. Philadelphia: J. B. Lippincott Co., 1938. A good, reliable and thoroughly readable history prior to World War II.

0234.

Innes, A. Taylor. Church and State: A Historical Handbook. Edinburgh: T. & T. Clark, 1890. Provides a general historical survey of the history of church and state in the Christian West from the time of the primitive church to 1870 in Europe and America.

0235.

Johnson, F. Ernest. Foundations of Democracy: A Series of Addresses. New York: Institute for Religious and Social Studies, 1947. Analyzes the historical, philosophical, and religious sources of democracy in light of changing world conditions; essays contributed by eighteen distinguished scholars.

0236.

Kaufman, Peter Iver. Redeeming Politics. Princeton: Princeton University Press, 1990. While presenting episodes from the fourth through the sixteenth centuries, the author discusses such figures as Constantine, Augustine, Charlemagne, Pope Gregory VII, Dante, Zwingli, Calvin, and Cromwell to show how chroniclers and apologists attempted to explain both the success and the failure of political campaigns in terms of God’s plan for a triumphant Christian culture.

138 0237.

Church and State Kee, Howard C. et al. Christianity: A Social and Cultural History. New York: Macmillan, 1991. Describes the rise and growth of Christianity in its interactions with the changing social and cultural setting of the past two thousand years rather than a history of the development of doctrines and institutions; attention is given in each of the five parts of this volume to the interactions and conflicts between Christianity and the state and the accommodation of Christianity to its environment.

0238.

Kik, Jacob Marcellus. Church and State: The Story of Two Kingdoms. New York: Nelson, 1963. A survey of church and state relations from the time of Christ to the present; includes bibliography for further study.

0239.

Knight, Derrick. Beyond the Pale: The Christian Political Fringe. London: Kogan Page, 1982. Brings to light significant and disturbing information on the Christian and political groups currently leading a crusade against the World Council of Churches and reveals their connections with extreme Right-wing political movements, including an overview of these Right-wing groupings, their strategies, their activities, and the people who run them; the South African connection is examined in detail, but attention is also given to the similar campaigns in Great Britain and the major industrial countries of Europe, North America, Australia, and New Zealand.

0240.

Latourette, Kenneth Scott. “Colonialism and Missions: Progressive Separation.” Journal of Church and State 7 (Autumn 1965): 330-49.. In reviewing the expansion of Christianity from a historical perspective, the author notes that until the closing years of the eighteenth century Protestant missions were generally independent of government, but with the political and commercial expansion of Europe and the United States, some governments sought to use Christian missions to promote their own political ambitions through supporting Christian missions

0241.

Lea, Henry Charles. A History of the Inquisition in the Middle Ages. New York: Russell and Russell, 1955. Long regarded as a classic work, it is written with considerable objectivity in the treatment of the subject; chronicles the origin and development of the inquisitorial process in Western Europe—its structure, its methods of interrogation and trial, and its treatment of evidence.

Bibliographical Survey 0242.

139

Lehmann, Paul. The Transfiguration of Politics. New York: Harper and Row, 1975. Argues that the relevance of Jesus Christ to an age of revolution is to be found in the “power of his presence to shape the passion for humanization that generates revolution” and thereby preserves revolution from its own pull toward self-destruction; what is required is nothing less than the “transfiguration” of politics and thereby bring human meaning to politics.

0243.

Linder, Robert D. God and Caesar: Case Studies in the Relationship Between Christianity and the State. Longview, Tex.: Conference on Faith and History, 1971. Based on the premise that the relationship of Christianity to the state has been and remains an enduring problem throughout the history of Christianity, this volume of essays includes a wide range of case studies, from the persecution of Christians in the Roman Empire to Baptists as “subversives” in the Soviet Union.

0244.

Marshall, Paul. Thine Is the Kingdom: A Biblical Perspective on the Nature of Government and Politics Today. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Stresses that politics is neither a realm apart from the gospel nor the center of the gospel, but rather is a part of overall Christian service, whose goal is that all aspects of human life should be brought together by God through Christ.

0245.

Martinich, A. P. The Two Gods of Leviathan: Thomas Hobbes on Religion and Politics. New York: Cambridge University Press, 1992. Contrary to the view of Hobbes as a purely secular thinker, the author argues that religious concerns pervade Leviathan and that Hobbes was really intent on providing a rational defense of the Calvinistic Church of England that flourished under the reign of James I and that Christian doctrine, for Hobbes, is not politically destabilizing and is consistent with modern science.

0246.

Mason, Roger. Knox: On Rebellion. Cambridge: Cambridge University Press, 1995. Includes the most significant political writings of the Protestant Reformer, John Knox, and presents all of his writings on rebellion, including his

140

Church and State First Blast of the Trumpet against the Monstrous Regiment of Women, and thereby provides the means of tracing the evolution of his political radicalism and evaluating its impact; the first comprehensive edition of Knox’s political writings.

0247.

Moore, R. I. The Formation of a Persecuting Society: Power and Deviance in Western Europe, 950-1250. Cambridge, Mass.: Basil Blackwell, Inc., 1987. Examines the emergence of popular heresy and the establishment of the Inquisition and the expropriation and mass murder of Jews and argues that the treatment of Jews and other minorities was part of a pattern of persecution that created the foundation for racism in Europe today.

0248.

Morris, William Dale. The Christian Origins of Social Revolt. London: Allen and Unwin, 1949. Beginning with an analysis of heretical sects, the author then traces the part that primitive Christian communism played in the great peasant revolts and shows how Christianity took on a revolutionary significance among the Taborites and Anabaptists, examines the social significance of the Reformation and the various non-conformist movements in Britain that attempted to apply the Christian ethic to the reshaping of social order, and finally looks at the part the Christian tradition played in the rise of the modern British Socialist movement

0249.

Neill, Stephen. Colonialism and Christian Missions. New York: McGrawHill Book Co., 1966. In this, the first history of the relationship between the cross and the flag during the colonial era, the author examines the basis of this alliance in which the military and political powers perverted the tenets of Christian faith while ostensibly fostering the spread of Christianity; a balanced and reliable work, highly recommended.

0250.

Oakeshott, Michael. Religion, Politics, and the Moral Life. New Haven, Conn.: Yale University Press, 1993. Written by Britain’s leading twentieth-century political philosopher, this volume contains the author’s early essays on religion and theology, and includes four important unpublished essays and six essays that appeared in remote and inaccessible journals; includes a substantial introduction by the editor.

Bibliographical Survey 0251.

141

Oldham, J. H., ed. The Oxford Conference on Church, Community, and State; Official Report. Chicago: Willet, Clark, and Co., 1937. The official report of the historic conference at Oxford, England, July 1937, on “Church, Community, and State”; presented around major themes of “Church and Community”; “Church and State”; “Church, Community, and State in Relation to the Economic Order”; “Church, Community, and State in Relation to Education”; and “the Universal Church and the World of Nations.”

0252.

Palmer, Frederic. Heretics, Saints, and Martyrs. Cambridge: Harvard University Press, 1925. Includes cases studies from church history, highlighting the theme of the title of this volume; note especially essays on “The Anabaptists and Their Relation to Civil and Religious Liberty” and “Perpetua and Felicitas, Martyrs and Saints.”

0253.

Parker, Thomas. Christianity and the State in the Light of History. New York: Harper and Brothers, 1955. An excellent historical overview, including the early church, the Middle Ages, and Reformation period (although now dated). Originally delivered as the Bampton Lectures.

0254.

Questier, Michael C. Conversion, Politics, and Religion in England, 1580-1625. Cambridge: Cambridge University Press, 1996. Concentrates on the experience of individual conversion in England during the Reformation when English Protestants urged a change from popery to the Gospel, while Catholics persuaded people from heresy and schism to unity, and investigates the political implications of conversion.

0255.

Rabbie, Edwin. Hugo Grotius: Ordinum Hollandiae ac Westfrisiae Pietas (1613). Leiden, The Netherlands: E. J. Brill, 1995. Contains Hugo Grotius’ first work in the field of church and state; it was written to defend the policy of the States of Holland, which was being attacked by the orthodox Calvinistic party in the Netherlands; this work remains as one of the key texts for knowledge of the religious disputes in the Netherlands during the Twelve Years’ Truce (1609-1621).

0256.

Rahner, Hugo, S. J. Church and State in Early Christianity. San Francisco: Ignatius Press, 1992.

142

Church and State Reviews the relationship of church and state during the first eight centuries, from Christianity’s being persecuted, to tolerated, to being mandated as the Roman Empire’s official religion and argues that the church encountered during those early centuries, in principle, all the forms of church-state relationships it would face in the future.

0257.

Rogers, G. A. J. Locke’s Philosophy: Content and Context. New York: Oxford University Press, 1994. A collection of essays by a distinguished international group of scholars who look both at core areas of Locke’s philosophy and political theory, including the links between Locke’s philosophy and his religious and political thought.

0258.

Runciman, Sir Steven. The Great Church in Captivity: A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War of Independence. London: Cambridge University Press, 1968. Written primarily to give particular attention to the Greek Church under the Ottoman Sultans, a period that is comparatively little known, in order to bring greater understanding to what happened to the “Great Church” during the dark centuries of its captivity, and to the Greek Church when its relations ended.

0259.

Stith, Charles R. Political Religion: A Liberal Answer to the Question, ‘Should Religion and Politics Mix?’ Nashville: Abingdon Press, 1995. Offers a framework for putting one’s Christian faith into action in order to engage in the body politics religiously; the author argues that being religious means being political and that it is not an option but an obligation that one’s politics reflects one’s religion.

0260.

Sturzo, Luigi. Church and State. New York: Longmans Green, 1939. Long regarded as a classic study in historiography, written from a liberal Catholic position, reviewing the history of church-state relations from the early history of Christianity to 1938, especially in Europe; divided into three parts: “The Church and Christendom,” “The Church and the Modern State,” and “The Secular Church in the State.” A well-organized scholarly work that remains a valuable resource.

0261.

Sutherland, Arthur E. The Church Shall Be Free: A Glance at Eight Centuries of Church and State. Charlottesville: The University Press of Virginia, 1965.

Bibliographical Survey

143

Published for the Magna Carta Commission of Virginia; a very brief but helpful historical review essay. 0262.

Temple, William. Christianity and the State. London: Macmillan, Ltd., 1928. A future Archbishop of Canterbury analyses the historic theories of the state both in its internal and external relations.

0263.

Villa-Vicencio, Charles. Between Christ and Caesar: Classic and Contemporary Texts on Church and State. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Contains a collection of valuable primary texts from each major period of church history: “The Early Church,” “The Medieval Church,” “The Church of the Reformation,” “The Church of Radical Protestantism,” “The Church of the Third Reich,” “The Church of Vatican II,” “The Latin American Church,” “The Black Church,” “The Church in Africa,” “The Eastern Orthodox Church,” and a series of documents from the South African context.

0264.

Westin, Gunnar. The Free Church Through the Ages. Nashville, Tenn.: Broadman Press, 1958. Based on extensive research, the author brings the free church movement into sharp focus and provides an understandable account of the courage and dedication that enabled the free churches to continue and survive in spite of formidable opposition and persecution; a highly reliable resource.

Roman Empire 0265.

Alföldi, Andrew. The Conversion of Constantine and Pagan Rome. Oxford: Oxford University Press, 1948. Attempts to depict the religious development of Constantine as it is reflected in his fight with the only pagan group capable of resisting him and concludes with the triumph of intolerance in Constantine’s religious policy.

0266.

Arnold, Eberhard. The Early Christians After the Death of the Apostles: Selected and Edited from all the Sources of the First Centuries. Rifton, N. Y.: Plough Publishing House, 1970.

144

Church and State Drawing from the oldest sources of church history, the author explores the life, witness, worship, dedication, and martyrdom of the early Christians—in their own words and from accounts of their contemporaries—persecutors, pagan philosophers, political officials, and Roman emperors.

0267.

Bainton, Roland. Early Christianity. New York: Van Nostrand, 1960. Traces the dramatic history of Christianity during its first five centuries, including the struggle with the Roman Empire and with rival religions, the attitude of the church toward ethical and social questions, and the reason for the triumph of Christianity in the Roman Empire; contains brief selections from crucial documents.

0268.

Bardy, Gustave. The Church at the End of the First Century. London: Sands and Co., 1938. Note, particularly, the latter chapters of this volume in which the author addresses questions relating to “Heresy at the End of the First Century” and “Christianity and the Roman Empire.”

0269.

Barnard, Leslie W. “Church-State Relations, A.D. 313-337” Journal of Church and State 24:337-355. 1982. Analyzes Constantine’s religious role and points out that under Theodosius the church became the preferred institution of the Empire and examines the profound differences in the attitudes of Eastern and Western Christendom toward the state in the fourth century and that these differences reflected contrasting social, cultural, and geographical factors.

0270.

Barnes, Arthur Stapylton. Christianity at Rome in the Apostolic Age: An Attempt at Reconstruction of History. Westport, Conn.: Greenwood Press, 1971. Attempts to reconstruct the history of the Apostolic period from the scanty sources available—documentary, archaeological, and traditional—which connects the Apostles with the city of Rome; note especially the chapters on “The Neronian Persecution” and “The Year of the Four Emperors.”

0271.

Barnes, Timothy D. Athanasius and Constantius: Theology and Politics in the Constantinian Empire. Cambridge: Harvard University Press, 1993. Focuses on Athanasius’ long struggle with Constantius, a struggle amply documented in the works of Athanasius composed to defend himself

Bibliographical Survey

145

against charges of treason and murder. The author argues that Athanasius’ writings are riddled with deliberate misrepresentations, which historians have through the ages all too uncritically accepted, and demonstrates that religious policy and ecclesiastical politics were a constant and central concern to the emperors of the fourth century. 0272.

Baynes, Norman H. Constantine the Great and the Christian Church. London: H. Milford, 1930. An appreciative and highly positive account of the role of Constantine in the history of Christianity and his vision of the New Rome which he had founded; the author concludes that Constantine, “the religiossimus Augustus,” has his place among “the seers and prophets” and may well be called the “thirteenth” Apostle.

0273.

Benko, Stephen. Pagan Rome and the Early Christians. Bloomington: Indiana University Press, 1984. Examines specific issues which separated Christians and pagans and provoked a hostility based upon some truth and much rumor about Christians and their use of magic; the author maintains, “Christians used objects, rites, words, and formulas charged with divine potency to force demons to yield, all in accordance with well-known contemporary rules of magic.”

0274.

Benko, Stephen and John J. O’Rourke, eds. The Catacombs and the Colosseum: The Roman Empire and the Setting of Primitive Christianity. Valley Force, Penn.: Judson Press, 1971. This is a scholarly analysis of the social and political forces which affected the development of the early Christian church. Topics discussed include political and imperial history, social classes and social conflict, Roman law, education, the military system, the role of the Jews, religious policies of the Empire, and other associations similar to the church organization.

0275.

Bigg, Charles. The Church’s Task under the Roman Empire. New York: Oxford University Press, 1905. Contends for the “extreme importance” of studying the relation between the Empire and the Church in the period which preceded the recognition of Christianity by Constantine and, further, for ascertaining as clearly as possible the intellectual, moral, and material condition of the people in the Church.

146 0276.

Church and State Bishop, John. Nero: The Man and the Legand. New York: A. S. Barnes and Co., 1964. The author makes no attempt to moralize about the character of Nero, whose unspeakable cruelty is well-known, but to present an honest biography in which truth is unravelled from the skein of myth and falsehood which has surrounded Nero, the fifth Emperor of Rome. The author pays particular attention to the background of the persecution of the Christians in 64 C.E., uses much material from the Epistles of the New Testament, and arrives at a conclusion that may surprise many readers.

0277.

Bowersock, G. W. Martyrdom and Rome. New York: Cambridge University Press, 1995. Examines the historical context of the earliest Christian martyrs, and anchors their self-sacrifice to the everyday life and outlook of the cities (mostly Greek) of the Roman Empire by exploring the remains of contemporary documents of martyrdoms in the centuries before Constantine, and thereby attempts to provide a historical explanation of why martyrdom occurred when and as it did.

0278.

Boyarin, Daniel. Dying for God: Maartyrdom and the Making of Christianity and Judaism. Stanford, Cal.: Stanford University Press, 1999. The author maintains that we can and need to speak of a twin birth of Christianity and Judaism, not a genealogy in which one is parent to the other. In this book, the author develops a revised understanding of the interactions between nascent Christianity and nascent Judaism in late antiquity.

0279.

Boyd, William Kenneth. The Ecclesiastical Edicts of the Theodosian Code. New York: Columbia University Press, 1905. Examines and analyzes the relationship between church and state in the fourth and fifth centuries, as revealed in the laws of the emperors, but with particular attention to the position of the church, and to evaluate the influence of that relationship in shaping conditions in medieval Europe.

0280.

Brakke, David. Athanasius and the Politics of Asceticism. New York: Oxford University Press, 1995. In this study of one of the central figures of the church in the fourth century, the author shows just how deeply political ascetic theology could

Bibliographical Survey

147

also be in the struggle to form a united and dominant church in Egypt under the Roman Empire 0281.

Brown, Peter. Authority and the Sacred: Aspects of the Christianisation of the Roman World. New York: Cambridge University Press, 1995. Examines the factors that proved decisive and the compromises that made the emergence of the Christian “thought world” possible, and shows how Christian holy men were less representative of a triumphant and intransigent faith than negotiators, at ground level, of a working compromise between the new faith and traditional ways of dealing with the religious world.

0282.

Burtchaell, James Tunstead. From Synagogue to Church: Public Services and Offices in the Earliest Christian Communities. Cambridge: Cambridge University Press, 1992. Shows that the first-century Jews knew only one form of community organization, that of the synagogue and argues that the three-level structure of offices in the synagogue—president, elders, and assistant—emerged as the most plausible antecedent for the Christian offices which stand forth clearly in the second century and, therefore, the synagogue offices were present from the moment the early Christians began to form their own congregations.

0283.

Bury, J. B. The Constitution of the Later Roman Empire. Cambridge: Cambridge University Press, 1910. Provides a brief analysis of the constitution of the later Roman Empire in which church and state were not only indivisible, as in the West, but in the Eastern Empire the church is made a department of the state which the emperor directs and the Patriarch of Constantinople is, in effect, the emperor’s minister of the department of religion, in contrast to the West where the pope claimed supreme authority in temporal as well as in religious affairs.

0284.

Cadoux, Cecil John. The Early Church and the World. Edinburgh: T. and T. Clark, 1925. Examines and analyzes the attitude of Jesus and his followers—in the period preceding the Constantinian settlement—towards the nonChristian society around them, particularly in its political aspect; a reliable resource.

148 0285.

Church and State Cameron, Averill. The Later Roman Empire. Cambridge: Harvard University Press, 1993. Examines the transformation of the Roman Empire into a Christian culture and the shift of power from Rome to Constantinople and, in turn, the Christianization of the Empire and the cultural diversity, represented by figures as different as Ju Apostate and St. Augustine.

0286.

Canfield, Leon Hardy. The Early Persecutions of the Christians. London: Longmans, 1913. Examines the early persecutions of Christians with the documents upon which the opinions expressed in the text are based; each chapter in the first part corresponds to a chapter in the second part in which is given all source material bearing upon that period; a valuable resource.

0287.

Carr, Arthur. The Church and the Roman Empire. New York: A. D. G. Randolph, 1887. Traces in outline the relations between Christianity and the Roman Empire, and the external growth of the church, during the fourth and fifth centuries.

0288.

Charanis, Peter. Church and State in the Later Roman Empire: The Religious Policy of Anastasius the First, 491-518. Madison: University of Wisconsin Press, 1939. Demonstrates that the religious history of the later Roman Empire was inextricably interwoven with its political and social history; in officially recognizing Christianity, the Roman Empire became an interested party in virtually everything that concerned the church. This study shows further that there was no notion of religious tolerance during this period.

0289.

Coleman-Norton, P. R., comp. Roman State and Christian Church: A Collection of Legal Documents to A.D. 535. London: Society for the Propagation of Christian Knowledge (SPCK), 1966. The 652 documents in English translations in this collection cover the entire period from beginning of the Christian era to C.E. 535, the conventional date for ending of ancient Roman law. Introductions and full annotations are provided, and the value of the collection for the student is enhanced by particularly comprehensive indexing.

0290.

Cunningham, Agnes, SSCM, ed. The Early Church and the State. Philadelphia: Fortress Press, 1982.

Bibliographical Survey

149

Provides an English translation of valuable documents from the period of the early church, reflecting the diversity of experiences, attitudes, and responses on the subject of church and state during the first five centuries of the Christian era, plus a helpful introduction by the editor. 0291.

Daniel-Rops, Henri. The Church of Apostles and Martyrs. New York: E. P. Dutton, 1969. This volume begins with the beginning of the church immediately after the ascension of Jesus and includes chapters on the persecutions and the catacombs and closes with an account of the triumph of Christianity when Theodosius the Great established Christianity as the official religion of the Empire on the eve of the barbarian invasion; a valuable resource.

0292.

Digeser, Elizabeth DePalma. The Making of a Christian Empire: Lactantius and Rome. Ithaca, N.Y.: Cornell Univesity Press, 1999. The work of the Christian scholar Lactantius provides an ideal lens through which to study how Rome became a Christian empire. Thus, the author shows how Lactantius’ Divine Institutes —seditious in its time—responded to the emperor Diocletian’s persecution and then became an important influence on Constantine the Great, Rome’s first Christian emperor. This work is the first full-length book to interpret the Divine Institutes as a historical source. In exploring Lactantius’ use of theology, philosophy, and rhetorical techniques, the author perceives the Divine Institutes as a sophisticated proposal for a monotheistic state that ultimately connected the religious policies of Diocletian and Constantine, both of whom used religion to fortify and unite the Roman Empire.

0293.

Donfried, Karl P. and Peter Richardson, eds. Judaism and Christianity in First-Century Rome. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1998. The essays in this volume examine the social, historical, and religious character of Judaism and Christianity in first-century Rome, including the Roman policy towards the Jews and their expulsion from the city of Rome. the impact of the Romans on Jewish-Christian relations, and social perspectives on Christianity during the formative years from Nero to Nerva.

0294.

Dörries, Hermann. Constantine and Religious Liberty. New Haven, Conn.: Yale University Press, 1960.

150

Church and State An attempt to evaluate the influence of Constantine’s views concerning religion and tolerance on European church-state relations and the significance of these views for today; a thoroughly stimulating and valuable study on the thought of a man and an epoch that profoundly altered the history of Christianity

0295.

Duchesne, L. M. O. Early History of the Christian Church from Its Foundation to the End of the Fifth Century. New York: Longmans, Green, and Co., 1909. A classic work; note particularly chapters on “Christianity and the State” and “Church and State in the Third Century.”

0296.

Edwards, Douglas R. Religion and Power: Pagans, Jews, and Christians in the Greek East. Oxford: Oxford University Press, 1996. Shows how the elite classes appropriated religious images and practices to secure their social, political, and economic power in the Greek provinces of the Roman Empire during the first and second centuries.

0297.

Elliott, T. G. The Christianity of Constantine the Great. Scranton, Penn.: University of Scranton Press, 1997. Contends that the mature character of Constantine’s Christian faith had an important shaping impact on his imperial policy toward Christianity which gave greater nuance and depth not merely to his Edict of Milan, but also to the legal status of Christianity.

0298.

Eusebius. The History of the Church from Christ to Constantine. Minneapolis, Minn.: Augsburg Fortress Press, 1975. A translation of Eusebius’ Historia Ecclesiastica; a classic work written by the most important early Christian church historian (C.E. 260-340).

0299.

Feldman, Louis H. and Gohei Hata. Josephus, Judaism, and Christianity. Detroit: Wayne State University Press, 1987. Provides an important source in the link between Judaism and Christianity since Josephus covers in his history the era just before and during the emergence of Christianity; and he is the chief guide for the archaeologist in the process of recreating the economic, social, cultural, and political life of Judea in the two centuries before the destruction of the Second Temple, and is an important source for much of Greek, Roman, and Parthian political history.

Bibliographical Survey 0300.

151

Ferguson, Everett, David Scholer, and Corby Finney.. Church and State in the Early Church. Hamden, Conn.: Garland Publishing, 1993. Because the legal basis of the persecution of the early Christians by the Roman authorities is far from clear, this collection of essays attempts to examine some of the social factors which were at work since many Christians did not oppose the Roman state and were prepared to take an active role in government, with different Christians offering different perspectives on the relationship of the church to the empire and the profound impact of the conversion of Constantine on church organization and theological development.

0301.

Ferrero, Gugleilmo. The Ruin of the Ancient Civilization and the Triumph of Christianity. New York: G. P. Putnam’s Sons, 1921. Traces the development of imperial authority in the Roman Empire and its dissolution, with particular attention given to the attitude of the emperors to Christianity and the effect of Christianity on the Empire, noting with some detail the Diocletian persecutions and the final triumph of Christianity under Constantine; a classic work.

0302.

Field, Lester L., Jr. Liberty, Dominion, and the Two Swords: On the Origins of Western Political Theology (180-398). Notre Dame: Notre Dame University Press, 1995. Examines the ancient origins of two concepts in the early history of church and state in the West, “the liberty of the church” and “the two swords” and places the historical roots of these concepts prior to Pope Gelasius I (492-96), as far back as the end of the second century and contends that they emerged at a time when Christianity was illegal and thus persecuted and shows how the resulting theologies of martyrdom played a major role in shaping ancient Christian understanding of liberty; Part Two focuses on the concepts of liberty, dominion, and the two swords during the Constantinian revolution of the fourth century and Part Three examines the Age of Ambrose and his articulation of these concepts.

0303.

Fishwick, Duncan. The Imperial Cult in the Latin West: Studies in the Ruler Cult of the Western Provinces of the Roman Empire. Leiden, The Netherlands: E. J. Brill, 1987. An important work for the study of biblical literature and for the history of Christianity, in these volumes the author focuses on the installation and development of the imperial cult in the Western or Latin-speaking

152

Church and State provinces of the Roman Empire in the period from Augustus down to the Severi.

0304.

Frend, W. H. C. “Open Questions Concerning the Christians and the Roman Empire in the Age of the Severi.” Journal of Theological Studies 25 (1974): 331-51. Examines the earlier Christian centuries when Christians faced various issues during the Severan epoch, especially persecution, and argues that Christians were persecuted not only in the largest centers of population but in sparsely populated areas such as in Cappadocia, and that the initiative for the renewed outbreak of persecution in Severus’ reign came from the emperor himself.

0305.

Frend, W. H. C. Martyrdom and Persecution in the Early Church: A Study of a Conflict from the Maccabees to Donatus. Oxford: Basil Blackwell, 1965. While much of this work focuses primarily on the persecutions and struggles of the early Christians in the Roman Empire, the author also attempts to examine the rise of Christianity as a social movement, beginning with the Maccabean revolt against Hellenism to the time of Donatus.

0306.

Glover, T. R. The Conflict of Religions in the Early Roman Empire. London: Methuen and Co. Ltd., 1909. Attempts to portray Jesus and his followers as they appeared among their contemporaries and to represent with equal honesty Christian, Jewish, and pagan perspectives and their conflicts in the early Roman Empire.

0307.

Goodenough, Erwin R. The Church in the Roman Empire. New York: H. Holt & Co., 1931. This classic summary of the beginnings of the Christian church during the time of the Roman Empire and the beginnings of medieval Christianity in Roman civilization is still a reliable work, although somewhat dated; note, particularly chapter 2, “The State Church of the Roman Empire.”

0308.

Goodman, Martin. Mission and Conversion: Proselytizing in the Religious History of the Roman Empire. Oxford: Oxford University Press, 1994. Examines the origins of Christian mission against the background of ancient Judaism and the pagan cultures of the Roman Empire and invites a

Bibliographical Survey

153

reconsideration of the grounds for religious conversion in both Christianity and Judaism. 0309.

Grant, Michael. Constantine the Great: The Man and His Times. New York: Scribner’s Sons, 1993. Traces the controversies that surround the last notable Roman emperor, who was responsible for the founding of Constantinople as the Roman capital and the “conversion” of the Roman Empire to Christianity, back to their very beginnings, including his persecution of paganism in the name of Christianity that set precedents for centuries to come and the relationship between church and state that gave way to the totalitarianism of the late Roman Empire; highly recommended.

0310.

Grant, Robert M. Augustus to Constantine: The Rise and Triumph of Christianity in the Roman World. New York: Harper and Row, 1970. Examines in some detail the history of early Christianity as it arose in Roman-controlled Judea soon after the foundation of the Roman empire, spread throughout the Roman world in spite of overt opposition from the state, and finally won the allegiance and the support of the first Christian emperor; attempts to coordinate Christian and Roman history and explain the history of early Christianity with what was going on in the empire.

0311.

Grant, Robert M. Early Christianity and Society: Seven Studies. San Francisco: Harper and Row, 1977. An insightful study of the early church in its relationship to the secular world in seven areas: “The Christian Population of the Roman Empire”; “Christian Devotion to the Monarchy”; “Taxation and Exemption”; “Work and Occupations”; “Private Property”; “The Organization of Alms”; and “Temples, Churches, and Endowments.”

0312.

Grant, Robert M. The Sword and the Cross. New York: Macmillan, 1955. Traces the Roman government’s attitude toward foreign religions from the early days of the republic through the empire and analyzes in particular the legal and judicial precedents for treating Christianity as subversive and the particular teachings of Christianity which set the state against it; a sound and scholarly study.

154

Church and State

0313.

Gregory, Timothy E. Vox Populi: Popular Opinion and Violence in the Religious Controversies of the Fifth Century A.D. Columbus: Ohio State University Press, 1979. Following some discussion of reasons that may serve to explain why Romans were given to accept one theological position over another, the author focuses on the complex question of why the Romans became involved in religious disputes and thereby gained some political force; the author concludes that while the masses could not have understood the nature of populist power or complex theological questions, but could understand the personal importance of the controversy itself, the resolution on which their personal salvation depended.

0314.

Guterman, Simeon Leonard. Religious Toleration and Persecution in Ancient Rome. London: Aiglon Press Ltd., 1971. A historical study that attempts to answer three questions: Why were foreign, pagan cults under the Roman Republic sometimes tolerated and sometimes suppressed? Why was Christianity persecuted, at first sporadically and then systematically? And, finally, why was Judaism generally tolerated? The author analyzes why the Roman government regarded Judaism religio licita while it declared Christianity a religio illicita.

0315.

Hardy, Ernest George. Christianity and the Roman Government: A Study in Imperial Administration. New York: Lenox Hill Publishers, 1894. Written from the point of view of Roman rather than of Christian history, this volumes provides an historical summary of the relations between Christianity and the Roman government during the first two centuries.

0316.

Hazlett, Ian. Early Christianity: Origins and Evolution to A.D. 600. Nashville: Abingdon Press, 1991 The essays in this volume give significant attention to the religious, political, and social backgrounds of early Christian while providing a basically chronological presentation of the early church.

0317.

Healy, Partrick J. The Valerian Persecution: A Study of the Relations Between Church and State in the Third Century A.D. Boston and New York: Houghton, Mifflin, and Co., 1905. Argues that the Valerian persecution, the first systematic attempt to destroy Christianity, was in many ways the most critical period in the history of the church during the first three centuries and that the opposition

Bibliographical Survey

155

to Christianity was rooted in a time-honored state policy of Rome in protecting its cohesiveness and absolutism, and its claims to complete domination over all human affairs. 0318.

Horsley, Richard A. Paul and Empire: Religion and Power in Roman Imperial Society. Harrisburg, Penn.: Trinity Press International, 1997 Argues against the view that Paul was apolitical and that his letters are concerned only with the transcendent dimension; analyzes the religious propaganda and patronage systems of imperial Rome and thereby provides a basis of a new focus in Pauline studies.

0319.

Humphrey, E. F. Politics and Religion in the Days of Augustine. New York: E. F. Humphrey, 1912. Attempts to treat fully and impartially the religious conflicts of the period in the light of all available documentary evidence.

0320.

Huttman, Maude Aline. The Establishment of Christianity and the Proscription of Paganism. New York: Columbia University Press, 1914. Examines the measures taken by Constantine and his successors in the fourth century to limit or destroy the pagan cults and to do so in the context of Constantine’s personal religious belief and his relationship to Christianity, including his conversion and his edicts of toleration.

0321.

Isichei, Elizabeth Allo. Political Thinking and Social Experience: Some Christian Interpretations of the Roman Empire from Tertullian to Salvian. Christchurch, New Zealand: University of Canterbury, 1964. Vividly portrays how the early Christians addressed the question of how they were to regard the Roman Empire through a careful exposition of six Christian apologists: from the separatism of Tertullian, to Eusebius’ acclaim of the realized Kingdom, to Augustine’s rigid distinction between the two cities, and Salvian’s monastic rejection of the standards of his society; while focused on a period now remote in time, the various views addressed remain relevant for today.

0322.

Jeffers, James S. Conflict at Rome: Social Order and Hierarchy in Early Christianity. Minneapolis, Minn.: Fortress Press, 1991.

156

Church and State Shows how hierarchical Roman Christianity evolved out of serious challenges to church leadership and examines the social conflicts among second-century Christians.

0323.

Jones, A. H. M. Constantine and the Conversion of Europe. New York: Collier Books, 1962. Provides a historical review of how Constantine took action to heal the breach caused by the Arian controversy, summoning the first ecumenical council of the church at Nicea, then enforcing its decrees, and establishing the doctrine of caesaropapism and the consequent and lasting tug-of-war between church and state.

0324.

Keresztes, Paul. Imperial Rome and the Christians. Lanham, Md.: University Press of America, 1989. Covers the legal position of Christianity in the Roman Empire from the biblical Jesus to the time of Constantine, when the church finally became legally recognized; contains detailed treatment of the relationship between the church and Imperial Rome, with historical documents. Both volumes cover comprehensively the legal problems of persecutions from 5 B.C.E. up to the time of Constantine’s death in 337 C.E.

0325.

King, N.Q. The Emperor Theodosius and the Establishment of Christianity. Philadelphia: The Westminster Press, 1960. Examines the pattern of church-state relations set by Emperor Theodosius, which shifted from a view that the state is supreme, to a dualistic existence, and even, at one time, to a view that the church is supreme; particular attention is given to the role of Theodosius in establishing the orthodoxy of the earlier Nicean Council and its creed.

0326.

Laistner, M. L. W. Christianity and Pagan Culture in the Later Roman Empire (together with an English Treatise of John Chrysostom’s Address on Vainglory and the Right Way for Parents to Bring up Their Children). Ithaca, N.Y.: Cornell University Press, 1951. Examines what happened to classical culture and Christian training in the later Roman Empire and shows how the Greek and Roman heritage was transferred to and became an inseparable part of the Christian tradition.

0327.

Lesbaupin, Ivo. Blessed Are the Persecuted: Christian Life in the Roman Empire, A.D. 64- 3l3. Maryknoll, N. Y.: Orbis Books, 1987.

Bibliographical Survey

157

An examination of the history of the early church through the prism of its persecution by the Roman Empire. Based on this history, the author offers a “theology of persecution” developed by its victims; offers valuable lessons applicable to the contemporary scene. The author, a Dominican priest, was detained and tortured in eight different prisons during the years 1969-1973. 0328.

Liebeschuetz, J. H. W. G. Barbarians and Bishops: Army, Church, and State in the Age of Arcadius and Chrysostom. New York: Clarendon Press of Oxford University Press, 1990. Offers a defense of Christianity against the charge that it undermined the response to military threats and contributed to the social and economic disintegration of the Roman Empire and argues that the inability of the Western authorities to secure recruits from “the plundered, though taxpaying citizens resulted in the Empire’s reliance on barbarian federates to defend the imperial frontiers, which, in turn, undermined the authority of the government and allowed the commanders to become virtual rulers of the West”; a scholarly work but advances a thesis many historians will regard as less than satisfactory.

0329.

Liebeschuetz, John Hugo Wolfgang. Continuity and Change in Roman Religion. New York: Oxford University Press, 1979. Surveys religious attitudes reflected in Latin literature from the late Republic to the tine of Constantine, organized around the theme of the development of Roman public religion in that period and shows that the old Roman religion continued to flourish and to contribute in numerous ways to the working of Roman society, including giving the Romans a sense of morality, but was fatally weakened by the political and social crisis of the third century and the tendency of the Roman Empire to depend and encourage new sources of support, which prepared the way for the emergence of Christianity and its adoption by Constantine.

0330.

Lieu, Samuel N. C. and Dominic Montserrat. From Constantine to Julian: Pagan and Byzantine Views: A Source History. New York: Routledge, 1995. Covers the age of transition which saw the establishment of Rome as a Christian Empire and a period of recidivism under Julian, including texts of the anonymous lives of Constantine, relevant sections of Aurelius Victor and “Eumenius, Libanius” Oration 59, the Passion of Artemius and a selection of papyri and inscriptions; most of these texts have not been previously translated into English.

158

Church and State

0331.

MacMullen, Ramsay. Christianizing the Roman Empire, A.D. 100-400. New Haven, Conn.: Yale University Press, 1984. Attempts to look at the conversion of the Roman Empire to Christianity from a Roman rather than a Christian viewpoint and examines the widely differing motives that led to the conversion and the quality of the process in years before and after Constantine became a Christian; in contrast to the early history of Christianity, once Christianity had the sanction of the emperor, it came to benefit from respectability and prestige and the advancement of material rewards.

0332.

MacMullen, Ramsay. Paganism in the Roman Empire. New Haven, Conn.: Yale University Press, 1981. Makes more understandable the rise of Christianity, the major event in the cultural history of the Roman Empire.

0333.

Mason, Arthur James. The Historic Martyrs of the Primitive Church. London: Longmans, Greene, and Co, 1905. In twenty chapters, the author examines the Christian martyrdoms, all of whom suffered for liberty of conscience and their undying loyalty to their Christian faith, during the waves of Roman persecution, from the time of the apostolic age through the third century of the Christian era.

0334.

McLynn, Neil B. Ambrose of Milan: Church and Court in a Christian Capital. Berkeley: University of California Press, 1994. Constructs a new interpretation of Ambrose’s actions and writings and thereby presents an impressive study of the politics and history of the Christian church and the Roman Empire during that period.

0335.

Momigliano, Arnaldo. The Conflict Between Paganism and Christianity in the Fourth Century. Oxford: The Clarendon Press, 1963. Examines, in the aftermath of the conversion of Constantine, the conflicts between pagans and Christians and their effects on the life and thought of fourth-century Rome; topics include the changes in the structure of society, the struggle between pagans and Christians, the revival of ancient cults and beliefs, and the new attitude to the barbarians—all of which are linked with the general decline of the Rome Empire.

0336.

Murphy, Francis X. Politics and the Early Christians. New York: Desclee Company, Inc., 1967.

Bibliographical Survey

159

Foreword by Hubert H. Humphrey. Provides an overview of the political dilemma which confronted and perplexed the early Christian centuries and surveys the political thought and activity from Home to Augustine; describes the essentials of the Greek and Jewish achievement in political thought in a succinct and graphic fashion. 0337.

Palanque, Jean-Rémy et al. The Church in the Christian Roman Empir. Trans.Ernest C, Messenger, 2 vols. New York: Macmillan, 1949-52. Traces the history of Christianity from the beginning of the fourth century to the establishment of the Catholic Church as the state religion in 391-83 C.E.; provides valuable resources on church and state in the West after 313, the religious policy of the Emperor Licinius, the Christian legislation of Constantine, the intellectual reactions against Christianity, the persecutions of Christianity, and finally the union of church and state, which resulted in the proscription of paganism and privileges given the Catholic Church; highly recommended.

0338.

Pelikan, Jaroslav. The Excellent Empire: The Fall of Rome and the Triumph of the Church. New York: Harper and Row, 1990. Details the responses to the fall of Rome by the church fathers, who set the pattern for interpreting this momentous event for all succeeding centuries; also examines historian Edward Gibbon’s interpretation in the light of the original Christian response.

0339.

Perowne, Stewart. Caesars and Saints: The Evolution of the Christian State. London: Hodder and Stroughton, 1962. In tracing the evolution of the Christian state, the author attempts to show three things: why the material world of Rome was in decline; how it was saved from dissolution as much by Semitic as by Italian enterprise; and how natural and inevitable it was that Christianity should become the basis of a new order.

0340.

Pohlsander, Hans A. The Emperor Constantine. New York: Routledge, 1997. Describes the Roman world into which Constantine was born and emphasizes the significance of Constantine as Rome’s first Christian emperor; finally, the author discusses the importance of the establishment of the new capital at Byzantium and provides an assessment of Constantine’s achievements.

160

Church and State

0341.

Ramsay, William Mitchell. The Church in the Roman Empire Before A.D. 170. New York: G. P. Putnam’s Sons, 1893. A classic work, two-thirds of which are devoted to recounting the conflicts and persecutions between Christians and the Roman rulers of the period.

0342.

Ricciotti, Giuseppe. The Age of Martyrs: Christianity from Diocletian to Constantine. Milwaukee, Wisc.: The Bruce Publishing Co., 1959. Examines the history of Christianity from the Great Persecution, under Diocletian’s rule, to liberty and triumph of Christianity under Constantine; a valuable resource.

0343.

Richardson, Peter and Stephen Westerholm. Law in Religious Communities in the Roman Period: The Debate Over Torah and Nomos in Post-Biblical Judaism and Early Christianity. Cleveland, Ohio: The Pilgrim Press, 1991. Examines the role and function of law in religious communities—especially in Judaism and Christianity—during the Roman period; the first fullscale attempt to provide a historical assessment of the debate on this question, with particular attention given to torah in Judaism and early Christianity.

0344.

Rives, J. B. Religion and Authority in Roman Carthage: From Augustus to Constantine. New York: Oxford University Press, 1995. Examines the organization of religion—Christian, pagan, and Jewish—in the Roman Empire at the time of Constantine and Augustine and argues that because official pagan religion was inextricably tied to the structure of individual cities, Christianity was the only religion that could unite the inhabitants of the Empire as a whole.

0345.

Rudich, Vasily. Political Dissidence under Nero: The Price of Dissimulation. New York: Routledge, 1993. Examines in considerable detail the cost, especially the social and psychological dimensions, of dissidence under Nero.

0346.

Sarno, Ronald A. The Cruel Caesars: Their Impact on the Early Church. Staten Island, N. Y.: Alba House, 1976. Attempts to show how men and events of the first-century Roman Empire had a profound influence on Jesus and his followers and how the cruelty

Bibliographical Survey

161

of almost all the emperors was a constant factor in each decade and Christian reaction to this is mirrored in New Testament writings. 0347.

Schowalter, Daniel N. The Emperor and the Gods: Images from the Time of Trajan. Minneapolis, Minn.: Fortress Press, 1991. Focusing on the reign of Trajan in the second century, the author assesses the relationship of the emperor to the gods by examining the works of Pliny, imperial coins, epigrams, and monuments of the period.

0348.

Segal, Alan F. Rebecca’s Children: Judaism and Christianity in the Roman World. Cambridge: Harvard University Press, 1986. Brings a new perspective to the early histories of Christianity and rabbinic Judaism by showing how they responded to the same social situation; sociologically significant and historically enlightening.

0349.

Setton, Kenneth Meyer. Christian Attitude Towards the Emperor in the Fourth Century, Especially as Shown in Addresses to the Emperor. New York: Columbia University Press, 1941. Attempts to portray the patristic attitude towards the person and office of the Roman Emperor in the fourth century, with particular attention given to letters, speeches, panegyrics, and the like, which were addressed directly to the Emperor.

0350.

Simmons, Michael Bland. Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian. New York: Oxford University Press, 1995. Examines and evaluates the influence of the life and writing of Arnobius in the age of Diocletian and demonstrates his significant contribution to the final triumph of Christianity over its Graeco-Roman competitors; the first major study of this subject.

0351.

Smith, John Holland. The Death of Classical Paganism. New York: Charles Scribner’s Sons, 1976. Reexamines the triumph of Christianity over Rome and argues that a greater balance is needed in the writing of this history in which greater appreciation is given to the political and cultural value of the Roman state religion and the relevance of this recognition to the destruction by Christian missionaries today of traditional “pagan” religion in Africa, South America, and Polynesia.

162 0352.

Church and State Smith, Rowland B. E. Religion and Philosophy in the Thought and Action of Julian the Apostate. New York: Routledge, 1995. Examines the attempt of Julian to reimpose pagan worship throughout the Roman Empire, focusing on the cultural mentality of Julian, not on the controversy over Christianity.

0353.

Sordi, Marta. The Christians and the Roman Empire. Norman: University of Oklahoma Press, 1986. In exploring the often tumultuous relationship between Christianity and the Roman state, the author contends that Christianity was not persecuted because it constituted a political threat to the state, but rather because it was an alternative religious movement which undermined Roman religion and that the persecution rarely involved mere political allegiance. The author argues that “Christians were considered dangerous because their ‘impiety’ would, it was thought, undermine the pax decorum and cause the gods to withdraw their protection precisely in the empire’s hour of greatest need.”

0354.

Spence-Jones, H. D. M. The Early Christians in Rome. London: Methuen and Co., 1910. Consists of five books which trace the history of the fortunes of the church in Rome, from its beginning, and from C.E. 64 onward when Christians came to be regarded as enemies of the state; note particularly Book I, “The Beginnings of Christianity in Rome,” and Book IV, “The Roman Catacombs.”

0355.

Stauffer, Ethelbert. Christ and the Caesars: Historical Sketches. Philadelphia: The Westminster Press, 1955. Examines the parallel construction of myth/religion and the imperial state of classical Rome and shows Christianity’s debt to the Roman concept of Roma Aeterna and the imperium aeternum, which were adopted by the Catholic Church upon Rome’s collapse.

0356.

Taylor, Lily Ross. The Divinity of the Roman Emperor. New York: Arno Press, 1975. Traces the introduction of emperor worship at Rome from Julius Caesar’s effort to establish an Oriental form of divine monarchy to the more eclectic cult devised by Augustus and his successors; a classic study.

Bibliographical Survey 0357.

163

Wardman, Alan. Religion and Statecraft Among the Romans. Baltimore: John Hopkins University Press, 1982. Provides an analysis of religious beliefs and practices in different eras and political settings and shows how Roman religion served the interest of the state; particular emphasis is given to the influx of oriental religions, including Christianity and its triumph in the fourth century.

0358.

Watson, Alan. The State, Law, and Religion: Pagan Rome. Athens: University of Georgia Press, 1992. Analyzes the interaction of law and religion in ancient Rome, with particular attention to the apparent paradox that Roman private law was remarkably secular even though until the second century B.C.E. the Romans were regarded (and regarded themselves) as the most religious people in the world; offers a major new perspective on the nature and development of Roman law in the early republic before Christianity was recognized and encouraged by Constantine.

0359.

Westbury-Jones, John. Roman and Christian Imperialism. London: Macmillan, 1939. Examines the interaction between Christianity and the Roman Empire, “the only two powers which claimed absolute dominion over mankind,” and assesses Christianity’s influence on Roman legal, political, and social thought, with attention given to church-state issues.

0360.

Whittaker, Molly. Jews and Christians: Graeco-Roman Views. Cambridge: Cambridge University Press, 1984. Provides access to sources which illustrate Graeco-Roman views of Judaism and Christianity from 200 B.C.E. to 200 C.E. and shows that Jewish circumcision, sabbath-observance, and food laws were taken for granted, with only incidental references of pagan authors to Christianity and only towards the end of the period with accounts of persecution were there sustained anti-Christian polemics employed.

0361.

Wilken, Robert L. The Christians as the Romans Saw Them. New Haven, Conn.: Yale University Press, 1984. Drawing upon well-known sources, both pagan and Christian, the author provides an illuminating account of how Christianity appeared to the Romans before it became the established religion of the empire.

164 0362.

Church and State Williams, Daniel H. Ambrose of Milan and the End of the Nicene-Arian Conflicts. New York: Oxford University Press, 1995. Challenges the traditional view of the triumph of orthodoxy in the early church and provides new insights on the social, political, and theological entanglements of early Christianity.

0363.

Williams, Stephen and Gerald Friell. Theodosius: The Empire at Bay. New Haven, Conn.: Yale University Press, 1995. Examines the life and character of Theodosius I, the last Roman emperor to rule a unified empire of East and West, placing military, religious, and political struggles of his reign in the context of the troubled times of the empire.

Byzantine Empire 0364.

Arnott, Peter. The Byzantines and Their World. New York: St. Martin’s Press, 1973. A social history of the period from the formation of the Eastern Empire in the fourth century C.E. to the fall of Constantinople more than one thousand years later.

0365.

Curcic, Slobodan and Doula Mouriki. The Twilight of Byzantium: Aspects of Cultural and Religious History in the Late Byzantine Empire. Princeton: Princeton University Press, 1991. Traces the centuries-long economic and military decline of the Byzantine Empire, which culminated in its political disappearance as a state in 1459, and shows how, paradoxically, Byzantine ideological, spiritual and artistic traditions transcended the economic and political realities of the time.

0366.

Dvornik, Francis. Byzantium and the Roman Primacy. New York: Fordham University Press, 1966. Acknowledging that the only remaining obstacle to a closer understanding between the Orthodox Churches and the Church of Rome lies in the Roman Primacy, the author addresses the two principles of both churches: accommodation by which the churches were organized along the lines of the administrative structure of the Empire—based upon the position of the Emperor as God’s vicegerent (the patron and protector of the church) and apostolicity, in the case of Rome stemming from Peter, the Prince of the Apostles, and in the East, stemming from Andrew, the first apostle called by Christ.

Bibliographical Survey 0367.

165

Dvornik, Francis. Early Christian and Byzantine Political Philosophy: Origins and Background. Washington, D. C.: Dumbarton Oaks Center for Byzantine Studies, 1966. Examines Christian history in order to study the trends of political thought in the East at the time when Christianity came into being, including the political ideas of the many cultures in the Near East, and shows how the different civilizations of the pre-Christian era transmitted their ideas on kingship to each other, enriching their new concept which corresponded to their national, religious, or racial character, and to show to what extent the Jewish and Greek genius had absorbed, changed, or adapted them.

0368.

Franzius, Enno. History of the Byzantine Empire: Mother of Nations. New York: Funk and Wagnalls, 1967. This study is an effort to place in historical perspective the Roman Empire during the eleven centuries when its capital was in the East.

0369.

Gerostergios, Asterios. Justinian the Great: Emperor and Saint. Belmont, Mass.: Institute for Byzantine and Modern Greek Studies, 1982. Explores the character of Justinian as administrator, legislator, codifier of law, theologian, builder of churches, and saint of the Orthodox Church.

0370.

Hussey, J. M. The Orthodox Church in the Byzantine Empire. Oxford: Clarendon Press, 1986. The author refutes the widely held view that the Eastern Orthodox Church was a department of state of the Byzantine Empire. While the emperor was understood as having responsibility for the life of the Church in Byzantium, the exercise of that responsibility in specific situations was considered null and void, and inoperative when, in the judgment of the Church, the Emperor was unfaithful to its spirit, doctrines, and/or canons.

0371.

Magoulias, Harry J. Byzantine Christianity: Emperor, Church, and the West. Detroit: Wayne State University Press, 1982. Describes the transformation of the Roman Empire from paganism into the Christian state of Byzantium and the development of theological doctrine and the factors leading to the fall and destruction of Constantinople during the Fourth Crusade in 1204.

0372.

Meyendorff, John. Imperial Unity and Christian Divisions: The Church 450-680 A.D. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1989.

166

Church and State Traces the expansion of Christianity in the East and the West in the fifth, sixth, and seventh centuries and the tensions that inevitably arose between cultural pluralism and the need for church unity, with attention given to the problems raised by the arbitrariness of Eastern Roman emperors and by the gradual development of the primacy of Rome.

0373.

Meyendorff, John. Byzantiusm and the Rise of Russia. Cambridge: Cambridge University Press, 1981. Examines the complicated relations between a waning Byzantium Empire and a rising Moscovite power in the thirteen and fourteenth centuries and notes that the declining Byzantium imperial power was balanced by the correspondingly greater extension of its ecclesiastical influence and authority with the transfer of the Metropolitante of “all Russia” from Kiev to Moscow, which would become the seat of a future Russian state.

0374.

Nicol, Donald M. Church and Society in the Last Centuries of Byzantium. London: Cambridge University Press, 1979. A small but insightful volume that explores the distinct identity of the Byzantine Empire; note particularly the first chapter on “The Theocratic Empire.”

0375.

Obolensky, Dimitri. The Byzantine Commonwealth: Eastern Europe, 500-1453. Crestwood, N.Y.: St. Vladimir’s Press, 1988. In examining the political, economic, ecclesiastical, and cultural relations that existed between the Byzantine Empire and the peoples of Eastern Europe, the author shows how Eastern Europe came to share a common cultural tradition which included the profession of the Orthodox Christian faith, the recognition of the supra-national authority of the Byzantine emperor, and an appreciation of Byzantine art, literature, and culture

0376.

Ostrogorsky, George. History of the Byzantine State. New Brunswick, N.J.: Rutgers University Press, 1957. Revised edition of a work long recognized as the basic history of the Byzantine Empire; traces its thousand year course, with emphasis on political development and social, aesthetic, economic, and ecclesiastical factors and the Empire’s link with classical antiquity.

0377.

Runciman, Steven. The Byzantine Theocracy. Cambridge: Cambridge University Press, 1977.

Bibliographical Survey

167

The Weil Lectures for 1973. Provides an historical account of an empire whose “constitution,” to use the author’s term, was based on a religious conviction: that it was the earthly copy of the Kingdom of Heaven and as a universal Empire, seeing itself as the image of God on earth, while confronting the challenge of popular belief, the limits of imperial control, the opposition to the palace and the hierarchy, and finally its decline and fall; a brief but reliable survey. 0378.

Shahid, Irfan. Byzantium and the Arabs in the Fifth Century. Washington, D.C.: Dumbarton Oaks, 1989. The second volume in a series of three which treats the Arab-Byzantine relationship in the proto-Byzantine period, this volume focuses on the political, military, ecclesiastical, and cultural history, beginning with Arcadius (395-408) and ending with Anastasius (491-518).

0379.

Thomas, John Philip. Private Religious Foundations in the Byzantine Empire. Washington D.C.: Dumbarton Oaks Press, 1987. Portrays the Orthodox Church during the time of the Byzantine Empire as one whose institutions became completely controlled by lay power, both petty and great, that resulted in wholesale lay control for profit and of hereditary transmission of proprietary rights in the case of control by a married clergy.

The Middle Ages 0380.

Aquinas, Thomas. Treatise on Law (Summa Theologica, Questions 9097). Washington D. C.: Regnery Publishing, Inc., 1996. Focuses on the nature and structure of law and defines a Christian view of liberty, believing that law achieves its results by imposing moral obligations rather than outright force; the work of one of the greatest theologians of the Roman Catholic Church.

0381.

Backman, Clifford R. The Decline and Fall of Medieval Sicily: Politics, Religion, and Economy in the Reign of Frederick III, 1296-1337. New York: Cambridge University Press, 1995. Argues that there were many more things “wrong” with Sicilian life than just the shape of its overseas trade relations and shows that an entire nexus of factors and influences were at work in unraveling Sicilian life.

168 0382.

Church and State Baldwin, Marshall W. Popes Through History. New York: Newman Press, 1968. Attempts to present in comparatively brief compass the career of Pope Alexander III “in the light of recent research,” a pope who is widely regarded as an eminent jurist during the great schism between Thomas Becket and Henry II of England and the emergence of the papal monarchy.

0383.

Baldwin, Marshall W. The Medieval Church. Ithaca, N. Y.: Cornell University Press, 1953. Explores the development of the medieval church as an institution and its impact on medieval society, reaching its peak during the thirteenth century; note especially the chapters on “The Church and the Reform of Society” and “The Popes and Political Authority.”

0384.

Barlow, Frank. Thoman Beckett. Berkeley: University of California Press, 1986. Presents an account of Becket’s early years, his service as chancellor to Henry II, his election to Canterbury, his quarrel with the king, his exile, his “reconciliation” with Henry, his martyrdom, and the events which followed; aims to be as comprehensive and objective as possible.

0385.

Barraclough, Geoffrey. The Medieval Papacy. New York: Harcourt, Brace and World, Inc., 1968. Provides an historical examination of the medieval papacy from its beginnings in Rome and the relationship of papacy to the Roman Empire, and the rise of the medieval papacy—the growth of papal government and papal monarchy—the Babylonish captivity, and the great schism, to the papacy at the dawn of a new age; written from an historical perspective and not from that of dogmatic theology.

0386.

Barrell, A. D. M. The Papacy, Scotland, and Northern England, 13421378. Cambridge: Cambridge University Press, 1995. Examines the Avignon Papacy’s relations with Scotland and northern England during a period in which papal involvement at the local level was unusually wide-ranging, but was still generally accepted, affecting both clerics and lay people; the first analysis of the breadth of papal involvement in late medieval Britain.

Bibliographical Survey 0387.

169

Benson, Robert L. The Bishop-Elect: A Study in Medieval Ecclesiastical Office. Princeton: Princeton University Press, 1968. Focuses on the constitutional status of the bishop-elect both within the Church and in his relation to the secular monarch and thereby provides the direct link between church and monarchy.

0388.

Bernhardt, John W. Itinerant Kingship and Royal Monasteries in Early Medieval Germany: c. 936-1075. Cambridge: Cambridge University Press, 1993. Examines the relationship between the royal monarchies in tenth and eleventh-century Germany and the German monarchs, noting that monasteries provided the monarchs payments and services and concludes that German rulers made much greater use of their royal monasteries than has been previously recognized.

0389.

Blumenthal, Uta-Renate. The Investiture Controversy: Church and Monarchy from the Ninth to the Twelfth Century. Leiden, The Netherlands: E. J. Brill, 1988. The author aims to describe “the roots of a set of ideals that effected a radical transformation of eleventh-century European society” and to present them “in their contemporary political, social, and cultural context” under the following headings: “Piety and Monastic Reform During the Tenth and Early Eleventh Centuries;” “The German Emperors and the Legacy of Rome;” “Reform and Rome; Henry IV and Gregory VII;” and “The Controversy Over Investitures in England, France, and Germany Under Gregory’s Successors.”

0390.

Bredero, Adriaan H. Christendom and Christianity in the Middle Ages: The Relations Between Religion, Church, and Society. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1994. Examines why the church of the Middle Ages, buffeted on all sides by social, political, and economic change, was able to adapt and endure as an institution of salvation, rather than becoming a fossil from the past.

0391.

Brooke, Christopher N. et al. Church and Government in the Middle Ages: Essays Presented to C. R. Cheney on His 70th Birthday. New York: Cambridge University Press, 1976.

170

Church and State This collection of essays is centered on the history of church and state in England and on the continent of Europe between the eleventh and the early fourteenth centuries, with occasional extensions.

0392.

Brundage, James A. Law, Sex, and Christian Society in Medieval Europe. Chicago: Chicago University Press, 1987. Demonstrates how the regulation of marriage and divorce today, together with the outlawing of bigamy and polygamy and the imposition of criminal sanctions on certain forms of sexual behavior are all based in large measure upon ideas and beliefs about sexual morality that became law in Europe during the Middle Ages; encyclopedic in its treatment of the subject.

0393.

Burns, J. H. The Cambridge History of Medieval Political Thought, c. 350-1450. Cambridge: Cambridge University Press, 1988. Offers a comprehensive and authoritative account of political thought over a period of a thousand years. While the predominant emphasis is understandably upon ideas that developed within Latin Christendom, much attention is also given to the impact of Byzantine, Jewish, and Islamic thought.

0394.

Burns, J. M. and Thomas M. Izbicki, eds. Conciliarism and Papalism. Cambridge: Cambridge University Press, 1997. In this collection the editors bring together the first English translation of four major contributions, almost on the eve of the Reformation, to the long-running debate over the respective authority of popes and councils in the Catholic Church; what is foreshadowed here, beyond the arguments derived from Scripture, theology, and canon law, is the confrontation between “absolutism” and “constitutionalism” which was to be a dominant theme in the politics of early-modern Europe and beyond.

0395.

Canning, Joseph. A History of Medieval Political Thought, 300-1450. New York: Routledge, 1996. Covers four periods, each with a different focus: 1. 300-750—Christian ideas of rulership; 2. 750-1050—the Carolingian period and its aftermath; 3. 1050-1290; 4. 1290-1450. The relationship between temporal and spiritual power, and in ideas of church and state, and in juristic thought. Focuses on crucial primary source material and provides historical and intellectual context for political ideas.

Bibliographical Survey 0396.

171

Cannon, William Ragsdale. History of Christianity in the Middle Ages: From the Fall of Rome to the Fall of Constantinople. Nashville: Abingdon Press, 1960; reprinted Grand Rapids, Mich.: Baker Book House, 1983. Written as a synthetic history of the development of Christianity from C.E. 476 to 1453 in all its aspects, doctrinal as well as institutional, the Greek church as well as the Latin, this well-documented volume provides a good summary of medieval Christianity, with the theme of church and state interwoventhroughout,

0397.

Carlyle, Robert W. and Alexander J. Carlyle. History of Medieval Political Theory in the West. 6 vols. Edinburgh: Blackwood, 1928-1936. A monumental history of political theory in the West during the medieval period with the emergence of the Holy Roman Empire, Christendom, and centuries of ecclesiastical domination; note particularly, Vol. 1, Part III, “The Political Theory of the New Testament and the [Church] Fathers; Vol. 2, “The Political Theory of the Roman Lawyers and the Canonists”; Vol. 3, Part II, chapters on “The Divine Nature of Political Authority”; Vol. 4, “The Theories of the Relation of the Empire and the Papacy from the Tenth Century to the Twelfth”; and Vols. 5 and 6 which focus on the political theory of church and state from the thirteenth through the sixteenth centuries; a classic work.

0398.

Chodorow, Stanley. Christian Political Theory and Church Politics in the Mid-Twelfth Century: The Ecclesiology of Gratian’s Decretum. Berkeley: University of California Press, 1972. Argues that Gratian was not aloof from the politics of the Church of his time, as often assumed in the past, but shows evidence provided by his work and by other sources that he was sympathetic to, if not directly involved with, the reform party of the papal chancellor Haimeric which confronted the curial establishment and that many of Gratian’s ideas reflected such issues as the relations between the pope and emperor and the need for reform in the Church.

0399.

Cohn, Norman. The Pursuit of the Millennium: Revolutionary Messianism in Medieval and Reformation Europe and its Bearing on Modern Totalitarian Movements. Fair Lawn, N. J.: Essential Books, 1957; rev. and expanded ed., New York: Oxford University Press, 1970. Traces and analyzes the tradition of revolutionary millenarianism and mystic anarchism as it developed in Western Europe between the eleventh and the sixteenth centuries; the sects and movements described in this

172

Church and State volume represent in the history of religious dissent what the author contends are the most “absolute” and “anarchic” wings.

0400.

Dahan, Gilbert. The Christian Polemic Against the Jews in the Middle Ages. Notre Dame: Notre Dame University Press, 1998. Provides a compact overview of Jewish conditions in medieval Western Christendom, then moves to a discussion of the changing patterns of Christian-Jewish polemical confrontation, laying particular emphasis on the shift during the twelfth and nineteenth centuries from a fairly open exchange of views to a concerted Christian effort to convert the Jews.

0401.

Daniel-Rops, Henri. The Church in the Dark Ages. Vol. 2 of History of the Church of Christ. Trans. Audrey Butler. London: J. M. Dent and Sons, Ltd., 1959. Begins with an account of St. Augustine of Hippo and the subsequent conversion of the Barbarian, with most of volume devoted to exploring the relationship of the Byzantine Church with the Empire and its eventual separation from Rome.

0402.

D’Entrèves, A. P. Medieval Contribution to Political Thought. New York: Oxford University Press, 1939. A reliable and scholarly study that is still valuable; includes a good summary of Aquinas’s contribution to the modern concept of church and state.

0403.

Duchesne, Louis. The Beginnings of the Temporal Sovereignty of the Popes, A.D. 754-1073. Trans. Arnold Harris Matthew. London: Kega Paul, Trench, Trubner & Co., 1908. Delineates the formation of the papal state in the eighth century and how the conditions under which it was maintained during the first three centuries of its existence are connected with the great religious conflicts in the time of Pope Gregory VII

0404.

Edbury, Peter W. The Kingdom of Cyprus and the Crusades, 1191-1374. New York: Cambridge University Press, 1991. Based on original research, this study traces the fortunes of Cyprus under its royal dynasty and its role in the crusades and in the confrontation of Christian and Muslim in the Near East until the 1370s when it was severely weakened in a war with Genoa; an important contribution to the history of the crusades in the Levant.

Bibliographical Survey 0405.

173

Falco, Giorgio. The Holy Roman Republic: A Historic Profile of the Middle Ages. New York: George Allen and Unwin, 1964. While not a summary history of the Middle Ages, this volume serves well in its analysis of the emergence of the “Christian Empire,” iconoclastic struggles between Rome and Byzantium, the last bid for power of the Medieval Empire, and, finally, the last bid for power of the medieval papacy.

0406.

Finkelstein, Louis. Jewish Self-Government in the Middle Ages. New York: The Jewish Theological Seminary of America, 1924; reprint, Westport, Conn.: Greenwood Press, 1980. Examines the development of Jewish communal life in the middle ages and Jewish attempts to unite their various communities in nation-wide organizations and, in doing so, portrays the spectacle of a persecuted people in the midst of disunited principalities, governed, as the author says, by their petty barons “for revenue only.”

0407.

Flick, Alexander Clarence. Rise of the Mediaeval Church and Its Influence on the Civilisation of Western Europe. New York: G. P. Putnam’s Sons, 1909. Provides a fair history of the church for the period, but of particular value is its concern with the influence of the church on Western civilization from the first to the thirteenth century, with special chapters devoted to the Roman government’s treatment of the Christians, the transition of the church under Constantine, the rise of papal power and its relationship with the Holy Roman Empire, and other extended discussions of the relation of church and state during this period.

0408.

Giles of Rome, Archbishop of Bourges. On Ecclesiastical Power: De Ecclelsiastica Potestate by Aegidius of Rome. Trans. and introd. Arthur Monahan. Lewiston, N. Y: The Edwin Mellen Press, 1990. Presents a lengthy statement on the classic medieval conflict in church-state relations by a committed and influential papalist writing during the last great confrontation pitting the papacy against the throne, between Pope Boniface VII and Philip the Fair of France at the turn of the fourteenth century and attempts to redress the historical balance of material available in English.

174 0409.

Church and State Godin, Guillaume de Pierre. The Theory of Papal Monarchy in the Fourteenth Century: Tractatus de Causa Immediata Ecclesiastice Potestatis. Toronto: Pontifical Institute of Mediaeval Studies, 1982. Provides a particularly extreme statement of the papal hierocratic point of view, according to which the pope is immune to human judgment because he is the source of all governmental and jurisdictional authority in the church.

0410.

Gow, Andrew Colin. The Red Jews: Antisemtism in an Apocalyptic Age, 1200-1600. Leiden, The Netherlands: E. J. Brill, 1995. Traces and examines with German language texts the repeated and embroidered tale concerning an epochal threat to Christianity by the “Red Jews.”

0411.

Gregorovius, Ferdinand A. Rome and Medieval Culture: Selections from History of the City of Rome in the Middle Ages. Chicago: University of Chicago Press, 1971. Viewing Rome as the seat of the papacy, as the basis of the Roman Empire, and as the pivot of Italy, the author’s Rome witnesses crucial events of European history from the schism of the East and the West through the duel of pope and emperor to the end of the Italian Renaissance and the beginning of the modern age of liberty; one of the greatest general works of medieval historiography.

0412.

Hallam, Elizabeth. Chronicles of the Crusades. Hyattsville, Md.: Daedalus Books, 1989. Chronicles five hundred years of conflict, from the First Crusade in 1096 to the last confrontation in the sixteenth century, in the words of observers, commentators, and the men and women who took part in this struggle between the opposing faiths of Christianity and Islam.

0413.

Hearnshaw, F. J. C. The Social and Political Ideas of Some Great Mediaeval Thinkers. New York: Holt, 1923. Reprint; Totowa, N.J.: Barnes and Noble, 1967. Provides an exposition of the thought of some major medievalists on church and state, including “St. Augustine and the City of God,” “St. Thomas Aquinas and the Papal Monarchy,” “Dante and World-Empire,” Marsiglio of Padua and Medieval Secularism,” and “John Wycliffe and Divine Dominion;” central to all of the essays in this volume is the relationship of

Bibliographical Survey

175

the ecclesiastical to the secular, the spiritual to the temporal, the clerical to the lay—namely the church to the state. 0414.

Higham, N. J. The Convert Kings: Power and Religious Affiliation in Early Anglo-Saxon England. New York: St. Martin’s Press, 1997. Offers a critical re-evaluation of the process of conversion which assesses what the act really meant to new converts, who was responsible for conversion, and why particular influential figures both accepted it for themselves and threw their influence behind the spread of Christianity; gives particular attention to the roles played by Kings Aethelbert, Edwin, Oswald, and Oswin and their religious policies.

0415.

Hill, Bennet D. Church and State in the Middle Ages. New York: Wiley, 1970. A historical study with many documents; a good resource.

0416.

Holt, P. M. The Age of the Crusades: The Near East from the Eleventh Century to 1517. New York: Longman, 1986. Provides an account of the political history of the eastern Mediterranean lands from the eve of the First Crusade to the Ottoman conquest of Syria and Egypt in 1516-17, including the period of the Mamluk sultanate.

0417.

Housley, Norman. Documents on the Later Crusades, 1274-1580. New York: St. Martin’s Press, 1996. Brings together sixty-two documents of the later crusades, which illustrate the important role which they played in the religious, political, and social life of Europe in the late Middle Ages and the Renaissance; an invaluable resource for understanding the main stream of the crusading movement and their significance as an expression of Christian Holy War.

0418.

Housley, Norman. The Avignon Papacy and the Crusades, 1305-1378. Oxford: Clarendon Press, 1986. Examines the contribution made by the Avignonese Curia to all aspects of the crusades: their initiation, their organization and financing, their control in the field, and their diplomatic repercussions; includes all areas where crusading occurred—the eastern Mediterranean, Spain, eastern Europe, and Italy, most of which have been generally neglected by historians previously.

176

Church and State

0419.

Kay, Richard, trans. Dante’s Monarchia. Toronto: Pontifical Institute of Medieval Studies, 1998. Long regarded as the most famous example of medieval political thought, noted for its search for peace and justice and Dante’s proposal for a world government and by its rigorous separation of religious authority from government. Dante’s solution to the political disunity and social disorder of his time was to revive the authority of the Roman Empire.

0420.

Kedar, Benjamin Z. Crusade and Mission: European Approaches Toward the Muslims. Princeton: Princeton University Press, 1984. A wide-ranging study of medieval Europe’s response to the challenge of Islam in which the author examines the relationship between the ideas of crusade and mission, between the European efforts of military conquest and those aimed at conversion; covers the period from the emergence of Islam to the fourteenth century. A masterful work.

0421.

Konstam, Angus. The Crusades: Historical Atlas of the Crusades. New York: Checkmark Books, 2002. Gives a fact-filled account of the wars whose battle cries still haunt both Christian and Muslim alike. The author brings together the evidence from the latest discoveries, historical research, and archaeological excavations to give the reader the most up-to-date account of the Crusades available.

0422.

Lagarde, André. The Latin Church in the Middle Ages. New York: Charles Scribner’s Sons, 1915. Examines the survival of the Catholic Church following the collapse of the Roman Empire and its final triumph over invading “barbarians,” “heretics,” and “pagans” and the emergence and domination of the papacy as the “master” of Europe and its monarchs during the Middle Ages.

0423.

Lerner, Ralph and Mushin Mahdi, eds. Medieval Political Philosophy: A Sourcebook. Toronto: Collier-Macmillan, Ltd., 1963. Perhaps the best single volume of Muslim, Jewish, and Christian medieval philosophers and theologians.

0424.

Lewis, Ewart. Medieval Political Ideas. 2 vols. London: Routledge and Kegan Paul Ltd., 1954. Reprint: New York: Cooper Square Publishers, 1974.

Bibliographical Survey

177

Includes valuable primary sources and commentaries on medieval Catholic political thought relative to the idea of law, the origin and purpose of political authority, the individual and the community, the structure of authority in the church, the problem of the empire, and the “regnum and sacerdotium.” 0425.

Logan, F. Donald. Excommunication and the Secular Arm in Medieval England: A Study in Legal Procedure from the Thirteenth to the Sixteenth Century. Toronto: Pontifical Institute of Medieval Studies, 1968. A detailed study of the legal process of excommunication.

0426.

Marsiglio of Padua. Writings on the Empire: Defensor minor and De translatione Imperii. New York: Cambridge University Press: 1993. Presents two minor works of Marsilius which deal with the rights of the emperor over against the pope: the first clears up ambiguities in the Defensor Pacis and gives further insight into Marsilius’ thought, and the second holds that the source of imperial authority is not the papacy but an earthly historical process outside of papal control. See also Marsilius of Padua, under “Roman Catholicism.”

0427.

Mathews, Shailer. Select Mediaeval Documents and other Material Illustrating the History of the Church and Empire, 754 A.D.-1254 A.D. New York: Silver, Burdett, and Co., 1900. Reprint; New York: AMS Press, 1974. Through historic documents portrays the struggles between the popes and emperors during the period of 764-1254 and thereby reflects the dramatic history of church and state during the Middle Ages based on original documents of the period.

0428.

Mayer, Hans Eberhard. The Crusades. Trans., John Gillingham. 2nd ed. New York: Oxford University Press, 1988. Widely regarded as the standard work on the subject, this volume covers all the expeditions which took place between the First Crusade in 1096 and the final retreat from Palestine in 1291, including the entanglement of the Crusades in European politics—for example in the conflicts between pope and emperor and in molding relations between Byzantium and Europe.

178 0429.

Church and State McCready, William D. “Papal plenitudo potestatis and the Source of Temporal Authority in the Late Medieval Papal Hierocratic Theory,” Speculum 48 (1973): 654-74. Examines the significance of the term “plenitudo potestatia” in temporal affairs which the author finds inherent in papal authority; although the pope does not exercise temporal power himself he does have some responsibility in directing the princes of this world in the use of their power

0430.

Moore, R. I. The Origins of European Dissent. Oxford: Blackwell, 1986. Provides a provocative account of the rise of dissent in medieval Europe. Dissent largely focused toward the church and its official proclamations, which were often accompanied with coercion. The author argues that the “habit of dissent was formed and expressed substantially, though not exclusively, in association with the dissemination of popular heresy in the Europe of the eleventh and twelfth centuries;” and highlights three figures in particular who offered alternatives to the reigning religious and political orthodoxies: Henry of Lausanne, Peter of Bruys, and Arnold of Brescia.

0431.

Morrall, John B. Political Thought in Medieval Times. London: Hutchinson, 1958. Reprint: Toronto: University of Toronto Press, 1980.. Provides a general sketch of the political thought of the Middle Ages, with particular focus on church and empire, the problem of authority within the Christian commonwealth, the birth of the state, and the coming of age of the state.

0432.

Morris, Colin. The Papal Monarchy: The Western Church from 1050 to 1250. New York: Oxford University Press, 1989. Provides a comprehensive history of this crucial period of Christianity in its relations of church and state; an excellent study.

0433.

Morrison, Karl Frederick. Holiness and Politics in Early Medieval Thought. Leiden, The Netherlands: E. J. Brill, 1985. Addresses three chapters in the formation of Europe: the age of Church Fathers, the Carolingian era, and the investiture conflict, including questions regarding the proper relation between temporal and spiritual order of government.

Bibliographical Survey 0434.

179

Morrison, Karl Frederick. The Two Kingdoms: Ecclesiology in Carolingian Political Thought. Princeton: Princeton University Press, 1964. Examines one of the most important episodes in the church-state struggle in the history of Christianity by focusing on the major achievement of the Carolingian “Renaissance,” Frankish ecclesiology, and the influence of ninth-century ecclesiology upon contemporary political thought, and shows how theology affected the evolution of ideas about rightful forms of government in social and political concepts; gives particular attention to the dualistic argument that civil and ecclesiastical government must be completely separate, each supreme in its own area.

0435.

Nederman, Cary J. Community and Consent: The Secular Political Theory of Marsiglio of Padua’s Defensor Pacis. Lanham, Md.: Rowman and Littlefield Publishers, Inc., 1995. Describes Marsiglio’s attempt to resolve the tension in medieval Christian political thought created by competing standards of reason and volition (the realm of every individual) and shows Marsiglio’s continuing relevance in the contemporary and secular world; the first serious examination of Defensor Pacis in almost fifty years.

0436.

Noble, Thomas F. X. The Republic of St. Peter: The Birth of the Papal State, 680-825. Philadelphia: University of Pennsylvania Press, 1984. Argues that the Republic of St. Peter was in existence as an independent and political entity by the 730s and was not a creation of the Franks in the 750s and that the Franks did not seek, and were not assigned, specific governmental rights inside the Republic, and that at no time did they absorb the Republic within their kingdom or empire.

0437.

Papadakis, Aristeides and John Meyendorff. The Christian East and the Rise of the Papacy: The Church, 1071-1453 A.D. Crestwood, N. Y.: St. Vladimir’s Seminary Press, 1994. Examines the political and theological developments that brought about the sundering of Christendom in the emergence of the absolute papal claims over the Christian East; places the Great Schism in its historical context and does so from the Eastern Orthodox perspective.

0438.

Pennington, Kenneth and Robert Law Somervill. Church, and Society: Essays in Honor of Stephan Kuttner. Philadelphia: University of Pennsylvania Press, 1977.

180

Church and State Provides essays on Pope Innocent III’s views on church and state, infallibility and erring popes, religious orders and offices, church and society, and the development of canon law during the Middle Ages, 6001500.

0439.

Pernoud, Régine. The Crusaders. London: Secker and Warburg, 1963. Examines the crusaders’ mode of life—their outlook, and their customs— how they solved their materials, what was the driving force—what was it that stirred them to action, to battle, and to love? Note especially Part III, “The Spirit of Conquest,” and Part IV, “Mysticism and Politics.”

0440.

Peters, Edward. Heresy and Authority in Medieval Europe. Philadelphia: University of Pennsylvania Press, 1980. Noting that to maintain a belief in opposition to orthodox religion was to set oneself in opposition not merely to church and state but to a whole culture in all of its manifestations, the author examines the perception of dissent in the Middle Ages and the steps taken to deal with it and the force it exerted on religious, social, and political communities after the Middle Ages.

0441.

Powell, James M. Anatomy of a Crusade, 1213-1221. Philadelphia: University of Pennsylvania Press, 1986. Provides a detailed narrative of the Fifth Crusade or the Crusade Against Damietta, attempting to account both for its initial success and its ultimate failure; a good case study.

0442.

Powell, James M. Innocent III: Vicar of Christ or Lord of the World ? Boston: D. C. Heath and Company, 1963; 2nd ed., 1994.. Is Innocent III best understood as Vicar of Christ or Lord of the world? The collection provides a summary of the historiography which shaped the academic debate on this question from the 1850s to the 1950s and notes that the trend has been toward a de-emphasis on Innocent Ill’s temporal aspirations.

0443.

Powell, James M. Muslims Under Latin Rule, 1100-1300. Princeton: Princeton University Press, 1990. Focuses on Muslim minorities living in Christian lands, from Portugal and Castile in the West to the Latin Kingdom of Jerusalem in the East, during the high Middle Ages, and examines to what extent notions of religious tolerance influenced Muslim-Christian relations.

Bibliographical Survey 0444.

181

Purcell, Maureen. Papal Crusading Policy, 1244-1291. Vol. 11 in the Studies in the History of Christian Thought Series. Leiden, The Netherlands: E. J. Brill, 1975. Includes the chief instruments of papal crusading policy and the crusade to the Holy Land “like all forms of imperialism, crusade produced a frame of mind which outlasted the movement itself, and was incapable of recognising its own demise.”

0445.

Read, Piers Paul. The Templars: The Dramatic History of the Knights Templar, the Most Powerful Military Order of the Crusades. New York: St. Martin’s Press, 2000. This volume makes the claim that it is the first book to explore the emotional and psychological motivations that induced knights to join the Templars

0446.

Riley- Smith, Jonathan. The Crusades: A Short History. New Haven, Conn.: Yale University Press, 1987. Provides a comprehensive history of the Crusades in considerable detail and of the expeditions and the politics and personalities behind them, from the First Crusade in 1074 to 1798 when the fall of Malta signaled the end of the efforts to save the Holy Land for Christendom.

0447.

Runciman, Sir Steven. The Eastern Schism: A Study of the Papacy and the Eastern Churches During the Eleventh and Twelfth Centuries. Oxford: Clarendon Press, 1955. Argues that the Eastern Schism was not fundamentally caused by differing opinions on the Procession of the Holy Ghost or the Bread of the Sacrament, but by the conjunction of political events forced on to the notice of the world.

0448.

Runciman, Sir Steven. A History of the Crusades: Vol. 1: The First Crusade and the Foundation of the Kingdom; Vol. 2: The Kingdom of Jerusalem and the Frankish East 1100-1187; Vol. 3: The Kingdom of Acre and the Later Crusades.Leiden, The Netherlands: E. J. Brill, 1987. New York: Cambridge University Press (1951, 1952, 1954) 1990. A major work by a recognized authority on the subject.

182 0449.

Church and State Runciman, Sir Steven. The Emperor Romanus Lecapenus and His Reign: Study of Tenth-Century Byzantium. Cambridge: Cambridge University Press, 1929. The only modern history of book length devoted to Emperor Romanus I, this volume provides a survey of foreign policy questions and useful material for those interested in the religious development of the Balkans and in Caesaropapism.

0450.

Russell, Jeffrey Burton. Dissent and Order in the Middle Ages: The Search for Legitimate Authority. New York: Twayne Publishers, 1992. Examines a wide variety of religious dissent, nonconformity, and tension during the period 700 to 1150, including “Reformists,” whose zeal for reform took them to extremes; “Eccentrics,” whose distinctive and peculiar doctrines took them far from orthodox traditions; “Catharists,” who defended doctrines that the church condemned; “Reactionaries,” who were so devoted to the past that they refused to go along with newer Christian doctrine and practice; “Intellectuals,” whose deviations from orthodoxy were philosophical; and “Reverse heretics,” who attacked the pope and made accusations against the Holy See.

0451.

Russell, Jeffrey Burton. Dissent and Reform in the Early Middle Ages. Berkeley: University of California Press, 1965. Views dissent as one of formative elements in the shaping of medieval civilization and locates the major motives of dissent in the Middle Ages in “enthusiasm for reform” and “intellectual independence”; analyzes a wide variety of types of dissent—“Reformists,” “Eccentrics,” “Catharists,” “Reactionaries,” “Intellectuals,” and “Reverse Heretics.”

0452.

Russell, Jeffrey Burton. Religious Dissent in the Middle Ages. New York: John Wiley & Sons, 1971. Examines the special significance of religious dissent in the Middle Ages at a time when religion and politics were united and indistinguishable, when to defy Christian orthodoxy was a rejection not only of the religion but of the politics and the culture of the society in which one lived.

0453.

Sedlar, Jean W. East Central Europe in the Middle Ages, 1000-1500. Vol. 3 of A History of East Central Europe. Seattle: University of Washington Press, 1993. Provides an overview of the region from the time when the present nationalities established their state structures and adopted Christianity

Bibliographical Survey

183

up to the Ottoman conquest; includes the early history of Poland, the Czech Republic, Slovakia, Hungary, Romania, Bulgaria, Albania, and the former Yugoslavia. 0454.

Setton, Kenneth Meyer. A History of the Crusades; Vol. I: The First Hundred Years; Vol. II: The Later Crusades, 1189-1311; Vol. III: The Fourteenth and Fifteenth Centuries; Vol. IV: The Art and Architecture of the Crusades Vol. V: The Impact of the Crusades on the Near East; Vol. VI: The Impact of the Crusades on Europe. Madison: The University of Wisconsin Press, 1989. A monumental work, which stands as the definitive comprehensive history of the Crusades, spanning five centuries, encompassing Jewish, Muslim, and Christian perspectives and containing a wealth of information on the history, politics, religion, and culture of the medieval world; includes exhaustive bibliographies.

0455.

Shannon, Albert C., O.S.A. The Medieval Inquisition. Collegeville, Minn.: The Liturgical Press, 1984. Examines how the specific beliefs of the Albigensians and the Waldensians impacted on the medieval world of Christendom, resulting in the establishment of the Inquisition and concludes the survey with a discussion of the penances and penalties: pilgrimages, confiscations, imprisonment, and the death penalty.

0456.

Sigmund, Paul E. Nicholas of Cusa and Medieval Political Thought. Cambridge: Harvard University Press, 1963. Analyzes the political thought of the last of the scholastics who was one of the first political theorists to make consent the basis of legitimacy of law and government; an excellent study.

0457.

Smith, A. L. Church and State in the Middle Ages. Oxford: Clarendon Press, 1913. Reprint: London: Frank Cass and Co. Ltd., 1964. A general treatment of a vast subject, with little documentation, no index, and no bibliography, written in a largely narrative style; a brief summary of each of the five lectures appears at the beginning of the volume.

0458.

Stieber, Joachim W. Pope Eugenius IV, the Council of Basel and the Secular and Ecclesiastical Authorities in the Empire; The Conflict over Supreme Authority in the Church. Vol. 13 of Studies in the History of Christian Thought. Leiden, The Netherlands: E. J. Brill, 1978.

184

Church and State Examines conflict over supreme authority and power in the church.

0459.

Stroll, Mary. The Jewish Pope: Ideology and Politics in the Papal Schism of 1130. Leiden, The Netherlands: E. J. Brill, 1987. Examines and reevaluates the sources of the papal schism of 1130 and concludes that the split was basically political and ideological and further concludes that Anaclet’s vulnerability as the scion of a family of Jewish converts almost assured his ultimate rejection as pope; the first comprehensive theory in more than twenty-five years to explain the cause of the schism and its outcome.

0460.

Swanson, R. N. Church and Society in Late Medieval England. New York: Blackwell, 1989. Examines the two centuries before Black Death to the Reformation, with the second part of the book focusing on the growing tensions between church and state, as secular and increasingly nationalistic rulers challenged the universality of Rome and the church’s freedom from political control, with the ascendancy of the state that resulted in the erosion of ecclesiastical jurisdiction.

0461.

Synan, Edward A. The Popes and the Jews in the Middle Ages. New York: Macmillan, 1965. An intense explanation of Judeo-Christian relationships in the medieval world.

0462.

Tedeschi, John. The Prosecution of Heresy: Collected Studies on the Inquisition in Early Modern Italy. Binghamton, N. Y.: Medieval and Renaissance Texts and Studies, 1991. Shows that the Roman Inquisition was not a “drumhead court, a chamber of horrors, or a judicial labyrinth,” but that “the Supreme Congregation in Rome watched over the provincial tribunals, enforced the observance of. . . an essentially moderate code of law, and maintained uniformity of practice”; perhaps the best available survey of the Roman Inquisition, and a model for further study.

0463.

Tellenbach, Gerd. Church, State, and Christian Society at the Time of the Investiture Contest. Oxford: Blackwell, 1940. Reprint: New York: Harpers, 1970; Toronto: University of Toronto Press, 1991. A comprehensive and classic study of the investiture controversy of the eleventh and twelfth centuries centered, ostensibly, on whether lay princes

Bibliographical Survey

185

had the right to invest bishops and abbots when, in fact, it was a contest between two opposed concepts of the nature of Christian society and one of the most important aspects of a larger struggle for power between papacy and empire. 0464.

Tierney, Brian. Church Law and Constitutional Thought in the Middle Ages. London: Variorum Reprints, 1979. A reliable and scholarly study by a recognized scholar of the Middle Ages.

0465.

Tierney, Brian. The Crisis of Church and State, 1050-1300. Englewood Cliffs, N. J.: Prentice-Hall, 1964. Reprint: Toronto: University of Toronto Press, 1988. A historical account of the growing union of church and state during the late Middle Ages; among the selected documents are Henry IV’s defiance of papacy over the issue of lay investiture, the rise of the papacy to political power under “lawyer-pope” Innocent III, and Philip IV’s humiliation of Boniface VII. Provides a clear and reliable narrative of church-state relations in the Middle Ages.

0466.

Tierney, Brian. The Idea of Natural Rights: Studies on Natural Rights, Natural Law, and Church Law, 1150-1625. Atlanta: Scholars Press, 1997. Argues that Western Christian rights theories were first elaborated within the communitarian values of traditional societies and thus have a universal validity that transcends Enlightenment postulates; highly recommended.

0467.

Tierney, Brian. Origins of Papal Infallibility, 1150-1350: A Study on the Concepts of Infallibility, Sovereignty, and Tradition in the Middle Ages. Vol. 6 of Studies in the History of Christian Thought. Leiden, The Netherlands: E. J. Brill, 1972 rev. ed. 1988. While the author traces the history of papal infallibility, his purpose is not to retrace the paths of old controversies, but to provide for the first time an adequate historical account of how the doctrine of papal infallibility originally grew into existence; he concludes that “the doctrine of papal infallibility no longer serves anyone’s convenience—least of all the pope’s.” Since the papacy adopted the doctrine out of weakness and it no longer serves any good purpose, he expresses the hope that “perhaps one day the church will feel strong enough to renounce it.”

186 0468.

Church and State Tierney, Brian. Religion, Law, and the Growth of Constitutional Thought, 1150-1650. Cambridge: Cambridge University Press, 1982. Argues that it is impossible to understand the growth of Western constitutional thought apart from constantly considering ecclesiology and political theory, ideas about the church and ideas about the state, and the whole period from 1150 to 1650 as a single era of essentially continuous development.

0469.

Turberville, A. S. Medieval Heresy and the Inquisition. Hamden, Conn.: Archon Books, 1964. Demonstrates the connection during the Middle Ages between church corruption and intolerance toward dissenters.

0470.

Tyerman, Christopher. England and the Crusades, 1095-1588. Chicago: University of Chicago Press, 1988. The first book-length study of the role of England in the Crusades, beginning with the First Crusade (1095-99) and extending until the Reformation, the author shows that England was intimately involved in all areas of crusading—providing pilgrims, soldiers, commanders, sailors, and finances—and concludes that the Crusades occupied an important part of English history in its own right; the focus of this study is on the courtroom and council chamber rather than the battlefield. The author also assesses how the religious and military motives of the Crusades subtly mixed with changing views of honor and glory, and later of patriotism, contributed to the creation of the ideology of nationalism.

0471.

Ullmann, Walter. The Growth of Papal Government in the Middle Ages: A Study in the Ideological Relation of Clerical to Lay Power. New York: Barnes and Noble, Inc., 1955; rev. ed.1970. A good historical treatise on the rise of the papacy from fifth century to the Reformation in which the author attempts to explain how the papal government grew, what factors contributed to its growth, what obstacles it had to overcome, and what were its essential features, all in relationship to the problem of secular power.

0472.

Ullmann, Walter. Law and Politics in the Middle Ages: An Introduction to the Sources of Medieval Political Ideas. Ithaca, N. Y.: Cornell University Press, 1975. Constitutes one of the first attempts to present major sources of medieval political ideas in a coherent and systematic manner, recognizing that the

Bibliographical Survey

187

concept of politics or political science did not exist as an autonomous science during the Middle Ages and the so-called political ideas were first and foremost integral parts of applied Christian doctrines. 0473.

Ullmann, Walter. Medieval Papalism: The Political Theories of the Medieval Canonists. London: Methuen, 1949. A scholarly work that makes use of original texts and manuscripts.

0474.

Ullmann, Walter. Principles of Government and Politics in the Middle Ages. 4th ed. London: Methuen, 1978. The volume is divided into three sections: the pope, the king, and the people. Provides an excellent background for understanding church-state relations during the Middle Ages.

0475.

Volz, Carl A. The Medieval Church: The Dawn of the Middle Ages to the Eve of the Reformation. Nashville: Abingdon Press, 1998. Traces the history of the church beginning with Gregory the Great and the dissolution of the Roman Empire in the West, through the high Middle Ages and up to the eve of the modern era, addressing such questions as church and state and the church in society.

0476.

Walsh, Michael. Warriors of the Lord: The Military Orders of Christendom. Grand Rapids, Mich.: Wm. B. Eerdmans, 2003. Provides an illustrated history of the soldier-monks, including the Knights Templar and others. The author traces their beginning and shows how they expanded.

0477.

Watanabe, Morimichi. The Political Ideas of Nicholas of Cusa: With Special Reference to His “De Concordantia Catholica.” Genève: Librairie Droz, 1963. Reexamines the political ideas of Nicholas of Cusa as expressed in the De concordantia catholica and in so doing attempts to evaluate the influence of certain theological, philosophical, political, and especially canonistic ideas on Nicholas of Cusa and to evaluate Nicholas’s place in the Conciliar movement.

0478.

Watt, John A. The Theory of Papal Monarchy in the Thirteenth Century. New York: Fordham University Press, 1965.

188

Church and State Examines the political mind of the papacy of the thirteenth century and provides an interpretation of papal views on church and state during that century.

0479.

Watt, John A. The Church and the Two Nations in Medieval Ireland. New York: Cambridge University Press, 1970. Examines the history of how the crown, the clergy, and the papacy conducted themselves towards each other in the English colony in Ireland in the first two centuries or so of its history, namely the problem of church and state.

0480.

Waugh, Scott L. and Diehl, Peter D., eds. Christendom and Its Discontents: Exclusion, Persecution, and Rebellion, 1000-1500. New York: Cambridge University Press, 1995. This book of essays by leading scholars is about the sources of dissent and diversity in medieval society and the church’s attempt to repress dissent and enforce conformity to its beliefs; no book has heretofore attempted so broad an approach to the issue of religious dissent in medieval Europe between the years 1000 and 1500.

0481.

Wright, J. Robert. The Church and the English Crown, 1305-1334. Toronto: Pontifical Institute of Mediaeval Studies, 1980. A biographical study of an influential archbishop of Canterbury.

0482.

Zacour, Norman. Jews and Saracens in the Consilia of Oldradus de Ponte. Toronto: Pontifical Institute of Mediaeval Studies, 1990. Provides legal arguments at Avignon concerning problems posed by the presence of Muslims and Jews in Christian territories.

The Reformation 0483.

Allen, John William. A History of Political Thought in the Sixteenth Century. London: Meuthen, 1941. Examines the emergence of political thought in the sixteenth century, noting that what is called the Reformation was, at least in one aspect, the definitive triumph of “secular authority” in a struggle with the institutional church that was already centuries old.

Bibliographical Survey 0484.

189

Bainton, Roland et. al. Hunted Heretic: The Life and Death of Michael Servetus, 1511-1553. Boston: Beacon Pres, 1953. Reprint: Glouster, Mass.: P. Smith, 1978.. Recounts the history of Christianity during its first five centuries, including its struggle with the Roman Empire and with rival religions, the attitude of the church toward ethical and social questions, and the reasons for the triumph of Christianity in the Roman Empire; contains brief selections from crucial documents. Highly recommended.

0485.

Bainton, Roland. The Travail of Religious Liberty: Nine Biographical Studies. New York: Harper and Brothers, 1951. Reprint: Hamden, Conn.: Archon Books, 1971. A classic treatment of Catholic and Protestant persecution, the toleration controversy of the sixteenth century, and the emergence of the concept of freedom of the individual in the seventeenth century; Torquemada, Calvin, Castellio, Milton, Roger Williams, and Locke are included.

0486.

Baylor, Michael, ed. and trans. The Radical Reformation: Cambridge Texts in the History of Political Thought. New York: Cambridge University Press, 1991. Contains a collection of writings by early Reformation radicals which illustrates both the diversity and the areas of agreement in their political thinking, drawn from the period 1521-27 and include Muntzer, Karlstadt, Grebel, Hut, and Denck, among others; appended to the texts are a number of political programs of the Peasants’ War which illustrate ways in which the radicals contributed to the revolution and how the uprising itself led to greater clarity in the political theory of the Reformation.

0487.

Bender, Harold S. The Anabaptists and Religious Liberty in the Sixteenth Century. Philadelphia: Fortress Press, 1970. Traces the sources of religious toleration that came to be accepted in the seventeenth, eighteenth, and nineteenth centuries, noting there was no increase of religious freedom in the sixteenth century, rather increased persecution, and that it was precisely the persecuted minority of Anabaptists that produced the forerunners and advocates of religious toleration, freedom of religion, the separation of church and state, and an end to persecution.

0488.

Bouwsma, William J. John Calvin: A Sixteenth-Century Portrait. New York: Oxford University Press, 1988.

190

Church and State Not a biography, but primarily an analysis of Calvin as a formative figure of the sixteenth century who was also an “everyman” of his time.

0489.

Bray, Gerald. Documents of the English Reformation. Minneapolis: Fortress Press, 1995. Contains a vast array of documents of the English Reformation, often described as the most political phase of the Reformation, from Henry VIII to the Act of Supremacy, with many less accessible texts and appendices included.

0490.

Breslow, Marvin A. The Political Writings of John Knox. Washington, D.C.: Folger Books, 1985. Preceded by a good introductory essay, the political writings of John Knox included in this volume offer justification for the replacement of the Roman Catholic Church with Calvin Presbyterianism and for the subsequent overthrow of Mary, Queen of Scots.

0491.

Brock, Peter. The Political and Social Doctrines of the Unity of Czech Brethren in the Fifteenth and Early Sixteenth Centuries. New York: Gregory Laung, 1957. Documents and analyzes the political and social doctrines of the Czech Brethren during the “Hussite Century”; founded by men who adopted the radical political and social doctrines of the philosopher Petr Chelcicky, the Czech Brethren gradually changed their political positions to coincide more adequately with the prevailing theological and civil authorities; well documented.

0492.

Byrd, Valois. Pioneers of Religious Liberty. Nashville, Tenn.: Convention Press, 1963. Limited primarily to Baptist “pioneers” of religious liberty.

0493.

Cargill Thompson, W. D. G. The Political Thought of Martin Luther. Totowa, N. J.: Barnes and Noble, 1984. A comprehensive account of the political thought of Luther and how it inspired one of the most important revolutions in history and how this thought created in large part, the political world of the subsequent centuries in Europe.

Bibliographical Survey 0494.

191

Castellio, Sebastian. Concerning Heretics: Whether They Are To Be Persecuted and How They Are To Be Treated. New York: Columbia University Press, 1935. A classic work written in protest against the execution of Michael Servetus for heresy (his rejection of infant baptism and his denial of the doctrine of the Trinity) in Geneva, 23 October 1553, following his denunciation by John Calvin and upon the orders of the town council of Geneva; includes also excerpts from other works of Castellio and David Joris on religious liberty.

0495.

Chilld, Gilbert W. Church and State under the Tudors. New York: B. Franklin, 1974; reprint of 1894 ed., published London: Longman, Green. Examines the relationship of church and state in England during the reign of the Tudor sovereigns, with the object of throwing some light upon the respective shares of each in what is commonly known as the “Reformation Settlement.” The author also provides an account of the relationship between the church and the state in the time prior to this period in order to contrast this state of affairs with those of the Tudor era. The author draws upon the sources of the report of the commission on the constitution of the ecclesiastical courts and the appendices to the same by the then Bishop of Oxford.

0496.

Cranz, F. Edward. An Essay on the Development of Luther’s Thought on Justice, Law, and Society. Cambridge: Harvard University Press, 1964. Explores Luther’s ideas on justice, law, and society and the 1518-1519 period as a turning point in the development of Luther’s thought in these areas. Chapter four focuses on his view of the church and society.

0497.

Daly, Lowrie J., S. J. The Political Theory of John Wyclif Chicago: Loyola University Press, 1962. Places Wyclif in the civilization and thought of his day and describes his general concept of civil society, his ideas of the importance of theology, his use of dominion theory, and his understanding of the respublica christiana, his theories of monarchy and the powers of the king, and Wyclif’s influence upon the development of “nationalism” in England; as far as possible, Wyclif’s opinions are presented in his own words.

0498.

d’Aubigne, Merle J. H. Martyrs of the Reformation. Philadelphia: Presbyterian Board of Publication, 1883.

192

Church and State A brief treatment of martyrology by a preeminent French historian of the Reformation; a classic work.

0499.

Dickens, A. G. The English Reformation. 2nd ed. University Park: Pennsylvania State Press, 1991. First published in 1964, this volume follows the Reformation in England from its late medieval origins through the settlement of Elizabeth I in 1559 and the rise of Puritanism; the author argues that the English Reformation cannot be explained simply by specific political circumstances, but that it was a part of the European Reformation.

0500.

Doernberg, Erwin. Henry VIII and Luther: An Account of Their Personal Relations. Stanford, Cal.: Stanford University Press, 1961. Examines the diverse forces which related Henry VIII to the Lutheran Reformers, including the heated debate between Henry and Martin Luther, the complex issues involved in Henry’s divorce, and the intermittent contacts of Henry with the Protestant princes of the Schmalkaldic league; makes available the findings of a number of German works previously generally not available.

0501.

Durnbaugh, Donald F. The Believers’ Church: The History and Character of Radical Protestantism. New York: Macmillan, 1968. Reprint: Scottdale, Penn.: Herald Press, 1985. A comprehensive and authoritative analysis of the “believers” or “gathered” church from the sixteenth century to the present day.

0502.

Edwards, Mark W., Jr. Luther’s Last Battles: Politics and Polemics, 153146. Ithaca, N. Y.: Cornell University Press, 1983. A major work that may be a turning point in Luther studies; highly recommended.

0503.

Estep, William R., Jr. Anabaptist Beginnings (1523-1533): A Source Book. Niewkoop: B. de Graff, 1976. A valuable collection of primary source materials of a group deeply committed to the separation of church and state.

0504.

Estep, William R., Jr. The Anabaptist Story: An Introduction to SixteenthCentury Anabaptism. Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 1975; 3rd ed., 1996..

Bibliographical Survey

193

Within their diversity, the Anabaptists shared a commitment to the principle of the separation of church and state; note especially the author’s chapter on “Church and State.” 0505.

Evans, Austin Patterson. An Episode in the Struggle for Religious Freedom: The Sectaries of Nuremberg, 1524-1528. New York: Columbia University Press, 1924. Traces the development among the Lutherans of a theory of persecution, and more especially the influence which the presence of a group of sectaries in Nuremberg had in shaping a policy of repression of dissent in Lutheran lands, during the years 1524 and 1528.

0506.

Friesen, Abraham. Thomas Muentzer, a Destroyer of the Godless: The Making of a Sixteenth Century Religious Revolutionary. Berkeley: University of California Press, 1990. Argues that Muentzer was not primarily influenced by Martin Luther, but that he was an independent thinker; the author emphasizes the impact Muentzer had on subsequent radicals and radical thinking and the pivotal role he played in the Radical Reformation as a whole.

0507.

Goertz, Hans-Jürgen. Profiles of Radical Reformers: Biographical Sketches from Thomas Müntzer to Paracelsus. Scottdale, Penn.: Herald Press, 1982. Provides dramatic historical portraits of twenty-one Radical Reformers, most of whom either died as martyrs or fled for their lives to escape persecution and torture for their beliefs; includes examinations of their thought and influence on the Left Wing of the Reformation, with its most distinguishing characteristic on the separation of church and temporal power.

0508.

Goertz, Hans-Jürgen. The Anabaptists. Trans. Trevor Johnson. New York: Routledge, 1996. Examines the historical setting and beliefs of the Anabaptists whose social and political views resulted in their ruthless oppression of Catholic, Lutheran, and secular authorities; includes useful primary documents.

0509.

Goertz, Hans-Jürgen. Thomas Müntzer: Apocalyptic Mystic and Revolutionary. Edinburgh: T & T Clark, 1993.

194

Church and State Interprets Müntzer in the context of the social struggles of his time which led to the “Revolution of the Common Man” as well as the theological influences which incited those struggles and concludes that without an understanding of Müntzer it is impossible to understand the Reformation itself.

0510.

Graham, W. Fred. The Constructive Revolutionary: John Calvin and His Socio-Economic Impact. Richmond:.John Knox Press, 1971. Reprint: East Lansing: Michigan State University Press, 1987. An analysis of Calvin’s social thought and economic influence on sixteenthcentury Geneva and on the Western world today.

0511.

Gress, Ole Peter and Bob Scribner. Tolerance and Intolerance in the European Reformation. Cambridge: Cambridge University Press, 1996. The essays in this volume, written by leading experts in this period’s history, offer new and different interpretations of how religious toleration and conflict developed in the period between 1500, when humanism had begun to make an impact, and 1648, the end of the Thirty Years’ War. and challenges the view of a general progression toward greater religious toleration as a result of the Reformation.

0512.

Gritsch, Eric W. Thomas Müntzer: A Tragedy of Errors. Minneapolis, Minn.: Fortress Press, 1989. Provides a critical assessment of Luther’s most radical opponent, one who was rejected by Catholics and Protestants, who came to be hailed by Marxist historians as a forerunner of the Marxist revolution; particular attention is given, in the light of Müntzer’s extant works, to the religious foundations of his revolutionary ideas and program.

0513.

Hancock, Ralph C. Calvin and the Foundations of Modern Politics. Ithaca: Cornell University Press, 1989. Reviews the question of the relation of the Protestant Reformation to the emergence of a distinctively modern view of political activity and argues that Calvin should be considered a founder of modern civilization along with such “secular” thinkers as Machiavelli, Hobbes, and Descartes; sets forth the view that Calvin radically distinguishes between the religious and secular order in order to bind them together in a summons to worldly activity for the preservation of the species and the glory of God.

Bibliographical Survey 0514.

195

Heller, Henry. The Conquest of Poverty: The Calvinist Revolt in SixteenthCentury France. Vol 35 of Studies in Medieval and Reformation Thouoght, ed. Heiko A. Obserman. Leiden, The Netherlands: E. J. Brill, 1986. Explores the development of the Huguenot party in France and reconstructs the stages in the emergence of French Calvinism and thereby to retell the story of Protestant origins in France, showing the link between economic change and religion.

0515.

Hershberger, Guy. F. The Recovery of the Anabaptist Vision: A Sixtieth Anniversary Tribute to Harold S. Bender. Scottdale, Penn: Herald Press, 1957. A good collection of essays on the subject presented as a festschrift to a leading Mennonite scholar; note especially essays by J. H. Yoder, R. Friedmann, R. Kreider, and M. Gingerich.

0516.

Hillar, Marian. The Case of Michael Servetus (1511-1553): The Turning Point in the Struggle for Freedom of Conscience. Lewiston, N. Y.: Edwin Mellen Press, 1997. Traces the role of Michael Servetus in the struggle for freedom of conscience in Western Christianity, including his program, his struggle to express his ideas, their repression, and their impact on the intellectual spheres of the epoch, including his influence on Sebastian Castellio and Servetus’ theological inquiry calling for a study of the Bible in order to uncover the real doctrines contained in it.

0517.

Horst, Irvin Buckwalter. The Dutch Dissenters: A Critical Companion to Their History and Ideas. Leiden, The Netherlands: E. J. Brill, 1986. In addition to the history of dissent in The Netherlands during the Reformation, this volume includes a bibliographical survey of recent research pertaining to the early Reformation in the Netherlands.

0518.

Hsia, R. Po-chia. Society and Religion in Münster, 1535-1618: Yale Historical Publications, Misc. 131. New Haven, Conn.: Yale University Press, 1984. Describes in detail the social and religious developments that occurred during the eight momentous decades after the siege and defeat of the city of Münster by Bishop Franz von Waldeck.

196

Church and State

0519.

Kirby, W. J. Torrance. Richard Hooker’s Doctrine of the Royal Supremacy. Leiden, The Netherlands: E. J. Brill, 1990. Begins with a look at some current problems of interpretation and then examines Hooker’s apologetic aim and methodology; subsequent chapters demonstrate Hooker’s reliance on the teachings of the Magisterial Reformers in the formulation of both the soteriological foundations of his political thought and his ecclesiology. A valuable work.

0520.

Klaassen, Walter. Anabaptists in Outline: Selected Primary Sources. Scottdale, Penn: Herald Press, 1981. Contains documents written between 1524 and 1560 that represent the life of early Anabaptists.

0521.

Klaassen, Walter. Michael Gaismair: Revolutionary and Reformer. Vol 23 of Studies in Medieval and Reformation Thought. Ed. Heiko A. Oberman. Leiden, The Netherlands: E. J. Brill, 1978. Examines the development of the Huguenot party in France and concludes with the appearance of a powerful bloc of Calvinists sitting in the Estates-General on the eve of the religious wars, examining in between the spread of Protestantism among the artisans of Rouen, Meaux, Tours, and elsewhere in France and finally constituting themselves into local Calvinist churches and ultimately into a national Protestant movement.

0522.

Lecler, Joseph. Toleration and the Reformation. Trans. T. L. Westow. 2 vols. New York: Association Press, 1960. A major Roman Catholic treatise, with an extensive bibliography, which was written by the author without a thesis to prove, but rather to provide a history of the reactions of theologians, humanists, and rulers towards a major issue brought about by the Reformation: religious pluralism within the state and within Christendom; a valuable resource.

0523.

Lubieniecki, Stanislas. History of the Polish Reformation: And Nine Related Documents. Trans. and inter. George Hunston Williams. Minneapolis, Minn.: Fortress Press, 1995. Presents vital data and documents for understanding the religious ferment that overtook Poland in the sixteenth century; includes ten Latin and Polish core documents from the period, chief among them Lubieniecki’s History of the Polish Reformation .

Bibliographical Survey 0524.

197

MacDonald, William W. “Anticlericalism, Protestantism, and the English Reformation.” Journal of Church and State 15 (Winter 1973): 21-32. Provides a critique of some key supporters and critics of the English Reformation under Henry VIII; references are made to J. A. Froude and A. F. Pollard, representing the former, and Father Philip Hughes for the latter. Weight is given to the distinguished Catholic historian Joseph Lortz’s assessment of the place of pre-reformation anticlerical tendencies and the role of Protestantism in the conflict that broke England from Rome.

0525.

McCoy, Charles S. and J. Wayne Baker. Fountainhead of Federalism: Heinrich Bullinger and the Covenantal Tradition. Louisville, Ky.: Westminster/John Knox Press, 1991. Outlines the main facets of federalism and argues that ideas of religious covenant among Protestant reformers influenced federalism, which is reflected in the Constitution of the United States; includes a new translation of Bullinger’s treatise, A Brief Exposition of the One and Eternal Testament or Covenant of God.

0526.

McCullogh, Peter E. Sermons at Court: Politics and Religion Elizabethan and Jacobean Preaching. Cambridge: Cambridge University Press, 1998. Recontextualizes the political, religious, and literary careers of court preachers such as Lancelot Andrews, John Donne, and William Laud, and presents new evidence of the tensions between sermon- and sacrament-oriented piety in the Established Church; combines archival and bibliographic research from 1558 to 1625.

0527.

Menter, William. Judging the French Reformation: Heresy Trials by Sixteenth-Century Parlements . Cambridge: Harvard University Press, 1999. Provides a systematic investigation of the judicial history of the French Reformation. The author examines the many encounters between Protestants and judges in French parlements, extracting information from abundant but unindexed registers of official criminal decisions both in Paris and in provincial capitals, and identifies more than 425 prisoners condemned to death for heresy by French courts between 1523 and 1560. The author also notes the ways in which Protestants resisted the French judicial system even before the religious war, and sets their story within the context of heresy prosecutions elsewhere in Reformation Europe.

198 0528.

Church and State Monter, E. William. Calvin’s Geneva. New York: John Wiley and Sons, Inc., 1967. Describes and analyzes John Calvin’s Geneva, a history that is more political and ecclesiastical than economic; the volume is divided into three sections. The first four chapters outline the history of Geneva from the early sixteenth century to Calvin’s death in 1564, showing the tumultuous environment in which Calvin worked and the means by which his local opposition finally dissolved; the second section describes the established church, the civil government, and the foreign refugee communities; and the final section assesses Calvin’s legacy to Geneva.

0529.

Moore, John Allen. Anabaptist Portraits. Scottdale, Penn.: Herald Press, 1984. Provides an honest and balanced account of the life and work of six leading Anabaptists who sought to advance “free church” thoughts and to live out their convictions, for conscience’ sake, even unto death.

0530.

Mueller, William A. Church and State in Luther and Calvin: A Comparative Study. Garden City, Mich; Doubleday and Co.: 1965. An excellent comparative study of the two major reformers of the Reformation on the subject of church and state. A balanced and insightful study.

0531.

Murray, Robert Henry. The Political Consequences of the Reformation. Boston: Little, 1925; reprint: New York: Russell and Russell, 1960. Analyzes and evaluates the impact of the Reformation on the political life of Europe; well documented.

0532.

Nobbs, Douglas. Theocracy and Toleration: A Study of the Disputes in Dutch Calvinism from 1600-1650. Cambridge: Cambridge University Press, 1938. Explores the acute problem of the relations of church and state in The Netherlands from the beginning of the Calvinist church, first to be seen as representing a minority (with many of the ruling classes not Calvinists) partly because the church was organized before the States were free to control it, and partly because of doctrinal disputes which the state attempted to moderate.

Bibliographical Survey 0533.

199

O’ Donovan, Joan Lockwood. The Theology of Law and Authority in the English Reformation. Emory University Studies in Law and Religion, no. 1. Atlanta, Ga.: Scholars Press, 1991. Examines the English reformers’ ideas regarding the origin and nature of law and authority for both church and commonwealth and places the reformers’ political and legal thought in the broader context of the Reformation and in the theological debates over issues such as the relationship between faith and Scripture and tradition; reveals the complexity and continuity of English political and religious thought during the Reformation.

0534.

Porteous, David. Calendar of the Reformation. New York: Loizeaux Brothers, 1960. A day-by-day account of religious persecution and martyrdom in the Reformation and Counter-Reformation era.

0535.

Porter, J. M. Luther—Selected Political Writings. Philadelphia: Fortress Press, 1974. Presents selections from nine of Luther’s more important writings which helped shape the Reformation and continue to influence the course of events today; they illustrate Luther’s innovative ideas about the “two kingdoms” theory, whereby the state is freed both from domination by the church and from the temptation to dominate the conscience of its citizens, the nature of temporal authority, political obligation and its limits, church-state relations, and political resistance.

0536.

Poynter, James William. The Reformation, Catholicism, and Freedom: A Study of Roman Catholic and Other Martyrs, and of the Struggles for Liberty of Conscience. London: Society for Promoting Christian Knowledge, 1930. Traces the tragic events that occurred with the struggles of the Reformation in England, including the “Catholic martyrs,” which the author argues have been too little known to Protestants and somewhat misunderstood by Roman Catholics.

0537.

Raitt, Jill. The Colloquy of Montbéliard: Religion and Politics in the Sixteenth Century. New York: Oxford University Press, 1993. By focusing on a theological debate waged in 1586 between Lutherans and Calvinists, the author shows how doctrinal religious debates often were

200

Church and State the result of high-level political intrigue—in this case, an effort to unite the Protestant forces of Europe against Rome and the papal allies.

0538.

Rex, Richard. Henry VIII and the English Reformation. New York: St. Martin’s Press, 1993. Abandoning the traditional narrative approach to its subject, the author analytical account that aims to reflect the logic of the conditions and provides policies of Henry VIII’s short-lived Reformation and offers new insights, e.g., the exploitation of the concept of Christian obedience, the range of rhetoric with which religious change was presented and justified, the development of official religious teaching after the break with Rome, and the systematic attempt to remodel English kingship along the lines of the Israelite kings of the Old Testament.

0539.

Roelker, Nancy Lyman. One King, One Faith: The Parlement of Paris and the Religious Reformation of the Sixteenth Century. Berkeley: University of California Press, 1996. Charts the response of the senior judicial body in France and does so with thoroughness and clarity highlighting the French wars of religion and early modern debates about the basis of religious, secular, and authoritarian civil societies.

0540.

Rose, Elliot. Cases of Conscience: Alternatives Open to Recusants and Puritans Under Elizabeth I and James I. New York: Cambridge University Press, 1975. Examines the situation that confronted religious dissidents, both Catholic and Puritan, in the England of Elizabeth I and James I, but rules out for treatment the extremists of any party as being outside of the author’s terms of reference.

0541.

Schaff, David Schley. John Huss. New York: Charles Scribner’s Son’s, 1915. A documented tribute to the life and times of the Bohemian Reformer who was burned at the stake; published in commemoration of the five hundredth anniversary of the martyrdom of Huss

0542.

Schilling, Heinz. Religion, Political Culture and the Emergence of Early Modern Society: Essays in German and Dutch History. Studies in Medieval and Reformation Thought, No.50. Leiden, The Netherlands: E.J. Brill, 1992.

Bibliographical Survey

201

Contains nine essays on the Gennan Reformation, generally revisionist, and argues for a new interpretation based on an analysis of a growing body of evidence in support of the author’s interpretation. 0543.

Schweibert, Ernest G. The Reformation: Volume 1: The Social Setting. Minneapolis, Minn.: Fortress Press, 1994. Traces the rise of Saxon rulers in the medieval period, explains their influential role within the Holy Roman Empire, and analyzes Frederick’s decision to protect Luther.

0544.

Scott, Tom. Thomas Müntzer: Theology and Revolution in the German Reformation. New York: St. Martin’s Press, 1989. Attempts to explain the life and work of this controversial figure, who was vilified during his lifetime and excoriated after his death by Protestants and Catholics alike, and does so in the context of his unfolding active career—his ministry, reforms, and commitment to violent rebellion.

0545.

Scribner, Bob, Roy Porter, and Mickulás Teich. The Reformation in National Context. Cambridge: Cambridge University Press, 1994. This collection of essays explores the Reformation in “national context,” noting similarities and differences between the reform movements in a dozen different countries of sixteenth-century Europe, each essay emphasizing local peculiarities, including political considerations, and national variants on the broader theme of the Reformation.

0546.

Smithson, Robert J. Anabaptists: Their Contribution to Our Protestant Heritage. London: J. Clarke, 1935. An account of religious dissenters persecuted by both Protestants and Catholics

0547.

Stayer, James M. Anabaptists and the Sword. Lawrence, Kans.: Coronado Press, 1972. Reprinted with minor revisions in 1973. The objective of this volume is to show that there was a diversity of Anabaptist doctrines of the sword roughly paralleling that which was present in the first years of the Reformation movement before there was a clearly identifiable Anabaptist sect; the author relies as heavily as possible on the sixteenth-century Anabaptists themselves as sources for their history, examining not only the early Protestant context of the

202

Church and State teaching of the sword, but also the Swiss Brethren, the Upper German sects, and the Melchiorites.

0548.

Strauss, Gerald. Law, Resistance, and the State: The Opposition to Roman Law in Reformation Germany. Princeton: Princeton University Press, 1986. Offers the first comprehensive study of the widespread opposition to Roman law and lawyers of sixteenth-century Germany, a resistance that was a defensive action against the power of the expanding state; enlarges our knowledge of the rise of the modern state by relating the debate over law to the constitutional conflict between rulers and their assemblies, and by tracing the growing eminence of the legal profession in politics and society.

0549.

Tonkin, John. The Church and the Secular Order in Reformation Thought. New York: Columbia University Press, 1971. Examines the problem of the institutional church and the secular order in the thought of the Protestant Reformers, which the author argues is of “central importance in the intellectual history of the Reformation period”; particular attention is given to Luther, Calvin, and Menno Simons.

0550.

Tracy, James D. Luther and the Modern State in Germany. Kirksville, Mo.: Sixteenth Century Journal Publishers, 1986. This collection of essays, first presented at a conference on “Luther and the City of Man,” focuses on the impact of Luther’s life and work on the modern German state.

0551.

Verduin, Leonard. The Reformers and Their Stepchildren. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964. A brilliant and well-documented volume showing that the concept of separation of church and state came from the Radical Reformers, not Luther and Calvin.

0552.

Walton, Robert C. Zwingli’s Theocracy. Toronto: University of Toronto Press, 1967. Examines Zwingli’s concept of the role and relationship between magistracy and the clergy in the government of society during his early years as a reformer, and concludes that although Zwingli was the defender of a theory of government which envisaged the cooperation between the spiritual

Bibliographical Survey

203

and secular authority in a Christian society, he was not a proponent of a “theocracy” as the term is used by modern writers. 0553.

Walzer, Michael. The Revolution of the Saints: A Study in the Origins of Radical Politics. Cambridge: Harvard University Press, 1965. Contends that Puritanism was the earliest form of political radicalism and argues that the Puritan mainstream—the Disciplinarians of Elizabethan times and the Presbyterians and Congregationalists of the Stuart period— all of them and all the time shared certain key ideas incompatible with the traditional system of church and state, ideas which tended “to produce radical and innovative political activity.”

0554.

Weaver, J. Denny. Becoming Anabaptist: The Origin and Significance of Sixteenth-Century Anabaptism . Scottdale, Penn.: Herald Press, 1987. Maintains that the Anabaptist rejection of the established church system, more than any other single principle, “characterizes the believers church tradition and separates it from the Christendom” tradition.

0555.

Weir, David A. The Origins of the Federal Theology in Sixteenth-Century Reformation Thought. New York: Clarendon Press of Oxford University Press, 1990. Argues that the covenant of works had significant ramifications in that it provided a basis for human activities, obliged believers to “work to make even the unregenerate obey the law of God” and that “the state could be entrusted with enforcing the law of God,” including that concerning the Sabbath; a provocative and scholarly study.

0556.

Wenger, John Christian. Even Unto Death: The Heroic Witness of the Sixteenth-Century Anabaptists. Richmond, Va.: John Knox Press, 1961. A dramatic chronicle of the heroism and martyrdom of sixteenth-century Anabaptists in Central Europe.

0557.

Williams, George Huntson. The Radical Reformation. Philadelphia: Westminster Press, 1962; 3rd ed. Kirksville, Mo.: Sixteenth Century Journal Publishers, 1992; now published by Truman State University Press. A monumental work that remains the standard reference on the subject. The author shows how Anabaptists, in spite of their many differences

204

Church and State of belief and practice, were bound together, among other things, by their belief in the separation of church and state. The definitive study of the sixteenth-century Anabaptists. An incomparable work; highly recommended.

0558.

Williams, George Huntson. History of the Polish Reformation. Minneapolis: Fortress Press, 1991. George Williams’ translation, introduction, and magisterial annotations to the history and related documents, along with 250 illustrations and commentaries on them, provide an authoritative resource for interpretation of an important phase in European religious and political history.

0559.

Wilson, John Churchwood. The Struggle for Religious Liberty in the Fifteenth and Sixteenth Centuries. New York: J. J. Little & Co., 1905. Written in a popular style for a wide audience, the essays in this volume trace the struggle for religious liberty in England—Wycliff to Cromwell; in Germany— Luther and the Reformation; in Italy—Savonarola; in Holland—the tragedy of the Reformation, William the Silent; and the practical gains from the Reformation to the world.

0560.

Wright, William John. Capitalism, the State, and the Lutheran Reformation: Sixteenth-Century Hesse. Athens: Ohio University Press, 1988. Sets forth to show how Hessian socioeconomic policy in the early sixteenth century was influenced by three factors: the rise of the territorial state, commercial capitalism, and the Lutheran Reformation and thereby demonstrates the impact of the Reformation on the Hessian territorial state and capitalism.

0561.

Zuck, Lowell H. Christianity and Revolution: Radical Christian Testimonies, 1520-1650. Philadelphia: Temple University Press, 1975. A collection of sixteenth- and seventeenth-century Free Church writings that produced the second or Radical Reformation with its profound implications on church-state relations.

The Counter Reformation and the Inquisition 0562.

Beinart, Haim, ed. Records of the Trials of the Spanish Inquisition in Ciudad Real. Jerusalem: Israel National Academy of Science and Humanities, 1974-1981.

Bibliographical Survey

205

Trial records in Spanish of the actions taken against the Jews in Cuidad Real, Spain. 0563.

Bireley, Robert. Religion and Politics in the Age of the Counterreformation: Emperor Ferdinand II, William Lamormaini, S.J., and the Formation of Imperial Policy. Chapel Hill: University of North Carolina Press, 1981. A historical study of the Counter Reformation in Germany during the Thirty Years War, 1618-1648.

0564.

Bruno, Giordano. The Expulsion of the Triumphant Beast. Lincoln: University of Nebraska Press, 1992. Originally published in secrecy in 1584 under the title, Spaccio de la bestia trionfante, this book constituted a vigorous indictment of the corruption of the social and religious institutions of that time; it was later singled out by the church tribunal at the summation of Bruno’s final trial. Tried by two Inquisitions, Bruno was burned at the stake in Rome in 1600.

0565.

Clancy, Thomas H. Papist Pamphleteers: The Allen-Persons Party and the Political Thought of the Counter-Reformation in England, 1572-1615. Chicago: Loyola University Press, 1964. Analyzes the political writings of the Elizabethan Catholics and the uses to which certain of them were put in seventeenth-century England; includes more than thirty pages of explanatory notes.

0566.

Coulton, G. G. Inquisition and Liberty. London: W. Heinemann, Ltd., 1938. Attempts to provide a fresh look at the Inquisition, at the level of the participants themselves—to help the reader to visualize how he would find himself if any thing of the kind were again introduced in English life and, therefore, far more attention is given to authentic individual cases and the practical question of censorship and physical coercion as over against freedom of thought.

0567.

Garstein, Oskar. Rome and the Counter-Reformation in Scandinavia. 2 vols. Leiden, The Netherlands: E. J. Brill, 1991. In Vol. 1, the author attempts to trace the clandestine work of the Counter Reformation orchestrated from Rome during the Thirty Years’ War, on the basis of original authentic documents in deposits throughout Europe, but particularly in the Vatican, Propaganda, and Jesuit archives, and

206

Church and State thereby provides a partly new study of the motives that brought about reconciliation between Rome and Queen Christiana of Sweden. In Vol. 2, the author reveals the underground work of the agents of the Counter Reformation to entice students from Scandinavia to study at Jesuit colleges with a view to infiltrating the body politic of Scandinavian kingdoms at all levels of society.

0568.

Given, James B. Inquisition and Medieval Society: Power, Discipline, and Resistance in Languedoc. Ithaca, N. Y.: Cornell University Press, 1997. Analyzes the Inquisition in one French region in order to develop a sociology of medieval politics. Established in the early thirteenth century to combat widespread popular heresy; inquisitorial tribunals identified, prosecuted, and punished heretics and their supporters. The Inquisition in Languedoc was the best documented of these tribunals because the Inquisition aggressively used the developing techniques of writing and record keeping to build cases and extract confessions.

0569.

Guiraud, Jean. The Medieval Inquisition. New York: AMS Press, 1980. Written with a stated “objective” purpose, the author recounts the story of the Inquisition without addressing the question of whether or not the Catholic Church had the right to use force in the repression of heresy or of passing judgment on persons or institutions and thus allows the texts to speak for themselves.

0570.

Halcizer, Stephen, ed. and trans. Inquisition and Society in Early Modern Europe. Totowa, N. J.: Barnes and Noble, 1987. Examines the fate of converted Jews in Spain, Portugal, and Italy, the impact of Protestantism in sixteenth-century Spain, heresy in Venice, and thought control in Spain.

0571.

Halcizer, Stephen. Inquisition and Society in the Kingdom of Valencia, 1478-1834. Berkeley: University of California Press, 1990. The author shows how the prosecution of religious deviants, the recruitment and professional activity of Inquisitors and officials, and the relations between the Inquisition and the majority of the Old Christian population all reflect the place and the society with its large Muslim and Jewish population; rich in documentary sources, it is the most comprehensive and enlightening portrayal yet published on the Inquisition in Spain.

Bibliographical Survey 0572.

207

Hamilton, Bernard. The Medieval Inquisition. New York: Holmes and Meier, 1981. Shows that the Inquisition, despite its high religious purpose, was responsible for a great deal of inhumanity and, in later centuries, subverted to serve the ends of secular rulers, as in the case of Philip IV’s cynical use of the Inquisition to destroy the Knights Templar.

0573.

Hauben, Paul J., ed. The Spanish Inquisition. New York: Wiley, 1969. Traces the effects of the tragic interweaving of race, religion, and statehood which, in conjunction with other events, resulted in the warping of an entire nation’s development and the deformation of a religion’s basic tenets; provides some useful lessons for today. Includes a bibliographical essay for further research on the Inquisition.

0574.

Hay ward, Fernand. The Inquisition: A Crucible of National Values. Trans. Malachy Carroll. New York: Alba House, 1966. Represents an effort to explain the Inquisition and its off-shoots in historical perspective since the Inquisition was an accepted institution for many centuries; nonetheless, it is acknowledged, the Inquisition was a sad chapter in church history and should serve to remind later generations that extremism and intolerance have wrought havoc, scandal, and theological misunderstanding.

0575.

Kamen, Henry Arthur Francis. Inquisition and Society in Spain in the Sixteenth and Seventeenth Centuries. Bloomington: Indiana University Press, 1985. This is a study not merely of the Inquisition but of its interaction with Spanish politics and religion over a period of some three hundred years in which the author argues that the Inquisition’s impact was less critical than has often been thought, and that the successes and failures of Spanish society should be attributed not to the Inquisition but to other, more fundamental, causes.

0576.

Kamen, Henry Arthur Francis. The Spanish Inquisition: A Historical Revision. New Haven: Yale University Press, 1998. Reassesses the significance and consequences of the expulsion of the Jews and also argues that there is little evidence for the alleged Jewishness of the conversos who were the Inquisition’s first victims.

208 0577.

Church and State Maycock, A. L. The Inquisition: From Its Establishment to the Great Schism. London: Constable and Company Ltd., 1926. Provides a critical study of the particular problems of medieval heresy, in which membership of an heretical sect was viewed both as a crime in the eyes of the state and a sin in the eyes of the church, reinforced by secular legislation which prescribed death as the legal punishment for heresy and, on the other hand, an ecclesiastical tribunal—the Inquisition—whose function was to determine what was heresy and who was heretical.

0578.

Netanyahu, B. The Origins of the Inquisition in Fifteenth- Century Spain. New York: Random House, 1995. Argues that sources in Spanish and Latin reinforce the conclusion that by the middle of the fifteenth century, the overwhelming majority of Maranos (Jewish conversos) were genuine Christians, yet were subjected to legal and social discrimination because the Spanish Inquisition itself was based on a racial theory, enhanced by a sense of national separatism, which regarded the Maranos’ Jewishness as an ineradicable containment.

0579.

Netanyahu, B. Toward the Inquisition: Essays on Jewish and Converso History in Late Medieval Spain. Ithaca, N. Y.: Cornell Univrsity Press, 1998. This is another major contribution of the author as to the causes of the Spanish Inquisition, as noted above in his magisterial volume of 1995, The Origins of the Inquisition. This volume is made up of seven of the author’s essays published over the two preceding decades and collected here for the first time. The volume further illuminates Jewish and Marrano history from the mid-fourteenth century to the end of the fifteenth century.

0580.

Olin, John C., comp. The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, 1495-1540. New York: Harper and Row, 1969. A selection of historic documents in English translation with background material.

0581.

Peters, Edward. Inquisition. New York: The Free Press, 1988. Traces the history of inquisition through twenty-one centuries, from the inquisitorial tribunals of ancient Rome through the Middle Ages to early modern Europe, of the myth of The Inquisition, from its origins with the anti-Hispanists and religious reformers of the sixteenth century to the embodiment in literary and artistic masterpieces of the nineteenth

Bibliographical Survey

209

century, and how the mythic inquisition continues to terrify the individual conscience in the face of authoritarian and totalitarian states. 0582.

Plaidy, Jean. The Spanish Inquisition: Its Rise, Growth, and End. New York: Citadel Press, 1967. First published 1959-61 as three mongraphs with the titles: The Rise of the Spanish Inquisition, The Growth of the Spanish Inquisition, and The End of the Spaniah Inquisition. Traces in considerable detail the appalling tyrannies of the Spanish Inquisition, first established in 1232 and destined to survive, in one form or another, into the nineteenth century and shows how cruel and vicious it all was, particularly as seen in the vivid pen-portraits of the Inquisitors.

0583.

Pullan, Brian S. The Jews of Europe and the Inquisition of Venice, 15501670. Totowa, N. J. Barnes and Noble, 1983; reprinted, New York: St. Martin’s Press, 1998. Examines the social and political purpose of the Inquisition, its composition, procedures, and legal entitlement to judge Jews and then considers the Jews as groups or “nations,” their place in the religious, social, and economic order, and the changing policies of the Inquisition and the Venetian Senate towards them, and, finally, the mentality of Jewish converts, with particular attention to those who fell foul of the Inquisition because they tried to live in the two worlds of Christianity and Judaism.

0584.

Sutherland, N. M. Princes, Politics, and Religion, 1547-1589. London: The Hambledon Press, 1984. Explores some facets of the post-Reformation struggles of sixteenthcentury Europe, mainly in terms of princes, politics, and religion, such as whether there was an Inquisition in France, the religious and political predicaments of Antoine de Bourbon, the close relations that existed between the Huguenots and the rebels in the Netherlands, and the significance of William of Orange in the post-Tridentine conflict.

0585.

Wakefield, Walter L. Heresy, Crusade, and Inquisition in Southern France, 1100-1250. Berkeley: University of California Press, 1974. Describes the emergence of heresy in southern France and the attempts to suppress it, noting that neither persuasion nor war in the form of the Albigensian Crusade (1209-1229) was notably successful against the Cathars, Albigensian, or Waldensian heretics; the character of the sects

210

Church and State and the struggle against them is interpreted in the social and political context of the time. Hitherto untranslated documents in the appendix illustrate events of the crusade, heretical beliefs, and the activities of the inquisitors.

0586.

Wright, A. D. The Counter-Reformation: Catholic Europe and the NonChristian World. New York: St. Martin’s Press, 1982. In this survey of the Counter-Reformation, the author focuses on the roots of Catholic reform, with his discussion ranging between political, cultural, and religious relationships and the influence of national influences.

Christian Thought General 0587.

Arkes, Hadley. First Things: An Inquiry into the First Principles of Morals and Justice. Princeton: Princeton University Press, 1986. After establishing the foundations of moral propositions, the author traces their application to such issues as selective conscientious objection, justifications for war, the war in Vietnam, a nation’s obligation to intervene abroad, the notion of supererogatory acts, the claims of “privacy,” and the problem of abortion.

0588.

Audi, Robert and Nicholas Wolterstorff. Religion in the Public Square: The Place of Religious Convictions in Public Debate. Lanham, Md.: Rowman and Littlefield Publishers, 1996. Presents a debate on two views of the role of religion in politics, with Audi arguing that citizens in a free democracy should distinguish between religious and secular considerations and separate their related roles, while Wolterstorff argues that religious elements are both appropriate in politics and indispensable to the vitality of a pluralistic democracy.

0589.

Bandow, Doug. Beyond Good Intentions: A Biblical View of Politics. Westchester, Ill.: Crossway Books, 1988. Attempts to show how Christianity and politics interrelate and maintains that the key lies in the correct use of the Bible in addressing public policy issues; distinguishes between those areas where there are clear biblical commands and those where Christians simply act prudently.

Bibliographical Survey 0590.

211

Barnes, Roswell Parkhurst. Under Orders: The Churches and Public Affairs. Garden City, N. Y.: Double Day, 1961. Analyzes and defends the role of the churches in public affairs, giving examples of various types of activity by which they exert influence in order that church members and the interested public may better understand the relevance of the churches and contribute to their effectiveness.

0591.

Beckley, Harlan. Passion for Justice: Retrieving the Legacies of Walter Rauschenbusch, John A. Ryan, and Reinhold Niebuhr. Louisville, Ky.: Westminster/John Knox Press, 1992. Focuses on the idea of justice in the works of three important American Christian social thinkers and examines systematic issues in Christian thinking about justice and relates them to current debates.

0592.

Benne, Robert. The Paradoxical Vision: A Public Theology for the Twenty-first Century. Minneapolis, Minn.: Fortress Press, 1995. Assesses the nature and challenge of Christian public policy at the dawn of the twenty-first century, defines the author’s paradoxical vision and its legacy in modern America, and then describes practical ways in which religious traditions do, in fact, engage the public arena.

0593.

Billingsley, K. L. From Mainline to Sideline: The Social Witness of the National Council of Churches. Washington D. C: Ethics and Public Policy Center, 1990. Provides a highly negative view of the politics, social policy, and spending practices of the National Council of Churches, U. S. A., from its founding in 1950 to the present.

0594.

Bins, John. Building for Justice: A Guide for Social Concerns Committees. New York: Paulist Press, 1983. Provides a Catholic rationale for the involvement of the church on behalf of social justice.

0595.

Birch, Bruce C. Let Justice Roll Down: The Old Testament, Ethics, and Christian Life. Louisville: Westminster/ John Knox Press, 1991. Argues that Christians share with their Jewish kindred a divine mandate for a social ethic of engagement with the world.

212 0596.

Church and State Bossuet, Jacques-Benigne. Politics Drawn from the Very Words of Holy Scripture. Cambridge: Cambridge University Press, 1990. Long viewed as the classic defense of divine-right absolute monarchy in the French language, the author, the court preacher to Louis XIV and tutor to the Dauphin of France, argues that a general society of the entire human race, governed by Christian charity, has given way (after the Fall) to the necessity of politics, law, and absolute monarchy—natural, universal, and divinely ordained, all of which he defends with extensive quotations from Scripture; the first rendition of this classic text into English.

0597.

Braaten, Carl E. and Robert W. Jenson. The Two Cities of God: The Church’s Responsibility for the Earthly City. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1997. Using the biblical image of the earthly city and the heavenly city, the contributors of the essays in this volume discuss such subjects as “The Church’s Responsibility for the World,” “The Two Cities in Christian Scripture,” “Augustine’s City of God Today,” “Natural Law in Theology and Ethics,” and “The Church’s Political Hopes for the World.”

0598.

Brookes, Edgar H. The City of God and the Politics of Crisis. London: Oxford University Press, 1960. Provides a brief, but useful analysis of Augustine’s City of God out of the author’s consideration of the desperate situation he faced more than three decades ago in Union of South Africa, but is not directed at South Africa alone but the world at large; in the author’s words, this work is neither “wholly political nor wholly theological,” but in that respect follows the example of Augustine’s great work.

0599.

Brown, Robert McAfee. Saying Yes and Saying No: On Rendering to God and Caesar. Philadelphia: Westminster Press, 1986. Confronts the dilemma that exists when official government policies seem to clash with ideas about God’s kingdom of peace and justice and presents a faith and theology for resistance to unjust and idolatrous powers.

0600.

Cadman, S. Parkes. Christianity and the State. New York: The Macmillan Co., 1924. Maintains that ethical and political obligations can be reconciled most equitably in a society which separates religion and government and thereby greater impetus is given to the prophetic role of religion in society.

Bibliographical Survey 0601.

213

Cameron, James Munro. Images of Authority: A Consideration of the Concepts of Regnum and Sacerdotium. New Haven, Conn.: Yale University Press, 1966. Starting from the premise that supreme authority requires justification, and pointing out that from medieval times the authority of both church and state has been deemed as delegated from God, the author analyzes the relation between secular and religious authority and the role of the individual moral agent, who has the right and obligation, the author argues, to evaluate the institutions and commands of authority.

0602.

Carey, George W. and James V. Schall, eds. Essays on Christianity and Political Philosophy. Lanham, Md.: University Press of America, 1984. Addresses various aspects of the intricate and manifold relationship between Christianity and the political thought of today in eight essays contributed by George Carey, Gerhart Niemeyer, Clifford Kossell, Thomas Molnar, Ellis Sandoz, Paul Sigmund, James V. Schall, S.J., and Claes Ryn.

0603.

Carlyle, Alexander James. The Christian Church and Liberty. London: J. Clarke, 1924. Presents a plea for liberty within the churches and within professing Christian societies.

0604.

Chaplin, Jonathan and Paul.Marshall. Political Theory and Christian Vision: Essays in Memory of Bernard Zylstra. Lanham, Md.: University Press of America, 1994. Explores the field of Christian political theory relating to such topics as the nature of the state, the challenges of pluralism, and the nature of political economy.

0605.

Clarke, Thomas E., ed. Above Every Name: The Lordship of Christ and Social Systems. Mahwah, N. J.: Paulist Press, 1980. An examination of the political character of the Christian faith.

0606.

Coats, William R. God in Public: Political Theology Beyond Niebuhr. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1974.

214

Church and State Argues that the political task of Christians is to create a more just and humane society, a true social and economic democracy, and that the eschatological visions of the transformation of society within history frees Christians to fulfill this task.

0607.

Cobb, John B., Jr. Process Theology as Political Theology. Philadelphia: Westminster Press, 1982. Confronted with the critical problems facing the global environment, the author seeks to overcome the abstractness that has kept process thought from achieving practical influence.

0608.

Coleridge, Samuel Taylor. On the Constitution of the Church and State According to the Idea of Each. Ed. John Barrell. 2nd ed.: London: Hurst, Chance, and Co., 1830. Reprint: J. M. Dent and Sons, 1973. Argues for recognition of both a universal ideal church and a relative and imperfect church in human society, the latter necessarily to be organized along differing national lines and within each nation the church is to preserve culture and inspire society.

0609.

Colson, Charles and Ellen Santilli Vaughn. Kingdoms in Conflict. New York and Grand Rapids: William Morrow and Zondervan Publishing House, 1987. Weaves dramatic stories in an effort to destroy the myths and explore the realities of religion and conflict. The author sounds a prophetic warning about the dangers of either a politicized faith or a privatized faith. Addresses such issues as Christians in politics, civil disobedience, the corrupting influence of power, and the danger of the church’s becoming hostage to political forces when proper perspective is lost. The author was special counsel to President Richard M. Nixon, 1969-1973.

0610.

Comblin, José. Cry of the Oppressed, Cry of Jesus: Meditations on Scripture and Contemporary Struggle. Maryknoll, N. Y.: Orbis Books, 1988. Roots the struggle for justice in its New Testament and biblical context, affirming the work of those committed to peace and justice today.

0611.

Cooper, John W. The Theology of Freedom: The Legacy of Jacques Maritain and Reinhold Niebuhr. Macon, Ga.: Mercer University Press, 1985.

Bibliographical Survey

215

A comparative analysis of a major Catholic thinkers of the twentieth century with a major Protestant theologian on Christianity and politics and Christianity’s contributions to political science. Both thinkers profoundly influenced contemporary Christian thought on the state. 0612.

Cromartie, Michael. Caesar’s Coin Revisited: Christians and Limited Government. Grand Rapids: Wm B. Eerdmans Publishing Co., 1996. A group of scholars, both Catholic and Protestant, from diverse disciplines and perspectives examine Christian approaches to how the state should pursue social justice and establish order; also reveals the widespread influence of Roman Catholic social teaching on a theologically informed discussion of politics in the late twentieth century.

0613.

Cunningham, William. Christianity and Politics. Boston: Houghton Mifflin, 1915. Provides a Christian perspective of church-state relations and of war and peace; the Lowell Lectures for 1914.

0614.

Davis, Charles. Theology and Political Society. Cambridge: Cambridge University Press, 1980. Contends that political theology is theology “mediated by the political”; it is faith articulated or brought to expression “in and through political practice”; addresses questions of the church’s acceptance of modernity, the role of faith in shaping public policy, freedom of discourse and the authority of tradition, and differentiation between the language of religion and the language of politics.

0615.

Dengerink, Jan. The Idea of Justice in Christian Perspective. Toronto: Wedge Publishing Foundation, 1978. Explores the concepts of justice in ancient times, in Western humanistic thought, and Christian thought and then critically reviews these concepts of justice in the process of making laws in a pluralistic society.

0616.

Denning, Alfred. The Changing Law. London: Stevens and Sons Ltd., 1953. Reprint: London: Sweet and Maxwell, 1986. Examines the growing separation of law, morality, and religion and seeks to indicate how fundamental principles of Western law are derived from the Christian faith.

216

Church and State

0617.

Denning, Lord. The Influence of Religion on Law. Edmonton, Can.: Canadian Institute for Law, Theology, and Public Policy, Raises the issue of how society has taken religious belief and incorporated it into its legal systems, particularly with reference to English common law.

0618.

D’Entreves, A. P. Natural Law: An Introduction to Legal Philosophy. London: Hutchison’s University Library, 1951. Acknowledges a multiplicity of traditions of natural law and argues for a philosophical approach that allows an examination not simply of the doctrine itself but rather the function of natural law—recognizing the “cause of its constant recurrence” is essential.

0619.

Duff, Edward. The Social Thought of the World Council of Churches. New York: Association Press, 1956. Surveys the mind of the World Council of Churches as it judges the contemporary economic order, the political institutions, and the international developments in the post-World War II era; note particularly the sections on church and state and religious liberty.

0620.

Dumas, André. Political Theology and the Life of the Church. Philadelphia: Westminster Press, 1978. A provocative and helpful examination of biblical insights of political theology in the light of the mission of the church.

0621.

Ehrenström, Nils. Christian Faith and the Modern State: An Ecumenical Approach. Trans. Denzil Patrick and Olive Wyon. Chicago: Willet, Clark, and Co., 1937. Written in connection with the World Conference at Oxford on “Church, Community, and State,” examines the foundations of the Christian view of the state, in the light of the challenge of the modern state and conditions that prevailed in 1937 and the ways in which Christian conceptions of the relations between church and state have shaped themselves under the pressure of history.

0622.

Eliot, T. S. The Idea of a Christian Society. London: Faber and Faber Limited, 1939. Attempts to define the idea of a Christian society, which the author distinguishes from a Christian state and the community of Christians

Bibliographical Survey

217

by pointing out that Christian society can only be realized when the great majority of the people belong to one church which shall aim at comprehending the whole nation. 0623.

Elliott, Charles. Praying the Kingdom: Towards a Political Spirituality. Mahwah, N. J: Paulist Press, 1987. The author argues that praying for the kingdom involves praying for the transformation of society by maintaining that “there can be no spirituality without action, without politics,” and concludes that prayer, politics, and the mission of the church interact at all levels.

0624.

Elliott, Charles. Christian Faith and Political Hopes: A Reply to E. R. Norman. London: Epworth Press, 1979. In this volume, nine Christians (sociologists, economists, historians, and theologians) make critical and constructive responses to the question of Christian faith and political hopes; aware of the dangers of mistaking politics for faith and confusing politics and church life, the contributors argue that Christians engage in politics if Christian faith is to be authentic and, indeed, through political involvement more of the reality of God may be practically learned.

0625.

Ericson, Edward E., Jr., Paul Marshall, Michael Novak et al. Servant or Tyrant?: The Task and Limits of Government. Mississauga, Ontario: Christian Labour Association of Canada, 1989. Eight contributors explore the main trends of contemporary politics, subject them to a critical analysis, and discuss ways in which Christians can more actively preserve and enhance the fruits of freedom and justice in the political realm.

0626.

Eterovich, Francis H. Approaches to Natural Law: From Plato to Kant. New York: Exposition Press, 1972. A survey of concepts of natural law in four major traditions: The Classical Tradition—teleological and intellectualist approaches to natural justice (Socrates, Plato, Aristotle, Cicero, and Roman jurists); the Christian Tradition—theological approach to natural law (biblical, Aquinas, Scholastics, and Grotius); Empiricist and Rationalist Traditions— mechanistic and individualistic approaches to the law of nature (Hobbes, Locke, and Rousseau); and the Idealist Tradition—transcendentalist approach (Kant).

218 0627.

Church and State Evans, Illtud. Light on the Natural Law. Baltimore: Helicon, 1965. A collection of essays by persons from philosophy, political science, law, medicine, and anthropology in which the authors review the contribution of natural law to human affairs. Evans maintains that natural law must find its application not in its speculative concepts, but in its application. “It has to be received as well as uttered.”

0628.

Ferré, Nels F. S. Christianity and Society. New York: Harper and Brothers Publishers, 1950. Provides a rationale for the total bearing of the Christian faith on social solution and shows that Christianity gives us the right key to our practical problems by giving illustrations of concrete situations which illuminate how God works in the world.

0629.

Fierro, Alfredo. The Militant Gospel: A Critical Introduction to Political Theologies. Trans. John Drury. Maryknoll, N. Y.: Orbis Books, 1977. Provides a critical, although generally sympathetic, analysis of contemporary political theologies, isolating elements common to these theologies, as well as highlighting their distinctive features; the author concludes his study by asking and answering the question: “Can there now be a Marxist theology, in the same sense that there has been a Platonic theology and an Aristotelian theology?”

0630.

Forrester, Duncan B. Theology and Politics. Oxford: Basil Blackwell, 1988. Written as an introduction to political theology and to the problems raised by the relationship of Christianity to the political realm; begins with a brief account of religion and politics in the ancient world, goes on to discuss the changing relationship of the private and public realms within Christian theology, and gives particular attention to liberation theology as the liveliest and most interesting style of current political theology.

0631.

Forrester, Duncan B. Christian Justice and Public Policy. Cambridge: Cambridge University Press, 1997. Examines some secular theories from a theological viewpoint, and surveys the policies and practices these theories are supposed to support and justify; argues that a rich and practical understanding of justice may be found in the depths of the Judeo-Christian tradition.

0632.

Fox, Henry Watson. Christianity in Politics. London: J. Murray, 1925.

Bibliographical Survey

219

Shows how moral and ethical beliefs can influence secular decisions. 0633.

Friedrich, Carl J. Transcendent Justice: The Religious Dimensions of Constitutionalism. Durham, N. C: Duke University Press, 1964. Sets forth the thesis that constitutionalism, today recognized as a virtually worldwide phenomenon accompanying the rise of many new nations established upon a constitutional basis, came into being in the West in order “to protect the self in its dignity and worth” and this preoccupation with the paramount worth of persons sprang from Christian beliefs and in the Christian culture of the Middle Ages.

0634.

Gardner, Edward Clinton. The Church as a Prophetic Community. Philadelphia: Westminster Press, 1967. Argues that the church is, by its very nature, a prophetic community aimed at transforming individuals and societies in accordance with the divine will and, therefore, must become involved with contemporary society, rather then permit a division of life into the separate spheres of the sacred and the secular.

0635.

Gibbs, Mark. Christians with Secular Power. Philadelphia: Fortress Press, 1981. Provides a theological rationale for lay involvement in the secular structures of today’s world, examining the problems of responsibility, how to grow in responsibility, and special occupations and opportunities facing Christian laity in politics, labor unions, the police, and the military.

0636.

Goldstein, Doris S. Trial of Faith: Religion and Politics in Tocqueville’s Thought. New York: Elsevier Scientific Publishing Co., 1975. Examines Alexis de Toqueville’s views on the role of religion in society, especially in modern democratic societies, and shows how these views were rooted in his personal religious beliefs and in his diagnosis of nineteenth-century French society and politics, and then explains how Tocqueville concluded that the United States was a model of a society that learned to use religion as a safeguard against the baneful effects of democratization.

0637.

Goodhart, Arthur L. English Law and the Moral Law. London: Stevens and Sons, Ltd., 1953.

220

Church and State Maintains that the moral law is far more critical to the law of the state than many legal philosophies have been willing to admit; explores the moral origins and moral force behind English law.

0638.

Griffith, Carol Friedley, ed. Christianity and Politics: Catholic and Protestant Perspectives. Washington, D. C: Ethics and Public Policy Center, 1981. Six authors attempt to apply the Christian ethic to various aspects of the political and cultural order, including foreign policy, education, capitalism, and social legislation; authors include Richard John Neuhaus, James V. Schall, S. J., David Little, Michael Novak, Whittle Johnston, and Timothy L. Smith.

0639.

Haughey, John C, ed. The Faith that Does Justice: Examining the Christian Sources for Social Change. Mahwah: Paulist Press, 1977. Explores questions that deal with the connection between religious faith and social justice.

0640.

Holloway, Richard. The Sidelong Glance: Politics, Conflict and the Church. Cambridge: Cowley Publications, 1986. Attempts to show how important it is when Christians disagree with one another in becoming involved in the body politic and thereby argues that disagreement is as essential in our spiritual lives as it is in our political lives and thus seeks to account for how Christians under one God stand on the opposite sides of a political struggle.

0641.

Horsley, Richard A. Religion and Empire: People, Power, and the Life of the Spirit. Philadelphia: Fortress Press, 2003. Timely issues are raised by the author about the intersection of religions, rhetoric, and political life.

0642.

Huber, Wolfgang. “The Barmen Declaration and the Kairos Document: On the Relationship Between Confession and Politics.” Journal of Theology for Southern Africa 75 (1991): 48-60. Using two different confessional documents, the author seeks to highlight the relationship between these two confessions of faith and the political situations at stake in both documents and concludes by suggesting that both documents add differing but complementary exhortations for political activity.

Bibliographical Survey 0643.

221

James, Arthur Walter. The Christian in Politics. London: Oxford University Press, 1962. Maintaining that religion and political life cannot be separated, the author notes that in Britain, as in other English-speaking countries, there is a strong tradition of Christian participation in politics, and that practicing Christians have never been lacking from the political scene; gives particular consideration to the distinctive Christian contribution to politics and the role of the Christian politician.

0644.

Jerrold, Douglas. The Future of Freedom: Notes on Christianity and Politics. Salem, N. H.: Ayer Co. Pubs., 1938. Reprint: Freeport, N.Y.: Books for Libraries Press, Inc., 1968. Argues the case that the emergence of human rights and the separation of church and state, both fundamental contributions of Christianity, represents the great achievement of modern civilization and the cause of human progress.

0645.

Kee, Alistair. A Reader in Political Theology. Philadelphia: The Westminster Press, 1974. Gives a comprehensive view of what may be the ecumenical theology of the later twentieth century, with its influence extending from the World Council of Churches to the Roman Catholic Church in Latin America; in this volume various leaders, representing various continents, speak in their own words.

0646.

Kellerman, Bill Wylie. Seasons of Faith and Conscience: Kairos, Confession, Liturgy. Maryknoll, N. Y.: Orbis Books, 1991. Addresses the link between liturgy and politics beginning with the history of “confessional politics,” including recent examples from Nazi Germany and from South Africa, the continuing arms build-up, and the “war against the poor”; also explores the political implications of worship and liturgy in the Hebrew Bible and in the New Testament.

0647.

Kelley, Alden Drew. Christianity and Political Responsibility. Philadelphia: Westminster Press, 1961. Argues that politics means for Christians and the church the same kind of involvement in the conditions of human existence that Jesus in his own earthly life exemplified; hence, Christians must join in the roughand-tumble of political action, even when they find themselves working

222

Church and State with those who do not share their faith. Includes suggestions as to how to respond to this political imperative.

0648.

Kries, Douglas, ed. Piety and Humanism: Essays on Religion and Early Modern Political Philosophy. Lanham, Md.: Rowman & Littlefield Publishers, Inc., 1997. Examines the use made by modern political philosophers (Machiavelli, Bacon, Hobbes, Spinoza, Locke, and Rousseau) of Scripture and the Christian tradition.

0649.

Kuitert, H. M. Everything Is Politics but Politics Is not Everything: A Theological Perspective on Faith and Politics. Trans. John Bowden. Grand Rapids: Wm B. Eerdmans Publishing Co., 1986. Argues that while the Christian faith has a direct bearing on politics, the institutional church acts to its detriment when it makes political pronouncements and intervenes in the democratic process; written from the perspective of a Dutch theologian.

0650.

Lakeland, Paul. The Politics of Salvation: The Hegelian Idea of the State. Albany: State University of New York Press, 1984. Makes connections between Hegel’s political philosophy and his explicit appropriation of Christianity’s incarnational mode of thinking and thereby seeks to show Hegel’s thought can offer the basis for a nondualistic account of the human being as both religious and political, a connection which allows for a theology which sees politics as the arena of salvation—providing a practical religious outlook relevant to the contemporary world and, in particular, to the commitments of Latin American liberation theology.

0651.

Lawson, George. Politica Sacra et Civilis. Ed. Conal Condren. Cambridge: Cambridge University Press, 1992. After relative obscurity for some years after its publication in 1660, this work has come to be regarded as both historically and theoretically significant and a valuable resource in understanding the works of Thomas Hobbes and John Locke; this edition is the first modern edition to be based on, and to correct, the rare first edition of 1660 and the partially corrected edition of 1689; includes a substantial introduction and notes, contextual material, and bibliographical guide.

Bibliographical Survey 0652.

223

Leiper, Henry Smith. World Chaos or World Christianity: A Popular Interpretation of Oxford and Edinburgh, 1937. Chicago: Willett, Clark, and Co., 1937. An analysis of the World Conference on Church, Community, and State, held at Oxford University and then at the University of Edinburgh in 1937; much attention was given to church and state..

0653.

Libânio, J. B. Spiritual Discernment and Politics: Guidelines for Religious Communities. Maryknoll, N. Y.: Orbis Books, 1982. Attempts to provide counsel to Christians, including congregations, to the complex problem of participation in political programs.

0654.

Locke, John. Two Treatises on Government. 1690. Any edition. This authoritative text of one of the classics of political thought is read by students all over the world and the result, as presented in this work, has had a considerable effect on the understanding of church and state in the modern world.

0655.

Mackey, James P. Power and Christian Ethics. Cambridge: Cambridge University Press, 1994. Presents a framework for a critical assessment of the kind of power that ought to be operative in the major structures of human society, civil or ecclesiastical, state governments and church hierarchies, and then analyzes the religious question which then emerges as to whether this Eros-type power so manifest in human society originates from beyond the more empirical structures of churches, states, and “nature.”

0656.

Marshall, John. John Locke: Resistance, Religion, and Responsibility. Cambridge: Cambridge University Press, 1994. Examines in detail the historical development of Locke’s political, religious, moral, and social thought throughout his life and expounds on Locke’s thought on the relationship of religion and the politics of toleration, resistance and responsibility, and heresy and toleration, concluding that many of Locke’s deepest convictions were not accepted by the vast majority of his contemporaries. Note particularly, Part 1, “Religion and the Politics of Toleration.”

0657.

McLellan, David. Political Christianity: A Reader. Herndon, Va.: SPCK, 1997.

224

Church and State Examines the relationship between Christianity and politics, from New Testament times to the present, selecting writings and texts which convey a sense of the breadth and complexity of the subject and supplementing these with the author’s own commentary and lists of further reading. Also presents four cases studies to show how Christianity has played a role in different parts of the world, completing the study with an analysis of how Christianity is still used in politics today.

0658.

McLellan, David. Unto Caesar: The Political Relevance of Christianity. Notre Dame, Ind.: University of Notre Dame Pres, 1993. In this provocative study, the author presents case studies of Simone Weil, Reinhold Niebuhr, liberation theology, and the Green movement to demonstrate the intimate connection between politics and the Christian faith, arguing that such a connection is both inevitable and desirable.

0659.

Messer, Donald E. Christian Ethics and Political Action. Valley Forge, Penn: Judson Press, 1984. Attempts to motivate Christian participation, to set forth an analysis of moral dilemmas in political involvement, and to move toward developing a political ethic in guiding persons of differing perspectives in their decision making, without defending any particular political persuasion or advocating any particular sets of policies or programs.

0660.

Micklem, Nathaniel. The Theology of Law. London: Oxford University Press, 1943. A brief pamphlet of the text of a sermon based upon Psalm 19:7 in which the author explores the “true relation between human law and the .law of God.”

0661.

Micklem, Nathaniel. The Theology of Politics. London: Oxford University Press, 1941. Argues that political philosophy, for better or for worse, rests upon a theology and that, therefore, “all political problems are at bottom theological,” by which he maintains that a person’s political outlook is largely determined by a person’s thought about God and man and the meaning of life.

0662.

Mitchell, Joshua. Not by Reason Alone: Religion, History, and Identity in Early Modern Political Thought. Chicago: University of Chicago Press, 1993.

Bibliographical Survey

225

Crosses disciplinary boundaries to reveal connections between political theory, religion, and history in the thought of Luther, Hobbes, Locke, and Rousseau and thereby offers a view of modern political thought undistorted by conventional distinctions between the ancient and the modern, and between the religious and the political. 0663.

Mott, Stephen Charles. A Christian Perspective on Political Thought. New York: Oxford University Press, 1993. Granted that politics is about power, the exercise of power is a moral issue and thus a religious issue; Christians need to understand power—its dangers, its checks, and its necessary and proper use, the understanding of which, the author argues, requires the perspective of Christian theology.

0664.

Moyser, George. Church and Politics Today: The Role of the Church of England in Contemporary Politics. Edinburgh: T & T Clark Ltd., 1985. Written in response to the church-state conflicts of the Anglican Church in recent years over the Falklands Campaign of 1982, followed by the postwar Service of Reconciliation at St. Paul’s Cathedral; The Church and the Bomb Report of 1983, followed by the televised debate from the Church’s General Synod; and in the miners’ strike of 1984-85, the essays in this volume attempt to examine and evaluate the Church’s interpretations of and its involvements in these and other national and international political issues.

0665.

Muehl, William. Mixing Religion and Politics. New York: Association Press, 1958. Dissects the common attitudes toward the separation of religion and politics and analyzes the American tendency to ignore the real importance of social structures and processes; finally, the author suggests that Christian responsibility in politics be judged and practiced not by rules or personalities, but in terms of loyalty to Christian principles.

0666.

Muehl, William. Politics for Christians. New York: Association Press, 1956. A helpful guide for a Christian’s participation in the political process.

226 0667.

Church and State Nash, Ronald. Social Justice and the Christian Church. Milford Mich.: Mott Media, 1983. Reprint: Lanham, Md: University Press of America, 1990. Challenges Christians to do more than simply talk about justice, but to analyze the concept of justice and relate it to essential Christian concerns, while at the same time the author argues the case for free enterprise as over against socialism

0668.

Neuhaus, Richard John. Christian Faith and Public Policy: Thinking and Acting in the Courage of Uncertainty. Minneapolis, Minn.: Augsburg Publishing House, 1977. Discusses nine ways the church can relate Christian faith to public policy and outlines fifty-seven testings for decisions on public issues, and applies them to these areas of concern: international order, resources and global development, human rights and freedoms, advancing the common good (health, education, welfare), law and criminal justice, economics for people, and church and state.

0669.

Newbigin, Lesslie. Truth to Tell: The Gospel as Public Truth. Grand Rapids, Mich.: Wm B. Eerdmans Publishing Co., 1991. Affirms the gospel as the truth as not only for personal life but for the public life of the nation and argues that the Christian gospel is a statement of what is true in the light of which all modes of thought can be evaluated; concludes with a final essay on “Speaking the Truth to Caesar.”

0670.

Nichols, David. God and Government in an “Age of Reason. “ London: Routledge, 1995. Argues that the way a community pictures God will inevitably reflect (and also effect) its general understanding of authority, whether it be in state, in family, or in other social institutions; for example, much language about God has a primarily political reference (king, judge, lord, and ruler along with references to God’s majesty, dominion, power, and sovereignty), and that many key concepts of modern political theory are secularized theological concepts.

0671.

Niebuhr, H. Richard. Christ and Culture. New York: Harper and Brothers, 1956. A classic treatment of the “enduring problem” of relating Christian faith to culture, in which the author sets forth a typology of “Christ Against Culture,” “The Christ of Culture,” “Christ Above Culture,” “Christ and

Bibliographical Survey

227

Culture in Paradox,” and “Christ the Transformer of Culture”; highly recommended. 0672.

Niebuhr, Reinhold. Justice and Mercy. New York: Harper and Row, 1974. Argues that religious activists would be better pastors and priests precisely because they are engaged in a prophetic role and religious mission.

0673.

Obenhaus, Victor. The Responsible Christian. Chicago: University of Chicago Press, 1957. Confronts Americans with the inseparable relation between Christianity and critical social issues of today; in the light of Christian theology, the author offers some constructive suggestions for work in the present-day social and economic spheres.

0674.

O’ Donovan, Oliver. The Desire of the Nations: Rediscovering the Roots of Political Theology. Cambridge: Cambridge University Press, 1996. Argues that, to pass beyond suspicion and totalized criticism of politics and to achieve a positive reconstruction of political thought, Christian theology must reach back behind the modern tradition, and thereby achieve a fuller, less selective reading of the Scriptures and learn from an older politico-theological discourse which flourished in the patristic, medieval, and Reformation periods.

0675.

Oldham, J. H. Foundations of Ecumenical Social Thought: The Oxford Conference Report. Chicago: Willett, Clark, and Co., 1937. This collection of historical documents remains a landmark in ecumenical thinking and is considered by many Protestants to have produced the most significant ecumenical documents on church and state in the modern period; particular attention is given to the rise of the totalitarian state, in which no formal limits between church and state are recognized and where the state demands ultimate allegiance and supreme loyalty.

0676.

Osborn, C. E. Christian Ideas in Political History. London: J. Murray, 1929. A survey of the Christian ideas in Western political history, with particular emphasis on the theme of church and state, including the Christian attitude toward the state in the first century, the church-state’s pattern of the Middle Ages, Catholic and Protestant views of the state, the genesis of

228

Church and State religious toleration, and the problem of church and state in times of war, social reform, and the Industrial Revolution; a good reference work.

0677.

Perry, Michael. Religion in Politics: Constitutional and Moral Perspectives. New York: Oxford University Press, 1997. Examines questions as to the role religious arguments should play in public debate about political choices and when, if ever, it is morally appropriate to use religion as a basis for political decision-making; provocative and timely

0678.

Quick, O. C. Christianity and Justice. London: Sheldon Press, 1941. Author argues that religion is the requisite on which a commitment to justice must rest; presents the role of the Christian and the church in society.

0679.

Rasmusson, Arne. The Church as Polis: From Political Theology to Theological Politics as Exemplified by Jürgen Moltmann and Stanley Hauerwas. Notre Dame: University of Notre Dame Press, 1995. Covers a broad range of central issues in political theology, including ecclesiology, hermeneutics, the theological interpretation of modernity, and ethical and political theory, including discussions of the social and political viability of the theologies of Jurgen Möltmann and Stanley Hauerwas.

0680.

Reckitt, Maurice B. The Christian in Politics. London: The Society for Promoting Christian Knowledge, 1946. Addresses the function of the church and the role of the Christian in politics under the following topics: the nature of the problem, the “polis” and the citizen, the church’s claim in politics, the Christian’s role in politics, the factor of “establishment,” politics in town and parish, and the theological virtues in politics.

0681.

Reeves, Marjorie, ed. Christian Thinking and the Social Order: Conviction Politics from the 1930s. Herndon, Va.: Cassell, 1998. Explores a wide range of topics concerned with Christians and society during the 1930s, featuring such influential thinkers as L. J. H. Oldham, Martin Buber, Karl Mannheim, John Middleton Murray, Reinhold Niebuhr, Michael Polanyi, T. S. Eliot, and Walter Moberly.

Bibliographical Survey 0682.

229

Reist, Benjamin, A. Toward a Theology of Involvement: The Thought of Ernst Troeltsch. Philadelphia: The Westminster Press, 1966. Reviews the theology of Ernst Troeltsch and the social relevance of the Christian faith in contemporary society.

0683.

Riemer, Neal, ed. Let Justice Roll: Prophetic Challenges in Religion, Politics, and Society. Lanham, Md.: Rowman and Littlefield Publishers, 1996. The contributors critically investigate the creative interaction between the religious and secular domains and explain how the prophetic role can provide solutions to pressing problems such as war, oppression, poverty, hunger, and discrimination and explores possibilities of achieving an integration of prophetic ethics, social scientific understanding, and democratic and constitutional statecraft.

0684.

Robinson, Normal L. Christian Justice. London: The Swathmore Press, Ltd., 1922. Reflects Christian concern for social justice and laments that justice has not been more clearly seen by Christians as a profound Christian commitment.

0685.

Ruff, G. Elson. The Dilemma of Church and State. Philadelphia: Muhlenberg Press, 1954. Addresses the dilemma that faces communities of faith which affirm that God is the Creator and Lord of both church and state in a nation that is constitutionally committed to the separation of church and state; a brief and somewhat popular treatment of the subject

0686.

Runner, H. Evan. Scriptural Religion and Political Task. Toronto: Wedge Publishing Foundation, 1974. Argues that the Christian political task is concerned with the inner reformation of political life itself and for this reason it can never be thought of in terms of one particular issue of a Christian plank or a onecause platform.

0687.

Rushdoony, Rousas John. The Institutes of Biblical Law. Nutley, N. J.: Craig Press, 1973.

230

Church and State Generally regarded as the major figure in the Christian Reconstructionist movement, the author in this volume attempts to provide a systematic treatment of biblical law and to argue its validity for contemporary society.

0688.

Scarlett, William. The Christian Demand for Social Justice. New York: New American Library, 1949. Sounds a call to Christians and others to re-examine Christian concepts as they relate to the problems of the world today—the free society and individual rights; individualism, collectivism, and Christian freedom; communism; free enterprise and a planned economy; American capitalism; freedom and control; and social democracy in Great Britain.

0689.

Schall, James V. The Politics of Heaven and Hell: Christian Themes from Classical, Medieval, and Modern Political Philosophy. Lanham, MD: University Press of America, 1984. Addresses the relation of reason and revelation to political philosophy and emphasizes the history of this relationship in order to understand the development of central ideas in political philosophy arising from classical or religious traditions.

0690.

Schall, James V. At the Limits of Political Philosophy: From Brilliant Errors to Things of Uncommon Importance. Washington: The Catholic University of America Press, 1996. Presents the revelational contribution to political philosophy and explores how politics and religion point to each other in a way that respects the integrity of both; explores why reason and revelation are not in absolute opposition to each other.

0691.

Scott, Jamie S. Christians and Tyrants: The Prison Testimonies of Boethius, Thomas More, and Dietrich Bonhoeffer. New York: Peter Lang, 1995. Provides valuable studies of three Christian martyrs who found themselves caught amidst competing claims upon their religious and political allegiances by three different tyrants—Theodoric, Henry VII, and Hitler; sheds light on understanding martyrdom and the act of Christian testimony as both a literal act of self-sacrifice and an act of self-justification.

0692.

Smith, Elwyn Allen. Church-State Relations in Ecumenical Perspective. Pittsburgh: Duquesne University Press, 1966.

Bibliographical Survey

231

Among the contributors to the essays of this volume are John L. McKenzie, S.J., Markus Barth, Michael Strasser, Arthur C. Cochrane, Leo Pfeffer, Dean M. Kelley, and Elwyn A. Smith. 0693.

Sölle, Dorothee. Political Theology. Trans.John Shelley. Philadelphia: Fortress Press, 1974. Argues that political theology is not a subdivision to or an addendum to a more encompassing discipline, but is the essential form theology must take in the future, and, therefore, in this work the author seeks to assist theology in its move from a concern for faith and understanding to a concern for faith and action, “in which politics is understood as the comprehensive and decisive realm in which Christian truth must turn to praxis.”

0694.

St. John-Stevas, Norman. Life, Death, and the Law: Law and Christian Morals in England and the United States. Bloomington: Indiana University Press, 1961. Examines the relationship between law and morality as viewed in both Catholic and legal philosophy with particular attention to contemporary Catholic and Protestant approaches; explores the legal and ethical issues involved in six social ethical issues: control of conception, artificial insemination, sterilization, homosexuality, suicide, and euthanasia.

0695.

Stackhouse, Reginald. Christianity and Politics. London: English Universities Press, 1966. Argues that Christians should be involved in politics “because they are Christians, and the Church should be concerned about the State because it is the Church” and that there are special reasons in the twentieth century why Christians must accept political involvement as part of their vocation and “the Church must include the State as part of the world to which it proclaims the Gospel.”

0696.

Tanner, Kathryn. The Politics of God: Christian Theologies and Social Justice. Minneapolis: Augsburg Fortress Press, 1992. Provides an analysis of the relations of belief to attitudes and action and argues that Christian beliefs about God and the world can be disengaged from complicity with social forces of reaction and oppression and that there are norms intrinsic to Christian belief that dictate politics aligned with efforts to bring about a just society.

232 0697.

Church and State Thakur, Shivesh C. Religion and Social Justice. New York: St. Martin’s Press, 1996. Transformation of human nature, religion ought not to be construed as a direct instrument of social justice on earth—as it is by liberation theologians and many liberal Christians and Jews—but that religion may well be a pre-condition of social justice.

0698.

Tinder, Glenn. The Political Meaning of Christianity: An Interpretation. Baton Rouge: Louisiana State University Press, 1989. Addressed to both Christians and non-Christians, liberals and conservatives, the central thesis of this volume is that Christianity requires not a specific political program, but a particular political posture, which enables individuals to enter into society and undertake programs of political and social action, judging ideals with both critical detachment and responsible attentiveness; an original and stimulating work.

0699.

Troeltsch, Ernst. The Social Teaching of the Christian Churches. London: George Allen and Unwin, Ltd., 1931. A classic work which relates historically Christian ideas to the changing structures of church and society, showing the mutual influences between ideas, social forces, and institutions; an original work focuses on the churches and culture, but includes relations between church and state.

0700.

Valentin, Benjamin. Mapping Public Theology: Beyond Culture, Identity, and Difference. Philadelphia: Trinity Press International, 2003. Calls for Hispanic/Latino theology—and other specific theologies—to move beyond identity politics, address a broader audience, and engage public policy.

0701.

van der Bent, Ans. Commitment to God’s World: A Concise Critical Survey of Ecumenical Social Thought. Geneva: WCC Publications, 1995. Surveys ecumenical social thought from its early roots in the midnineteenth century, examines and compares three key ecumenical concepts of society, and then introduces major areas of ecumenical social thought, including international affairs, human rights, and peace and development, with brief key quotations from authoritative ecumenical documents.

0702.

Villa-Vicencio, Charles. “Where Faith and Ideology Meet: The Political Task of Theology,” Journal of Theology for Southern Africa 41 (1982): 78-82..

Bibliographical Survey

233

Presents three typologies for determining the political significance of theology: a stabilizing theology which usually manifests itself in civil religion and gives identity and self-justification to oppressive regimes but may also unite an oppressed group; a destabilizing theology, which justifies and motivates revolutionary movements; and a renewal theology which commits itself to specific ideological manifestations of liberating programs toward human freedom and human fulfillment, which the author contends is the primary task of political theology. 0703.

Villa-Vicencio, Charles. “Theology, Law and State Illegitimacy: An Agenda for Theologians and Lawyers,” Journal of Theology for Southern Africa 63 (1988): 3-15.. Focuses on the double theological tradition within the church concerning the legitimacy of government, which corresponds to a similar twofold tradition within jurisprudence as seen in the debate between legal positivists and natural lawyers. The author is concerned about the responsibility of theologians and lawyers in crisis situations.

0704.

Voorhis, Jerry. The Christian in Politics. New York: Association Press, 1951. Attempts to arouse Christians to a full realization of their obligation to be involved in the political process; discusses the relation of Christianity to democracy and politics.

0705.

Wallis, Jim. The Soul of Politics: A Practical and Prophetic Vision for Change. Maryknoll, N. Y.: Orbis Books, 1994. Shows why both liberal and conservative visions are inadequate to the challenge of today’s world and argues for a new political morality combining social justice with personal responsibility.

0706.

Warren, Max and Alexander Cunningham. Caesar, the Beloved Enemy: Three Studies in the Relations of Church and State. Chicago: A. R. Allenson, 1955. Critically examines the assumptions in support of the establishment of religion in some countries and the separation of church and state in others and attempts to expose their inadequacies or weaknesses, and explores the significance of the relationship of church and state in the missionary expansion of Christianity during recent centuries and the resulting issues confronting both church and state everywhere today.

234 0707.

Church and State Weber, Hans-Reudi. Power: Focus for a Biblical Theology. Geneva: World Council of Churches, 1989. Surveys six “trajectories of faith,” which complement and correct each other: the Exodus tradition, the royal tradition, the wisdom tradition, the cultic tradition, anawim spirituality, and the apocalyptic tradition.

0708.

Wilhelmsen, Frederick D. Christianity and Political Philosophy. Athens: University of Georgia Press, 1978. A collection of eight essays on natural law, the problem of political power, and Eric Voegelin and the Christian tradition, written from a politically conservative slant.

0709.

William of Ockham. A Short Discourse on Tyrannical Government. Ed. Arthur Stephen McGrade. Trans. John Kilcullen. Cambridge: Cambridge University Press, 1992. A passionate and compellingly lucid statement of Ockham’s position on the most fundamental political problem of the medieval period: the relationship of the supreme spiritual authority, as represented by the pope, to the autonomous secular authority claimed by the medieval empire and emerging nation-states of Europe; the first publication in English of the complete surviving text of any of the historically and theoretically important texts which Ockham wrote as a consequence of his belief that Pope John XXII had set out to destroy the basic ideals on which the Franciscan order was based: the complete poverty of Christ and the apostles.

0710.

William of Ockham. Letter to the Friars Minor and Other Writings. Ed. John Kilcullen and Arthur Stephen McGrade. New York: Cambridge University Press, 1995. Perhaps more than any other single thinker, William of Ockham (c.12851347) is responsible for the widely held modern concept that religious and secular-political institutions should operate independently of one another; this volume begins with his personal account of his engagement in his conflict with the authority of the pope and continues with essential passages from the major works in which he attempted to resolve that conflict.

0711.

William of Ockham. Opera Politica IV. Ed. H. S. Offler. Oxford: Oxford University Press, 1995.

Bibliographical Survey

235

Includes new critical editions of five polemical tracts that are of great significance in the study of empire, papacy, church in the first half of the fourteenth century: Compendium errorum Ioannis Papae, Breviloquium de princeipatu tyrannico, De imperatorum et pontificum potestate, Allegationes de potestate imperiali, and De electione Caroli quarti. 0712.

Williamson, René de Visme. Independence and Involvement: A Christian Reorientation in Political Science. Baton Rouge: Louisiana State University Press, 1964. Written by a political scientist, this volume re-examines in Christian terms such concepts as the state, the law, the Constitution, citizenship, representation, and civil rights.

0713.

Wolf, Donald J., ed. Toward Consensus: Catholic-Protestant Interpretations of Church and State. Garden City, N. Y.: Anchor Books, 1968.

Provides a dialogue by way of an interchange of views on church and state with Catholic views of John Courtney Murray, Jacques Maritain, and Jerome Kerwin, and Protestant views of John Bennett, Reinhold Niebuhr, and Franklin Littell and then followed by the author’s own analysis of the points of convergence and divergence among the Catholic and Protestant views presented; suggests that the areas of agreement are more numerous than most laypersons believe.

Roman Catholicism 0714.

Aquinas, Thomas. On Kingship to the King of Cyprus. Toronto: Pontifical Institute of Medieval Studies, 1949. The present work is a revision of the translation De Regno, Ad Regem Cypri, which was published in 1935 under the title On the Governance of Rulers. Outlines the justification and proper practice of kingly government.

0715.

Aquinas, Thomas. Summa Theologica. New York: McGraw-Hill, 196481. Long regarded by the Catholic Church as the synthesis of Christian thought and has become substantially the official teaching of the Church, particular attention is given to church-state teachings in treatises on government, justice, and law.

0716.

Augustin, Pius, O. S. B. Religious Freedom in Church and State: A Study in Doctrinal Development. Baltimore: Helicon, 1966.

236

Church and State Provides a historical analysis of the intricacies of the political reality and doctrinal understanding of the problem of church-state relations, in each case relating it to the contemporary theory and practice of freedom of conscience, showing how biblical teachings were adapted to practicalities of the Roman Empire, and how Augustine’s Stoic assumption led to a fundamental misunderstanding of the true nature and need for freedom of conscience; argues that Vatican II’s “Declaration on Religious Freedom” is the latest and most enlightened pronouncement on the problem of church-state relations.

0717.

Augustine, Saint. The City of God. (Numerous editions and translations readily available.) This classic work, a watershed of Catholic thought on church and state, in which the author, in the first part, challenges the belief that human prosperity depends upon the maintenance of a civic worship of the gods of the pagan pantheon and, in the second part, presents the two cities—the city of God and the city of this world; standing on the confines of two worlds, the classical and the Christian; Augustine points the way forward to the Christian world.

0718.

Augustine, Saint. The Political Writings of St. Augustine. Washington, D. C: Regenery Publishing Co., 1962. This collection, taken from the works of St. Augustine, is arranged so as to give the reader an organized, comprehensive view of the author’s political ideas.

0719.

Bagnani, Gilbert. Rome and the Papacy: An Essay on the Relations Between Church and State. London: Methuen and Co., Ltd., 1929. Provides a largely critical examination of the role of the Vatican in churchstate affairs.

0720.

Bairerl, Joseph John. The Catholic Church and the Modern State: A Study of Their Mutual Juridical Claims. Rochester: St. Bernard’s Seminary, 1955. Attempts to provide a defense of the thesis that there is no irreconcilable opposition between the Roman Catholic Church and the modern secular state.

0721.

Bathory, Peter Dennis. Political Theory as Public Confession: The Social and Political Thought of St. Augustine of Hippo. New Brunswick, N. J.: Transaction Books, 1981.

Bibliographical Survey

237

Based primarily on Augustine’s Confessions and the City of God , the author attempts to explore in these texts the roots of Augustine’s political thought couched in language that is often not explicitly political and argues that Augustine cannot be fully understood unless particular attention is given to placing Augustine within the proper context of church history and his unique psychological and philosophical method. 0722.

Baumgarth, William P. and Richard J. Regan, S. J. Thomas Aquinas: On Law, Morality, and Politics. Indianapolis: Hackett Publishing Co., 1988. Includes all but the strictly scriptural sections of “Treatise on Law;” treats subjects of conscience, law, justice, property, war and killing, sedition and obedience, tolerance and church-state relations, and kingship.

0723.

Beigel, Gerard. Faith and Social Justice in the Teaching of Pope John Paul II. New York: Peter Lang, 1997. Examines Pope John Paul II’s understanding of the principle, first formulated in the 1971 Synod document, “Justice in the World,” that action for social justice is an essential part of the gospel; highlights the special contribution of John Paul’s vision of the person to Catholic social teaching in general and to the relationship between faith and social justice in particular.

0724.

Benestad, J. Brian. The Pursuit of a Just Social Order: Policy Statements of the U. S. Catholic Bishops, 1966-80. Washington D. C: Ethics and Public Policy Center, 1982. Provides a critical examination of the bishops’ policy statements in the light of the main tradition of Catholic social teaching and argues that the bishops have the right and, at times, the duty to speak out on social issues, but that their primary task is to pursue justice through evangelization and education on Catholic social principles.

0725.

Bigongiari, Dino. The Political Ideas of Thomas Aquinas: Representative Selections. New York: Hafner Publishing Co., 1953. Includes representative selections from the writings of Thomas Aquinas—Summa Theologica and On Kingship—with a good thirtyone page introduction, in addition to helpful notes and a glossary; a recommended source on a watershed of Catholic political thought.

238 0726.

Church and State Bireley, Robert, S.J. The Counter-Reformation Prince: Anti-Machiavellianism or Catholic Statecraft in Early Modern Europe. Chapel Hill: University of North Carolina Press, 1990. Presents six influential authors of the Counter-Reformation who argued against Machiavelli’s thesis that “one could not be a serious Christian and prosper in politics” (Giovanni Botero, Justic Lipsius, Carlo Scribani, Adam Contzen, Pedro de Ribadeneira, and Diego Saavedra Fajardo), and concludes that their response “was essentially a statement about the place of the Christian in the world, and it was an integral feature of the Counter-Reformation and the culture of the Baroque.”

0727.

Bireley, Robert, S.J. The Refashioning of Catholicism, 1450-1700: A Reassessment of the Counter Reformation. Washington, DC: The Catholic University of America Press, 1999. Argues that early modern Catholicism was both shaped by and an active response to the prolonged changes of the nineteenth century, only one of which was the Reformation. He explains how this experience exemplifies Christianity’s continual, and necessary, refashioning by and accommodation to contemporsary society and culture.

0728.

Bokenkotter, Thomas. Church and Revolution: The Quest for Social Justice in the Catholic Church. New York: Doubleday, 1998. Explores the historical question of how the Catholic Church developed from being a defender of the status quo to being a progressive force in world affairs and traces the development of social justice in the Catholic Church through portraits of fifteen figures who were key to the political revolutions of the past two centuries—including Salvadoran Archbishop Oscar Romero, Irish emancipator Daniel O’Connell, and Polish President Lech Walesa.

0729.

Boland, Francis J., comp. The Popes and Christian Citizenship, Excerpts from the Encyclical Letters of Popes Leo XIII, Pius X, Benedict XV, Pius XI, and Pius XII. New York: Social Action Department, National Catholic Welfare Conference, Paulist Press, 1941. Important papal documents on church and state are to be found in this collection.

0730.

Brett, Stephen F. Slavery and the Catholic Tradition: Rights in the Balance. New York: Peter Lang, 1994.

Bibliographical Survey

239

Examines the work of two Catholic moralists of Spain’s diglo de oro, Francisco de Vitoria and Domingo de Soto, who studied the condition of the Indians of New World and using the theological system of Thomas Aquinas they attacked the excesses of the conquistadores but concluded that slavery was justifiable under some circumstances; this study compares and contrasts their adapted notion of the critical aspects of “right” and “dominion” with the original perspectives of Aquinas. 0731.

Bull, George. Vatican Politics at the Second Vatican Council, 1962-1965. New York: Oxford University Press, 1966. Against the background of traditional Catholic political thought, the author examines the conflicts which arose during the succeeding sessions of Vatican II, and evaluates the extent to which the “progressives” at the Council achieved their purposes and the implications for the future of the Church of the decrees that emerged; finally, the author discusses the actual and potential weight of the still powerful forces of conservative opinion and their likely influence on the outcome.

0732.

Burghardt, Walter J. Religious Freedom, 1965 and 1975: A Symposium on a Historical Document. Vol. 1 of the Woodstock Study Series. Mahwah, N. J.: Paulist Press, 1976. Based on a symposium centered on Vatican II’s “Declaration on Religious Liberty,” the contributors reflect on the impact of the document and the needs that the document did not address; the opinions expressed in this volume represent a diverse range of theological stances from various religious traditions.

0733.

Burns, Gene. The Frontiers of Catholicism: The Politics of Ideology in a Liberal World. Berkeley: University of California Press, 1992. Examines Roman Catholicism as a political factor in the modern world, with primary emphasis on the First Vatican Council (1869-1870), which represented a reassertion of the Catholic Church’s authority in the face of the challenges to its temporal power; particular focus is given to the Catholic Church in the United States and Latin America.

0734.

Bury, J. B. History of the Papacy in the Nineteenth Century (1864-1878). London: Macmillan, 1930. A classic study by Lord Acton’s successor at Cambridge University, this volume gives primary attention to papal authority and temporal power, beginning with the Syllabus of Pius IX (1864), which condemned eighty

240

Church and State errors of the day respecting the authority of the Catholic Church and the modern world, proclamations of Vatican Council I, the doctrine of infallibility, and the fall of temporal power.

0735.

Cadoux, Cecil John. Roman Catholicism and Freedom. London: Independent Press, 1947. With documentary evidence from many countries, the author attempts to show what the Catholic Church would do in regard to persecution if it were found to be necessary, followed by an examination of the Roman apologetic for persecution; obviously dated, but a serious study of the Church’s thought and actions prior to Vatican II.

0736.

Calvez, Jean-Yves, S. J. and Jacques Perrin, S. J. The Church and Social Justice: The Social Teachings of the Popes from Leo XIII to Pius XII, 1878-1958. Chicago: H. Regnery, 1961. Traces the development of the teachings of popes during the eighty-year period, 1878-1958, showing that the popes during this period provided a comprehensive and closely reasoned body of doctrine on the Christian attitude toward the economic and political problems characteristic of the modern industrial state and envisions the reconstitution of society in such a way that differences can be resolved in accordance with justice and the social implications of the Christian faith.

0737.

Camp, Richard L. The Papal Ideology of Social Reform. Leiden: E. J. Brill, 1969. While primarily examining the development of the social conscience of the Vatican and the Christian foundations for order in society, attention is also given to the “The Social Role of the State.”

0738.

Carrillo de Albornoz, A. F. Religious Liberty. Trans. John Drury. New York: Sheed and Ward, 1967. Analyzes the “Declaration on Religious Freedom” of Vatican II in terms of both its strength and weakness, and shows its meaning for Christian ecumenism as well as for the development of human unity and understanding throughout the world, by comparing the Declaration, on major points, with the declarations on religious liberty by other church bodies, particularly the World Council of Churches; an insightful and helpful study.

0739.

Carrillo de Albornoz, A. F. Roman Catholicism and Religious Liberty. Geneva: World Council of Churches, 1959.

Bibliographical Survey

241

Analyzes and evaluates Roman Catholic views on religious liberty, including the theory of “thesis” and “hypothesis,” Roman Catholic arguments in favor of religious liberty, religious liberty within the Catholic tradition, the nature, sphere, and limits of religious freedom in Catholic thought, and Roman Catholicism and ecumenism on matters of religious freedom; a highly recommended study. 0740.

Caspary, Gerard E. Politics and Exegesis: Origen and the Two Swords. Berkeley: University of California Press, 1979. Examines the mysterious origins of the medieval interpretation of the two swords of Luke 22:38, identifying one of them with the material power of the state and the other with the spiritual authority of the church, and demonstrates that the medieval solution had its roots as far back as the patristic period in the third-century exegesis of Origen of Alexandria; finally, attempts to show that a political ecclesiology is embedded not only in the substance of Origen’s theological stance, but in the very grammar of his thought.

0741.

Charles, Rodger, S.J. The Social Teaching of Vatican II. Harrison, N. Y.: Ignatius Press, 1988. Examines the applicability of the social teachings of the Catholic Church to the changing state of the world as expressed in the documents of Vatican Council II; comprehensive and definitive.

0742.

Clark, Eugene, ed. When Conscience and Politics Meet: A Catholic View. San Francisco: Ignatius Press, 1993. Since Catholicism does not suggest political systems or disapprove all pragmatic solutions to political questions, the line is drawn on the basis of conscience; contributors to this volume then carry these essays beyond contemporary practice into those particular strengths required of any good citizen, especially a Catholic who wants to serve the state through politics and survive the process.

0743.

Coleman, John A. One Hundred Years of Catholic Social Thought: A Celebration and Challenge. Maryknoll, N. Y.: Orbis Books, 1991. A variety of Catholic contributors—Bernardin, Cahill, Callahan, Curran, Egan, Higgins, McCormick, the McGinnises, Steinfels, Weakland, and others reflect on the tradition of Catholic social teachings and its possibilities for the future, addressing what needs correction or supplement,

242

Church and State and providing a basis for new thought about the meaning of labor, the struggle for peace, and the meaning of family.

0744.

Connolly, William E. The Augustinian Imperative: A Reflection on the Politics of Morality. Vol. 1 of Moderenity and Political Thought. Morton Schoolman series edition. Newbury Park: Sage Publications, 1993. Examines Augustine’s enactment of the imperative, explores alternative ethico-political orientations, and subsequently reveals much about the politics of morality in the modern age; an entirely new interpretation of one of the most widely read figures in the history of political thought.

0745.

Coriden, James A. An Introduction to Canon Law. Mahwah, N. J.:Paulist Press, 1991. Provides the first substantial introduction to canon law since the Code of Canon Law for the Latin Church was revised in 1983.

0746.

Costello, Frank Bartholomew, S. J. The Political Philosophy of Luis de Molina, S.J. (1535-1600). Vol. 28 of the Bibliotheca lnstituti Historicii Societatis Iesu Series. Spokane: Gonzaga University Press, 1974. Analyzes the political thought of Luis de Molina, best known as a theologian who was also a political theoretician and author of six volumes on justice and law, around the following themes: the nature and origin of civil society and of political authority, the right of resistance against a tyrant, relations between church and state, international war, slavery, and the philosophy of law.

0747.

Cronin, John Francis. The Catholic as Citizen. Baltimore: Helicon Press, 1963. Examines the Catholic “as others see us” with respect to responsibilities to the community and the individual, to political and economic life, and the particular ways in which Catholics must confront their civic responsibilities today, making it clear that the Christian should live in the world but not be of it.

0748.

Darring, Gerald. A Catechism of Catholic Social Teaching. Kansas City: Sheed and Ward, 1987. Using the question and answer format, each question is answered with a direct quotation from an official document of the Catholic Church, i.e., Bishops’ documents, papal encyclicals, or other Vatican documents

Bibliographical Survey

243

on subjects such as social justice, economic justice, political justice, discrimination, war and peace, capital punishment, and abortion. 0749.

Deane, Herbert A. The Political and Social Ideas of St. Augustine. New York: Columbia University Press, 1963. In the absence of any synthesis by Augustine of his thought about society and the state, the author attempts to provide a summary of Augustine’s thought in this area from his voluminous writings, documented with numerous quotations in this volume from the original sources, and, at the same time, to provide a critical essay on Augustine’s social and political doctrines; highly recommended.

0750.

D’Elia, Donald J. and Stephen M Kranson.. We Hold These Truths and More: Further Catholic Reflections on the American Proposition. Steubenville, Ohio: Franciscan University Press, 1992. The contributors attempt to evaluate “the Murray project” which has sought to provide a Catholic legitimization for the American constitutional order and arguments pro and con.

0751.

D’Entrèves, A. P., ed. Aquinas, Selected Political Writings. Trans. J. G. Dawson. Oxford: Clarendon Press, 1948. Provides a collection of major political writings of Aquinas, the foremost and most widely read medieval political thinker, who was instrumental in reconciling Christianity with wisdom of the Greeks; D’Entreves provides an introductory essay which explains the intellectual background against which Aquinas wrote and the position he occupied between the medieval tradition and the birth of Renaissance humanism.

0752.

Dondeyne, Albert. Faith and the World. Duquesne Studies, Theological Series, 1. Pittsburgh: Duquesne University Press, 1965. Examines some of the most crucial problems of the Christian in the modern world, arguing in favor of full participation in the making of modern history and modern civilization; full of practical applications with respect to the Catholic Church and civilization, politics, social order, and tolerance.

0753.

Dorr, Donal. Option of the Poor: A Hundred Years of Vatican Social Teaching. Dublin: Gill and Macmillan, 1992.

244

Church and State Examines what popes, councils, and synods have had to say about poverty and social justice since 1891’s Rerum Novarum for the economically poor, the politically marginalized, victims of discrimination, and the religiously deprived.

0754.

Dorr, Donal. The Social Justice Agenda: Justice, Ecology, Power, and the Church. Maryknoll, N. Y.: Orbis Books, 1991. The author calls urgently on the church to embody more faithfully the justice it seeks to promote in the world; embraces the global whole and the history of social teaching and ministry, Protestant as well as Catholic, in both America and beyond.

0755.

Durland, William R. No King but Caesar? A Catholic Lawyer Looks at Christian Violence. Scottdale, Penn.: Herald Press, 1988. Examines biblical teachings about nonresistance by reviewing the teachings of Jesus and the writings of the early church fathers, and then traces the church’s attitude toward violence through the centuries.

0756.

Edelby, Neophytos and Teodoro Jiménez-Urresti, eds. Religious Freedom. New York: Paulist Press, 1966. Provides a voluble collection of essays on “Religious Freedom: A Historical Survey,” “The Right to Religious Freedom in the Conciliar Declaration,” and “Religious Freedom: A Bibliographical Survey,” along with particular essays on religious freedom in the Jewish tradition, the World Council of Churches, Islam, and Hinduism; regional surveys on the status of religious freedom in newly independent African states, Spain, and the Christian East.

0757.

Elshtain, Jean Bethke. Augustine and the Limits of Politics. Notre Dame: Notre Dame University Press, 1995. Examines how, for Augustine, wisdom comes from experiencing fully the ambiguity and division that characterized the human condition after the fall, and how human beings are fated to narrate their lives within temporality and to work at gathering together a “self” and forging a coherent identity and he insisted that any politics that disdains this principle is a dangerous or misguided or misplaced politics.

0758.

Ferguson, Thomas P. Catholic and American: The Political Theology of John Courtney Murray. Kansas City: Sheed and Ward, 1993.

Bibliographical Survey

245

Summarizes the development of Murray’s thought and his analysis of religious liberty, much of which came to be incorporated in the Vatican II “Declaration on Religious Liberty.” 0759.

Figgis, John Neville. The Political Aspects of St. Augustine’s “City of God.” London: Longmans, Green, and Co., 1921. A classic work in which the author provides a careful analysis of the political thought of Augustine as reflected in his masterpiece, The City of God; highly recommended.

0760.

Ford, John T., C.S.C. Religious Liberty: Paul VI and Dignitatis Humanae. Washington D. C.: The Catholic University of America Press, 1997. Examines the thought of Pope Paul VI with respect to religious liberty; approaches the Second Vatican Council’s teaching on the subject from a variety of perspectives and discusses its importance in church-state relations and ecumenical and interreligious dialogue.

0761.

Fortin, Ernest L. Classical Christianity and the Political Order: Reflections on the Theological-Political Problem. Lanham: Rowman and Littlefield Publishers, 1996. Argues for a return to classical Christianity in which Christian faith and classical political philosophy can never be reconciled, but argues that there can be no substitute for a careful reexamination of classical Christianity’s confrontation with the enduring questions of nature and grace, obligations and rights, and the relationship of biblical faith to the political order.

0762.

Fortin, Ernest L. Collected Essays. Vol. 1: The Birth of Philosophic Christianity: Studies in Christian Medieval Thought; Vol. 2: Classical Christianity and the Political Order: Reflections on the TheologicoPolitical Problems; Vol. 3: Human Rights, Virtue, and the Common Good: Untimely Meditations on Religion and Politics. Lanham. Md.: Rowman and Littlefield Publishers, 1996-1997. A collection of essays by a renowned Catholic theologian and political philosopher, in which the author, in vol. 1, includes sections on Augustine and the refounding of Christianity and Dante and the politics of Christendom; vol.2 focuses on the relationship between religion and civil society in a Christian context; and, in vol. 3, the current state of twentieth-century Catholic Christianity and its relations with the liberal

246

Church and State democratic method, papal social thought, virtue and liberalism, and the American Catholic Church and politics.

0763.

Fortin, Ernest L. Human Rights, Virtue, and the Common Good: Untimely Meditations on Religion and Politics. Ed. J. Brian Benstad. Lanham, Md.: Rowman and Littlefield Publishers, 1996. In distinguishing between ancients and moderns, discussing the tensions between faith and reason, and emphasizing the importance of political philosophy, the author attempts to contribute to the recovery of perspectives on both the premodern and modern traditions that could contribute to a deeper understanding of religion and politics.

0764.

Fortin, Ernest L. and Douglas Kries. Augustine: Political Writings. Trans. Douglas Kries and Michael W. Tracz. Indianapolis: Hackett Publishing Co., 1994. An anthology that makes the moral and political views of Augustine more accessible to English-speaking readers and includes generous selections from the most important Catholic political work in history, the City of God, as well as from many lesser-known writings of Augustine.

0765.

Foster, Paul. Two Cities: A Study of the Church-State Conflict. Westminster: Newman Press, 1955. Examines the inherent conflicts between two jurisdictions and disavows the attempt in this work to indicate any resolution in the conflicts of the supernatural and natural societies, which are called church and state.

0766.

Gilby, Thomas. Between Community and Society: A Philosophy and Theology of the State. London: Longmans, Green, and Co., 1953. Based on a detailed study of Thomas Aquinas, the author sees the state as centered between the material and the spiritual, using force but seeking agreement, drawing on the instinctive loyalties of the masses but pointing to the freedom of the open society; while some of perennial tensions between groups are examined in this work, the author offer no specific program and the reader is left to make his or her own inferences.

0767.

Gilby, Thomas. The Political Thought of Thomas Aquinas. Chicago: University of Chicago Press, 1958. In examining the political thought of Thomas Aquinas, one of the great watersheds of Roman Catholic thought on the state, the author of this volume also finds in the writings of Aquinas, “sometimes in developed

Bibliographical Survey

247

and sometimes in germ,” many of the major themes of Western political thought. 0768.

Gilson, Etienne, ed. The Church Speaks to the Modern World: The Social Teachings of Leo XIII. Garden City: Doubleday Image Books, 1954. Presents the basic encyclicals of Leo XIII, whose social pronouncements are widely viewed as the most important and far-reaching of the modern age prior to Vatican II; note particularly the following encyclicals: “Political Authority,” “The Modern Liberties,” “On Human Liberty,” “On Civil Government,” “On the Christian Constitution of States,” “On Socialism,” “On the Rights and Duties of Capital and Labor,” “On Christian Citizenship,” and “On Christian Democracy.”

0769.

Goerner, Edward Alfred. Peter and Caesar: The Catholic Church and Political Authority. New York: Herder and Herder, 1965. Examines the first two medieval positions of papalism, those of Giles of Rome and Marsilius of Padua, then shifts to two attempts to formulate the more moderate positions of John of Paris and Robert Bellarmine, and, finally, to John Courtney Murray and the “canonists”; in conclusion, the author argues that the controversy over papalism requires structural reforms within the Catholic Church that would allow the laity greater responsibility in matters relating to the city of man, and that would allow the hierarchic priesthood a continuing freedom in the exercise of the powers flowing from holy orders; an important contribution.

0770.

Granfield, Patrick. The Limits of the Papacy: Authority and Autonomy in the Church. New York: Crossroad, 1987. Paints a broad picture of the controversies that have emerged since Vatican II surrounding the increased exercise of papal authority by the pope personally and by Roman congregations with papal approval, and offers a candid reassessment of the delicate balance between the rights of the papacy and the limits of the papacy; while not denying the traditional prerogatives of the pope, the author attempts to view them in a broader and more balanced way and recenter them in the Catholic Church itself by means of a historical and theological analysis of the papal office and its limitations.

0771.

Grasso, Kenneth L., Gerard V Bradley,. and Robert P. Hunt, eds. Catholicism, Liberalism, and Communitarianism: The Catholic Intellectual Tradition and the Moral Foundations of Democracy. Lanham, Md.: Rowman & Littlefield Publishers, Inc., 1995.

248

Church and State These essays by a diverse group of political theorists argue that the Catholic tradition in social thought is uniquely equipped to enrich the argument regarding the foundations and future directions of America’s ongoing democratic experiment.

0772.

Grave, S. A. Conscience in Newman’s Thought. Oxford: Clarendon Press, 1989. Attempts to relate the concept of conscience in Newman’s thought to features of conscience in the ordinary conception of it and “to give a comprehensive account of Newman’s thought about conscience with particular attention to the difficulties in it, which are surprisingly frequent”; treats the ordinary conception of conscience, conscience as a moral sense, conscience as a magisterial dictate as to what is right or wrong, conscience and the infallibility of the pope, and the “rights” of conscience in civil authority and the church.

0773.

Grib, Philip, S. J. Divorce Laws and Morality: A New Catholic Jurisprudence. Lanham: University Press of America, 1985. Analyzes the difficult question of the proper posture of the Roman Catholic Church toward secular law in areas of contraception, divorce, and abortion as they have developed since the 1960s when consensus on these matters among Catholic legal theorists began to erode.

0774.

Hales, Edward Elton Young. The Catholic Church in the Modern World: A Survey from the French Revolution to the Present. Garden City, N. Y.: Hanover House, 1958. Explores the history of the Catholic Church from the French Revolution to the present, addressing issues of the Church’s influence on the state and contemporary “modernism” in the present age, and calls the reader to remember that the relationship between the Church and the state has been one of cooperation, claiming that a “healthy Church is a bulwark of tremendous value to the temporal life of the State.”

0775.

Hastings, Adrian, ed. Modern Catholicism: Vatican II and After. New York: Oxford University Press, 1990. Provides a complete history of the Second Vatican Council, by a team of eighteen international scholars, including its impact on the last quarter century of Catholic life in North and South America, Europe, Africa, and Asia and an examination of each of sixteen documents issued by the Council; special note should be given to the “Declaration on Religious Liberty.”

Bibliographical Survey 0776.

249

Hebblethwaite, Peter. “The Popes and Politics: Shifting Patterns in Catholic Social Doctrine.” Daedalus 111 (1982): 85-99.. Points out that the purpose of Pope John Paul’s third encyclical letter (1981) was to highlight the fact that human work is a key, probably the essential key, to the whole social question, if we really try to see that question from the point of view of humanity’s good.

0777.

Henriot, Peter J., Edward DeBerri, and Michael J. Schutheis. Catholic Social Teaching: Our Best Kept Secret. Maryknoll, N.Y.: Orbis Books, 1988. Reviews the development of Catholic social thought and summarizes in outline form the major church documents of this century—from Rerum Novarum to John Paul II’s Sollicitudo Rei Socialis .

0778.

Hillman, Eugene. Many Paths: A Catholic Approach to Religious Pluralism. Maryknoll, N.Y.: Orbis Books, 1989. Attempts to promote respect and openness among the great faiths of the world and argues that the wider ecumenism to which Christians were summoned by Vatican II requires a reexamination of Christology, of ecclesiology, of missiology, and a coming-to-terms with the reality of religious pluralism and a brand of civil religion that is marked by “pious political rhetoric and inflated nationalism.”

0779.

Himes, Michael J. and Kenneth R Himes, O.F.M. Fullness of Faith: The Public Significance of Theology. Mahwah, N.J.: Paulist Press, 1993. Addresses major theological and social questions in the light of classically Catholic categories and attempts to show that the political stance of Catholics and the witness of their faith are necessarily one.

0780.

Himmelfarb, Gertrude. Lord Acton: A Study in Conscience and Politics. Chicago: University of Chicago Press, 1952. An excellent examination of a renowned historian of church and state and a liberal Catholic; this volume analyzes Lord Acton’s classic denunciations of nationalism, racism, statism, and bigotry.

0781.

Hoare, Frederick R. The Papacy and the Modern State: An Essay on the Political History of the Catholic Church. London: Burns, Oates, and Washbourne, 1940.

250

Church and State Provides a sympathetic study of the relationship of the Vatican to the modern state.

0782.

Holland, Joe and Peter J Henriot, S.J. Social Analysis: Linking Faith and Justice. Maryknoll, N.Y.: Orbis Books, 1983. Highlights the role of the social sciences in effective applications of faith values.

0783.

Hooper, J. Leon, S.J. Bridging the Sacred and the Secular. Washington D.C.: Georgetown University Press, 1994. Brings together for the first time the theological essays of a twentiethcentury Catholic theologian renowned for his defense of civil religious freedom.

0784.

Hudson, Winthrop S. Understanding Roman Catholicism: A Guide to Papal Teaching for Protestants. Philadelphia: Westminster Press, 1959. A penetrating analysis by a leading American Protestant church historian; many papal pronouncements are included.

0785.

Hughes, Emmet John. The Church and the Liberal Society. Notre Dame, Ind.: University of Notre Dame Press, 1961. Argues that an enduring democratic faith must rediscover its roots in the Christian idea of man and concludes that, by striking at those roots, the liberal tradition—secularist, rationalist, and nationalist—damaged and imperiled the democratic faith, intellectually disarming it for its most mortal battles, while the Catholic tradition—clear and constant in its definition of man’s nature and freedom—was equally clear in its warnings of dilemmas ahead for the West.

0786.

Hughes, Philip. The Pope’s New Order. New York: The Macmillan Co., 1944. Provides a systematic summary of the social encyclicals and addresses, from Leo XIII to Pius XII, around major topics including: “Fundamental Causes of World Unrest” and “Some Erroneous Solutions,” “The State and Its Powers,” “The Attitude to the Modern State,” and “The International Problem.”

0787.

Hughson, Thomas, S.J. The Believer as Citizen: John Courtney Murray in a New Context. Mahwah, N.J.: Paulist Press, 1993.

Bibliographical Survey

251

Engages in practical-theological dialogue with the text of John Courtney Murray and applies his public theology to the present time in which, the author argues, dialogue and consensus must encompass all strata of society; attempts to bring Murray’s “practical wisdom into dialogue with the lives of more people.” 0788.

Hutchins, Robert. Maynard. St. Thomas and the World State. Milwaukee: Marquette University Press, 1949. A brief but illuminating analysis of how Thomas Aquinas transmuted the claim of Aristotle that the state is a perfect community into a political theory that is, Hutchins argues, “relevant in every age,” and further shows that when placed alongside the teachings of Aquinas in the Treatise on Law inevitably leads to world law, world government, and a world state in the modern age.

0789.

Janssens, Louis. Freedom of Conscience and Religious Freedom. New York: Alba House, 1966. Argues for religious freedom from a Catholic perspective—that freedom of conscience is an inalienable human right and religious liberty flows naturally from it; heralds the “Declaration on Religious Freedom” of Vatican II as one of most significant events of our time.

0790.

John Paul II, Pope. John Paul II: Essays on Religious Freedom. Milwaukee: Catholic League for Religious and Civil Rights, 1984. A collection of fourteen selections by Pope John Paul II on religious freedom and other topics, including “Education and the Family,” “The Sanctity of Human Life,” and “The Role of the Laity”; the title is somewhat misleading since only four of the selections address specifically religious freedom.

0791.

John of Paris. The Records of Civilization: Sources and Studies. Trans. and ed. Arthur P. Monaha. “The Records of Civilization: Sources and Studies,” No. 90. New York: Columbia University Press, 1974. A polemic on the French side of the dispute between Philip the Fair and Boniface VIII, but the importance of this treatise far transcends the political crisis which inspired its composition; this translation of De potestate regia et papali allows nonspecialists to gain a first hand acquaintance with one of the most original thinkers of medieval papal theory.

252 0792.

Church and State Kammer, Fred, S.J. Doing Faithjustice: An Introduction to Catholic Social Thought. Mahwah, N.J.: Paulist Press, 1991. Traces the lineage of “faithjustice” from the scriptures and the heritage of the church community to the practical realities of economic justice, race relations, and politics; provides a comprehensive and integrated understanding of Catholic faith and social justice from a North American perspective.

0793.

Kerwin, Jerome G. Catholic Viewpoint on Church and State. Garden City: Hanover House, 1960. After providing a historical summary of theories of church-state relations from the early Christian era, the author proceeds down to modern times, tracing church-state relations in the United States since colonial times, and then examines the state of American law in this field, arguing that there are many conflicting U. S. Supreme Court decisions and analyzes non-Catholic attitudes toward things Catholic and Catholic resentment at the treatment accorded them by certain groups and individuals.

0794.

Küng, Hans. Freedom Today. Trans. Cecily Hastings. New York: Sheed and Ward, 1966. Argues that freedom is not something to be feared by the Church but to be fostered and thereby explores some of the implications of freedom for the contemporary Roman Catholic; note particularly the essays on “The Freedom of the Individual,” “The Freedom of the Church,” and “The Freedom of Religions.”

0795.

Lamb, George, trans. Tolerance and the Catholic: A Symposium. New York: Sheed and Ward, 1955. Includes essays presented at La Sarte, the first part dealing with the past (New Testament times, the Early Church, and the nineteenth century, and the second with the application of principles in the world of today; of particular importance is the volume’s discussion whether tolerance is merely a wise expedient or whether it has roots in the nature of truth and the nature of conscience.

0796.

Lecler, Joseph. The Two Sovereignties: A Study of the Relationship Between Church and State. New York: Philosophical Library, 1952. Provides an analysis of the Catholic view of the sovereignty of the state, first by presenting the doctrinal view of the state and then, in the second part, to the way these doctrines of the state were applied to Caesaro-

Bibliographical Survey

253

papalism, the survival of the Roman imperialist claim to control the religion of the state; to its antithesis, clericalism; and to the contemporary lay-state, which ignores the Church’s spiritual function and either claims complete control over its activities, or treats it as one among other purely private associations. 0797.

Lévitt, Albert. Vaticanism: The Political Principles of the Roman Catholic Church. New York: Vantage Press, 1960. Presents a highly critical evaluation of the political policies of the Vatican.

0798.

Love, Thomas T. John Courtney Murray: Contemporary Church-State Theory. Garden City: Doubleday, 1965. Analyzes Murray’s thought that the state is essentially non-religious and independent of religion and thereby provides the foundation for the guarantees of freedom of religion and worship for all denominations; thus, the role of the Church in a democratic and pluralistic society is not to make use of the government to serve the ends of the Church, but rather to guide Catholic citizens in putting into practice the principles of their religion in their civil and political life.

0799.

Luxmoore, John. John Paul II and the Collapse of Communism. Herndon, Va.: Cassell, 1998. Addresses the role of John Paul II as the first pope to harness the paradoxical strengths and weaknesses of Christianity and Communism and to compare communism’s universal claims with Christianity’s universal appeal.

0800.

Maritain, Jacques. Christianity and Democracy. New York: Charles Scribner’s Sons, 1944. Note also that this work was later published along with the author’s The Rights of Man and Natural Law; this oneedition is listed and annotated under “Human Rights” in Secton 7 of this volume. While the author maintains that Christianity cannot be made subservient to any political form or regime, he argues that democracy is linked to Christianity and not the other way around, that democracy offers a greater measure of freedom and fulfillment, and that modern democracies spring from the Gospel.

0801.

Maritain, Jacques. Man and the State. Chicago: The University of Chicago Press, 1951.

254

Church and State From a restatement of the basic principle that “the state is for man, not man for the state,” the author discusses the concept of sovereignty, the requirements of political ethics, human rights in their connection with natural law, the relation between church and state, and other aspects of democratic philosophy, resulting in a series of definitive answers to the modern predicament of the role of authority in a free society.

0802.

Maritain, Jacques. The Things That Are Not Caesar’s. New York: Charles Scribner’s Sons, 1931. Illustrates certain principles which the author views to be superior to time and circumstance and of universal validity, principles bearing upon the relations between the spiritual and temporal in contemporary society; organized around three themes: “The Two Powers,” “A Crisis of the Catholic Spirit,” and “Our First Duty to God.”

0803.

Marius, Richard. Thomas More: A Biography. Cambridge: Harvard University Press, 1984. The subject of this biography, Sir Thomas More, the patron saint of Catholic lawyers, is remembered most of all for his unwillingness, as a matter of conscience, to subscribe to the claim of Henry VIII as head of the church. This is an original and exemplary work.

0804.

Marshall, Charles C. The Roman Catholic Church in the Modern State. New York: Dodd, Mead, and Company, 1931. The author avows that his purpose in this work is to present the situation between the Church of Rome and the modern state, not from any religious or sectarian prepossessions, but entirely from public law, from political science, and from history, without connection with the supernatural; an interesting study from the perspective of the 1920s.

0805.

Marsiglio of Pauda. Defensor Pacis. Trans., Alan Gewirth. Toronto: University of Toronto Press, 1980. One of the most important political works of the Middle Ages, this treatise provides a powerful argument against the use of any form of political coercion over religious affairs and reflects a strong anti-clericalism; the first really modern translation of one of the most important political tracts of the later Middle Ages.

0806.

Martz, Louis L. Thomas More: The Search for the Inner Man. New Haven: Yale University Press, 1990.

Bibliographical Survey

255

Written in response to recent revisionist studies of the patron saint of Catholic lawyers, the author argues that there is no foundation for reviving the ancient charge that More was a bloody persecutor of heretics and makes this case primarily through detailed exploration of More’s mode of writing. 0807.

McCreedy, William D., ed. The Theory of Papal Monarchy in the Fourteenth Century: Guillaume de Pierre Godin, Tractatus de Causa Immediata Ecclesiastice Potestatis of Guillaume de Pierre Godin. Toronto: Pontifical Institute of Medieval Studies, Department of Publications, 1982. Provides a careful analysis of the meaning and significance of an important treatise in the later Middle Ages, including a full chapter of more than thirty pages devoted to the author of the treatise, Guillaume de Pierre Godin .

0808.

McElroy, Robert. The Search for an American Public Theology: The Contributions of John Courtney Murray. Mahwah, N.J.: Paulist Press, 1987. A synthesis and critical evaluation of Murray’s social writings that argues that Murray’s life and work still represents the best starting-point for public theology in the United States.

0809.

McGrade, Arthur Stephen. The Political Thought of William of Ockham: Personal and Institutional Principles. London: Cambridge University Press, 1974. This volume seeks to offer a coherent account of Ockham’s aims and the principles operating in all his political works. Ockham emerges in this study as a constructive political thinker of continuing relevance, a man deeply committed to natural and Christian human rights, who found these fundamental values so seriously menaced in his time that their survival could be assured only by radical, even revolutionary, personal action and by a basic reworking of traditional political thought.

0810.

McHugh, Francis and Samuel M Natale. Things Old and New: Catholic Social Teachings Revisited. Lanham, Md.: University Press of America, 1993. Addresses topics of social philosophy, the historical context of Rerum Novarum, social sciences and ethics, political thought, and economics.

256

Church and State

0811.

McInerny, Ralph. Art and Prudence: Studies in the Thought of Jacques Maritain. Notre Dame, Ind.: University of Notre Dame Press, 1988. Analyzes the social, political, and aesthetic achievements of the great French Catholic Thomist philosopher, one of the most profound and influential thinkers of the twentieth century, including Maritain’s defense of the United Nations’ “Universal Declaration on Human Rights.”

0812.

Menczer, Béla. Tensions of Order and Freedom: Catholic Political Thought, 1789-1848. London: Burns, Oates, and Washbourne, 1952. Reprint: Notre Dame, Ind.: Notre Dame University Press, 1962, 1988. Reprint New Brunswick, N.J.: Transaction Publishers, 1974. Makes available a considerable body of political thought by Catholic scholars and public officials, including Maistre, Bonald, Chateaubriand, Balzac, among others; highlights the continuing war between tradition and Utopian revolutionism.

0813.

Metz, Johann Baptist. Faith and the World of Politics. Vol. 36 of Concilium: Theology in the Age of Renewal: Fundamental Theology. . New York: Paulist Press, 1968. Attempts to provide a critical examination of the development of a new political theology by going to the roots of Christianity and criticizing the historical and social lack of political consciousness that characterizes historical Christianity in general and Christian theology in particular.

0814.

Metz, Johann Baptist. A Passion for God: The Mystical-Political Dimension of Christianity. Trans. J. Matthew Ashley. Mahwah, N.J.: Paulist Press, 1998. Widely regarded as the founder of political theology in Europe, the author’s essays in this volume include such issues as the crucial place of memory in Christian faith and in society and the relationship between Christianity and politics in modernity; a valuable resource for those interested in North American liberation as well as political or public theology.

0815.

Moody, Joseph, ed. Church and Society: Catholic Social and Political Thought and Movements. New York: Arts Incorporated, 1953. A monumental work by thirteen leading Catholic authorities, this volume provides a virtual panorama of various aspects of modern Catholic social and political thought for the period of fifty years ago; includes essays on Catholic thought in historical perspective along with analyses of the Catholic Church in relationship to the states of France, Belgium,

Bibliographical Survey

257

Germany, Poland, Czechoslovakia, Hungary, Spain, Latin America, and the United States. More than six hundred pages of the volume are devoted to documents by various popes and Catholic thinkers of the period. 0816.

Mooney, Christopher F. Public Virtue: Law and the Social Character of Religion. Notre Dame: Notre Dame University Press, 1986. Elucidates the link between religion and the state in the formulation of public policy and illustrates how biblical religion has, and ought to have, a concern with the promotion of public virtue and the common good.

0817.

Morino, Claudio. Church and State in the Teaching of St. TAmbrose. Washington, D.C.: Catholic University of America Press, 1969. Examines the thought of Ambrose, the fourth-century bishop of Milan, who not only defined the respective roles and rights of religious and civil authority, he succeeded in putting his principles into practice, and thereby laid solid foundations for further development of the two powers by later popes.

0818.

Murphy, Edward F. St. Thomas’ Political Doctrine and Democracy. Cleveland: John T. Zubal, Inc., 1983. Originally written as a doctoral dissertation to the Faculty of Philosophy of the Catholic University of America, this work finds Thomas’ political doctrine and philosophy on the nature of society and the state and the government of the monastic orders, as in the Dominican Order of which Aquinas was a member, as models of representative democracy; throughout Aquinas’ thought “his church-state relations in nowise prevent, but rather promote, the popular tendencies.”

0819.

Murray, John Courtney, ed. Religious Liberty: An End and a Beginning. The Declaration on Religious Freedom, an Ecumenical Decision. New York: Macmillan, 1966. A collection of essays with contributions from outstanding scholars of differing faiths and of none, who provide their evaluations, interpretations, and applications of the Vatican II “Declaration on Religious Freedom,” with its far-reaching implications, especially for those living in a pluralistic society such as the United States; the text of the declaration itself is included in an appendix.

258 0820.

Church and State Murray, John Courtney. Bridging the Sacred and the Secular: Selected Writings of John Courtney Murray. Washington, D.C.: Georgetown University Press, 1994. A new collection of essays by one of this century’s foremost Catholic theologians in which the author’s writings—previously scattered among various periodicals over the course of thirty years—not only highlight his move toward a public theological discourse but also contribute to the ongoing post-conciliar task of integrating the secular and the sacred; highly recommended.

0821.

Murray, John Courtney. The Problem of Religious Freedom. Westminster: Newman Press, 1965. Compares and analyzes the two views of religious freedom, on the one hand, that erroneous conscience has no right to external social freedom based on the juridical consequence of the legal institution of “establishment,” and, on the other hand, the view of religious freedom as a basic human right of individuals and religious communities.

0822.

Murray, John Courtney. We Hold These Truths: Catholic Reflections on the American Proposition. New York: Sheed and Ward, 1960. Contains the most comprehensive and cogent account of Murray’s views on religious liberty and the American tradition of separation of church and state, which the author found to be compatible with Catholic theology; the most influential single American Catholic theologian at Vatican II, the author played a key role in the drafting of the Council’s historic document, “Declaration on Religious Liberty.”

0823.

Myers, Kenneth A. Aspiring to Freedom: Commentaries on John Paul II’s Encyclical “The Social Concerns of the Church.” Grand Rapids: Wm B. Eerdmans Publishing Co., 1988. Includes five commentaries, each by a different author, on the papal encyclical “Sollicitudo Rei Socialis,” the complete text of which is included in this volume. Each essay is written from the perspective of the author’s expertise. The volume examines the importance of the encyclical for Christians (both Roman Catholics and others) and non-Christians alike. The commentaries are authored by Peter Berger, Richard John Neuhaus, Michael Novak, Robert Suro, and George Weigel.

0824.

Newman, Jeremiah. Studies in Political Morality. Chicago: Scepter, 1963.

Bibliographical Survey

259

Seeks to answer questions related to the relationship between the Catholic Church and political philosophy and proposes a moral foundation upon which solutions to current political issues should be based. While writing from a Catholic political philosophy viewpoint, the author attempts to be balanced and fair-minded, refusing to see political questions in absolute terms. 0825.

Novak, Michael. Catholic Social Thought and Liberal Institutions: Freedom with Justice. San Francisco: Harper and Row, 1984. Reprint: New Brunswick, N.J. Transaction Books, 1989. Examines how the Catholic Church during nineteenth and early twentieth centuries set itself against liberalism as an ideology and how it slowly came to admire liberal institutions such as democracy and free markets and argues that there is a profound consonance (but no identity) between the Catholic vision of social justice and liberal institutions; contains a long concluding chapter on Pope John Paul II’s controversial encyclical of early 1988, So llicitudo Rei Socialis.

0826.

Novak, Michael. The Catholic Ethic and the Spirit of Capitalism. New York: The Free Press, 1993. As elsewhere, the author continues his mission to provide moral and religious foundations for capitalism, including an extensive analysis of the views of Pope John Paul II on economics as highly favorable to capitalism; a polemical and controversial work.

0827.

O’Brien, David J. Catholic Social Thought: The Documentary Heritage. Maryknoll, N.Y.: Orbis Books, 1992. The most comprehensive available collection of primary or papal documents on Catholic social teachings, from Pope Leo XIII’s historic Rerum Novarum (1891) to John Paul II’s Cenesium Annus (1991) and also includes the complete text of the important documents of the American bishops on peace and the economy, each preceded by an introductory essay and introductory notes.

0828.

O’Brien, David J. and Thomas Shannon, eds. Renewing the Earth: Catholic Documents on Peace, Justice, and Liberation. Garden City: Image Books, 1987. A collection of ecclesiastical documents for liberation theology, from John XXIII’s Mater et Magistra to Vatican II, the social encyclicals of Paul VI, Medellin, and statements by U.S. Catholic bishops.

260 0829.

Church and State O’ Connell, David A., O.P. Christian Liberty. Westminster: The Newman Press, 1952. Argues that the Catholic Church’s teaching on supernaturalism is the only effective answer to the naturalism which bred liberalism first, and then totalitarianism, placing emphasis on the theological aspects of the modern political problems created by the growth of totalitarianism; based primarily on the social teachings of Pontiffs Leo XII, Pius XI, and Pius XII, along with the theology of Thomas Aquinas.

0830.

Oldfield, John J. The Problem of Tolerance and Social Existence in the Writings of Félicité Lamennais, 1809-1831. Leiden, The Netherlands: E.J. Brill, 1973. Attempts to explain Lamennais’s attempted solution of the ethical problem of the rapport between liberty and authority; having first been preoccupied with the restoration of authority and order in post-revolutionary French society, Lamennai later emerged as a champion of freedom and political liberty. Finally, the author attempts to measure Lamennais’s contribution to our contemporary understanding of tolerance.

0831.

Olin, John C, ed. Interpreting Thomas More’s Utopia. New York: Fordham University Press, 1989. Includes papers presented at a symposium commemorating the four hundred fiftieth anniversary of Thomas More’s death and the fiftieth anniversary of his canonization by four leading Morean scholars on various aspects central to understanding More’s masterpiece.

0832.

Pavlischek, Keith J. “John Courtney Murray, Civil Religion, and the Problem of Political Neutrality.” Journal of Church and State 34 (1992): 729-50. Argues that the meaning of Murray’s life’s work can ultimately be traced to the resulting ambiguities of Murray’s religious liberty argument and at a deeper level to the difficulties inherent in any theory seeking to justify political neutrality toward conflicting conceptions of the good.

0833.

Pavlischek, Keith J. John Courtney Murray and the Dilemma of Religious Toleration. Lanham, Md.: University Press of America, 1994. Analyzes the philosophical and theological contours of the debate over political neutrality and religious freedom and then critiques Murray’s contribution to the debate, concluding that Murray’s polemic against

Bibliographical Survey

261

secularist and Protestant defenses of religious freedom is remarkably similar to the traditional Catholic argument he opposed. 0834.

Pelotte, Donald E. John Courtney Murray: Theologian in Conflict. Mahwah, N.J.: Paulist Press, 1976. Relates the tumultuous culmination of the struggle within Catholicism as the Church came gradually to the admission that individual freedom is an inalienable right, not to be overridden by the demands of any one religious system, an affirmation that owed its acceptance at the Second Vatican Council to John Courtney Murray; also tells the personal story of Murray himself.

0835.

Pennock, J. Roland and John W. Chapman, eds. Religion, Morality, and the Law. New York: New York University Press, 1988. This collection of essays grew out of meetings of the American Society for Political and Legal Philosophy in view of current controversies over the proper interpretation of the religion clauses of the First Amendment but the essays included are not confined to questions of judicial interpretation.

0836.

Potts, Timothy. Conscience in Medieval Philosophy. Cambridge: Cambridge University Press, 1980. Presents in translation writings by six medieval philosophers—Jerome, Augustine, Peter Lombard, Philip the Chancellor, Bonaventure, and Aquinas—on the subject of conscience; the author analyzes their arguments and relates them to current issues.

0837.

Power, M. Susan. Jacques Maritain (1882-1973): Christian Democrat, and the Quest for a New Commonwealth. Lewiston, N.Y.: The Edwin Mellen Press, 1992. Examines Maritain’s definition of the common good and personal rights and his analysis of Christian democracy; also examines his endorsement of lay participation in church and political affairs, his effort to expand human rights internationally, his insistence on social justice for members of the working class, and his promotion of religious and racial toleration.

0838.

Powers, Francis J., comp. and ed. Papal Pronouncements on the Political Order. Westminster, Md.: Newman Press, 1952. Includes a collection of 312 papal statements on the political order, divided into six major sections, each with the editor’s own introduction, on the

262

Church and State following topics: the church and the citizen in the social order, the origin and the nature of the state and civil authority, the purpose and function of the state, church and state, law and liberty, and the international order.

0839.

Przetacznik, Frank. The Catholic Concept of a Genuine and Just Peace as a Basic Collective Human Right. Lewiston, N.Y.: The Edwin Mellen Press, 1991. Examines the Catholic concept of a just peace as a basic human right in the light of the view of major Catholic thinkers; well documented with notes and a good bibliography.

0840.

Quade, Quentin, L., ed. The Pope and Revolution: John Paul II Confronts Liberation Theology. Washington, D.C.: Ethics and Public Policy Center, 1982. Begins with an essay written by the influential liberation theologian Gustavo Gutierrez and continues with the Pope John Paul II’s views on liberation theology first expressed in his 1979 address to Latin American bishops in Puebla, Mexico, and later in addresses in Zaire and Brazil, which then followed by comments by three Catholic scholars: Dale Vree, Michael Novak, and James V. Schall, S.J.; an appendix includes excerpts from two important declarations by the Latin American Catholic bishops, the 1968 Medellin (Colombia) and 1979 Puebla statements.

0841.

Ratzinger, Joseph. Church, Ecumenism, and Politics: New Essays in Ecclesiology. New York: Crossroad, 1988. Eight of the fourteen essays in this volume are devoted to the church and politics. Among the themes discussed are: relationship between theology and politics; the nature of conscience; freedom and constraint; Christianity in a pluralistic democracy; Europe and Christianity; eschatology and utopia; and the anthropology of the recent declarations on liberation theology. The author is convinced that freedom cannot be assured by the structural forms of democracy and that Christianity has an indispensable role to play in preserving freedom by upholding moral values upon which freedom must be based.

0842.

Regan, Richard J., S.J. Conflict and Consensus: Religious Freedom and the Second Vatican Council. New York: Macmillan, 1967. Attempts to record historically and evaluate the principal events surrounding the framing of Second Vatican Council’s “Declaration on Religious Freedom” for the benefit of future theological and political analysts; an admirable work.

Bibliographical Survey 0843.

263

Reilly, Gerald F. Imperium and Sacerdotium According to St. Basil the Great. Washington D.C.: The Catholic University of America Press, 1945. Explores the rise of the church in the second decade of the fourth century from the level of being persecuted to a position equal to that of a state religion and the important role played by St. Basil; in large measure written in response to an earlier work by Kenneth Setton, Christian Attitude Toward the Emperor in the Fourth Century, especially as shown in Addresses to the Emperor, in which the importance of St. Basil was largely overlooked.

0844.

Rommen, Heinrich Albert. The State in Catholic Thought: A Treatise in Political Philosophy. St. Louis: B. Herder Book Company, 1969. Reprint: New York: Greenwood Press, 1969. Presents the principles and characteristics of the philosophy of the state as it has developed and found shape and substance in Catholic thought; an authoritative and reliable resource of Catholic thought on the state with twenty-two chapters divided into four sections: “Philosophical Foundations,” “The Philosophy of the State,” “Church and State,” and “The Community of Nations.”

0845.

Ryan, Christopher. The Religious Roles of the Papacy Ideals and Realities, 1150-1300. Toronto: Pontifical Institute of Medieval Studies, 1989. Written to show that although the popes of the medieval church got drawn into politics, the function and purpose of the papacy remained religious; contains fifteen essays (twelve in English, three in French) which explore many aspects of the pope’s religious role primarily during the period 1150-1300.

0846.

Ryan, John Augustine. The Catholic Church and the Citizen. New York: Macmillan Co., 1928. In resolving any apparent conflicting loyalties arising from difference between the constitutional and statutory enactments of the civil ecclesiastical powers, the Catholic citizen, not unlike the non-Catholic, will ultimately make his or her decision on the basis of conscience, pursuant to the counsel and guidance of one’s faith community.

0847.

Ryan, John Augustine and Francis J Boland. Catholic Principles of Politics. New York: The Macmillan Company, 1948.

264

Church and State A greatly enlarged and revised work based on an earlier publication, The State and the Church; attempts to provide a fairly full explanation of Catholic concepts and doctrines regarding moral and religious aspects of the state, with extended treatment of international relations, both in peace and in war; to the modern reader, this work will now appear to be quite dated.

0848.

Saltolli, Francesco. Loyalty to Church and State. Baltimore: J. Murphy and Co., 1895. Reprint: New York: Arno Press, 1972. Contains speeches and addresses delivered by the delegate apostolic to the United States in the 1890s, marked by the end of the first century of the American Catholic Church, the centenary of the American hierarchy, and the founding of American Catholic University; note especially, Part III, “The Relations of Church and State.”

0849.

Schall, James V. Christianity and Politics. Boston: St. Paul Editions, 1981. Addresses the failure of current trends of political oriented theology to account for the realities of politics and economics, while at the same time, “avoiding the absolutist traditions and totalitarian overtones that often arise from the efforts of Christians to establish justice or peace in the world”; the author is also concerned with the degree of ignorance that academic and secular political thought manifests toward Christian values in public life.

0850.

Schall, James V. The Church, the State and Society in the Thought of John Paul II. Chicago: Franciscan Herald Press, 1982. Explores the thought of Pope John Paul II on religious freedom, church and state, Catholic social doctrine, and Christianity and politics.

0851.

Schall, James V., S. J. Reason, Revelation, and the Foundations of Political Philosophy. Baton Rouge: Louisiana State University Press, 1987. The central issue of this book is the way in which modern political philosophy tends to adopt the role and responsibilities of a metaphysics. The author argues that politics can be limited to certain aspects of life, legitimate in their sphere, and should not seek to explain all reality by itself. The author also analyses how the problem of modern political philosophy as a substitute for metaphysics has arisen, and why it is a deviation from the essential line of disciplined political inquiry

Bibliographical Survey 0852.

265

Schall, James V. and John Schrems, eds. On the Intelligibility of Political Philosophy: Essays of Charles N. R. McCoy. Washington D.C.: The Catholic University of America, 1989. Focuses on the unique contribution of Christian thought on political philosophy as seen in the essays on political philosophy by Charles N. R. McCoy, whose essays sought to make understandable such diverse topics as democracy, social justice, liberalism, political authority, birth control, Rousseau, and federalism; always present is the submerged struggle between politics and one’s true liberty.

0853.

Schiblin, Richard. The Bible, the Church, and Social Justice. Liguori, Mo.: Liguori Publications, 1983. Addresses the meaning of social justice and biblical support given it and practical steps that the “average Christian” can take to bring about social change.

0854.

Schillebeeck, Edward. On Christian Faith: The Spiritual, Ethical, and Political Dimensions. New York: Crossroad Publishing Co., 1987. Defines the meanings of to be a Christian or a Christian community in the contemporary world. The book begins with the question of the need for God in the modern world and relates talk about God to talk about salvation, or human well-being in its fullest sense. The author then goes on to consider the career of Jesus and the relationship of Jesus to the church. The author examines three principal dimensions of Christian faith in God: the spiritual (or explicitly God-related), the ethical, and the political. The author ends this work with a discussion of the role of the church in furthering human solidarity and social responsibility.

0855.

Schimmelpfennig, Bernhard. The Papacy. New York: Columbia University Press, 1992. Chronicles the institution of the papacy and its influence on culture, politics, and economy throughout the decline of the Roman Empire, Byzantine rule, and the Middle Ages.

0856.

Schuck, Michael. That They Be One: The Social Teaching of the Papal Encyclicals, 1740-1989. Washington, D.C.: Georgetown University Press, 1991.

266

Church and State Presents an assessment of the contradictions and consistencies, as well as a comprehensive historical analysis, of the complete content and overall coherence of Roman Catholic social teaching.

0857.

Sheridan, E. F., S.J., ed. Do Justice! The Social Teaching of the Canadian Catholic Bishops (1945-1986). Toronto: The Jesuit Centre for Social Faith and Justice, 1987. Provides an introduction on the sources of the Canadian bishops’ teachings, their fundamental principles, and the structure of the Canadian Conference of Catholic Bishops, followed by the text of fifty-nine statements, briefs, letters etc. of the Canadian Catholic bishops; includes a subject index.

0858.

Sheridan, E. F., S. J. Love Kindness! The Social Teaching of the Canadian Catholic Bishops (1958-1989). Sherbrook, Quebec: Editions Paulines and the Jesuit Center for Social Faith and Justice, 1991. Includes an introduction on the relationship between social justice and charity, the preferential option for the poor, and a consistent ethic of life, followed by eighty-one documents; includes a subject index.

0859.

Shields, Currin V. Democracy and Catholicism in America. New York: McGraw-Hill Book Company, Inc., 1958. Argues that democracy and Catholicism emerge from perfectly compatible ideas of man and morality, but that both stand in opposition to certain nineteenth-century liberal beliefs, while acknowledging that relations between the Church of Rome and civil government do raise practical problems that are familiar to those active, for example, in community service organizations, political parties, and unions.

0860.

Swidler, Leonard J. Freedom in the Church. Dayton, Ohio: Pflaum Press, 1969. A historical study of the Catholic Church’s evolving attitude toward freedom that traces this development from the negative attitudes of the nineteenth century to the openness of Vatican II, with some speculation on the ramifications of the Vatican II’s “Declaration on Religious Freedom.”

0861.

Truman, Tom C. Catholic Action and Politics. London: Merlin Press, 1959. While the principal aim of the author is to make available truthful information based on an examination of the evidence available of the

Bibliographical Survey

267

relation of the Catholic Church to politics in Australia, a secondary aim was “to start a debate on this important subject by putting forward a point of view based on concern for liberal, democratic social and political system.” 0862.

United States Catholic Conference. Political Responsibility: Choices for the Future: A Statement of the Administrative Board of the United States Catholic Conference, September 1987. Washington D.C.: United States Catholic Conference, 1987. Attempts to show that the Catholic Church has a proper role and responsibility in public affairs flowing from the mandates of the gospel and its respect for the dignity of the human person on such issues as abortion, arms control and disarmament, capital punishment, civil rights, education, the economy, human rights, immigration and refugee policy, and the mass media.

0863.

Walsh, Henry Horace. The Concordat of 1801: A Study of the Problem of Nationalism in the Relations of Church and State. New York: AMS Press, 1967. Written out of the inexorable clash between the universal ethics of Christianity and the exclusive ethics of nationalism, the author focuses on the fundamental issues that were involved in the negotiations of 1801 between the Papacy and the French Republic and on the important influence that nationalism exerted on the minds of French statesmen and churchmen as they took stands on the one side or the other in the on-going struggle between church and state.

0864.

Walsh, John J. Integral Justice: Changing People, Changing Structures. Maryknoll, N. Y.: Orbis Books, 1990. Attempts to help pastoral ministers to motivate people to commitment and action through a ministry that focuses on justice and peace as integral in the lives of Christians.

0865.

Weigel, George and Robert Royal. A Century of Catholic Social Thought: Essays on `Rerum Novarum’ and Nine Other Key Documents. Washington, D.C.: Ethics and Public Policy Center, 1991. Provides essays on ten key documents of the Catholic Church, beginning with Pope Leo XIII’s 1891 encyclical Rerum Novarum , which initiated a series of contributions by the Church to the ongoing debate over the pursuit of peace, freedom, security, and prosperity; authors include

268

Church and State William Murphy, Thomas C. Kohler, Robert A. Sirico, George Weigel, Mary Eberstadt, Kenneth L. Grasso, Robert Royal, James Finn, Robert A. Destro, and William McGurn.

0866.

Weigel, George and Robert Royal. Building the Free Society: Democracy, Capitalism, and Catholic Social Teaching. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993. Through provocative commentaries of ten distinguished Catholic writers, this volume critically examines a century of Catholic reflection and argument on human freedom, the just society, and the international order; a substantially revised, updated, and expanded volume based upon A Century of Catholic Social Thought, cited above.

0867.

Weigel, George. Soul of the World: Notes on the Future of Public Catholicism. Washington, D.C.: Ethics and Public Policy, 1966. Explores the theological roots of the Roman Catholic Church’s public witness, especially as that witness is exemplified by Pope John Paul II and, drawing on the great social encyclicals of John Paul II, shows how Christian orthodoxy, not an accommodation to the spirit of age, provides the most secure foundation for building a free and virtuous society..

0868.

Willey, David. God’s Politician: Pope John Paul II, the Catholic Church, and the New World Order. New York: St. Martin’s, 1992. A severe critique of John Paul II by an author who views the Catholic Church as “a hierarchical organization run by ecclesiastics who are more interested in the application of rules than kindling the religious convictions of the faithful.”

0869.

Williams, George Huntson. The Contours of Church and State in the Thought of John Paul II. Waco, Texas: J M. Dawson Institute of ChurchState Studies, Baylor University, 1983. Provides an insightful and comprehensive examination of the thought and actions of Pope John Paul II on church-state relations; includes an excellent bibliographical essay on the subject.

0870.

Wills, Garry. Politics and Catholic Freedom. Chicago: Regnery Co., 1964. Analyzes the general relation of papal teaching to areas of political disagreement, namely, the preparatory stages of such an investigation and the guidelines or rules to be observed in embarking on it; argues

Bibliographical Survey

269

that specific arguments, such as papal teaching opposing “right-to-work” laws have no moral force, as a way of addressing the broader question: What kind of things do the encyclicals mean, in such areas? 0871.

Woodruff, Douglas. Church and State. New York: Hawthorn Books, 1961. While acknowledging that the church-state problem has persisted through the ages, from the days of the Roman Empire to modern democratic times, this book attempts to disentangle the main threads of the churchstate relationship and to make this relationship intelligible to the general reader; an excellent introduction to Roman Catholic thought on church and state.

0872.

Yates, Gerard F. Papal Thought on the State: Excerpts from Encyclicals and Other Writings of Recent Popes. New York: Appleton-Century-Crofts, 1958. Includes substantial excerpts from the teachings of Popes Leo XIII, Pius XI, and Pius XII, covering the period from 1851 to 1954, about the state and basic political questions; most of the documents in this volume are Encyclicals.

Eastern Orthodoxy 0873.

Benz, Ernst. The Eastern Orthodox Church: Its Thought and Life. Garden City: Anchor Books, 1963. Describes the rise of Eastern Orthodox national churches, schismatic churches, churches in exile, and the influence of Orthodoxy on politics and culture; note particularly, Chapter 10, “The Political Ideas of Orthodoxy.”

0874.

Limouris, Gennadios. Justice, Peace, and the Integrity of Creation: Insights from Orthodoxy. Geneva: WCC Publications, 1990. Contains excerpts from statements that came out of two Orthodox consultations— they provide a theological rationale for a commitment of Christians to justice, peace, and the integrity of creation.

0875.

Meyendorff, John. The Byzantine Legacy in the Orthodox Church. Crestwood, N.Y.: St. Vladmir’s Seminary Press, 1982.

270

Church and State Examines the continuing influence of the culture, thought, and institutions of the Byzantine Empire in the Orthodox Church in political ideology, the encounter with Islam, and the Latin West.

0876.

Meyendorff, John. Witness to the World. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1987. Describes ways the Orthodox Church may fulfill its mission in the contemporary world, including the principles of Orthodox participation in ecumenical dialogue and particular responsibilities of the Orthodox Church in the fields of education and mission and in the light of atheistic governments, as in Russia.

0877.

Runciman, Sir Steven. The Orthodox Churches and the Secular State. Auckland: Auckland University Press, 1971. The major focus of this book is the attitude of the Orthodox Church toward the secular state, while Western Christians have generally criticized the Orthodox Church of its subservient position with respect to the secular state, the author maintains that the traditions of Eastern Christendom are much different from those of the West, particularly in church-state relations, since the Orthodox Church frames the issue with the Biblical mandates to follow Christ and to follow the civic ruler; at issue, the author argues, is not only the faithfulness of the church, but its survival in the face of possible annihilation by civil authorities.

0878.

Webster, Alexander F. C. The Price of Prophecy: Orthodox Churches on Peace, Freedom, and Security. Washington, D.C.: Ethics and Public Policy Center, 1993. Looks at the Russian Orthodox Church, the Romanian Orthodox Church, and the much smaller but vocal Orthodox groups in the United States and from primary sources reveals a record of both political collaboration and moral courage, of ideological compromise and spiritual conviction, of faithless betrayal of the Church and selfless fidelity to its moral tradition; a provocative and valuable study. Treats issues of freedom and human rights, war and peace, and national security.

0879.

Williams, Rowan. and Sergii Bulgakov. Towards a Russian Political Theology. Herndon, Va.: T & T Clark, 1989. Contains a collection of writings of one of the most influential Russian theological and political thinkers in the years before the Revolution; this volume provides a comprehensive selection and commentary from Bulgakov’s many books and essays.

Bibliographical Survey

271 Protestantism

0880.

Barnes, Kenneth C. Nazism, Liberalism, and Christianity: Protestant Social Thought in Germany and Great Britain, 1925-1937. Lexington: The University of Kentucky Press, 1991. Examines how theologians and church leaders in Germany and Great Britain contributed to a cultural matrix that predisposed Protestants in these two countries to very different political alternatives and thereby helps to explain why good people (e.g. Karl Barth, Paul Tillich, Dietrich Bonhoeffer, and Archbishop William Temple) could, for moral and religious reasons, choose opposing courses of political action.

0881.

Barth, Karl. Church and State. Trans. G. Ronald Howe. London: SCM Press, 1939. Reprint: Greenville, S.C.: Smith and Helwys Publishing, Inc., 1991. A classic theological treatment of the subject by one of the premier Christian theologians of this century, the author delineates the jurisdictions of the sacred and the secular; a timeless work written on the eve of World War II after the author’s confrontation with the Nazi Third Reich.

0882.

Barth, Karl. The Church and the Political Problem of Our Day. New York: Charles Scribner’s Sons, 1939. Sets forth the thesis that the political problem of 1939, when this book was written, was the problem of German National Socialism (Nazi ideology and German nationalism) which the author saw as directed to the whole contemporary world and to the contemporary church.

0883.

Batten, Samuel Zane. The Christian State: The State, Democracy, and Christianity. Philadelphia: The Griffith and Rowland Press, 1909. Attempts to show the real relation of the state to the Kingdom of God and the relevance of a Christian commonwealth to a secular world.

0884.

Baxter, Richard. A Holy Commonwealth. Ed. William Lamont. Cambridge Texts in the History of Political Thought.: Cambridge University Press, 1994. Written in 1659 and publicly repudiated by the author in 1670, this work remains as the most candid of confessions as to why a conservative Puritan fought for Parliament in the Civil War and gave his support to the Cromwellian Protectorate; makes available to modern readers a

272

Church and State work which offers a unique perspective on the relation between church and magistrate in a Christian Commonwealth and on the origins of the English Civil War.

0885.

Belasco, Philip Seth. Authority in Church and State. London: George Allen & Unwin, Ltd., 1928. Examines the political thought of the Quakers in seventeenth-century England and by the method of analogy attempts to analyze some of the grave issues in present-day (1920s) problems of church and state and thereby allows great historic conflicts in church and state from the seventeenth century to throw light on the twentieth century.

0886.

Bender, Ross T. and Alan P. F. Sell, eds. Baptism, Peace and the State in the Reformed and Mennonite Traditions. Waterloo: Wilfred Laurier University Press for the Calgary Institute for the Humanities, 1991. Includes papers prepared for a conference with Mennonite and Reformed scholars, in which dialogue of views of the state within the two traditions were examined, noting that the Reformed tradition has moved toward a more critical stance toward the state and that the Mennonite historic suspicion of government, based on centuries of persecution, has moved toward greater social involvement and witness to government on behalf of social justice.

0887.

Bennett, John C. The Christian as Citizen. New York: Association Press, 1955. Attempts to show how a Christian can translate his faith into an active personal responsibility for the political and social life of the community and nation, with practical guidance based on Scripture and on Christian thinking and experience since biblical times.

0888.

Bennett, John C. Christian Ethics and Social Policy. New York: Charles Scribner’s Sons, 1946. Argues that the Christian faith offers essential guidance for the Christian in matters of public policy; without the church, faith, and Christian ethics, the Christian has no guidance in society.

0889.

Bennett, John C. Christians and the State. New York: Charles Scribner’s Sons, 1958. Examines the theological basis of the state itself, the state’s nature and function, and the problems of political ethics; the book is divided into

Bibliographical Survey

273

three main parts: “Christian Faith in a Religiously Pluralistic Society,” “Christian Understanding of the State and Its Functions,” and “Church and State.” 0890.

Bennett, John C. When Christians Make Political Decisions. New York: Association Press, 1964. Argues that Christian citizens cannot separate their Christian faith from their political decisions that determine the general pattern of life: the possibility of preventing war and of attaining a measure of peace and world order, the possibility of realizing greater justice as between races and economic groups, the possibility of finding a better balance between freedom and personal initiative, and the organized action of society for the sake of public welfare.

0891.

Beyerhaus, Peter P. J. God’s Kingdom and the Utopian Error: Discerning the Biblical Kingdom of God from Its Political Counterfeits. Wheaton, Ill.: Crossway Books, 1992. A collection of essays in which the author urges the evangelical wing of the international missionary movement to remain faithful to its biblical roots and avoid ideological counterfeits which seek to change the Kingdom of Heaven into a Kingdom on Earth, constructed solely by the autonomous efforts of man himself.

0892.

Black, Hugh. Christ or Caesar. New York: Fleming H. Revell Company, 1938. Examines the ancient dilemma of loyalty to Christ or Caesar; a conservative Protestant study.

0893.

Bornkamm, Heinrich. Luther’s Doctrine of the Two Kingdoms in the Context of His Theology. Philadelphia: Fortress Press, 1966. Far from divorcing the realm of public life or ethics from divine sovereignty, the author maintains that Luther sought to define the relations of the Gospel to the world in a way that enables the Christian to live according to the commands of Jesus in the midst of structures marked for the end but still preserved by God’s love.

0894.

Brunner, Emil. Justice and the Social Order. New York: Harper and Brothers, 1945.

274

Church and State Convinced that justice is the foremost requirement of the day for the Christian and the larger society, the first part of this book is concerned with principles and the discovery of a basis for justice; the second part is concerned with how these principles are to be applied to some of the vital domains of life in which the question of justice is particularly important; the purpose of this book is not primarily theoretical, but practical. The presupposition of the author is that all action must proceed from knowledge.

0895.

Cerillo, Augustus, Jr. and Murray W, Dempster, eds. Salt and Light: Evangelical Political Thought in Modern America. Grand Rapids, Mich.: Baker Book House, 1989. Introduces the mosaic of contemporary political thought from four perspectives: evangelical radical right, evangelical liberal, evangelical conservative, and fundamentalist new right; essayists include Carl Henry, Lewis Smedes, Nicholas Wolterstorff, Isaace Rottenberg, George DeVries, Jr., Richard Quebedeaux, Jim Wallis, Jerry Falwell, and Ed Hindson.

0896.

Chapman, Audrey R. Faith, Power, and Politics: Political Ministry in Mainline Churches.. New York: The Pilgrim Press, 1991. Argues for the appropriate political role of the institutional church from the perspective of the mainline Protestant churches; while sympathetic to the goals but critical of the manner in which mainline churches engaged in advocacy, the author posits that political ministry consists of three interrelated dimensions in which the faith community clarifies its fundamental beliefs and sense of vocation, incorporates these commitments in community institutions and lifestyle, and seeks to transform society in the direction of the kingdom.

0897.

Church and State: A Lutheran Perspective—The Interaction of Religion and Law in a Pluralistic Society. New York: Board of Social Ministries, Lutheran Church of America, 1963. Prepared by the Commission on Church and State Relations in a Pluralistic Society of the Board of Social Ministry of the Lutheran Church in America, this publication is result of an introductory effort to provide a guide for “responsible judgment and action on current practices at issue” in American church-state relations. Presents European background of many contemporary church-state issues, the decline of the Protestant establishment in American society, the constitutional aspects of the issues, and finally provides an Evangelical response, focusing on the biblical witness and ethical guidelines.

Bibliographical Survey 0898.

275

Church and State: Report of the Archbishops’ Commission on the Relations Between Church and State. Philadelphia: Westminster: Press and Publications Board of the Church Assembly, 1936. Official report of the Anglican Church in which it was noted that the Church had become less and less an organ of the state and was increasingly relying on its members for the control of its activities and “their willing obedience to spiritual authority” and that the state no longer attempts to dictate to its citizens their religious beliefs or opinions.

0899.

Clements, Keith. Learning to Speak: The Church’s Voice in Public Affairs. Edinburgh: T & T Clark, 1995. The author questions the present preoccupation of the churches with making public statements and shows that such action presupposes that churches have ready-made answers, as well as reflects modern Western society’s obsession with instant “solutions” to what are often complex problems; instead, he argues, churches must listen and learn, be prepared to talk modestly, and be more disciplined and theological.

0900.

Corbett, Jack and Elizabeth Smith. Becoming a Prophetic Community. Atlanta: John Knox Press, 1980. Provides helpful suggestions plus the names of places to contact for further information and additional resource ideas for aiding churches in their involvement in public affairs through their prophetic witness.

0901.

Cornelison, Robert Thomas. The Christian Realism of Reinhold Niebuhr and the Political Theology of Jürgen Moltmann in Dialogue: The Realism of Hope. Lewiston, N.Y.: The Edwin Mellen Press, 1992. Examines the ethical thought of Niebuhr and Moltmann in regard to their positions on utopia and realism, and to the problem of order in society, and points to the necessity of developing some rapprochement of their perspectives in an attempt to ameliorate weaknesses that the author sees when each position is taken individually.

0902.

Davis, Harry R. and Robert C. Good, eds. Reinhold Niebuhr on Politics: His Political Philosophy and Its Application to Our Age as Expressed in His Writings. New York: Charles Scribner’s Sons, 1960. Examines Niebuhr’s political philosophy and its application to the present age as expressed in his writings; the authors maintain that, for Niebuhr,

276

Church and State theology and politics are not really separate fields, but “two perspectives on a single reality,” each helping to illumine the data of the other.

0903.

Day, John T., Eric Lund, and Anne M. O’Donnell. Word, Church, and State: Tyndale Quincentenary Essays. Baltimore, Md.: The Catholic University of America Press, 1998. This collection of essays—based on papers from the Washington International Conference celebrating the 500th anniversary of Tyndale’s birth—makes fresh linguistic, historical, and theological contributions.

0904.

De Boer, Cecil. Responsible Protestantism: Essays on the Christian’s Role in a Secular Society. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957. As a keen observer of modern culture, the author seeks to help Christians to act responsibly wherever they find themselves in today’s secular society; among the issues addressed are: church and state, Christian man and secular society, religion and education, church and race, church and labor, and international peace.

0905.

Dodge, Guy Howard. The Political Theory of the Huguenots of the Dispersion, with Special Reference to the Thought and Influence of Pierre Jurieu. New York: Columbia University Press, 1947. Examines the history of the principles and struggles of church and state in the political theory of the Huguenots of the Dispersion, particularly in their thought which was developed after the Revocation of the Edict of Nanates in France and the Revolution of 1688 in England, which involved the impetus of the Glorious Revolution on the Continent and the historical development of the principle of religious tolerance; the first attempt to address extensively the political theory of the Huguenots of the Dispersion in either English or French.

0906.

Ellul, Jacques. The Politics of God and the Politics of Man. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1972. Attempts to reconcile man’s freedom with God’s omnipotence, based primarily on events recorded in II Kings, which are then made directly relevant to contemporary issues and to the church today; gives testimony to the immense love of God—“which not only creates and saves, but which also in its incomprensible humility wants to associate man with its work.”

Bibliographical Survey 0907.

277

Ellul, Jacques. The Theological Foundation of Law. Garden City: Doubleday, 1960. Examines the natural law theories and finds that to the Christian the theological presuppositions involved are not acceptable and, in the concluding section, the author proposes on the basis of Scripture how an acceptable theory may be formulated.

0908.

Forell, George W. and William H Lazareth, eds. God’s Call to Public Responsibility. Philadelphia: Fortress Press, 1978. Includes essays on “Government Limits to the ‘Free Exercise’ of Religion,” an exploration of the biblical theme of justice/righteousness with specific reference to lessons from the Gospel of Matthew, a theological refutation of false divisions between “public” and “private” spheres in Christian life, and a description of opportunities for advocacy in congregational life as well as in the economic and political realms of society.

0909.

Forrester, Duncan B. Beliefs, Values, and Policies: Conviction Politics in a Secular Age. Oxford: Clarendon Press, 1989. Argues that Christian theology has a particularly significant contribution to make to debates about public policy in a pluralistic and secular society; examines the major approaches that have been adopted in recent years and attempts a constructive approach as to how theology may contribute to the debate about public policy.

0910.

Forsyth, Peter Taylor. Theology in Church and State. New York: Hodder and Stoughton, 1915. In a manner reflective of English theological thought in the early part of this century, the author argues that the relation of the church to the state is not that of subordinate or superior but of independent and yet cooperative workers for the redemption of humanity.

0911.

Gamble, Richard C., ed. Calvin’s Thought on Economic and Social Issues and the Relationship of Church and State. Vol. 11 of Articles on Calvin and Calvinism. New York: Garland Publishing, 1992. Provides a collection of eighteen essays by a wide variety of scholars considering whether Calvin advocated what is called a theocracy; questions are posed as to whether or not Calvin was the father of capitalism, as to his views on property, and as to his views of civil government; a helpful resource.

278 0912.

Church and State Gladstone, William E. The State in Its Relations with the Church. 4th ed., rev. and enl. 2 vols. London: John Murray, 1841. A classic defense of the establishment of religion and a Christian state.

0913.

Gladwin, John. God’s People in God’s World: Biblical Motives for Social Involvement. Downers Grove: InterVarsity Press, 1979. Examines the relevance of the doctrines of revelation, creation, and the kingdom, the nature of humanity, the implications of Jesus’ incarnation and crucifixion and Christian and Marxist visions of society, church-state relationships, and the place of God’s law in present-day life.

0914.

Glebe-Möller, Jens. A Political Dogmatic. Philadelphia: Fortress Press, 1987. A major work by one of Denmark’s leading theologians, combines insightful socio-political analyses of modernity with sophisticated theological thought.

0915.

God Alone Is Lord of the Conscience: A Policy Statement and Recommendations Regarding Religious Liberty. Louisville, Ky.: Office of the General Assembly of the Presbyterian Church (USA), 1989. A significant, thoughtful, and extensive statement on church-state issues from the perspective of liberal Protestantism, including an important body of background information and recommendations on religious liberty and church-state relations.

0916.

Green, Clifford J. Karl Barth, Theologian of Freedom. San Francisco: Collins, 1988. Following an introductory essay by Clifford Green, this volume concentrates on the key texts and ideas in Karl Barth’s thought on his critique of liberal theology, the church and public life, socialism, resistance to Nazism, the church as peacemaker; a champion of the freedom of the Christian community, the author shows how Barth’s theology linked Christian doctrine with ethical issues of politics and economics, justice and peace.

0917.

Haskell, Samuel. Heroes and Hierarchs, or, Biblical Principles as held by Baptists in the Contention for Religious Liberty. Philadelphia: American Baptist Publication Society, 1895.

Bibliographical Survey

279

Argues that biblical principles, as held by Baptists, have provided the theological foundation for their pursuit of religious liberty and their contesting any claims of ecclesiastical and political domination by others. 0918.

Helwys, Thomas. The Mystery of Iniquity. London: Kingsgate Press, 1935. Reproduced from the copy presented by Helwys to King James, now in the Bodleian Library of Oxford University; boldly sets forth, for the first time in the English language, the right of universal religious liberty.

0919.

Helwys, Thomas. Objections Answered. New York: Da Capo Press, 1973. Objections answered by way of dialogue, wherein the author argued that no person ought to be persecuted for his religion; published in facsimile, photo-reprint edition.

0920.

Hershberger, Guy. F. Christian Relationships to State and Community. Mennonites and Their Heritage, No. 5; 3rd ed. Akron, Penn.: The Mennonite Central Committee, 1945. Prepared as one of six studies designed for use by Mennonites in civilian public service camps who had been inducted into civilian public service during World War II because of their conscientious objection to military service and all participation in war, this study underscores that Mennonite churches and their members gladly render their wartime service “not merely because it is the nation’s call . . . but because they believe that the way of life,—the way of peace, love, and constructive service, to which they witness . . . is worth the price. . . which it now costs.”

0921.

Hertz, Karl H. Two Kingdoms and One World. Minneapolis: Augsburg Publishing House, 1976. Includes readings from the New Testament, Augustine, Luther, German theologians of the nineteenth century, pre-Hitler church leaders, and post World War II writings that reflect on the misuse and misunderstanding of the doctrine of the two kingdoms; selections are also from Americans writers and leaders of the church in Brazil, South Africa, and Third World countries. This volume is focused on Lutheran churches and tradition.

0922.

Hertz, Karl H. Politics Is a Way of Helping People: A Christian Perspective for Times of Crisis. Minneapolis: Augsburg Publishing House, 1974.

280

Church and State Examines Christian attitudes toward politics, government, and current problems, along with the nature of the Christian’s participation in public life and argues that if church members are really serious about social justice and current problems, the place for them to be active is in a civic organization devoted to social change, in an organization removed from ecclesiastical control, based on a commitment to social justice that transcends partisanship and one that inspires people to work toward a better future for all.

0923.

Hessel, Dieter T., ed. The Church’s Public Role: Retrospect and Prospect. Grand Rapids, Mich.: Wm. B Eerdmans Publishing Co., 1993. Written by an ecumenical group of mainline Protestant church historians and ethicists, the volume broadly explores what mainstream churches of North America have been doing—and what they ought to do—to bring about social transformation.

0924.

Hinchliff, Peter Bingham. Holiness and Politics. London: Darton, Longman, and Todd, Ltd., 1982. Reprint: Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1983. Attempts to find a way out of the dilemma of the doctrine of the holiness of the church, the nature of sanctity, and the traditional principles of Christian morality, on the one hand, and the moral attitudes and expectations of secular political society, on the other, and thereby arrive at a positive Christian approach to politics.

0925.

Hood, Robert E. Contemporary Political Orders and Christ: Karl Barth’s Christology and Political Praxis. Allison Park, Penn.: Pickwick Publications, 1985. Examines the development of the political theology of Karl Barth (widely regarded as the greatest Protestant theologian of this century) as it emerged out of his Christology, which lies as the heart of his theology.

0926.

Hood, Robet E. Social Teachings in the Episcopal Church. Harrisburg, Penn.: Morehouse Publishing, 1990. Focuses on the social teaching apects of the Episcopal church and surveys four major areas: peace and war; race; family life and sexuality; and economic life, drawing upon extensive research of pastoral letters, policy statements, resolutions, and motions of General Conventions and Executive Committee actions; also includes an overview of the Lambeth Conference actions on social teachings.

Bibliographical Survey 0927.

281

Höpfl, Harro, ed. and trans. Luther and Calvin on Secular Authority. Cambridge: Cambridge University Press, 1991. Contains two major texts of the leading Magisterial Reformers, Luther’s On Secular Authority and Calvin’s On Civil Government, with translations and extensive notes provided by the editor. Despite the Reformers’ mutual respect for one another, the editor shows that there were wide divergencies between them: Luther’s work was later cited en bloc in favor of religious toleration, whereas Calvin viewed secular authority as an agency for the compulsory establishment of the external conditions of Christian (as well as civil) virtue and the suppression of dissent.

0928.

Huegli, Albert George, ed. Church and State Under God. St. Louis: Concordia Publishing House, 1964. A Lutheran perspective on largely American church-state relations, written by various Lutheran scholars who express concern for society to make room for all religions and for nonreligion at the same time, cautioning that even with majority rule there are minority rights, all considered within both an historical as well as a theological framework in the light of Scripture, the thought of Luther, and the Confessions.

0929.

Hunt, George Laird, ed. Calvinism and the Political Order: Essays Prepared for the Woodrow Wilson Lectureship of the National Presbyterian Center. Philadelphia: Westminster Press, 1965 Excellent essays prepared for the Woodrow Wilson Lectureship on church and state by a group of distinguished historians.

0930.

Hutchison, John A. Christian Faith and Social Action; A Symposium. New York: Charles Scribner’s Sons, 1953. Depicts various phases of the problem of the Christian faith and social action, dealing with biblical foundations of Christian faith and its expressions in contemporary society, the biblical view of history as compared with those characteristic of modern communism and laissezfaire capitalism, the Christian concept of freedom, Christian liberty and totalitarianism, and the church between East and West.

0931.

Ivory, Luther D. Toward a Theology of Radical Involvement: The Theological Legacy of Martin Luther King, Jr. Nashville: Abingdon Press, 1997.

282

Church and State Sets forth the thesis that King is best understood as a creative theological thinker whose activist rhetoric and emancipatory praxis were thoroughly informed and undergirded by an understanding of God and God’s will for history and humanity.

0932.

Jüngel, Eberhard. Christ, Justice, and Peace: Toward a Theology of the State in Dialogue with the Barmen Declaration. Edinburgh: T & T Clark, 1992. Provides an explicit examination of the relationship between theology and politics, between the church and the state, or as the author puts it, of “the political existence of the Christian”; the examination takes the form of a critical examination of the Barmen Theological Declaration.

0933.

Kelly, Douglas F. The Emergence of Liberty in the Modern World: The Influence of Calvin on Five Governments from the 16th Through 18th Centuries. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1992. Examines five church-state relations over a three-century period to show the impact of Calvin’s thought on civil government and shows that Calvin’s legacy played a major role in shaping the Post-Reformation world and continues to bear upon the issues that guide and influence Western nations today.

0934.

Kelly, Geffrey B. and Burton Nelson, eds. A Testament of Freedom: The Essential Writings of Dietrich Bonhoeffer. San Francisco: Harper and Row, 1990. Executed by the Nazis in 1945, Bonhoeffer’s lasting influence as a Christian martyr is nowhere better perceived in his conflict with the state than in this volume which takes the reader through his writings on the author’s life and work, including his final days of political conspiracy against the Nazis and his subsequent martyrdom.

0935.

Klein, Christa R. and Christian D. von Dehsen. Politics and Policy: The Genesis and Theology of Social Statements in the Lutheran Church in America. Minneapolis: Fortress Press, 1989. Explores the nineteen social statements of the Lutheran Church in America during the past twenty-five years, on such issues as civil and human rights; sex, marriage, and the family; and nuclear war and weaponry; the statements reflect the political ethos of both the nation and the denomination.

Bibliographical Survey 0936.

283

Knox, John. On Rebellion. Ed. Roger Mason. Cambridge: Cambridge University Press, 1994. Brings together for the first time all of Knox’s most important writings on rebellion—The First Blast, The Letter to the Regent of Scotland, The Appellation to the Nobility and Estates of Scotland, and The Letter to the Commonalty of Scotland, plus related material drawn mostly from his History of the Reformation in Scotland.

0937.

Knox, John. The Political Writings of John Knox. London: Associated University Press, 1985. This collection of writings holds Knox up as politically relevant, as his writings helped shaped the political transformations that attended the Reformation; the editor provides a helpful introduction that places Knox in his historical context and offers insightful commentary on Knox’s writings themselves.

0938.

Kraybill, Donald B., ed. The Amish and the State. Baltimore: The John Hopkins University Press, 1993. 2nd ed., 2002. Traces the complex relationships of the Amish to the North American view of the state, including a variety of topics: the theological and historical Amish legacy, military service and conscription along with alternative service programs, schooling, health care, development and land use, Amish legal cases, Amish relations with government, and the work of the National Committee for Amish Religious Freedom.

0939.

Littell, Franklin H. The Free Church: The Significance of the Left Wing of the Reformation for Modern American Protestantism. Boston: Starr King Press, 1957. Shows that the concepts of political as well as ecclesiastical selfgovernment, the resistance to authoritarianism and totalitarianism, and an uncoerced consensus of Christian faith and discipline, have come in the modern world from the sects and churches of the left, and not the right, wing of the Reformation.

0940.

Lunger, Harold L. The Political Ethics of Alexander Campbell. St. Louis: The Bethany Press, 1954. Examines the attitudes of Alexander Campbell toward the political theories and tendencies of the Presbyterian Church in which Campbell was nurtured and of the Baptists with whom he was for a while affiliated,

284

Church and State and then considers what light, if any, Campbell throws upon the emergence of a distinctively American Christian political ethic.

0941.

Maier, Hans. Revolution and Church: The Early History of Christian Democracy, 1789-1901. Notre Dame, Ind.: University of Notre Dame Press, 1969. Attempts to place the origins and development of the Christian democratic idea within a broad context by focusing on both theological and political ideas as well as with a consideration of church policy of the nineteenth century by analyzing the writings of authors such as F. R. de Lamennais, P. J. Buchez, A. F Ozanam, and A. de Mun.

0942.

Maston, T. B. The Conscience of a Christian. Waco, Tex.: Word Books, 1971. Contends that the Christian faith is concerned about and is applicable to the total life of lthe individual and the world in which he lives. The author examines three general types of issues facing Christians on the personal, social, and national levels.

0943.

McDermott, Gerald R. One Holy and Happy Society: The Public Theology of Jonathan Edwards. University Park: The Pennsylvania State University Press, 1992. Demonstrates that, contrary to widespread opinion, Edwards thought deeply about the social and political affairs of his day and New England’s status under God, America’s role in the millennium, the nature and usefulness of patriotism, the duties of a good magistrate, and what it means to be a good citizen, and that his sociopolitical theory was more progressive in its attitude toward citizens’ rights than that of his betterknown contemporaries.

0944.

McNeill, John T., ed. John Calvin on God and Political Duty. New York: Liberal Arts Press, 1950. While Calvin wrote no extended formal treatise on government, the editor has gathered together in this volume extracts of Calvin’s writings over a period of about twenty-five years from his Institutes of the Christian Religion and his commentaries on Romans and on Daniel.

0945.

Merkley, Paul. Reinhold Niebuhr: A Political Account. Montreal: McGillQueen’s University Press, 1975.

Bibliographical Survey

285

In addition to his reputation as one of the greatest of America’s theologians, Reinhold Niebuhr, as this volume shows, was one of the foremost political commentators of his generation, and had an extraordinary hold upon the loyalties even of those many political disciples who were even hostile to his religious views; the reader is reminded in this volume that Nieburh himself believed that an understanding of his theological commitments was essential to an honest appreciation of his politics. 0946.

Miller, William Lee. The Protestant and Politics. Philadelphia: The Westminster Press, 1958. Shows how the politically enlightened Christian may fulfill the obligations of democratic citizenship, not in spite of religious belief, but inevitably, more openmindedly, more constructively because of it; takes Protestants to task for the large part they have often played in creating the impression that “religion and politics don’t mix.”

0947.

Moltmann, Jürgen et al. Religion and Political Society. Trans. and ed. Institute of Christian Thought. New York: Harper and Row, 1974. Reprint: New York: The Edwin Mellen Publishing Co., 1976. Includes five essays by Jürgen Moltmann, M. Darrol Bryant, Herbert W. Richardson, Willi Oelmüller, and Johann Baptist Metz; recommended reading..

0948.

Moltmann, Jürgen. Religion, Revolution, and the Future. Trans.M. Douglas Meeks. New York: Charles Scribner’s Sons, 1969. The theme of this volume is the common, practical intent to rechristianize religion in terms of revolution and the future and the author’s contention that although Christian faith is radically open to encounter with many dynamic currents in the contemporary secular world, it is just as radically rooted in Christ and his resurrection and “sees in him the future of the very humanity for which he died.”

0949.

Muehl, William. Politics for Christians. New York: Association Press, 1956. This primer on political action shows that the clergy can take a political stand without contaminating the pulpit, that the layperson can be active politically without compromising the conscience, and that the professional politician can apply Christian ethics without diluting his or her political realism; outlines fundamental steps for getting into politics in the local

286

Church and State community and how Christian insights can be applied undogmatically in everyday party activity.

0950.

Nelson, Claud D. Church and State: A Guide to Study and Discussion. New York: National Council of the Churches of Christ in the USA, 1953. Published for the Department of Religious Liberty of the National Council of Churches, this booklet was prepared in consideration of the needs and principal points of view of its constituency; while this work aims at being fair, it does not aim at presenting a passive or neutral point of view.

0951.

Neuhaus, Richard John and Michael Cromartie, eds. Piety and Politics: Evangelicals and Fundamentalists Confront the World. Washington, D.C.: Ethics and Public Policy Center, 1987. Written in recognition of the return of evangelicals and fundamentalists to the American political arena; analyzes their backgrounds and origins, with essays by historians, by evangelical and fundamentalist leaders, and by outside observers and who provide a perspective on the impact of the evangelical “revival” on American politics.

0952.

Niebuhr, H. Reinhold. The Children of Light and the Children of Darkness. New York: Charles Scribner’s Sons, 1944. Contends that a Christian view of human nature is more adequate for the development of a democratic society that either the optimism with which democracy has become historically associated or the cynicism which inclines human communities to tyrannical political strategies.

0953.

Niebuhr, H. Reinhold. Christian Realism and Political Problems. New York: Charles Scribner’s Sons, 1953. Reprint: Fairfield, N.J.: A. M. Kelley, 1977. A collection of essays around the theme of establishing the relevance of Christian faith to contemporary problems, particularly to ethical and political ones, based upon the author’s concept of “Christian realism.”

0954.

Niebuhr, H. Reinhold. Christianity and Power Politics. New York: Charles Scribner’s Sons, 1940. Reprint: Hamden, Conn.: Shoe String Press, 1969. Argues that modern Christian secular perfectionism places a premium upon non-participation in conflict, is “a sentimentalized version of the Christian faith and is at variance with the profoundest insights of the Christian religion.”

Bibliographical Survey 0955.

287

Niebuhr, H. Reinhold. Faith and Politics: A Commentary on Religious, Social, and Political Thought in a Technological Age. Ed. Ronald H. Stone. New York: George Braziller, 1968. A collection of essays on religious, social, and political philosophy in which the author attempts to establish the relevance of the Christian faith to contemporary political and ethical issues.

0956.

Niebuhr, H. Reinhold. Do the State and Nation Belong to God or the Devil? London: SCM Press, 1937. Examines the long history of nations’ and states’ claiming to have divine majesty and contends that any such claim always involves fraud; the nation is neither the absolute value nor the universal community and therefore does not deserve the claim of unqualified majesty, rather the state derives its demons from its claim to be of God.

0957.

Niebuhr, H. Reinhold. Moral Man and Immoral Society. New York: Charles Scribner’s Sons, 1932. Argues that a sharp distinction must be drawn between the moral and social behavior of individuals and national, racial, and economic groups and that “this distinction justifies and necessitates political policies which a purely individualistic ethic must always find embarrassing”; an important contribution.

0958.

Niebuhr, H. Reinhold. Love and Justice: Selections from the Shorter Writings of Reinhold Niebuhr. Ed. D. B. Robertson. Louisville, Ky.: Westminster/John Knox Press, 1992. Provides insights into Niebuhr’s thought about love, justice, and natural law and their application to various political and economic issues which the author encountered over a period of forty years.

0959.

Pasewark, Kyle A. A Theology of Power: Being Beyond Domination. Minneapolis: Fortress Press, 1993. Argues that an effective ethic of power is needed that is derived from power as the divine ground and thereby calls into question the theory that power and dominance are inextricably linked.

0960.

Quanbeck, Warren A. God and Caesar: A Christian Approach to Social Ethics. Minneapolis: Augsburg Publishing, 1959.

288

Church and State Contains nine essays, each dealing with a different aspect of the relation of the church and the individual Christian to the state; each of the scholars of these essays presents the problem of this relationship in terms of its historical background and its present-day significance.

0961.

Rasmussen, Larry, ed. Reinhold Niebuhr: Theologian of Public Life. San Francisco: Harper and Row, 1989. Examines the social and political thought of the most significant North American theologian of the twentieth century, whose influence has profoundly affected Christian thought and action in the United States for much of the twentieth century.

0962.

Rauschenbusch, Walter. Christianity and the Social Crisis. New York: Macmillan, 1907. Reprint: Louisville, Ky.: Westminster/John Knox Press, 1992. Issues a summons to the churches to social engagement by presenting a prophetic interpretation of Jesus and the kingdom that calls the church to faithful witness and to work toward meaningful political and economic reforms; a classic that remains timely.

0963.

Rauschenbusch, Walter. Christianizing the Social Order. New York: Macmillan, 1915. Argues for the Christianization of the social order, which he contends to have been the original purpose of Christianity and distills what is Christian in society and what is not; finally, the author offers a method for advancing the Christianization of society.

0964.

Sanders, Thomas Griffin. Protestant Concepts of Church and State: Historical Backgrounds and Approaches for the Future. New York: Holt, Rinehart, and Winston, 1964. Attempts to provide a historical survey of the major Protestant types of approach to church-state questions, including the importance of Luther’s concept of vocation, the efforts of Anabaptists and Mennonites to work out a Christian life without political compromise, the Quaker emphasis on pacifism, the strict separationism of American Baptists, and the ambiguities of organizational anti-Catholicism; flawed by serious historical inaccuracies and theological misinterpretations.

0965.

Schipani, Daniel S. Freedom and Discipleship: Liberation Theology in an Anabaptist Perspective. Maryknoll, N.Y.: Orbis Books, 1989.

Bibliographical Survey

289

An appraisal of liberation theology from an Anabaptist perspective that brings together essays by prominent theologians of that tradition and includes responses by Protestant liberation theologians; locates foundations for both building and equipping the ecclesial community for mission, especially the witness of peace and justice. 0966.

Schmitt, Carl. Political Theology: Four Chapters on the Concept of Sovereignty. Trans. George Schwab. Cambridge: MIT Press, 1985. Argues that a state’s sovereignty depends on its actual exercise of authoritative power and offers a challenge to liberalism and its attempt to de-politicize political thought by avoiding fundamental moral and political decisions.

0967.

Shanks, Andrew. Hegel’s Political Theology. Cambridge: Cambridge University Press, 1991. Argues for the continuing relevance of Hegel’s political theology, which the author interprets as a uniquely radical critique of every sort of religious authoritarianism.

0968.

Simon, Arthur. Christian Faith and Public Policy: No Grounds for Divorce. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987. Acknowledges that public policy issues are often complex and can spawn misguided effort to help, but argues that the biggest mistake of all is to take no risk for others and to do nothing; separation of religion and life is a contradiction of biblical witness and the inseparability of Christian faith and social concern.

0969.

Smidt, Corwin. Contemporary Evangelical Political Involvement: An Analysis and Assessment. Lanham: University Press of America, 1989. Written largely by evangelical scholars, analyzes the nature of evangelicalism and evangelical political involvement, identifies some of the strengths and weaknesses of evangelical political participation, and assesses the significance of present and future evangelical political activity.

0970.

Smith, Gary Scott, ed. God and Politics: Four Views on the Reformation of Civil Government. Phillipsburg N.J.: Presbyterian and Reformed Publishing Co., 1989.

290

Church and State Collects the views expressed at a conference of scholars and political activists representing the right wing of the Reformed tradition, including representatives of theonomy (Christian Reconstructionism), “principles of pluralism,” Christian America, and national confessionalism.

0971.

Stone, Ronald H. Paul Tillich’s Radical Social Thought. Atlanta: John Knox Press, 1980. Relates Tillich’s life to his social philosophy and demonstrates the relevance of his social philosophy to Christianity and revolution, the search for peace, Christian/Marxist dialogue, liberation theology, and an evaluation of Christian realism.

0972.

Suggate, Alan M. William Temple and Christian Social Ethics Today. Edinburgh: T & T Clark, Ltd., 1987. Gives particular attention to the late William Temple’s approaches to national and international affairs.

0973.

Tannenbaum, Amie Godman. Pierre Bayle’s “Philosophical Commentary”: A Modern Translation and Critical Interpretation. New York: Peter Lang, 1987. Delineates Bayle’s role as a minority Protestant in an overwhelmingly Catholic society and as a pre-eminent defender of religious toleration and the separation of church and state in continental Europe of the late seventeenth century; the author argues that Bayle’s concept of universal toleration was earlier, more complete and all-encompassing than his better-known English contemporary John Locke.

0974.

Temple, William. Christianity and Social Order. New York: Penguin Books, 1942. Reprint, 1956. Provides a clear and forceful statement of the Christian foundation for involvement in the molding and shaping of the social order, i.e., to make its voice heard in matters of politics, economics, and a broad range of social concerns.

0975.

Temple, William. Church and Nation. London: Macmillan and Co., 1915. Written during World War I, the author attempts to rethink the underlying problems which a Christian must place, particularly in time of war, namely, the place of nationality in the scheme of divine providence and duty of the church in regard to the growth of nations.

Bibliographical Survey 0976.

291

Temple, William. Citizen and Churchman. London: Eyre and Spottiswoode, Ltd., 1941. Provides an incisive study of the inevitable problems which surround the relations of church and state, which the author argues are bound at all times to give rise to “problems within each of the two as well as between the two.”

0977.

Temple, William. Essays in Christian Politics and Kindred Subjects. London: Longmans, Green, and Co., Ltd., 1927. Seeks to present a Christian view of the themes pursued in the essays collected in this volume on such topics as “Christianity and Politics,” “God and the State,” “Democracy,” and “Faith and Authority.”

0978.

Thielicke, Helmut. Theological Ethics. 2 vols. Vol. 2: Politics. Philadelphia: Fortress Press, 1966. A masterful treatise on politics written within the context of Christian ethics, in which the author provides theological ethical perspectives on war and peace in the atomic age, communism, resistance and revolution, conscientious objection to military service, the role of the state in education and welfare, law and morality, the nature of the state, the theological debate on church and state, and the role of the church in politics. A monumental work and valuable resource.

0979.

Tillich, Paul. Love, Power, and Justice. New York: Oxford University Press, 1954. Undertakes a basic analysis of love, power, and justice as fundamental in the mutual relations of human beings, of social groups, and of man and God and in his concern to do so attempts to penetrate to the essential or ontological foundation of the meaning of each of them and thus rescue them from vague talk, idealism, cynicism, and sentimentality with which they are usually treated.

0980.

Tillich, Paul. Political Expectation. Ed. James Luther Adams. New York: Harper and Row, 1971. Reprint: Macon, Ga.: Mercer University Press, 1981. Sets forth the thesis that authentic “political expectation” must be accompanied by a “political theology” that is at the same time realistic, critical, and boldly creative; a collection of essays written over a period of more than forty years.

292 0981.

Church and State van Ruler, Arnold. Calvinist Trinitarianism and Theocentric Politics: Essays Toward a Public Theology. Trans. John Bolt. Lewiston, N.Y.: The Edwin Mellen Press, 1989. First English translation of a major work of the Dutch Reformed theologian, Arnold van Ruler (1908-70) that was published so as to understand him better and engage audiences in North America in a critical dialogue with his theocentric theocratic vision.

0982.

Villa-Vicencio, Charles. “The Protestant Quest for a Political Theology: Augsburg, Barmen and Ottawa.” International Review of Mission 73 (1984): 473-85. Based on a study of the Augsburg Confession, the Barmen Declaration, and the Ottawa Statement from a theological perspective, the author argues that they are a part of the Protestant heritage, witnessing to the presence of God in the human struggle to be free. They are, therefore, important symbols, but they cannot be either exclusively or uncritically affirmed.

0983.

Vissert Hooft, W. A and J. H Oldham. The Church and Its Function in Society. London: G. Allen and Unwin, 1937. Written in connection with the Oxford Conference on Church, Community, and State.

0984.

Walton, Hanes Jr. The Political Philosophy of Martin Luther King, Jr. Westport, Conn.: Greenwood Press, 1971. Deals exclusively with the political thought of King and maintains that King’s political philosophy should more properly be termed political theology and provides a penetrating inquiry into the nature and general character of that philosophy and the forces that helped to shape it.

0985.

Waring, Luther Hess. The Political Theories of Martin Luther. New York: G. P. Putnam’s Sons, 1910. Reprint: Port Washington, N.Y. Kennikut Press, 1968. An important study that shows how Lutheran nations resolved churchstate conflicts.

0986.

Williamson, Rene de Visme. Politics and Protestant Theology: An Interpretation of Tillich, Barth, Bonhoeffer, and Brunner. Baton Rouge: Louisiana State University Press, 1976.

Bibliographical Survey

293

Evaluates contemporary political thought and behavior by measuring it against the ideas of four twentieth-century theologians, summarizing the general position of each theologian and concluding with a critique of his significance for those involved with governmental questions; focuses not on theology but rather the way these ideas apply to politics. 0987.

Wogaman, J. Philip. Christian Perspectives on Politics. Philadelphia: Fortress Press, 1988. Revised and expanded ed. Richmond: Westminster/ John Knox Press, 2001. Presents a lucid analysis of pacifism/anarchism, liberationism, neoconservatism, and mainstream liberalism from a Christian perspective, and finds important values in each, while identifying and criticizing their blindspots. The revised edition adds two new chapters: one on the history of Christian political thought from the early church through the twentieth century, the other on the rise of evangelical Christiasnity on both the right and the left.

0988.

Wogaman, J. Philip. Protestant Faith and Religious Liberty: The Basis of Religious Freedom in Protestant Theology. Nashville: Abingdon Press, 1967. Defines and places the concept of religious liberty in society and in the Christian tradition, from a Protestant perspective; strongly affirms religious liberty and searches out the foundations on which ideas of religious liberty have been built, many of which he finds to be inadequate, and then moves to his own Protestant interpretation.

0989.

Yoder, John Howard. The Christian Witness to the State. Newton, Kans.: Faith and Life Press, 1964. Presents an argument for the claim that it is possible for the individual Christian and the church to address the social order at large and/or the state with its criticisms and suggestions concerning the way in which the state fulfills its responsibility for the maintenance of order; a Mennonite perspective.

0990.

Yoder, John Howard. For the Nations: Essays Public and Evangelical. Grand Rapids: Wm B. Eerdmans Publishing Co., 1997. Examines the way in which the church, in the midst of the world, is called to think and act on behalf of the world and argues that the very shape of the people of God in the world is a public witness, or “Good News” for the world, rather than first of all rejection or withdrawal, for the church is

294

Church and State called to serve as a prophetic model, addressing the surrounding society’s concerns about power and righteousness.

0991.

Zachman, Randall C. The Assurance of Faith: Conscience in the Theology of Martin Luther and John Calvin. Minneapolis: Fortress Press, 1993. Argues that although Luther and Calvin have different emphases in their theological treatment of conscience, they fundamentally agree that the foundation of peace, assurance, and certainty of conscience lies in the grace of God for all persons, but the author is critical of the foundation of assurance and its confirmation in faith and election because it remains a distinction without any difference in their own theologies, although it was reversed in later theologies, such as in Beza’s syllogismus practicus

Religion and the State in Other Religions General 0992.

Antount, Richard T. and Mary Elaine Hegland, eds. Religious Resurgence: Contemporary Cases in Islam, Christianity, and Judaism. Syracuse: Syracuse University Press, 1987. Examines the resurgence of religion, not only in Islamic countries but also in Christian and Judaic societies and analyzes the social, economic, and political forces which affect this contemporary religious renascence; case studies include Egypt, Iran, Israel, Malaysia, and the United States, with cross-religious, cross-national, and cross disciplinary approaches that encourage both comparison and contrast.

0993.

Appleby, R. Scott. Religious Fundamentalisms and Global Conflict. New York: Foreign Policy Association, 1994. Traces the rise of Christian, Islamic, Jewish, Hindu, and Sikh fundamentalism in various countries, including the United States, Egypt, Algeria, and India, and analyzes the tactics and goals of wide variety of their fundamentalist groups which have pushed themselves to the forefront of world politics and concludes that these fundamentalist religious groups often serve as “early-warning systems, launching counterattacks against trends that would undermine society’s moral foundations.”

0994.

Biggar, Nigel, Jamie S. Scott, and William Schweiker. Cities of God: Faith, Politics, and Pluralism in Judaism, Christianity, and Islam. Contributions

Bibliographical Survey

295

to the Study of Religiion Series, No. 16. Westport:, Conn.: Greenwood Press, 1986. Contains a collection of essays by prominent theologians, philosophers, historians, and social scientists on the mutual entanglements of religious identity with political activity in religiously plural societies. Four essays are devoted to each of the religions of Judaism, Christianity, and Islam, showing the variety of conceptions of such a relation within the same religious tradition and how they came to be so conceived. Particular attention is given to those political concepts that range from defiant theocracy to religious sanction of the secular state. 0995.

Bloom, Irene J., J. Paul Martin, and Wayne L Proudfoot. Religious Diversity and Human Rights. New York: Columbia University Press, 1997. A valuable resource for understanding how traditional religious ideas and values relate to ideas of human rights, how Western models are perceived in non-Western traditions, and what these traditions may have to offer in the realm of human rights; the authors attempt to reassess both the rich and diverse resources of the major religious traditions and some of the most challenging problems of the contemporary world.

0996.

Carmody, Denise Lardner and John Tully Carmody. Peace and Justice in the Scriptures of the World Religions: Reflections on Non-Christian Scriptures. Mahwah, N.J.: Paulist Press, 1988. Explores important scriptural texts from the Hindu Bhagavad-Gita, the Buddhist Dhammapada, the Confucian Analects, Taoist Tao Te Ching, the Jewish Talmud, and the Muslim Qur’an, to reveal their wisdom about how human beings may live together injustice and peace..

0997.

Combs, Eugene and Kenneth Post. The Foundations of Political Order in Genesis and the Chandogya Upanisad. Lewiston, N.Y.: The Edwin Mellen Press, 1987. A philosophical/linguistic/exegetical commentary on Genesis 1-11, in eleven chapters, and the Chandogya Upanisad, 4 through 6, in six chapters, each of which begins with a complex interlinear translation.

0998.

Coward, Harold G. Pluralism: Challenge to World Religions. Maryknoll, N.Y.: Orbis Books, 1985. Examines how each major world religion has understood its particular claim to absolute truth in the face of truth claims of other religions and

296

Church and State from this study offers a new set of guidelines for interreligious dialogue; chapters on Judaism, Christianity, Islam, Hinduism, and Buddhism.

0999.

Cracknell, Kenneth. Towards a New Relationship: Christians and People of Other Faiths. London: Epworth Press, 1986. Argues that new patterns of relationship between people of different religious faiths, now so much needed, can be based only upon an adequate theology for Christians and God’s working within other communities of faith, which demands the close attention of Christians faced with a world of religious pluralism.

1000.

Crawford, S. Cromwell, ed. World Religions and Global Ethics. New York: Paragon House Publishers, 1989. Provides a resource for the study of ethical issues as addressed by the world’s religions: African, Buddhist, Christian, Confucian, Jewish, Jain, Hindu, Muslim, Sikh, Taoist, and Zoroastrian

1001.

D’Costa, Gavin, ed. Christian Uniqueness Reconsidered: The Myth of a Pluralistic Theology of Religions. Maryknoll, N.Y.: Orbis Books, 1990. Fourteen scholars challenge the sometimes superficial argument that all religious traditions, without qualification, can be characterized as “equal,” and argues that the assumption of a common religious essence does not really advance an understanding of religious plurality.

1002.

Demerath, N. J., III. Crossing the Gods: World Religions and Worldly Politics. New Brunswick, N.J.: Rutgers University Press, 2001. Presents a comparative and historical study of religion and politics in the life of fourteen selected countries from around the world—including countries from Europe, Latin America, the Middle East, Central Asia, and the Far East—and through this survey attempts to shed light on American religion and politics.

1003.

Education for Peace: Testimonies from World Religions. Maryknoll, N.Y.: Orbis Books, 1987. This volume sets forth the view that the world’s religions contain at their core the resources that are the most viable for peace making and tolerance; examines the role of inter-religious intolerance in human conflict and themes of peace in different religious traditions and explores the possibility for true dialogue—between individuals and religions as a way to peace.

Bibliographical Survey 1004.

297

Finkelstein, Louis, J. Elliot Ross, and William Adams Brown. The Religions

of Democracy: Judaism, Catholicism, Protestantism in Creed and Life. New York: Devin-Adair Company, 1941. Sets forth the thesis that the belief in the worth and rights of the individual, which characterizes Judaism, Catholicism, and Protestantism, repudiates all forms of tyranny and lies at the foundation of all true democracy. 1005.

Firmage, Edwin B., Bernard G Weiss, and John W Welch, eds. Religion and Law: Biblical-Judaic and Islamic Perspectives. Winona Lake, Ind.: Eisenbrauns, 1990. Published papers originally presented at a conference sponsored by the University of Utah and Brigham Young University in 1985, covering a wide range of topics and perspectives.

1006.

Fu, Charles Wei-hsun and Gerhard E. Speigler, eds. Movements and Issues in World Religions: A Sourcebook and Analysis of Developments Since 1945—Religion, Ideology, and Politics. New York: Greenwood Press, 1987. A valuable collection of twenty-one scholarly essays covering case studies of interreligious conflicts, religion and politics in developing and developed countries, Marxism and religion, and the Holocaust and its impact on Jewish- Christian relations today.

1007.

Fu, Charles Wei-hsun and Gerhard E. Speigler, eds. Religious Issues and Interreligious Dialogues: An Analysis and Sourcebook of Developments since 1945. New York: Greenwood Press, 1989. Twenty-seven essays in this volume offer both a broad overview of major issues (e.g., relativism, conservatism, liberalism, and socio-political and moral problems) and a discussion of interfaith and intra-Christian dialogue.

1008.

Kraemer, Hendrik. World Cultures and World Religions: The Coming Dialogue. Philadelphia: Westminster Press, 1960. Attempts to dispose of the indifferentism, masking itself as “tolerance,” that accepts the different religions of the world as matters only of historical accident.

298 1009.

Church and State Kulka, Otto Dov and Paul R Mendes-Flohr, eds. Judaism and Christianity Under the Impact of National Socialism. Jerusalem: Graph Chen Press Ltd., 1987. Offers a comprehensive account of the major problems of Jewish-Christian relations in German history in the setting of National Socialism and in other parts of Europe; the contributors face the grave theological and ethical questions arising from the churches’ attitude toward the fate of the Jews.

1010.

Lieu, Judith and Tessa Tajak, eds. The Jews Among Pagans and Christians in the Roman Empire. New York: Routledge, 1992. An interdisciplinary study of the place of Judaism in the religious changes and development within the Roman Empire which surrounded the emergence of Christianity; presents a way of understanding the role of Judaism and the patterns of religious interaction.

1011.

Neusner, Jacob, ed. Religion and the Social Order: What Kinds of Lessons Does History Teach? Atlanta, Ga.: Scholars Press, 1994. A volume of essays by a wide range of scholars who reflect on the subject of how religion defines, and is defined by, society, with primary attention on religions of antiquity, Judaism, Christianity, and Islam.

1012.

Peters, F. E. Judaism, Christianity, and Islam: The Classical Texts and Their Interpretation. Vol. 1: From Covenant to Community. Vol. 2: The Word and the Law and the People of God. Vol. 3: The Works of the Spirit. Princeton: Princeton University Press, 1990. Taking the basic texts of the three related religious systems of Judaism, Christianity, and Islam, these volumes juxtapose extensive passages from the texts, along with connective commentary, in a topical and parallel arrangement according to the issues that most concerned their adherents—“children of Abraham.”

1013.

Schall, James V. and Jerome J. Hanus. Studies on Religion and Politics. Lanham, Md.: University Press of America, 1986. A collection of ten essays by different authors analyzing the shifting relationship between religion and politics from a historical perspective— Christian, Muslim, and Jewish; all of the essays originally appeared in issues of the journal, Teaching Political Science.

Bibliographical Survey 1014.

299

Stackhouse, Max L. “The World Religions and Political Democracy: Some Comparative Reflections.” Religion and Society 29 (1982): 19-49. Provides a comparative reflection on the distinctive directions in which the various religions of the world have influenced the common impulses of the peoples and civilization; in the case of the religious traditions of the West, the author contends the biblical religions have shaped and legitimated democratic possibilities and that every world religion has elements which press civilization toward specific shapes.

1015.

Traer, Robert. Faith in Human Rights: Support in Religious Traditions for a Global Struggle. Washington D.C.: Georgetown University Press, 1991. Argues from empirical evidence that contemporary human rights discourse, which is global in scope, contains an affirmation of faith that has in fact united members of different religious traditions and cultures with secular humanists in a common struggle to establish human rights as the basis for human dignity.

1016.

Wolcott, Roger T. and Dorita F. Bolger, comps. Church and Social Action: A Critical Assessment and Bibliographical Survey. Westport Conn.: Greenwood Press, 1990. Focuses on organized religions that have served as agents of social change and provides a guide to primary sources of literature in the social sciences, concentrating on movements in modern societies since the industrial revolution and in the Third World countries from the beginning of their independence movements; an annotated bibliography lists over six hundred items covering all major religions.

Buddhism 1017.

Dissanayake, Piyasena. Political Thoughts of the Buddha. Colombo: Department of Cultural Affairs of the Government of Sri Lanka, 1977. Examines political thoughts of the Buddha, within the general meaning of the term “political thought,” as revealed by the Pali Canon of the Theravada or the original school of Buddhism, and attempts to trace the origin of the early Buddhist political thought by an examination of the relevant Suttas of the Digha Nikaya, with special reference to the Aggana, Kutadanta, and the Cakkavattisihanada Sutta.

300 1018.

Church and State Dumoulin, Heinrich, ed. Buddhism in the Modern World. New York: Macmillan Publishing Co., Inc., 1976. Examines the status of Buddhism in the modern world, namely in Southeast Asia and India, where Theravada Buddhism is dominant, and in East Asia and the Himalayas where Mahayana Buddhism prevails, and thereby shows the model of Buddhist modernization.

1019.

Gard, Richard A. Buddhism and Political Authority. New York: Conference on Science, Philosophy, and Religion in Their Relation to the Democratic Way of Life, 1962. A valuable collection of insightful essays.

1020.

Gard, Richard A. Buddhist Political Thought: A Bibliography. Washington D.C.: School of Advanced International Studies, 1952. A valuable resource by a highly respected scholar of Buddhism.

1021.

Gard, Richard A. Buddhism. New York: George Braziller, 1961, pp. 21421. An overview of the way of Buddhism in its impliciation in the political, social, and cultural life of its followers. Note especially the section on “Buddhist Political Thought and Institutions,” pp. 214-21.

1022.

Jones, Ken H. The Social Face of Buddhism: An Approach to Political and Social Activism. Boston: Wisdom Publications, 1989. Analyzes the Buddhist diagnosis of the human condition with past and contemporary examples of Buddhist activism, peace-making, conflict resolution, prospects for a Buddhist-inspired “Good Society,” and thus the contribution of Buddhism to understanding and transforming society.

1023.

Pardue, Peter A. Buddhism: A Historical Introduction to Buddhist Values and the Social and Political Forms They Have Assumed in Asia. New York: The Macmillan Co., 1968. Examines the historical relationships, from the ancient to the modern period, between Buddhist values and the diverse cultural, social, and political forms in which they have taken root throughout Asia.

1024.

Queen, Christopher S. and Sallie B. King, eds. Engaged Buddhism: Buddhist Liberation Movements in Asia. Albany: State University of New York Press, 1996.

Bibliographical Survey

301

Provides nine accounts of contemporary movements in India, Sri Lanka, Thailand, Tibet, Taiwan, Vietnam, and Japan, in which the historical development and institutional forms of engaged Buddhism are considered in the light of traditional Buddhist conceptions of morality, independence, and liberation; and Western ideas of freedom, human rights, and democracy; the first comprehensive study of socially and politically engaged Buddhism in the lands of its origin. 1025.

Schecter, Jerrold. The New Face of Buddha: The Fusion of Religion and Politics in Contemporary Buddhism. New York: Coward-McCann, Inc., 1967. Provides insight into Buddhism not only as a religion and philosophy, but as nationalism, ideology, and the ultimate source of Asian values and argues that the seemingly new political role of Buddhism is but a variation on the age-old political and social role of Buddhism in Asian politics—a force with which the West must come to terms. In this volume, the author examines the political power of Buddhism in China, Cambodia, Thailand, Burma, Japan, Sri Lanka, and Vietnam.

Confucianism and Taoism 1026.

Ch’u, T’ung-tsu. Law and Society in Traditional China. Paris: Mouton and Co., 1961. Provides a detailed analysis of the hierarchical structure of China’s premodern society and of the principles by which this society evolved to regulate the behavior of its citizens; note various references to Confucius and his influence and particularly Chap. 6, “The Confucian School and the Legal School,” the last section ending with “The Confucianization of Law.”

1027.

Ching, Julia. Mysticism and Kingship in China: The Heart of Chinese Wisdom. Cambridge: Cambridge University Press, 1997. Surveys over four thousand years of Chinese civilization through an examination between kingship and mysticism, showing that over time, the sage-king myth became a model for the actual ruler; as the Confucian tradition interacted with the Taoist and the Buddhist, the religious character of spiritual and mystical cultivation became more pronounced and that as the sage-king idea continued, it promoted expectations of benevolent despotism rather than democratization in Chinese civilization.

302 1028.

Church and State Cleary, Thomas, ed. and trans. The Tao of Politics: Lessons of the Masters of Huainan. Boston: Shambhala Publications, 1990. Represents the Taoist culmination of a long tradition that the vital energy and spirit of both individual and society are derived from the quality of human consciousness rather than the apparent value of customs, institutions, and laws; details Taoist views on statecraft, law, the origins of government, and war.

1029.

Creel, Herrlee C. Confucius and the Chinese Way. New York: Harper and Brothers, 1960. A classic work by a prominent Chinese scholar.who underscores the profound influence Confucianism has had in molding Chinese culture and civilization.

1030.

De Bary, William Theodore. The Unfolding of Neo-Confucianism. New York: Columbia University Press, 1975. Includes an examination of neo-Confucianists who manifested an almost messianic zeal in pursuit of the ideal social order set forth in the classical book of rites, and still others who showed a commitment and dedication to a new vision of the human order.

1031.

De Bary, William Theodore. Asian Values and Human Rights: A Confucian Communitarian Perspective. Cambridge: Harvard University Press, 1998. Argues that while the Confucian sense of personhood differs in some respects from the Western libertarian concepts of the individual, it is not incompatible with human rights, but could, rather, enhance them; demonstrates that Confucian communitarianism has historically resisted state domination, and that human rights in China could be furthered by a genuine Confucian communitarianism that incorporates elements of Western civil society..

1032.

Du Bary, William Theodore and Tu Weiming, eds. Confucianism and Human Rights. New York: Columbia University Press, 1999. Eighteen leading Western and Chinese scholars on Confucian tradition, modern China, and modern human rights address the questions: What is the place of human rights in a society shaped by Confucian principles: Can Confucianism offer useful perspectives on the Western concept of human rights? Their answers provide clear and thought-provoking answers.

Bibliographical Survey 1033.

303

Metzger, Thomas A. Escape from Predicament: Neo Confucianism and China’s Evolving Political Culture. New York: Columbia University Press, 1977. Provides a detailed analysis of the main tenets of Neo-Confucianism and attempts to show how Neo-Confucianism has influenced modern political culture in the People’s Republic of China.

1034.

Smith, D. Howard. Chinese Religions from 1000 B.C. to the Present Day. New York: Holt, Rinehart and Winston, 1968. Note especially, “The State Cult of Confucianism,” pp. 140-47; “The Religious Situation in Modern China,” pp. 170-82. Although institutionalized religion in China has always been relatively weak, religion in a diffused form has been dominant in Chinese history, and permeates deep into every aspect of social and individual life.

Hinduism 1035.

Bühler, Gego, trans. and ed. The Laws of Manu: With Extracts from Seven Commentaries. Vol. 25 of The Sacred Books of the East, ed. F. Max Muller. Oxford: The Clarendon Press, 1886. Originally composed as manuals written by the teachers of the Vedic schools for the guidance of their disciples, these manuals later acknowledged as the sources of law for all Hindus, applicable not only to cultic and ceremonial requirements but to civil and criminal law which comprises a large portion of this volume.

1036.

Chatterjee, Partha. “History and the Nationalization of Hinduism.” Social Research 59 (1992): 111-49. Argues that the past, present, and future of the Indian nation be constituted around a notion of hindutva, Hinduness, and shows that many of the themes that run through the contemporary rhetoric of Hindu extremist politics were in fact part and parcel of the historical imagining in the nineteenth century of “India” as a nation.

1037.

Coomaraswamy, Ananda Kentish. Spiritual Authority and Temporal Power in the Indian Theory of Government. Ed. Rama Pooonambulam Coomarswamy and Keshvaram N. Iengar. Rev. ed. New York: Oxford University Press, 1994.

304

Church and State Expounds the Indian theory of government on the basis of Hindu textual sources, namely of the Brahmanas and the Rigveda; the former spells out the relation between the spiritual and the temporal power; the welfare of the community depends upon a succession of obediences and loyalties, that of the subjects to the dual control of the king and priest, that of the king to the priest, and that of all to the principle of the External Law (Dharma) as King of Kings; a revised edition of one of Coomaraswamy’s most significant writings.

1038.

Dalmia, Vasudha and Heinrich von Stietencron, eds. Representing Hinduism: The Construction of Religious Traditions and National Identity. Thousand Oaks, Cal.: AltaMira Press, 1995. Explores the plurality of Hindu traditions and the ways in which a socially and politically changing world has contributed to this plurality.

1039.

Dalmia, Vasudha. The Nationalization of Hindu Traditions. Oxford: Oxford University Press, 1997. This work studies how a dominant strand of Hinduism in North India came into being in the late nineteenth century. The author examines the life and writings of one major Hindi writer of the nineteenth century at its focal point for an analysis of some of the vital cultural processes through which modern North India, as it is known today, came to be formed. The issues which this volume examines include the formation of modern Hindi, the nature of social change with the impact of colonialism, the invention of ideas about holiness, and the creation of a new Hindu national consciousness.

1040.

Derrett, J. Duncan. Hindu Law Past and Present. Calcutta: A. Mukherjee, 1957. Provides a collection of legislative enactments, collectively known as the “Hindu Code,” as hammered out in the Indian Parliament since 1947, regulating marriage, maintenance, adoption, divorce, and succession, some of which (e.g., the Hindu Marriage Act) had been operative at the time of this volume’s publication.

1041.

Derrett, J. Duncan. Introduction to Modern Hindu Law. Bombay: Oxford University Press, 1963. Traces the history, sources, and application of Hindu law, including legitimacy, rights and duties from birth, marriage and divorce, and religious endowments, plus a list of more than sixty pages of court cases.

Bibliographical Survey 1042.

305

Devanandan, Paul D. “The Hindu Conception of Religious Liberty in the Melting Pot.” The Ecumencial Review 13 (1961): 4-20.. Seeks to throw light on the Hindu understanding of the nature and implications of religious liberty. The Hindu themselves, the author maintains, prefer to use the word tolerance and they take pride in the claim that Hinduism is the most “tolerant” of all religions.

1043.

Devanandan, Paul D. and M. M Thomas, eds. Human Person, Society and State. Bangalore, Ind.: The Committee for Literature on Social Concerns, 1957. A collection of essays by writers who represent some of the religious and ideological points of view in India; note particularly the essays, “Vedanta and Social Reform” and “Human Person, Society and State—The classical Hindu Approach.”

1044.

Eliot, Sir Charles. Hinduism and Buddhism: A Historical Sketch. 3 vols. London: Edward Arnold & Co., 1921. Although written from a broad historical perspective, this work has valuable insight into the relationship of Hinduism and Buddhism to society and to the state; a classic work on these two major religions.

1045.

Gharpure, Jagannatha Raghunatha. Yajnavalkya lsmrti (The Institute of Yajavalkya). Vol. 2: Collections of Hindu Law Texts. Bombay: V. J. Gharpure, 1914. Includes the commentary called the Mjitaksara by Sri Jijnanesvara; an English translation.

1046.

Glucklich, Ariel. Religious Jurisprudence in the Dharmasastra. New York: Macmillan, 1988. Provides a religious jurisprudential approach to the Laws of Manu, disclosing the Vedic sacrificial paradigm at the core of classical Hindu law.

1047.

Gonda, Jan. Ancient Indian Kingship from the Religious Point of View. Leiden, The Netherlands: E. J. Brill, 1966. Traces the origin and development of the sacralization of Indian kingship.

306 1048.

Church and State Hogg, A. G. “Political Reform and Hinduism,” International Review of Mission 8 (1919): 303-13.. Examines the relationship between political reform and Hinduism, noting that philosophical Hinduism has a special fascination for the world-weary soul and, at the same time, that in India political and religious reform constitute a single problem; the author concludes that the religious development must assist and be assisted by the political while recognizing that political reform is conditioned by religious belief.

1049.

Lingat, Robert. The Classical Law of India. Trans, H, D, N, Derrett. Berkeley: University of California Press, 1973. Perhaps the best general work presently available on ancient Hindu law.

1050.

McKean, Lise. Divine Enterprise: Gurus and the Hindu Nationalist Movement. Chicago: University of Chicago Press, 1994. Traces the ideological and organizational antecedents to the Hindu nationalist movement and shows how gurus popularize Hindu nationalism through imagery such as the goddess, Mother India, and her martyred sons and daughters.

1051.

Parekh, Bhikhu. Gandhi’s Political Philosophy. Notre Dame, Ind.: University of Notre Dame Press, 1989. Gives a comprehensive and critical account of Gandhi’s moral and political philosophy; the first study to rely exclusively on his original Gujarati texts and discussions with his associates and followers. The author argues that Gandhi’s holistic religious philosophy developed into a uniquely bicultural political philosophy that is not relevant to India alone, but to many current political problems and movements.

1052.

Sarkar, Upendra Chandra. Epochs in Hindu Legal History. Hoshiarpur: Vishveshvar and Vedic Research Institute, 1958. Examines the leading epochs and the concomitant institutions and juristic concepts and theories underlying them in the development of Hindu law; the analysis throughout this volume is in reference to the original Sanskrit texts, as compared and contrasted with modern juristic concepts of the East and West.

Bibliographical Survey

307 Islam

1053.

Afkhami, Mahnaz. Faith and Freedom: Women’s Human Rights in the Muslim World. Syracuse: Syracuse University Press, 1994. The essays in this volume were written for a 1994 Washington conference on women’s rights in the Muslim world; provides an examination of gender, class, ethnicity in the context of state, regional, and global political systems.

1054.

Ahmed, Akbar S. and Hastings Donnan. Islam, Globalization and Postmodernity. New York: Routledge, 1994. Examines the cultural responses of Muslims to the transformations, contradictions, and challenges confronting contemporary Islam as it moves toward the twenty-first century, with the diffusion of populations, the globalization of culture and the forces of postmodernity.

1055.

Ahmed, Ishtiaq. The Concept of an Islamic State: An Analysis of the Ideological Controversy in Pakistan. New York: St. Martin’s Press, 1987. Sets out nine positions or theories, which are compared systematically with one another, with particular attention given to the concept of an Islamic state as a political ideology and its compatibility with modern Western democracy.

1056.

Al-Azmeh, Aziz. Muslim Kingship: Power and the Sacred Muslim, Christian and Pagan Polities. New York: St. Martin’s Press, 1997. Outlines the main features of the theory and practice of political power in Muslim polities in the Middle Ages against the background of Near Eastern traditions of kingship, particularly Hellenistic, Persian, and Byzantine.

1057.

An-Na`im, Abdullahi Ahmed. Toward an Islamic Reformation: Civil Liberties, Human Rights, and International Law. Syracuse: Syracuse University Press, 1990. Calls for reform of the historical foundations of Islamic law (Shari’ah), given the reality of the modern nation-state in an increasingly interdependent and interactive world and thereby focuses on the implications of the modern applications of Shari’ah to constitutional law, criminal justice, international law, and human rights; demonstrates the need for drastic

308

Church and State reform of Shari’ah but does so in recognition of the need for balance between competing Muslim and non-Muslim rights to self-determination as well as the necessity to maintain Islamic legitimacy for the proposed reforms.

1058.

Anderson, J. N. D. Law Reform in the Muslim World. London: Atholone Press, 1976. Surveys the current situation of the Shari’ah in the laws of modern countries of the Muslim world.

1059.

Arjomand, Said Amir, ed. Authority and Political Culture in Shi’ism. Albany: State University of New York Press, 1988. Written on the major theme of authority in Shi’ism, special emphasis is given to its institutionalization in different historic periods from the beginning of Shi’ism in the Middle Ages to the present; with two exceptions, the sources included in this volume have previously been neither available in English translation nor easily accessible in the original Arabic or Persian.

1060.

Arkoun, Mohammed. Rethinking Islam: Common Questions, Uncommon Answers. Trans, and ed. Robert D. Lee. Boulder: Westview Press, 1994. Provides a bold reassessment of contemporary Islam, particularly of Islamic fundamentalists; note particularly the chapters on “Church and State,” “Nationalism,” “Human Rights,” and “Ethics and Politics.”

1061.

Asad, Muhammad. The Principles of State and Government in Islam. Berkeley: University of California Press, 1961. Analyzes the political tendencies of Muslims and the potential use of Islamic principles in contemporary society; through a survey of nearly fourteen hundred years, beginning with the formal origin of the Islamic calendar, and demonstrates how manifold forms of the Islamic state may emerge from Islamic foundations, and how, essentially, any state that emerges, to be truly Islamic, must incorporate the doctrine of government by consent and council.

1062.

Ayoob, Mohammed, ed. The Politics of Islamic Reassertion. London: St. Martin’s Press, 1981 Examines the political dimension of contemporary Islams’ resurgence.

Bibliographical Survey 1063.

309

Azmah, Aziz, ed. Islamic Law: Social and Historical Contexts. London and New York: Routledge, 1988. The essays in this volume represent the outcome of a colloquium held at the University of Exeter in 1985, in which the authors share concern for the relationship between Islamic law and the social and temporal contexts in which this law functioned, as in the Ottomon Empire, under the Fatimids in Egypt, Muslim courts in Colonial Algeria, and Islamic law in the Sudan. The last essay examines the relationship between Islamic legal theory and practice.

1064.

Barazangi, Nimat Hafez, M. Raquibuz Zaman, and Afzal Omar, eds. Islamic Identity and the Struggle for Justice. Gainesville: University Press of Florida, 1996. Analyzes and compares the meaning and implications of justice in Islam, Christianity, and Judaism, with particular emphasis given to the institutional context of justice and gender in the social, economic, and political arenas in Muslim countries.

1065.

Barnes, John Robert. An Introduction to Religious Foundations in the Ottoman Empire. Leiden: E. J. Brill, 1986. Presents an overview of the religious foundations of the emergence and historical development of the Ottoman Empire, particular attention given to the most significant changes in Islam’s juridical evolution during the major historical periods of the Empire.

1066.

Bethmann, Erich W. Steps Toward Understanding Islam. Washington, D.C.: American Friends of the Middle East, 1966. Note especially Chapter 3, “Islam and the State,” pp. 27-40.

1067.

Blichfeldt, Jan- Olaf. Early Mahdism: Politics and Religion in the Formative Period of Islam. Leiden, The Netherlands: E.J. Brill, 1985. Examines the emergence of the Islamic Empire from 622-750 and the interaction of religion and politics during this early period.

1068.

Braswell, George W. Islam: Its Prophet, Peoples, Politics, and Power. Nashville, Tenn.: Broadman and Holman, 1996.

310

Church and State Published as a sourcebook to provide easy access to historical data as well as up-to-date reports on the growing impact of Islam throughout the world, including the United States.

1069.

Brown, Stuart E., comp. Meeting in Faith: Twenty Years of ChristianMuslim Conversations Sponsored by the World Council of Churches. Geneva: WCC Publications, 1989. Provides a documentary record of Christian-Muslim dialogue sponsored by the World Council of Churches and a corpus of basic texts on a variety of social and theological issues; tells the story and updates earlier publications of the WCC, Christians Meeting Muslims (1977).

1070.

Burke, Edmund, III and Ira M Lapidus, eds. Islam, Politics, and Social Movements. Berkeley: University of California Press, 1988. Provides a broad historical review of social movements in Islamic societies from the pre-modern (1750) to the contemporary, including Africa, the Arab East, Iran, and India.

1071.

Butterworth, Charles E. The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi. Cambridge: Harvard University Press, 1992. Consists of nine essays on the political teaching of various Muslim philosophers who are usually considered to be apolitical; makes an important contribution to the study of Islamic philosophy in showing how political questions are addressed by the philosophical Islamic tradition and in showing what lies behind current Islamic politics.

1072.

Butterworth, Charles E. and I. William Zartman, eds. Political Islam. A Special Issue of THE ANNALS of the American Academy of Political and Social Science 524 (November 1992). Presents a comprehensive study of the religion-based efforts of some Muslims to influence politics and achieve power. Experts from diverse fields define and analyze this movement from various perspectives, including: political Islam viewed across time; non-official manifestations of political Islam; official attitudes to and ways of dealing with political Islam; political Islam empowered; accounts of political Islam outside the Middle East; and the interplay between culture, politics, and political Islam.

1073.

Calder, Norman. Studies in Early Muslim Jurisprudence. Oxford: Clarendon Press, 1993.

Bibliographical Survey

311

Provides a coherent theory of the origins and development of Islamic law, grounded by the author in a series of representative passages from the earliest juristic works, many of them translated here for the first time. 1074.

Carré, Olivie et al. Islam and the State in the World Today. New Delhi: Manohar Publications, 1987. Addresses the problem of state formation and “modernization” in the former colonial and developing countries from Algeria and Senegal in the West to the Philippines and China in the world today; essays in this volume were authored by a number of French scholars—drawn from various disciplines—sociology, anthropology, political science, history, et al.

1075.

Choueiri, Youssef M. Islamic Fundamentalism. London: Cassell Academic, 1990. By viewing Islamic fundamentalism as a reactive challenge to modern civilizations and political structures, the author produces a striking analysis of how and why Islamic values have become such a potent contemporary political force.

1076.

Coulson, Noel J. A History of Islamic Law. Edinburgh: University Press, 1964. Reprint 1971. A brief review of the historical development of Shari’ah from its beginnings to the modern period.

1077.

Courbage, Youssef and Phillipe Fargues.. Christians and Jews under Islam. New York: St. Martin’s Press, 1997. Charts the political, sociological, and demographic factors that have shaped the position of Christian and Jewish minorities under Islam in the past and today; focusing on the Arab world and on Turkey, the authors show how Christianity and Judaism survived and at times even prospered in the region, thus modifying the view of Islam as an unbending and radical religion.

1078.

Crone, Patricia and Martin Hinds. God’s Caliph: Religious Authority in the First Centuries of Islam. University of Cambridge Oriental Publications No. 37. New York: Cambridge University Press, 1986. Argues against the view that the early caliphate of Islam was a purely political institution, rather that all religious and political authority was

312

Church and State concentrated in the early caliphate and that it was the caliph who was charged with the definition of Islamic law, the very core of the religion, and that without allegiance to a caliph no Muslim could achieve salvation; recommended for understanding early Islam.

1079.

Crone, Patricia. Roman, Provincial and Islamic Law: The Origins of the Islamic Patronate. Cambridge: Cambridge University Press, 1988. Contends that the advocates of the foreign origins of Islamic law have failed to provide adequate support for their thesis, largely because they have limited that investigation to Roman law and overlooked provincial Near Eastern legal practice, which, according to the author, can best account for the origins of Islamic institutions; based upon a highly controversial thesis that is largely unsubstantiated.

1080.

Cudsi, Alexander S. and. Ali E. Hillal Dessouki, eds. Islam and Power. Baltimore: John Hopkins University Press, 1981. Examines the role of Islam as an instrument in the political struggles between ruling elites and opposition groups, including the use of Islam by various rulers to acquire and sustain legitimacy and as an expression of political opposition and social discontent.

1081.

Dabashi, Hamid. Authority in Islam: From the Rise of Muhammad to the Establishment of the Umayyads. New Brunswick: Transaction Publishers, 1989. Shows how the concept of authority in Islam has been central to Islamic civilization and examines the nature, organization, and transformation of authority over time and in doing so describes how a new political culture evolved; this process, the author argues, interacting with external historical factors, explains the course of Islamic civilization.

1082.

Dalacoura, Katerina. Islam, Liberalism, and Human Rights. New York: St. Martin’s Press, 1998. Addresses the question of human rights in the international context, focusing in particular on the interaction between human rights as a value and norm in international relations and Islam as a constituent of political culture in particular societies.

1083.

Daniel, Norman. Islam and the West: The Making of an Image. Rev. ed. Oxford: Oneworld, 1993. Originally plublished by Edinburgh University Press, 1960.

Bibliographical Survey

313

Traces the development of Christian-Islamic interaction from medieval times to the present day in a way that fosters religious tolerance and appreciation and offers valuable insights into the relationship between two of the world’s major religions; a classic work. 1084.

Davidson, Lawrence. Islamic Fundamentalism. Westport: Greenwood Press, 1998. Provides explanatory essays and ready-reference components on the growing political factor of Islamic fundamentalism in world affairs, including the Society of the Muslim Brothers in Egypt, the movement led by the Ayatollah Khomeini in Iran, the Wahhabi brand of Islamic fundamentalism in Saudi Arabia, Hamas and Hezbollah extremist groups, and Western perceptions of Islamic fundamentalism.

1085.

Davis, Joyce M. Between Jihad and Salaam: Profiles in Islam. New York: St. Martin’s Press, 1997. Based on interviews with the hidden elite of the Muslim world, the author reveals extremes in opinion and sheds new light on the Western view of the Muslim world; Islamic leaders interviewed express sentiments that are alarming while possessing religious principles and moral leadership that many Westerners will find admirable. The author concludes that some of these leaders are worthy of trust in the West, others are not.

1086.

Darvisha, Adeed, ed. Islam in Foreign Policy. Cambridge: Cambridge University Press, 1983. Analyzes the complex roles which Islam plays in the formulation of the foreign policies of Egypt, Iran, Iraq, Libya, Morocco, Nigeria, Pakistan, Saudi Arabia, and the Soviet Union.

1087.

Dekmejian, R. Hrair. Islam in Revolution: Fundamentalism in the Arab World. Syracuse: Syracuse University Press, 1985. Rev. ed. 1994. Identifies and analyzes no less than ninety-one fundamentalist groups and societies now active in the Arab world and attempts to explain the upsurge in the manifestations of violence within the Islamic world; highly recommended.

1088.

Douglas, Elmer H. “The Theological Position of Islam Concerning Religious Liberty.” Ecumenical Review 13 (1961): 450-62.

314

Church and State Expounds the foundations of Muslim attitudes toward and the source of Muslim legislation on religious liberty based on the Qu’ran and examines some religious liberty issues facing Muslims, such as toleration of differences within Islam, severity toward non-Muslims, the relation of the individual Muslim to the community, and the relation of Islam to non-Muslim nations and other religious traditions.

1089.

Eaton, Charles Le Gai. Islam and the Destiny of Man. Albany: State University of New York Press, 1991. Chronicles major events in the history of Islam with detailed descriptions of the political and historical circumstances surrounding these events and shows how in the community of Islam there is no separation of the religious life from family, business, social, and political affairs.

1090.

Eickelman, Dale F. and James Piscatori. Muslim Politics. Princeton: Princeton University Press, 1996. Explores how the politics of Islam play out in the daily lives of Muslims throughout the world, such as the role of women in public life and Islamic perspectives on modernization and free speech.

1091.

El Fradi, Khaled Abou. With Tariq Ali, Milton Viorst, John Esposito, et al. The Place of Tolerance in Islam. Boston: Beacon Press, 2002. Presented in the form of a lively debate, this informative volume is particularly relevant to the increasing conflict between Islam and the West.

1092.

Enayat, Hamid. Modern Islamic Political Thought. Austin: University of Texas Press, 1982. Examines the concept of the Islamic state and its expression from the time it was revived after the abolition of the Caliphate in Turkey; interprets the major Islamic political ideas from Iran, Egypt, Lebanon, Syria, Iraq, Pakistan, and India.

1093.

Engineer, Asghar Ali. The Islamic State. New York: Advent Books, 1981. Examines not only the causes which led to the major upheavals in various Islamic countries, but also the historical evolution of the Islamic state and maintains that the concept of the Islamic state has been greatly abused by the rulers in Muslim countries who have claimed to have established an Islamic state by mere enforcement of the Islamic penal code; argues

Bibliographical Survey

315

that the Koran does not specify any specific form of Islamic state but rather expresses the need for a just and equitable social structure. 1094.

Esack, Faird. Qur’an, Liberation, and Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression. Oxford: Oneworld Publications, 1996. Examines the issues of liberation theology—the struggle against injustice— and inter-religious dialogue from an Islamic point of view, by focusing on the experience of the multi-religious community of South Africa and identifying several approaches to the interpretation of the Qur’an which were employed in the context of oppression and then finding qur’anic support for the struggle of all believers of different faiths from injustice of all forms in today’s world.

1095.

Esposito, John L. Islam and Politics. Rev. 4th ed. Syracuse: Syracuse University Press, 1998. Provides the historical background and cultural context so important for understanding Islamic politics today; specific topics include: religion and politics in early Islamic history; medieval Muslim empires and pre-modern revivalist movements; the response of Islamic modernist movement to European influence; the role of Islam in anti-colonial independence movements and in the development of nationalist ideologies; the paths followed by newly independent Muslim states in nation building; and an analysis of Islamic movements such as the Muslim Brotherhood and the Jammaat-i-Islami.

1096.

Esposito, John L The Islamic Threat: Myth or Reality? 2nd ed. New York: Oxford University Press, 1995. Places the challenge of Islam in critical perspective, exploring the vitality of Islam as a global force and the troubled history of its relations with the Western world and in demonstrating the diversity of the Islamic resurgence in key nations such as Iran, Libya, Lebanon, Egypt, Sudan, Tunisia, and Algeria shows how mistaken Western analysts have been in assuming a hostile, monolithic Islam.

1097.

Esposito, John L. Islam: The Straight Path. New York: Oxford University Press, 1988; rev. ed. 1991. A valuable general introduction to Islam, with more than half of the volume devoted to modern interpretations of Islam and contemporary

316

Church and State Islam; note particularly the section on “Religion and Politics,” pp. 156191.

1098.

Esposito, John L. The Oxford Encyclopedia of the Modern Islamic World. 4 vols. Oxford: Oxford University Press, 1995. Placing particular emphasis on the nineteenth and twentieth centuries, this is the first comprehensive encyclopedia dedicated to the institutions, religion, and politics in Muslim societies throughout the world.

1099.

Esposito, John L., ed. Voices of Resurgent Islam. New York: Oxford University Press, 1983. Contains a collection of essays, from both primary and secondary sources, contributed by Muslim activists as well as Muslim and nonMuslim scholars of history, religion, and political science, which examine historical and ideological aspects of the current revival of Islam and its implications for political, social, and economic development.

1100.

Esposito, John L. and John O Voll. Islam and Democracy: Religion, Identity, and Conflict Resolution in the Muslim World. Oxford: Oxford University Press, 1996. Explores the Islamic sources (beliefs and institutions) relevant to the current debate over greater political participation and democratization in the global resurgence of Islam today; uses six case studies—Algeria, Egypt, Iran, Malaysia, Pakistan, and Sudan—to look at the diversity of Muslim experiences and experiments.

1101.

Ferdinand, Klaus and Mehdi Mozaffari. Islam: State and Society. London: Curzon Press Ltd., 1988. A collection of essays contributed by political scientists, sociologists, anthropologists, Semitic specialists, and Middle East experts who provide a variety of approaches to understanding the relations between Islamic ideology and national politics in various countries; in particular, the authors reexamine the concepts of “religious state” and “Islamic revival” and the means by which Islam, nationalism, and socialism can influence one another.

1102.

Fregosi, Paul. Jihad in the West: Muslim Conquests from the 7th to the 21st Centuries. Amherst, N.Y.: Prometheus Books, 1998. Provides an account of the immense and little-known Islamic military invasions of Europe, beginning around 650 C.E., beginning with the

Bibliographical Survey

317

invasion of a number of Mediterranean Islands, Spain, Portugal, France, along with Italy and the European coasts, and the Balkans, with intermittent mastery over Bulgaria, Romania, and Hungary, destroying the Byzantines, turning Constantinople into Istanbul. The author argues that the Muslim holy war concept remains a threat to peace today. 1103.

Fyzee, Asaf A. A. Outlines of Muhammadan Law. 4th ed. Ed. David Pearl. New York: Oxford University Press, 1989. Combines a general introduction to the Shari’ah with a discussion of features of Anglo-Muhammad and law, including its interpretation and application to a wide range of cases, including marriage, parentage and guardianship, wills and gifts, the administration of estates, inheritance, and other matters.

1104.

Gibb, H. A. R. Studies on the Civilization of Islam. Boston: Beacon Press, 1962. Presents important studies by the author on the history and religion of the Islamic peoples and an appraisal of contemporary intellectual currents in the Middle East and in doing so his analyses contribute to an understanding of the present-day positions of the Muslim peoples on international issues, particularly with respect to the attitudes as members of the Afro-Asian world.

1105.

Gibb, H. A. R and J. H. Kramers. Shorter Encyclopedia of Islam. Leiden, The Netherlands: E. J. Brill, 1953. Contains all articles of the Encyclopedia of Islam which relate to the religion and law of Islam, although a number of the articles appear in a shortened or revised form; new articles are also added.

1106.

Gleave, Robert and Eugenia Kermeli, eds. Islamic Law: Theory and Practice. New York: St. Martin’s Press, 1997. Deals with the theory and practice of Islamic law in both the classic and modern periods in a wide spectrum of societies throughout the Muslim world and explores the tension between theory and practice and looks at the relationship between judicial practice and positive law.

1107.

Hallaq, Wael B. A History of Islamic Legal Theories: An Introduction to Sunni usul al-fiqh. Cambridge: Cambridge University Press, 1999.

318

Church and State Traces the history of Islamic legal theory from its beginnings until the modern period; a valuable resource for understanding Islamic legal theory in particular and Islamic law in general.

1108.

Hibbard, Scott W. and David Little. Islamic Activism and U.S. Foreign Policy. Washington D.C.: United States Institute of Peace, 1997. Examines the role of political violence as it relates to Islamic activism, specifically at two key issues: why certain activists advocate and use violence to achieve their goals, while others do not, and whether efforts by some governments to “co-opt” such movements do, in fact, work, all the while taking note of how do governments confront militant extremism while recognizing the importance of religious identity and the legitimate need in many countries for social and political reform.

1109.

Hitti, Philip Khuri, ed. The Origins of the Islamic State. London: Longmans, 1916. This is a translation from the Arabic, accompanied with extensive annotations and historic notes, of the Kitab Futuh Al-Buldan, which has long been recognized as one of the chief authorities for the period during which the Arab state was in the process of formation.

1110.

Hourani, Albert. Arabic Thought in the Liberal Age, 1789-1939. New York: Oxford University Press, 1970. A comprehensive study of the modernizing trend of political and social thought in the Arab world, with special focus on the way in which ideas about politics and society changed during the nineteenth and the first half of the twentieth centuries, in response to the expanding influence of Europe, particularly in Egypt and Lebanon; widely regarded as a modern classic of interpretation.

1111.

Hoveyda, Fereydoun. The Broken Crescent: The “Threat” of Militant Islamic Fundamentalism. Westport: Greenwood Press, 1998. Explores the historical and contemporary causes of the current wave of militant Islamic fundamentalism, which the author shows that Islamic fundamentalists are even more dangerous for Muslim countries that are desperately trying to catch up with the incipient global economy and alleviate their accumulated social and economic problems.

1112.

Hunter, Shireen T. The Politics of Islamic Revivalism: Diversity and Unity. Bloomington: Indiana University Press, 1988.

Bibliographical Survey

319

Includes coverage of every major Muslim country, except for Turkey and Bangladesh and the variable contexts of numerous Islamic movements; the singular feature of this volume is its comprehensiveness in covering sixteen countries and West Africa, in addition to an introductory article and a conclusion. 1113.

Hussain, Asaf. Political Perspectives on the Muslim World. New York: St. Martin’s Press, 1984. Written primarily as a text for the layperson to understand the range of political perspectives used in analyses of the Muslim world, but also includes an Islamic perspective since Islam has its own political worldview..

1114.

Islamic Law and Society. Ed. Baber Johansen, Aharon Layish, Huda Lutfi, and David Powers. Published three timer a year by E. J. Brill, Leiden, The Netherlands. A scholarly journal inaugurated in 1994, published three times year, as a forum for research in the field of Islamic law, in Muslim and nonMuslim countries, to encourage discussion on all branches of Islamic law, promoting an understanding of Islamic law, in both theory and practice, from its emergence until today and from juridical, historical, and socialscientific perspectives.

1115.

Jansen, Johannes G. The Dual Nature of Islamic Fundamentalism. Ithaca, N.Y.: Cornell University Press, 1996. Fundamentalism fuses religion and politics, and in this book the author describes and analyzes from original Arabic sources the Islamic version of such a fusion. The author offers comparisons with millenarian and revivalist movements in other religious traditions to suggest a basic structural similarity in fundamentalism’s different creeds. Since fundamentalism rejects a core belief of modernity—the separation of religion and politics—and so, according to the author, always has antimodern or reactionary bias. The author draws on the work of two dominant Islamic commentators on religion and politics, Al-Afghani from the nineteenth century and Ibn Taymiyya from the fourteenth. The author also examines the theological bases of Muslim militancy, and in particular, the justification of violent political action in the more recent writings of Sayyid Quth.

1116.

Kedourie, Elie. Islam in the Modern World. New York: Holt, Reinhart, and Winston, 1981.

320

Church and State Against the backdrop of the contacts in modern times between the West and the Middle East, the author explores in some detail “the fortunes of Islam in the Middle East under the stress and pressure of modernity, and the various ways in which it [Islam] has tried to come to terms with, assimilate, or challenge the categories of modernity,” particularly in those areas where politics and religion meet and intermingle.

1117.

Kerr, Malcolm H. Islamic Reform: The Political and Legal Theories of Muhammad Abduh and Rashid Rida. Berkeley: University of California Press, 1966. Examines and assesses liberal reformist political thought in Islam.

1118.

Khadduri, Majid. The Islamic Conception of Justice. Baltimore: John Hopkins University Press, 1984. Examines the complex concept of justice in the Islamic world—its political, theological, philosophical, ethical, legal, and social elements, as well as the Islamic idea of justice among nations; the final chapter addresses the impact of Western notions of justice, with special emphasis on the recurrence of fundamentalist movements such as the Islamic Revolution in Iran and the Muslim Brotherhood in Egypt, Pakistan, and other Islamic lands.

1119.

Khuri, Richard K. Freedom, Modernity, and Islam. Syracuse: Syracuse University Press, 1997. Provides a discussion of the philosophical origins of the notions of freedom in both a Western and an Islamic context and maintains that Western standard theories of modernization do not fully explain the global resurgence of fundamental religion; in applying his analysis of the status of freedom in the Arab Muslim world, past and present, the author determines which ideas have led to the considerable lack of freedom that marks many Middle Eastern societies today.

1120.

Kraemer, Joel L. and Ilai Alon, eds. Religion and Government in the World of Islam: Proceedings of the Colloquium at Tel-Aviv University, 3-5 June 1979. Vol. 10 of the Israel Oriental Studies Series. Tel Aviv: University Publishing Projects, 1983. Analyzes the current resurgence of Islam as a major political factor in the Middle East in the light of the interlacing of religion and politics that is woven into the fabric of Islam from its inception now so manifest in much of the Islamic world, but which is both a part of classical as well as modern Islam.

Bibliographical Survey 1121.

321

Kramer, Martin S. Islam Assembled: The Advent of the Muslim Congress. New York: Columbia University Press, 1986. Provides a systematic examination of the Muslim congresses, which began late in the nineteenth century and were held in various cities—not only Mecca, Cairo, and Jerusalem but in unlikely settings of Moscow, Geneva, and Tokyo—to weigh them one against another and to measure their cumulative results; traces the congress idea through its early evolution and assesses particularly the congresses between the two world wars in the light of the author’s purpose “to establish the persistence of Muslim attachment to the political concept of a united Islam, even as Muslim empire and caliphate waned.”

1122.

Kramer, Martin S., ed. Shi’ism, Resistance, and Revolution. Boulder: Westview Press, 1987. Focuses on the emerging contribution of Shiite Islam in the development of political strategies that have influenced Muslim thinking throughout the world; this volume seeks to rectify the Sunni stereotype presupposition of Shi’ism as a fringe group with no real influence.

1123.

Kurzman, Charles. Liberal Islam: A Sourcebook. New York: Oxford University Press, 1999. A valuable resource in which a wide range of scholars focus on the increasing recognition of ideological diversity within Islam, including a variety of Islamic thinkers whose tenets partially overlap with Western liberalism, the changing concept of liberty in Islam, and the development of liberal Islam with its own roots often to be found in Qur’anic exegesis. Essays in this volume are grouped under five headings: “Against Theocracy,” “Democracy,” “Rights of Women,” “Rights of Non-Muslims,” “Freedom of Thought,” and “Progress.”.

1124.

Lambton, Ann K. S. State and Government in Medieval Islam. New York: Oxford University Press, 1981. Provides a probing analysis, based upon the works of Islamic jurists during the Middle Ages, noting throughout that Islam knows no distinctions between state and church, sacred and secular, temporal and religious authority; this way of thinking had important consequences in the areas of individual freedom and attitudes toward civil war and internal disturbances. A helpful and reliable study.

322 1125.

Church and State Landau, Jacob M. The Politics of Pan-Islam: Ideology and Organization. New York: Oxford University Press, 1989. Surveys the history of appeals to Pan-Islamic loyalty, with particular focus on the temporal limits of Pan-Islam, and contends that Pan-Islam is a failed political movement in view of the emergence of independent Muslim sovereign states.

1126.

Lapidus, Ira M. A History of Islamic Societies. New York: Cambridge University Press, 1988. An authoritative and comprehensive one-thousand page history of Islamic societies written for the general reader and likely to become a classic work in its field; reviews the history of Islamic societies in the Middle East, Pakistan, Central Asia, North Africa, and sub-Saharan Africa, from its origins in the seventh century to the present.

1127.

Levtzion, Nehemia. International Islamic Solidarity and Its Limitations. Jerusalem: Magnes Press, The Hebrew University, 1979. An historical overview in which problems at the national, regional, and international levels are dealt with in relation to achievements and failure on the way to Islamic solidarity, specifically: the changing role of Islam in the internal and external politics of individual countries; Islam as a factor in regional politics, as in the Middle East, Africa, India, and Southeast Asia; and Islam in world politics and the function of international Islamic organizations.

1128.

Lewis, Bernard. The Crisis of Islam: Holy War and Unholy Terror. New York: Modern Library, 2003. Describes the theological basis for jihad and martyrdom, and shows their distortion today by some Islamic fundamentalists to justify terrorism. A candid look at the origins of September 11, including the historical resentments that fuel terrorism.

1129.

Lewis, Bernard, ed. and trans. Islam: From the Prophet Muhammad to the Capture of Constantinople. 2 vols. Vol. 1: Politics and War; Vol. 2: Religion and Society. Oxford: Oxford University Press, 1987. A documentary history of medieval Islam, translated and edited from original sources, most appearing in English for the first time; includes documents portraying Islamic society as it was experienced and expressed by medieval Muslims.

Bibliographical Survey 1130.

323

Lewis, Bernard. Islam and the West. New York: Oxford University Press, 1993. Provides an excellent guide to the background of Middle East conflicts today and concludes with an insightful commentary on the Islamic world today, examining revivalism, fundamentalism, the role of Shi’a, and the larger questions of religious co-existence between Muslims, Christians, and Jews.

1131.

Lewis, Bernard. The Political Language of Islam. Chicago: University of Chicago Press, 1988. Examines the words of politics in Islam, past and present, and within their historical context establishes what these political terms have meant to those Muslims who coined them and used them at particular points in time.

1132.

Mahmasani, Subhi Rajab. Falsafat al-Tashri ’fi al-Islam: The Philosophy of Jurisprudence in Islam. Trans. Earhart J. Ziadeh. Leiden, The Netherlands: E. J. Brill, 1961. A general survey by a contemporary Muslim scholar.

1133.

Mallat, Chibli and Jane Frances, Connors, eds. Islamic Family Law. Boston: Graham and Trotman, 1990. Explores many of the wide ranging problems that have occurred in recent decades with Islamic family law in the context of communal relationships both in countries where Muslims are the majority (or divided) and in countries where they live as minorities and, therefore, with far greater tension with the state.

1134.

Mallat, Chibli. The Renewal of Islamic Law: Muhammad Baqer as-Sadr, Najaf and the Shi’i International. New York: Cambridge University Press, 1993. Provides the first comprehensive study of the life and work of Muhammad Baqer as-Sadr—an Iraqi scholar who made a significant contribution to the renewal of Islamic law and politics in the contemporary Middle East; executed by Saddam Hussein in 1980, Sadr was widely regarded as the most articulate thinker and a major political actor in the revival of Shi’i learning and the rise of political Islam across the Middle East.

324

Church and State

1135.

Masud, Muhammad Khalid, Brinkley Messick, and David S. Powers Islamic Legal Interpretation: Muftis and Their Fatwas. Cambridge: Harvard University Press, 1996. Provides a casebook of expert legal analyses of fatwas (Islamic legal opinions) from a wide range of times and places, including the origins, classical diversity, and modern development of the fatwa, while illustrating particular opinions and their contexts, always subject to the interpretations given them by the muftis (the jurists) of Islam; a valuable resource on Islamic law.

1136.

Milton, Viorst. In the Shadow of the Prophet: The Struggle for the Soul of Islam. New York: Doubleday, 1998. Explores the complex struggle of Islam throughout the Middle East to reconcile the Muslim community’s fierce determination to live by traditional Islamic law and beliefs with the desire for economic and political power in today’s world.

1137.

Moten, Abdul Rashid. Political Science: An Islamic Perspective. New York: St. Martin’s Press, 1995. Investigates, both theoretically and in considerable empirical detail, the teachings of Islam concerning politics and shows, through textual, intellectual, and historical evidence, the link between Islam and politics; makes insightful distinctions between Islamic and Western perspectives.

1138.

Munoz, Gema Martin. Islam, Modernism, and the West: Cultural and Political Relations at the End of the Millennium. New York: St. Martin’s Press, 1998. In this volume, leading scholars from the Muslim world and Europe provide a critical reassessment of history and a reconsideration of fundamental questions relating to Islam and “Western affairs” and consider new avenues of thought and research in the face of the long-standing notion that “Islamic affairs” are removed from, and inevitably clash with, “Western affairs.”

1139.

Mutahhari, Murtaza. Social and Historical Change: An Islamic Perspective. Berkeley: Mizan Press, 1986. Argues that historical materialism, including Marxism, is both invalid and incompatible with Islam, despite published views of some Muslim intellectuals who cite sacred texts to support it.

Bibliographical Survey 1140.

325

Nasr, Seyyed Vali Reza. Mawdudi and the Making of Islamic Revivalism. Oxford: Oxford University Press, 1996. Examines the life and thought of one of the first and most important Islamic ideological thinkers, who was the first to develop a modern political Islamic ideology and a plan for social action to realize his vision; the prolific writings and indefatigable efforts of Mawdudi’s party, the Jamaat-i-Islami, first in India and later in Pakistan, have disseminated his ideas far and wide, from Morocco to Malaysia.

1141.

Nettler, Robert L. Past Trials and Present Tribulations: A Muslim Fundamentalist’s View of the Jews. New York: Pergamon Press, 1987. The first detailed textual study of a document of contemporary Islamic fundamentalist thought on the Jews, “Our Struggle with the Jews,” by the Egyptian writer, Sayyid Quotb, the “godfather” of Islamic fundamentalism.

1142.

Peters, Rudolph. Islam and Colonialism: The Doctrine of Jihad in Modern History. New York: Mouton de Gruyter Publishers, 1979. Focuses on the impact of Western colonialism on Islam and analyzes Moslem writings on the relationship between Moslem and non-Moslems as this relates to the Islamic doctrine of jihad and its reinterpretation in the face of Western colonialism.

1143.

Pipes, Daniel. In the Path of God: Islam and Political Power. New York: Basic Books, 1983. Provides a comprehensive view of Islam as a force in public life, examining the detailed program of action prescribed by Islam and shows how it shaped the political culture shared by Muslims everywhere; concludes with an analysis of the forces that ignited the contemporary Islamic revival.

1144.

Piscatori, James P. Islam in a World of Nation-States. New York: Cambridge University Press, 1986. Discusses ways in which Muslims adapt themselves to a world composed of sovereign nation-states, having peaceful and equal relations with both non-Muslim states and collectivities of other Muslims and shows that the traditional theory provides for some degree of territorial pluralism.

1145.

Piscatori, James P. Islam in the Political Process. New York: Cambridge University Press, 1983.

326

Church and State Analyzes the roles that Islam has played in the political process of Egypt, Sudan, Saudi Arabia, Iraq, Algeria, Senegal, Turkey, Iran, Pakistan, and Indonesia through individual case studies on each of these countries; eleven scholars of Islam contributed the essays in this volume.

1146.

Qadri, Anwar Ahmad. Islamic Jurisprudence in the Modern World: A Reflection Upon Comparative Study of the Law. Bombay: N. M. Tripathi Private Ltd., 1963. An attempt to appraise and elucidate the principles of Islamic jurisprudence, the Sharia, and comparable features of other systems, such as AngloAmerican common law, the European civil law, and others and thereby inculcate an understanding of the Islamic legal institutions in the world of today, especially for those who, in the absence of an appreciation of the nature and development of these institutions, look upon them as outdated.

1147.

Rahman, Fazlur. Islam and Modernity: Transformation of an Intellectual Tradition. Chicago: University of Chicago Press, 1982. Interprets the requirements of Islamic law in the context of the modern world.

1148.

Rosenthal, Erwin Isak Jakob. Political Thought in Medieval Islam. Cambridge: Cambridge University Press, 1958. Surveys the major traditions of Islamic political thought from the eighth to the end of the fifteenth centuries and emphasizes the basic unity given by the shared faith of the writers; examines the later Muslim philosophers who were influenced by the political thought of Plato and Aristotle and shows how Greek thought modified Islamic thought and yet was always subordinated to Muslim categories of thought and political needs.

1149.

Roy, Olivier. The Failure of Political Islam. Trans. Carol Volk. Cambridge: Harvard University Press, 1994. Argues against the view that radical Muslims are everywhere on the rise and on the march, remaking societies and altering the landscape of contemporary politics, rather the author argues that political Islam is a failure, despite all the rhetoric about an “Islamic way,” an “Islamic economy,” and an “Islamic state”; explains also why Iran, for all the sound and fury of its revolution, has been unable to launch “sister republics” beyond its borders.

Bibliographical Survey 1150.

327

Sachedina, Abdulaziz Abdulhussein. The Just Ruler in Shi’ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. New York: Oxford University Press, 1988. Refutes the argument used in Iran that the Islamic jurist is best suited to rule with justice in an Islamic country and argues that this concept has no apparent parallel in Sunni Islam.

1151.

Salmi, Ralph H., Cesar Adib Majul, and George K. Tanham. Islam and Conflict Resolution: Theories and Practices. Lanham, Md.: University Press of America, 1999, Investigates and analyzes those aspects of Islam that deal with international law and peaceful resolution of conflict in an attempt to bridge the gap between the Western and Islamic worlds. The authors seeks to expose the common ground that exists between the beliefs of Islam and those of the Judeo-Christian faiths that influence action in the modern world. They seek especially to clarify the Muslim belief that conflict is not permanent or unavoidable, pointing out that Islam offers many recommendations for reducing conflict at various levels of personal and interstate relations.

1152.

Sayyid, Bobby S. A Fundamental Fear: Eurocentrism and the Emergence of Islamism. London: Zed Books Ltd., 1997. Provides an account of the ways in which Muslim identities have come to play an increasingly political role in recent years and shows how Islamic movements, despite the wide variety of their manifestations, are best understood as a continuation of political and cultural decolonization.

1153.

Schacht, Joseph. An Introduction to Islamic Law. Oxford: Clarendon Press, 1964. Reprint, New York: Oxford University Press, 1983. This is widely regarded as the most reliable and comprehensive scholarly work on the subject.

1154.

Schacht, Joseph. The Origins of Muhammadan Jurisprudence. Oxford: Clarendon Press, 1950. A highly erudite and comprehensive Western perspective on the early development of the Shari’ah in Islam.

1155.

Siddiqui, Kalim, ed. Issues in the Islamic Movement. London: Open Press, 1983.

328

Church and State Offers an alternative worldview to the West that is unmistakably Islamic, best manifested in the Islamic Revolution and the Islamic state that have emerged in Iran.

1156.

Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. New Haven: Yale University Press, 1985. Focuses on the development of Sunni Muslim fundamentalism, discussing how it rejected Western values, broke with pan-Arabism and the modernizing regimes that preached it, and took an activist political position; an insightful commentary on modern currents in the Islamic world.

1157.

Smith, Wilfred Cantwell. Islam in Modern History. Princeton: Princeton University Press, 1957. In light of the tensions between faith and history, the author explores the dilemma Islam faces with the dream of the Islam of the past with the creation of the secular state, such as Turkey, or the status of a large Muslim minority in a secular state, such as India; meanwhile, there has been the resurgence of an “Islamic state,” such as Pakistan. This work shows clearly how closely religion is related to contemporary problems in the Islamic world; written sympathetically, but critically, by a leading Western Islamic scholar.

1158.

Sourdel, Dominique. Medieval Islam. Trans. J. Mongomery Watt. Boston: Routledge and Kegan Paul, 1983. Gives an account of the medieval Islamic world up to 1260, and examines aspects of Islamic doctrine, its theology, mysticism, and philosophy, including Islam and the political order, particularly the concepts of power and organization of government.

1159.

Stewart, Devin J. Islamic Legal Orthodoxy: Consensus and the Development of the Twelver Shiite Legal Madhasbb. Salt Lake City: University of Utah Press, 1997. Explores the process by which Shi’ite jurists participated in the mainstream of Islamic jurisprudence and were influenced by Sunni legal doctrines; points to an underlying tension in Shi’ite intellectual history between assimilation and in the lives of certain Shi’ite scholars who lived and studied among the Sunnis.

1160.

Talattof, Kamran and Mansoor Moaddel, eds. Contemporary Debates in Islam. New York: St. Martin’s Press, 2000.

Bibliographical Survey

329

The contributors present their own views with regard to such issues as philosophical and political perceptions of democracy, the state, the history of Islam, women’s rights, education, and the West. 1161.

Thomas, David, ed. Anti-Christian Polemic in Early Islam: Abu ’Isa al-Warraq’s “Against the Trinity.” Cambridge: Cambridge University Press, 1992. A translation of the only known extant work of the Shi’ite scholar, Abu ‘Isa al-Warraq, this work from the early ninth century is a key volume in the history of early relations between Islam and Christianity.

1162.

Tibi, Bassam. Islam and the Cultural Accommodation of Social Change. Trans. Ckare Johnson-Krojzl. Boulder: Westview Press, 1990. Provides a critical analysis of Islam as a cultural system, arguing that cultural patterns within Islam retard its capacity to accommodate rapid social change and perceives the resurgence of Islamic fundamentalism to be a defensive cultural response to structural changes in the global political and economic order; the author concludes that before Islamic countries can participate on an equal footing with Western industrialized countries, Islam must be depoliticized and must accept the concepts of intellectual and cultural pluralism and the secular society.

1163.

Tibi, Bassam. Arab Nationalism: Between Islam and the Nation-State. 3 rd ed. New York: St. Martin’s Press, 1996. Examines the connection between modern Arab nationalism and nineteenth-century German Romantic nationalism, and concludes that while nationalism has played a necessary and important role in the movement for national independence in the Middle East, it has since developed into an ideology which seems to obstruct further social and political emancipation; highlights tensions between Arab nationalism and Islam arising from both the crisis of the nation-state and the delegitimization of Pan-Arab regimes.

1164.

Tibi, Bassam. The Challenge of Fundamentalism: Political Islam and the New World Disorder. Berkeley: University of California Press, 1997. Authored by a widely recognized authority on Islam and Arab culture, this work provides an important disquieting analysis of the particular synthesis of religion and politics known as Islamic fundamentalism.

330

Church and State

1165.

Viorst, Milton. In the Shadow of the Prophet: The Struggle for the Soul of Islam. New York: Bantam Doubleday Dell, 1998. Illuminates the complex struggle throughout the Middle East to reconcile the Muslim’s community fierce determination to live by traditional Islamic law and beliefs with the desire for economic and political power in today’s world; based on in-depth interviews with key Islamic leaders and thinkers, the author explores the theological straight-jacket in which traditional Islam has placed the region—and what the struggle over the direction of Islam means to the West.

1166.

Voll, John Obert. Islam: Continuity and Change in the Modern World. 2nd ed. Syracuse: Syracuse University Press, 1994. Shows the growing particularities of the various manifestations of Islam in the world and Islam’s growing importance on the global scene that makes an understanding of Islam vital for scholars and political thinkers; contends that Islam, like some other of the world’s religions, is undergoing monumental change in the face of the emerging post-modern world that has witnessed the demise of scientific certainty.

1167.

Von Grunebaum, Gustave E., ed. Theology and Law in Islam. Wiesbaden: O. Harrassowitz, 1971. Provides a useful analysis of the interrelationship of theology and law in Islam.

1168.

Watt, W. Montgomery. Islamic Political Thought: The Basic Concepts. Edinburgh: Edinburgh University Press, 1968. Reprint: 1980. Shows how the political doctrines and institutions of Islam are indissolubly associated with its religious beliefs and their historical expression, and explains how the Islamic polity has developed from the politico-religious structure established by Muhammad and his immediate successors.

1169.

Weeramantry, C. G. Islamic Jurisprudence: An International Perspective. New York: St. Martin’s Press, 1988. The purpose of this work is declared to be to demonstrate the “important connections between Islamic law and Western legal and philosophical thought” and to dispel Western misconceptions about Islam and its legal system; a highly selective treatment of Islamic law, often including only those aspects of the law that are in accord with Western values.

Bibliographical Survey 1170.

331

Ye’or, Bat. The Dhimmi: Jews and Christians under Islam. Rutherford: Fairleigh Dickinson University Press, 1985. Analyzes the historical realities of the dhimmi peoples, i.e., the non-Arab and non-Muslim communities subjected to Muslim domination after the conquest of their homelands. The author also provides a large number of documents from different periods and regions, many of which have not been published previously.

1171.

Yousef, Ahmed and Ahmad Abul Jobain. The Politics of Islamic Resurgence Through Western Eyes: A Bibliographic Survey. North Springfield, Va.: United Association Studies and Research, Inc., 1992. Covers articles in journals and daily newspaper, books, conference papers, and dissertations published in Western languages (mainly English) during 1970-92; “through Western eyes,” it should be noted, applies to the three introductory chapters, but not to the bibliography since most of the literature cited is by non-Muslims, only approximately one-quarter of all the works cited.

1172.

Zaman, Muhammad Qasim. Religion and Politics under the Early ‘Abbasids: The Emergence of the Proto-Sunni Elite. Leiden: E. J. Brill, 1997. Challenges the prevailing interpretations of the separation of religion and politics in early Islam, and offers new insights into the social and religious history of Islam’s formative encounters.

Jewish-Christian Relations 1173.

Abrahams, Israel. Jewish Life in the Middle Ages. New York: Meridian Books, 1958. Many printings have appeared since this work was originally published in 1896 by a renowned scholar. A panorama of the little-known, rich, social, and cultural life of the Jews during this period.

1174.

Abrahams, Israel. Studies in Pharisaism and the Gospels. Cambridge: University of Cambridge Press, 1917-1924. Originally designed as an appendix to C. G. Montefiore’s commentary on the synoptic gospels, this work profoundly altered scholarly understanding of the character and development of the Pharisaic movement.

332

Church and State

1175.

Abulafia, Anna. Christians and Jews in the Twelfth Century. New York: Routledge, 1995. Reveals the consequences for the only remaining non-Christian minority in the heartland of Europe and probes the anti-Jewish polemics of scholars who used the new ideas to encourage persecution of the Jews and shows how their exclusion from this view of society contributed to their growing marginalization.

1176.

Abulafia, Anna, ed. Religious Violence Between Christians and Jews: Medieval Roots, Modern Perspectives. New York: Palgrave, 2002. Contains essays written for an international conference, convened by the Council of Christians and Jews, of important scholars and “religiously committed lay people” in order to explore the medieval origins of interfaith violence. The first part of the volume investigates political, socioeconomic, psychological, intellectual, and cultural contexts and causes, followed by brief essays analyzing the modern relationships among religion, ideology, and violence. Informative mad provocative.

1177.

Adler, Michael. Jews of Medieval England. London: Jewish Historical Society of England, 1939. An account of the political, religious, and social conditions affecting Jewry in England during the Middle Ages.

1178.

Agius, Emmanuel and Lionel Chircop. Caring for Future Generations: Jewish, Christian, and Islamic Perspectives. Westport: Praegar Publishers, 1998. Judaism, Christian, and Islam, the contributors argue, are increasingly discovering that what unites them is more important than what divides them, and many now acknowledge that an interreligious dialogue beyond faith and spiritual fellowship to a common struggle for justice can enrich a holistic vision through a complementarity of perspectives.

1179.

Agus, Jacob Bernard. Dialogue and Tradition: The Challenges of Contemporary Judeo-Christian Thought. New York: Abelard-Schuman, 1971. The author seeks to provide the response of Judaism to the major challenges of the modern world. Part One of this volume is expressly devoted to “The Jewish- Christian Dialogue,” which includes a Jewish response to Danielou’s Dialogue with Israel and Bea’s The Church and the Jewish People .

Bibliographical Survey 1180.

333

Allport, Gordon W. The Nature of Prejudice. Cambridge: Addison-Wesley, 1954. A major study of prejudices and antipathies which reveals that such social phenomena throughout history have had little to do with race, but rather have been based “often on religion,” a prime example of which is the treatment accorded Jews in Western societies; research and illustrations are drawn largely from the United States.

1181.

Almog, Shmuel, ed. Antisemitism Through the Ages. Part of the Studies in Antisemitism Series. Trans. Nathan H. Reisner. New York: Pergamon Press, 1988. Presents a collection of essays that provide a historical review of antiSemitism from Graeco-Roman times to the present; covers both the Christian world and Muslim countries; examines and assesses not only the various forms and manifestations of antisemitism in history, but also the diverse interpretations that have been placed upon it by contemporaries and historians.

1182.

Ariel, Yaakov A. On Behalf of Israel: American Fundamentalist Attitudes Toward Jews, Judaism, and Zionism, 1865-1945. Brooklyn: Carlson Publishing, 1991. Traces the rise of dispensationalism from the work of some English and American Protestants in the nineteenth century, the new eschatological beliefs which came to feature the Jews, and the emergence of the Christian Zionist movement; the continued existence of these views and their influence on U. S. policy toward Israel give this volume added importance.

1183.

Aron, Robert. The Jewish Jesus. Maryknoll: Orbis Books, 1971. A portrait of Jesus seen in the socio-religious context of daily practice of the Jewish faith “he knew and loved”; contains an anthology of Hebrew prayers— prayers which the young Jesus said and prayers which are still recited and sung in Jewish homes and synagogues throughout the world.

1184.

Bader-Saye, Scott. Church and Israel after Christendom: The Politics of Election. Bolder, Co.: Westview Press, 1999. A work of integrative theological thinking, linking theological ethics, biblical studies, and cultural analysis to create a new paradigm for

334

Church and State understanding the identities of Jews and Christians. A new paradigm is all the more needed in view of the tragic course of Jewish-Christian relations in the twentieth century, culminating in the Holocaust.

1185.

Baeck, Leo. Judaism and Christianity. Philadelphia: Jewish Publication Society, 1958. Reprint: New York: Harper and Row, 1966. Examines various aspects of Judaism and Christianity, noting the Jewish influences on Christianity as well as the differences in emphases between the two faiths. Included are essays on “The Faith of Paul” and “The Gospel as a Document of the History of the Jewish Faith.”

1186.

Baer, Yitzhak. A History of the Jews in Christian Spain. Trans. Louis Schoffman. 2 vols. Philadelphia: Jewish Publication Society of Ame-ri ca, 1961. A translation of the second Hebrew edition, but contains material not found in either of the Hebrew editions; a definitive work.

1187.

Balthasar, Hans Urs. Martin Buber and Christianity: A Dialogue Between Israel and the Church. New York: Macmillan, 1961. A Roman Catholic study of Judaism and its relations with Christianity and Christianity’s relations with Judaism.

1188.

Barth, Markus. Israel and the Church: Contribution to a Dialogue Vital for Peace. Richmond: John Knox Press, 1969. The author attempts to renew the conversation between Jews and Christians by directly dealing with such questions as: What can a Jew believe about Jesus— and still remain a Jew? Was Paul an anti-Semite? The difficulty with the Pauline writings lies in the Christian understanding of Paul rather than in Paul himself or in Jewish interpretation. The final section, “Israel and the Church in Paul’s Epistle to the Ephesians,” shows how Ephesians can throw light on the problem of Christian usage of the Old Testament, the Christian mission to the Jews, and Christian responsibility in regard to hidden or manifest anti-Semitism.

1189.

Baum, Gregory. Is the New Testament Anti-Semitic? Rev. ed. Mahwah, N.J.: Paulist Press, 1965. Author argues that the New Testament is without anti-Semitic elements.

Bibliographical Survey 1190.

335

Baum, Gregory. The Jews and the Gospel: A Re- examination of the New Testament. Westminster: Newman Press, 1961. Examines in the light of the Gospels, Acts, and Pauline writings, the relation between the synagogue and the early church during the first century. This study is a reply to Jules Isaac’s Jesus and Israel.

1191.

Bea, Augustin Cardinal. The Church and the Jewish People. New York: Harper and Row, 1966. A commentary on the Second Vatican Council’s “Declaration on the Relation of the Church to Non-Christian Religions”; written by the Council’s architect of the “Declaration on the Jewish People,” which was passed by Vatican II in its final session.

1192.

Berdyaev, Nicolas A. Christianity and Anti-Semitism. New York: Philosophical Library, 1954. Analyzes anti-Semitism as a problem that is essentially bound up with Christianity, fomented and propagated above all by Christians, the author argues, “should have been least conceivable.”

1193.

Berg, Johanness van den and Ernestine G. E. van der Wall, eds. JewishChristian Relations in the Seventeenth Century: Studies and Documents. Boston: Kluwer Academic Publishers, 1988. Contains eighteen essays by essayists on Jewish-Christian relations, in which special attention is given to the Netherlands and England, along with the texts of some recently discovered and other rare documents in the same field; papers originally presented at a symposium held on 23 January 1985 at the University of Leiden under the auspices of the Sir Thomas Browne Institute for the study of Anglo-Dutch relations.

1194.

Berger, David. History and Hate: The Dimensions of Anti-Semitism . New York: The Jewish Publication Society, 1986. In eight essays, the authors probe into the dynamics of anti-Semitism as it has appeared in all periods of history—from the ancient world to twentieth-century America.

1195.

Berlin, George L. Defending the Faith: Nineteenth-Century American Jewish Writings on Christianity and Jesus. Albany: State University of New York Press, 1989.

336

Church and State Examines the centuries-old argument between Christians and Jews, with primary focus on the American setting of that argument and shows how American conditions shaped it, differentiating between several nineteenth-century American-Jewish approaches to the phenomenon of Christianity and Christian mission to the Jews; in its second part, it brings together some very interesting nineteenth-century materials to which most modern readers would otherwise have no access.

1196.

Bird, Thomas E. Modern Theologians, Christians and Jews. New York Association Press: 1967. Ten studies by a variety of Christian and Jewish theologians, including, among others, such “Theologians of Dialogue” as Martin Buber, John Courtney Murray, and Josef Hromadka, and “Theologians of Mystical Experience” as Abraham Joshua Heschel and Henry de Lubas.

1197.

Blumstock, Robert Edward. The Evangelization of Jews: A Study in Interfaith Relations. Eugene: University of Oregon Press, 1964. Originally written as a doctoral dissertation in sociology for the University of Oregon.

1198.

Bokser, Ben Zion. Judaism and the Christian Predicament. New York: Alfred A. Knopf, 1967. A historical and critical study of the common origins as well as the crucial non-negotiable differences between Judaism and Christianity.

1199.

Borowitz, Eugene et al. Image of the Jews: Teacher’s Guide to Jews and Their Religion. New York: Anti-Defamation League of B’nai B’rith, 1970. Prepared as the first extensive body of instructional material on Judaism for the Catholic high school, but could well be used for social studies by all religious denominations, as well as by public schools.

1200.

Braham, Randolph L., ed. The Origins of the Holocaust: Christian AntiSemitism. Leiden: E. J. Brill Publishing, 1986. Written in response to the thesis that anti-Semitism is not something aberrant in Christian teaching, but is fundamental to the teaching of the New Testament. The authors of the essays in this volume include both ardent critics and some who are sympathetic to this thesis, but the volume deals not only with issues of conflict between Christianity and Judaism,

Bibliographical Survey

337

but also offers ways to advance the cause of genuine religious pluralism and tolerance. 1201.

Brandon, S. G. F. The Fall of Jerusalem and the Christian Church: A Study of the Effects of the Jewish Overthrow of 70 A.D. on Christianity. London: S. P. C. K., 1951. A study of the primitive and early church against the background of Jewish history from 586 B.C.E.-70 C.E.

1202.

Branscomb, Bennett Harvie. Jesus and the Law of Moses. New York: R. R. Smith, 1930. A biblical study of the relation of the Gospels to the Old Testament, particularly as seen in the teachings of Jesus.

1203.

Bratton, Fred Gladstone. The Crime of Christendom: The Theological Sources of Christian Anti-Semitism. Boston: Beacon Press, 1969. This volume on anti-Semitism was necessitated, according to the author, “because of the almost total failure of modern writers on the subject to recognize the critical significance of religious beliefs as a prominent source for secular anti-Semitism.” The sources of Christian antiSemitism are seen as stemming from the anti-Jewish bias of the New Testament, the teachings of the Church Fathers, and the continuance of certain Christological formulations in official creeds, literature, religious education, and preaching in the life of the churches themselves.

1204.

Braybrooke, Marcus. Time to Meet: Towards a Deeper Relationship Between Jews and Christians. Philadelphia: Trinity Press International, 1990. Examines, with critical comments, the “official” teaching of the churches, as expressed in the statements of representative bodies, on Jews and Judaism, and probes behind the official statements the personal and community initiatives around the headings of the Jewish Jesus, Christology, the covenant, the doctrine of God, the Christian mission to the Jews, the Shoah and faith after Auschwitz, Israel, prayer shared by Christians and Jews, and Jewish-Christian tasks for the future.

1205.

Brockway, Allan R. and Rolf Rendtorff, eds. The Theology of the Churches and the Jewish People: Statements by the World Council of Churches and its Member Churches. Geneva: WCC Publications, 1988.

338

Church and State Provides official theological positions of churches on Jews and Judaism and the significance of the Jewish people for the faith of the church in light of what theologians, historians, and biblical scholars are saying; commentaries by Allan Brockway, Paul van Buren, Rolf Rendtorff and Simon Schoon; includes commentaries by Allan Brockaway, Paul van Buren, Rolf Rendtorff, and Simon Schoon.

1206.

Bronner, Stephen Eric. A Rumor About the Jews: Reflections on Antisemitism and “The Protocols of the Learned Elders of Zion.” New York: St. Martin’s Press, 2000. Reflections in response to “The Protocols of the Elders of Zion,” one of the most infamous documents of antisemitism ever published, this volume expresses the connection between antisemitism and the overarching political assault upon the enlightenment legacy, providing a new and penetrating understanding of an insidious ideology and its broader implications.

1207.

Brooks, Roger, ed. Unanswered Questions: Theological Views of Jewish-Catholic Relations. Notre Dame: University of Notre Dame Press, 1988. The nine essays in this volume, in response to the official teaching of the Roman Catholic Church since the Second Vatican Council, assess from a theological perspective the progress made in Jewish-Christian relations since Vatican II, including such issues as antisemitism, the theological role of the State of Israel, and education about Jewish-Christian relations; contributors include both Christians and Jews.

1208.

Brown, Robert McAfee and Sydney Thomson Brown, eds. A Cry for Justice: The Churches and the Synagogues Speak. Mahwah, N.J.: Paulist Press, 1989. Contains a collection of essays, the first of which analyzes twenty years of social justice statements by Protestant, Catholic, and Jewish religious bodies and are then followed by critiques contributed by representatives of very different viewpoints—corporate America, labor unions, and the Third World poor; an appendix lists the documents with a chapter-bychapter breakdown, a topic index, and addresses to get each document in full.

1209.

Buber, Martin. Two Types of Faith: The Interpenetration of Judaism and Christianity. Trans. Norman P. Goldhawk. New York: The Macmillan Co., 1952. Reprint: New York: Harper and Row, 1961.

Bibliographical Survey

339

A theological analysis of commonalities and conflicts between Pharisaic Judaism and early Christianity. 1210.

Burrell, David B. Voices from Jerusalem: Jews and Christians Reflect on the Holy Land. Mahwah, N. J.: Paulist Press, 1991. Provides a collection of eight essays, all written by persons who have spent many years in the Holy Land, in which a wide variety of topics is addressed, such as the sacred character of the land, Israel as central to Jewish and Christian understandings, various forms of Christian presence and witness in the Holy Land today, the Israeli-Palestinian dispute, and how nationalism and religion are interconnected.

1211.

Busi, Frederick. The Pope of Antisemitism: The Career and Legacy of Edouard-Adolphe Drumont. Lanham, Md.: University Press of America, 1986. A critical study of Edouard-Adophe Drumont, known to his contemporaries as “the Pope of Antisemitism,” who was, the author argues, mainly responsible for the popularization of antisemitism during the last two decades of the nineteenth century.

1212.

Cadbury, Henry J. The Peril of Modernizing Jesus. New York: Macmillan, 1937. A plea to see Jesus as a Jew of the first century and not the twentieth, and the Jewishness of the Gospels.

1213.

Campbell, W. S. “Christianity and Judaism: Continuity and Discontinuity,” International Bulletin of Missionary Research Library 8 (1984}: 5458.. Examines the relationship between Christianity and Judaism by a study of three topics: covenant, Paul’s conversion-call, and the use of the title “Israel,” and attempts to demonstrate the continuity as well as the discontinuity between Christianity and Judaism, finding both continuity and discontinuity between the two traditions. The author argues against any view of Judaism and Christianity that proposes a theory of purely separate development.

1214.

Carroll, James. Constantine’s Sword: The Church and the Jews. Boston: Houghton Mifflin Co., 2001.

340

Church and State Traces the tragic and troubling two-thousand-year history of the church’s battle against Judaism, with its fault lines reaching deep into Western culture and civlization. Demanding that the church finally face this past in its entirety, the author calls for a fundamental rethinking of the deepest questions of the Christian faith and not until then mayChristians begin to forge a new future in their relationships with Jews and Judaism. Movingly and powerfully written.

1215.

Charlesworth, James H., ed. Jesus’ Jewishness: Exploring the Place of Jesus within Early Judaism. Philadelphia: American Intefaith Institute; New York: Crossroad/Continuum, 1991. Nine distinguished Christian and Jewish scholars from Europe, Israel, and the United States reflect upon the importance and implications of the historical reality of the Jewishness of Jesus, not only for their respective communities, but also for the future of Jewish-Christian dialogue.

1216.

Charlesworth, James H. Jews and Christians: Exploring the Past, Present, and Future. New York: Crossroad/ Continuum, 1990. Nine distinguished scholars explore the past, present, and future of Christian-Jewish relationships, ranging from a review of New Testament attitudes, to the impact of Martin Luther, all of whom are dedicated to the idea that through an honest and searching review of old attitudes and understandings, a future free of bitter hatred and gross injustice is possible; contains a selected bibliography.

1217.

Chazan, Robert. Church, State, and Jew in the Middle Ages. Published as a volume in the Library of Jewish Studies. New York: Behrman House, 1980. Illuminates through a collection of historic documents the precarious position occupied by the Jews of medieval Western Europe as they attempted to navigate through their complex relations with church and state; based on ecclesiastical and secular documents—papal pronouncements, legal codes, theological formulations of the church, and charters and decrees of the state.

1218.

Cohen, Arthur A. The Myth of the Judeo-Christian Tradition. New York: Harper and Row, 1970. Author contends not only that there is no Judeo-Christian tradition but there is in fact theological enmity between Judaism and Christianity. The so-called Judeo-Christian tradition is a myth produced by Christian guilt and Jewish neurasthenia to obscure the basic fact that Christians

Bibliographical Survey

341

and Jews, to the extent that they are seriously Christians and Jews, are theological enemies. 1219.

Cohen, Susan Sarah, ed. Antisemitism: An Annotated Bibliography. New York: Garland Publishing, 1990-1994. 3 vols. Vol. 1 1984-85; Vol. 2 1986-87; Vol. 3 1987-1988. The first worldwide annotated bibliography of anti-Semitism surveys publications in English, European languages, Hebrew, and Yiddish; organization is chronological (ancient, medieval, modern) with geographic divisions and includes books, articles, and dissertations.

1220.

Cohn-Sherbok, Dan. The Crucified Jew: Twenty Centuries of Christian Anti-Semitism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997. Sets forth the thesis that Christians and their churches have initiated and condoned anti-Semitism and that the New Testament itself expresses a deep distrust of the tradition into which Christ himself was born; the author ends his volume with an account of the various initiatives that have been made toward reconciliation between Christian and Jews.

1221.

Conzelmann, Haus. Gentiles-Jews-Christians: Polemics and Apologetics in the Greco-Roman Era. Trans. M. Eugene Boring. Minneapolis: Fortress Press, 1992. Attempts to describe each group—Gentiles, Jews, Christians—in the light of its self-understanding(s) and to investigate historically the ancient contributions to anti-Semitism and thereby to create the necessary presuppositions for dialogue by urging that it not be masked by explanations made too quickly; extremely well documented.

1222.

Cournos, John. An Open Letter to Jews and Christians. New York: Oxford University Press, 1938. An examination of Jewish interpretations of Jesus and Jesus in relation to Jews in the twentieth century; a plea to Jews and Christians to join in the foundation of a spiritual kingdom based on freedom and love.

1223.

Croner, Helga B. and Leon Kienicki, eds. Issues in the Jewish-Christian Dialogue: Jewish Perspectives on Covenant, Mission, and Witness. New York: Paulist Press, 1979. Examines in some detail the role of Israel and its people in the postHolocaust world.

342 1224.

Church and State Croner, Helga B., ed. More Stepping Stones to Jewish-Christian Relations: An Unabridged Collection of Christian Documents, 1975-1983. New York: Stimulus Books, 1977. Reprint: New York: Paulist Press, 1985. A valuable reference work that contains unabridged copies of all major documents produced by Protestant denominations and the Catholic Church during the period 1975 to 1983 on the topic of Jewish-Christian relations.

1225.

Dalmon, Gustaf. Jesus-Jeshua: Studies in the Gospels. Trans. Paul P. Levertaff. New York: KTAV Publishing House, 1971. The author, a Jewish authority on Aramaic and on early Rabbinic theology, attempts to illuminate the Jewish background and environment of Jesus, and show how Jesus’ thoughts and words were the products of the people from whom he came—and with whom he also differed; a comparison of Jewish literature with the Gospels and writings of the early church.

1226.

Danby, Herbert. The Jew and Christianity: Some Phases, Ancient and Modern, of the Jewish Attitude Towards Christianity. New York: Macmillan, 1927. Originally delivered as Chapman Lectures at Sion College, London, these published lectures are a historical review of Jewish attitudes toward and relations with Christianity.

1227.

Daniélou, Jean, J.S. Dialogue with Israel: With a Response by Rabbi Jacob B. Agus. Baltimore: Helicon Press, 1968. An investigation and an exploration of the relations between Judaism and early Christianity and their later mysticism and metaphysics. The author deplores the division within the Israel of God which has done so much harm to both Jews and Christians.

1228.

Daube, David. The New Testament and Rabbinic Judaism. London: University of London, 1956. An examination of old and new problems relating to the Rabbinic background of the New Testament, as suggested by parallel and quasiparallel passages.

1229.

Davies, Alan T. Anti-Semitism and the Christian Mind: The Crisis of Conscience after Auschwitz. New York: Herder and Herder, 1969.

Bibliographical Survey

343

An incisive critique of post-Auschwitz Catholic and Protestant theology as it relates to Judaism; concludes with some theological guidelines for the future of Jewish-Christian relations. 1230.

Davies, Alan T. Antisemitism and the Foundations of Christianity. Mahwah, N.J.: Paulist Press, 1979. Twelve Christian theologians explore the development and dynamics of antisemitism within the Christian tradition; not only do they explore the beginnings of Christian antisemitism, they attempt to help the reader understand the dynamics of the religious impulse for all peoples and all times.

1231.

Davies, William David. Christian Origins and Judaism. Philadelphia: Westminster Press, 1962. A “study of Christianity’s origins within Judaism as an integral part of the ancient Roman-Greco-Oriental world.” The author urges “deeper attention to the roots of Jesus in His own times.”

1232.

Davies, William David. Christian Engagements with Judaism. Harrisburg: Trinity Press International, 1999. Gathers together studies on various “engagements” between Judaism and Christianity, examining such topics as the nature of Judaism, canon and Christology, Torah and dogma, law in Christianity, and the promised land in Jewish and Christian tradition.

1233.

Davies, William David. Paul and Rabbinic Judaism. New York: Harper and Row, 1955. A survey of relevant literature on the subject: a profound study of the original documents, both Christian and Jewish, to show that despite Paul’s mission to the Gentiles, he remained as far as possible a Hebrew to the Hebrews and baptized his Rabbinic heritage in Christ.

1234.

Davis, Moshe, ed. Israel: Its Role in Civilization. New York: Harper and Brothers, 1956. For the world Jewish community ... Israel is both reality and symbol. Modern Israel, Eretz Yisrael, is “in every sense, the creation of the entire Jewish people of all generations.” Includes four basic themes: Israel in the perspective of the world scene, what modern scholarship teaches about

344

Church and State ancient Eretz Yisrael, inner life in the State of Israel, and the nature of the interrelationship between Israel and America.

1235.

De Lubac, Henri Cardinal, S.J. Christian Resistance to Anti-Semitism: Memories from 1940-1944. San Francisco: Ignatius Press, 1990. Presents documentary evidence about the role of the Catholic Church in opposing anti-Semitism during the Nazi occupation of France; written by a key participant and a leading Catholic theologian who reveals for the first time the facts surrounding his own clandestine activities against anti-Semitism during that period.

1236.

Dietrich, Donald J. God and Humanity in Auschwitz: Jewish-Christian Relations and Sanctioned Murder. New Brunswick: Transaction Publishers, 1994. Synthesizes the findings of research developed over the last thirty years on the rise of antisemitism in Western civilization and sees the Holocaust as a case study of how prejudice has been theologically enculturated.

1237.

Ditmanson, Harold H. Stepping-Stones to Further Jewish-Lutheran Relationships: Key Lutheran Statements. Minneapolis: Augsburg Fortress Press, 1990. Includes documents surveying the history of Lutheran-Jewish relations, an analysis of Luther’s writings concerning the Jews, and all major Lutheran statements on Jewish-Lutheran relations.

1238.

Dunn, James D. G. The Parting of the Ways: Between Christianity and Judaism and Their Significance for the Character of Christianity. Philadelphia: Trinity Press International, 1991. Explores important questions relating to the emergence of Christian distinctiveness and the pulling apart of Christianity and Judaism in the first century by surveying the ways in which these questions have been approached since the nineteenth century and examining the main pillars of Judaism and the various issues which arose with the emergence of Jesus.

1239.

Eckardt, A. Roy. Christianity and the Children of Israel. Morningside Heights, N.Y.: King’s Crown Press, 1948. A theological rationale, in the light of Protestant neo-Reformation thought, for a Christian’s finding a way of meaningful relationship for

Bibliographical Survey

345

living with his Jewish brothers; a Christian interpretation of normative Jewish-Christian relations. 1240.

Eckardt, A. Roy. Elder and Younger Brothers: The Encounter of Jews and Christians. New York: Charles Scribner’s Sons, 1967. Examines the theological implications of the role of Jews as the consenting people in the unbroken covenant God has made with Israel and shows that the messiahship of Jesus is both grounded in and yet discontinuous with the salvation-history of Israel; presents major arguments of continuity and discontinuity between Judaism and the Christian faith.

1241.

Eckardt, A. Roy. Jews and Christians: The Contemporary Meeting. Bloomington: Indiana University Press, 1986. A multi-dimensional account of the current state of relations between Christians and Jews.

1242.

Eckardt, A. Roy and Alice Eckardt. Encounter with Israel: A Challenge to Conscience. New York: Association Press, 1970. A major work on the State of Israel viewed from the perspective of its historical roots; the life of Israelis today, and recent events which challenge the world’s conscience; the authors’ avowed purpose is “to foster understanding of today’s Israel and her people and to contribute to responsible moral and political decisions respecting that country and her place in the Middle East.

1243.

Edelman, Lily, ed. Face to Face: A Primer in Dialogue. Washington, D.C.: B’nai B’rith Adult Jewish Education, 1967. Written to provide readers with the desire—and some introductory materials—to prepare themselves for Jew-Christian dialogue and understanding; “only then can all God’s children consecrate themselves to the task of remaining human in a world not of our own making.”

1244.

Ellis, Marc. H. Ending Auschwitz: The Future of Jewish and Christian Life. Louisville: Westminster/ John Knox Press, 1994. Shows that it is necessary for the Jewish people to go beyond the pains of Auschwitz and explore the new world of Christianity, which is more pluralistic than ever, and that the responsibility of the Jewish people, as a historically oppressed nation, is to identify with the oppressed nations of the world, including the Palestinians, both Muslim and Christian.

346 1245.

Church and State Enslin, Morton Scott. Christian Beginnings. New York: Harper and Brothers, 1938. A positive and sympathetic account of the Jewish background of the New Testament.

1246.

Epstein, Benjamin R. and Arnold Foster. “Some of My Best Friends. . . .” New York: Farrar, Straus, and Cudahy, 1962. The title of this book refers to a phrase which all too often becomes an apology and an excuse—often a smokescreen—for the discrimination used to deprive Jews of their rights and manifestation of anti-Semitism which remains deeply imbedded in the American psyche. “One aspect of anti-Semitism—discrimination against Jews in the United States—has assumed patterns and practices that exist nowhere else in the world making it almost a uniquely American phenomenon.”

1247.

Evans, Craig A. and Donald Alfred Hagner, eds. Anti-Semitism and Early Christianity: Issues of Polemic and Faith. Minneapolis: Fortress Press, 1993. The seventeen contributors to this volume argue that the New Testament should not be regarded as anti-Semitic, but rather maintain that the harsh polemics within the New Testament are properly interpreted as evidence of a Jewish intramural struggle and that the New Testament therefore is not anti-Semitic.

1248.

Everett, Robert Andrew. Christianity Without Antisemitism: James Parkes and the Jewish-Christian Encounter. New York: Pergamon Press, 1993. Presents a detailed study of a scholar (James Parkes) who is generally regarded as one of the pioneers of Jewish-Christian relations and shows that Parkes endeavored to provide a way for Christianity to be free of antisemitism and to challenge those who maintain that the Holocaust is the only reason for Christians to rethink their “theology of victimization” about Judaism.

1249.

Falk, Gerhadr. The Jew in Christian Theology: Martin Luther’s AntiJewish Vom Schem Hamphoras, Previously Unpublished in English, and Other Milestones in Church Doctrine Concerning Judaism. Jefferson, N. C: McFarland and Company, Inc. Publishers, 1992. Reviews the earliest Christian writings concerning Jews and shows how Christian synods and influential theologians legitimized and reinforced

Bibliographical Survey

347

hatred of the Jewish people and examines some modern attempts in Protestant and Catholic theology to promote friendship toward the Jewish people. 1250.

Falk, Randall M. and Walter J. Harrelson. Jews and Christians: A Troubled Family. Nashville: Abingdon Press, 1996. A rabbi and a Christian scholar examine misconceptions and prejudices Jews and Christians have about each other’s tradition, including Scripture, God concepts, Jesus, and the Holocaust.

1251.

Falk, Randall M. and Walter J. Harrelson. Jews and Christians in Pursuit of Social Justice. Nashville: Abingdon Press, 1996. Addresses various contemporary topics and issues in order to illuminate them in light of Jewish and Christian traditions, in light of Scripture and other basic texts of each tradition; topics discussed include marriage and family values; religious liberty; racial tensions and civil rights; war and peace; economic justice and ecology and Jewish and Christian ethics in light of biblical promises.

1252.

Faulhaber, Michael Von. Judaism, Christianity and Germany. Trans. George D. Smith. New York: Macmillan, 1934. Advent sermons preached in St. Michael’s Church in Munich in 1933 by a Roman Catholic cardinal.

1253.

Ferguson, Everett, David Scholer, and Corby Finney, eds. Early Christianity and Judaism: The Early Centuries. Vol. 6 of Studies in Early Christianity. Hamden, Conn.: Garland Publishing, 1993. Examines the relationship between Christianity and Judaism up to the fourth and fifth centuries and assesses those anti-Judaic statements to be found in early Christian literature which arose from a polemical context, those which belong to the theological context of Christian self-definition and therefore do not at all reflect personal prejudice.

1254.

Fine, Steven, ed. Jews, Christians, and Polytheists in the Ancient Synagogue. New York: Routledge, 1999. Explores the way in which divergent ethnic, national, and religious communities interacted with one another within the synagogue in the Graeco-Roman period. It also presents new perspectives regarding the

348

Church and State development of the synagogue and the significance of this institution for understanding religion and society under the Roman Empire.

1255.

Fisher, Eugene J. Faith Without Prejudice: Rebuilding Christian Attitudes Toward Judaism. New York: Paulist Press, 1977. Rev. ed. New York: Crossroad, 1993. Describes the historical relationships between Christianity and Judaism and addresses the question: Are the Gospels anti-Semitic? In so doing, the author, director of the Secretariat for Catholic-Jewish Relations of the U. S. Conference of Bishops, aims at providing the reader with some of the new insights emerging from dialogue begun by Vatican II with the hope that there will be a renewed understanding of Judaism—and through it of Christianity itself.

1256.

Fisher, Eugene J., ed. Interwoven Destinies: Jews and Christians Through the Ages. Mahwah, N.J.: Paulist Press, 1993. Traces the history and significance of the ancient relationship between Judaism and Christianity, that has been difficult but also remarkably fruitful; includes eight essays by such scholars as Alice Eckhardt, Arthur Hertzberg, John Gager, and the editor.

1257.

Fisher, Eugene J. Visions of the Other: Jewish and Christian Theologians Assess the Dialogue. Mahwah, N.J.: Paulist Press, 1994. Includes essays by four prominent scholar-theologians from Judaism and Christianity: Rabbi Irving Greenberg, John Pawlikowski, Paul M. van Buren, and Rabbi David Hartman of their extended dialogue reassessing all that had gone on before in Jesus-Christian encounters and doing so in a spirit of reconciliation and renewed hope for the future.

1258.

Fisher, Eugene J. and Leon Klenicki, eds. In Our Time: The Flowering of Jewish-Catholic Dialogue. Mahwah, N.J.: Paulist Press, 1990. Provides a discussion and analysis of the most important statements and guidelines issued by the Vatican on the question of modern dialogue between Christians and Jews; contains the following documents: “Declaration on the Relationship of the Church to Non-Christian Religions”; “Guidelines and Suggestions for Implementing the Conciliar Declaration”; “Notes on the Correct Way to Present the Jews and Judaism”; “A Note for the Presentation of the Document of the Commission for Religious Relations with the Jews”; and “Within Context: Guidelines for the Catechetical Presentation of Jews and Judaism in the New Testament.”

Bibliographical Survey 1259.

349

Fisher, Eugene J. and Leon Klenicki. Pope John Paul II on Jews and Judaism, 1979-1986. Washington D.C.: United States Catholic Conference, 1987. Provides a collection of the speeches of Pope John Paul II dealing with Judaism, which with very few exceptions were delivered at meetings with Jews, some in the Vatican and some elsewhere.

1260.

Fisher, Eugene J., James Rudin, and Marc H. Tanenbaum, eds. Twenty Years of Jewish-Catholic Relations. Mahwah, N. J.: Paulist Press, 1986. Contains papers written to commemorate the twentieth anniversary of Nostra Aetate and attempts to measure its effect on the last two decades and to chart a positive course for Jewish-Catholic relations in the next century.

1261.

Flannery, Edward H. The Anguish of the Jews: Twenty-three Centuries of Anti-Semitism. New York: Macmillan, 1965. Reprint: Mahwah, N.J.: Paulist Press, 1985. The first book written by a Catholic priest on twenty-three centuries of anti-Semitism, it begins with Greek and Egyptian attitudes that formed the base root for much of what followed during the Christian era; traces the events of twenty-three centuries, including Christian involvement in the tragic history of anti-Semitism.

1262.

Foerster, Friedrich Wilhelm. The Jews. Trans. Brian Battershaw. New York: Farrar, Straus and Codahy, 1961. The author, one of the first German Lutherans to see the anti-Semitic bias in Nazism, wrote this volume as a “token of personal gratitude for all that Christianity has received from Judaism” and as “an expression of protest against the quite amazing ingratitude which all too great a part of non-Jewish humanity has displayed towards Jewry. May this work of mine be regarded as an attempt at spiritual reparation for the indescribable wrong suffered by the Jewish people.”

1263.

Fox, Gresham George. Jesus, Pilate and Paul: An Amazingly New Interpretation of the Trial of Jesus Under Pontius Pilate. Chicago: Issacs, 1955. A study of the trial of Jesus under Pilate and with a study of little known facts in the life of Paul before his conversion.

350 1264.

Church and State Friedlander, Gerald. The Jewish Sources of the Sermon on the Mount. New York: Block Pub. Co., 1911. Reprint: New York: KTAV Publishing, 1969. Originally published in 1911. This is a polemical treatise intended to show Jewish theologians how to defend Judaism and how to answer the Christian theologians who mention that the teachings of Jesus as given in the Sermon on the Mount are superior to earlier Judaism.

1265.

Friedman, Philip. Their Brothers’ Keepers. New York: Crown Publishers, 1957. A study of the period during World War II, 1939-1945, and the assistance given to Jewish refugees.

1266.

Frymer-Kensky, Tikva et al. Christianity in Jewish Terms. Boulder, Co.: Westview Press, 2000. This volume is a Jewish theological response to the profound advances and changes that have taken place in Christian thought toward the Jews and Judaism. Divided into ten chapters, each chapter features a main essay, written by a Jewish scholar, that explores the meaning of a set of Christian beliefs. Following the essays is a response from a second Jewish scholar and a Christian scholar. This volume is designed to generate new conversations within the American Jewish community and between the Jewish and Christians communities and thereby lay the foundation for better understanding.

1267.

Gager, John. The Origins of Anti-Semitism: Attitudes Toward Judaism in Pagan and Christian Antiquity. New York: Oxford University Press, 1983. A scholarly and trenchant study of a phenomenon deeply rooted in Christian as well as pagan antiquity; a well documented historical argument.

1268.

Gavin, Frank Stanton Burns. The Jewish Antecedents of the Christian Sacraments. New York: KTAV, 1928. Reprint 1969.. Presents evidence of Jewish influences on sacramentalism associated with early strata of New Testament literature.

1269.

Gilbert, Arthur. A Jew in Christian America. New York: Sheed and Ward, 1966.

Bibliographical Survey

351

A collection of essays, almost all of them published previously and written in a popular vein, by a Jewish rabbi who has been for some years actually involved in Jewish-Christian dialogue through his work with the Anti-Defamation League and the National Conference of Christians and Jews. 1270.

Glick, Leonard B. Abraham’s Heirs: Jews and Christians in Medieval Europe. Syracuse: Syracuse University Press, 1999. Delineates the radical difference between how Jews and Christians in medieval Europe perceived themselves and each other. The author focuses on Jews in the Franco-German region, leaving aside not only the Jews of Italy but also the larger, and certainly equally noteworthy, population of Sephardic Jews in Spain. This volume is not only about Jews, it is about ways in European Jewish culture, the identity, and experience were molded in the crucible of Western Christianity.

1271.

Glock, Charles Y. and Rodney Stark. Christian Beliefs and Anti-Semitism. New York: Harper and Row, 1966. Reprint:: Wesport, Conn.: Greenwood Press, 1979. Shows how contemporary Christianity has shaped attitudes toward the Jews; a sociological survey of the “religious roots of anti-Semitism.” The first volume in the Harper series is based on the University of California Five-Year Study of Anti Semitism in the United States, being conducted by the Survey Research Center under a grant from the Anti-Defamation League of B’nai B’rith.

1272.

Goldberg, Michael. Jews and Christians, Getting Our Stories Straight: The Exodus and the Passion-Resurrection. Nashville: Abingdon, 1985. Offers bold new insights into what it means to be a Christian or a Jew, not principally because they embrace different creeds, but because they have gained an understanding of the world from one of two distinct “master stories”—for Jews, the Exodus; for Christians, the life, death, and resurrection of Jesus.

1273.

Goldschmidt-Lehman, Ruth. Nova Bibliotheca Anglo-Judaica: A Bibliographical Guide to Anglo-Jewish History. London: Jewish Historical Society of England, 1961. Expressly published in order to bring up to date Cecil Roth’s Magna Bibliotheca Anglo-Judaica .

352 1274.

Church and State Goldstein, Morris. Jesus in the Jewish Tradition. New York: Macmillan Co., 1950. An examination of Jesus in Rabbinic Judaism, and of Jewish literary sources, particularly Talmudic writings, which pertain to Jesus, his life, and influence.

1275.

Goppelt, Leonhard. Jesus, Paul and Judaism: An Introduction to New Testament Theology. New York: Thomas Nelson and Sons, 1964. A study of the context of Judaism out of which Jesus and Paul came. This volume is an English translation of the first half of Christentum und Judentum im ersten und Zweiten Jahrhundert.

1276.

Gordis, Robert. Judaism in a Christian World. New York: McGraw-Hill Book Co., 1966. A study of twentieth-century Judaism in a predominantly Christian culture.

1277.

Grant, Frederick C. Ancient Judaism and the New Testament. New York: Macmillan, 1959. An examination of the Jewish orientation of the New Testament from which the author concludes that “one cannot truly understand the New Testament or the religion it enshrines without a deep and sympathetic understanding of Judaism.”

1278.

Grayzel, Solomon. The Church and the Jews in the Thirteenth Century. 2 vols. Vol. 1 1198-1254. Vol. 2 1254-1314. Detroit: Wayne State University Press, 1989. Originally published in 1933, this is an authoritative study by a Jewish scholar of the relations between the Roman Catholic Church and the Jews during the thirteenth century, based on the papal letters and conciliar decrees of the period; includes texts and translations of papal letters and conciliar decrees. Upon the late author’s request, Kenneth R. Stow brought the project to completion with Volume II, 1254-1314, which assembles ninety-two papal letters and texts from three ecumenical councils, with Grayzel’s lengthy notes and full secondary bibliography.

1279.

Guignebert, Charles A. The Jewish World in the Time of Jesus. London: Routledge and K. Paul, 1939.

Bibliographical Survey

353

Attempts to show that Jesus “is plainly inexplicable except as the product of his environment.” Jesus was the natural product of his environment. He “was born among Jews on Jewish soil, and his message was for Jews alone. In its origin, therefore, and insofar as it is dependent on its traditional founder, Christianity must be considered a Jewish phenomenon.” 1280.

Guilding, Aileen. The Fourth Gospel and Jewish Worship: A Study of the Relation of St. John’s Gospel to the Ancient Jewish Lectionary System. Oxford: Clarendon Press, 1960. The author finds the starting point for the interpretation of the Fourth Gospel in first-century Jewish synagogue worship. The Fourth Gospel is to be seen as a Christian commentary on Old Testament lectionary readings as they were arranged for the ancient synagogue in a triennial cycle—a cycle which was already firmly established in Palestine well before the first century.

1281.

Hall, Sidney G. Christian Anti-Semitism and Paul’s Theology. Minneapolis: The Fortress Press, 1992. Demonstrates the importance and urgency of the question of Paul and the Law; a helpful volume in seeing how responding to the Holocaust has pervasively influenced Pauline writings.

1282.

Hargrove, Katherine T., ed. The Star and the Cross: Essays on JewishChristian Relations. Milwaukee, Wis.: The Bruce Publishing Company, 1966. This collection of essays attempts to make the reader conversant not only with contemporary problems in Jewish-Christian relations but also with current writings about these problems; each essay by a Jewish author is paired with one in a similar vein by a Catholic author.

1283.

Harrelson, Walter J. and Randall M. Falk. Jews and Christians: A Troubled Family. Nashville: Abingdon Press, 1990. A dialogue between a rabbi and a Christian scholar challenges Jews and Christians to examine their misconceptions and prejudices about each other’s faith; topics include Scripture, God concepts, Jesus, the Holocaust, election, covenant, and mission.

1284.

Harshbarger, Luther H. and John A Maurant. Judaism and Christianity: Perspectives and Traditions. Boston: Allyn and Bacon, Inc., 1968.

354

Church and State The subject is treated comparatively in a historical context.

1285.

Hauer, Christian E. Crisis and Conscience in the Middle East. Chicago: Quadrangle Books, 1970. A pro-Israel appeal to the world’s conscience for resolving the Middle East crisis—a crisis which the author maintains is to be seen as a moral problem. Therefore “an immoral solution does not suffice,” and “just any solution will not do”; a just and honorable settlement is needed for both sides and “is the only kind that can last and promise a bright future for Arab or Jew.”

1286.

Hay, Malcom Vivian. Europe and the Jews: The Pressure of Christendom on the People of Israel for 1900 Years. Boston: Beacon Press, 1960. Recounts, as a historian, the anti-Semitic behavior of both Catholics and Protestants towards the Jews in what was known as “Christian” Europe.

1287.

Hay, Malcolm Vivian. Foot of Pride: The Pressure of Christendom on the People of Israel for 1900 Years. Boston: Beacon Press, 1950. A history of anti-Semitism in Christian Europe from the time of John Chrysostom in the fourth century through the Hitler Holocaust and the establishment of the State of Israel. “A book he felt had to be done, and done by a Christian; a book admitting, exposing, examining, analyzing and condemning the ‘chain of error’ in Christian theology and Christian ethics which is called anti-Semitism.”— From the Introduction by Thomas Sugrue.

1288.

Hay, Malcolm Vivian. The Roots of Christian Anti-Semitism. New York: Freedom Library Press, 1981. Traces the tragic story of early Christian anti-Semitism and its relationship to modern anti-Semitism, drawing on ecclesiastical archives and historical records to show how the disease of anti-Semitism infected some of the greatest figures of Western civilization.

1289.

Haynes, Stephen R. Reluctant Witnesses: Jews and the Christian Imagination. Louisville, Ky.: Westminster/John Knox Press, 1995. Explores the pervasive Christian “witness-people” myth that dominates much Christian thinking about the Jews in both Christian and Jewish minds and argues that Christian Holocaust theology is a well-intentioned but dangerous continuation of the “witness people” tradition.

Bibliographical Survey 1290.

355

Hedenquist, Gote, ed. The Church and the Jewish People. London: Edinburgh House Press, 1954. A volume resulting from the need expressed by the World Council of Churches at Amsterdam for a “more detailed study” of relations between Christians and Jews. Contributors include Hans-Joachim Schoeps, Hans Kosmala, Leo Baech, Stephen Neill, Gote Hedenquist, et al.

1291.

Heer, Friedrich. God’s First Love: Christians and Jews over Two Thousand Years. Trans. Geoffrey Skelton. New York: Weybright and Talley, 1970. A major and poignant review of Christian anti-Semitism from New Testament times to the present.

1292.

Henrix, Hans Hermann. “Dialogue, Not Proselytizing: Christian Attitude Towards Jews and Judaism.” Theology Digest 40 (1993): 312-21.. Argues that Christian sanctification of God’s name in relation to the Jewish people and Judaism does not mean proclaiming Christ’s name to the Jewish people with the intent that they accept baptism and membership in the church, rather Christian-Jewish dialogue is required based on respect and discipline in light of the call of the other; dialogue, the author maintains, is the essence of Christian-Jewish relations.

1293.

Herberg, Will. Protestant, Catholic, Jew: An Essay in American Religious Sociology. Rev. ed. Garden City: Doubleday and Co., 1960. Descriptive of the modern American scene; a major sociological study of the interrelationship of Protestant, Catholic, and Jew in American life. This volume has come to be regarded as a landmark of sociological analysis of religion in America.

1294.

Herford, Robert Travers. Christianity in Talmud and Midrash. London: Williams and Norgate, 1903. Reprint: 1966 by Reference Book Publishers, Inc. in Library of Religious and Philosophic Thought. An investigation by a Christian scholar into Rabbinical literature bearing upon the origin and early history of Christianity.

1295.

Herford, Robert Travers. Judaism in the New Testament Period. London: Lindsey Press, 1928.

356

Church and State A study of the impact of Judaism on Christianity and Christianity upon Judaism during the New Testament period and the separation of Christianity from Judaism.

1296.

Hertzberg, Arthur. The French Enlightenment and the Jews. New York: Columbia University Press, 1968. A major historical study of the significance of the decrees following the French Revolution calling for the emancipation of the Jews, 28 January 1790 and 27 September 1791, whereby “for the first time in the modern history of the West all the Jews within the borders of a European state were united with all of its other citizens as equals before the law.” Thus, a new era in Jewish history began in France and indeed in Europe.

1297.

Hexter, J. H. The Judaeo-Christian Tradition. New Haven: Yale University Press, 1995. Brings to light the essentials of both forms of faith and relates what was carried over by inheritance from Judaism to Christianity.

1298.

Hirsch, Herbert and Jack D. Spiro. Persistent Prejudice: Perspectives on Anti-Semitism. Fairfax, Va.: George Mason University Press, 1988. A collection of essays that examine selected aspects of anti-Semitism, emphasizing its religious and ideological roots and cultural manifestations present to heighten public awareness to anti-Semitism in all its manifestations.

1299.

Horbury, William. Jews and Christians: In Contact and Controversy. Edinburgh: T & T Clark, 1998. Taking into account that Jewish-Christian contact and controversy were central to the early Christian experience, the author contends that an understanding of this contact and controversy and its continuation over the centuries is central to any true understanding of the history of Christianity and of the history of Judaism; an important contribution to understanding primary Jewish and Christian sources which remain largely under-explored.

1300.

Isaac, Jules. Has Anti-Semitism Roots in Christianity? New York: National Council of Christians and Jews, 1961. Provides an emphatic, affirmative answer to the question.

Bibliographical Survey 1301.

357

Isaac, Jules. Jesus and Israel. Ed. Claire Huchet Bishop. New York: Holt, Rinehart, and Winston, 1971. Originally published in Paris in 1948, this volume, by a French Jewish scholar, reflects much sympathy for Jesus as a person but recounts the contempt and social debasement of the Jews fostered by Christianity.

1302.

Isaac, Jules. The Teaching of Contempt: Christian Roots of Anti-Semitism. New York: Holt, Rinehart, and Winston, 1964. An incisive analysis of the Christian roots of anti-Semitism by a French Jewish historian; includes a summary statement of the author’s Jesus et Israel.

1303.

Jocz, Jakoob. Christians and Jews: Encounter and Mission. London: S.P.C.K., 1966. The author, a Hebrew Christian, maintains that “the Church in her encounter with Judaism is pressed into a position in which her missionary seriousness becomes the test of her Christianity.” In confrontation with the Synagogue “she can be the Church only if she is whole-heartedly a missionary Church,” and “only by facing the Synagogue can the Church rediscover her true nature.”

1304.

Jocz, Jakoob. “Jewish-Christian Controversy Concerning Israel.” International Review of Mission 37 (1948): 382-92. Examines the Jewish interpretation of Israel, the Christian interpretation of the Messiah, and the theological issues involved in the controversy, such as history and the individual, the church and the world, and the reversal of human standards; argues that the controversy between church and synagogue must remain an open question, and that the answer must ultimately come from God and not from man.

1305.

Jocz, Jakoob. “The Jewish-Christian Controversy Concerning Israel,” Jewish People and Jesus Christ. London: S.P.C.K., 1949. Reprint: New York: Macmillan Co., 1950. A study of the history of the relations between the Christian church and the Jews.

1306.

Jocz, Jakoob. A Theology of Election: Israel and the Church. New York: Macmillan, 1958.

358

Church and State An examination of the theological and spiritual basis for Jewish-Christian relations seen in terms of “election”—the election of Israel and the election of the church; considers in what sense the church is Israel and, at the same time, the permanent significance of the Jewish people as marked by Israel’s election.

1307.

Judaism and Christianity. New York: KTAV Publishing House, Inc., 1969. With a prolegomenon by Ellis Revkin. Originally published in separate volumes, 1937-1938. Vol. 1: The Age of Transition, ed. W. O. E. Oesterly; Vol. 2: The Contact of Phraisaism with Other Cultures, ed. Herbert Loewe; and Vol. 3: Law and Religion, ed. Erwin I. J. Rosenthal. These volumes attempt to scrutinize critically Pharisaism and the sources that undergird both Judaism and Christianity. A remarkable pioneer effort to foster Jewish-Christian scholarly endeavor in a genuinely ecumenical spirit.

1308.

Katz, Jacob. Exclusiveness and Tolerance: Studies in Jewish-Gentile Relations in Medieval and Modern Times. Oxford: Oxford University Press, 1961. Reprint: Westport, Conn.: Greenwood Press, 1980. A scholarly treatment of the changing attitudes of Ashkenazic Jewry towards their non-Jewish environment from the Middle Ages to the eighteenth century.

1309.

Kisch, Guido. The Jews in Medieval Germany. Chicago: University of Chicago Press, 1949. A study of their legal and social status.

1310.

Klausner, Joseph. Jesus of Nazareth. New York: Macmillan, 1925. A classic Jewish interpretation of the life of Jesus and an explanation and justification of the rejection of Jesus when viewed within the context of Judaism.

1311.

Klausner, Joseph. From Jesus to Paul. Trans. William F. Stinespring. New York: Macmillan, 1943. Reprint: New York: Menorah Pub. Co., 1979. A study of the rise of Christianity against the background of the pagan and Jewish thought of the time in which both the common grounds of Judaism and Christianity and the issues which divide them are delineated.

1312.

Klein, Charlotte. Anti-Judaism in Christian Theology. Trans. Edward Quinn. Philadelphia: Fortress Press, 1978.

Bibliographical Survey

359

Traces the motif of anti-Judaism in the history of Christian theology from the beginning to the present day, and shows that anti-Judaism is more deeply rooted in Christianity than might at first be supposed, and that even post-Auschwitz developments in the church, including Vatican Council II, have not significantly altered this fact; the author’s survey of the church’s attitudes toward the Jews reveals that prejudices and ideas of past generations still largely influence the present. The author is a Jewish convert to Roman Catholicism. 1313.

Klenicki, Leon and Geoffrey Wigodor, eds. A Dictionary of the JewishChristian Dialogue. Mahwah, N.J.: Paulist Press, 1984. Major theological and religious topics of the Jewishj-Christian dialogue, treated separately from a Jewish and a Christian perspective.

1314.

Klenicki, Leon and Gabe Huck, eds. Spirituality and Prayer, Jewish and Christian Understanding. Mahwah, N.J.: Paulist Press, 1983. A collection of essays by well-known Jewish and Christian scholars providing a contribution to finding a common life of prayer and spirituality in the two faiths.

1315.

Klenicki, Leon and Richard John Neuhaus. Believing Today: Jew and Christian in Conversation. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1989. Presents a candid dialogue between a Jew and a Christian on many of the vital issues which concern both Judaism and/or Christianity: chosenness, mission, conversion, salvation, messiah, Jesus, Zionism, anti-Semitism, Holocaust, Jewish lobby, secularization, abortion, etc.

1316.

Klenicki, Leon, ed. Toward a Theological Encounter: Jewish Understandings of Christianity. Mahwah, N.J.: Paulist Press, 1991. For the first time since Nostra Aetate opened up conversation in the modern era between the Catholic Church and the Jewish people, this volume reveals attitudes of some Jewish scholars toward Christianity, presenting theological positions and pointing out areas appropriate for further joint theological reflection.

1317.

Knight, George A. F., ed. Jews and Christians: Preparation for Dialogue. Philadelphia: Westminster Press, 1956.

360

Church and State Attempts to help Christians understand the common ground and the differences between the two faiths, to encourage honest, searching dialogue, to help prepare the church for such dialogue, to furnish resource materials for discussion, and to raise the questions significant for such a dialogue.

1318.

Koenig, John. Jews and Christians in Dialogue: New Testament Foundations. Philadelphia: Westminster Press, 1979. Argues that a careful and caring knowledge of the New Testament is a basic necessity for fruitful Jewish-Christian relations today.

1319.

Küng, Hans. Judaism Between Yesterday and Tomorrow. New York: Crossroad, 1992. Examines the Jewish roots of Christianity and the Catholic Church’s history of hatred and persecution of Jews through the centuries, culminating in the Holocaust engineered by Austrian Catholic Adolf Hitler, whose anti-Semitism the author ascribes partly to religious roots; also criticizes Israel for anti-Arab policies and supports the creation of a homeland for the Palestinians; a massive and challenging work.

1320.

Langmuir, Gavin I. History, Religion, and Antisemitism. Berkeley and Los Angeles: University of California Press, 1990. Examines the debate on the formation of antisemitism, then looks at the methodological problem religion poses for historians, summarizing how scholars in other fields have looked at religion, and then the author presents his own proposals and illustrates them through an analysis of their implications for an explanation of antisemitism.

1321.

Langmuir, Gavin I. Toward a Definition of Anitsemitism. Berkeley: University of California Press, 1990. Fourteen essays are included in this volume by an author who has been called, “the most erudite historian of antisemitism;” arranged thematically. The essays both provide an account of the origins of antisemitism during the twelfth and thirteenth centuries, and differentiations between antisemitism and other forms of ethnic hostility and prejudice; a valuable resource.

1322.

Lapide, Pinchas E. Three Popes and the Jews. New York: Hawthorn Books, Inc., 1967.

Bibliographical Survey

361

A vigorous defense by an Israeli of Pope Pius XI, Pope Pius XII, and Pope John XXIII for their efforts to defend the Jews from the Nazi Holocaust and how John XXIII who, “more than all other popes worked to erase the shameful Catholic position on the Jewish question.” 1323.

Lay, Thomas, ed. Jewish-Christian Relations. St. Mary’s, Kans.: St. Mary’s College, 1966. Published papers of the Institute on Jewish-Christian Relations held at St. Mary’s College, St. Mary’s, Kansas, 21-22 February 1965. Contributors include Jokob J. Petuchowski, Marc H. Tanenbaum, Morris Margolies, Elbert L. Spinsley, and David Rabinovitz.

1324.

Lazare, Bernard. Antisemitism, Its History, and Causes. Lincoln: University of Nebraska Press, 1995. Examines the different faces of antisemitism from Graeco-Roman antiquity to the end of the nineteenth century; originally published in 1894, it is regarded as the author’s controversial magnum opus.

1325.

Levy, Richard S., ed. Antisemitism in the Modern World: An Anthology of Texts. Lexington, Mass.: D.C. Heath and Co., 1991. Provides a collection of primary texts to be used by serious students in order to enable the reader to reach informed judgment on the nature of a specific problem—antisemitism—which has had a profound political impact on modern history; the first collection of primary sources to be published on antisemitism.

1326.

Littell, Franklin H. The Crucifixion of the Jews: The Failure of Christians to Understand the Jewish Experience. New York: Harper and Row, 1975. Focuses on the relationship between theological anti-Semitism, as it developed within the church, and the emergence of its secular and racial counterpart in modern European thought and confronts Christendom with its massive betrayal of the Jewish people when the Holocaust came upon them and its continuing unwillingness to admit that betrayal.

1327.

Loewenstein, Rudolph M. Christians and Jews: A Psychoanalytic Study. Trans. Vera Damman. New York: Dell Publishing Co., 1963. Originally published in 1951. A psychoanalytic study of the causes and effects of anti-Semitism in which the author maintains that “the historical role of Israel in the birth of Christianity was the mainspring of all anti-

362

Church and State Semitic feelings.” This volume is “dedicated to the Christians who gave their lives for persecuted Jews.”

1328.

Lohfink, Norbert, S.J. The Covenant Never Revoked: Biblical Reflections on Christian-Jewish Dialogue. Trans. John J. Scullion, S.J. Mahwah, NJ.: Paulist Press, 1991. Surveys the biblical background of Pope John Paul II’s statement, the “old covenant” “has never been revoked,” and concludes that JewishChristian dialogue might be advanced if less attention were paid to the word “covenant,” and more to the word “torah.”

1329.

Long, J. Bruce, ed. Judaism and the Christian Seminary Curriculum. Chicago: Loyola University Press, 1966. Published papers presented at a Catholic-Protestant Conference on Judaism and the Christian Seminary Curriculum, 24-25 March 1965, at the University of Chicago in an effort to enhance Jewish-Christian relations through a study of the Christian seminary curriculum as to its strengths and weaknesses in this area.

1330.

Lowenthal, Marvin. The Jews of Germany. New York: Longmans, Green, and Co., 1936. A history of sixteen centuries of Jews and Jewish persecutions in Germany.

1331.

Lubarsky, Sandra B. Tolerance and Transformation: Jewish Approaches to Religious Pluralism. Cincinnati: Hebrew Union College Press, 1990. Attempts to describe a Jewish approach to non-Jewish traditions and a way in which Jews might remain faithful to their faith even as they encounter other traditions; the author argues that dialogue with persons of different religious is well served when it becomes a means of acquiring a fuller understanding of ourselves.

1332.

Lucas, Leopold. The Conflict Between Christianity and Judaism: A Contribution to the History of the Jews in the Fourth Century. Warminster, Eng.: Aris and Phillips, Ltd., 1993. Explores the arguments and attitudes of the Church Fathers—from Basil to Augustine—toward Jews and Judaism and argues that the same pressures that excluded the Jews from authority in the Christian state resulted in their preservation as a necessary and hence tolerated minority faith in medieval Europe.

Bibliographical Survey 1333.

363

Lüdemann, Gerd. Opposition to Paul in Jewish Christianity. Minneapolis: Fortress, 1989. Addresses the problem of opposition to Paul both during Paul’s lifetime and after his death; a helpful and provocative study.

1334.

Maduro, Otto, ed. Judaism, Christianity, and Liberation: An Agenda for Dialogue. Maryknoll, N.Y.: Orbis Books, 1991. A collection of essays which focus on liberation theology for JewishChristian dialogue and call for a new dialogue between Christians and Jews on the meaning of justice and compassion in today’s world in the light of liberation theology, although one-sided in its treatment of Zionism from a Christian perspective.

1335.

Manuel, Frank E. The Broken Staff: Judaism Through Christian Eyes. Cambridge: Harvard University Press, 1992. Shows how Jewish thought, doctrine, and observance were received and evaluated by Catholics, Protestants, and freethinkers from the Renaissance through the Enlightenment and concludes that there has never been a uniform “Judeo-Christian tradition

1336.

Marcus, Jacob Rader. The Jew in the Medieval World: A Source Book, 315-1791. New York: Athenuem, 1969. Originally published by the Jewish Publication Society. Examines the inner life of the Jews as well as their relationship with the state and other religions; thoroughly documented.

1337.

Maritain, Jacques. A Christian Looks at the Jewish Question. New York: Longmans, Green, and Co., 1939. Presents within this brief volume a strong indictment of anti-Semitism and raises serious questions relating to the tragic situation in which the Jews found themselves in certain parts of Europe at the time of the writing of this volume in 1939.

1338.

Martin, Malachi. The Encounter. New York: Farrar, Straus, and Giroux, 1969. Why the major religions—Christianity, Judaism, and Islam—are in crisis, and how they have failed modern man.

364 1339.

Church and State Martin, Vincent. A House Divided: The Parting of the Ways Between Synagogue and Church. Mahwah, N. J.: Paulist Press: 1995. Highlights a clear differentiation between the faith components of the two traditions and the accidents of history in an age when mutual respect and tolerance were less frequent than rigorous conformism and social constraint.

1340.

Marty, Martin E. and Frederick Greenspahn E. Pushing the Faith: Proselytism and Civility in a Pluralistic World. New York: Crossroad Publishing Co., 1988. Offers both chronological and analytical studies of proselytization in Jewish and Christian traditions and reflects on problems raised by proselytization in a modern pluralistic society.

1341.

McInnes, Val Ambrose. New Visions: Historical and Theological Perspectives on the Jewish-Christian Dialogue. New York: Crossroad, 1993. Celebrates the tremendous gains in new understandings between Jews and Christians during the past twenty-five years and brings their separate horizons of understanding closer together.

1342.

Miller, Ronald Henry. Dialogue and Disagreement: Franz Rosenzweig’s Relevance to Contemporary Jewish-Christian Understanding. Lanham, Md.: University Press of America, Inc., 1989. Through an examination of Rosenzweig’s development as an assimilated German Jew and near convert to Christianity, the author drawing also on his own experience as a Christian theologian and teacher of dialogue reflects on recent developments in Jewish-Christian understanding and ultimately probes the roots of Christian consciousness of Jews in the teachings of Paul.

1343.

Minerbi, Sergio I. The Vatican and Zionism: Conflict in the Holy Land, 1895-1925. Trans. Arnold Schwarz. New York: Oxford University Press, 1990. Originally published in Hebrew in 1985 and in Italian in 1988. Examines the stand of the Holy See toward Zionism from its beginning in the larger context of the Vatican’s interests in the Holy Land; this complex subject is treated concisely, but supplementary sources are suggested to interested readers in case they would like to deepen their knowledge of related themes, such as the structure of the Catholic Church or the relations between Jews and Christians.

Bibliographical Survey 1344.

365

Moehlman, Conrad H. The Christian-Jewish Tragedy: A Study in Religious Prejudice. Rochester: Leo Hart, 1933. Written by a church historian as a Christian apology to Judaism for nineteen centuries of “brutal and outrageous persecution of the Jew.” A summons to Christian confession for Christianity’s treatment of the Jews.

1345.

Montefiore, C. G. Rabbinic Literature and Gospel Teachings. New York: KTAV Publishing House, 1970. An examination of Rabbinic parallels to the gospels from the perspective of liberal Judaism. This reissue makes readily available to students of Rabbinic and New Testament literature a wealth of Talmudic and Midrashic material, learned analyses, in the light of extant scholarly literature, of many of the “religious and ethical” teachings of the Gospels and Rabbinic Judaism, as well as a corrective of the view of Rabbinic Judaism prevalent among Christian scholars of the nineteenth and twentieth centuries.

1346.

Moore, George Foot. Judaism in the First Centuries of the Christian Era. Cambridge: Harvard University Press, 1927-1930. 3 vols. Recently republished in a two-volume paperback by Schocken. “The aim of the present work is to exhibit the religious conceptions and moral principles of Judaism, its modes of worship and observance, and its distinctive piety, in the form in which, by the end of the second century, they attained general acceptance and authority.” Volume 3 is devoted to “Longer Notes and Discussions.”

1347.

Neusner, Jacob and Bruce Chilton. Jewish-Christian Debates: God, Kingdom, Messiah. Minneapolis: Augsburg Fortress, 1998. This analysis of comparison of these two religious traditions sharing a common source is guided by three questions: Where to meet God; How to live; and What to hope for. Provides a primer on the defining motif of both traditions.

1348.

Neusner, Jacob, ed. Forging a Common Future: Catholic, Judaic, and Protestant Relations for a New Millennium. Cleveland: The Pilgrim Press, 1997. Provides a timely call to Jews and Christians alike to honor their distinct traditions while learning to live together—to learn what it means to love and serve the one God they profess to worship. The essays written in

366

Church and State this volume by three scholars in this volume analyze two great schisms in religious history—the emergence of Christianity and the evolution of Protestantism—and discuss the significance of these schisms for the faithful.

1349.

Neusner, Jacob. Aphrahat and Judaism: The Christian-Jewish Argument in Fourth-Century Iran. Leiden: E. J. Brill, 1971. Contains the writings of Aphrahat, or Aphraates, relevant to Judaism and the Jews, by one of the first great fathers of the Syriac speaking church in Iran (c. 300-350); the only important written evidence on the state of the Mesopotamian-Babylonian Talmud in Sasanian times outside of the Babylonian Talmud.

1350.

Neusner, Jacob. Telling Tales: Making Sense of Christian and Judaic Nonsense; The Urgency and Basis for Judeo- Christian Dialogue. Louisville, Ky.: Westminster/John Knox Press, 1993. Instead of having dialogue, the author argues, Christians and Jews have been exchanging monologues—parallel lines that never meet—because neither Christians nor Jews have viewed each other according to the other’s terms.

1351.

Neusner, Jacob. Jews and Christians: The Myth of a Common Tradition. Philadelphia: Trinity Press International, 1991. The first part of the book underscores that, from the very beginnings, the Judaic and Christian religious worlds scarcely intersected (with the exception of the fourth century) and in the second part the author spells out theological reasons underlying the “myth” of a Judeo-Christian tradition and calls for an understanding of religions as systems so that each party can describe fully, honestly, and accurately the religion it proposes to bring into dialogue with the other; only then can real dialogue occur which is an essential for world peace.

1352.

Neusner, Jacob. Judaism and Christianity in the Age of Constantine: History, Messiah, Israel, and the Initial Confrontation. Chicago Studies in the History of Judaism. Chicago: University of Chicago Press, 1987. The author argues against the widely-held view that following Christianity’s ascendancy Judaism continued to evolve in isolation; rather he argues that because of the political need to defend its claims to religious authenticity, Judaism was forced to review itself in the context of a triumphant Christianity.

Bibliographical Survey 1353.

367

Newman, Louis Israel. Jewish Influence on Christian Reform Movements. New York: Columbia University Press, 1925. Describes and analyzes the contributions by Jews and Judaism to the rise and development of the contribution of typical “Reform Movements” or heresies in the history of Catholicism during the Middle Ages and of Protestantism during the Reformation era.

1354.

Nicholls, William. Christian Antisemitism: A History of Hate. Northvale, N.J.: Aronson, 1993. Shows that modern anti-Semitism, though not to be identified with the hostility of historic Christianity toward the Jews, nevertheless “sprang from it” and drew upon and made use of Christian anti-Semitism, as the case of Nazi anti-Semitism which was anti-Christian as well.

1355.

Novak, David. Jewish-Christian Dialogue: A Jewish Justification. New York: Oxford University Press, 1989. While drawing on classical Jewish sources, argues that there is actual Jewish justification for the new relationship today between Judaism and Christianity from within the Jewish religious tradition and demonstrates that this new relationship is possible between religiously committed Jews and Christians without the two impediments to dialogue: triumphalism and relativism.

1356.

Oberman, Heiko A. The Roots of Anti-Semitism: In the Age of Renaissance and Reformation. Trans. James I. Porter. Philadelphia: Fortress Press, 1984. In spite of the remarkable breakthroughs in sixteenth-century Europe in faith, culture, and education, the century remained for the Jews a bleak extension of the dark Middle Ages, with the roots of anti-Semitism laid long before the Renaissance and the Reformation; highly recommended.

1357.

Oesterreicher, John M., ed. Brothers in Hope. Vol. 5 of The Bridge: A Yearbook of Jewish-Christian Studies. New York: Herder and Herder, 1970. In this volume Jewish as well as Catholic scholars probe the implications of the Conciliar Statement on the Jews. Without attempting to provide any final “answer,” the volume explores the meaning and significance of the Jew as a brother, not an Unmensch or one accursed.

368 1358.

Church and State Oesterreicher, John M., ed. The New Encounter: Between Christians and Jews. New York: Philosophical Library, 1986. Relates the history of the Vatican II “Declaration on the Church and the Jewish People.” Describes the work of those who paved the way, gives an eyewitness account of the dramatic events leading to the historic document, discusses the response to the Declaration, and defines its major points, by one of the architects of the Declaration.

1359.

O’Hare, Padraic. The Enduring Covenant: The Education of Christians and the End of Antisemitism. Valley Forge, Penn.: Trinity Press International, 1997. Examines the place of religious education in the church in which antiJudaism is eliminated and, in so doing, will add “to the health” of the Christian community and “to its capacity to assist people to become holy.”

1360.

Olson, Bernhard E. Faith and Prejudice: Intergroup Problems in Protestant Curricula. New Haven, Conn.: Yale University Press, 1963. Reports the findings and insights derived from a massive Protestant self-study, carried out by the author (a Methodist minister) over a seven-year period at the Yale Divinity School, to determine whether religious education is a possible breeding ground for prejudice; shows what church publications are saying about the religious communities, especially the Jewish. The most systematic and thorough work of its kind ever undertaken.

1361.

Osten-Sacken, Peter von der. Christian-Jewish Dialogue. Trans. Margaret Kohl. Philadelphia: Fortress Press, 1986. Argues that the New Testament itself allows for the continuation of Israel, and that contrary to customary anti-Jewish reading of the New Testament, the author demonstrates that a positive stance not only toward Judaism as a religion but toward Israel as a modern state is possible on biblical grounds.

1362.

Papademetriou, George C. Essays on Orthodox Christian-Jewish Relations. Bristol, Ind.: Wyndam Hall Press, 1990. Examines key issues and topics of convergence and differences between the Orthodox Christian tradition and the Jewish tradition; purports to be the first such investigation by an Orthodox priest.

Bibliographical Survey 1363.

369

Parkes, James William. Anti-Semitism: A Concise World History. Chicago: Quadrangle Books, 1964. A distinguished authority on the relationship between Jews and non-Jews discusses anti-Semitism as a modern phenomenon and traces it through the nineteenth century to its historic roots in the early Christian church; includes a significant chapter on anti-Semitism in the Soviet Union and an important chapter on the State of Israel’s relation to the Arabs. The author was in many ways the Christian pioneer in Jewish-Christian relations in the modern world.

1364.

Parkes, James William. The Conflict of the Church and the Synagogue: A Study in the Origins of Anti-Semitism. Cleveland: World Publishing Co., 1961. Originally published in 1934 by Soncino Press. A classic study of antiSemitism which addresses itself to the question: “Why was there a medieval ghetto?” Traces the status of the Jews in the Roman world and Jewish relations with pagans and Christians through the early Middle Ages.

1365.

Parkes, James William. The Emergence of the Jewish Problem, 18781939. New York: Oxford University Press, 1946. Examines the Palestine mandate and the Jewish national home, the Jews of Eastern Europe and the minority treaties, the relationship between Jews and government, and modern antisemitism as a political weapon in Germany, Austria-Hungary, France, and Russia.

1366.

Parkes, James William. An Enemy of the People: Antisemitism. New York: Penguin, 1946. Examines the psychological motives which people hate and links antisemitism to other expressions of group prejudice, noting the particular history of relations between Jewish and non-Jewish world, which are peculiar to the phenomenon of antisemitism. Written by one of the greatest Christian scholars on Jewish- Christian relations.

1367.

Parkes, James William. The Foundations of Judaism and Christianity. Chicago: Quadrangle Books, 1960. A Christian scholar pleads with great sympathy for a mutual understanding between Jews and Christians, and presents here, based upon thorough research, the common foundations of these two great faiths. The book is

370

Church and State divided in three parts: “The Common Foundation,” “The Emergence of Christianity,” and “The Emergence of Rabbinic Judaism.”

1368.

Parkes, James William. The Jewish Problem in the Modern World. London: T. Butterworth, Ltd., 1939. Based on an English edition published in 1939, this updated edition is divided into three parts: “The World Before 1914,” “1919-1939,” and “The Second World War,” which recounts the disaster in Europe and Palestine, 1939-1945.

1369.

Parkes, James William. Judaism and Christianity. Chicago: University of Chicago Press, 1948. Based on the Charles William Eliot Lectures at the Jewish Institute of Religion, New York City, 1946-1947. A solid account of the historical and theological bonds between Judaism and Christianity.

1370.

Parkes, James William. Prelude to Dialogue: Jewish-Christian Relationships. New York: Schocken Books, Inc., 1969. A selection of some of the most scholarly and important lectures given by a Christian scholar who is probably the world’s foremost non-Jewish authority on Jewish affairs and Jewish-Christian relations. These essays explore the symbiosis of Judaism and Christianity through historical analysis.

1371.

Patterson, Charles. Anti-Semitism: The Road to the Holocaust and Beyond. New York: Walker and Co., 1982. An introduction to the history of anti-Semitism in which the author argues that the anti-Semitism that erupted in Europe so violently in Nazi Germany did not begin in 1939, or in 1933, or even in the modern era, but had ancient roots and a very long history that had poisoned the very bloodstream of European civilization.

1372.

Peck, Abraham J., ed. Jews and Christians After the Holocaust. Philadelphia: Fortress Press, 1982. Challenges both Christians and Jews to prove that their faiths, values, and moral systems are essential and still operative in the world after the Holocaust.

1373.

Perelmuter, Hazim. Siblings: Rabbinic Judaism and Early Christianity at Their Beginnings. Mahwah, N.J.: Paulist Press, 1989.

Bibliographical Survey

371

Shows that Judaism and Christianity are siblings, yoked to each other like the two sides of a coin, often at odds but needing each other, and argues that Rabbinic Judaism is a key to their deeper understanding. 1374.

Perry, Marvin and Frederick M. Schweitzer, eds. Jewish-Christian Encounters over the Centuries: Symbiosis, Prejudice, Holocaust, Dialogue. New York: Peter Lang Publishing, Inc., 1994. Includes nineteen essays, covering the entire span of relations between Jews and Christians from the time of Jesus to the present, including the following themes: Christian theory and practice towards the Jews from the Church Fathers through the Reformation; modern antisemitism and philosemitism; policies and postures of the Allies and the Vatican during World War II; and Christian attempts at reformulation since the Holocaust, culminating with Pope John Paul II.

1375.

Pinson, Kopple Shub, ed. Essays on Antisemitism. New York: Conference on Jewish Relations, 1946. Attempts to promote understanding of the history and psychology of antiSemitism by both Jews and non-Jews; a valuable and insightful collection of essays, including analytical, historical, and regional studies.

1376.

Poliakov, Leon. The History of Anti-Semitism: From the Time of Christ to the Court Jews. Vol. 1 of History of Anti-Semitism. Trans. Richard Howard. New York: Schocken Books, 1974. Provides a detailed history of anti-Semitism at different periods and at various places in the world; by tracing the development of anti-Semitism in France, England, Germany, Poland, and Russia, this volume lays the foundation for historical study of anti-Semitism in all its phases.

1377.

Pollefeyt, Didier, ed. Jews and Christians: Rivals or Partners for the Kingdom of God? In Search of an Alternative for the Theology of Substitution. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998. Five respected scholars, both Christian and Jewish, critique the traditional Christian theology of substitution—which claims that the church has replaced Israel as the people of God—and seek another way for Christians and Jews to work together to realize God’s kingdom on earth.

372 1378.

Church and State Popkin, Richard Henry and Gordon M Weiner. Jewish Christians and Christian Jews: From the Renaissance to the Enlightenment. Norwell, Mass.: Kluwer Academic Publishers, 1994. Shows how the emergence of religious toleration in Europe, combined with the intensification of the search for theological truth led to the unique phenomenon in early modern Europe of Jewish-Christian relations and thereby demonstrates that these two religions, which for so long had a tradition of hostility towards each other, not only affect developments within the two groups but in many ways foreshadowed the emergence of the Enlightenment and the evolution of modern religious freedom.

1379.

Rausch, David A. Communities in Conflict: Evangelicals and Jews. Philadelphia: Trinity Press International, 1991. Examines evangelicals’ views of the Jewish community and views by Jews of fundamentalists and evangelicals, in which the author argues that both traditions have fallen victim to stereotype and caricature; throughout the book adherents of both traditions are allowed to speak for themselves.

1380.

Rausch, David A. Fundamentalist-Evangelicals and Anti-Semitism. Philadelphia: Trinity Press, 1993. A documented analysis, probing the relationship between fundamentalistevangelicals and Jews, from the nineteenth century to the present.

1381.

Reinharz, Jehuda, ed. Living with Antisemitism: Modern Jewish Responses. Hanover, N. H.: University Press of New England, 1987. Edited by a distinguished historian of Zionism and of modern German Jewry, this publication includes twenty-two essays by a wide range of Jewish scholars on reactions to anti-Semitism in modern Jewish history, modern Jewish politics, Western Europe, Central and Eastern Europe, the Western Hemisphere and the Arab World, and the Holocaust.

1382.

Richardson, Peter and David M. Granskou, eds. Paul and the Gospels. Vol. 1 of Anti-Judaism in Early Christianity. Waterloo, Ont.: Wilfrid Laurier University Press, 1986. Begins with an essay that delineates the state of the question of antiJudaism in Christianity, then followed by discussions of specific passages in the writings of Paul as well as the Gospels.

1383.

Richardson, Peter. Israel in the Apostolic Church, Cambridge: Cambridge University Press, 1969.

Bibliographical Survey

373

Author maintains that Justin represents the culmination of estrangement of the early church from Judaism, a development in which the church increasingly viewed itself as “the heir of all of which Israel once possessed.” Traces the development in the patristic writings and, book by book, within the New Testament itself. 1384.

Rosenberg, Stuart E. Bridge to Brotherhood: Judaism’s Dialogue With Christianity. New York: Abelard-Schuman, 1961. Rev. ed. Christians and Jews: The Eternal Bond. New York: Ungar Publishing Co., 1985. An introduction to Judaism, written by a Jewish scholar, to enable Christians to better understand Judaism. An authentic contribution to Jewish-Christian dialogue. The four parts of this volume include: “Sacred Places,” “Sacred Moments,” “Sacred Times and Seasons,” and “Sacred Ideas.”

1385.

Rosenberg, Stuart E. The Christian Problem: A Jewish View. New York: Hippocrene Books, 1986. A Jewish perspective of the continuing Christian “problem” of its basically “adversarial character’” toward Judaism, its sectarian compulsion toward triumphalism, and its antipathy toward Judaism and the Jewish people; a scholarly critical analysis.

1386.

Rosenstock-Huessy, Eugen, ed. Judaism Despite Christianity. Tuscaloosa: University of Alabama Press, 1969. Contains the “Letters on Christianity and Judaism” between Eugen Rosenstock-Huessy and Franz Rosenzweig, written in 1916, along with an important introductory chapter by Harold Stahmer and essays by Alexander Altman and Dorothy Emmet.

1387.

Rosenzweig, Franz. The Star of Redemption. Trans. William H. Hallo. New York: Holt, Rinehart, and Winston, 1971. Originally published in Germany in 1921, this translation is based on the 1930 edition of Stern der Erlosung. After seriously considering conversion to Christianity, the author experienced a profound “closeness to God” in a traditional synagogue Yom Kippur service in Berlin in 1913, which led him to an affirmation of his Jewish faith and his presentation of Judaism and Christianity “as equally ‘true’ and valid views of reality.” The author has been called “the single greatest influence on the religious thought of North American Jewry” and this book has been described as “the most significant contribution to Jewish theology in the twentieth century.”

374 1388.

Church and State Roth, Cecil. The Jews in the Renaissance. Philadelphia: The Jewish Publication Society of America, 1959. An important study of the significant role played by the Jews, and especially by Italian Jewry, in the Renaissance, particularly before the fifteenth century.

1389.

Rothschild, Fritz A., ed. Jewish Perspectives on Christianity. New York: Crossroad, 1990. Presents the views of some leading twentieth-century Jewish thinkers: Leo Baeck, Martin Buber, Franz Rosenzweig, Will Herberg, and Abraham J. Heschel from writings previously unavailable and hitherto untranslated writings by the five outstanding thinkers of Judaism of this century on Christianity and the relationship that should exist between these mother and daughter faiths.

1390.

Rousmaniere, John. A Bridge to Dialogue: The Story of Jewish-Christian Relations. Mahwah, N.J.: Paulist Press, 1991. Describes in rather vivid detail the story of Jewish-Christian relations over the centuries, and tells the story with all its misunderstanding, hatred, bigotry, and violence of Christian anti-Semitism and anti- Judaism.

1391.

Rowley, Harold Henry. The Servant of the Lord, and Other Essays on the Old Testament. 2d ed. Oxford: Basil Blackwell, 1965. A major contribution to Jewish-Christian dialogue of the Servant of the Lord motif as well as many of other Biblical themes in the light of Jewish and Christian scholarship.

1392.

Royal, Robert. ed. Jacques Maritain and the Jews. Notre Dame: University of Notre Dame Press, 1994. Examines the thought of Maritain, who played a crucial role in the development of modern Catholic teaching about the people of Israel, on Jews and Judaism from historical, philosophical, and theological perspectives, and shows how Maritain’s thought developed and how it may be extended and applied to the Jewish-Christian dialogue today.

1393.

Rudin, A. James and Wilson, Marvin R., eds. A Time to Speak: The Evangelical-Jewish Encounter. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Bibliographical Survey

375

Combines basic information with theological analysis in Jewish-Evangelical dialogue and attempts to show how such dialogue can be ongoing and beneficial while preserving the integrity of the Jewish heritage and the Evangelicals’ evangelistic commitment. 1394.

Rudin, A. James, Eugene Fisher, Edward H. Flannery, and Marc Tanenbaum, eds. Twenty Years of Jewish-Christian Relations. Mahwah, N. J.: Paulist Press, 1986. . Includes essays written to commemorate the thirtieth anniversary of Nostra Aetate (Vatican II’s statement on the Jews), measuring its effect on the last two decades and charting a positive course for Catholic/Jewish relations in the next century.

1395.

Ruether, Rosemary Radford. Faith and Fratricide: The Theological Roots of Anti-Semitism. New York: Seabury Press, 1974. Analyzes the sources and origins of anti-Jewish attitudes in the Christian tradition and demonstrates that the anti-Semitism in Christianity is not the result of later developments, but that they go back to the earliest times, virtually from the beginning of Christianity and, therefore, concludes that the church must leave room for a Jewish reading of the Scriptures.

1396.

Runes, Dagobert D. The Jew and the Cross. New York: Philosophical Library, 1965. A bitter and scathing indictment of Church Christianity for giving birth and sustained support to anti-Semitism.

1397.

Sanchez, Jose M. Pius XII and the Holocaust: Understanding the Controversy. Washington, D.C.: Catholic University of America Press, 2002. The first book to summarize completely basic charges and defenses of the role of Pope Pius XII in the Holocaust.

1398.

Sanders, Jack T. Schismatics, Sectarians, Dissidents, Deviants: The First One Hundred Years of Jewish-Christian Relations. Valley Forge: Trinity Press International, 1993. Combines the study of material remains and the literature of sociology, anthropology, and political science in an effort to present a full and accurate account of relationships between Jews and Christians in the New Testament period.

376 1399.

Church and State Sandmel, Samuel The First Christian Century in Judaism and Christianity: Certainties and Uncertainties. New York: Oxford University Press, 1969. Deals with the first century from the perspective of a historian of religion, not a theologian, by a Jewish scholar who is a New Testament specialist; the author summarizes his own views on the chief issues in New Testament scholarship.

1400.

Sandmel, Samuel. Judaism and Christianity. Washington D. C: B’nai B’rith Youth Organization, 1960. Offered as a defense of Judaism against Christianity and other religions, in which the author argues that Jews must understand not only the Jewish religion, but also Christianity and that Jews should know what Judaism offers that Christianity does not, and what Christianity offers that Jews cannot accept.

1401.

Sandmel, Samuel. The Genius of Paul: A Study in History. New York: Farrar, Straus, and Cudhay, 1958. A study by a Jewish scholar of Paul’s teachings in the light of his Jewish background.

1402.

Sandmel, Samuel. A Jewish Understanding of the New Testament. Cincinnati: Hebrew Union College Press, 1956. A major study of the literature of the New Testament by an outstanding Jewish scholar, preceded by an analysis of the historical circumstances and background of the era; concludes with a section devoted to the significance of the New Testament.

1403.

Sandmel, Samuel. The Several Israels. New York KTAV Publishing House: 1971. An examination of the doctrine of the Chosen as a source of exclusiveness and universalism, reflected in claimants to the title of the True Israel from the descendants of Abraham, the inhabitants of the Promised Land, to the Christian sects (including the Puritan settlers of New England). Chapter headings include “The Hebrew Israel,” “The Christian’s Israel,” “The State of Israel,” and “The True Israel.”

1404.

Sandmel, Samuel. Judaism and Christian Beginnings. New York: Oxford University Press, 1978.

Bibliographical Survey

377

Surveys the sources, institutions, and ideas of the complex world of firstcentury Judaism; a reliable work. 1405.

Sandmel, Samuel. We Jews and Jesus. New York: Oxford University Press, 1965. An informed treatise on the what and why of the Jewish attitude toward Jesus.

1406.

Sandmel, Samuel. We Jews and You Christians: An Inquiry into Attitudes. Philadelphia: J. B. Lippencott Co., 1967. A personal statement by a distinguished Jewish scholar who attempts to reflect, in the absence of any central Jewish authority, the attitudes of Jews toward Christians, both collectively and individually. In response to the Vatican Council’s Declaration on the Jews, the author offers a proposed Jewish declaration on the Christians: “The Synagogue and the Christian People.”

1407.

Saperstein, Marc. Moments of Crisis in Jewish-Christian Relations. Philadelphia: Trinity Press International, 1989. Takes four moments of crisis in Jewish-Christian relations: Jews and Christians in antiquity, persecution in the high middle ages, the Holocaust, and the present day and examines what may be learned from developing greater sensitivity and wisdom in Jewish-Christians relations today.

1408.

Scharper, Philip, ed. Torah and Gospel: Jewish and Catholic Theology in Dialogue. New York: Sheed and Ward, 1966. Shows that the relation between Jew and Christian cannot remain merely on the social level but must meet on the plane of theological confrontation of Torah and Gospel.

1409.

Scharper, Philip, ed. Torah and Gospel: Jewish and Catholic Theology in Dialogue. New York: Sheed and Ward, 1966. Shows that the relation between Jew and Christian cannot remain merely on the social level but must meet on the plane of theological confrontation of Torah and Gospel.

1410.

Schneider, Herman Peter. The Dialogue of Christians and Jews. New York: Seabury Press, 1967.

378

Church and State Shows how much Christians and Jews could learn from each other in a dialogue freed from misunderstandings of the past.

1411.

Schoeps, Hans Joachim. The Jewish-Christian Argument: A History of Theologies in Conflict. 3rd ed. New York: Holt, Rinehart, and Winston, 1963. An excellent account of the theological controversies of Judaism and Christianity, from those of the Church Fathers and the Rabbis of the early Talmudic period through the first half of the twentieth century.

1412.

Schoeps, Hans Joachim. Jewish Christianity: Factional Disputes in the Early Church. Philadelphia: Fortress Press, 1969. An important introduction to a little known sect within early Christianity known as the Ebionites, whose theology attempted to bridge the gulf between Judaism and Christianity.

1413.

Schoeps, Hans Joachim. Paul: The Theology of the Apostle in the Light of Jewish Religious History. Philadelphia: Westminster Press, 1961. A comprehensive, scholarly study of Pauline theology by a Jew “who also wishes to do justice to Judaism, whence Paul sprang,” and in the light of which Pauline theology is to be interpreted and even Pauline Christological thought is to be understood.

1414.

Schweitzer, Frederick M. A History of the Jews since the First Century A.D. New York: Macmillan, 1971. Written by a Roman Catholic, this work attempts a detached view of Jewish-Christian relations as a corrective to the centuries of Christian scholars’ neglect and distortion of Jewish history; a fresh re-examination of Jewish history in the light of Vatican II and its “Declaration on the Relationship of the Church to Non-Christian Religions” and the ecumenical climate of today.

1415.

Selznick, Gertrude Jaegar and Stephen Steinberg. The Tenacity of Prejudice: Anti-Semitism in Contemporary America. New York: Harper and Row, 1969. Part I measures the extent of contemporary anti-Semitism and is largely descriptive. Part II identifies the social and demographic strata in which anti-Semitism is most prevalent, and is largely analytical. Part III, interpretive in character, seeks to understand why anti-Semitism is more likely to be found among some kinds of individuals than among others.

Bibliographical Survey 1416.

379

Setzer, Claudia J. Jewish Responses to Early Christians: History and Polemics, 30-150 C.E. Minneapolis: Fortress Publishers, 1994. Argues that Jews saw the early followers of Jesus as Jews for some time after the Christians viewed themselves as separate from the larger Jewish communities; provides historical context and nuanced exegesis of texts that continue to be “trouble spots” in Jewish-Christian relations.

1417.

Shapiro, Alexander M. “Jews and Christians in the Period of the Crusades— A Commentary on the First Holocaust,” Journal of Ecumencial Studies 9 (1972):725-49.. Reminds Christians how historical memory still remains with Jews today in the light of the First Crusade, which marked a tragic turning point for the Jews in their relations with Christians, and reminds Jews how historically conditioned their thinking is, perhaps resulting in their believing that the future cannot be different from the past. The author insists that an unhappy past history, however, while important to know, must not be made the determining force in current Jewish-Christian relations.

1418.

Shermis, Michael and Arthur E. Zannoni.eds. Introduction to JewishChristian Relations. Mahwah, N. J.: Paulist Press, 1991. Includes ten essays, written expressly for beginners to the Jewish-Christian dialogue, which cover a wide variety of topics—the Hebrew and Christian Scriptures, the Holocaust, the state of Israel, anti-Semitism, and strategies for fostering dialogue and educational opportunities.

1419.

Shermis, Michael. Jewish- Christian Relations: An Annotated Bibliography and Resource Guide. Bloomington: Indiana University Press, 1988. Provides a representative listing of books, articles, journals, congresses, films, and agencies on a wide range of subjects within Jewish-Christian relations; annotations are provided for the books, media resources, and organizations listed.

1420.

Sherwin, Byron L. and Harold Kasimow, eds. No Religion Is an Island: Abraham Joshua Heschel and Interreligious Dialogue. Maryknoll, N.Y.: Orbis Books, 1991. Contains thirteen essays written in testimony of the enduring legacy of Abraham Heschel as one of the most important figures in American Jewish-Christian relations.

380

Church and State

1421.

Siker, Jeffrey S. Disinheriting the Jews: Abraham in Early Christian Controversy. Louisville: Westminster/John Knox Press, 1991. Uses the portrayals of Abraham by early Christians as a lens through which to view the dynamics involved in the church’s separation and estrangement from Judaism and argues that the figure of Abraham should be in reality the father of all who believe.

1422.

Silcox, Claris Edwin and Galen M. Fisher. Catholics, Jews, and Protestants: A Study of Relationships in the United States and Canada. New York: Harper and Row, 1934. Reprint: Westport, Conn.: Greenwood Press, 1979. Based on a series of case studies, undertaken by the Institute of Social and Religious Research at the request of the National Conference of Jews and Christians, of actual contacts and relationships between Catholics, Jews, and Protestants in communities, in order to ascertain the forces making for isolation, indifference, and difficulties, and those social forces making for understanding and greater cooperation.

1423.

Simon, Marcel. Verus Israel: A Study of Relations Between Christians and Jews in the Roman Empire (135-425). New York: Oxford University Press, 1986. Written to redress the widespread indifference shown by historians, including church historians, to the conflicts and confrontations between Judaism and Christianity during the history of the Roman Empire and thereby to show the real history of the contacts between Jews and Christians during this period, including the conflict of orthodoxies and Jewish-Christian contact and assimilation.

1424.

Simonsohn, Shiomo. The Apostolic See and the Jews. Vols. 1-6 Documents: 492-1555; Vol. 7 History; Vol. 8 Addenda, Corriegenda, Bibliography and Indexes. Toronto: Pontifical Institute of Medieval Studies, 1988-1991. This series relates the history of papal Jewry policy in the Middle Ages from the days of Gelasius I to those of Julius III, tracing the unfolding of Christian-Jewish relations as viewed by the papacy, depicted in the records of the Vatican Archives and supplementary documentation; includes some 3,250 Bulls and Briefs, most of them hitherto unpublished, in the six volumes of the first part of this study, the Documents. This is followed by a second part, the History, based on the Documents, in which papal views and pronouncements on Jews and Judaism are set against the background of the life of medieval Jewry in Christian Europe, religious, social, economic, etc.

Bibliographical Survey 1425.

381

Smiga, George M. Pain and Polemic: Anti-Judaism in the Gospels. Mahwah, N. J.: Paulist Press, 1993. Focusing on the gospels and on the communities to which they were addressed, the author identifies key sections of possible sections of each gospel for possible sources of anti-Jewish polemic, and then examines them from the varied and often divergent perspectives of the recent Jewish and Christian scholarship.

1426.

Stemberger, Gunter. Jews and Christians in the Holy Land: Palestine in the Fourth Century. Herndon, Va: T & T Clark, 2000. The fourth century is often called the first Christian century. For Jews, it was a period of decline and persecution. This volume focuses on what the real impact of the Christianization of the Roman Empire on the Jews was, especially in their own land. This work is an important reminder of how lively, creative, and resourceful the Jewish communities of the fourth century were.

1427.

Stendahl, Krister, ed. The Scrolls and the New Testament. New York: Harper and Brothers, 1957. A mature summation of the significance of the Dead Sea Scrolls, or Qumran texts, for research into the beginnings of Christianity and their relationship to the New Testament.

1428.

Swidler, Leonard J., Lewis Eron, Gerard Sloyan, and Lester Dean. Bursting the Bonds? A Jewish- Christian Dialogue on Jesus and Paul. Maryknoll, N. Y.: Orbis Books, 1990. Focuses on points of contention surrounding the major figures in Christianity, Jesus and Paul, and examines the history and the theology of them in both Jewish and Christian traditions; the dialogues are between two pairs of Jewish and Christian theologians.

1429.

Swidler, Leonard J. ed. Scripture and Ecumenism: Protestant, Catholic, Orthodox, and Jewish. Pittsburgh: Duquesne University Press, 1965. Papers delivered at an ecumenical seminar held at Duquesne University, Spring 1964. Includes a paper on “Judaism, Scriptures, and Ecumenism,” by Steven S. Schwarzschild, a Jewish scholar.

382 1430.

Church and State Talmage, Frank Ephraim, ed. Disputation and Dialogue: Readings in the Jewish-Christian Encounter. New York: KTAV Publishing House Inc., 1976. This collection of essays, authored by Jews and Christians, was published in response to the January 1975 “Guidelines” from the Vatican for Catholics who desired to engage in dialogue with the Jews in the implementation of Roma aesterna, the Declaration by Vatican II on the Jews which was issued a decade earlier, in October 1965, which was widely received by Jews with much disappointment.

1431.

Tanenbaum, Marc H., Marvin R Wilson, and A. James Rudin, eds. Evangelicals and Jews in an Age of Pluralism. Grand Rapids: Baker Book House, 1984. A collection of essays from the First National Conference of Evangelicals and Jews written on the themes of “the current state of EvangelicalJewish relations,” “moral and spiritual challenges of the eighties,” “the Bible and biblical interpretation,” “atonement and redemption,” “mission and proselytism,” and “the past and the future”; written with candor and openness.

1432.

Taylor, Miriam S. Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus. Leiden, The Netherlands: E. J. Brill, 1994. Argues against the view that the early Christians were involved in a rivalry for converts with contemporary Jews and shows that the target of patristic writers was rather a symbolic Judaism, and that their aim was to define theologically the young church’s identity.

1433.

Thompson, Norma H. and Bruce K Cole, eds. The Future of JewishChristian Relations. New York: Character Research Press, 1988. Focuses on the future of Jewish-Christian relations, with optimism that the future will be better than the present and that through raising the consciousness of people in both the churches and the synagogues ways can be found to resolve the theological, biblical, and historical problems that have so long brought conflict and misunderstanding between Jews and Christians.

1434.

Toynbee, Arnold, ed. The Crucible of Christianity: Judaism, Hellenism, and the Historical Background of the Christian Faith. New York: World Publishing Co., 1969.

Bibliographical Survey

383

A magnificent volume on the background of Christianity. Note especially chaps. 1-3, pp. 9-98 and chap. 12, pp. 283-98 for the relationship of Christianity to Judaism. 1435.

Trachtenberg, Joshua. The Devil and the Jews: The Medieval Conception of the Jew and Its Relation to Modern Anti-Semitism. New Haven: Yale University Press, 1944. Reprint: San Francisco: Harper and Row, 1966. An important study of the medieval concept of the Jew and its bearing on the question: “How is it that men believe of the Jews what common sense would forbid them to believe of anyone else?” The volume is divided into three parts: “The Demonic Jew,” “The Jew as Sorcerer,” and “The Jew as Heretic.”

1436.

Trattner, Ernest R. As a Jew Sees Jesus. New York: Charles Scribner’s Sons, 1931. A work based upon the “amazing” fact that, in the words of Emerson, “The name of Jesus is not so much written as ploughed into the history of the world.” The author, as a Jew, cites Emerson’s’ statement to say “nothing quite like it has ever happened on so large a scale in the annals of man.”

1437.

Trepp, Leo. Eternal Faith, Eternal People: A Journey into Judaism. Englewood Cliffs: Prentice Hall, 1962. An introduction to Judaism, which includes a discussion of differences between Judaism and Christianity.

1438.

Troki, Issac ben Abraham. Faith Strengthened (Chizzuk Emunah). Trans. Moses Mocatta. New York: KTAV Publishing House, 1970. A vigorous refutation by a distinguished Karaite scholar, a Lithuanian Jew, of Christian polemics against Judaism. Written nearly four centuries ago for the author’s fellow Jews who were confronted by the Christian mission to the Jews, “this book,” as Trude Weiss-Rosmarin has written, “continues to hold a place of importance unequaled by any other work of Jewish polemics with Christianity.”

1439.

Tyson, Joseph B. Luke-Acts and the Jewish People: Eight Critical Perspectives. Minneapolis: Augsburg, 1988. Critically examines Luke-Acts as to the author’s understanding of Jews and Judaism, including the nature of the Christian mission to the Jews

384

Church and State as portrayed in the book of Acts and the relation of Christians to other components of early Judaism; reflects a wide range of interpretations.

1440.

Ucko, Hans. Common Roots New Horizons: Learning about Christian Faith from Dialogue with Jews. Geneva: WCC Publications, 1994. Invites the reader to reflect on some central themes of the Christian tradition, conceived in the Old Testament and carried on in the New— themes such as the people of God, the Messianic hope, the kingdom of God, what creation stands for, what election signifies, and what it means to be human; highly recommended.

1441.

Valentin, Hugo. Antisemitism Historically and Critically Examined. Trans. A. G. Chater. New York: The Viking Press, 1936. While briefly reviewing anti-Semitism through the ages, the main focus of this volume is an analysis of anti-Semitism prior to World War II, including anti-Semitism in and outside Germany, the falsehoods regarding the alleged “Protocols of the Elders of Zion,” Hitler’s Mein Kampf, and the dangers of anti-Semitism that threaten civilization.

1442.

Van Buren, Paul M. A Christian Theology of the People Israel. Part 2 of A Theology of the Jewish-Christian Reality. New York: Seabury Press, 1983. Attempts to integrate the continuing witness to God of the Jewish people into the self-critical reflection of the church and argues that although the church now confesses the continuing validity of the covenant between God and the Jewish people, virtually no Christian theology has taken the extra-biblical Jewish witness into account. The author sees the testimony of the Jewish people as fundamental for the life and faith of the Christian church.

1443.

Van Buren, Paul M. Christ in Context. Part 3 of A Theology of JewishChristian Reality. San Francisco: Harper and Row, Publishers, Inc., 1988. The third and central work of A Theology of the Jewish- Christian Reality, in which the author argues that Jesus appears not as a unique divinity but as recapitulation of God’s covenant with the Jewish people and asks that the church make clear that it confesses Jesus Christ as Lord solely to the glory of God the Father; calls for a radical rethinking of traditional Christianity’s understanding of the Trinity.

Bibliographical Survey 1444.

385

Van Buren, Paul M. Discerning the Way. Part 1 of A Theology of the Jewish-Christian Reality. New York: Seabury Press, 1980. Contends that any important change is occurring in the mind of the church with respect to the Jews that is being brought about not by philosophical or theological occurrences, but by history, and develops a theological application that invites Christians to view themselves as an historical people “on the Way” that God has called through the Jewish experience into the common era.

1445.

Waagenaar, Sam. The Pope’s Jews. LaSalle, Ill.: Open Court, 1974. Addresses the role of the papacy in the anti-Semitic Holocaust of Hitler, addressing both the oppression and the charity of the papacy toward the Jews down through the centuries.

1446.

Waddington, Raymond G. and Arthur H Williamson, eds. The Expulsion of the Jews: 1492 and After. New York: Garland Publishing, 1994. Presents fifteen essays prepared for a conference, held at the University of California, Davis, 1-4 April 1992, commemorating the five hundredth anniversary of the expulsion of the Jews from Spain, which marked a watershed in Jewish-Christian relations in the West. The essays cover a wide range of topics that address the status of Jews in Europe in the period following their expulsion.

1447.

Weiss-Rosmarin, Trude. Judaism and Christianity: The Differences. Middle Village, N. Y: Jonathan David Co., Inc., 1998. Analyzes the basic differences between Judaism and Christianity and reveals how Jews view Christians and how Christians view Jews, and maintains that there is an inherent conflict between the basic views of these mother/daughter religions, a conflict that cannot be resolved but that must be understood.

1448.

Werner, Eric. The Sacred Bridge: The Interdependence of Liturgy and Music in Synagogue and Church During the First Millennium. New York: Columbia University Press, 1959. The author maintains that “however far the two religions drifted apart in their tenets, a sacred bridge still spans the abyss, and allows for an exchange of views and moral concepts and, with them, of liturgical forms in which the dogmas and concepts find their way to the senses.”

386

Church and State The study is divided into two parts: “Historic Liturgical,” and “Musical Comparisons and Studies.”

1449.

Wigoder, Geoffrey. Jewish-Christian Relations Since the Second World War. Manchester: Manchester University Press, 1988. An excellent introduction to the subject; authoritative, concise, written with clarity. The Appendix contains some of the principal statements of the Vatican and the World Council of Churches on Jewish-Christian relations. Surveys the changes in Jewish-Christians relations since Hitler’s Holocaust.

1450.

Wilken, Robert L. John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century. Berkeley: University of California Press, 1983. Examines the preaching of Chrysostom about the Jews, which have been called “the most horrible and violent denunciations of Judaism to be found in the writings of a Christian theologian,” not primarily as a means to analyze Chrysostom’s ideas about the Jews but rather as a window on the fourth century through which to view the relations between Jews and Christians in the later Roman Empire.

1451.

Wilken, Robert L. Judaism and the Early Christian Mind: A Study of Cyril of Alexandria’s Exegesis and Theology. New Haven: Yale University Press, 1971. An investigation of the writings of Cyril of Alexandria which reveals the crucial influence of the polemical conflicts with Judaism voiced by the early church fathers; a review of the first four centuries of Jewish-Christian relations and the influences of these relations on Cyril’s exegetical writings and his theology.

1452.

Willebrands, Johannes Cardinal. Church and Jewish People: New Considerations. Mahwah, N.J.: Paulist Press, 1992. A collection of essays, conferences, and addresses by the president emeritus of the Pontifical Council for Promoting Christian Unity and a guiding force of the modern ecumenical movement, including his reflections on the occasions of Nostra Aetate (1975 and 1985), Augustin Cardinal Bea and his promotion of relations with Jews, the popes and the Jews, and various addresses (1970-1984).

1453.

Williamson, Clark M. A Guest in the House of Israel: Post-Holocaust Church Theology. Louisville, Ky.: Westminster/John Knox Press, 1993.

Bibliographical Survey

387

Challenges churches and theologians to become aware of the inherited theology of anti-Judaism that has distorted their teaching, even on such key topics as Jesus, the Scriptures, the church, and God, and suggests a radical, constructive alternative to the “teaching of contempt”; based on a wide range of confessional literature from Roman Catholic to Protestant teachings. 1454.

Williamson, Clark M. When Jews and Christians Meet: A Guide for Christian Preaching and Teaching. St. Louis: CBP Press, 1991. Provides helpful insights on how Christians may overcome anti-Judaism in their preaching, teaching, and publications.

1455.

Williamson, Clark M. and Robert J. Allen. Interpreting Difficult Texts: Anti-Judaism and Christian Preaching. Philadelphia: Trinity Press, 1989. Suggests that all texts of the Bible, as well as all liturgical and homiletical practices, be asked the question of whether or not they measure up to the normative claim of the Gospel: God’s love to all and God’s demand for justice for each one whom God loves; no other criteria will suffice.

1456.

Wilson, Marvin E. and Harold J. Ockenga. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1989. Reviews Jewish-Christian relations throughout two thousand years of history and argues for the importance of the Old Testament for understanding the New Testament and, finally, points to practical ways which Christians can follow to become more firmly attached to their Jewish roots and thereby cultivate fruitful relations with the Jewish community today.

1457.

Wilson, Stephen G., ed. Separation and Polemic. Vol. 3 of Anti-Judaism in Early Christianity. Waterloo, Ontario: Wilfrid Laurier University Press, 1986. Examines issues central to Jewish-Christian relations that emerge from the writings of such authors as Barnabas, Melito, Micion, Justin Martyr, Ignatius, Philo, and others and thereby illuminates the many varieties of Christian and Jewish groups that existed in an era often neglected by scholars—between 70 and 200 C.E.

1458.

Winter, Paul. On the Trial of Jesus. Berlin: De Gruyter, 1961.

388

Church and State A critical evaluation by a European Jewish scholar of aspects of the Gospel accounts of the arrest, trial, and crucifixion of Jesus.

1459.

Wistrich, Robert S. Between Redemption and Perdition: Essays on Modern Anti-Semitism and Jewish Identity. New York: Routledge, 1990. Explores the meaning of the Jewish experience from the Enlightenment dream of assimilation in Central Europe to the tenuous relationship between Jews and the European Left, including insights into the past century’s tragic conflicts coming to a climax in the Holocaust, and considers the challenge that contemporary anti-Semitism poses to Israel and the Jewish people.

1460.

Wistrich, Robert S. Antisemitism: The Longest Hatred. New York: Pantheon Books, 1992. Examines the phenomenon of antisemitism from its beginnings to the present, tracing it from its pagan roots to the Christian charge of deicide and beyond to the massacres of the Crusades and the Inquisition and focuses on the dramatic reemergence of antisemitism in the wake of the collapse of Communism and the new nationalisms which have been directed against the Jews; provides a country-by-country survey of antisemitism as it appears today in Germany, Austria, the United States, Britain, France, Eastern Europe, and the countries of the former Soviet Union, as well as in the Middle East.

1461.

Wolf, Alfred and Royale M. Vadakin. A Journey of Discovery: A Resource Manual for Catholic-Jewish Dialogue. Allen, Tex.: Tabor Publishing, 1989. Provides brief introductions to Jewish and Catholic teachings, discussion guides, glossaries, and book lists; attempts to provide a distillation of the experiences of more than two decades of dialogue between representatives of the nation’s largest Roman Catholic Archdiocese and the second largest Jewish community—both in Los Angeles, U.S.A.

1462.

Wolfson, Harry Austryn. Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. 2 vols. Cambridge: Harvard University Press, 1947. A scholarly treatment of the philosophy of Philo and its growth and development in the succeeding seventeen centuries, with an examination of the effect of Philonic philosophy on the religious philosophy of Judaism, Christianity, and Islam.

Bibliographical Survey 1463.

389

Wood, Diana, ed. Christianity and Judaism: Papers Read at the 1991 Summer Meeting and the 1992 Winter Meeting of the Ecclesiastical History Society. Studies in Church History, No. 29. Cambridge, Mass.: Blackwell, 1992. This volume of more than thirty essays by a wide range of scholars includes the following: “Jews and Christian in the Byzantine Empire,” “Anti-Semitism and the Birth of Europe,” “The Faith of Christians and Hostility of Jews,” “Catholic Anti-Judaism in Reformation Germany,” “The Phenomenon of Philo-Semitism,” “Evangelicals and Jews in Early Victorian England,” and “American Fundamentalists and the Jewish People.”

1464.

Wood, James E., Jr., ed. Jewish-Christian Relations in Today’s World. Waco, Tex.: Baylor University Press, 1971. Includes essays by Christian and Jewish scholars as part of an ongoing Jewish-Christian dialogue which, when authentic and honest, is viewed as essential not only for some measure of restitution and resolution of the Jewish-Christian conflict, which has so marred Western history and Western Christianity, but ultimately for the rediscovery and reaffirmation of authentic, meaningful Jewish-Christian relations.

1465.

Yates, George A., ed. In Spirit and in Truth: Aspects of Judaism and Christianity. London: Hodder and Stoughton, Ltd., 1934. This volume constitutes the first Jewish-Christian symposium ever published in England. The contributors, Jewish and Christian, include: A. E. Garvie, B. H. Streeter, C. H. Montefiore, Herbert M. J. Loewe, I. I. Mattuck, John Oman, J. Abelson, H. F. Reinhart, et al. An historically significant collection of essays by distinguished scholars.

1466.

Zeitlin, Solomon. Who Crucified Jesus? New York: Block Publishing Co., 1964. A historical study of the background and development of the first century of the Christian era, with focus on the trial and crucifixion of Jesus; the author maintains that neither the modern Jew nor his ancestors were responsible in any way whatsoever for the death of Jesus.

Judaism 1467.

Albeck, Shalom. Law Courts in Talmudic Times. Ramat-Gan, Israel: Bar-Ilan University Press: 1980.

390

Church and State Analyzes the judiciary during the period of the Mishnah and Talmud, revealing the functions of the judges, the basis of their authority, their courts, and their place in the legislative process.

1468.

Alon, Gedalia. The Jews in Their Land in the Talmudic Age. Trans. and ed. Gershon Levi. Cambridge: Harvard University Press, 1989. An authoritative history of Jewish life under Roman rule from 70 to 640 C.E., including Jewish law and the courts, political repression and resistance, religious controversies, and the Diaspora and relations between the national center in Palestine and the communities abroad.

1469.

Baron, Salo Wittmayer. A Social and Religious History of the Jews. New York: Columbia University Press, 1952. 18 vols. A monumental and profound interpretation of the internal development and external relations of the Jewish people through three millennia. First published in a shorter versions in 1937, this edition presents the subject in a greatly expanded and enriched form; historical trends are clarified in the light of present-day knowledge. A classic work; highly recommended..

1470.

Birnbaum, Pierre and Ira Karznelson. Paths of Emancipation: Jews, States, and Citizenship. Princeton: Princeton University Press, 1995. In this volume, eight leading historians analyze the course of Jewish emancipation in Holland, Germany, France, England, the United States, and Italy, as well as Russia and Turkey, enabling Jews and organized Jewish communities to alter their relationships with the institutions of the West, as Jews sought to concern themselves with issues of state and citizenship and states reacted to Jews seeking to become citizens and to remain meaningfully Jewish.

1471.

Blidstein, G. J. Political Concepts in Maimonidean Halakhah. Ramat Gan, Israel: Bar-Ilan University Press, 1983. A model analysis of Maimonidean legal thought and method, including, among other topics, attitudes toward the state and its purpose, sources of political authority, etc.; the author illuminates the interplay of Maimonides’ commitment to his traditional source and his broad ideological concerns, and discusses the impact of contemporary culture and reality, both Jewish and Islamic, on his work.

1472.

Bowman, Steven B. The Jews of Byzantium, 1204-1453. Tuscaloosa: The University of Alabama Press, 1985.

Bibliographical Survey

391

Presents primary sources with introductions for understanding Balkan and Aegean Jewry from the Fourth Crusade through the Ottoman conquest of Constantinople. 1473.

Breslauer, S. Daniel. The Ecumenical Perspective and Modernization of Jewish Religion. Missoula, Mont.: Scholars Press, 1978. Describes Jewish responses to the challenges of modernity.

1474.

Breslauer, S. Daniel. Judaism and Civil Religion. Atlanta: Scholars Press, 1993. An insightful study in which the author proposes theoretical models, educational orientation, and practical implications of the adaptation of Jewish social consciousness for applying Judaism to the American setting.

1475.

Breslauer, S. Daniel. “Zionism, Judaism, and Civil Religion: Two Paradigms.” Journal of Church and State 31 (1989): 287-301.. This essay argues that “covenantal ethics” may be more complex than George E. Mendenhall suggests in his challenge of Israel’s covenantal paradigm; covenantal ethics stands as a transcendent standard that rules all parts of society and may indeed expand horizons, create a more equitable communal structure, and act to widen a society’s inclusiveness.

1476.

Buber, Martin. On Zion: The History of an Idea. Syracuse: Syracuse University Press, 1997. To the author, Zionism was not primarily a political idea, but rather inspires a reorientation of the entire being, and overcoming of a diaspora mentality, a catharsis, and a readiness to build in the land of Israel a new, just, free, and creative community; while his political orientation called for a binational state and for equality of rights for both Jews and Arabs, he just as strongly insisted on the sacred, ethical mission implied in Zionism.

1477.

Cohen, Mark R Under Crescent and Cross: The Jews in the Middle Ages. Princeton: Princeton University Press, 1994. Presents a systematic comparison of the legal, economic, and social situations of Jews in medieval Islam and Christendom, providing insights on issues of hierarchy, marginality, and ethnicity and on the topic of

392

Church and State persecution and collective memory, based upon many primary sources; highly recommended.

1478.

Cohen, Stuart A. The Three Crowns: Structures of Communal Politics in Early Rabbinic Judaism. Cambridge: Cambridge University Press, 1990. Presents a novel analysis of the processes whereby the rabbis and their disciples replace both priests and civic rulers as foci of political loyalty and instruments of domestic government throughout the Jewish world and argues that much of Jewish political history during the age of the Mishnah and Talmud can be read as a record of the attempt to reinterpret the ancient concept of the three crowns (or clusters of rulership that determined Jewish public behavior) and adapt it to rabbinic purposes.

1479.

Cohn, Haim Hermann. Human Rights in Jewish Law. New York: KTAV Publishing House, 1984. Reviews the attitudes of Jewish legal and religious traditions to human rights as they developed from the earliest periods of Jewish legal history until after the last codification in the sixteenth century, leaning on the texts of the sources and quoting from them extensively.

1480.

Dorff, Elliot N. and Arthur I. Rosett. A Living Tree: The Roots and Growth of Jewish Law. Albany: State University of New York Press, 1988. Examines and compares Jewish law and the common law tradition; an important contribution to the halakhic resurgence and a centennial publication of the Jewish Theological Seminary; explains the relationship between religion and law and the interaction between law and morality.

1481.

Elazar, Daniel J., ed. People and Polity: The Organizational Dynamics of World Jewry. Detroit, Mich.: Wayne State University Press, 1989. Examines the organizational dynamics of postmodern Jewry and discusses how contemporary Jewish communities are strengthening their traditional ties of kinship to create communal and political bonds to guarantee their survival and describes how contemporary Jews are building citizenship in this renewed polity.

1482.

Elazar, Daniel J., ed. Kinship and Consent: The Jewish Political Tradition and Its Contemporary Uses. Lanham, Md.: University Press of America, 1983.

Bibliographical Survey

393

Brings together a number of major scholars, leaders in their fields, to explore the Jewish political tradition from several disciplinary perspectives, from biblical times to the present and notes that a major dimension of modern Jewish life has been the revival of conscious political activity on the part of the Jewish people, whether through the establishment of the State of Israel, the struggle against anti-Semitism, or on behalf of Jewish interests in the world political arena. 1483.

Elazar, Daniel J., ed. Morality and Power: Contemporary Jewish Views. Lanham, Md.: University Press of America, 1990. A collection of essays by Israeli and American Jews focusing on the problems of relating morality and power in contemporary statecraft; the essays revolve around three questions: the difference(s) between individual morality and the morality of public policy choices, the problem of maintaining moral positions under duress or at times of crisis, and to what extent a morally relativistic or morally absolutist position influences these decisions.

1484.

Elazar, Daniel J., ed. The New Jewish Politics. Lanham, Md.: University Press of America, 1988. A collection of essays by a group of Jewish scholars and activists that examines the new role of political activism in American Jewish life—how it developed, how it is expressed, and what are its implications. Published as American Jewish Policy Agenda Resource Book No. 1 for the Jerusalem Center for Public Affairs/Center for Jewish Community Studies.

1485.

Elazar, Daniel J. and Stuart A. Cohen. The Jewish Polity: Jewish Political Organization from Biblical Times to the Present. Bloomington: Indiana University Press, 1985. A historical examination of politics and government in the Bible and in rabbinical literature and of Jewish councils and synods. Heralded by some as “the first clear and articulate summary of Jewish constitutional history.”

1486.

Elon, Menachem, ed. The Principles of Jewish Law. Jerusalem: Keter Publishing House, 1975. Contains all the legal references found in the Encyclopedia Judaica , here systemically classified into one volume for ease of reference.

394

Church and State

1487.

Falk, Ze’ev W. Law and Religion: The Jewish Experience. Jerusalem: Mesharim Publishers, 1981. Argues that the historical unity and uninterrupted development of Jewish law from the time when Scripture was determined until the Oral Law was edited in the Midrash and the Mishna and concludes that Jewish law cannot be understood without Jewish history, and its classical formulations were created much prior to their final literary form.

1488.

Feldman, Louis H. Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian. Princeton: Princeton University Press, 1997. While relations between Jews and non-Jews in the Hellenistic-Roman period are generally portrayed as marked by suspicion and hate, in systematically evaluating attitudes toward Jews from the time of Alexander the Great to the fifth century C.E., the author finds that Judaism elicited strongly positive responses from the non-Jewish population.

1489.

Frank, Daniel H., ed. Commandment and Community: New Essays in Jewish Legal and Political Philosophy. Albany: State University of New York Press, 1995. This book is divided into two parts: “Judaism and Political Praxis” and “Halakha and the Political Order”; the first part is concerned with issues at the interface of Jewish political theory and practice, and the second part presents both systematic and historical studies, including the strategies used to determine the norms in the rabbinic tradition, trends in the history of Jewish political thought, and the nexus of law and morality in traditional Judaism.

1490.

Gal, Allon. Socialist-Zionism: Theory and Issues in Contemporary Jewish Nationalism. Cambridge, Mass.: Schenkman Publishing Co., 1973. Reprint: Lanham, Md.: University Press of America, 1989. Based on sociological and economic observations of Ber Borochov (1881-1917) and Nachman Syrkin (1867-1924), prominent expounders of socialist-Zionist ideology; still applicable to any genuine Marxist attempt to deal realistically with the current problematic condition of the Jewish people.

1491.

Gottlieb, Roger, ed. Thinking the Unthinkable: Meanings of the Holocaust. Mahwah, N. J.: Paulist Press, 1990.

Bibliographical Survey

395

A collection of reflections on the Holocaust which examines religious, political, and moral meanings of the Holocaust from a variety of philosophical, theoretical, and personal perspectives. 1492.

Graff, Gil. Separation of Church and State: Dina de-Malkhuta Dina in Jewish Law, 1750-1848. Tuscaloosa: University of Alabama Press, 1985. Traces the historical response of Jews and Judaism to the challenge of balancing the demands of religious law with the demands of the state.

1493.

Halpern, Baruch. The Constitution of the Monarchy in Ancient Israel. Chico, Calif: Scholars Press, 1982. Examines the monarchy of Israel by isolating the structure of the accession process in Israel and coordinating it with the sacral concepts that informed it and then separating from the sacral realm the actual political processes by which the monarchy was governed and concludes that Israel’s kingship was an internal development, governed by forces innate to Israel’s society.

1494.

Hecht, N. S. et al., eds. An Introduction to the History and Sources of Jewish Law. New York: Oxford University Press, 1996. Provides a single-volume introduction to Jewish law, from the early period to the modern State of Israel, written by leading experts in the field; organized chronologically, each of the fifteen chapters offers a contextual approach to the main developments in Jewish law, including the political background of the period, the legal practice of the period, its principal authorities, and examples of characteristic features of the substantive law.

1495.

Heilman, Samuelson. Defenders of the Faith: Inside Ultra-Orthodox Jewry. New York: Schocken Books, 1992. A lucid and original account of ultra-Orthodox Jewry today in which the author sympathetically sees a twentieth-century subculture and not the world of Jewish ancestors unchanged; an illuminating and valuable resource

1496.

Hengel, Martin. The Zealots: Investigation into the Jewish Freedom Movement in the Period from Herod I Until 70 A.D. Edinburgh: T. & T. Clark, 1989.

396

Church and State Examines the religious, social, and political context which led to the Jewish insurrections of 66 C.E.; explores the unique eschatological and theocratic character of Judaism which lay behind these outbursts of religious fury; and shows how important and central the Zealot movement was to the history of Palestinian Judaism and Christianity.

1497.

Hertzberg, Arthur. The Zionist Idea: A Historical Analysis and Reader. Garden City, N.Y.: Doubleday and Company, Inc., 1959. Examines the genesis of the Zionist idea which galvanized a people, forged a nation, and made history; based primarily on original sources, the contributors to this volume have provided an intellectual history of the Zionist Revolution.

1498.

Herzog, Issac H. The Main Institutions of Jewish Law. 2 vols. 2nd ed. New York: Soncino Press, 1965. An incisive and seminal work which provides a systematic distillation of the quintessence of Jewish jurisprudence and renders the underlying ethical and practical framework of Hebrew law in a fashion intelligible to the Western mind.

1499.

Hess, Moses. The Revival of Israel: Rome and Jerusalem, the Last Nationalist Question. Trans. Meyer Waxman. Lincoln: University of Nebraska Press, 1995. Originally published in 1862. Important as the first book to give theoretical expression to Zionism; combines a fervent sense of national destiny with ethical socialism and religious conservatism. Originally published in 1862, it provided virtually all of the premises and proposals that Theodore Herzl would popularize four decades later as the founder of the modern political Zionist movement.

1500.

Horsley, Richard A. Galilee: History, Politics, People. Harrisburg, Penn.: Trinity International Press, 199? Provides a comprehensive picture of Galilean society during the late Second Temple and early post-Temple centuries.

1501.

Jones, Sian and Sarah Pearce, eds. Jewish Local Patriotism and SelfIdentification in the Graeco-Roman Period. Sheffield, U.K.: Sheffield Academic Press, 1998. Explores the broad theme of the relationship between Jewish identity and patriotism in the period between the destruction of the First Temple

Bibliographical Survey

397

and late antiquity, with special attention to the Graeco-Roman period; the essays provide a comparative perspective on the diverse social and historical contexts in which the Jews of antiquity lived. 1502.

Kirschenbaum, Aaron. Equity in Jewish Law, Beyond Equity: Halakhic Aspirationism in Jewish Civil Law. Hoboken, N.J.: KTAV Publishing House, 1991. In this companion volume, the author stresses the unique traits of Jewish concepts of equity and shows that Jewish civil law goes beyond equity as it is understood in Western thought, and locates supererogation within its legal framework, formulating its obligations in terms of aspirationism rather than positivism.

1503.

Kirschenbaum, Aaron. Equity in Jewish Law: Halakhic Perspectives in Law: Formalism and Flexibility in Jewish Civil Law. Library of Jewish Law and Ethics, 15. New York: Yeshiva University Press and KTAV Publishing House, 1991. Describes the Jewish legal prescriptions against the hardships engendered by generality and formalism at the judicial (procedural), the juristic (interpretive), and legalistic levels; emphasizes many of the broad similarities between Jewish law and other legal systems.

1504.

Konvitz, Milton R. Judaism and the American Idea. Ithaca, N.Y.: Cornell University Press, 1978. Written to show the indissoluble link between Judaism and the American idea, which the author confesses as an American and as a Jew he could not “ever say where one ends and the other begins”; illustrates the AmericanHebraic idea by addressing topics such as, human dignity, the rule of law, Judaism and the democratic ideal, conscience, Jewish and human rights, and life and liberty for the pursuit of happiness.

1505.

Konvitz, Milton R. Judaism and Human Rights. 2nd expanded ed. Piscataway, N.J.: Transaction Publishers, 2001. Contends that Judaism has been a living force for at least three thousand years because it is “a teeming, thundering, and clamoring phenomenon, full of contrary tendencies and inconsistencies.” Although there are no words or phrases in Hebrew Scriptures for “human rights,” “conscience,” or “due process of law,” the ideals and values which these concepts represent, the author maintains, were “inherent” in the earliest Jewish texts.

398 1506.

Church and State Levine, Aaron. Economic Public Policy and Jewish Law. Hoboken, N. J.: KTAV Publishing House, 1993. Focuses on the ethical dimensions of public policy, including minimum wage legislation, the concept of comparable worth, truth in advertising legislation and its ramifications.

1507.

Liebman, Charles S. and Steven M Cohen. Two Worlds of Judaism: The Israeli and American Experiences. New Haven, Conn.: Yale University Press, 1990. A political scientist living in Israel and a sociologist living in the United States explore how Israeli and American Jews differ in the way they conceive of Judaism and the State of Israel; a major work on the religion in America and Israel between Jewish religion and Jewish politics.

1508.

Liebman, Seymour B. New World Jewry, 1493-1825: Requiem for the Forgotten. New York: KTAV Publishing House, 1982. Based on twenty years of research into original Inquisition documents in the Vatican archives, focusing on the secret Jews, or Marranos, detailing their existence in Latin and the Caribbean Islands up to 1825 and disclosing the lives of these Jews in the shadows of the Spanish and Portuguese Inquisitions.

1509.

Linder, Ammon. The Jews in Roman Imperial Legislation. Detroit: Wayne State University Press; Jerusalem: Israel Academy of Sciences and Humanities, 1997. Represents an important research source for study of the legal status of Jews in the Roman Empire from the second through the sixth centuries; after two chapters that introduce legal sources and provide an overview of the legislation, the remainder of the volume contains the laws themselves, presented in chronological order in Latin, with English translations. Published with extensive notes and bibliographies.

1510.

Medding, Peter Y. Values, Interests, and Identity: Jews and Politics in a Changing World. Vol. 11 of “Studies in Contemporasry Jewry.” New York: Oxford University Press, 1996. Addresses the often conflicting roles of values, interests, and identity in contemporary Jewish politics, with a focus on Jewish and contemporary politics— particularly the interplay of politics and Jewish history.

Bibliographical Survey 1511.

399

Mendelsohn, Ezra. On Modern Jewish Politics. New York: Oxford University Press, 1933. Presents a concise guide to the complexities of modern diaspora Jewish politics, paying particular attention to the United States and Poland, and discusses the sources of appeal of such forces in Jewish politics as nationalism and the left, and compares Jewish politics with that of other minorities in Europe and America.

1512.

Mendes-Flohr, Paul and Jehuda Reinharz, eds. The Jew in the Modern World: A Documentary History. New York: Oxford University Press, 1995. Provides a documentary history of sources that are not readily available, particularly in English translation; based on the concept of Jewish modernity, special emphasis is given to those documents relating to the German and Central European Jewish experience.

1513.

Mittleman, Alan L. The Politics of Torah: The Jewish Political Tradition and the Founding of Agudat Israel. Albany: State University of New York Press, 1996. Examines the forces that led to the formation of Agudat Israel (the First comprehensive, international movement among Orthodox Jews), setting its history into the context of both the millennial Jewish political tradition and the Jewish struggle with the disenchanting effects of modernity. The author shows that from its beginning Agudah has represented the political interests of the traditional members of the Jewish community.

1514.

Moore, Deborah Dash, ed. East European Jews in Two Worlds: Studies from the Yivo Annual. Evanston: Northwestern University Press, 1990. Provides a variety of perspectives—historical, sociological, psychological, and literary—on modern Jewish life through a collection of essays culled from the Yivo Annual, contributed by some of the most prominent figures in contemporary Jewish scholarship; a valuable resource for understanding the conflict and tensions along with the “inner richness” that have characterized so much of East European Jewry.

1515.

Mor, Menachem. Jewish Sects, Religious Movements, and Political Parties. Proceedings of the Third Abnual Symposium of the Philip M. and Ethel Klutznick Chair in Jewish Civilization. Omaha, Neb.: Creighton University Press, 1992.

400

Church and State Contains papers presented at a symposium that focused on the dualistic phenomena characterizing Judaism throughout history—pluralism versus sectarianism, religiosity versus secularity, universalism versus separatism—many of the major issues confronting Jewish communities, religious movements, and political parties today.

1516.

Neusner, Jacob. Death and Birth of Judaism: The Impact of Christianity, Secularism, and the Holocaust on Jewish Faith. New York: Basic Books, Inc., 1987. Argues that the integrity of traditional Judaism depended on the political supremacy of Christianity; so long as Christianity reigned as the state religion of the West, this “Judaism of the Dual Torah” retained its coherence and moral power, but when Christianity was dethroned by the great secular revolutions in America and France, traditional Judaism died; a provocative work by one of America’s most prolific Jewish scholars.

1517.

Neusner, Jacob. Rabbinic Political Theory: Religion and Politics in the Mishnah. Chicago: University of Chicago Press, 1991. Examines the Mishnah’s conception of politics by considering what the author calls the stable and static structures of politics (myth, institutions, staff) and the dynamic writings of the system (passion, responsibility, proportion), and then interprets this structure and system through comparison with Aristotle; while Aristotle, the author argues, embeds economics within political economy, the Mishnah presents the anomaly of an economics separated from politics.

1518.

Neusner, Jacob. Who, Where and What Is “Israel”? Zionist Perspectives on Israeli and American Judaism. Lanham, Md.: University Press of America, 1989. Examines what is at stake in debates on Zionism and Judaism; Zionism and Judaism in theory; a Zionist theory of American Judaism; Zionism and Judaism in practice; American Jews and the State of Israel; antiSemitism and the self-ghettoization of “Jewish Studies”; and the future of Zionism realized in the State of Israel.

1519.

Novak. David. Covenantal Rights: A Study in Jewish Poliitcal Theory. Princeton: Princeton University Press, 2000. Attempts to provide insights from the Jewish political tradition into current political and legal debates about rights and to bring rights discourse more fully into Jewish thought, and does so by presenting a theory of rights

Bibliographical Survey

401

founded on the covenant between God and the Jewish people as that covenant is constituted by Scripture and the rabbinic tradition. 1520.

Novak, David. Jewish Social Ethics. New York: Oxford University Press, 1992. Explores the duties of Jews, as members of the covenant community, to their host countries on such topics as AIDS, nuclear war, crime, and technology and in doing so develops a Jewish public theology as the context for his own normative interpretations; a valuable contribution.

1521.

Polish, David. Give Us a King: Legal-Religious Sources of Jewish Sovereignty. New York: KTAV Publishing House, 1989. Examines Jewish debates over the structure a restored Jewish sovereignty should have and demonstrates that this conflict began in biblical times and has continued through long centuries when the questions sovereignty raises were of only theoretical significance and that the exact demarcation between the secular and religious within a Jewish polity has always been a matter of controversy, as it still is today,

1522.

Pomykala, Kenneth E. The Davidic Dynasty Tradition in Early Judaism: Its History and Significance for Messianism. Atlanta, Ga.: Scholars Press, 1995. Traces how the biblical tradition about the Davidic dynasty was interpreted in early Jewish literature, in particular, how it was adapted and transformed in Chronicles, Ben Sira, 1 Maccabees, Psalms of Solomon, Qumran literature, 4 Ezra, and Josephus.

1523.

Rackman, Emanuel. Modern Halakhah for Our Time. Hoboken, N.J.: KTAV Publishing House, 1994. Brings together a variety of essays on the legal philosophy of Judaism, including: “Theocentricity in Jewish Law”; “Legal Sanctions for Moral Obligations”; “Violence and the Value of Life: The Halachic View”; “Jewish Law in the State of Israel: Reflections from History”; “A Jewish Philosophy of Property: Rabbinic Insights on Intestate Succession”; and “Privacy in Judaism.”

1524.

Ravitsky, Aviezer. Messianism, Zionism, and Jewish Religious Radicalism. Chicago: University of Chicago Press, 1996.

402

Church and State Analyzes the variety of Jewish religious reactions to the Zionist idea and revival coming from different Orthodox and ultra-Orthodox circles.

1525.

Rosenberg, Bernhard H. and Fred Heuman. Theological and Halakhic Reflections on the Holocaust. Hoboken, N. J.: KTAV Publishing House, 1992. A collection of essays which represent, in large measure, the theological response of centrist Orthodoxy a generation after and a rejection of the “God’s judgment theory.”

1526.

Roth, Sol. Halakhah and Politics: The Jewish Idea of a State. Hoboken, N.J.: KTAV Publishing House, 1988. Focuses on crucial political concepts such as power, land, sovereignty, dissent, and revolution, in order to clarify these ideas from an halakhic perspective, and to contrast them. where appropriate, with their seculardemocratic counterparts.

1527.

Runes, Dagobert D. The Hebrew Impact on Western Civilization. New York: Philosophical Library, 1951. Recounts the remarkable contributions of Hebrew culture and religion on Western civilization, including Hebraic foundations of American democracy, on Western law, and on Western religion.

1528.

Ruskay, John S. and David M Szonyi, eds. Deepening a Commitment: Zionism and the Conservative/Masorti Movement. New York: Jewish Theological Seminary of America, 1990. Includes papers presented at a conference at the Jewish Theological Seminary in 1988 which addressed issues relating to the future course of Israel, both as a democracy and as the place of religious pluralism and what priority should promoting aliyah have in conservative schools and synagogues.

1529.

Rutgers, Leonard V. The Jews in Late Ancient Rome: Evidence of Cultural Interaction in the Roman Diaspora. Leiden, The Netherlands: E. J. Brill, 1995. Focuses on the Jewish community in third- and fourth-century Rome, and in particular on how this community related to the larger non-Jewish world that surrounded it; disputes the claim that Roman Jews lived in complete isolation.

Bibliographical Survey 1530.

403

Safrai, Schmuel and M. Stern, eds. The Jewish People in the First Century: Historical Geography, Political History, Social, Cultural, and Religious Life and Institutions. Philadelphia: Fortress Press, 1974. Attempts to integrate and utilize sources in both the Jewish and Christian traditions and the latest discoveries to trace the picture of Judaism of the first two centuries, emergent Christianity in its Jewish context, and the later separation of these communities; the first volume is concerned chiefly with the political and legal aspects of Jewish society in the first century, while the second volume describes its social and economic structure and its religious and cultural life and institutions.

1531.

Sanders, E. P. Jewish Law from Jesus to the Mishnah. Philadelphia: Trinity Press International, 1990. Provides a reexamination of Jewish law which sheds new light on old questions and shows that many commonly accepted interpretations are misguided.

1532.

Sicker, Martin. The Judaic State: A Study in Rabbinic Political Theory. New York: Praeger, 1988. Examines rabbinic literature from late antiquity through the modern period and argues that the ideas are part of an unbroken chain of thought ultimately originating with Moses and concludes that rabbinic political theory demands a public knowledgeable in Torah as interpreted by the sages; most of the rabbinic statements are from medieval authors; this collection was undertaken with the belief that its results would aid those creating a Jewish state in the twentieth century.

1533.

Sicker, Martin. What Judaism Says about Politics: The Political Theology of the Torah. Northvale, N.J.: Jason Aronson, Inc., 1994. Explores how traditional Jewish sources deal with the fundamental concept of man and society and provides guiding principles for the ordering of society—the very foundation of politics.

1534.

Singerman, Robert. Antisemitic Propaganda: An Annotated Bibliography and Research Guide. New York: Garland Publishing, Inc., 1982. An annotated bibliography of works that promote hatred of the Jews, ranging from ancient sources to modern political writings; also included is a research guide consisting of works dedicated to the topic of antisemitism.

404 1535.

Church and State Smallwood, E. Mary. The Jews under Roman Rule: From Pompey to Diocletian. Leiden, The Netherlands: E. J. Brill, 1976. Examines the political relations between the Jews and the Roman rulers of the period from 63 B.C.E. through the third century and concludes that once the Jews had fallen out of favor with the imperial government of Rome, they became more vulnerable than before to gentile assault, which was now directed primarily against their religion as embodied in the synagogues.

1536.

Stow, Kenneth R. Alienated Minority: The Jews of the Medieval Latin Europe. Cambridge: Harvard University Press, 1992. Surveys one thousand years of Jewish life and experience in medieval Europe and attempts to show what it meant to be a Jew in Europe in the Middle Ages, during which time a firmly defined legal and constitutional position of the Jewish minority in the earlier period gave way to a legal status created expressly for Jews, who later would come to be viewed as inimical to the common good and would lead to the Royal expulsions of Jews that began at the end of the thirteenth century.

1537.

Talmon, Shemaryahu, ed. Jewish Civilization in the Hellenistic-Roman Period. Philadelphia: Trinity Press International, 1991. A collection of essays by international scholars on themes related to Jewish civilization in the late Second Temple period and the role that should be assigned to the Qumran scrolls in the academic teaching of the period, including the war with Rome, early rabbinic writings and their relation to the scrolls, and implications for Jewish and Christian traditions in the Book of Ben-Sira.

1538.

Vital, David. The Future of the Jews. Cambridge: Harvard University Press, 1990. The author, a historian of Zionism, argues that the world of Jewry is coming apart, that the old reality of Jewish nationhood lies shattered, that Israel is increasingly isolated, destined to go its separate way from Jewish communities in the Diaspora, particularly the Jewish community in the United States.

1539.

Weiler, Gershon. Jewish Theocracy. Leiden, The Netherlands: E. J. Brill, 1988. Reviews the history of the Jewish concept of the state by providing a Jewish case study in political theory, tracing the conflict between state

Bibliographical Survey

405

and religion in Israel today by showing that the roots of this conflict go back to the anti-political, theocratic, reforms instituted by Ezra, and to the concept of theocracy as it was philosophically articulated from Philo to Spinoza and as codified in a would-be halakha of the states, especially in Maimonides. The predicaments of constitutionalism in present-day Israel are interpreted as inevitable as long as legitimacy is not secularized; concludes with a critique of halakha. 1540.

Weisbard, Phyllis Holman and David Schonberg, eds. Jewish Law: Bibliography of Sources and Scholarship in English. Littleton: Fred B. Rothman and Co., 1989. Provides a comprehensive and well-organized bibliography on the Jewish legal tradition, ranging from books and articles from studies of ancient Jewish legal sources on to the impact of Jewish law of the modern nationstate.

1541.

Whitelam, Keith W. The Just King: Monarchical Judicial Authority in Ancient Israel. Sheffield, Eng.: JSOT Press, 1979. Examines the fundamental relationship between the king and the administration of justice in ancient Israel, which was one of the basic functions of monarchy in Israel, and thereby the central position of the monarchy in shaping Israelite social, religious, and political history.

1542.

Wiesenthal, Simon. Every Day Remembrance Day: A Chronicle of Jewish Martyrdom. New York: Henry Holt and Co., 1987. Chronicles the history of the Jews for the past two thousand years and provides both an in depth look at the events of the past and looks ahead to the prospect of greater understanding and shows on what basis there is hope.

Shinto 1543.

Ballou, Robert O. Shinto, the Unconquered Enemy. New York: Viking Press, 1945. Contains a good analysis of Japan’s doctrine of racial superiority and world conquest plus translations from Japanese sacred scriptures; a valuable study.

1544.

Creemers, Wilhemus. Shrine Shinto after World War II. Leiden, The Netherlands: E. J. Bril, 1968.

406

Church and State Explores the mutations that have occurred in Shinto since the defeat of Japan in 1945 and contends that institutional Shinto remains alive and well in both Shrine Shinto and Sect Shinto and that the cultural pervasiveness of Shinto, while subtle to the Westerner, reaches far and wide in the modern era despite its disestablishment in the Shinto Directive.

1545.

Fridell, Wilbur M. Japanese Shrine Mergers, 1906-12: State Shinto Moves to the Grassroots. Tokyo: Sophia University Press, 1973. Provides a record of Shinto developments after the early-Meiji experiments, with special attention to government Shinto policies and programs during the late Meiji years, particularly from 1906 to 1912, during which the Japanese government undertook a massive program of promoting Shinto as a state religion to support and undergird political or state authority.

1546.

Holtom, Daniel Clarence. The Political Philosophy of Modern Shinto: A Study of the State Religion of Japan. Tokyo: Yushodo Booksellers Ltd., 1922. Reprint: New York: AMS Press, 1984. Forges implications of the once powerful relationship of the Shinto Shrines and the modern Japanese state; provides an overview of the philosophy of Shinto before the modern era and compares the Japanese political/ religious climate to non-Japanese situations (now somewhat dated); an exploration of the deities worshipped at the various shrines offers insight into the politico-religious program of the Japanese government.

1547.

Schwade, Arcadio. Shinto-Bibliography in Western Languages: Bibliography on Shinto and Religious Sects, Intellectual Schools and Movements Influenced by Shintoism. Leiden, The Netherlands: E.J. Brill, 1986. Includes bibliographical references to monographs, essays, and magazine articles which deal directly or indirectly with Shinto, with Shinto-derived New Religions, with intellectual schools, and with nationalistic movements influenced by Shinto.

Sikhism 1548.

Grewal, J. S. The Sikhs of the Punjab. Vol. 2 of The New Cambridge History of India. New York: Cambridge University Press, 1998. Examines chronologically the entire span of Sikh history from prehistoric times to the present day, including the development of Sikh identity, the emergence of Sikhism in relation to the changing historical situation of

Bibliographical Survey

407

Turko-Afghan rule, the Mughal empire and its disintegration, British rule, and independence; see also vol. 2. 1549.

Madan, T. N. “Secularization and the Sikh Religious Tradition.” Social Compass 33 (1986): 257-73.. Examines the significance of the original Sikh religious tradition based on the view of world affirmation that was over the course of time redefined to emphasize the unity of church and state; what might seem contradictory in terms of Western civilization is here sought to be reconciled.

1550.

McLeod, W.H. The Sikhs: History, Religion, and Society. New York: Columbia University Press, 1989. A brief but reliable overview of the Sikh religion, including its development and formation of the Khalsa, which serves as the self-identity of the Sikh community—socially, economically, militarily, and politically.

1551.

Oberoi, Harjot. The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh Tradition. New York: Oxford University Press, 1997. Produces an interpretation of a crucially important period of Sikh history. The author seeks to answer two closely related questions: How are India religions to be conceptualized? What did it mean to be a Sikh in the nineteenth-century? This book is also a contribution to the history of Indian civilization.

1552.

O’Connell, Joseph T. et al., eds. Sikh History and Religion in the Twentieth Century. South Asian Studies, Series No. 3. Toronto: University of Toronto Centre for South Asian Studies, 1988. Includes twenty-five essays from major scholars on Sikhism from Canada, the United States, and India, covering “Religion and Culture,” “History and Politics: India,” “History and Society: Diaspora,” and two concluding essays by Indian scholars summarizing the current situation.

1553.

Singh, Daljeet. “Religious Minorities in a Democracy: Sikh Ideology and Cooperation.” Religion and Society 38 (1991):16-25.. Focuses on religious minorities from the perspective of the Sikh religion and sets forth the view that the concept of India as a secular state appears to be a necessity in that it serves as a shield for religious minorities against any aggressive encroachments by the Hindu religious majority.

408 1554.

Church and State Smith, Donald Eugene, India as a Secular State. Princeton: Princeton University Press, 1963. Provides an analysis of contemporary Sikh politics, particularly as it relates problems of discrimination and the policies of India as a professed secular state. Note “The Sikhs: Religio-Political Conficts,” pp. 438-53.

1555.

Tatla, Darshan S. The Sikh Diaspora. Seattle, University of Washington Press: 1998. Explores the cultural, economic, and social linkages between overseas Sikh communities and the Punjab, focusing on such issues as the politics of homeland, the dynamics of ethnic and political bonds, and the impact of institutional changes following Indian army action against the Golden Temple in June 1984.

1556.

Uberoi, J. P. S. Religion, Civil Society, and the State: A Study of Sikhism. Delhi, Oxford University Press: 1996. Religion, civil society, and the state form the the dimensions of this semiological study of Sikhism; undertakes an examination of the period of collaboration between Sikhism, Gandhism, and Shia Islam and argues for recognition of the figure of the martyr—whose victory is over the “self” as the universal foundation of society.

Zoroastrianism 1557.

Boyce, Mary and Frantz Grenet. A History of Zoroastrianism. 3 vols. Vol. 1: The Early Period. Vol. 2: Under the Achaemenians. Vol. 3: Under Macedonian and Roman Rule. Leiden, The Netherlands: E. J. Brill, 197591. Traces the history of Zoroastrianism in ancient Persia and under subsequent foreign powers through Roman imperial times and maintains that in Persia some two hundred years of Macedonian rule had little effect on the national religion and shows that Zoroastrianism survived in GraecoBactarian kingdoms and under Mauryan suzerainty.

1558.

Writer, Rashna. Contemporary Zoroastrians: An Unconstructed Nation. Lanham, Md.: University Press of America, 1994. Examines and analyzes the two major constituent groups of Zoroastrianism, Pasi and Iranian Zoroastrians, their diversity as well as their uniformity, including their contemporary political milieu, questions of intermarriage

Bibliographical Survey

409

and conversion and their legal precedents, Zoroastrians of the diaspora, and the unstructured nation of contemporary Zoroastrianism.

Religious Tolerance and Religious Freedom 1559.

Acontius, Jacobus. Darkness Discovered (Satans Stratagems). Delmar, N.Y.: Scholars’ Facsimiles and Reprints, 1978. Attempts to reduce the dogmas of Christianity to their necessary minimum and argues against capital punishment for heresy and for religious toleration; a classic work for which the author is best known today.

1560.

Barker, Ernest. Church, State, and Study: Essays. London: Meuthen and Co., 1930. Reprint: Westport, Conn.: Greenwood Press, 1974. A collection of essays on a variety of church-state themes: the Roman conception of empire, the unity of medieval civilization, a Huguenot theory of politics, Christianity and nationality, the “rule of law,” the nature of the state, and academic freedom, among others.

1561.

Bates, M. Searle. Religious Liberty: An Inquiry. New York: International Missionary Council, 1945. Reprint: New York: Da Capo Press, 1972. A comprehensive and reliable survey of the problems of religious liberty in 1945 and in history, beginning with Europe prior to the Reformation and including Europe, North America, and Latin America since the Reformation, the lands of the Orthodox churches from the early periods until World War II, the persecution of Jews in Christendom, and in nonChristian societies of classical antiquity, Islam, India, Southeast Asia, and East Asia. The second half of the volume is addressed to the meaning and grounds of religious international law. A concluding chapter offers proposals in the fields of religion, education and public opinion, and government and law.

1562.

Bock, Paul. In Search of a Responsible World Society: The Social Teachings of the World Council of Churches. Philadelphia: Westminster Press, 1974. Presents ecumenical social thought of the WCC down to 1970, including periodic summaries which compare and contrast Roman Catholic social thought with that of the WCC; a valuable resource.

410 1563.

Church and State Brown, Delwin. To Set at Liberty: Christian Faith and Human Freedom. Maryknoll, N.Y.: Orbis Books, 1981. Written out of concern for the general absence of a liberation theology in the First World and argues how natural it would be for North American theologians to share in the themes of liberation theology and produce a theology of freedom.

1564.

Bruce, Steve. “A House Divided: Protestant Schisms and the Rise of Religious Tolerance.” Sociological Annalysis 47 (1986): 21-28. Noting the irony of unintended consequences, the author advances the thesis that the freeing of civil rights from religious affiliation was inadvertently produced by people acting to preserve Calvinist orthodoxy; schisms intended to purify a corrupt religious establishment created the very conditions which encouraged increasing tolerance of religious diversity and the secularization of state intervention.

1565.

Bryant, M. Darrol, ed. Pluralism, Tolerance, and Dialogue: Six Studies. Waterloo, Ont.: University of Waterloo Press, 1989. A collection of six disparate essays and responses, written for a general audience; calls for deep religious commitment as the basis for true religious tolerance and, as in the case of the first essay, argues that the origins of religious intolerance are not only theological, but are also philosophical, psychological, and even biological.

1566.

Budziszewski, J. True Tolerance: Liberalism and the Necessity of Judgment. New Brunswick, N. J.: Transaction Publishers, 1992. Attempts to reverse the influence of a form of modern liberalism which views “tolerance” as a synonym for ethical neutrality by arguing that true tolerance is not only consistent with taking stands about objective goods and evils, but actually requires doing so since ethical neutrality has the paradoxical effect of crippling policy choice by divesting it of the moral and practical framework on which it depends

1567.

Carrillo de Albornoz, Angel Francisco. The Basis of Religious Liberty. New York: Association Press, 1963. A pioneer work in which ecumenical thought on religious liberty is examined and analyzed and the rationale for religious liberty is persuasively presented; a landmark in the advancement toward universal religious freedom that is still far from realized in most of the world.

Bibliographical Survey 1568.

411

Chandler, Andrew. Twentieth-Century Martyrdom. Herndon, Va.: Cassell, 1998. Ten essays in this volume by ten eminent theologians focus on the lives and deaths often twentieth-century martyrs, including Dietrich Bonheoffer of Germany, Manche Masemola of South Africa, Maximilian Kolbe of Poland, Martin Luther King of the U.S.A., and Archbishop Oscar Romero of El Salvador. Finally, the authors consider the question; “What is it, in our century, that people die and systems kill for?”

1569.

Commission of the Churches on International Affairs. Study Paper on Religious Liberty. Geneva: World Council of Churches, 1981. Seeks to provide background information for church-related institutions, along with analyses of certain key issues confronting the churches in their relationships with the state, exploring particularly questions of religious liberty and basic human rights. The basic stand of the WCC is that religious liberty cannot be divorced from other aspects of other human rights, and thus the church must struggle for the human rights of all citizens.

1570.

Crooker, Joseph Henry. The Winning of Religious Liberty. Boston: The Pilgrim Press, 1918. A historical review of the struggle for religious liberty.

1571.

D’Arcy, Eric. Conscience and Its Right to Freedom. New York: Sheed and Ward, Inc., 1961. Provides an apologetic for the right to religious freedom, based on the individual’s duty to follow the dictates of one’s own conscience, based primarily on the reasoning of Thomas Aquinas; the author finds this right “satisfactorily recognized and protected” in such constitutions as those of Australia, Ireland, and the United States.

1572.

Davies, A. Powell. The Urge to Persecute. Boston: Beacon Press, 1953. An examination of the impulse to persecute in authoritarian religions and governments.

1573.

Garrison, Winfred Ernest. Intolerance. New York: Round Table Press, 1934.

412

Church and State Provides a general survey of intolerance, its grounds and roots in Western culture, with many illustrations from history, including religious persecutions both against and by Christians, Christians against Christians and Christians against Jews, and argues that intolerance comes naturally to mankind, but that tolerance has to be learned.

1574.

Gianni, Andrea. Religious Liberty/Liberté Religieuse: International Bibliography, 1918-1978. Strasbourg: Cerdic Publications, 1980. Contains references to books and articles on religious liberty treated under juridical, sociological, or historical aspects; specifically theological works are omitted.

1575.

Hammann, Louis J. and Harry M Buck, with Michael McTighe, eds. Religious Traditions and the Limits of Tolerance. Chambersburg, Penn.: Anima Publications, 1988. Explores ways in which the limits of tolerance are often reached as a result of strong religious convictions, religious identities that isolate adherents from those of other traditions, and the proclivity to self-righteousness that often emerges in politics and interpersonal relations; contributions from twenty scholars.

1576.

Haught, James A. Holy Hatred: Religious Conflict of the ‘90s. Amherst, N. Y.: Prometheus Books, 1995. Shows, with illustrations, that religion is still a powerful force in pitting people against one another—from the Catholic-Protestant killings in Northern Ireland to the Hindu-Sikh-Muslim massacres in India, from the Orthodox-Catholic-Muslim battles in the former Yugoslavia to the Branch Davidian tragedy in Waco, Texas.

1577.

Haught, James A. Holy Horrors: An Illustrated History of Religious Murder and Madness. Buffalo, N.Y.: Prometheus Books, 1990. Chronicles the tragic spectrum of religious persecution from ancient times to the present, with illustrations of ancient drawings and contemporary photographs, recounting such historic religious persecutions as the Crusades, the Islamic jihads, the Catholic wars against heretics, the Inquisition, witch hunts, and the Reformation as well as modern-day atrocities such as the Holocaust, the Catholic-Protestant conflict in Northern Ireland, religious tribalism in Lebanon, and the recent wave of persecutions in Iran.

Bibliographical Survey 1578.

413

Heyd, David, ed. Toleration: An Elusive Virtue. Princeton: Princeton University Press, 1996. Contains original contributions to the ongoing debate on the nature of toleration, including its definition, historical development, justification, and limits.

1579.

Hinson, E. Glenn. Soul Liberty: The Christian Roots of Our Fundamental Freedom. Nashville, Tenn.: Convention Press, 1974. Argues that ideals of civil and religious liberty are ultimately rooted in the Christian faith by tracing the emergence of the concept from the New Testament to the present.

1580.

Hocking, William Ernest. “Ethical Basis Underlying the Legal Right of Religious Liberty as Applied to Foreign Missions. “ Internastional Review of Mission 30 (1931): 495-511. Examines the concept of religious liberty from general considerations and then discusses the application of these general considerations to the right of religious liberty.

1581.

Hoffmann, Manfred, ed. Martin Luther and the Modern Mind: Freedom, Conscience, Toleration, Rights. Lewiston, N.Y.: The Edwin Mellen Press, 1985. Contains eight essays by four American and four West German scholars, presented at a symposium held to commemorate the 500th anniversary of Luther’s birth.

1582.

Horton, John and Susan Mendus, eds. John Locke’s Letter on Toleration in Focus. New York: Routledge, 1991. This volume brings together the original translation of Locke’s Letter on Toleration and critical articles on its philosophical themes; aims to set the Letter in its historical context, and to examine the significance of Locke’s arguments and their role in his political thought—Locke’s defense of religious toleration and his insistence on the separate roles of church and state.

1583.

Jewett, Robert. Christian Tolerance: Paul’s Message to the Modern Church. Philadelphia: Westminster Press, 1982.

414

Church and State In the face of increasing polarization among religious people, the author offers the apostle Paul as an ally in the quest for tolerance, based on new understandings of the Pauline epistles, arguing that tolerance is neither liberal nor conservative, but is the expression of authentic faith.

1584.

Johns, Varney Jay. Forty Centuries of Law and Liberty: A History of the Development of Religious Liberty. Mountain View, Calif.: Pacific Press Publishing Association, 1940. A vivid historical review.

1585.

Kamen, Henry Arthur Francis. The Rise of Toleration. New York: McGraw Hill, 1967; London: Widenfelt and Nicholson, 1967. Written in the genre of popular history, this work traces the rise and development in both theory and practice of religious toleration in the sixteenth and seventeenth centuries; rich with illustrations, the author argues that the Reformation brought greater religious liberty as a result of greater heterodoxy and a growing acceptance of separation of church and state.

1586.

Kitagawa, Joseph M. The Quest for Human Unity: A Religious History. Minneapolis, Minn.: Fortress Press, 1990. Shows how religion has been the vehicle of alienation of people from each other, thwarting their own passion for unity, this book was written for those “disturbed today by the brokenness of the human community along religious, cultural, economic, and political lines” and contends that with the end of Western colonialism and the gradual ascendancy of non-Western peoples and their traditions “all of us are compelled to ‘re-define’ and ‘re-vision’ the rationale for the perennial quest for human unity.”

1587.

Koshy, Ninan. Religious Freedom in a Changing World. Geneva: World Council of Churches, 1992. Shows how recent developments have affected the evolution of ecumenical thinking on religious liberty and highlights the links between religious freedom and other human rights; also examines what state religions do to foster or impede religious liberty and the work of the World Council of Churches, the Roman Catholic Church, and the United Nations in this area.

Bibliographical Survey 1588.

415

Laursen, John Christian and Cary J Nederman. Beyond the Persecuting Society: Religious Toleration Before the Enlightenment. Philadelphia: University of Pennsylvania, 1998. A historical survey of the gradual rise of toleration.

1589.

Laursen, John Christian, ed. Religious Toleration: “The Variety of Rites” from Cyrus to Defoe. New York: St. Martin’s Press, 1999. Argues against general understanding of toleration as a development of the modern West by demonstrating its occurrence in ancient Persia and China, medieval Europe, colonial Latin America, and Europe before the Enlightenment. This volumes presents a substantial portion of religious history by reviving the heritage of toleration, and it is the first to juxtapose early theories and practices of toleration in a global comparative perspective.

1590.

Le Leannec, Bernard. Religious Liberty/Liberté Religieuse, 1968-1975. Strasbourg: Cerdic Publications, 1976. Prepared by computer from the data base of C.E.RDIC, the volume is indexed both by subject and by country.

1591.

Locke, John. Epistola de Tolerantia: A Letter on Toleration. Oxford: Clarendon Press, 1968. A particularly helpful edition because of its extensive notes and commentaries on this classic work.

1592.

Mensching, Gustav. Tolerance and Truth in Religion. Trans. H. J. Klimkeit. Tuscaloosa: University of Alabama Press, 1971. English translation of Toleranz und Wahrheit in der Religion. An able and insightful presentation of the place of tolerance and truth within the major religions of the world; the author argues that the battles of religion might have been avoided, at least the worst of them, if all concerned had had a better understanding of the nature of religious truth as such, over and beyond doctrinal differences. A compelling work.

1593.

Miegge, Giovanni. Religious Liberty. London: United Society for Christian Literature and Lutterworth Press, 1957. Reprint: New York: Association Press, 1957.

416

Church and State A concise, but helpful volume by a Waldensian scholar, who examines the origin and nature of religious liberty, religious liberty in “Christian” countries, the communist world, and the non-Christian world; an insightful small volume.

1594.

Miller, Perry, Robert L. Calhoun, Nathan M. Pusey, and Reinhold Niebuhr. Religion and Freedom of Thought. Garden City, N.Y.: Doubleday and Co., Inc., 1955. A collection of four essays on “The Location of American Religious Freedom,” “The Historical Relations Between Religion and Intellectual Freedom,” “Religion’s Role in Liberal Education,” and “The Commitment of the Self and Freedom of the Mind” prepared in commemoration of the bicentennial of the founding of Columbia University; a vigorous and candid appraisal of free intellectual enquiry and the Christian religion.

1595.

Mitchell, Joshua. “John Locke and the Theological Foundation of Liberal Toleration: A Christian Dialectic of History.” Review of Politics 52 (1990): 64-83. Examines Locke’s argument for separating the spiritual and political realms and points out that Locke’s basis for insisting that magistrates be tolerant of religious heterodoxy is essentially theological and rooted in the political significance of Christ.

1596.

Moore, Barrington, Jr. Moral Purity and Persecution. Princeton: Princeton University Press, 2000. Using the tools of historical comparison to investigate why people kill and torture each other, the author provocatively concludes that monotheism—with its monopoly on virtue and its failure to provide supernatural scapegoats—is responsible for some of the most virulent forms of intolerance and is a major cause of human nastiness and suffering.

1597.

Murray, John Courtney. Religious Liberty: Catholic Struggles with Pluralism. Ed. J. Leon Hooper, S.J. Louisville, Ky.: Westminster, John Knox Press, 1993. Presents four of John Courtney Murray’s most significant articles on religious liberty, including two of his most important essays on the Vatican II “Declaration on Religious Liberty,” as well as two essays published for the first time, one of which was suppressed by the Vatican and the other a summary of his views on religious liberty; a valuable resource.

Bibliographical Survey 1598.

417

Nederman, Cary J. and John Christian Laursen, eds. Difference and Dissent: Theories of Tolerance in Medieval and Early Modern Europe. Lanham, Md.: Rowman & Littlefield Publishers, Inc., 1996. Brings together eleven essays that examine various kinds of toleration theories from the Middle Ages through the seventeenth century in different cultures, demonstrating that the concept of toleration has a much fuller and more interesting history than is usually assumed.

1599.

Netland, Harold A. Dissonant Voices: Religious Pluralism and the Question of Truth. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991. Takes strong exception to the religious relativism among a growing number of Christian theologians and ends with a discussion on why and in what manner Christians should be tolerant in a world of religious pluralism.

1600.

Newman, Jay. Foundations of Religious Tolerance. Toronto: University of Toronto Press, 1982. Explores the concept of tolerance and its sources in religious traditions, along with the concept of religious prejudice and addresses the problems inherent in any doctrine of tolerance, specifically the issues of relativism and religious pluralism, and questions of proselytizing, universalism, and the state’s role in advocating tolerance; concludes with a plan for educating for tolerance.

1601.

Nichols, James Hastings. Democracy and the Churches. Philadelphia: Westminster Press, 1951. Focuses on the contributions made by different Christian churches to the development of modern democracy and civil liberty; on the one hand, the author argues that Eastern Orthodoxy in Eastern Europe, Continental Lutheranism, and High-Church Anglicanism, like Orthodox Catholicism, with some exceptions, have virtually played no role in the development of liberal democracy, while Puritan Protestantism (Congregationalists, Baptists, Methodists, Presbyterians, Quakers, and Unitarians) has contributed greatly to the development of democracy. A provocative and scholarly work.

1602.

Nobbs, Douglas. Theocracy and Tolerance. Cambridge: Cambridge University Press, 1938. A comparative study of theocracy and tolerance.

418 1603.

Church and State Northcott, Cecil. Religious Liberty. New York: Macmillan, 1949. Argues that while Christians today are inclined to take religious liberty for granted as a natural law of social progress, religious liberty is, in fact, far from universal and in many countries is far from being realized. Particular attention is given the status of Christian missions after World War II in relationship to various governments throughout the world; pleas for tolerance and respect for the sanctity of the individual person are presented.

1604.

Norwood, Frederick. Strangers and Exiles: A History of Religious Refugees. 2 vols. Nashville, Tenn.: Abingdon Press, 1969. An excellent two-volume history of religious persecutions and exile, particularly during and since the Protestant Reformation.

1605.

Padelford, Norman J. “Religious Liberty in International Law and Treaties,” International Review of Mission (October 1932): 402-11.. Examines the relation of religious liberty and international law and treaties, and concludes that international law provides that the guarantee of freedom is essentially a matter to be handled by national law; where national law is lacking or inadequate, treaty agreements may be helpful. While now quite dated, this writing is a reminder of how recent religious rights have become a part of international law, only since World War II.

1606.

Powers, Francis J. Religious Liberty and the Police Power of the State. Washington D. C.: Catholic University of America Press, 1948. Attempts to appraise the jurisprudential concepts underlying the problem of the relationship between religious freedom, as constitutionally guaranteed and protected, and the police power of the state; the author is also concerned with the jurisdictional question of the importance of protecting religious freedom both as an individual right and as a social interest.

1607.

Razavi, Mehdi Amin and David Ambuel. eds. Philosophy, Religion, and the Question of Intolerance. Albany: State University of New York Press, 1997. Beyond the opening essays, which assess the origins of intolerance, the genesis of the concept of toleration, and the outlook for the practice of tolerance in contemporary society, the collection is divided into three sections: the first concentrates on the relationship of religious faith and practice to toleration and inquires whether religion might either impede or promote toleration; the second deals primarily with questions regarding

Bibliographical Survey

419

tolerance in the face of modern political realities; and the final section discusses ethics, namely a philosophical analysis and definition of toleration as a virtue. 1608.

Religious Liberty: Some Major Considerations in the Current Debate. Geneva: Commission of the Churches on International Affairs of the World Council of Churches, 1987. An important concern of the World Council of Churches from its beginning, this issue of CCIA Background Information deals with some major considerations in the debate on religious liberty.

1609.

Reynolds, Noel B. and W. Cole Durham Jr. Religious Liberty in Western Thought. Atlanta, Ga.: Scholar’s Press, 1996. Includes essays by ten scholars on Western thinking on religious liberty, beginning with an opening chapter that shows how religious liberty emerged slowly in the West through centuries of persecution and growing enlightenment and followed by separate chapters that address the unique roles of Marsilius, Luther, Calvin, Hobbes, Locke, Rousseau, Burke, Tocqueville, and the American framers of religious liberty in founding of the United States; a valuable collection.

1610.

Rouner, Leroy S., ed. On Freedom. Vol. 10 of the Boston University Studies in Philosophy and Relligion. Notre Dame: University of Notre Dame Pres, 1989. Explores the role of freedom in the contemporary world in a context where economic, political, cultural, and religious issues demand both pluralism and globalization; the eleven essays are grouped around three areas of the debate: the relation of Christian thought to freedom in a post-Christian age; philosophical reconstructions of the idea of freedom; and freedom in society in which there is the possibility that individual selves are no more autonomous than they are social.

1611.

Ruffini, Francesco. Religious Liberty. Trans. J. Parker Heyes. New York: G. P. Putnam’s Sons, 1912. A classic historical study of religious liberty from the pre-Christian era to 1910 by an eminent Italian scholar; a monumental work that is still a valuable resource on the history of religious liberty.

1612.

Sheils, W. J., ed. Persecution and Toleration: Papers Read at the TwentySecond Summer Meeting and the Twenty-Third Winter Meeting of the

420

Church and State Ecclesiastical History Society. Oxford: Published for the Ecclesiastical History Society by Basil Blackwell, 1984. The main focus of these essays has to do with Christianity’s relations with other religions and with the diversity of traditions within Christianity itself, ranging from the early church, through the medieval period, to the post-Reformation period, and to the emergence of a spirit of interdenominational toleration; the collection of essays reflects on the theme that persecution and toleration can be said to sum up the history of the Christian church and its relations with other systems of belief; a valuable collection of case studies.

1613.

Spinoza, Baruch. Tractatus Theologico-Politicus. Trans. Samuel Shirley. Leiden, The Netherlands: E. J. Brill, 1989. Geghardt ed., 1925. The latest English translation of a classic work, first published in 1670, the last five chapters of which are devoted to such themes as: the basis of the state; the natural and civil rights of the individual and the right of sovereigns; an account of the Hebrew state as it was in the time of Moses and afterwards before the institution of the monarchy; the reasons the theocratic state fell and could not continue without civil strife; some political principles deduced from the Hebrew commonwealth; the right of the sovereign in matters of religion; and right of individuals to think and say what they please.

1614.

Stanton, Graham N. and Guy G. Stroumsa. Tolerance and Intolerance in Early Judaism and Christianity. New York: Cambridge University Press, 1998. The essays in this volume consider issues of tolerance and intolerance faced by Jews and Christians between 200 B.C.E. and 200 C.E.. Several essays are concerned with aspects of early Jewish-Christian relationships, several discuss ways Jews and Christians defined themselves against the pagan world, and several consider issues of tolerance that arose in rival groups within early Judaism, and within early Christianity.

1615.

Underhill, Edward Bean. Struggles and Triumphs of Religious Liberty: An Historical Survey of Controversies Pertaining to the Rights of Conscience, from the English Reformation to the Settlement of New England. New York: L. Colby, 1851. The title of this work aptaly describes its contents; a classic work and valuable resource.

Bibliographical Survey 1616.

421

Underhill, Edward Bean. Tracts on Liberty of Conscience and Persecution, 1614-1661. London: J. Haddon, 1846. A valuable collection of fourteen English and other Baptist writings on liberty of conscience and freedom of religion; an important resource for examining among the first treatises on freedom of conscience and religion to appear in the English language.

1617.

Van Loon, Hendrik Willem. Tolerance. New York: Liveright Publishing Corp., 1940. Originally published in 1925, it has had numerous reprintings. The author, a “popularizer” of history, reviews the history of the human struggle for freedom of conscience and argues the case for the need to defend liberty of conscience.

1618.

Van Till, L. John. Liberty of Conscience: The History of a Puritan Idea. Nutley, N.J.: Craig Press, 1972. Traces the development of liberty of conscience from the English Puritan William Perkins to the First Amendment, giving special attention to Perkins, Roger Williams, the Westminster Assembly, the colonial charters, and state and federal constitutions and thereby shows how liberty of conscience became a fundamental idea in the American mind and why it remains such an important issue today.

1619.

Villa-Vicencio, Charles. “Christian Mission and the Freedom of Religion,” International Review of Mission 83 (1994): 146-70.. Expounds the inner relationship of Christian mission and the freedom of religion and argues that without mission there would have been no Buddhism or Jainism, and that Christianity would not have emerged out of Judaism; to ask religious persons not to share their good news, is to deny that person a basic freedom.

1620.

Walzer, Michael. On Toleration. New Haven: Yale University Press, 1997. Examines five “regimes of toleration”—from multinational empires to immigrant societies—and describes the strengths and weaknesses of each regime, as well as the varying forms of toleration and exclusion each fosters, showing how power, class, and gender interact with religion, race, and ethnicity in the different regimes and discusses how toleration works.

422

Church and State

1621.

Wood, Herbert George. Religious Liberty Today. Cambridge: Cambridge University Press, 1949. Provides a thoughtful discussion of religious liberty from a Christian perspective, including the meaning and basis of religious liberty and its status in the modern world, as of 1949.

1622.

Wood, James E., Jr. “Religion and Religious Liberty,” Journal of Church and State 33 (Spring 1991): 225-30. Argues that legal recognition of religious liberty includes a limited state, the equality of all religions before the law, prohibitions on all forms of discrimination based on religion or belief, and the legal right of dissent; religions should not only tolerate one another, but should take other faiths seriously and support “religious liberty as an ally of authentic religious faith.”

Religion and the Secular State General 1623.

Anderson, Gordon L. and Morton A. Kaplan, eds. Morality and Religion in Liberal Democratic Societies. New York: Paragon House, 1992. Examines the relationship between morality and democracy from the perspectives of democratic theory, traditional religion, modern state, and the evolution of religion in the post-communist world.

1624.

Attwood, David. Paul Ramsey’s Political Ethics. Savage, Md.: Rowman and Littlefield Publishers, Inc., 1991. Provides the first book-length presentation of Ramsey’s political ethics since his death, taking into account his last work, Speak Up for Just War or Pacifism , including the basis for Ramsey’s just war theory, the theological basis for ethics in Christian covenant love, and its expression in principles and exceptionless moral rules; introductory section sketches Ramsey’s career, with the emphasis on his work in politics and just war theory.

1625.

Audi, Robert. “The Separation of Church and State and the Obligations of Citizenship,” Philosophy and Public Affairs 19 (1989): 259-96.. The author attempts to develop a theory of separation of church and state that clarifies the traditional separation principle as usually understood as

Bibliographical Survey

423

addressed above all to government, and to ascertain what restrictions on individual conduct should accompany, in a free and democratic state, a commitment to separation of church and state. 1626.

Battin, Margaret P. Ethics in the Sanctuary: Examining the Practices of Organized Religion. New Haven, Conn.: Yale University Press, 1990. Using examples from a broad range of religious groups, explores three of organized religion’s most crucial moral problems in church-state relations: confidentiality of confession (such as hearing someone confess that he intends to commit murder); high-risk religion (such as Jehovah’s Witnesses refusing medical treatment); and paternalism (for example, proselytizing for the “sake” of the convert).

1627.

Berggrav, Eivind. Man and State. Trans. George Aus. Philadelphia: Muhlenberg Press, 1951. Addressed to Christian citizens of democracies, on whom, the author argues, is laid responsibility for the reformation of democracy, the stifling of the lust for power, and leadership of the world to a new day; sounds a grave warning to the free democratic peoples in the increasing lust for power in their central governments toward totalitarianism.

1628.

Clor, Harry M. Public Morality and Liberal Society: Essays on Decency, Law, and Pornography. Notre Dame: University of Notre Dame Press, 1997. Makes an important contribution to this perennial and intensely debated theme by examining how public morality can be justified in theory and accommodated in practice within a liberal society.

1629.

Crimmins, James E., ed. Religion, Secularization, and Political Thought: Thomas Hobbes to J. S. Mill. New York: Routledge, 1989. A collection of essays which are concerned with how particular thinkers contended with the religious and the secular in the work of Thomas Hobbes; John Locke; the religious, the secular, and the worldly; science and secularization; and religion, utility, and politics.

1630.

Dawson, Christopher. Religion and the Modern State. London: Sheed and Ward, 1935. Provides a thorough analysis of the situation of religion in the face of conflicts between Socialism and Fascism and between dictatorships

424

Church and State and parliamentary democracy and argues that Christianity can meet this encounter, not by offering an attractive political program, but by restoring the spiritual foundations and thus preparing the way for a new order and a new world; highly recommended.

1631.

de Gruchy, John W. Christianity and Democracy: A Theology for a Just Order. New York: Cambridge University Press, 1995. Examines the past, present, and future roles of Christianity in the development of democracy, tracing the relationship from its gestation in early Christendom to its virtual breakdown as democracy becomes the polity of modernity; focuses on five twentieth-century case studies, including Nazi Germany and South Africa.

1632.

Devlin, Patrick. The Enforcement of Morals. London: Oxford University Press, 1965. Argues that in a secular society the law may no longer be justified by religious belief, but must be concerned solely with matters of common morality, rather than with any philosophical or religious basis.

1633.

Elazar, Daniel J. “Federal Models of Civil Authority,” Journal of Church and State 33 (1991): 231-45. Examines three themes of politics: political justice, the reality of political power, and the creation of an appropriate civic environment and expounds the relationship between federalism and covenant, between covenant and natural law, between federalism and constitutionalism, between covenant and contract, and between the Bible and the origins of polity.

1634.

Elazar, Daniel J. Covenant and Civil Society: The Constitutional Matrix of Modern Democracy. Vol. 4 of The Covenant Tradition in Politics. New Brunswick, N.J.: Transaction Publishers, 1997. Examines issues of communal solidarity on a postmodern basis, tracing the transition from the covenanted commonwealth of the Protestant Reformation to the civil society of the modern epoch, exploring the covenant’s role in the modern statist era and the development of modern democracy, and concluding with an examination of the present and future of covenantal thought.

1635.

Estes, James M. Whether Secular Government Has the Right to Wield the Sword in Matters of Faith. Toronto: Centre for Reformation and Renaissance Studies, 1994.

Bibliographical Survey

425

By the beginning of the 1530s, the government of many German territories that had abolished Catholicism and established the Reformation of Protestantism had begun to impose strict uniformity of doctrine and worship on their subjects. In some communities, individuals who felt threatened by the impending orthodoxy raised their voices in protest. The texts in this volume record one such protest and the responses that it evoked 1636.

Fitch, W. O. “Christian in the Totalitarian State.” International Review of Mission 42 (1953): 71-74. Argues that it is difficult for Christians in a totalitarian state to cooperate with the state and protect matters of conscience and concludes that the ultimate Christian reaction to communism or another totalitarianism is neither cooperation nor opposition, but martyrdom.

1637.

Fort, Timothy L. Law and Religion. Jefferson, N.C.: McFarland and Co., Inc., 1987. Argues that law and religion are expressions of a way of life and since they are both part of life they are always connected with one another; the former is viewed as secular ethics and morality is viewed as religious ethics.

1638.

Gauchet, Marcel. The Disenchantment of the World: A Political History of Religion. Princeton: Princeton University Press, 1999. Based on the author’s contention that Christianity is “the religion of the end of religion,” he reinterprets the development of the Modern West, with all its political and psychological complexities, in terms of mankind’s changing relation to religion. Arguing that monotheistic religion was a form of social revolution, the author views Western history as a movement away from religious society, beginning with prophetic Judaism, gaining momentum in Christianity, and eventually leading to the rise of the political state.

1639.

Greenawalt, Kent. Conflicts of Law and Morality. New York: Oxford University Press, 1987. Provides a comprehensive and legal analysis of the area in which the foundations of law and morality clash and does so from two perspectives: that of the person who faces a possible conflict between the claims of morality and law and must choose whether or not to obey the penal code and that of the people who make and uphold laws and must decide

426

Church and State whether to treat someone with a moral claim to disobey differently from ordinary lawbreakers. Presents in detail the positions and predicaments of potential lawbreakers and lawmakers alike.

1640.

Greenawalt, Kent. Private Consciences and Public Reasons. New York: Oxford University Press, 1995. Addresses a crucial set of problems raised by the divisions that arise over whether the political order should be neutral between competing conceptions of the good life or be based upon on some conception of the good life and what bases public officials and citizens should employ in reaching political decisions and how to justify their positions; argues that fundamental premises of liberal democracy alone do not provide answers to these questions and that much depends on historical and cultural contexts.

1641.

Greenawalt, Kent. Religious Convictions and Political Choice. New York: Oxford University Press, 1988. Drawing on ideas from political philosophy, religious ethics, constitutional law and history, the author explores the proper connection between the religious convictions and political positions of people in liberal democracy and challenges commonly-held views on this issue; calls for a fundamental reexamination of the place of religion in the political life of a liberal democracy.

1642.

Hadden, Jeffrey K. and Anson Shupe, eds. The Politics of Religion and Social Change. Vol. 2 of Religion and the Political Order. New York: Paragon House, 1988. Examines the interaction of politics and religion around the world and notes that the interaction of religion and politics is undeniable, e.g. the religious strife that persists in Ireland and the inroads of Christian evangelists in American politics; the authors argue that it is only a matter of time before understanding the role of religion in international affairs becomes an area of research and analysis in the scholarly community.

1643.

Hadden, Jeffrey K. and Anson Shupe. Prophetic Religions and Politics. Vol. 1 of Religion and the Political Order. New York: Paragon House, 1986. A collection of essays by sociologists of religion who seek to combat the secularization theory of religion in contemporary society by arguing that the world is involved in a new religious upsurge as diverse as its population,

Bibliographical Survey

427

with participants in the new religious awakening representing the leftwing, right-wing, “establishment,” reactionary, and revolutionary. 1644.

Hadden, Jeffrey K. and Anson Shupe. Secularization and Fundamentalism Reconsidered. Vol. 3 of Religion and the Political Order. New York: Paragon House, 1989. Articles by various scholars on the world’s religions explore the influence of religion on politics: Part 1 examines the notion that religion becomes obsolete in most of the modern world; Part 2 looks at the recent global trend toward fundamentalism.

1645.

Harding, Arthur L., ed. Religion, Morality, and Law. Dallas, Tex.: Southern Methodist University Press, 1956. Contains four essays written in response to the question of whether or not some sort of religious doctrine is essential to law, arising out of two propositions posed by Sir Alfred Denning: that there can be no morality without religion, and that there can be no law without morality.

1646.

Hutchinson, Paul. The New Leviathan. Chicago: Willet, Clark, and Co., 1946. Written in response to the rise of the modern totalitarian state, which the author argues did not end with the fall of the fascist dictators of Europe or Shinto Japan with the close of World War II, but is a living, growing menace that the Christian churches have not yet recognized and the various forms that this menace presages for the future.

1647.

Kallen, Horace M. Secularism Is the Will of God: An Essay in the Social Philosophy of Democracy and Religion. New York: Twayne Publishers, 1954. Argues for the secular state as the answer to the evils of totalitarian authority from both the left and the right, maintaining that the secular state is the only way to ensure freedom in a democratic state; makes particular reference to the United States and its commitment in its Declaration of Independence to inalienable rights.

1648.

Kelley, Dean M., ed. The Uneasy Boundary, Church and State. Philadelphia:

American Academy of Political and Social Science, 1979. A collection of essays from a variety of church-state scholars, including topics on mediating structures, the separationist agenda, international

428

Church and State relations, churches and legislative advocacy, religion and education, tax problems posed by new and nonconventional religions, grand jury subpoenas and religious liberty guarantees, government regulation of religious solicitations, and freedom of religion vs. civil authority in matters of health.

1649.

Kertzer, David I. Ritual, Politics, and Power. New Haven, Conn.: Yale University Press, 1988. Examines the uses of political ritual around the world and throughout history and demonstrates that the success of all political forces, whether conservative or revolutionary, is linked to their successful use of ritual, from the cannibal rites of the Aztec state to the inauguration of American presidents, from the “healing” ceremonies of seventeenth-century French and British kings to May Day parades in Moscow; a highly illuminating and original work.

1650.

Koenker, Ernest Benjamin . Secular Salvations: The Rites and Symbols of Political Religions. Philadelphia: Fortress Press, 1965. Sets forth the thesis that the ideologies of the modern state—with its shrines, hymns, liturgies, scriptures, and martyrology—are covert religions, the modern counterparts to the state religions of antiquity and have, in fact, sought to supplant traditional religious rites and symbols and to offer secular saviors and salvations.

1651.

Lee, Robert and Martin E Marty, eds. Religion and Social Conflict. New York: Oxford University Press, 1964. Explores the role of religion in the ever present social climate of all societies; the authors limit their discussions to issues related to technology, race, extremist religio-political groups, politics, and inter-religious and inter-institutional sources of conflict.

1652.

Lincoln, Bruce, ed. Religion, Rebellion, Revolution: An Interdisciplinary and Cross-Cultural Collection of Essays. New York: St. Martin’s Press, 1985. Ten distinguished scholars—historians, anthropologists, sociologists, Orientalists, and historians of religion—contributed essays to this volume in which they explore the various ways religious institutions, ideologies, symbols, and aspirations have both affected and been affected by sudden/or violent upheavals of a socio-political nature.

Bibliographical Survey 1653.

429

Maddox, Graham. Religion and the Rise of Democracy. New York: Routledge, 1996. Analyzes the role of religion in the development of democracy from the tribes of ancient Israel to the present day, by contrasting Athenian direct democracy with the Old Testament monarchy in the which the concept of religious opposition arose and then examining the relationship between religion and democracy through early Christianity to the Reformation and Calvinism, ending with a chapter on modern democracy.

1654.

Maritain, Jacques. Christianity and Democracy and Rights of Man and Natural Law. Harrison, N.Y.: Ignatius Press, 1986. A valuable one-volume edition of two of the author’s major works in political philosophy, both originally published during World War II; it is widely held that the volume on natural law and human rights can only be properly understood in the light of the author’s thought on Christianity and democracy.

1655.

Marquand, David and Ron Nettler, eds. Religion and Democracy. Malden, MA: Blackwell Publishing Co., 2000. The authors point out that a century ago, secular liberals thought religion would gradually recede from the public sphere and become an exclusively private concern. Today, organized religion is still a powerful political force in most parts of the world. In many, its political signifcance has grown. The contributors to this voluem raise the question as to whether religion is an ally or an enemy of pluralist democracy, and that question provides the theme of this work.

1656.

Masterman, John Howard Bertram. The Rights and Responsibilities of National Churches. Cambridge: University Press, 1908. Analyzes the relationship between national churches and the Roman Catholic Church and between church and state, including the religious significance of nationality and the idea of the church.

1657.

McCollough, Thomas E. The Moral Imagination and Public Life: Raising the Ethical Question. Chatman, N.J.: Chatham House, 1991. Explores the relationship of personal values to public policy and suggests that the development of a national “vision” is the responsibility and privilege of each member of the civil community. Meanwhile, the author

430

Church and State argues the relevance —indeed, the necessity of ethical concern in public life.

1658.

Meinhold, Peter. Caesar’s or God’s? The Conflict of Church and State in Modern Society. Trans. Walter G. Tillmanns. Minneapolis, Minn.: Augsburg, 1962. Argues that law and freedom are the centers of the existence of the state and, therefore, of the importance of the right relationship between church and state; since law and freedom alone are the touchstones by which one may determine whether a state is totalitarian or whether it recognizes its task of preserving these two important limitations to its power, it thereby demands either what is not rightfully Caesar’s or it renders unto God the things that are God’s.

1659.

Mitchell, Basil. Law, Morality and Religion in a Secular Society. New York: Oxford University Press, 1970. Contrary to the view that modern political thought followed a decisive break with Christianity, the author contends that the origin, identity, and foundation for Luther, Hobbes, and Locke may be found in Christianity and biblical history, which provide for them a common and formative vocabulary; traces in Luther, Hobbes, Locke, and Rousseau the biblical origins of such thoroughly modern themes as humanity’s errancy, God’s (or Nature’s) subsequent concealment, and human atonement; an original and stimulating scholarly analysis.

1660.

Molnar, Thomas. Twin Powers: Politics and the Sacred. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1988. Analyzes why politics is necessarily limited by the sacred and cannot itself replace the sacred without destroying civilization. The question to be faced today with the desacralization of the state is whether power, without some foundation in the sacred, will remain an ordering principle in society and state, or whether it will become a source of disorder and anarchy.

1661.

Munby, D.L. The Idea of a Secular Society, and Its Significance for Christians. London and New York: Oxford University Press, 1963. Examines the idea of a secular society in contrast to the idea of a Christian society as propounded by T. S. Eliot and the earlier views of Samuel Coleridge on the ideas of church and state and argues that a neutral (secular) state and society, which accepts the clash of different views

Bibliographical Survey

431

about patterns of life, as they in fact exist, conforms to the Christian view of human life as much as any more uniform pattern. 1662.

Murray, Albert Victor. The State and the Church in a Free Society. Cambridge: Cambridge University Press, 1958. Presents the role to be played by the church in the modern world, in relationship to the state, which has come to mean the whole organization of secular affairs, and argues that the future rests neither with ecclesiastical nor political authoritarianism, but with true democracy which the author sees as the natural ally of Protestantism.

1663.

Neuhaus, Richard John. The Bible, Politics, and Democracy. Vol. 5 of The Encounter Series. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1987. Explores the relationship between biblical Christians who are actively concerned about political matters and democratic theory and practice; the contributors include conservative evangelicals and those who would label themselves as fundamentalists and they struggle to come to any consensus as to how Christians are to address the American form of democracy, i.e., “liberal democracy.”

1664.

Pannenberg, Wolfhart. Christianity in a Secularized World. New York: Crossroad, 1989. Offers a prescription for combating the challenge of secularization to the churches, and urges that they overcome confessional differences and begin working towards mutual recognition of one another; the author argues that secularization began directly out of social and political reaction to the wars of religion and their devastating results.

1665.

Peachey, Urbane, ed. The Role of the Church in Society: An International Perspective. Carol Stream, Ill.: International Mennonite Peace Committee, Mennonite World Conference, 1998. Details the work of the Mennonite church in various societies throughout the world and describes how issues are being approached in various places as observed by the writers and researchers.

1666.

Perry, Michael J. Morality, Politics, and Law: A Bicentennial Essay. New York: Oxford University Press, 1988.

432

Church and State Attempts to answer the question as to the proper relation of moral and religious beliefs to politics and law, especially in a society that is morally and religiously pluralistic and confronts the question of whether a common moral foundation exists that is capable of providing consistent guidelines for handling the political, policy, religious, and constitutional disputes that often divide a secular state.

1667.

Robbins, Thomas and Roland Robertson, eds. Church-State Relations: Tensions and Transitions. New Brunswick, N.J.: Transaction Books, 1987. Contains a collection of essays by a variety of scholars who examine the connections between religion and governmental life in a comparative perspective, including the United States, Latin America, Poland, Australia, Ireland, and in Islamic societies.

1668.

Robertson, Charles Grant. Religion and the Totalitarian State. London: The Epworth Press, 1937. Analyzes and discusses the totalitarian state as a new phenomenon, to what extent it is new, causes of its rise and establishment, and whether it is the political and philosophical antithesis to nineteenth-century parliamentary liberalism.

1669.

Robertson, D. B., ed. Voluntary Associations: A Study of Groups in Free Societies. Richmond, Va.: John Knox Press, 1966. Explores the historical roots of voluntary societies in the Western world, both in their proliferation in the seventeenth century and today, noting particularly whether or not all associations have social benefit, which the authors contend emphatically that they do not, and whether the old voluntary associations that battled for noble causes in the past are still vital and relevant in society today..

1670.

Rosenblum, Nancy I., ed. Obligations of Citizenship and Demands of Faith: Religious Accommodation in Pluralistic Societies. Princeton: Princeton University Press, 2000. Explores the place of religiion in contempoary democratic societies in the face of the growth of religious pluralism and the escalating calls of religious groups for some recognition from democratic majorities; the contributors collectively argue that more room should be made for religion in today’s de mocratic, secular societies.

Bibliographical Survey 1671.

433

Saunders, David. Anti-Lawyers: Religion and the Critics of Law and State. New York: Routledge, 1997. Discusses how one should regard today’s critics of law and government in the light of the historical and still unfinished struggle to separate the legal regulation of civil life from the Christian regulation of conscience.

1672.

Siegel, Paul N. The Meek and the Militant: Religion and Power Across the World. London: Zed Books, Ltd., 1986. Examines the Marxist critique of religion and the historical roots of Judaism and Christianity and suggests why church membership in the advanced capitalist countries of Europe has declined while it is strong in the U.S., and why Israel has failed to effect the kind of separation between religion and the state strongly favored by Jews elsewhere; similarly examines Hinduism, Buddhism, and Islam and explains how Buddhist monks came to participate in the armed struggle against imperialism in Indo-China and how Hinduism came to play a similar role in India; differences between Muslims who advocate “rethinking Islam in modern terms” and Muslim fundamentalists are also examined.

1673.

Sironneau, Jean-Piere. Secularisation et Religions Politiques: With a Summary in English. Religion and Society Series , No. 17. Leo Laelyendecker and Jacques Waardenburg, eds. New York: Mouton Publishers, 1982. Provides a critical sociological analysis of the dynamics of the sacred and the secular in the body politic and concludes that the present resurgence of the sacred in politics needs to be understood because of the fact that man is naturally religious and that the hierophanies of today, however weakened they may be, are not mere archaic survival but expressions in contemporary secular society of the permanent pursuit of the sacred that has inspired man throughout history; without the sense of the sacred, man cannot really live and therefore hangs on to the state to make up for this absence of the sense of the sacred.

1674.

Smith, Christian. Disruptive Religion: The Face of Faith in Social Movement Activism. New York: Routledge, 1996. Noting that religion has long played a central role in many social and political movements, the essays in this volume address many theoretical issues arising in the study of social movements and disruptive politics.

434 1675.

Church and State Smith, John E. Quasi-Religions: Humanism, Marxism and Nationalism. New York: St. Martin’s Press, 1994. Examines three quasi-religions—Humanism, Marxism, and Nationalism— to explain their appeal and at the same time to show the idolatry and corruption inherent in all attempts to deify something finite, which the author attributes to the growing secularization of many societies that has led to the proliferation of quasi-religions as a replacement for traditional religions.

1676.

Song, Robert. Christianity and Liberal Society. New York: Oxford University Press, 1997. Explores the political philosophy of the American Protestant Reinhold Niebuhr, the Canadian George Grant, and the French Thomise Jacques Maritain on the implications of political theology for the issues in fundamental constitutional theory raised by a bill of rights and judicial review of legislation, and concludes with an account of the critical but supportive stance of liberalism which Christian theology should take.

1677.

Swomley, John M. Religious Liberty and the Secular State: A Constitutional Context. New York: Prometheus Books, 1987. Although written in the context of the American experience, provides an argument for the secular state as a prerequisite to full religious liberty and the equality of all religions and irreligion before the law.

1678.

Theiemann, Ronald F. Constructing a Public Theology: The Church in a Pluralistic Age. Louisville, Ky.: Westminster/John Knox Press, 1991. Argues that the line between private and public, between personal and political, can no longer be drawn with absolute clarity and that moral and theological reflection must seek to help Christians in dealing with the political dimension. The author shows that a theology shaped by biblical narratives and grounded in the practices of the Christian community can provide the resources to enable people to regain a public voice in a pluralistic and secular age.

1679.

van Willigenburg, T. R. Heeger and W. van der Burg, eds. Nation, State, and the Coexistence of Different Communities. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1995. This collection of essays encompasses the issue of identity and belonging, the relationship between nationality and ethnicity, religion and cultural identity, and ethnic/religious or national minorities and the question of

Bibliographical Survey

435

special rights, including the political arrangements that may be required for a peaceful coexistence of different communities. 1680.

Wallis, Jim and Joyce Hollyday, eds. Cloud of Witnesses. Maryknoll, N.Y.: Orbis Books, 1991. By means of interviews and profiles the reader is introduced to a variety of modern witnesses—peacemakers, martyrs, and saints—who have embodied the gospel challenge of today.

1681.

Welch, D. Don, ed. Law and Morality. Philadelphia: Fortress Press, 1987. Presents through various essays of various authors three major problems in law and morality: the legal enforcement of morality, the interrelation of law and morality, moral objections to law, and the various approaches to them.

1682.

Westerlund, David, ed. Questioning the Secular State: The Worldwide Resurgence of Religion in Politics. London: Hurst, 1996. Contends that the resurgence of religion throughout much of the world seriously challenges, even undermines, the concept of the secular state in today’s world.

1683.

Westhues, Kenneth. The Religious Community and the Secular State. Philadelphia: J. P. Lippincott Co., 1968. Attempts to bring together factual data of the past and present and from that data derive a theory of why religious communities were founded and how they got to the world of today, beginning with the primitive type of religious community, the religious communities of the Middle Ages, the world of the twentieth century, and the future and function of religious communities in the secular state.

1684.

Witte, John Jr., ed. Christianity and Democracy in Global Context. Boulder, Colo.: Westview Press, 1993. A collection of essays from the international conference at Emory University on “Christianity and Democracy: Past Contributions and Future Challenges.” It offers a fairly comprehensive treatment of the relationship between Christian values and the foundations of democracy by scholars from many nations and various religious traditions; a valuable resource.

436 1685.

Church and State Wolfe, Christopher. Essays on Faith and Liberal Democracy. Lanham, Md.: University Press of America, 1987. A collection of essays that explores the relationship between religion and the philosophy of democratic liberalism; the author suggests that the only thread present throughout the essays is the relationship between religion and politics.

Civil Disobedience 1686.

Bedau, Hugo Adam, ed. Civil Disobedience: Theory and Practice. New York: Pegasus, 1969. This volume is a selection of current legal, political, and philosophical studies of civil disobedience in today’s civil rights and peace movements. It provides a critical perspective on the “politics of creative disorder,” its actual practice by persons of conscience today, and its theory as interpreted by philosophers of various persuasions.

1687.

Bedau, Hugo Adam. Civil Disobedience in Focus. New York: Routledge, Chapman and Hall, Inc., 1991. A useful single volume of resources, both classic and contemporary, for the philosophical assessment of a subject which still arouses controversy. Highly recommended.

1688.

Belz, Mark. Suffer the Little Children: Christians, Abortion and Civil Disobedience. Westchester, Ill.: Crossway Books, 1989. Written as a polemical defense of Operation Rescue in its acts of civil disobedience in opposition to abortion and insists that these acts be judged only by the primary intention of the rescuers (to save lives); other issues like violation of trespass laws are “incidental.”

1689.

Buzzard, Lynn and Paula Campbell. Holy Disobedience: When Christians Must Resist the State. Ann Arbor, Mich.: Servant Books, 1984. Explores the issue of civil disobedience, examining its history in America, and its practice in a Christian context; finally, the authors explore whether there are basic biblical principles and examples from the Bible to guide the Christian intent on exploring the issues.

1690.

Cohen, Carl. Civil Disobedience: Conscience, Tactics and the Law. New York: Columbia University Press, 1971.

Bibliographical Survey

437

The author defends civil disobedience against its critics, especially the arguments that civil disobedients take the law into their hands, that civil disobedience defeats its own purposes, and that it weakens the fabric of society; the author presents both sides of the issue, offering different methods of civil disobedience, their justifications, and their punishments and finally exploring the role of conscience in deciding whether or not it is appropriate to violate the law. 1691.

Danube, David. Civil Disobedience in Antiquity. Edinburgh: University Press, 1972. A broad survey of civil disobedience in a wide variety of historical contexts, including ancient Greece and Rome, women of the Bible, prophets, philosophers, and religious minorities.

1692.

Dear, John. The Sacrament of Civil Disobedience. Baltimore, Md.: Fortkamp Publishing Co., 1994. Provides historic examples from early Christianity of civil disobedience in the lives of Jesus, Paul, and first-century Christians and thereby notes the contrasts with frequent acts of civil disobedience today.

1693.

Eller, Cynthia. Conscientious Objectors and the Second World War: Moral and Religious Arguments in Support of Pacifism. New York: Praeger, 1991. Provides a social history of the pacifist movement during World War II, based upon a series of recently conducted oral and written interviews with sixty conscientious objectors during the War, and attempts to establish and analyze the religious, philosophical, and psychological justifications used by COs at that time.

1694.

Finn, James, ed. A Conflict of Loyalties: The Case for Conscientious Objection. New York: Pegasus, 1968. The essayists of this volume examine the moral, philosophical, political, and legal aspects of the problem of selective conscientious objection. While none of the contributors denies the difficulty of the problem, their argument, taken as a whole, supports the rights of the selective conscientious objector. A good resource on the subject.

1695.

Flynn, Eileen P. My Country Right or Wrong: Selective Conscientious Objection in the Nuclear Age. Chicago: Loyola University Press, 1985.

438

Church and State Examines the moral responsibility of the soldier who may be ordered to push the nuclear button that would result in a massive destructive power and would not discriminate between military and civilian targets and then describes the role of conscience and what constitutes proper human conduct under these circumstances.

1696.

Fuliga, José B. “Church-State Relations and Civil Disobedience ,” Asia Journal of Theology 1 (1987): 472-76.. Argues that Christian obedience to the state should not mean blind submission to any political authority, but that non-violent resistance of the Christian against the state should be taken only as a last resort after careful and prayerful consideration and that, in doing so, a Christian must be willing to suffer for such a decision and action.

1697.

Gray, Francine du Plessix. Divine Disobedience: Profiles in Catholic Radicalism. New York: Alfred A. Knopf, 1970. Profiles the exploits and revolutionary actions taken by dissenting Catholic priests—David Kirk, Daniel and David Berrigan, the Catonsville Nine, Sergio Mendez Arceo, and Ivan Illich—and throws light on the nature of radicalism rooted in fundamental Christian principles; argues that these revolutionaries are, in the most basic sense, the progeny of the Church and that their “divine disobedience” is “the clearest sign of the enduring vigor of the Catholic faith.”

1698.

Hall, Robert Tom. The Morality of Civil Disobedience. New York: Harper and Row, 1971. An ardent defense of civil obedience as a moral obligation on occasion.

1699.

Harris, Paul, ed. Civil Disobedience. Lanham, Md.: University Press of America, 1989. A good collection of representative essays on philosophical and political aspects of civil disobedience.

1700.

Madden, Edward H. Civil Disobedience and Moral Law: A NineteenthCentury American Philosophy. Seattle: University of Washington Press, 1970. Reveals the relevance to our own time of the spirited discussions in nineteenth-century American philosophy on civil disobedience. There are two important themes to this book: the conflict between intuitional and utilitarian interpretations of what constitutes moral law—a fundamental

Bibliographical Survey

439

issue of moral theory—and the conflict between different attitudes toward reform in general and abolitionism in particular. 1701.

Moskos, Charles C. and John Whiteclay Chambers II, eds.. The New Conscientious Objection: From Sacred to Secular Resistance. New York: Oxford University Press, 1993. Shows that secular objection to military service and its recognition as an international human right is a rapidly growing phenomenon; a scholarly exploration of this “conscientious objection” forms the basis of this work.

1702.

O’Gorman, Angie, ed. The Universe Bends Toward Justice: A Reader in Christian Nonviolence in the U.S. Santa Cruz, Calif.: New Society Publishers, 1990. Contains the writings and stories of more than fifty men and women on the power of nonviolence as it has affected nearly every significant movement for social change throughout U. S. history, including Mary Dyer, William Penn, Dorothy Day, Thomas Merton, Martin Luther King, Jr., and A. J. Muste; a valuable resource.

1703.

Olafson, Frederick A. Society, Law, and Morality. Englewood Cliffs, N.J.: Prentice-Hall, 1961. An examination of the relationship of law to morality, particularly as it applies to civil disobedience; includes extended selections from classic sources on the subject from such writers as Aristotle, Cicero, Aquinas, Hobbes, Locke, Kant, Rousseau, Hegel, Engels, Hume, Bentham, Austin, Rawls, Hart, and Fuller, among others.

1704.

Rohr, John A. Prophets Without Honor: Public Policy and the Selective Conscientious Objector. Nashville, Tenn.: Abingdon Press, 1971. Traces a short history of the traditional objectors and questions whether there is a constitutional right to selective conscientious objection. The author asks whether this is a duty of conscience similar to the resort to civil disobedience and clarifies the points involved and to raise the argument from a private to a public issue by treating the problem as a question of public policy as well as an issue in Christian ethics.

1705.

Schlissel, Lillian, ed. Conscience in America: A Documentary History of Conscientious Objection in America, 1757-1967 . New York: E.P. Dutton and Co., 1968.

440

Church and State This volume follows the course of conscientious objection as it developed in the United States from colonial times to the present. It shows that conscientious objection is not a phenomenon limited to the twentieth century, but rather that some Americans protested military service from the earliest days of the nation’s history. The fifty-five documents selected for this book are the personal responses of men who undertook conscientious objection in times of crisis, who listened to an inner voice when virtually all the nation heard the drums of war.

1706.

Shannon, Thomas A. Render unto God: A Theology of Selective Obedience. New York: Paulist Press, 1974. Argues for a reversal of the traditional Roman Catholic social philosophy of the necessity and legitimacy of obedience to the state in favor of one of limits on that obedience within the same Roman Catholic tradition; the author contends that dissent should not be regarded as a mere exception to the principle of obedience, rather there should be a consistent theory of selective obedience.

1707.

Sibley, Mulford Quickert. The Obligation to Disobey: Conscience and the Law. New York: Council on Religion and International Affairs, 1970. Inquires into the principles which might guide the consciences of citizens and administrators as they seek to determine their obligations to obey or disobey law and analyzes the nature and complexities of disobedience in general, civil disobedience in particular, and revolution.

1708.

Sibley, M. and Ada Wardlaw. Conscription of Conscience: The American State and the Conscientious Objector, 1940-1947. Ithaca: Cornell University Press, 1952. Traces the course of conscientiious objection through World War II and the early years of the post-war era.

1709.

Stevick, Daniel B. Civil Disobedience and the Christian. New York: Seabury Press, 1969. A comprehensive study of civil disobedience written from the standpoint of Christian history and ethics and in the light of the tradition of civil disobedience in American culture; discusses the contemporary arguments for and against civil disobedience and weighs the conditions under which civil disobedience might be a responsible action for a Christian.

1710.

Tolstoy, Leo. Writings on Civil Disobedience and Nonviolence. Philadelphia: New Society Publishers, 1987.

Bibliographical Survey

441

Contains in one volume most of Tolstoy’s major writings on conscience and war, stressing that the process of peace can only begin with the refusal of the individual to participate in state organized killings; includes a foreword by George Zabelka, the military chaplain who blessed the pilots who dropped the atomic bombs on Hiroshima and Nagasaki and who has since become a pacifist. 1711.

Van Dyck, Harry R. Exercise of Conscience: A WW II Objector Remembers. Buffalo, N.Y.: Prometheus Books, 1990. Written as one person’s memoir, this volume examines the principles, motives, and dilemmas of the pacifist, out of step with a society intensely engaged in a popular war, as in the case of World War II, raising issues that are of concern to all who are interested in peace; written by a Mennonite in the United States.

1712.

Villa-Vicencio, Charles. Civil Disobedience and Beyond: Law, Resistance and Religion in South Africa. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990. Analyzes issues such as civil disobedience, armed conflict, the task of government, and others at the interface of theology, law, and politics, offering a wide-angle perspective on the complex realities in South Africa today, and argues for the necessity of grounding theological debate in a specific historical context in which he calls the church to reclaim its theological resources for the purpose of spiritual, cultural, political, and socio-economic renewal.

1713.

Zwiebach, Burton. Civility and Disobedience. New York: Cambridge University Press, 1975. Analyzes acts of resistance to government and law; also includes bibliography.

Civil Religion 1714.

Cristi, Marcela. From Civil to Political Religion: The Intersection of Culture, Religion, and Politics. Waterloo, Ont.: Wilfrid Laurier University Press, 2001. The author provides a critique of civil religion, and identifies the most basic deficiencies of literature on this topic, contrasting Bellah’s Durkheimian conception with Rousseau’s original formulation.

442 1715.

Church and State Hughey, Michael W. Civil Religion and Moral Order: Theoretical and Historical Dimensions. Westport, Conn.: Greenwood Press, 1983. Concerned with the relationship between what are held to be common values and the production and maintenance of social order and critically examines the empirical validity of a theoretical tradition that gives sustained attention to this relationship.

1716.

Rouner, Leroy S., ed. Civil Religion and Political Theology. Notre Dame: University of Notre Dame Press, 1986. Contains a collection of essays on civil religion which analyze many of the serious implications of civil religion as related to public morality.

1717.

Rouner, Leroy S. To Be at Home: Christianity, Civil Religion, and World Community. Boston, Mass.: Beacon Press, 1991. Examines the role of civil religion in nation building and in the world community, admitting that civil religion has often been destructive, as in the case of civil religion by “Protestant evangelical groups” and in Nazi Germany, but the author argues that civil religion is a necessary element in any pluralistic, democratic society as a means of bringing its people together.

1718.

Shanks, Andrew. Civil Society, Civil Religion. Cambridge, Mass.: Blackwell Publishers, 1995. Opens up an essentially new genre of theology: a form of pure civil theology; whereas in the past “civil religion” has always been understood as the religious self-expression of a particular state-establishment, the author maintains that with the increasing organization of international “civil society” new possibilities open up.

1719.

Wood, Ralph C. and John E. Collins, eds. Civil Religion and Transcendent Experience: Studies in Theology and History, Psychology and Mysticism. Macon, Ga.: Mercer University Press, 1988. Contains five essays, among others, on civil religion in America from four perspectives: a radical Protestant perspective (John Howard Yoder), a mainline Protestant view (Samuel S. Hill), a Roman Catholic perspective (David J. O’Brien), and a Jewish perspective (Manfred H. Vogel); Ralph C. Wood in his essay argues for a new model for the relation of civil and confessional faith.

Bibliographical Survey 1720.

443

Wuthnow, Robert. Christianity and Civil Society: The Contemporary Debate. Harrisburg, Penn.: Trinity Press International, 1996. While recognizing the obstacles to regaining collective values and basic civility, the author is hopeful about its possibility. A helpful resource for anyone with an interest in contemporary American cultural and political trends and the influence of Christianity on society.

Liberation Theology 1721.

Amaladoss, Michael, S. J. Life in Freedom: Liberation Theologies from Asia. Maryknoll, N.Y.: Orbis Books, 1997. Analyzes many of the rich and complex strands of Asian religious thought on the notion and nature of the path toward liberation and shows that Asian “liberation theology” departs significantly from the Latin American model which places primary emphasis on economic issues, while Asian liberation theology gives greater attention to the role of religion in building a good society.

1722.

Andelson, Robert V. and James M. Dawsey. From Wasteland to Promised Land: Liberation Theology in a Post-Marxist World. Maryknoll, N.Y.: Orbis Books, 1992. Rejecting the basic tenets of both socialism and capitalism, the authors argue for a reading of the Bible with one’s heart open to the cries of the poor and that the biblical perspective on land and the thought of Henry George offer a good social model.

1723.

Anderson, Gerald H. and Thomas F Stransky, C.S.P., eds. Liberation Theologies in North America and Europe. Mahwah, N. J.: Paulist Press, 1979. Attempts to show the growing influence in North America and Europe of liberation theology, which developed outside of these two continents, primarily in Latin America.

1724.

Balia, Daryl M., ed. Perspectives in Theology and Mission from South Africa: Signs of the Times. Lewiston, N.Y.: The Edwin Mellen Press, 1993. Written from the perspective that the task of theology “is to engage the forces of change as they exercise their power and institutions in effecting the transformation of society” and thereby theology acts as a catalyst for

444

Church and State the restoration of human dignity, the elimination of injustice, and the search for the integrity of this part of creation.

1725.

Batstone, David, Eduardo Mendieta, Lois Lorentzen, and Dwight N. Hopkins, eds. Liberation Theologies, Post-modernity and the Americas. New York: Routledge, 1997. A group of scholars explore liberation theologies’ uses of discourses of emancipation, revolution, and utopia in contrast with postmodernisms’s suspicion of grand narratives, while assessing what the postmodernism/ liberation debate means for strategies of social and political transformation.

1726.

Baum, Gregory. Compassion and Solidarity: The Church for Others. Mahwah, N.J.: Paulist Press, 1990. Presents an introduction to the faith and justice movement from both a spiritual and a social perspective and sees the church as an instrument for justice and a focus for solidarity; argues for a new ecumenism that will permit a more representative opinion within the church; addresses itself to Christian activists as well as secular activists.

1727.

Berghoef, Gerard and Lester DeKoster. Liberation Theology: The Church’s Future Shock. Grand Rapids, Mich.: Christian’s Library Press, 1984. Analyzes liberation theology and offers a brief outline of Marxism and its functioning as an ideology; and provides an examination of liberation theology to show that it chooses to be defined by Marxism and quite willingly exchanges both the Bible and ten basic Christian doctrines for Marxist collaboration. Finally, the authors examine the constructive historical consequences derived by the West from the Word of God, when courageously preached, to show that is the Truth.

1728.

Berryman, Phillip. Liberation Theology: Essential Facts about the Religious Movement in Latin America and Beyond. New York: Pantheon Books, 1987. Written primarily from the perspective of liberation theologians in Latin America, including their initial proposals in the 1960s, this text shows how liberation theology works at the village or barrio level, the changing context of their theology from the early 1970s to the present; provides a critical vision of human rights, faith and politics, Third World, black, Hispanic, and feminist theologies, and major objections posed by critics of liberation theology.

Bibliographical Survey 1729.

445

Boff, Leonardo and Clodovis Boff. Introducing Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1987. Written by two of Latin America’s foremost theologians who essentially provide an analysis of the meaning and significance of “liberation theology.” This volume is widely regarded as one of the finest explanations of liberation theology in the English language.

1730.

Boff, Leonardo and Clodovis Boff. Salvation and Liberation: In Search of a Balance Between Faith and Politics. Trans. Robertr R. Barr. Maryknoll, N.Y.: Orbis Books, 1984. The authors seek to strike a balance, in the light of the options offered by the Puebla meeting of the Latin American Episcopal Council (C.E.LAM), between the theological and political meanings of the concept of liberation by reaffirming the basic propositions of liberation theology and clarifying the connections implied: the relationship between the Kingdom of God and historical liberations, between salvation and liberation, and between theological discourse and socio-analytical discourse.

1731.

Brown, Robert McAfee. Gustavo Gutierrez: An Introduction to Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1990. Provides a virtually definitive introduction to liberation theology through the life and work of its most significant proponent, drawing extensively on Gutierrez’s own writings (some never published in English) and on personal conversations with him, and presents the basics of liberation theology and the differences between North American and Latin American theologies.

1732.

Brown, Robert McAfee. Liberation Theology: An Introductory Guide. Louisville, Ky.: Westminster/ John Knox Press, 1993. Explains and illuminates liberation theology for North American readers who may have no previous knowledge or understanding of this recent Christian movement; shows the strength and significance of this Christian theological development for today and for the future.

1733.

Brown, Robert McAfee. Spirituality and Liberation: Overcoming the Great Fallacy. Philadelphia: Westminster Press, 1988. Confronts the dilemma of the separation between the spiritual and the temporal, between prayer and social involvement, and then proceeds to

446

Church and State outline a vision of Christian wholeness by showing that liberation and spirituality are united in God’s work for a new creation.

1734.

Cadorette, Curt. From the Heart of the People: The Theology of Gustavo Gutierrez. Oak Park, Ill.: Meyer-Stone Books, 1988. Analyzes Gutiérrez’s theology by examining the sauce-political and cultural reality of the Peruvian people and demonstrates how thoroughly grounded Gutiérrez’s theology is in the actual lives of the poor, their suffering and their hope. The author also examines some of the more important intellectual and literary influences in the writings of Gutiérrez and some of the key theological themes in his writings, especially his understanding of the person of Jesus and the role of the church in liberative praxis.

1735.

Candelaria, Michael R. Popular Religion and Liberation: The Dilemma of Liberation Theology. Albany: State University of New York Press, 1995. Takes a comprehensive and in-depth look at the issues, questions, and problems that emerge from the debate among liberation theologians in Latin America, with the heart of the book consisting of a comparative analysis of two prominent theologians—Juan Carlos Scannone from Argentina and Juan Luis Segundo from Uruguay, who take opposite positions; Scannone sees popular religion as essentially liberating because it is from the people, while Segundo disparages popular religion as a mass phenomenon incapable of revolutionary change and looks forward to its demise.

1736.

Castillo-Cárdenas, Gonzalo. Liberation Theology from Below: The Life and Thought of Manual Quintin Lame. Maryknoll, N.Y.: Orbis Books, 1987. Provides a good portrait of the fascinating historical figure, Quintin Lame, rebel and religious visionary of the Colombian Andes, who was a forerunner of contemporary liberation theologians; a provocative and stimulating work.

1737.

Chapman, Mark L. Christianity on Trial: African-American Religious Thought Before and After Black Power. Maryknoll, N.Y.: Orbis Books, 1996. Addresses the question of whether Christianity is a source of liberation or a source of oppression by reviewing representative thinkers over the

Bibliographical Survey

447

last fifty years and the variety of ways that African-Americans have addressed this problem and how it has informed their work and lives. 1738.

Chopp, Rebecca. The Praxis of Suffering: An Interpretation of Liberation and Political Theologies. Maryknoll, N.Y.: Orbis Books, 1990. Analyzes current liberation and political theologies, including a critical examination of four of their principal exponents—Gustavo Gutiérrez, Johann Baptist Metz, José Miguez Bonino, and Jürgen Moltmann—and argues that they represent a new model of theology, one which proffers a vision of Christian witness as a praxis of solidarity with suffering persons.

1739.

Cohn- Sherbok, Dan. On Earth as It Is in Heaven: Jews, Christians, and Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1987. Analyzes liberation theology from a Jewish perspective, uncovering common ground between Jewish theological and social teaching and the emphasis of liberation theology.

1740.

Comblin, José. Called for Freedom: The Changing Context of Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1998. Reasseses liberation theology in light of the post-Cold War realities, and argues that the increasing “apartheid” of rich and poor, the cause of liberation remains as urgent as ever—perhaps more so; explores the present role of liberation theology, church and society, in the realms of economics, politics, and personal freedom, at the same time is very critical of the tendency of the institutional church to turn the gospel message of freedom on its head by substituting a religion of law for the imperative of love.

1741.

Cone, James H. A Black Theology of Liberation. Philadelphia: Lippincott, 1970. Reprint: Maryknoll, N.Y.: Orbis Books, 1990. Presents a scathing indictment of white theology and society while offering a radical reappraisal of Christianity from the perspective of an oppressed black North American community; in the reprint edition critical reflections are offered which address the continuing challenge of this major work by notable theologians, including Rosemary Ruether, Gayraud Wilmore, Delores Williams, Pablo Richard, K. C. Abraham, and Robert McAfee Brown.

448 1742.

Church and State Cone, James H. Black Theology and Black Power. New York: Seabury, 1969. Presents a powerful indictment of the white church in America and argues that Black Power, even in its most radical expression, is not the antithesis of Christianity, nor is it some painful idea to be tolerated with forbearance, but rather it is, the author argues, Christ’s central message to twentieth-century America; calls the church to a total identification with the suffering poor as expressed in Black Power; a classic in its field.

1743.

Cone, James H. God of the Oppressed. Maryknoll, N.Y.: Orbis Books, 1975. Attempts to provide a systematic theology drawing fully on the resources of African-American religion and culture to construct a new approach to the gospel; first published in 1975, this work remains a landmark in the development of Black Theology.

1744.

Cummings, George. A Common Journey: Black Theology and Latin American Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1993. Explores the distinctions and commonalities between these two strands of theology, demonstrating how together they pose the terms for a holistic theology.

1745.

Ellacuría, Ignacio, S.J. and Jon Sobrino, S. J., eds. Mysterium Liberationis: Fundamental Concepts of Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1993. A virtual one-volume library, this volume represents the culmination of a generation of work and provides the first comprehensive summary of Latin American liberation theology; a landmark work.

1746.

Ellis, Marc. H. Toward a Jewish Theology of Liberation. Maryknoll, N.Y.: Orbis Books, 1989. Finds the paradigm of liberation in the heart of the Jewish experience, the dynamic of bondage that was confronted by the call to freedom and that has, in turn, been appropriated by struggling peoples throughout the ages and notes that the common roots of Judaism and Christianity are to be found in the prophetic writings of Hebrew scripture.

1747.

Ellis, Marc. H. and Otto.Maduro. The Future of Liberation Theology: Essays in Honor of Gustavo Gutiérrez. Maryknoll, N.Y.: Orbis Books, 1989.

Bibliographical Survey

449

Contains original essays presented on the occasion in July and August of 1988 when many of the world’s leading theologians gathered at Maryknoll, New York, to honor Gustavo Gutiérrez, the “father of liberation theology,” to mark the twentieth anniversary of the Medellin Conference, and the fifteenth anniversary of Gutiérrez’s classic, A Theology of Liberation; the more than forty essays address the challenges, questions, and hopes of liberation—past, present, and future. 1748.

Evans, James H., comp. Black Theology: A Critical Assessment and Annotated Bibliography. New York: Greenwood Press, 1987. An excellent guide to a significant selection of the literature published between 1968 and 1985; cross-references of entries on related issues and indexes of names, titles, and subjects add to the value of this work.

1749.

Ferm, Deane William. Profiles in Liberation: 36 Portraits of Third World Theologians. Mystic, Conn.: Twenty Third Publications, 1988. Provides a good introduction to many of the leading liberation theologians and their particular perspectives, all arranged by geographical area: Africa (12), Asia (8), and Latin America (16).

1750.

Ferm, Deane William. Third World Theologies: An Introductory Survey. Maryknoll, N.Y.: Orbis Books, 1986. Provides a systematic survey of the principal liberation theologians from Asia, Africa, and Latin America, demonstrating the wide variety of their theologies, points of agreement and divergence in their approaches and context, and assesses the most often heard criticisms of liberation theology.

1751.

Ferm, Deane William. Third World Liberation Theologies: A Reader. Maryknoll, N.Y.: Orbis Books, 1986. A companion volume to Third World Liberation Theologies: An Introductory Survey , with representative selections from leading Third World theologians, including Gustavo Gutiérrez, Leonardo Boff, Jon Sobrino, Elsa Tamez, Lamin Sanneh, Mercy Amba Oduyoye, Desmond Tutu, Allan Boesak, Kosuke Koyama, C. S. Song, Jenriette Katoppo, and Kim Yong-Bok.

1752.

Fernandez, Elaeazar Singson. Toward a Theology of Struggle. Maryknoll, N.Y.: Orbis Books, 1994.

450

Church and State Examines the role played by Christianity in the history and culture of Philippines through the period of colonial oppression at the hands of Spain, North America, and Japan, as well as during the time of neo-colonialism and dictatorship and contends that Christianity has played a supporting role in this oppressive history; finally, the author explores the question of theological method, outlining the areas of convergence and distinction between the theology of struggle and other Third World theologies.

1753.

Getz, Lorine M. and Ruy O. Costa, eds. Struggles for Solidarity: Liberation Theologies in Tension. Minneapolis, Minn.: Augsburg Fortress, 1991. Leading theologians of the Western Hemisphere address and articulate misunderstandings, competitions, and cross-purposes of liberation theologies—Latin American, Black, Feminist, Jewish, Hispanic, and others—and they map models of mutually affirming theologies and disciplines.

1754.

Gibellini, Rosino. The Liberation Theology Debate. London: SCM Press, 1987. Reprint: Maryknoll, N.Y.: Orbis Books, 1988. Presents a general overview of liberation theology, one of the most important and controversial theological developments in this century, and examines in detail the two Vatican documents that address liberation theology, including responses by liberation theologians in Latin America, Africa, and Asia.

1755.

Gottwald, Norman K., ed. The Bible and Liberation: Political and Social Hermeneutics. Maryknoll, N.Y.: Orbis Books, 1983; rev. ed., 1993, coedited with.Richard A..Horsely. The authors are united in their concern that liberation thought show the relationship between religion and social practice in life that is often lacking in the contemporary Western church; the essays seek to integrate political and social hermeneutics into the study of the Bible.

1756.

Gutiérrez, Gustavo and M. Richard Shaull. Liberation and Change. Ed. Ronald H. Stone. Atlanta, Ga.: John Knox Press, 1977. Illuminates the relationship of politics, freedom, and salvation while at the same time highlighting the difference between America’s revolution and modern third world turmoil.

1757.

Gutiérrez, Juan. The New Libertarian Gospel: Pitfalls of the Theology of Liberation. Trans. Paul Burns. Chicago: Franciscan Herald Press, 1977.

Bibliographical Survey

451

Attempts to provide a critical analysis of the work of Gustavo Gutiérrez in the light of the Bible, Catholic teaching, the Holy Fathers, and theological tradition and concludes that liberation theology, despite its merits, real or supposed, contains serious defects that should be remedied although, the author argues, some are so deeply rooted that a total rethinking may be needed. 1758.

Gutiérrez, Gustavo. The Power of the Poor in History. Trans. Robert R. Barr. Maryknoll, N.Y.: Orbis Books, 1983. Presents in eight major essays the author’s developing theological insights with the result that he provides here a people’s theology, not a textbook theology, addressed not to professional theologians, but to lay people by the pioneer and most influential of all liberation theologians.

1759.

Gutierrez, Gustavo. A Theology of Liberation: History, Politics, and Salvation. Trans. and ed. Sister Caridad Inda and John Eagleson. Maryknoll, N.Y.: Orbis Books, 1973. Reprint: Maryknoll, N.Y.: Orbis Books, 1988. With this publication, the author became one of the most important voices on the world theological scene by showing in this work that “liberation theology,” far from being a frivolous or irresponsible movement, arises out of deep compassion and critical reflection on the situation of the poor and the oppressed.

1760.

Gutiérrez, Gustavo. The Truth Shall Make You Free: Confrontations. Trans. Matthew J. O’Connell. Maryknoll, N.Y.: Orbis Books, 1990. Building on his classic, A Theology of Liberation , the author addresses some of the challenges that have been raised against this “new way of doing theology” and charts its prospects for the future.

1761.

Hanks, Thomas D. God So Loved the Third World: The Biblical Vocabulary of Oppression. Maryknoll, N.Y.: Orbis Books, 1983. A Bible-based study of poverty and oppression (in Latin America particularly) from an evangelical perspective.

1762.

Hayes, Diana L. And Still We Rise: An Introduction to Black Liberation Theology. New York: Paulist Press, 1996. Examines the early history of Blacks in America, Black Christianity and the beginnings of its articulated systematic theology of liberation, the sources

452

Church and State and norms of Black theology, including its particular methodologies and symbolic language that have emerged from the Black historical experience and, finally, addresses the future of Black theology.

1763.

Heie, Harold, A. James Rudin, and Marvin R. Wilson, eds. The Role of Religion in Politics and Society. Wenham, Mass.: Center for Christian Studies at Gordon College; and New York: The Interreligious Affairs Department, American Jewish Commitee, 1998. Addresses the proper role of religion in politics and society. The essays in this volume, contributed by both Christian and Jewish writers, were originally prepared for a symposium held at Gordon College that featured scholars from different ideological perspectivds on church and state. As a result, the essays often set forth divergent views and form the basis of vigorous debate.

1764.

Hennelly, Alfred T., S.J. Theology for a Liberating Church: The New Praxis of Freedom. Washington D.C.: Georgetown University Press, 1989. Argues for a theology of praxis in which concern for human rights, the bulwark of freedom, and liberation theology will be made an integral and indigenous part of North American Catholic theology.

1765.

Hennelly, Alfred T. Liberation Theology: A Documentary History. Maryknoll, N.Y.: Orbis Books, 1989. The quintessential reference work on liberation theology in Latin America—its background, origins, development, and surrounding controversy; brings together fifty-nine major documents (many appearing for the first time in English), including documents from Medellin and Puebla, the complete texts of the two Vatican documents on liberation theology and excerpts from Pope John Paul II’s encyclical, “On Social Concern,” along with critical essays from a variety of scholars.

1766.

Hewitt, Marsha Aileen. From Theology to Social Theory: Juan Luis Segundo and the Theology of Liberation. New York: Peter Lang, 1990. Provides a scholarly interpretation of the work of Juan Segundo and provides an important contribution to the body of critical literature concerned with Latin American liberation theology from a North American perspective.

Bibliographical Survey 1767.

453

Hewitt, W. E. and D. L. Lewis. “Liberation Theology in First and Third World Countries: A Comparison.” Journal of Church and State 30 (1988): 33-50. Examines the course by which a preferential option for the poor, articulated first and foremost in Brazil, has come to be adopted in one First World country, Canada, but not in another, the United States. In investigating this phenomenon, attention is focused on the Catholic Bishops’ Conferences of these three nations and the factors that have influenced their adoption or non-adoption of the social justice theme.

1768.

James, Gene G. The Search for Faith and Justice in the Twentieth Century. New York: Paragon House, 1988. Examines liberation theology, wealth, and poverty in American cities, justice in Islam, the role of the Catholic Church in deposing President Ferdinand Marcos in the Philippines, and the fundamental differences between Eastern and Western concepts of justice.

1769.

Kee, Alistair. Marx and the Failure of Liberation Theology. Philadelphia: Trinity Press International, 1990. Argues that while liberation theology has been regarded as exotic, innovative, and dangerous because of its commitment to Marx, its real failure stems from its lack of commitment to Marx and a reluctance to apply his philosophy to the contemporary situation—namely the failure of liberation theology to understand, let alone to deal with, the issues raised by worldwide secularization.

1770.

Kee, Alistair. The Scope of Political Theology. London: SCM Press, 1978. Contains a collection of important essays by First and Third World writers.

1771.

Kirk, J. Andrew. Liberation Theology: An Evangelical View From the Third World. Atlanta, Ga.: Knox Press, 1979. Analyzes and evaluates the general approach of liberation to the use of Scripture and as to how theology should be done in a situation marked by exploitation, institutionalized violence, and increasing poverty.

1772.

Kirk, J. Andrew. Theology Encounters Revolution. Downers Grove, Ill.: InterVarsity Press, 1980.

454

Church and State Describes the rise of theological interest in revolution, looks at various forms of revolutionary theology has taken in different parts of the world, and explores the biblical and theological foundations of revolution, asking whether in fact a theology of revolution is a viable proposition at all.

1773.

Kitagawa, Joseph Mitsuo. Spiritual Liberation and Human Freedom in Contemporary Asia. New York: Peter Lang, 1990. Provides a valuable resource for understanding the problems and possibilities in Asian life in relation to inherited religious traditions and contemporary challenges.

1774.

Lakeland, Paul. Freedom in Christ: An Introduction to Political Theology, New York: Fordham University Press, 1986. Attempts to explain the underlying theology of liberation theology, first by relating it to traditional theological symbols, especially that of the Incarnation, and, second, by having the First-World church to face the challenge of liberation theology, both as to our possible role as oppressors and to our resistance to the incorporation of such a perspective into the life of our own Christian community.

1775.

Lebacqz, Karen. Justice in an Unjust World: Foundations for a Christian Approach to Justice. Minneapolis, Minn.: Augsburg, 1987. Written from the perspective of liberation theology for a First World audience, the author’s seeks to discover the meaning of justice by focusing primarily on the experience of injustice and to formulate the issues of justice and injustice in a new and different way.

1776.

Liberation Theology, Black Theology, and the Third World: A Bibliography Selected from the ATLA Religion Database. Rev. ed. Chicago: Religion Index One and Religion Index Two, 1982. A useful resource.

1777.

Mahan, Brian and L. Dale Richesin, eds. The Challenge of Liberation Theology: A First World Response. Maryknoll, Orbis Books: 1981. This work seeks to rescue Christianity from the apolitical individualism of existential and transcendent theology with the confrontative and social character of liberation theology and challenge conversation between Western Christianity and liberation theology.

Bibliographical Survey 1778.

455

McGovern, Arthur. Liberation Theology and Its Critics: Toward an Assessment. Maryknoll, N. Y.: Orbis Books, 1989. Examines the place of theology itself in liberation theology, explicates the use of social and political analysis in liberation theology, which has been one of the areas of particular difficulty, and focuses on such issues as dependency theory, Marxism, “class struggle,” socialism, and the Nicaraguan revolution, addressing throughout the concerns raised by a range of critics, from the Vatican to Michael Novak.

1779.

McKelway, Alexander J. The Freedom of God and Human Liberation. Philadelphia: Trinity Press International, 1991. Argues that freedom of God is indispensable for any theology that attempts to address the human condition; when the church undertakes the cause of Christ on behalf of the oppressed, it is essential that the God to whom the poor turn for help not be a mere projection of human ideals and judgments, but the God who is God, and who is therefore able to deliver people from bondage.

1780.

Mígeuz-Bonino, José. Doing Theology in a Revolutionary Situation. Minneapolis, Minn.: Augsburg Fortress Press, 1975. Reviews the impact of both Roman Catholicism and Protestantism on Latin American society and describes the struggle of a growing number of Christians for economic and social liberation and provides critical reflections on interpretations of the Gospel in the present, on the relation of struggle and reconciliation, on the eschatological dimension of the historical process, and on where the church is to be found.

1781.

Míguez-Bonino, José. Toward a Christian Political Ethic. Philadelphia: Fortress Press, 1983. Written from the perspective of liberation theology, the author argues for an ethical critique of politics and a political critique of faith; authored by one of Latin America’s leading liberation theologians.

1782.

Moltmann, Jürgen. “Liberation in the Light of Hope.” The Ecumenical Review 26 (1974): 413-29.. The author sees that the revolution of rising expectations is to be found everywhere, accompanied by an ever deeper sense of human suffering from economic exploitation, political oppression, cultural alienation, and the emptiness of one’s personal life; the cry for freedom is universal and

456

Church and State the Christian faith should mean liberation from oppression and anxiety to hope, social justice, human dignity, and full development of the human person.

1783.

Moore, Basil, ed. Black Theology: The South African Voice. London: C. Hurst Co., 1973. Includes seventeen essays, originally presented at various conferences and gatherings in South Africa in 1971, on liberation theology as it is taking shape in South Africa; while most of the essays were first published in South Africa in 1972, the book was immediately banned by the government of South Africa and, thus, this volume, with some additional essays, was published “in exile.”

1784.

Musto, Ronald. Liberation Theologies: A Research Guide. New York: Garland Publishing, Inc., 1991. A comprehensive scholarly bibliography of published materials on the varieties of liberation theology, mostly in book form, available in English, predominantly from the last two decades (since 1970), when a clearly definable liberation theology began to emerge from Latin America.

1785.

Nash, Ronald H., ed. Liberation Theology. Milford, Mich.: Mott Media, 1984. A collection of essays by noted evangelical scholars who seek to critique Liberation Theology in the light of the fact that it has been previously almost immune to any serious and systematic critique; the authors support the general premise of Liberation theology that the focus of Christian action is to be on behalf of the poor and oppressed.

1786.

Nessan, Craig L. Orthopraxis or Heresy: The North American Theological Response to Latin American Liberation Theology. Atlanta: Scholars Press, 1988. Provides a descriptive analysis of Latin American liberation theology, followed by responses of North American theologians to Latin American liberation theology, concluding with a critical analysis of the interactions between the two. The author contends that Latin American liberation theology may be the first truly Latin American contribution to the history of theology.

1787.

Novak, Michael. Will It Liberate? Questions about Liberation Theology. New York: Paulist Press, 1986.

Bibliographical Survey

457

Provides a critical and unsympathetic analysis of the theological movement of liberation theology. 1788.

Ogden, Schubert Miles. Faith and Freedom: Toward a Theology of Liberation. Nashville, Tenn.: Abingdon, 1979. Rev. 1989. Provides a good contribution to the ongoing discussion that has been opened up by the various theologies of liberation; the revised edition formulates the christology of liberation.

1789.

Peter-Raoul, Mar, Linda Rennie Forcey, and Robert Frederick Hunter, Jr. Yearning to Breathe Free: Liberation Theologies in the U. S. Maryknoll N.Y.: Orbis Books, 1990. Part I provides an overview of liberation theology in its implications for the United States (showing parallels among Latin America, Hispanic, and Black theologies of liberation); Parts II and III present the visions that emerge from the different communities themselves; and Part IV articulates a feminist theology, a theology of peace, and a Jewish theology of liberation.

1790.

Piar, Carlos R. Jesus and Liberation: A Critical Analysis of the Christology of Latin American Liberation Theology. New York: Peter Lang, 1994. Examines how liberation theologians Leonardo Boff, Jon Sobrino, Juan L. Segundo, and others have elaborated a christology that addresses the oppression under which the majority of Latin Americans live and offers a critique that seeks to show methodological and rhetorical weaknesses and inconsistencies that undermine the validity, persuasiveness, and efficacy of the liberationist discourse.

1791.

Pieris, Aloysius. An Asian Theology of Liberation. Maryknoll, N.Y.: Orbis Books, 1988. Written by a Sri Lankan Jesuit, this volume addresses many of the challenges facing Christianity in Asia, including religious plurality and the desperation of poverty.

1792.

Planas, Ricardo. Liberation Theology: The Political Expression of Religion. Kansas City: Sheed and Ward, 1986. Identifies and analyzes the close relationship that exists between theology and politics and between religious faith, social reality, and praxis in the context of Latin America and in the final chapter assesses the impact the

458

Church and State liberation theology movement may have on American foreign policy; an excellent introduction to the subject.

1793.

Poewe, Karla. “Theologies of Black South Africans and the Rhetoric of Peace versus Violence.” Canadian Journal of African Studies 27 (1993): 46-65.. Argues that, generally speaking, all African or black South African theologies are liberation theologies.

1794.

Puleo, Mev. The Struggle Is One: Voice and Visions of Liberation. Ithaca: State University of New York Press, 1999. Provides a vivid account of the world of liberation theology in the context of Latin America, with members of Christian communities as well as bishops given voice.

1795.

Roberts, J. Deotis. A Black Political Theology. Philadelphia: Westminster Press, 1974. The author examines human nature and destiny in black perspective, the nature of the gospel, and the black experience of community and presents the place of the black church as the main institution poised to implement the liberation of the whole people.

1796.

Roberts, J. Deotis. The Prophethood of Black Believers: An African American Political Theology for Ministry. Louisville, Ky.: Westminster Press/John Knox Press, 1994. Using a cross-cultural, interdisciplinary, ecumenical approach, the author shows how knowledge gained through black theology can be applied to specific areas of ministry, including political and economic areas.

1797.

Rodes, Robert E., Jr. Pilgrim Law. Notre Dame, Ind.: Notre Dame University Press, 1998. Present a general theory of law based on the principles of liberation theology, taking a systematic approach and pointing out the compatibility of this theology with traditional doctrines of natural law and traditional Catholic social teaching.

1798.

Rubenstein, Richard L. and John K. Roth, eds. The Politics of Liberation Theology: Understanding the Challenge to U.S. Public Policy. Washington, D.C.: The Washington Institute Press, 1988.

Bibliographical Survey

459

The essays in this volume reflect a broad consensus concerning the political importance of liberation theology, and share a conviction that religiously legitimated values have the power to define political and social objectives as well as to confer legitimacy on political movements and institutions which promise to attain those objectives. This book deals mainly with three issues: liberation theology and history, liberation theology and socioeconomic problems, and liberation theology and public policy in the United States. 1799.

Segundo, Juan Luis, S. J. Signs of the Times: Theological Reflections. Ed. Alfred T. Hennelly, S.J. Maryknoll, N.Y.: Orbis Books, 1993. A volume of insightful and polemical essays by a Uruguayan Jesuit who is one of Latin America’s most challenging proponents of liberation theology.

1800.

Segundo, Juan Luis. Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1976. A valuable and influential pioneer work on liberation theology.

1801.

Shaull, Richard. The Reformation and Liberation Theology: Insights for the Challenges of Today. Louisville, Ky.: Westminster/ John Knox Press, 1991. Challenges the view that liberation theology is to be seen as a movement to the poor in the Third World and urges a reappropriation of the past that can thereby offer guidance into the future in which empowerment and non-conformity will be among the hallmarks of the life of the church.

1802.

Sigmund, Paul E. Liberation Theology at the Crossroads: Democracy or Revolution? New York: Oxford University Press, 1990. Drawing on English, French, Spanish, and Portuguese sources, this critical study examines the history, methods, and doctrines of liberation theology and considers the movement’s origins in the 1960s in political circumstances in Latin America, including case studies of its role in the revolution and counter-revolution in Chile and in the revolutionary movements in El Salvador and Nicaragua, and its recent trend away from Marxist rhetoric; an important contribution.

1803.

Smith, Christian. The Emergence of Liberation Theology: Radical Religion and Social Movement Theory. Chicago: University of Chicago Press, 1991.

460

Church and State Explains how and why the liberation theology movement emerged and succeeded in Latin America in the 1960s, based upon interviews, texts, historical documents, and statistics; the first comprehensive social history of the movement from 1930 to the present.

1804.

Sobrino, Jon and Ignacio Ellacuria, eds. Systematic Theology: Perspectives from Liberation Theology. Maryknoll, N.Y.: Orbis Books, 1996. Drawn from the reference work, Mysterium Liberationis , this volume distills the insights from the architects of this way of doing theology for those attempting a liberative approach to systematic theology.

1805.

Sobrino, Jon. Spirituality of Liberation: Toward Political Holiness. Maryknoll, N.Y.: Orbis Books, 1988. Argues for the unity of liberation spirit and liberation practice since authentic Christian discipleship lived in the spirit of Jesus must be expressed in both word and deed, the result of which will profoundly affect social and political struggles in North as well as South America.

1806.

Tamez, Elsa. The Amnesty of Grace: Justification by Faith from a Latin American Perspective. Nashville, Tenn.: Abingdon Press, 1993. Proposes a radical reinterpretation of the doctrine of justification by faith by reading the New Testament, and particularly the writings of Paul, from the point of view of the “excluded ones” of the world and argues that justification has far less to do with God’s forgiveness of sin than with God’s affirmation of life for all human beings, that justification is in reality humanization and opposition to all forms of condemnation of human beings.

1807.

Taylor, Mark Kline. Remembering Esperanza: A Cultural-Political Theology for North American Praxis. Maryknoll, N.Y.: Orbis Books, 1990. Written in response to Esperanza, which has been called this generation’s most important synthesis of critical theory and Christian theology; a provocative work.

1808.

Topel, L. John. The Way to Peace: Liberation Through the Bible. Maryknoll, N.Y.: Orbis Books, 1979. Offers an inductive survey of the structured dynamics of oppression in the world and provides biblical foundations of the Judeo-Christian response to oppression and the actions and doctrines of the church that

Bibliographical Survey

461

would implement the vision of peace on earth; sets forth sound elements of liberation theology. 1809.

Villa-Vicencio, Charles. A Theology of Reconstruction: Nation-Building and Human Rights. New York: Cambridge University Press, 1992. Analyzes the implications of transforming liberation theology into a theology of nation-building and human rights and explores the encounter between theology and constitution writing, law-making, human rights, economics, and freedom of conscience; placed in the context of the South African struggle, the author compares the situation there with that in Eastern Europe.

1810.

Wan-Tatah, Victor. Emancipation in African Theology: An Inquiry on the Relevance of Latin American Liberation Theology to Africa. New York: Peter Lang, 1989. Examines what the author maintains is the failure of Christian missionaries to win hearts of Africans and looks at Latin American liberation theology for a construction of an African liberation theology: African culture and philosophy, the present condition of Africa, and biblical sources.

1811.

West, Cornel. Prophesy Deliverance: An Afro-American Revolutionary Christianity. Philadelphia: Westminster Press, 1982. Written as a manifesto of black liberation theology, the author proposes a creative alliance between the prophetic tradition of Afro-American Christianity and the stream of progressive Marxism; a provocative study of the relationship between religion and critical political thought.

1812.

West, Cornel. Prophetic Fragments. Grand Rapids, Mich.: Wm B. Eerdmans Publishing Co., 1987. In a collection of his essays, the author explores the landscape of the crisis of religion in America—the rise of the New Religious Right, the decline of liberal Christianity, and the challenge of liberation theology—the author explores this crisis and outlines the contours of a “principled prophetism,” a prophetic religion that incorporates the best of modernity and secularity while bringing a prophetic critique to bear upon the idols of both.

1813.

Witvliet, Theo. A Place in the Sun: An Introduction to Liberation Theology in the Third World. Maryknoll, N.Y.: Orbis Books, 1985.

462

Church and State While liberation theology is often confined primarily to Latin America, this volume explores the sundry manifestations of liberation theology throughout the Third World and examines the bitter roots of liberation theology—economic exploitation, the identification of mission with imperialist expansion, the transition from slavery to racism—and demonstrates how the Christians of the Third World, drawing from their unique contexts, have developed a theological approach radically different from that of their more affluent partners in faith.

1814.

Wood, James E., Jr. “A Theology of Power.” Journal of Church and State 14 (1972): 107-24. The author argues that a Christian theology of power finds its rationale not only in certain basic theological presuppositions of the Christian faith, bit also in the historical record of the church itself. The applications of a theology of power are the indispensable outgowth of theological presumptions inherent in the gospel and on which, therefore, the integrity of the church’s witness must depend.

Patriotism 1815.

Clements, Keith W. A Patriotism for Today: Love of Country in Dialogue with the Witness of Dietrich Bonhoeffer. London: Collings Liturgical Publications, 1986. Argues that Christianity has a vital role to play in discovering one’s true love of country and that Dietrich Bonhoeffer, the German theologian hanged by the Nazis for his part in the conspiracy against Hitler, has a unique contribution to make; offers a wide-ranging discussion of national loyalty and Christian obedience. The author maintains that Bonhoeffer provides a profound and many-sided understanding of what it means to love and serve one’s country and uses Bohoeffer’s life, writings, and death as a counterpoint reflection on the national and interntional situation today.

1816.

Kraybill, Donald B. Our Star-Spangled Faith. Scottdale, Pa.: Herald Press, 1976. Calls for a patriotism which pursues love, justice, and mercy for all mankind and places allegiance to God above allegiance to country.

1817.

Lazareth, William H., ed. The Left Hand of God: Essays on Discipleship and Patriotism. Philadelphia: Fortress Press, 1976.

Bibliographical Survey

463

Argues that Christian discipleship involves a commitment to let the gospel confront the world theologically and ethically which leads to a willingness to participate in the political affairs without losing sight of the spiritual concerns of the gospel. The author examines what to render to Caesar means and how to do so, and the interaction between the church and the state. The central theme of the book is the Christian in society. 1818.

Michener, Roger, ed. Nationality, Patriotism, and Nationalism in Liberal Democratic Societies. St. Paul, Minn.: Paragon House, 1993. Examines the phenomenon of nationalism which may assist the growth of liberal democracy or be a most potent foe; recommended for one seeking to understand the problems of nationality, patriotism, and nationalism in the modern world.

1819.

Minear, Paul S. I Pledge Allegiance: Patriotism and the Bible. Philadelphia: Geneva Press, 1975. Written as study book for the church on the possible idolatry of various forms of American patriotism; the author seeks to challenge the church’s tendency to want peace without justice.

Religion and Nationalism 1820.

Arendt, Hannah. The Origins of Totalitarianism. New York: Harcourt, Brace, and World, Inc., 1951. Rev. ed. 1966. Although first published more than five decades ago, this volume remains the definitive account of its subject and continues to serve as the foundation for much contemporary discussion of one of the greatest problems confronting the religions of the world..

1821.

Baron, Salo Wittmayer. Modern Nationalism and Religion. New York: Harper, 1947. Examines historically the interrelationship between nationalism and religion.

1822.

Beaver, R. Pierce. “Missions and the New Nationalism. “ Journal of Church and Staste 3 (November 1961): 149-71. Based primarily on studies of Christians in the churches of Asia and Christian missions in Asia, the author analyzes the relationship between missions and the new nationalism that was emerging.

464 1823.

Church and State Brass, Paul R. Ethnicity and Nationalism: Theory and Comparison. Newbury Park, Calif.: Sage Publications, 1991. Argues that ethnicity and nationalism have emerged as major forces in the closing decades of the twentieth century and have done so with new intensity; includes a case study of Muslim identity in preindependence India and draws other examples from a wide variety of multiethnic situations around the world, with special emphasis on South Africa, Eastern Europe, and the Soviet Union.

1824.

Breuilly, John. Nationalism and the State. Chicago: University of Chicago Press, 1985. Provides a systematic historical comparison of nationalist politics and challenges the view that nationalism emerges from a cultural sense of national identity and, instead, argues that nationalism is a tool used to create a sense of identity and therefore to support the politics of the regime in power.

1825.

Coste, Rene. Marxist Analysis and Christian Faith. Trans. Robert A. Couture and John C. Cort. Maryknoll, N.Y.: Orbis Books, 1985. Attempts to work out theologically the responsibility of the Christian to confront Marxism as a fact and to prove that Marxist analysis and Christian faith are two worlds; finally the author compares Marxist theory with Christian faith as world history and coming of the Kingdom of God, Marxist anthropology, and class struggle in historical perspective.

1826.

Dohen, Dorothy. Nationalism and American Catholicism. New York: Sheed and Ward, 1967. Probes the relationship between the Catholic Church and its cultural and national expression in the United States and contends for a relationship between the Catholic Church and the state that will “represent a creative religious and civil achievement rather than a troublesome entanglement.”

1827.

Greenfeld, Liah. Nationalism: Five Roads to Modernity. Cambridge: Harvard University Press, 1992. A five-nation study that spans five hundred years and attempts to show that nationalism began with England, moved to America, France, Germany, and Russia showing the complex interaction of structural, cultural, and psychological forces in the shaping of this relatively modern phenomenon that often bears all the earmarks of a religion.

Bibliographical Survey 1828.

465

Hastings, Adrian. The Construction of Nationhood: Ethnicity, Religion, and Nationalism. New York: Cambridge University Press, 1997. Explores the meaning and origin of nationalism, ethnicity, and nationhood, and challenges widely-held “modernist” theories; incorporates analyses of English, Irish, South Slav, and African examples, and suggests an important contract between Christianity and Islam.

1829.

Hayes, Carlton J.H. Nationalism: A Religion. New York: Macmillan, 1960. Traces the development of nationalism from simple ethnic identity to the imperialistic irrationalism that provoked both World Wars; nationalism became a religion, Hayes maintains, when, in response to Napoleon in the nineteenth century, the other nations of Europe rallied their troops according to nationality. Finally, he calls on the church in particular to stand against the effort at deification on the part of the state.

1830.

Hobsbawm, E. J. Nations and Nationalism since 1780. Cambridge: Cambridge University Press, 1992. Traces the history of nations and nationalism over the past two centuries, assesses nationalism’s changing historical nature and importance, and asks if nationalism, despite its appearances to the contrary, is past its peak; especially relevant in light of events in Eastern Europe.

1831.

Howe, Geoffrey. Nationalism and the Nation-State. New York: Cambridge University Press, 1995. Offers fresh insights and suggests transformed institutions that may help to prevent healthy patriotic aspirations from becoming transformed into forces of evil and idolatry.

1832.

Hutchinson, John and Anthony D. Smith, eds. Nationalism. New York: Oxford University Press, 1994. Gives historical depth to the recent debates on nationalism and traces the development of thought on nationalism across a wide range of issues with abstracts from texts spanning from Ernest Renan’s What Is a Nation? in the 1880s to current views given in the 1990s.

1833.

Hutchinson, William R. and Hartmut Lehmann, eds. Many Are Chosen: Divine Election and Western Nationalism. Minneapolis, Minn.: Fortress Press, 1994.

466

Church and State Explores and compares how religious symbolism, especially biblical rhetoric of “chosenness,” figured in the formation and expression of nine nationalist ideologies: South Africa, Switzerland, France, Germany, Israel, the United States, African Americans, Great Britain, and Sweden; essays by various scholars from presentations made at a 1991 conference.

1834.

Jewett, Robert. The Captain America Complex: The Dilemma of Zealous Nationalism. Philadelphia: Westminster Press, 1973. In addressing American self-righteousness, the author explains the fallacies in Americans’ mythic perceptions about nationalistic zeal and brings to the fore some contrary values of justice for the weak, equality before the law, and the preservation of the earth that are sustained by the prophetic realism of the biblical tradition itself.

1835.

Juergensmeyer, Mark. The New Cold War? Religious Nationalism Confronts the Secular State. Berkeley: University of California Press, 1993. Examines the recent emergence of various forms of religious nationalism and contends that it should be viewed as a hostile alternative to Western secular nationalism, based upon the author’s empirical studies of Middle East, South Asia, and in the formerly Marxist states of Central Asia and Eastern Europe; a provocative analysis.

1836.

Medikawa, H. W. “Christianity and Nationalism.” International Review of Mission 13 (1924): 52-59. Examines the relation of Christianity and nationalism by tracing the development of nationalism from a historical perspective and analyzes the differences between the Western Church and the Eastern Church toward nationalism. Christians need to realize that they must help solve some of the problems of nationalism that face the church.

1837.

O’Brien, Conor Cruise. God Land: Reflections on Religion and Nationalism. Cambridge: Harvard University Press, 1988. Reviews the confusion and conflict of religion and nationalism throughout history, from the Old Testament Canaan to Joan of Arc, from Puritan Massachusetts Bay to the National Prayer Breakfasts in the U. S. A. and points out the pitfalls that await any nation that begins to consider itself especially favored by God.

Bibliographical Survey 1838.

467

O’Rourke, David K. Demons by Definition: Social Idealism, Religious Nationalism, and the Demonizing of Dissent. New York: Peter Lang, 1998. Describes how idealists use language and metaphor to justify the demonization of groups they have defined into dissent; among the episodes described are the development of the inquisitorial method in medieval Languedoc, the prosecution of women leaders in Puritan Massachusetts, the persecution of early Mormons, and Himmler’s blueprint for an SSowned feudal state in Eastern Europe.

1839.

Singh, Surjit. Communism, Christianity, Democracy. Richmond, Va.: John Knox Press, 1965. The author’s thesis is that Christianity has played a major role in the development of both Marxism-Leninism and liberal democracy, both of which, the author argues, have become secular “religions” displacing Christianity from its central position; the author attributes this to the failure of the church to maintain social relevance and, therefore, he calls the church to regain its personal social relevance.

1840.

Smith, Anthony D. Nationalism in the Twentieth Century. New York: New York University Press, 1979. Examines the development of the national ideal and the main challenges to nationalism in this century and considers the main reasons for the persistence and resurgence of nationalism today; finally, the author explains some of the reasons why nationalism continues to appeal to so many people in different parts of the world today.

1841.

Snyder, Louis L. Encyclopedia of Nationalism. New York: Paragon House, 1990. Surveys over two hundred nationalist movements, theories, proponents, scholars, and goals of the past and present and shows how nationalism has been used to unite, rally, liberate, and dominate entire peoples by making it a matter of supreme value or ultimate concern.

1842.

Thorogood, Bernard. The Flag and the Cross: National Limits and Church Universal. London: SCM Press, 1988. Analyzes the uneasy relationship that Christians throughout history have had with national or imperial units and the various aspects that have attended the relationship between the churches and nationalism.

468 1843.

Church and State Tschuy, Theo. Ethnic Conflict and Religion: Challenge to the Churches. Geneva: World Council of Churches: 1996. Written in light of the commitment of the churches to reconciliation, justice, and peace and the involvement of the churches in the conflicts themselves because of their own identity that is often tied up with one ethnic group; this volume is intended to help concerned individual Christians and churches think through issues of ethnicity and nationalism and suggests how they might helpfully respond to such conflicts.

1844.

Viroli, Maurzio. For Love of Country: An Essay on Patriotism and Nationalism. New York: Oxford University Press, 1995. Argues that patriotism and nationalism are two ideologies that aim to reinforce and channel two different and powerful political passions—the love of the common good and the love of uniqueness—and concludes that while it is morally acceptable to be a patriot, it is morally unacceptable, as well as unnecessary, to be a nationalist to defend the values that nationalists hold dear.

1845.

Warren, Max Alexander Cunningham. “Nationalism as an International Asset.” International Review of Mission 44 (1955): 385-93.. The author demonstrates six points regarding nationalism as an international asset, while acknowledging the interdependence of several Christian groups and that no church can afford to be without some form of missionary outreach.

1846.

Wood, James E., Jr. The Problem of Nationalism in Church-State Relationships. Scottdale, Penn.: Herald Press, 1968. Noting that nationalism has become possibly the most powerful force in the world today, demanding one’s highest and ultimate allegiance, the author argues that nationalism in the twentieth century has all the earmarks of a religion and thereby constitutes a threat to authentic Christian faith as well to all other religious traditions.

Bibliographical Survey

469

Religion in International Affairs and Interfaith Relations General 1847.

Bates, M. Searle. “The Oecumenical Movement and the National State.” Internantional Review of Misision 28 (1939): 549-61. Addresses the dilemma faced by Christians who serve as faithful citizens of a particular state and, at the same time, share the oecumenical character of their membership in a church that transcends national boundaries and loyalties.

1848.

Beckford, James A., ed. New Religious Movements and Rapid Social Change. Newbury Park, Calif.: Sage Publications, Inc., 1986. Examines eight countries or religions, each undergoing rapid social change, to discover precisely how rapid social change gives rise to novel religious interpretations and how new religious movements (NRMs) in turn influence the processes of change.

1849.

Benavides, Gustavo and M. W. Daly, eds. Religion and Political Power. Ithaca: State University of New York Press, 1989. Explores the interaction between religion and politics in the modern world and shows the inextricable connection between religious attitudes and representations, and political activities, religious articulations of political power, and the role played by religion in the current political situation in various countries; essays are written by anthropologists, historians, political scientists, and sociologists.

1850.

Benestad, J. Brian and Francis J Butler. Quest for Justice. Washington, D.C.: United States Catholic Conference, 1981. A collection of statements of the United States Catholic Bishops on the political and social order between 1966 and 1980; very relevant to churchstate issues.

1851.

Berryman, Phillip. Our Unfinished Business: The U.S. Bishops’ Letters on Peace and the Economy. New York: Pantheon Books, 1989. Analyzes the pastoral letters, “Challenge of Peace” (1983) on nuclear arms and (1986) and argues that in the search for acceptable answers to

470

Church and State urgent political questions, ethical and moral traditions must be used if these questions are to be confronted squarely; only then can we promote peace and prosperity for all.

1852.

Bonanate, Luigi. Ethics and International Politics. Trans. John Irving. Columbia: University of South Carolina Press, 1995. First published in Italy as Etica e politico internazionale (Turin: Giulio Einaude editore, 1992). Provides a perceptive defense of the argument that international politics ought to be guided by the same moral principles as those applicable to domestic politics.

1853.

Brockway, Allan R. and J. Paul Rajashekar, eds. New Religious Movements and the Churches. Geneva: World Council of Churches: 1987. This collection of essays studies the effect, characteristics, and functions of new religious movements, as well as the responses made to them by the churches; especially relevant is Dean Kelley’s article specifically dealing with issues of religious liberty that have been raised by the appearance of these groups.

1854.

Brown, William Adams. Imperialistic Religion and the Religion of Democracy. New York: Charles Scribner’s Sons, 1923. Explores the relationship between religion, individualism, imperialism, democracy, and democratic religion and concludes that of all existing religions, Christianity has the most to give to democracy and of all existing religions has the best chance to become the major religion of democracy.

1855.

Butterfield, Herbert. International Conflict in the Twentieth Century: A Christian View. New York: Harper and Brothers, 1960. Examines and evaluates the conduct of nations from the standpoint of Christian morality and points out the role Christianity can play in an age of global revolution; the author calls for a changed attitude in the West that will reflect realism based on a thorough knowledge of the past, and a true righteousness in place of an all prevalent posture of self-righteousness.. Highly recommended.

1856.

Campbell, Reginald John. Christianity and the Social Order. New York: Grosset and Dunlap, 1907. Regards the Catholic idea of visible universal fellowship as nearer to the spirit both of ancient Christianity and modern socialism than is

Bibliographical Survey

471

individualistic Protestantism and finds socialism to be the practical expression of Christian ethics and the Gospel of Jesus; explores the relation of Christianity and modern socialism from economic and political perspectives. 1857.

Clouse, Robert G., Robert D Linder, and Richard V Pierard, eds. Protest and Politics: Christianity and Contemporary Affairs. Greenwood, S.C.: Attic Press, Inc., 1968. Written in reaction to the proclivity of many evangelicals to oppose social change or simply to ignore it with a faith that all too often has compartmentalized the world with a Christian faith that has essentially to do with one’s internal well-being and post-historical destiny, “Their lives in the ‘secular’ sphere of activity are regulated by unquestioned political, social, and economic traditions, that are all too often linked with Christianity, together with considerations of personal self-interest.”

1858.

Comblin, Joseph. The Church and the National Security State. Maryknoll, N.Y.: Orbis Books, 1979. Provides an analysis of the political system in Latin America and the emergence of Liberation Theology in response to it and an assessment of it for those of the industrialized West so that they might “discover the testimony of a group of Christians who are facing the human condition in the middle of difficult circumstances.”

1859.

Cosmao, Vincent. Changing the World: An Agenda for the Churches. Trans. Kpjm Drury. Maryknoll, N.Y.: Orbis Books, 1984. Seeks to show how the gospel message can become a proclamation of good news for the poor and a divine force for the transformation of the world and presents the urgency of a new world order and the role the church should have in its construction based on social justice..

1860.

Cox, Harvey, ed. Religion in the Secular City. New York: Simon and Schuster, 1984. An assessment of religion and politics in the postmodern world in which the author foresees the end of the age of modern liberal theology, but cautions those who would ascend the throne to appreciate the accomplishments of liberal theology; provides an interesting account of the relationship between religion and politics.

472

Church and State

1861.

Cronin, John Francis. The Social Teaching of Pope John XXIII. Milwaukee, Wis.: Bruce Publications, 1963. Provides excerpts from two encyclicals from Pope John XXIII, Mater et Magistra (Christianity and Social Progress) and Pacem in Terris (Peace on Earth) that advance Catholic social thought in the socioeconomic field.

1862.

Dawson, Christopher. The Judgment of the Nations. New York: Sheed and Ward, 1942. Written during World War II, the author somberly describes the disintegration of Western civilization and the secularization of Western culture, which is followed by belief in the prospect for the restoration of a Christian order, the return to Christian unity, and the power of religion to meet the forces of destruction and save mankind from its spiritual enemies.

1863.

Duchrow, Ulrich and Gerhard Liedke. Shalom: Biblical Perspectives on Creation, Justice and Peace. Geneva: World Council of Churches Publications, 1989. Written as a contribution to the world convocation on “Justice, Peace, and the Integrity of Creation,” in Seoul, Korea, in March 1990; designed to enable churches and congregations to see the causes and mechanisms of the destruction of justice, peace, and creation, to learn to judge in the light of the Bible God’s purpose in the present situation, and to learn to act through the gift of church renewal.

1864.

Dummett, Michael. Catholicism and the World Order: Some Reflections on the 1978 Reich Lectures. London: Catholic Institute of International Relations, 1979. Basically, this book was in response to Edward Norman’s lectures on the Catholic Church’s espousal of political and social causes. Norman repeatedly insisted that even if the liberal Marxist principles of the time were correct, that they have nothing to do with Christianity—he even allows that they may correspond to a legitimate understanding of the faith—but still it is not the business of church leaders to propound them.

1865.

Elliot, Michael C. Freedom, Justice, and Christian Counter-Culture. Philadelphia: Trinity Press International, 1990.

Bibliographical Survey

473

Indicates the issues which need to be addressed and the strategies that need to be tested by Christians in the modern world; while rooted in the Bible it is written in the tradition of liberation theology, arising out of the living conditions of the United States and Great Britain. 1866.

Folk, Jerry. Doing Theology, Doing Justice. Minneapolis, Minn.: Fortress Press, 1990. Explores basic biblical themes—creation, exodus, liberation, shalom, kingdom, and resurrection—to construct a theology concerned with justice and peace and thus weaves a call to “cosmic stewardship” by which Christians participate in the community of justice and love.

1867.

Greinacher, Norbert and Norbert Mette, eds. Diakonia: Church for Others. Edinburgh: T. & T. Clark, 1988. Argues that the churches in the future will not depend on what their prelates and authorities summon up in the way of intelligence or “political capabilities” but will depend on the churches’ return to diakonia: to the service of mankind.

1868.

Hanson, Eric O. The Catholic Church in World Politics. Princeton: Princeton University Press, 1987. Examines the role of the Catholic in modern society based upon an enormous mass of recent research on Catholicism as an international system of action, political influence, and belief; a valuable resource.

1869.

Hollenbach, David, S. J. Justice, Peace, and Human Rights: American Catholic Social Ethics in a Pluralistic Context. New York: Crossroad, 1988. Shows how the Catholic Church’s position on economic justice, human rights, and the morality of warfare has developed in response to both the theological challenge of Vatican II and the cultural challenge of American pluralism; the issues addressed include economic justice, human rights, and the morality of warfare.

1870.

Holmes, J. Derek. The Papacy in the Modern World. New York: Crossroad, 1981. Examines the role of the papacy since World War I, including Benedict XV and the World War I, church and state in Fascist Italy, Pius XI and the rise of the dictators after the War, the Holy See and World War II,

474

Church and State the period from Pius XII to John XXIII, Paul VI and the Vatican II, and John Paul; other highlights of papal history during this period include the Lateran treaties of 1929 and their stormy aftermath, and the condemnation l’Action Francaise in 1926.

1871.

Johnson, Frederick Ernest, ed. Religion and the World Order, a Series of Addresses and Discussions. New York: Harper and Brother, 1944. The sixteen essays in this volume examines religious thought, religious liberty, and the status of democracy in the postwar world and analyzes the political, economic, and cultural basis of reconstruction, including a survey of proposals for postwar reconstruction; religion, it is argued, is definitely relevant to every aspect of human affairs.

1872.

Koshy, Ninan. Churches in the World of Nations: International Politics and the Mission and Ministry of the Church. Geneva: World Council of Churches, 1994. Examines such issues as why the church ought to be involved in politics, whether and how biblical and Christian moral and ethical perspectives can operate in the world of politics, the relation between church and state and national or ethnic identity, and the value and limits of public statements.

1873.

Küng, Hans. Global Responsibility. New York: Crossroad, 1991. Written as a response to the questions: “What would it mean if all the representatives of the major religions ceased to stir up wars, and began to encourage reconciliation and peace between peoples? What would it mean if demands for social justice and the preservation of creation were supported with full moral power?” The author concludes that there can be no ongoing human society without a world ethic for the nations; there can be no peace among the nations without peace among the religions; and there can be no peace among the religions without dialogue between the religions.

1874.

Loos, Amandus William. Religious Faith and World Culture. New York: Prentice Hall, 1951. The essays in this volume attempt to answer the questions of how progress can be made toward an all-embracing world culture and how can the resources of religion contribute to the growth of world community.

Bibliographical Survey 1875.

475

Lothian, Marquess of, Sir Alfred Zimmern, and O. H. von der Gablentz, et al. The Universal Church and the World of Nations. London: G. Allen and Unwin, Ltd., 1938. Focuses on the relation of the church to the state and to the community and analyzes the nature of the conflict between the Christian faith and the secular and “pagan” tendencies of the time in order to view more clearly the responsibilities of the church in relation to its struggle with the state and the secular.

1876.

Manhattan, Avro. Catholic Imperialism and World Freedom. London: Watts, 1952. Examines the roles of the Catholic Church to world freedom and focuses on the failure of Christianity and the Catholic Church to promote freedom generally, but rather to enforce upon the twentieth century its own brand of freedom as in the case of World War II; concludes that to the Catholic Church freedom has always meant Catholic freedom—namely total Catholic dominion over the world.

1877.

Metz, Johannes Baptist, ed. Faith and the World of Politics. Vol. 36 of Concilium Theology in the Age of Renewal. Mahwah, N. J.: Paulist Press, 1968. Examines the problem of the responsibility of the Church and its members to become politically involved and thus ensure genuine social progress, developed around themes such as: political theology, the relation of the magisterium to the world of politics, the philosophical foundations of ethics and politics, the social character of the Christian message, the historical background of politics and Christology, the socio-political implications of Vatican Council II, political conservativism, the philosophy of revolution and atheism, the social revolution in Latin America, and the postconciliar future of the mission of the Church..

1878.

Muller, Herbert Joseph. Religion and Freedom in the Modern World. Chicago: University of Chicago Press, 1963. Argues that modern religious thought tends to support the interests of a free society.

1879.

Myers, Robert J., ed. International Ethics in the Nuclear Age. Vol. 4 of Ethics and Foreign Policy. Lanham, Md.: University Press of America, 1987.

476

Church and State Includes essays on theoretical studies, case studies, and historical analyses of the proper role of ethics in the formulation of public policy; the authors, who represent many scholarly perspectives, give attention “to the ways in which moral ideals remain indispensable reference points in the discussions through which policies are actually formulated.”.

1880.

Nardin, Terry. Law, Morality, and the Relations of States. Princeton: Princeton University Press, 1983. Argues that law and morality are the indispensable foundation of all durable international association, and maintains that challenges to the worth of international law misread its significance since the aim of international law is not to achieve shared purposes but to regulate the relations of states with differing and even incompatible goals.

1881.

Nelson-Pallmeyer, Jack. Brave New World Order: Must We Pledge Allegiance? Maryknoll, N.Y.: Orbis Books, 1992. Analyzes and evaluates the meaning and implications of a “new world order” and argues that to the more developed nations, such as the United States, the “new world order” is only a new way of managing the old world order in which the misery of the poor will continue to sustain the appetites of the rich; in the last two essays, the author turns his attention to the role of Christians in blessing the “new world order” by examining how Jesus confronted the “world order” of his day and calling for a radical discipleship that worships the God of life rather than the idols of power and wealth.

1882.

Neusner, Jacob, ed. God’s Rule: The Politics of World Religions. Baltimore, Md.: Georgetown University Press, 2003. Explores the complex nature of how religion shapes political power, and how religion shapes itself in relation to that power.

1883.

Niles, Preman. Resisting the Threats to Life: Covenanting for Justice, Peace, and the Integrity of Creation. Geneva: World Council of Churches: 1989. Explains through stories and analyses the urgency of the present world situation that calls for united action on the part of the churches to engage in “a conciliar process of mutual commitment (covenant) to justice, peace, and the integrity of creation;” shows also the linkages between the struggles for justice and peace and the attempts to affirm and preserve the integrity of creation.

Bibliographical Survey 1884.

477

Norman, Edward R. Christianity and the World Order. New York: Oxford University Press, 1979. Examines the politicization of Christianity which, the author maintains, is evidence of Christianity’s decay and, therefore, he calls on the church to take up again its “unique claims to an understanding of the nature of men made by its own leaders”; particular concern is given to the motivations of Christians in their political involvement.

1885.

Padelford, Norman J. International Guarantees of Religious Liberty. Medford, Mass.: Fletcher School of Law and Diplomacy, 1942. A valuable collection of historic international agreements amd documents on religious rights and religious liberty; a pioneer work.

1886.

Papini, Roberto. The Christian Democrat International. Trans. Robert Royals. Lanham, Md.: Rowman and Littlefield Publishers, 1996. Examines the history, organization, and continuing worldwide influence of the International Christian Democratic Movement, which currently has nearly seventy parties on five continents, and concludes that the movement transcends political, social, and cultural differences to unify itself according to certain fundamental principles: respect of the human person, interpersonal relationships based on justice and solidarity, and attention to a fraternal society open to the transcendent.

1887.

Potter, Philip A. “The Churches and Religious Liberty in the Helsinki Signatory States.” The Ecumenical Review 28 (1976): 442-59.. Provides reflections on the WCC Fifth Assembly Resolution on the Helsinki Agreement and a request to “the General Secretary to see to it that the question of religious liberty be the subject of intensive consultations with the member churches in the signatory states of the Helsinki Agreement and that a first report be presented at the next Central Committee meeting in August 1976.”

1888.

Rian, Edwin H., ed. Christianity and World Revolution. New York: Harper and Row, 1963. Explores the challenges and maps strategies for making a Christian response to six key areas of Christian concern: “The Power Struggle,” “The Rapprochement Between Science and Religion,” “The Relation of Psychiatry and Religion,” “Communication,” “World Christianity,” and “A Theology for the Nuclear Age.”

478 1889.

Church and State Roof, Wade Clark. World Order and Religion. Albany: State University of New York Press, 1991. Examines religion from a global perspective and analyzes how religion is shaped by the larger set of political and economic relationships that make up today’s world; shows how shifts in the hegemony of the United States are affecting religious and ideological trends; attention is given particularly to the United States in relation to Latin America, South Africa, and the post-colonial world of China, Japan, and the Islamic states

1890.

Rossi, Joseph Samuel, S.J. American Catholics and the Formation of the United Nations. Lanham, Md.: University Press of America, Inc., 1993. Analyzes the role played by the once-isolationist American Catholic Church in the formation of the United Nations along the lines suggested by Pope Pius XII’s “Five Point Peace Program” and the American hierarchy’s statements.

1891.

Rubenstein, Richard L. ed. Spirit Matters: The Worldwide Impact of Religion on Contemporary Politics. New York: Paragon House, 1987. Presents in fifteen essays a global portrait of the interplay of religion and politics in today’s world, with each essay treating a unique political milieu and those cultural and theological factors that have created and continue to influence that situation, including the United States, Western Europe, Eastern Europe, Japan, the Islamic world, India, Africa, Israel, and Latin America.

1892.

Rudolph, Susanne Hoeber and James Piscatori, eds. Transnational Religion and Fading States. Boulder, Col.: Westview Press, 1997. Focusing on the dilution of state sovereignty, this books examines how the crossing of state boundaries by religious movements leads to the formation of transnational civil society; in looking at the micro-origins of conflicts which are as likely to arise between states sharing a religion as between those divided by it and even more likely to arise within rather than across state boundaries, the chapters reveal the dual potential of religious movements as sources of peace and security as well as of violent conflict..

1893.

Smith, John.Coventry. From Colonialism to World Community: The Church’s Pilgrimage. Philadelphia: Geneva Press, 1982.

Bibliographical Survey

479

Examines how the church grew out of its understanding as a part of the colonialism impetus of the nineteenth-century West and began to understand itself as a global community; a valuable perspective for church-state issues because of its insight into the self-understanding of the church in the West as it matured within secular states. 1894.

Srisang, Koson, ed. Perspectives on Political Ethics: An Ecumenical Inquiry. Washington D.C.: Georgetown University Press, 1983. Provides experiences in the context of ecumenical programs, especially on development, racism, and militarism, which led the World Council of Churches to initiate a process to explore and identify elements for a Christian political ethic in an ecumenical perspective.

1895.

Thompson, J. Milburn. Justice and Peace: A Christian Primer. Maryknoll, N.Y.: Orbis Books, 1997. From a discussion of the major trends in the development of the postCold War world, such as colonialism, the industrial and technological revolutions, the Cold War, the collapse of communism, the author explores the meaning of Christian citizenship in today’s world.

1896.

Thompson, Kenneth W. ed. Ethics and International Relations. Vol. 2 of the Ethics and Foreign Policy Series. New Brunswick, N.J.: Transaction Books, 1985. Provides a series of interdisciplinary essays on morality and foreign affairs. The author addresses such questions as: What are the principles on which foreign policy may be based? What is the relationship between moral standards and the U. S. foreign policy? Do ethical and value assumptions affect development economics? Is there virtue in the Western world? By relating ethical concerns to the various social science disciplines, this volume contributes to a new curriculum in international realizations.

1897.

Thompson, Kenneth W., ed. Moral Dimensions of American Foreign Policy. Vol. 1 of the Ethics and Foreign Policy Series . New York: Transaction Books, 1984. Addresses recurrent themes and unresolved problems in foreign policy and makes distinctions between realism and idealism, prudential behavior and practical morality, and power and force; an important resource for political scientists and theorists, public policy makers, ethics scholars, and historians.

480 1898.

Church and State Van Hoogstrate, Dorothy Jane. American Foreign Policy; Realists and Idealists: A Catholic Interpretation. St. Louis: B. Herder, 1960. Examines the debate in American foreign policy by looking at the views of a representative selection of “realist” and “idealists” framers of American foreign policy in the light of their degree of harmony or variance with Catholic thought, particularly in the light of papal pronouncements.

1899.

Vermaat, J. A. Emerson. The World Council of Churches and Politics: 1975-1986.Focus on Issues No. 6. New York: Freedom House, 1989. Examines the history, politics, and influence of the World Council of Churches in international affairs and concludes that many of the members of the three hundred member churches of the Council would object to its political pronouncements if they were given a choice to having these pronouncements made.

1900.

Walsh, Michael J. and Brian Davies, eds. Proclaiming Justice and Peace: Documents from John XXIII-John Paul II. Mystic, Conn.: Twenty-Third Publications, 1984. Includes ten papal statements from John XXIII to John Paul II that make a case for the position that proclamations, gospel values, Christian perspectives and principles are crucial and valid within national and international discussions of the complex issues challenging individuals and confronting societies today.

1901.

War, Poverty, Freedom: The Christian Response. New York: Paulist Press, 1966. This volume includes essays by John Courtney Murray, Roland Bainton, and Yves Congar that address many of the relevant issues of church and state, such as the Vatican II “Declaration on Religious Freedom,” tolerance, the Third World, revolution and Christianity, poverty and the Christian life, and war and pacificism.

1902.

Williams, Oliver F., C.S.C. and John W. Houck, eds. Catholic Social Thought and the New World Order: Building on One Hundred Years. Notre Dame, Ind.: University of Notre Dame Press, 1993. A collection of twenty studies of reflections, with a variety of approaches, on the relevance of Catholic social teaching on the new world order.

1903.

Winter, Gibson. Community and Spiritual Transformation: Religion and Politics in a Communal Age. New York: Crossroad, 1989.

Bibliographical Survey

481

The author argues that the religious revival which has spread throughout the world gives rise to new spiritual forces outside the principal religious bodies and that “communal rebuilding is at least one, if not the most central, component of the new religious and political forces that are shaking the foundations of our world”—resulting in the most radical changes that have occurred since the Reformation. 1904.

Wood, James E., Jr. “The Proposed United Nations Declaration on Religious Liberty,” Journal of Church and State 23 (Autumn 1981): 413-22.. Examines and critically evaluates the United Nations’ document on the “Declaration on the Elimination of Discrimination Based on Religion or Belief,” which was approved by unanimous consent by the UN General Assembly, 25 November 1981, after decades of debate; full text of the document is included.

The Economic Order 1905.

Abdul-Rauf, Muhammad. A Muslim’s Reflections on Democratic Capitalism. Washington, D.C.: American Enterprise Institute, 1984. Draws on original sources of Islam to formulate a concept of Islamic economics and compares these Islamic views with those of democratic capitalism.

1906.

Andolsen, Barbara Hilkert. The New Job Contract: Economic Justice in an Age of Uncertainty. Cleveland: Pilgrim Press, 1998. Connects religious understandings of economic justice to the issues facing both workers and the broader community; explores beneath the buyouts and restructurings to unearth the deeper economic transition—and reveal its implications for society and its families—maintaining the need to shorten the distance between elites and the poor in order to express solidarity for common concerns.

1907.

Aptheker, Herbert, ed. Marxism and Christianity: A Symposium. New York: Humanities Press, 1968. A collection of essays prepared for a symposium of the American Institute for Marxist Studies which examine Marxist’s view of religion as a necessary illusion in making life under oppression bearable, but no longer needed in a socialist state.

482 1908.

Church and State Aptheker, Herbert. The Urgency of Marxist Christian Dialogue. New York: Harper and Row, 1970. In the dialogue between Christians and Marxists, the author maintains that Marxism has some positive contributions to make—Marxism offers the Christian and the church a platform from which to re-articulate a position against the heritage of the established church and a Jesus who identifies with the masses rather than those in power.

1909.

Ballou, Adin. Practical Christian Socialism. 2 vols. New York: Fowlers and Wells, 1854. Reprint: Tustin, Cal.: American Reprint Series, 1985. Argues for the superiority of Christian socialism over all other systems in view of its grand cardinal principles of theological truth, personal righteousness, and superior social order.

1910.

Barth, Karl and Johannes Hamel. How to Serve God in a Marxist Land. New York: Association Press, 1959. Based on a dialogue between Barth and an East German pastor, Barth argues that Western Christianity ought to deal sympathetically with the suffering of the church behind the Iron Curtain and calls Christians to faithfulness in God, whether they live in communist or capitalist lands.

1911.

Bennett, John C. et al. Christian Values and Economic Life. New York: Harper, 1954. Considers problems inherent in the church in dealing with a variety of economic conditions, including international economic responsibility, world trade and investments, strengthening the free world, economic development, and economics and human need; the contributors challenge Christians and the church to follow appropriate avenues of Christian practice with regard to economic activities.

1912.

Bennett, John C. Christianity and Communism Today. New York: Association Press, 1962. Examines the relationship between Christianity and Communism and between Christianity and democracy and argues that the conflict between Christianity and Communism is clearly related to the conflict between democracy and Communism; concludes that Communism cannot be prevented by negative propaganda borne by religious hostility or primarily by military power, but only by those who have a sounder faith and a better program to meet human needs and unsolved problems.

Bibliographical Survey 1913.

483

Bernbaum, John A., ed. Economic Justice and the State: A Debate Between Ronald H. Nash and Eric H. Beversluis. Christian College Coalition Study Guides, No. 1. Grand Rapids, Mich.: Baker Book House, 1986. Addresses the questions of what it means to seek economic justice in contemporary society and does biblical teaching point Christians toward the answers of political liberalism or those of political conservatism.

1914.

Bigo, Pierre. The Church and Third World Revolution. Maryknoll, Orbis Books: 1977. Examines the churches in the Third World in relationship to the Third World Revolution and maintains that the churches in the Third World, with its small number of believers and meager economic resources, is involved in bringing a Christian approach to the Third World Revolution.

1915.

Blank, Rebecca M. Do Justice: Linking Christian Faith and Modern Economic Life. Cleveland: United Church Press, 1992. Analyzes the interconnection between economic decisions and faith issues, the Bible on economic justice, guidelines for economic justice, the characteristics of a just economy, U.S. market economy and world economy, and public policy guidelines.

1916.

Block, Walter and Irving Hexham, eds. Religion, Economics, and Social Thought: Proceedings of an International Symposium. Vancouver, B.C.: The Fraser Institute, 1986. The major focus is an analysis of the views of three religious traditions —Christianity, Judaism, and Islam as they pertain to economics, socialism, and capitalism; contains twelve major essays, along with transcriptions of comments by respondents and discussions, as presented at the “International Symposium on Religion, Economics, and Social Thought.”

1917.

Block, Walter and Donald Shaw, eds. Theology, Third World Development, and Economic Justice. Vancouver, B.C.: Fraser Institute, 1985. The major focus is an analysis of views of three great religious traditions— Christianity, Judaism, and Islam—as they pertain to economics, socialism, and capitalism; contains twelve major essays, transcriptions of comments of respondents and discussion as presented at the International Symposium on Religion, Economics, and Social Thought, held in Canada, August 1982.

484 1918.

Church and State Block, Walter, Geoffrey Brennan, and Kenneth Elzinga. eds. Morality of the Market: Religious and Economic Perspectives. Vancouver, B.C.: Fraser Institute, 1985. Focuses on the question of whether Judaism and Christianity have direct implications for socio/political/economic organization and whether such implications are independent of judgments of facts about the workings of alternative institutional orders; finally, since churches and synagogues have apparently not to have always held the views now prevalent, what has caused this change in perspective?

1919.

Bockmühl, Klaus. The Challenge of Marxism. Colorado Springs, Colo.: Helmres and Howard Publishers, 1986. Examines the Marxist program and the model for the New Man and attempts a biblical critique that notes the key flaws in Marxist thought as well as crucial deficiencies in Christian practice that gave rise in part to Marx’s bitter attack on the church.

1920.

Braden, Charles Samuel. War, Communism, and World Religions. New York: Harper, 1953. Written as a result of a world tour on a quest for understanding the variety of ways that the religions of the world face war and communism. The author interviewed religious leaders, educators, social workers, labor leaders, and political leaders in Japan, China, Southeast Asia, and India, representing various religious traditions; provides readable insights into their responses to war and communism at the middle of the last century..

1921.

Budde, Michael L. The Two Churches: Catholicism and Capitalism in the World System. Durham, N.C.: Duke University Press, 1992. Provides the first serious study of the transition of Catholicism from a First World to a Third World entity; examines how this great shift will affect the Catholic Church’s role in the world economy with the mutual interaction of religion and the political economy in the 1990s.

1922.

Byers, David M., ed. Justice in the Marketplace: Collected Statements of the Vatican and the United States Catholic Bishops on Economic Policy, 1891-1984. Washington D.C: U.S. Catholic Conference, 1985. A volume of documents that comprise the economic teachings of the Catholic Church over the past century; it is both repetitious and developmental. An index is provided to chart the themes and a host of subsidiary concepts in the documents themselves

Bibliographical Survey 1923.

485

Christian Faith and the World Economy Today: A Study Document from the World Council of Churches. Geneva: WCC Publications, World Council of Churches, 1992. A document commended to the churches by the WCC central committee in August 1992 after a three-year process of drafting by an international group of economists, theologians, ethicists, and church leaders; the document identifies hidden values behind economic decisions and offers suggestions on how these insights can lead to Christian action for greater economic justice.

1924.

Clouse, Robert G., ed. Wealth and Poverty: Four Christian Views of Economics. Downers Grove, Ill.: InterVarsity Press, 1984. Four Christians set forth dramatically differing views on contemporary economic issues—free-market capitalism, the guided-market system, decentralist economics and centralist economics—along with an introductory essay and postscript by the editor.

1925.

Cobb, John B., Jr. Sustaining the Common Good: A Christian Perspective on the Global Economy. Cleveland, Ohio: The Pilgrim Press, 1994. Proposes that policies engendering sustainable development—where the economy serves the community, and not vice versa—are not only feasible and economically sound, but more faithfully represent Christianity’s traditional emphasis on the dignity of the individual and the value of the common good.

1926.

Copeland, Warren R. And the Poor Get Welfare: The Ethics of Poverty in the United States. Nashville, Tenn.: Abingdon Press, 1994. Examines the problem of poverty with emphasis on its spiritual dimension, then places these issues within the context of American history, and along the way notes the role of religion in shaping alternative visions.

1927.

Cort, John C. Christian Socialism: An Informal History. Maryknoll, N.Y.: Orbis Books, 1988. Argues that socialism per se is basically Christian and traces ideas, events, and personalities from the beginnings of the Judeo-Christian tradition through the present day which have shaped, and continue to shape the Christian socialist movement; the first full-scale study of the subject.

486 1928.

Church and State Cox, Harvey, ed. The Church Amid Revolution: A Selection of Essays Prepared for the World Council of Churches Geneva Conference on Church and Society. New York: The Association Press, 1967. The essays focus on Christianity’s encounter with socialism, affluence, world politics, economic planning, and secular communities, probing such themes as: the Christian contribution to revolutionary goals and the role of the church in socialist and free-enterprise societies; Chinese communism and the new polarization of world politics; the slow decline of colonialism; foreign trade as an instrument of power; economic planning in the Roman Catholic Church; and the ideology of Marxism

1929.

Daly, Herman E. and John B. Cobb, Jr. For the Common Good: Redirecting the Economy Toward Community, the Environment, and a Sustainable Future. Boston: Beacon Press, 1994. Provides a critique of conventional economic theories and policies and an alternative approach that is more humanistically rooted in a religious or philosophical framework of stewardship and community.

1930.

D’Arcy, Martin Cyril. Communism and Christianity. New York: DevinAdair Co., 1957. Considers the nature of the conflict between the two forces of Christianity and Communism in the world and examines Marxism and contrasts it with the principal tenets of Christian faith; the book covers such broad topics as “The Essence of Marxism,” “Lenin and Stalin,” “The God that Failed?” and “Communist and Christian Society.”

1931.

De Koster, L. R. All Ye that Labor: An Essay on Christianity, Communism, and the Problem of Evil. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1956. The purpose of this work is to contrast Christianity and Communism as religions, in terms of their explanations of and solutions for the problem of evil in human life, as it comes to expression in social relations. The province of this volume is specifically limited by the Communist emphasis on social evil, viewed largely from the standpoint of economics.

1932.

De Koster, L. R. Communism and Christian Faith. Grand Rapids, Mich.: Wm. B. Eerdmans, 1962. Examines the relationship between Marx and Marxism, capitalism and the classless society, history and utopia, and Marxism and Christianity.

Bibliographical Survey 1933.

487

Demant, V. A. Religion and the Decline of Capitalism. New York: Charles Scribner’s Sons, 1952. Analyzes the relation of religion to the decline of capitalism and gives three specific reasons why the decline of capitalism calls for religious concern and interpretation.

1934.

Dorrien, Gary J. Reconstructing the Common Good: Theology and the Social Order. Maryknoll, N.Y.: Orbis Books, 1990. Provides a study in the history and theory of modern Christian socialism by examining the works of the leading twentieth-century theologians, arguing that they provide a singular context for addressing questions of freedom and totalitarianism, sacralization and democratization, and the individual vs. the common good and of the moral necessity of establishing a decentralized, pluralistic, democratic form of socialism.

1935.

Douglass, R. Bruce. The Deeper Meaning of Economic Life: Critical Essays on the U.S. Catholic Bishops Pastoral Letter on the Economy. Washington D.C.: U.S. Conference of Bishops, 1986. The essays in this volume examine the content and implications of this pastoral letter of the U.S. Catholic bishops with respect to its content and implications which attempted to contextualize Catholic social teachings in relation to the U.S. economy and its impact on the world; includes questions of poverty, freedom and justice, Third World theological concerns, and the limits of Scripture in the face of theological imperatives and economic reality.

1936.

Elliott, Mark R. Christianity and Marxism Worldwide: An Annotated Bibliography. Wheaton, Ill.: Institute for the Study of Christianity and Marxism, Wheaton College, 1988. A useful collection with helpful annotations.

1937.

Ellul, Jacques. Jesus and Marx: From Gospel to Ideology. Trans. Joyce Main Hanks. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1988. Examines the attempt to relate Christianity to Marxist thought by reviewing in detail several key Marxist-Christian books and attempts to show the weaknesses of so-called Marxist Christianity which the author finds to be neither Marxist nor Christian.

488 1938.

Church and State Fanfani, Amintore. Catholicism, Protestantism, and Capitalism. London: Sheed and Ward, 1935. Reprint: Notre Dame, Ind.: University of Notre Dame Press, 1984. A classic study of the relations between Catholicism and Protestantism and the rise of capitalism; focuses on the tension between the utilitarian, individualistic capitalist spirit and pre-capitalism, which envisioned wealth as a social instrument morally governed by religious principles, political regulations, and social customs and identifies traditional religious teaching with the pre-capitalist approach to prosperity.

1939.

Feibleman, James K. Christianity, Communism, and the Ideal Society. New York: AMS Press, 1979. From historical and theoretical perspectives, the author examines the social order and discusses the fallacy of nominalism, the viewpoint of axiologic realism, Christ and Christianity, Marx and Communism, and the possibility of an ideal society.

1940.

Ferré, Ed Fredrick and Rita H Mataragnon. God and Global Justice: Religion and Poverty in an Unequal World. New York: Paragon House, 1985. Offers insight into how religions deal with global inequality and notes how poor and rich nations coexist without a developed sense of global community and cooperation.

1941.

Finn, Daniel R. and Prentiss L Pemberton. Toward a Christian Economic Ethic: Stewardship and Social Power. Minneapolis, Minn.: Winston Press, 1985. The authors call the church to challenge the unjust social structures that form the very basis of the U. S. economy and seek to apply the Christian economic ethic to contemporary problems and to demonstrate how to empower this ethic in society.

1942.

Finn, James, ed. Global Economics and Religion. New Brunswick, N.J.: Transaction Books, 1983. Focusing on the significance of religion in a complex social and political environment, the essays in this volume examine close interdependence of religion and economics in India, Iran, Mexico, Japan, and Nigeria: countries of world significance but possessing different religions.

Bibliographical Survey 1943.

489

Finn, James, ed. Private Virtue and Public Policy: Catholic Thought and National Life. New Brunswick, N.J.: Transaction Publishers, 1990. Various authors discuss the relationships between public policies and private virtue and examine specific aspects of economic life, among these: the meaning of “economic rights,” what to do about the Third World debt, economic justice and the family, and certain macroeconomic issues.

1944.

Finnerty, Adam Daniel. No More Plastic Jesus: Global Justice and Christian Lifestyle. Maryknoll, N.Y.: Orbis Books, 1977. Provides a call to the principles and practice of eco-justice, namely the recognition of the injustice of the present economic order and its unjust use of world resources as well as a commitment to creating a new world order where the fruits of the earth are given equal distribution.

1945.

Gay, Craig M. With Liberty and Justice for Whom? The Recent Evangelical Debate over Capitalism. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991. Attempts to determine how it is that evangelicals, who share a fairly broad range of theological commitments, can have arrived at such radically differing assessments of capitalism in modern American society and in the process the author works his way not simply toward a more balanced appraisal of modern capitalism but toward a more constructive evangelical theology of economics as well.

1946.

Girardi, Giulio. Marxism and Christianity. Trans. Kevin Traynor. New York: Macmillan, 1968. Identifies the basic themes on which doctrinal dialogue with Marxism can be built and reveals the convergences, divergencies, and directives according to which inspired Christian philosophical reflection ought to be conducted; both praises and criticizes Marxism and Christianity and offers insights to promote dialogue between the two.

1947.

Gonzales-Ruiz, Jose Maria. The New Creation: Marxist and Christian? Maryknoll, N.Y.: Orbis Books, 1976. Calls on both Marxism and Christianity to deal with each other in “candor and love” and for both to support action “toward justice and participation in the transformation of the world.”

490 1948.

Church and State Gorringe, Timothy. Capital and the Kingdom: Theological Ethics and Economic Order. Maryknoll, N.Y.: Orbis Books, 1994. Explores the biblical basis for an ethic of life by examining particular structures—individual and societal, economic and political—on which an ethic of life may be brought to bear.

1949.

Gower, Joseph F., ed. Religion and Economic Ethics. Vol. 31 of The Annual Publication of the College Theology Society. Lanham, Md.: University Press of America, 1990. Presents nineteen readings that address the economic side of religious ethics, including essays on “Economic Justice and the Commonwealth of Peoples, Common Moral and Religious Grounds for Uncommon Economic Times, and Liberation Theology and the Vatican.”

1950.

Grelle, Bruce and David A Krueger, eds. Christianity and Capitalism: Perspectives on Religion, Liberalism and the Economy. Chicago: Center for the Scientific Study of Religion, 1986. Focuses on the relationship of Christianity and capitalism with the contributors in agreement that religion is relevant to a discussion of economic matters; unsatisfied with general notions of support of either capitalism or socialism, the essays deal with particular problems of the individual’s use of wealth and the nature of one’s vocation in the world.

1951.

Hart, Stephen. What Does the Lord Require? How American Christians Think About Economic Justice. Oxford: Oxford University Press, 1992. Attempts to analyze and categorize concerns for social justice of American Christians and to assess their possible role in the movement toward economic justice.

1952.

Hebblethwaite, Peter. The Christian-Marxist Dialogue: Beginnings, Present Status, and Beyond. New York: Paulist Press, 1977. Notes that Christians today find in Marxism an inspiration for creating a more just and fraternal world and analyzes the position of those “Christians for Socialism” who accept the analysis of Marxism while rejecting its philosophical accretions; although now somewhat dated, it still has value for dialogue between Christians and Marxists.

1953.

Higgins, Msgr. George G. with William Bole. Organized Labor and the Church: Reflections of a “Labor Priest.” New York: Paulist Press, 1993.

Bibliographical Survey

491

The author, the dean of American Catholic social action, drawing on almost fifty years of involvement in the cause of working people and their unions offers an apologia for the labor movement and presents a cause of the enduring relevance of organized labor—to the case of social justice and to the social mission of the church. 1954.

Hobgood, Mary E. Catholic Social Teaching and Economic Theory: Paradigms in Conflict. Philadelphia: Temple University Press, 1991. Argues that there are conflicting theories in Catholic documents on economic theory that Catholic scholars fail to acknowledge but concludes that Catholic social teaching points inexorably to the conclusion that capitalism is essentially flawed, yet it continues to support a reformist, even conservative political agenda because of an institutional pragmatism sustained by a “relatively affluent, mostly white, and wholly male clerical perspective”; the study begins with Rerum Novarum (1891) of Leo XIII and goes through the encyclicals of John Paul II, as well as statements of Latin American, Canadian, and U. S. bishops in the 60s, 70s, and 80s.

1955.

Houtart, François and Andri M. Rouseau. The Church and Revolution. Maryknoll, N.Y.: Orbis Books, 1971. Provides a sociological, analysis of the role that the church has played in six times of revolution and examines why the church has sometimes sided with the status quo against movements of liberation.

1956.

Hyma, Albert. Christianity, Capitalism, and Communism: A Historical Analysis. Ann Arbor, Mich.: G. Wahr, 1937. Examines Christianity in the medieval and Reformation periods and the economic theories of Martin Luther and John Calvin in particular. The author also analyzes communism among Catholics and Protestants in the sixteenth century and the rise of capitalism in the sixteenth century, as well as Puritanism versus capitalism and capitalism versus Puritanism. The relationship between Calvinism and capitalism in the Dutch Republic and communism and the sit-down strike movement is also explored.

1957.

Janz, Denis R. World Christianity and Marxism. New York: Oxford University Press, 1998. Analyzes the historic encounter between Marxism and Christianity in the twentieth century, which the author argues has been the defining event for twentieth-century Christianity, since no other worldview shook Christianity more dramatically and no other movement had so profound

492

Church and State an impact on so many. Examines this encounter as it unfolded in specific national contexts: the United States, the Soviet Union, Poland, Nicaragua, Cuba, China, and Albania.

1958.

Jennings, Theodore W., Jr. Good News to the Poor: John Wesley’s Evangelical Economics. Nashville, Tenn.: Abingdon Press, 1990. Examines the radical economic claims of the gospel that Wesley preached and practiced and thereby provides an important corrective to the view that Wesley was concerned only with the salvation of souls, and not also with the social conditions of human beings.

1959.

Jones, Arthur. Capitalism and Christians: Tough Gospel Challenges in a Troubled World Economy. New York: Paulist Press, 1992. Provides a scathing critique on capitalism, the way it is practiced in the United States and most Western nations today, and concludes that when capitalism is measured against Christian precepts it is detrimental to the common good, injurious to the planet, and promotes the false god of materialism; compares the reality of Western economic life with the prophetic teaching of Catholic and other church leaders in North and South America.

1960.

Knight, Frank H. and Thornton W. Merriam. Economic Order and Religion. New York: Harper & Brothers, 1945. Contains two essays in this volume written by the authors from different perspectives. While both authors view themselves as liberal, Merriam does and Knight does not claim the designation “Christian.” Emphasis on these different conceptions is bound up with the question of the degree to which the state should rely upon the knowledge and competence of individuals to promote their own well-being in contrast to the state’s being coercively paternalistic. Both authors, however, are in agreement that the state should promote both freedom and well-being within the widest feasible limits. It would be futile to attempt to state in terms of a formula how far either of these two values should be sacrificed to the other in cases where they conflict and some choice has to be made.

1961.

Lash, Nicholas. A Matter of Hope: A Theologian’s Reflections on the Thought of Karl Marx. Notre Dame, Ind.: University of Notre Dame Press, 1982. Examines Marxism from within Christianity, yet attempts to do so fairly as well as critically; rather than an apologetic stance veiling an anti-Marxist

Bibliographical Survey

493

position, the author chooses an interrogative stance, asking serious and challenging questions of some of Marx’s focal texts. 1962.

Ling, Trevor. Buddha, Marx, and God. 2d ed. New York: St. Martin’s Press, 1979. Examines the connection especially with Buddhism and Marxism as well as with Western religion and explores the relationship between secularism and religion, Buddhism and religion, Marxism and religion, and theology and religion.

1963.

Lochman, Jan Milic. Christ and Prometheus? Geneva: WCC Publications, 1988. Argues that Christians must deal with Marxism, but how they do will depend on their relationship to it; the author has the unique experience of offering insights on this concern having spent eighteen years teaching theology in Prague during communist rule and then the same length of time at the University of Basel and New York’s Union Theological Seminary.

1964.

Lochman, Jan Milic. Church in a Marxist Society. New York: Harper and Row, 1970. Provides a descriptive analysis of Czech Protestantism under the Communists and offers five case histories of Christians confronting Marxism in Czechoslovakia to illustrate the situation in 1970.

1965.

Lochman, Jan Milic. Encountering Marx: Bonds and Barriers Between Christians and Marxists. Philadelphia: Fortress Press, 1977. Pleas for an encounter in dialogue between Christians and Marxist thought and introduces the reader to viewpoints of the young Karl Marx, on the basis of papers whose importance had only begun to be felt by Christians in 1977, although long recognized and suppressed by doctrinaire Marxists.

1966.

Loring, Marion. A Christian View of Economics. Smithtown, N.Y.: Exposition Press, 1983. According to the author, economics is concerned with the production of things man wants. Land, labor, and capital are the three factors upon which production is based. From this basic viewpoint, the author discusses the relation of rich and poor, capitalism and free enterprise. From a Christian

494

Church and State perspective, the author concludes that the church should take special action in accordance with Jesus’ teachings and show and practice love to one’s neighbor, remembering that anyone may become the person “who fell among thieves.”

1967.

Lutheran World. Federation. The Encounter of the Church with Movements of Social Change in Various Cultural Contexts (with Special Reference to Marxism). Geneva: Department of Studies, Lutheran World Federation, 1977. A collection of papers presented at two meetings of the Lutheran World Federation, one in 1975 and one in 1976; the papers deal with a variety of issues that the church faces with regard to Marxism, including social policy in the United States, various issues of Christianity and socialism, and with a variety of nations spanning the globe.

1968.

Lutz, Charles P., ed. God, Goods, and the Common Good: Eleven Perspectives on Economic Justice in Dialogue with the Roman Catholic Bishops’ Pastoral Letters. Minneapolis, Minn.: Augsburg Publishing House, 1987. Includes essays in response to the U. S. bishops’ letter on the economy; the writers share a Lutheran identity but offer widely divergent viewpoints, including perspectives from social ethics, economics, agriculture and business, and communities of color and pastoral ministry.

1969.

Luxmoore, Jonathan and Jolanta Rabiuch. The Vatican and the Red Flag. New York: The Continuum Publishing Co., 1998. Presents the story of the Catholic Church’s confrontation with Communism, along with a perceptive analysis of recent history.

1970.

MacEoin, Gary. Unlikely Allies: The Christian-Socialist Convergence. New York: Crossroad, 1990. Examines the nineteenth-century socialist dream and then describes the responses of six popes from Piux IX to John Paul II; after reviewing further the utopian socialists of England, France, Germany, Italy, and the United States and the Christian socialists of Latin America, the Christian-Marxist dialogue in Europe, as well as liberation theology, the author concludes that “there may be room for a dialectic interconnection bridging the gulf between Marxist atheism and Christian transcendence.”

1971.

MacIntyre, Alasdair C. Marxism and Christianity. New York: Schocken, 1968.

Bibliographical Survey

495

Details the religious attitudes in Marxist thought as they developed from Hegel and Feuerbach to Trotsky and Georgy Lukacs and in doing so reveals why Marxism, in direct competition with Christianity, attempts to provide an alternative ultimate interpretation of the meaning of human existence. 1972.

MacKinnon, Donald MacKenzie, ed. Christian Faith and Communist Faith. New York: St. Martin’s Press, 1953. One of a series of studies by members of the Anglican communion, this volume constitutes a confrontation of Christian faith and the philosophical issues raised by Marxism, with attention given to the Christian understanding of human life, social justice, and history.

1973.

Marsden, John. Marxian and Christian Utopianism: Toward a Socialist Political Theology. New York: Monthly Review Press, 1991. Argues that to survive as a creative intellectual and moral force, Marxism must rediscover its humanist roots and the Christian-Marxist dialogue, initiated by the failure of capitalism to alleviate the suffering of the Third World majority, must be rekindled in light of the failure of socialism to accommodate worldwide aspirations for democracy; includes ideas of Karl Marx, Ernst Bloch, Paul Tillich, and Jürgen Moltmann.

1974.

McCan, Robert L. World Economy and World Hunger: The Response of the Churches. New York: Holmes and Meier, 1987. Offers an overview of hunger and its causes, a critical review of churchrelated hunger programs, and an evaluation of the churches’ response, with some response of suggestions by the author.

1975.

McCarthy, George and Royal S. Rhodes. Eclipse of Justice: Ethics, Economics, and the Lost Traditions of American Catholicism. Maryknoll, N.Y.: Orbis Books, 1992. A scholarly critique of the U. S. bishops pastoral on the economic order by examining both conservative and liberal reactions to the letter’s stands on poverty, inequality, and powerlessness in American society.

1976.

McLellan, David. Marxism and Religion: A Description and Assessment of the Marxist Critique of Christianity. New York: Harper and Row, 1987.

496

Church and State Examines the various Marxist attitudes toward religion as they have evolved over the last century and assesses the overall validity of the Marxist critique of religion which results in an informed assessment of one of the most important issues of today.

1977.

Meeks, M. Douglas. God the Economist: The Doctrine of God and Political Economy. Minneapolis, Minn.: Fortress Press, 1989. Provides a much-needed theological critique of economics and politics, with radical implications for individual Christians and for the churches.

1978.

Melitz, Jacques and Donald Winch. Religious Thought and Economic Society. Durham: Duke University Press, 1998. This book constitutes an intellectual history of the economic aspects of Christian theology from the Church Fathers to modern times, with particular reference to the treatment by theologians of such topics as private property, riches and poverty, commerce, and general criteria from the point of view of Christian theology for the ethical appraisal of individual activity. For each period, special attention is given to the relationship of harmony or of conflict between clerical and secular socio-economic doctrines.

1979.

Metz, Johann-Baptist and Jean-Pierre Jossua, eds. Christianity and Socialism. New York: Seabury, 1977. This work is concerned with the connection of Christianity with capitalism and socialism in terms of the so-called East-West antithesis and the NorthSouth antithesis, and attempts to address the tasks for the obvious class distinctions between North and South when both regions are, in fact, within the church. The authors consider the way(s) for them to reconcile with the living unity of the church.

1980.

Miranda, José. Marx and the Bible. Trans. John Eagleson. Maryknoll, N.Y.: Orbis Books, 1974. Sets about the task of reinterpreting the doctrine of the Roman Catholic Church in light of the pervasive influence of Marx on Western thought and points out that from the Rerum Novarum forward Catholic social teaching has been expressed in terms that are beholden to Marx; an important work in understanding the dialogue between the Catholic Church and Marxism regarding matters of church and state.

1981.

Mitchell, John J. Critical Voices in American Catholic Economic Thought. New York: Paulist Press, 1989.

Bibliographical Survey

497

Presents the stories of eight American Catholics—Orestes Brownson, Edward McGlynn, Peter E. Dietz, Virgil Michel, Peter Maurin, Paul Hanly Furfey, Dorothy Day, and Cesar Chavez—who have raised serious questions about the moral fabric of the American economy and promoted a gospel vision for the transformation of the existing economic order. 1982.

Mueller, Franz H. The Church and the Social Question. Washington, D.C. and London: American Enterprise Institute for Public Policy Research, 1984. More accurately, the title should read, “Catholic Social Thought on Economic Questions”; subjects addressed include “Early Capitalism and Catholicism,” “Full Capitalism and Catholicism,” “Late Capitalism and Catholicism,” and “World War II and the Social Question,” which focuses on the problems of just distribution, Pius XII on industrial relations, Christian aspects of full employment, and the American bishops and human dignity.

1983.

Mulholland, Catherine, comp. Ecumenical Reflections on Political Economy. Geneva: WCC Publications, 1988. A compilation of papers from ten years of deliberation on issues of the churches’ participation in economic development by the World Council of Churches’ Commission on the Churches’ Participation in Development, including such topics as technology and human development, world hunger, international finance, labor, employment and unemployment, and the church and economics.

1984.

Munby, Denys Lawrence. God and the Rich Society: A Story of Christians in a World of Abundance. Westport, Conn.: Greenwood Press, 1985. Outlines principles that Christians should apply to present-day economic problems and analyzes what light can be shed on the economic order in the mid-twentieth century from Christian sources.

1985.

Nash, Ronald H. Poverty and Wealth: The Christian Debate over Capitalism. Westchester, Ill.: Crossway Books, 1986. Analyzes the debate over Christianity and capitalism and shows that the economic world is governed by basic principles which operate like scientific laws in the area of natural science; if these principles are followed, the results will be positive, if they are ignored, the consequences will be disastrous. The significance of this volume is not only for understanding

498

Church and State the debate, but for showing the enormous effect of economic systems on individual lives and the socio-political order as a whole.

1986.

Nelson-Pallmeyer, Jack. The Politics of Compassion. Maryknoll, N.Y.: Orbis Books, 1986. Argues that “affluent Christians must let their faith and their politics, their economic and patriotic convictions, be challenged and transformed by the poor” and applies this principle by examining three issues—hunger, Central America, and the arms race.

1987.

Nelson, Robert H. Reaching for Heaven on Earth: The Theological Meaning of Economics. Savage, Md.: Rowman and Littlefield Publishers, Inc., 1991. Examines the theological meaning of different forms of political philosophy and economic thought from Plato to Keynes and concludes that economics is a modern theology, for better or for worse, though in outward form this theology represents a sharp departure from Judaic, Christian, and other theologies that preceded the modern age and argues that the underlying content of modern economic theology closely follows in the line of main theological traditions of the West.

1988.

Novak, Michael and John W, Cooper. The Corporation: A Theological Inquiry. Washington D.C.: American Enterprise Institute, 1981. Focuses on the nature and function of the corporation in relation to religious values, with special attention given to transnational corporations; contributors include Oscar Handlin, Paul McCracken, P. T. Bauer, Reginald H. Jones, Bernard Murchland, Merrimon Cuninggim, and Timothy Smith.

1989.

Novak, Michael, ed. Capitalism and Socialism: A Theological Inquiry. Washington, D.C.: American Enterprise Institute, 1979. Addresses problems posed for the world religions by rival economic systems, authored by Irving Kristol, Seymour Martin Lipset, Peter Berger, Muhammad Abdul-Rauf, Ben J. Wattenberg, and Penn Kemble, among others.

1990.

Novak, Michael. The Denigration of Capitalism. Washington, D.C.: American Enterprise Institute, 1979. Five American theologians respond to Edward R. Norman’s (British historian and Anglican priest) essay on the “Denigration of Capitalism,”

Bibliographical Survey

499

in which Norman assessed the anti-capitalist bias in British intellectual history; the American theologians include Martin Marty, James Schall, Bernard Cooke, and David Burrell. 1991.

Oden, Thomas C. Conscience and Dividends: Churches and the Multinationals. Washington, D.C.: Ethics and Public Policy Center, 1985. Critically evaluates the church-led corporate-responsibility movement, which has tried to persuade multinational corporations to make their operations, particularly in the Third World, more supportive of social justice; offers guidelines for making church involvement in social issues more responsible and more effective.

1992.

Oestricher, Paul, ed. The Christian Marxist-Dialogue. New York: Macmillan, 1969. Focuses on the encounter between Communism and Christianity, calling on both sides to recognize and affirm the dignity of the human person and to seek with integrity the creation of human brotherhood.

1993.

Ogletree, Thomas W., ed. Openings for Marxist-Christian Dialogue. Nashville, Tenn.: Abingdon Press, 1969. While some Marxists recognize that to realize their full humanity, persons must have a freedom and self-transcendence that classical Marxism has denied them, many Christian theologians find in Marxism a “this-worldly” concern for justice that the church ought not to ignore.

1994.

Olasky, Marvin, Herbert Schlossberg, Pierre Berthoud and Clark Pinnock. Freedom, Justice, and Hope: Toward a Strategy for the Poor and the Oppressed. Westchester, Ill.: Crossway Books, 1988. In seven essays, the authors examine international relief and development work and call for a rethinking of this work with the view of Christians becoming more faithful to the biblical mandates involved.

1995.

Page, Kirby et al., eds. Christianity and Economic Problems. New York: Association Press, 1922. Examines the realities, principles, and programs of economic problems from a Christian perspective and explores whether a Christian economic order can be achieved.

500 1996.

Church and State Pemberton, Prentiss L. Christians Face the Total Menace of Communism. Valley Forge, Perm.: Judson Press, 1962. Provides a concise statement of ten tentacles by which international communism seeks world domination and, in contrast, indicates four principles which serve as pillars of a free constitutional democracy and four affirmations which are basic to the Christian faith; concludes with six positive steps by which constitutional democracy can effectively take the counter-offensive against communism.

1997.

Petulla, Joseph M. Christian Political Theology: A Marxian Guide. Maryknoll, N.Y.: Orbis Books, 1972. Argues that the Marxian analysis of alienation in modern society is accurate, but that Christianity is uniquely equipped to meet the consequent demand for liberation, and attempts to show that Marx, Lenin, and Mao have much to offer to enrich the lives of those in ecclesial communities.

1998.

Petulla, Joseph M. Three Worlds of Christian-Marxist Encounters. Philadelphia: Fortress Press: 1985. Analyzes Christian-Marxist encounters in the three worlds of Italy, the former Yugoslavia, and black Africa; the authors argue that the most promising type of encounter of the future would be one which combines “partnerships in struggle” with a critical attitude toward achieving their common goal—building a more just and humane world—while allowing each an opportunity to transcend internal weaknesses by drawing upon the strengths of the other.

1999.

Piediscalzi, Nicholas and Robert G. Thobaben. From Hope to Liberation: Towards a New Christian-Marxist Dialogue. Philadelphia: Fortress Press, 1974. Written as an introduction to the Marxist-Christian dialogue, this collection offers insights to aid American citizens in understanding more of what is at stake in Marxism and Christianity around the world.

2000.

Preston, Ronald H. Church and Society in the Late Twentieth Century: The Economic and Political Task. London: SCM Press, 1983. Analyzes the basic economic problems which any society has to resolve and the bearing that the Christian social tradition has on them, while criticizing the individualistic philosophy of “radical rights,” which has had a resurgence in the United Kingdom and the United States in recent decades, a condition in which the author maintains the contemporary

Bibliographical Survey

501

church, neither Catholic nor Protestant, has yet come to grips and yet must face if the churches are to help resolve these tensions in highly industrialized societies. 2001.

Preston, Ronald H. Religion and the Ambiguities of Capitalism. Cleveland, Ohio: The Pilgrim Press, 1991. Appraises economic issues from the full political spectrum, surveyed along with the use—and misuse—of the Bible and Christian doctrine as Christians attempt to respond to a changing and volatile world economy; particularly insightful as it focuses on Europe and the failure of Marxism and provides a critical look at historical and contemporary Christian concepts of economic issues.

2002.

Price, Frank W. Marx Meets Christ. Philadelphia: Westminster Press, 1957. Attempts to analyze Marxism in comparison with Christianity point by point based on a desire to understand and not just to vilify the strength of the Marxist worldview, revealing the author’s conviction that Communism must be understood in order to meet it with something far better.

2003.

Rasmussen, Douglas and James Sterba. Catholic Bishops and the Economy: A Debate. New Brunswick, N.J.: Transaction Publishers, 1989. In this volume two highly respected scholars steeped in the Catholic tradition examine the economic pastoral of the American Catholic bishops. They debate the philosophical validity of the argument and policy prescriptions of the pastoral. One provides additional philosophical support for the bishops’ position while the other disputes the bishops’ policy prescriptions. The essays in this volume make a new contribution to the debate, in that they consider the question of whether or not the bishops’ views can be justified in philosophical terms.

2004.

Religion in Communist-Dominated Areas. New York: National Council of Churches, 1962– A periodical of translations of articles from various publications; published semimonthly (1962-1972), monthly (1973-1984), and quarterly (19851990). Its purpose was to make available, analyze, and disseminate information on the attitudes and practices of communist parties with respect to the life, work, and vital concerns of believers in communist countries; particular attention was given to the violations of religious freedom and other human rights in all closed societies.

502 2005.

Church and State Roberts, Richard H. Religion and the Transformations of Capitalism: Comparative Approaches. New York: Routledge, 1995. Explores the interaction of religions and forms of contemporary capitalism, noting the connection between resurgent capitalism and new religious movements in developed societies; the final section of this volume examines aspects of “globalization” and “post-modernity” and their interrelation with religious transformations

2006.

Royal, Robert, ed. Challlenge and Response: Critiques of the Catholic Bishops’ Draft Letter on the U. S. Economy. Lanham, Md.: University Press of America, Inc., 1985. Contains responses to the American Catholic bishops’ draft pastoral, “Catholic Social Teaching and the U. S. Economy,” by the Catholic Lay Commission: Peter L. Berger, Michael Novak, Robert J. Samuelson, Andrew M. Greeley, George F. Will, Charles Krauthammer, and Philip F. Lawler.

2007.

Ryan, John A. Economic Justice: Selections from Distributive Justice and a Living Wage. Louisville, Ky.: Westminster/John Knox Press, 1996. Brings together pertinent selections from the author’s classic works, including Distributive Justice (1942, 3d ed.) and A Living Wage (1906); a Catholic moral theologian, the author developed and promoted moral arguments for reforming the economy of the United States and was more closely connected with the makers of national U. S. economic policy than his better-known Protestant contemporaries, Walter Rauschenbusch and Reinhold Niebuhr.

2008.

Samuelsson, Kurt. Religion and Economic Action: The Protestant Ethic, the Rise of Capitalism, and the Abuses of Scholarship. Trans. E. Geoffrey French; ed. and with an introduction, D. C. Coleman. Buffalo, N.Y.: Toronto University Press, 1993. Challenges the idea that capitalism grew out of Puritan values, as first proposed by Max Weber and expounded by the theories of R. H. Tawney, and thereby reassesses the spirit and ethics of both capitalism and Puritanism in attempting to dispel the notion of any functional relationship between Christianity and capitalism; first published in Sweden in 1957.

2009.

Schlossberg, Herbert, Vinay Samuel and Ronald J. Sider. Christianity and Economics in the Post- Cold War Era: The Oxford Declaration and Beyond. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1994.

Bibliographical Survey

503

Examines the intellectual and spiritual processes leading to the Oxford Declaration and identifies prospects for further progress, while placing the Declaration in the context of other recent statements on Christian faith and economic life. 2010.

Sheils, W.J. and Diana Wood, eds. The Church and Wealth. New York, N.Y.: Basil Blackwell, 1987. Explores the applications and meaning of the words of Jesus, “Sell all that thou hast and follow me.” The essays in this collection explore the attitude of both individuals and institutions to this admonition, especially as it may be applied to members of the clergy and religious orders. Some of the questions explored in these essays include: What has been the relationship between the Catholic Church and commerce, from the tradesmen and merchants of medieval Italy to the Catholics of nineteenth-century Glasgow? Could Christians be eased through the eye of a needle by divesting themselves of their earthly riches and buying themselves into heaven through bequests or the purchase of spiritual benefits?

2011.

Sider, Ronald J. Cry Justice: The Bible Speaks on Hunger and Poverty. Downer’s Grove, Ill.: InterVarsity Press, 1980. Brings together biblical texts pertaining to hunger, justice, and the poor as a reminder of God’s abiding concern for the hungry and the oppressed, and thereby provides a call for Christians to live out that concern in their own lives to relieve the oppressed.

2012.

Spinka, Matthew. Christianity Confronts Communism. New York: Harper and Brothers, 1936. Examines the conflict between Christianity and the “godless” policy of Communism, including an analysis of the thought of Marx and Engels and an explanation of why Lenin, Trotsky, and Stalin thought as they did; a major portion of this volume presents a succinct analysis of what Communists hoped to accomplish and the response that Christianity must make in order to endure.

2013.

Max L. Stackhouse, et al., eds. God and Globalization. 3 vols. Philadelphia: Trinity Press Interntional, 2002. Vol. 1: Religon and the Powers of the Common Life, with Peter J. Paris. Vol. 2: The Spirit and the Modern Authorities, Don S. Browning. Vol. 3: Christ and the Dominions of Civilization, with Diane B. Obenchain.

504

Church and State This trilogy presents serious reflections on the intersection of economics and information technology with globalization’s cultural, religious, and moral dimensions.

2014.

Stackhouse, Max L. Public Theology and Political Economy: Christian Stewardship in Modern Society. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1987. Traces the emergence of modern Protestant and Catholic views of the economic order from anti-slavery movements to contemporary ecumenical theses and delineates the failures of socialist, liberationist, and laissez-faire systems while showing the continued relevance of Max Weber’s view of economy and society for Christian ethics; concludes that Christian stewardship must cultivate and articulate a new public theology that will shape the structures of policies and public life.

2015.

Stivers, Robert L., ed. Reformed Faith and Economics. Lanham, Md.: University Press of America, 1989. Contains 13 essays that seek to bring the Bible and Reformed theology into dialogue with contemporary economic problems, while stressing the contributions of John Calvin and a long line of Reformed witnesses.

2016.

Strain, Charles R., ed. Prophetic Visions and Economic Realities: Protestants, Jews and Catholics Confront the Bishops’ Letter on the Economy. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1989. Contains essays by sixteen contributors—representing the religious traditions of evangelical Protestant, Jewish, mainline Protestant, and Roman Catholic—who use the American bishops’ letter on the economy as a basis for discussion of the economic order.

2017.

Stumme, Wayne, ed. Christians and the Many Faces of Marxism. Minneapolis, Minn.: Augsburg Publishing House, 1984. Explores the complex phenomenon of Marxism today by outlining the historical development of Marxism, examining the dialogue between Christians and Marxists, attempting to provide an informed and faithful Christian response to contemporary forms of Marxism.

2018.

Tawney, Richard. Religion and the Rise of Capitalism. New York: Harcourt, Brace, and Co., 1926. Reprint: New Brunswick, N. J.: Transaction Publishers, 1998.

Bibliographical Survey

505

Addresses the question of how religion has affected social and economic practices and does so by tracking the influence of religious thought on capitalist economy and ideology since the Middle Ages, and thereby sheds light on why Christianity continues to exert a unique role in the marketplace; a classic work. 2019.

Tischner, Jozef. Marxism and Christianity: The Quarrel and the Dialogue in Poland. Washington, D.C.: Georgetown University Press, 1987. Provides a highly critical view of Communism in Poland by a Catholic priest and philosopher, who is also one of the philosophical leaders of the Polish workers “Solidarity” movement, with the judgment: “Marxism in Poland ceased to be a thought that unmasks the exploitation of work and inspires social changes leading to the abolition of exploitation. Instead, it became a thought aimed at a single goal: the justification of the existing system and its flaws as objective necessities.”

2020.

Turner, Denys. Marxism and Christianity. Totowa, N.J.: Barnes and Noble, 1983. Written in response to the open warfare between Christians and Marxists, the purpose of this book is to reconcile the two; the author disputes the conventional Marxist view that morality and religion are invariably ideological and there is a form of Christian belief and practice which can be won from the conflicts and tensions between Marxism and Christianity. These apparently antagonistic positions are not merely consistent with one another but, at a deep level, actually require one another.

2021.

Van Der Bent, Ans J. The Christian-Marxist Dialogue: A Comprehensive and Partly Annotated Bibliography. Geneva: World Council of Churches, 1992. A bibliography listing significant and objectively written books, pamphlets, and articles on the “Christian-Marxist” dialogue” published during the 1980’s and early 1990s in English, German, French, and Italian; anticommunist and militant-atheist materials have been excluded since, according to the compiler, they form no part of a genuine dialogue.

2022.

Van der Bent, Ans J. Christians and Communists: An Ecumenical Perspective. Geneva: World Council of Churches, 1980. Provides an overview of the critical social issues that encounter between Christians and Communists in the world today. The author insists that an open and realistic assessment of the resources and failures of both

506

Church and State Christianity and Communism is necessary for Christians committed to justice and peace for all the people of the world.

2023.

Ward, Hiley H. God and Marx Today. Philadelphia: Fortress Press, 1968. Provides a background introduction on communist-church relations and alternatives, an analysis of the changes in communist-Christian relationships, the difficult internal contrasts between Christians in the Soviet Union, the youth of Eastern Europe, and a concluding chapter on the intercultural developments, factors to watch that have a bearing on the future relationship of religion and communism.

2024.

Waterman, Anthony Michael C. Revolution, Economics, and Religion: Christian Political Economy, 1798-1833. Cambridge: Cambridge University Press, 1991. Analyzes “Christian Political Economy,” an ideological alliance of political economy and Christian theology, congenial to a new “liberalconservatism” in the early nineteenth century, which found middle ground between the ultratory defense of the ancient regime and a radical repudiation of existing institutions.

2025.

Weber, Max. The Protestant Ethic and the Spirit of Capitalism. New York: Charles Scribner’s Sons, 1958. Sets forth the well-known thesis in a pioneer work on the subject of a causal relationship between the rise of capitalism and the religious revolution of the sixteenth century, namely Calvinism, which brought a new concept of religion that affirmed that the pursuit of wealth is a duty; capitalism was, Weber argued, the social counterpart of Calvinist theology and thereby gave to business a “new sanctity.”

2026.

Weigel, George. The Final Revolution: The Resistance Church and the Collapse of Communism. New York: Oxford University Press, 1992. Explores how the Catholic Church shaped the moral revolution inside the political Revolution of 1989, the key to which was a revolution of conscience and the turning of the people of Eastern Europe to the good, to the truly human, and, ultimately, to God.

2027.

Weigel, George. A New Worldly Order: John Paul II and Human Freedom. Lanham, Md.: University Press of America, 1992.

Bibliographical Survey

507

Provides a condensation of Pope John Paul II's Centesiums Annus, accompanied by the pope’s own reflections on it, followed by twentythree essays by Catholics and non-Catholics, Americans and Europeans, from a wide range of disciplines, on the pope’s endorsement of capitalism as the economic system most compatible with human freedom and most efficient in meeting human needs and his comments on the fall of Communist regimes in 1989 and the role of the workers’ movements in that struggle. 2028.

Wells, Harold. A Future of Socialism? Political Theology and the “Triumph of Capitalism.” Valley Forge, Penn.: Trinity Press International, 1996. From the Christian Gospel the author argues that the socialist tradition must not be allowed to die.

2029.

West, Charles C. Communism and the Theologians: A Study of an Encounter. Philadelphia: Westminster Press, 1958. The author examines a vast body of the works of Emil Brunner, Joseph Hromadka, Paul Tillich, Reinhold Niebuhr, Karl Barth, Helmut Gollwitzer, and others and in six chapters shows to what extent each theologian personally encountered Communism. The author weighs the adequacy of each theologian in meeting the Marxist criticism of religion, the Marxist view of history, and the concept of collective humanism. This work also explores the aspects of Christian action—how realistically Christian theology may help those who deal with or suffer under Communist power, some creative alternatives to Communism, and the Christian’s man-to-man relationship with individual Communists as this took place in certain Iron Curtain countries.

2030.

Wogaman, J. Philip. Economics and Ethics: A Christian Inquiry. Philadelphia: Fortress Press, 1986. Provides a constructive critical analysis of the economic order from the perspective of a Christian ethicist.

2031.

Zweig, Michael. Religion and Economic Justice. Philadelphia: Temple University Press, 1991. The essays in this volume focus on ethical questions associated with the moral critique of capitalism and the issues of economic analysis, exploring these themes as they appear in liberation theology and as they are treated in mainstream and Marxist economics; presents diverse views of economic justice in religious thought and explores some political implications of

508

Church and State the critique of individualism that runs as a common thread throughout the book.

Human Rights 2032.

An-Na’im, Abdullahi Ahmed, et al., eds. Human Rights and Religious Values: An Uneasy Relationship. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1994. Focuses on the implications of religious anthropologies for the possibility of acknowledging human rights in response to the central question: Can human rights be interpreted and justified from within religious traditions in such a way that human rights are supported, rather than undermined, as the “common core” of a universal morality among the religious traditions; provides genuine dialogue on an important topic.

2033.

Baker, John W., ed. The Church, the State, and Human Rights: A Compilation of Addresses Presented to the Seventeenth Religious Liberty Conference Washington D.C. Washington D.C.: Baptist Joint Committee on Public Affairs, 1980. This volume contains wide-ranging essays on human rights; including the church and human rights, human rights in the United States, developing nations, and international affairs.

2034.

Beaumont, Paul R. Christian Perspectives on Human Rights and Legal Philosophy. London: Paternoster Press, 1998. Explores various issues surrounding human rights and legal philosophy, each legal scholar contributing to this volume engaging with biblical, historical, legal, and political implications of his subject; the subjects addressed include: the problems that arise in the clash of human rights, whether human rights can have a Christian foundation, the implications for religious liberty of the Human Rights Act 1998 in the U.K., whether war can be justified, and a call for a Christian philosophy of law.

2035.

Beetham, David. Politics and Human Rights. Cambridge, Mass.: Blackwell Publishers, 1995. Focuses on how the subject of human rights impacts contemporary politics and the discipline of political science.

2036.

Berting, Jan, et al., eds. Human Rights in a Pluralist World: Individuals and Collectivities. Westport, Conn.: Meckler Corporation, 1990.

Bibliographical Survey

509

Highly informative and diverse compendium of views of the extent to which the Universal Declaration of Human Rights and the 1966 Covenants have consecrated the concept of human rights worldwide and helped shape the agenda of postwar politics, including Western, African, Asian, Islamic, and socialist perspectives. 2037.

Carr, Burgess. “Biblical and Theological Basis for the Struggle for Human Rights.” The Ecumencal Review. 27 (April 1975): 117-23. Attempts to provide a theological rationale for the concern of the churches for human rights and advocates that the churches must develop courageous strategies that involve the whole of their individual and corporate lives in the struggle for justice and human rights, which is essentially a power struggle.

2038.

Drinan, Robert F., S.J. Cry of the Oppressed: The History and Hope of the Human Rights Revolution. San Francisco: Harper and Row, 1987. Describes the legal, moral, and religious roots of the human rights revolution and explores the movements in Argentina, Chile, the Philippines, El Salvador, and South Africa and argues that “the protection of basic, fundamental human rights of every person transcends local and national law [and]—is an earth-moving idea like the abolition of slavery, the phasing out of colonialism, and the death of apartheid.”

2039.

Du Bary, William Theodore and Tu Weiming, eds. Confucianism and Human Rights. New York: Columbia University Press, 1999. Eighteen leading Western and Chinese scholars on the Confucian tradition, modern China, and modern human rights address the questions: What is the place of human rights in a society shaped by Confucian principles: Can Confucianism offer useful perspectives on the Western concept of human rights? Their answers provide clear and thought-provoking answers.

2040.

Duska, Ronald F., ed. Rerum Novarum—A Symposium Celebrating 100 Years of Catholic Social Thought. Lewiston, N.Y.: The Edwin Mellen Press, 1991. An anthology of essays which address the relevance of those principles in Rerum Novarum to the concerns of the poor, the needs of the underdeveloped countries, the rights and obligations of workers, the plight of minority victims of racism and sexism, and the role of business, labor, and government leaders in bringing these principles to fruition.

510 2041.

Church and State Evans, Robert and Alice Evans. Human Rights: A Dialogue Between the First and Third Worlds. Maryknoll, N.Y.: Orbis Books, 1983. Based upon two years of field research on six continents which resulted in data for the eight case studies’ illustrating issues of human rights in an international perspective; highly recommended.

2042.

Gardiner, Robert R. K. A. “Christianity and Human Rights.” The Ecumenical Review 20 (October 1968): 404-09. Examines the relation of Christianity and human rights and Christian missions and human rights and argues that Christianity has played a very important role in the promotion of human rights, especially in the Third World.

2043.

Goodman, Lenn E. Judaism, Human Rights, and Human Values. New York: Oxford University Press, 1998. Argues for ethical standards and public policies that respect human rights and support the preservation of all beings; immersed in the Jewish and philosophical sources, the author addresses the most ancient and the most immediate problems of human life and moral responsibility.

2044.

Harakas, Stanley S. “Human Rights: An Eastern Orthodox Perspective.” Journal of Ecumenical Studies 19(1982): 13-24. Draws on a two thousand-year tradition of ecclesial history to define human rights, to examine the extent of human rights, to explicate some of the foundations of human rights, to note developments in the applications of human-rights principles, to examine the actual realization of human rights among the Eastern Orthodox, and, finally, to look at an Orthodox contribution to consensus on human rights.

2045.

Harrelson, Walter. The Ten Commandments and Human Rights. Philadelphia: Fortress Press, 1980. Deals with both ancient and contemporary meanings as they demonstrate the import of each commandment for any society that accepts the notion of unqualified obligation to revere them.

2046.

Hassan, Riffat. “On Human Rights and the Qur’anic Perspective.” Journal of Ecumenical Studies 19 (1982): 51-65. Discusses human rights from the Qur’anic perspective, including the right to life, right to respect, the rights to justice, the right to freedom, the

Bibliographical Survey

511

right to privacy, and the right to the good life. The author is particularly concerned with serious violations of human rights and points out that there is an irreconcilable gulf between Qur’anic ideals and the realities of Muslim society. 2047.

Hennelly, Alfred, S.J. Human Rights in the Americas: The Struggle for Consensus. Maryknoll, N.Y.: Orbis Books, 1989. Focuses on Catholic philosophical and legal approaches to human rights, including presentations of contemporary Catholic understanding of human rights, assessments and comparisons of three central Catholic traditions of human rights, and issues that bear directly upon legal and economic systems.

2048.

Holleman, Warren Lee. The Human Rights Movement: Western Values and Theological Perspectives. New York: Praeger, 1987. Argues that Christian theology provides a firm basis to affirm that human rights have both an individual and a communal dimension, that human beings have both material and spiritual needs.

2049.

Hollenbach, David. Claims in Conflict: Retrieving and Renewing the Catholic Human Rights Tradition. New York: Paulist Press, 1979. Presents both a critical appropriation and a sympathetic criticism of the Catholic Church’s tradition on human rights, using John Courtney Murray’s landmark work on religious freedom as an inspiration and a model, and attempts to retrieve and renew Catholic thought on human rights in an international context.

2050.

Hudson, Manley O. International Legislation: A Collection of the Texts of Multipartite International Instruments of General Interest, 1918—. Washington D.C.: Carnegie Endowment for International Peace, 19311941. A collection of texts of various multipartite international instruments that have been collected for the purpose of making them more readily accessible to the legal profession and thereby direct attention to the possible results of a process of international legislation. It was hoped that the collection would facilitate a comparison of their provisions by those who may be called upon to draft international instruments in the future.

2051.

Human Rights Quarterly: A Comparative and International Journal of the Social Sciences, Humanities, and Law. Published quarterly by The

512

Church and State Johns Hopkins University Press, PO Box 19966, Baltimore, Md. 212110966. The journal provides up-to-date information on the important developments within the United Nations and regional human rights organizations, both government and non-governmental.

2052.

Jenkins, David. “Theological Inquiry Concerning Human Rights. Some Questions, Hypotheses and Theses.” The Ecumenical Review 27 (April 1975): 97-103. Attempts to provide reasons for attempting to look at the issue of human rights from a theological perspective and why we should do so in the context of various voices within the national churches and the World Council of Churches.

2053.

Kelsay, John and Sumner B. Twiss, eds. Religion and Human Rights. Boulder, Co.: Westview Press, 2001. Explores the role of religion in conflict, the phenomenon of “fundamentalism,” the tension between universal human rights and cultural relativism, and the potential of religion to advance the causes of human dignity, social justice, and peace; the essays in this volume are the result of collaboration among scholars of different disciplines, human rights professionals, and members of various religious communities. Case studies of human rights violations in this volume involve religion in Eastern Europe, the Middle East, North America, and China.

2054.

Langan, John. “Human Rights in Roman Catholicism. “ Journal of Ecumencial Studies 19 (1982): 25-39. Reveals a great deal about Catholic human rights theory as it is presented in the official teaching of the Church, and points out that Roman Catholic understanding of human rights differs from the varieties of liberalism, especially in Anglo-American culture, in its distrust of individualism and its emphases on community. The Catholic view differs from Protestant approaches in its mode of argumentation and presentation, which relies on philosophical rather than theological or biblical categories in dealing with basic political and legal theory.

2055.

Lerner, Natan. Religion, Beliefs, and International Human Rights. Maryknoll, N.Y.: Orbis Books, 2000. Provides an authoritative distillation and analysis of modern international norms on religious rights and liberties. The author gives particular attention

Bibliographical Survey

513

to modern controversies over religious and racial discrimination, genocide and group libel, proselytism and conversion, and religious groups rights and their limits. Includes selections from international human rights instruments. 2056.

Little, David, John Kelsay, and Abdulaziz A. Sachedina. Human Rights and the Conflicts of Culture: Western and Islamic Perspectives on Religious Liberty. Columbia: University of South Carolina Press, 1988. The primary concern of the authors is on freedom of religion and conscience in the West and Islam. The authors maintain that the subject of human rights in general and freedom of religion and conscience in particular has suffered in the West from a fashionable but unconvincing belief in relativism and in the Islamic world from a failure to subject the Qur’anic foundations of Islamic faith to rigorous re-examination or to acknowledge the internal complexity of the Islamic tradition in regard to these matters.

2057.

Livezey, Lowell W. “U.S. Religious Organizations and the International Human Rights Movement.” Human Rights Quarterly 11 (1989): 14-81. Examines the major institutions of the Catholic, Protestant, and Jewish faith that are promoting international human rights and their political significance; argues that the variety of these organizations reflects both the richness of the concepts of human rights and the pluralism of American religious constituencies that are mobilized to participate in the international human rights movement.

2058.

Loescher, Gil and Laila Monahan, eds. Refugees and International Relations. New York: Oxford University Press, 1989. A collection of essays by leading experts in the field of refugee protection and assistance who examine some of the most pressing refugee issues facing the international community in the closing decade of the twentieth century; topics include voluntary repatriation, restrictionism in Europe, churches and refugees, and the future of third country settlement.

2059.

Manley, Marcelle. “Religion as Ground for Belief in Human Rights with Special Reference to Christianity and Islam.” Theologia Evangelica 25 (1992): 56-66. Examines the possibility of a religious basis for human rights, while noting the emergence of human rights out of the secular realm in modern history; concludes that the most basic of human rights is the right to find

514

Church and State a God, whether in a religion, or in the secular rule of law, or elsewhere as the foundation for a belief in human rights.

2060.

Mayer, Ann Elizabeth. Islam and Human Rights: Tradition and Politics. Boulder, Colo.: Westview Press, 1991. Rev. ed. 1995. Argues that there is much in the evolving Islamic tradition that is favorable to the accommodation to human rights principles, but that various Muslim groups who are threatened by the demand for democratic freedoms have created obstacles to the exercise of human rights, and then assesses recent approaches to human rights that purport to rest on Islamic principles, examining how they compare to human rights norms.

2061.

Militarism and Human Rights: Reports and Papers of a CCIA/WCC Workshop on the Relationship Between / Militarism and Human Rights. Geneva: Commission of the Churches on International Affairs, World Council of Churches, 1982. Provides a basic and well-argued primer on militarism and human rights and affirms that religious liberty, as one of the fundamental human rights, is a key player in this discussion, though the publication is not directed strictly to religious liberty as a separate issue

2062.

Miller, Allen O., ed. A Christian Declaration on Human Rights: Theological Studies of the World Alliance of Reformed Churches. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1977. This collection of essays brings the profound and pointed challenge of biblical faith to the much-publicized question of human rights in a day when the only thing universal about those right seems to be their violations; the authors strongly argue that the concern entrusted to Christian theology is for the humanity of all persons and in the grounding of fundamental human rights in God’s claim on human beings.

2063.

Moltmann, Jürgen. On Human Dignity: Political Theology and Ethics. Philadelphia: Fortress Press, 1984. This collection of essays deals with topics as diverse as the right to work, nuclear war, and Judaism and Christianity—all within the framework of human rights—in which the author contends that if human dignity is not acknowledged and exercised, human beings cannot fulfill their destiny of living as the image of God.

2064.

Montgomery, John Warwick. Human Rights and Human Dignity. Grand Rapids, Mich.: Zondervan, 1986.

Bibliographical Survey

515

From a survey of existing human rights protections in international and domestic law, the author argues that the inadequacies of philosophical solutions point the way to a transcendent answer that will not be found in any of the major world religions except in the biblical revelation which the author affirms “will provide the needed foundation for human rights.” 2065.

Müller, Alois and Norbert Greinacher, eds. The Church and the Rights of Man. New York: Seabury Press, 1979. Sets forth the view that concern for human rights is a rightful part of the mission of the church and considers this concept in the light of philosophical and historical studies as well as in the light of biblical insights and of church history; also seeks to set forth possible modes of action on behalf of human rights, both those that have previously been taken and still others that should be explored in the future.

2066.

Nichols, Bruce and Gil.Loescher, eds. The Moral Nation: Humanitarianism and U. S. Foreign Policy Today. Notre Dame, Ind.: University of Notre Dame Press, 1989. Contains essays by outstanding scholars of human rights and refugee problems, who discuss fundamental issues, including how to define “humanitarianism,” the relationship of human rights to the wider range of objectives in foreign policy, and how to determine the scale of priorities in foreign policymaking.

2067.

Novak, Michael. Human Rights and the New Realism: Strategic Thinking in a New Age. New York: Freedom House, 1986. Provides an inquiry into the nature of human rights, the relationship of the issue of human rights to policy making and strategic thinking, and the effect of humans rights issues on the conflict between the Soviet Union and the Western liberal democracies.

2068.

Polish, Daniel F. “Judaism and Human Rights.” Journal of Ecumenical Studies 19 (1982): 40-50. Examines the relationship between Judaism and human rights from a biblical perspective and argues that the phrase “human rights” is of course not employed by classical sources of the Jewish religious tradition, but that human rights ideas are derived in the Jewish tradition from the basic theological affirmation of Jewish faith. The author notes that the Genesis story enunciates two cardinal principles: the sovereignty of God and the sacredness of the individual.

516 2069.

Church and State Rouner, Leroy S., ed. Human Rights and the World’s Religions. Vol. 9 of the Boston University Studies in Philosophy and Religion . Notre Dame, Ind.: University of Notre Dame Press, 1988. Contains essays by representatives of many of the major world religions which emphasize the variety of interpretations of human rights in various religious traditions and analyzes some of the ways in which these fundamental religious convictions, grounded in the historical past, work themselves out in terms of the present crises.

2070.

Sherlock, Richard. Preserving Life: Public Policy and the Life Not Worth Living. Chicago: Loyola University Press, 1987. Addresses four primary concerns of medical ethics: infanticide, euthanasia, suicide, and abortion by concentrating on the public ethic dimension of the inalienable rights of all human beings as postulated in Western liberal societies.

2071.

Stackhouse, Max L. Creeds, Society, and Human Rights: A Study in Three Cultures. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984. Argues that to speak of human rights implies a moral perspective that is true for all people and which is basically religious; using interdisciplinary resources from history, social theory, comparative religions research, and personal experience, the author analyzes competing cultures as they function to advance or hinder human rights in different societies— pluralistic and democratic, “conformed” societies of Eastern Europe, and caste societies of Asia—and shows that the “public theology” of “FreeChurch Protestantism” offers both the intellectual and social resources to make human rights a reality.

2072.

Stanek, Edward. A Bibliography of Selected Human Rights Bibliographies, Documentary Compilations, Periodicals, Reports, and Refer ence Books Essential for the Study of In ternational and Comparative Law of Human Rights. Monticello, Ill. Vance Bibliographies, 1987. A very useful bibliography from major human rights periodicals, yearbooks, reports, directories, handbooks, manuals, dictionaries, and other serials containing material on the national, international, and comparative.

2073.

Swidler, Arlene, ed. Human Rights in Religious Traditions. New York: Pilgrim Press, 1982. Focuses on the major aspects of the human rights concept from the perspective of each of the world’s major religions and examines these

Bibliographical Survey

517

theologians’ positions with the tools of other disciplines; explains human rights from the point of view of Orthodox Christianity, Roman Catholicism, Protestantism, Judaism, Islam, and then reflects on these seven traditions from the viewpoints of psychiatry, social history, economics, and technology. 2074.

Swidler, Leonard J., ed. Human Rights: Christians, Marxists, and Others in Dialogue. New York: Paragon House, 1991. A collection of essays which grew out of a dialogue on human rights held in Washington, D.C. in 1989, of thirty-two scholars from the U.S.A., Hungary, and Yugoslavia of Christian, Marxist, and other views, dealing with the history of human rights, the philosophical basis for human rights, and a whole range of issues which affect the civil, political, social, economic, gender, religious, racial, and other areas of life.

2075.

Swidler, Leonard J., ed. Religious Liberty and Human Rights in Nations and in Religions. Philadelphia: Ecumenical Press, 1986; New York: Hippocrene Books, 1986.. The status of religious liberty and human rights is presented and examined in six selected nations from the First, Second, and Third World: the U.S.A., the U.S.S.R., Yugoslavia, Egypt, the Sudan, and South Korea— and education, religious liberty, and human rights are canvassed in five major world religions: Hinduism, Buddhism, Judaism, Christianity, and Islam.

2076.

Thompson, Kenneth W. “Human Rights: The Role of the State and the Churches.” Journal of Church and State 28 (1986): 483-94. Although the contribution of churchmen to human rights is sometimes less helpful than their supporters would imagine, there is a role to be played by churchmen for human rights provided they guard against the self-righteousness of the zealot and never forget that their political leaders and not they carry the heavy burdens of responsibility from the sidelines.

2077.

Tracy, David. “Religion and Human Rights in the Public Realm.” Daedalus 112 (1983): 237-54. Examines the meaning of the public realm and religious resources for support of human rights and points to a public realm into which both religious and secular interpretations of human rights must enter.

518 2078.

Church and State van Boven, Theo C. “Religious Liberty in the Context of Human Rights.” Ecumenical Review 37 (1985): 345-55. Argues that religious liberty has developed from an exclusive concept in earlier times to a universal standard today and points to some landmarks in recent history that had an important bearing upon international efforts to protect religious liberty; finally, describes briefly the situation of religious liberty in the political and social context of our times and deals with the issues of uniformity and diversity as regards applicable standards and appropriate approaches and actions.

2079.

Weingartner, Erich, ed. Behind the Mask: Human Rights in Asia and Latin America: An Inter-Regional Encounter. Geneva: World Council of Churches, 1988. Reviews the discovery by church leaders of similarities in the suffering endured by the common people of both Asia and Latin America during an exchange program sponsored by the World Council of Churches.

2080.

White, C. Dale. Making a Just Peace: Human Rights and Dominations Systems. Nashville: Abingdon Press, 1998. The focus of this volume is on the quality of life for the people of the world today, and the rights of future generations to inherit a world in which both liberty and the abundant life are assured. The author urges the reader to put faces on the poor children. Each chapter in this book begins with a story about an experience that made an impact on the life of the author, Bishop C. Dale White.

Interfaith Relations 2081.

Borrmans, Maurice. Guidelines for Dialogue Between Christians and Muslims by Pontifical Council for Interreligious Dialogue. Trans. R. Marston Speight. Mahwah, N.J.: Paulist Press, 1990. The first volume of a series of interreligious documents on relations between Christians and Muslims, the collection was prepared to aid Christians in forming relationships with Muslims and to assist them in dialogue with Muslims; a special Commission for Religious Relations with Muslims was established by Pope Paul VI in 1974.

2082.

Bryant, M. Darrol and Frank K. Flinn, eds. Interreligious Dialogue: Voices from a New Frontier. New York: Paragon House, 1989.

Bibliographical Survey

519

Reports by religious leaders and scholars on experiences and questions emerging from listening to, and learning from, religious traditions others than one’s own. 2083.

Cobb, John B. and Christopher Ives, eds. The Emptying God: A BuddhistJewish-Christian Conversation. Part of the Faith Meets Faith Series . Maryknoll, N.Y.: Orbis Books, 1990. Leading Christian and Jewish theologians respond to the challenge of the Buddhist scholar, Masao Abe, of the dynamism of the Buddhist appreciation of the divine Emptiness of heart of Being, from the perspectives of American feminism, post-Holocaust Judaism, process thought, and hermeneutics; provocative and illuminating.

2084.

D’Costa, Gavin. Theology and Religious Pluralism. Oxford: Basil Blackwell, 1986. This volume is concerned with the “crucial [Christian] theological issue of our time”: How can Christianity come to terms with a world of religious pluralism without either closing its eyes to the challenges posed by other faiths or compromising its own central beliefs? The author suggests that Christianity learn, grow, and be transformed in its encounter with other religions while also communicating its unique message.

2085.

Fleming, Daniel J. Attitudes Toward Other Faiths. New York: Association Press, 1928. Argues that one of the most serious questions confronting the missionary movement is the relationship between Christianity and non-Christian faiths; addresses those attitudes that may do much to make or mar the results of this outreach of Christianity.

2086.

Hick, John and Edmund Meltzer. Three Faiths One God: A Jewish, Christian, Muslim Encounter. Albany: State University of New York Press, 1989. A collection of essays that reflect upon the movement in recent decades of three major religions away from an often insular theology into the realm of interreligious dialogue; the essays are the result of a JewishChristian-Muslim trialogue sponsored by the Program of Religion of the Claremont Graduate School in 1985. The Muslim contributors represent mostly a fundamentalist reading of the Qur’an.

520 2087.

Church and State Hick, John and Paul F. Kittner, eds. The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions. Maryknoll, N.Y.: Orbis Books, 1988. A widely representative group of Christian theologians—including Wilfred Cantwell Smith, Rosemary Radford Ruether, and Raimundo Panikkar— explore the meaning and consequences of pluralistic theology.

2088.

Hick, John. Problems of Religious Pluralism. New York: St. Martin’s Press, 1985. Argues against the tradition that religious people generally assume that the tradition with which they are identified is true that the others in varying degrees are false; such an assumption, the author maintains, is arbitrary and hard to defend, and instead argues for the alternative of a pluralistic vision of the world religions as embodying different awarenesses of and responses to the one infinite Reality.

2089.

Joseph, Suad and Barbara L. K. Pillsbury, eds. Muslim-Christian Conflicts: Economic, Political, and Social Origins. Boulder, Colo.: Westview Press, 1978. Addresses how Muslim and Christian identities and structures relate to other social identities and to political and economic institutions and behavior and examines how Muslim-Christian relations can be understood in the context of the emergence of the world capitalist system; particular attention is given to the circumstances under which religious differences become politically salient.

2090.

Jurji, Edward Jabra. The Christian Interpretation of Religion: Christianity in Its Human and Creative Relationships with the World’s Cultures and Faiths. New York: Macmillan, 1952. Sketches an interpretation of religion, from a Christian perspective, in its universal manifestations, taking into account the global crisis of the era and emergence of the powers in Asia and the Middle East; highly recommended.

2091.

Jurji, Edward Jabra, ed. Religious Pluralism and World Community. Leiden, The Netherlands: E. J. Brill, 1969. While acknowledging that historically religion has often been a source of open conflict, attention is given in this volume to the role of religion in building a world community, transcending barriers of creed, culture, and ideology in the modern world.

Bibliographical Survey 2092.

521

Knitter, Paul F. No Other Name? A Critical Survey of Christian Attitudes Toward the World Religions. Maryknoll, N.Y.: Orbis Books, 1985. Underscores the importance of the relation of Christianity to other religious traditions and the author calls for “a more authentic dialogue” based on a new model of truth and of the need for a global theology.

2093.

Küng, Hans. Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism. Trans. Peter Heinegg. New York: Doubleday, 1986. Advances the view that it is possible to break through the barriers of noncommunication, fear, and mistrust that separate the great religions of East and West through the establishment of open dialogue and a free exchange of views and information through which it is possible to achieve a greater understanding of the ideological differences; a contribution to interreligious and international communication.

2094.

Küng, Hans and Jürgen Moltmann. Christianity Among the World Religions.. Edinburgh: T. & T. Clark, 1986. Indicates concrete ways in which Christian and representatives of Islam, Hinduism, Buddhism, and Chinese religion are already collaborating with each other in the world; the author aims to promote further dialogue between religions and above all to promote further dialogue between Christianity and other world religions.

2095.

Lochhead, David. The Dialogical Imperative: A Christian Reflection on Interfaith Encounter. Maryknoll, N.Y.: Orbis Books, 1988. Examines religious dialogue as relationships in social and historical context— and develops a theology of religion in a Barthian mold.

2096.

Mitri, Tarek, ed. Religion, Law, and Society: A Christian-Muslim Discussion. Geneva: WCC Publications; Kampen: Kok Pharos, 1995. Provides some valuable perspectives on some of the most conflictive issues in the relationship between Christian and Muslim communities in the world today; the contributors, Muslims and Christians from a dozen countries, draw on the Quran, Islamic tradition, sociological and historical research, and analyses of current events to open new perspectives on human rights.

522 2097.

Church and State Nelson, Claud D. The Vatican Council and All Christians. New York: Association Press, 1962. Examines matters which concerned Vatican II, including church-state relations, church schools, the authority of the bishops, and decisions on intra-church; a helpful account by a non-Catholic.

2098.

Race, Alan. Christians and Religious Pluralism: Patterns in the Christian Theology of Religion. Maryknoll, N.Y.: Orbis Books, 1983. A good introduction to Christian theology’s view of other faiths in today’s world.

2099.

Rousseau, Richard W., ed. Christianity and Islam: The Struggling Dialogue. Scranton, Penn.: Ridge Row Press, 1985. Examines and assesses the present dialogic relation between Islam and Christianity, including politico-religious discussions in various countries, chronicling the efforts to work out relations on a national level, and the actual attempts at religious dialogue between representative Christians and Muslims.

2100.

Rousseau, Richard W., ed. Interreligious Dialogue. Vol 1 of Modern Theological Themes: Selections from Literature. Scranton, Penn.: Ridge Row Press, 1981. Eleven Christian scholars contributed essays to this volume in which they acknowledge that Christians have entered a new era of interreligious relationships; the shrinking of this planet has forced everyone, Christians included, to reexamine and reevaluate older attitudes towards other world religions and a disavowal of strict exclusivistic or absolutist positions of earlier, more culturally isolated centuries, but an uneasiness remains as to how this process will affect one religiously.

2101.

Sheard, Robert B. Interreligious Dialogue in the Catholic Church Since Vatican II: An Historical and Theological Study. New York: The Edwin Mellen Press, 1987. Presents text-book documentation of seminal work of two primary agencies engaged in pursuing dialogue between Christians and other major world religions—the Vatican’s Secretariat for Non-Christians and the World Council of Churches’ Sub-Unit for Dialogue with People of Living Faiths and Ideologies—and attempts to summarize and evaluate the work of these agencies as it draws the conclusion that sincere dialogue between Christians

Bibliographical Survey

523

and persons of other faiths must begin with the minimal recognition “that God is working salvifically in other religious traditions.” 2102.

Smith, Wilfred Cantwell. Towards a World Theology: Faith and the Comparative History of Religion. Maryknoll, N.Y.: Orbis Books, 1989. Examines the history of religion from academic, rational, and theological perspectives and sets forth the unity of coherence to be found in the religious history of humankind.

2103.

Swidler, Leonard J., John B. Cobb., Paul F. Kittner, and Monika K. Hellwig. Death or Dialogue? From the Age of Monologue to the Age of Dialogue. Philadelphia: Trinity Press International, 1990. Provides an urgent call to dialogue and understanding others instead of remaining apart and risking hostility and eventually war and death.

2104.

Toynbee, A. J. Christianity Among the Religions of the World. New York: Charles Scribner’s Sons, 1957. Surveys the position of Christianity and other religion in the setting of the modern world in the face of the resurgence of a religion of self-worship and in the shape of collective human power.

2105.

Tracy, David. Dialogue with the Other: The Inter-religious Dialogue. Louvain: Peeters Press, 1991; Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1991.. Provides reflections on inter-religious dialogue with figures such as Meister Eckhart, William James, and Mircea Eliade and with traditions as different as those of Buddhism, Christianity, and Judaism.

2106.

Walker, Susan, ed. Speaking of Silence: Christians and Buddhists on the Contemplative Way. New York: Paulist Press, 1987. Edited from over two thousand pages of transcripts, this volume presents selections, organized by topic rather than by chronology, from the first five Naropa conferences on Buddhism and Christianity (1981-85).

2107.

Wood, James E., Jr. “The Renascence of Non-Christian Religions: A Challenge to Christianity.” Review and Expositor 57 (July 1960): 31130..

524

Church and State Highlights the important role played by religion in national and international affairs and presents evidence of the resurgence of world religions that, once considered to be moribund in the West—Hinduism, Buddhism, and Islam— now have become dynamic forces in the life and thought of the peoples of Asia and the Middle East, formerly largely dominated by Western colonialism and imperialism. This resurgence of traditional religions has accompanied the rise of nationalism throughout the nonWestern world.

International Affairs 2108.

Appleby, R. Scott. The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. Lanham, Md.: Rowman & Littlefield Publishers, 1999. Explains what religious terrorists and religious peacemakers share in common, what causes them to take different paths in fighting injustice, and how a deeper understanding of religious extremism can and must be integrated more effectively into our thinking about tribal, regional, and international conflict.

2109.

Bennett, John C. Foreign Policy in Christian Perspective. New York: Charles Scribner’s Sons, 1966. Among the topics addressed, are the following: “Foreign Policy as a Problem for Christian Ethics,” “The Interests and Power of Nations,” “The Ethics of Force in the Nuclear Age,” and “The Role of the Church” in international affairs; an incisive and helpful resource.

2110.

Binyon, Gilbert Clive. “Christianity and Imperialism.” International Review of Mission 26 (1937): 350-66. An analysis and evaluation of a Christian viewpoint of the imperialisms of today based on a biblical perspective. The central theme is that Christianity is not opposed to imperialism on the liberal ground that it is a trespassing of one nation upon another, but must always oppose imperialism if, when, where, and in so far as, instead of correcting the evils of unrestrained economic penetration, it lends itself to the interests of commercial penetration.

2111.

Carlson, John D. and Erik C. Owens, eds. The Sacred and the Sovereign: Religion and International Politics. Baltimore: Georgetown Uni-versity Press, 2003.

Bibliographical Survey

525

Brings together in dialogue well-known persons in theology and religion with political scientists, military experts, and diplomatic leaders to consider the role religion should and should not play in international policy. 2112.

The Churches in International Affairs, Reports 1983-86. Geneva: World Council of Churches, 1987. Like its predecessors (1970-1973, 1974-1978, and 1979-1982), contains a collection of the most important documents on the World Council of Churches’ particular role and involvement in international affairs, the procedures and forms of action and its implications for the fellowship and unity of the churches; all main policy statements adopted by the Commission of the WCC are fully reproduced.

2113.

The Churches in International Affairs. Geneva: World Council of Churches, 1990. A compilation of all key policy statements adopted by the Commission of the Churches on International Affairs and the World Council of Churches Executive and Central Committees; published in the following three volumes: Reports 1979-1982; Reports 1983-1986; and Reports 19871990.

2114.

Cromartie, Michael, ed. Evangelicals and Foreign Policy: Four Perspectives. Washington D.C.: Ethics and Public Policy Center, 1989. Attempts to survey the history, current context, and dominant trends of evangelical involvement in foreign policy and wrestles with the question of whether there is a uniquely Christian perspective regarding international relations.

2115.

Curry, Dean C. A World Without Tyranny: Christian Faith and International Politics. Westchester, Ill.: Crossway Books, 1990. Examines the relationship of Christian faith to international politics and vigorously argues the merits of freedom over tyranny, defends democratic capitalism, and criticizes the utopianism that, according to the author, pervades so much of contemporary Christian thought.

2116.

Eckhardt, Carl Conrad. The Papacy and World Affairs as Reflected in the Secularization of Politics. Chicago: University of Chicago Press, 1937. With the secularization of politics, formalized for the Vatican with its Lateran Accord with Mussolini in 1929, the author argues that “the papacy

526

Church and State is a more effective spiritual, ethical, and social agent since it has been extruded from politics than during the eight or nine centuries” when it was an authoritarian or totalitarian state; traces the history of papal involvement in the politics of the Middle Ages, the subsequent decline of papal controls of politics, and the gradual secularization of politics following the Peace of Augsburg.

2117.

Eppstein, John C. N. The Catholic Tradition of the Law of Nations. London: Burns and Oates, 1935. Attempts to provide a compendium of the teaching and tradition of Catholic Christianity on international morality, with particular attention to the origins of Christian doctrine on war and peace from the time of Jesus to the days of St. Ambrose, and examines the doctrine and practice of the Catholic Church on its duty of preserving peace and of what that peace should consist.

2118.

Fisher, Galen M. “Missionaries and International Political Questions.” International Review of Mission 9 (1920): 517-30.. Argues that there appear to be three possible attitudes for the missionary to take on international political questions which involve the nation where he resides: a public declaration of his convictions regarding the question at issue; strict neutrality and reticence; and the exercise of influence by personal counsel and contact.

2119.

Geyer, Alan. Christianity and the Superpowers: Religion, Politics, and History in US-USSR Relations. Nashville, Tenn.: Abingdon Press, 1990. Published in Coopoeration with The Churches Center for Theology and Public Policy. Published in Cooperation with The Churches Center for Theology and Public Policy. Examines contemporary and historical U.S.-U.S.S.R. relationships from a distinctly Christian perspective, including the perils of the U.S.-Soviet conflict, the current changes underway in Soviet leadership and society, the renewal of arms negotiations, and the millennium of Russian Christianity.

2120.

Golzen, Heinz. “Christianity and International Order.” International Review of Mission 31 (1942): 434-45.. Looks at the international order from a Christian perspective and argues that Christianity has to aim at a world order which enables and helps Christian nations, and with them all children of God, to live worthily of their vocation.

Bibliographical Survey 2121.

527

Gottlieb, Roger. Prayers for Justice: How Religion and Politics Can Remake the World. Boulder, Co.: Westview Press, 2001. Contends that authentic religion requires an activist, transforming presence in the political world, and that the moral and psychological insights of religion are indispensable resources in political struggles for democracy, human rights, and ecological sanity. Blending philosophy, history, politics, and religious studies, the author offers original and compelling interpretations of Martin Luther King and the Civil Rights struggle, Gandhi, feminism, and the global environmental movement.

2122.

Guerry, Emile Maurice. The Popes and World Government. Baltimore, Md.: Helicon, 1964. Reviews the Vatican’s detailed and comprehensive program for the development of a world order based on international law and confronts Catholics with the sweep and wisdom of the papacy’s pronouncements on world peace and world government, covering such fundamental issues as rights and duties of nations, war, obstacles to the international community, and the role of the Catholic Church in world government.

2123.

Gurian, Waldemar and M. A. Fitzsimons, eds. The Catholic Church in World Affairs. Notre Dame, Ind.: University of Notre Dame Press, 1954. Presents the role of the Catholic Church in the contemporary world; consists of systematic or general accounts of major problems and activities of the Church in the middle of the twentieth century.

2124.

Hall, Douglas John and Rosemary Radford. Ruether. God and the Nations. Minneapolis, Minn.: Fortress Publishers, 1995. Addresses the theme of God’s presence among the nations from different perspectives by two theologians.

2125.

Kimball, Charles A. Religion, Politics, and Oil. Nashville, Tenn.: Abingdon Press, 1992. Provides an exploration of the major religious, political, and economic factors which influenced the events following the 1991 Persian Gulf War; the author was for some years involved with Middle East affairs for the National Council of Churches in the U. S. A.

528 2126.

Church and State Kimball, Charles A. When Religion Becomes Evil. San Francisco: Harper, 2002. A critical exmination of evil forces set in motion in the name of religion and for alleged religious causes. A familiat story in the history of religion, never more apparent than in present world affairs. Highly recommended.

2127.

Lefever, Ernest W. Amsterdam to Nairobi: The World Council of Churches and the Third World. Washington, D.C.: The Ethics and Public Policy Center, 1979. Reprint: Lanham, Md.: University Press of America, 1985. Analyzes the activities of the World Council of Churches in relationship to the Third World in response to an $85,000 grant allegedly made by the WCC to the Patriotic Front guerillas, who were seeking to overthrow the interim regime in Rhodesia, and holds that the WCC in doing so did not act responsibly and did not in this act serve as the conscience of society; highly polemical and biased.

2128.

Lefever, Ernest W., ed. Ethics and World Politics: Four Perspectives. Washington D.C.: Ethics and Public Policy Center, 1972. Reprint: 1988. Addresses contradictions between Western ethical norms and the pursuit of national interest, whether modern weapons have made the present international system obsolete, and whether armed support of “revolutionary” regimes, or opposition to them is ever justified.

2129.

Lefever, Ernest W., ed. Morality and Foreign Policy: A Symposium on President Carter’s Stance. Washington, D.C.: Ethics and Public Policy Center, 1977. Offers nine critiques and three related essays growing out of President Jimmy Carter’s famous 1977 Notre Dame speech on human rights and morality in the development of foreign policy.

2130.

Lernoux, Penny. People of God: The Struggle for World Catholicism. New York: Viking Press, 1989. Examines the most significant political development in Latin America in recent decades and shares the pain inflicted on the Catholic Church of the poor by a Eurocentric Vatican that the author maintains is unable to perceive the needs and gifts of other cultures; describes the hope that a new church of the poor has given to the impoverished masses of Latin America.

Bibliographical Survey 2131.

529

Lugo, Luis E., ed. Sovereignty at the Crossroads? Morality and International Politics in the Post-Cold War Era. Lanham, Md.: Roman and Littlefield Publishers, 1996. The contributors to this volume reassess in a Christian context the problems of ethnic and nationalist strife, the proliferation of nuclear weapons, brutal regimes that torture their own citizens, the widespread use of terrorism, and other trends which demonstrate the dangerous and unpredictable nature of international politics in the Post-Cold War Era.

2132.

Nolde, Otto Fredrick. The Churches and the Nations. Philadelphia: Fortress Press, 1970. Demonstrates the supreme relevance of the Christian faith and ethic to the task of effective statesmanship and records the contributions of the churches to world politics and shows how Christians, individually and collectively, can take increasing responsibility in the quest for world peace, justice, and harmony.

2133.

Orchard, Ronald Kenneth. Out of Every Nation. London: S.C.M., 1959. Focuses on the internationalizing of Christian missions and present arguments for it.

2134.

Proctor, J. Harris, ed. Islam and International Relations. New York: Frederick A. Praeger Publishers, 1965. In this volume, eight distinguished authorities provide the first comprehensive, systematic examination of the relationship between Islam and modern international politics, analyzing in depth specific aspects of the general subject; an important contribution to a better understanding of the complexities involved in defining the contemporary role of Islam.

2135.

Raiser, Konrad. “The World Council of Churches and International Civil Society.” The Ecumenical Review 46 (January 1994): 38-44. A brief survey of some of the elements that provide points of contact with important themes of ecumenical social thought and concerns and priorities of the World Council of Churches in which the general secretary shows that this engagement in reflection and action on critical issues has characterized the ecumenical streams that went into the very founding and early history of the WCC.

530 2136.

Church and State Robertson, Roland and William R Garrett. Religion and Global Order. New York: Paragon House, 1991. Fourteen essays by prominent scholars examine the question of the role of religion in the global order, including the future role of religion in an increasingly modern and secular world

2137.

Slater, Robert Henry Lawson. World Religions and World Community. New York: Columbia University Press, 1963. Examines five of the major religions of the world and the ways in which these religions, without sacrifice of their distinctive qualities, may contribute effectively to world community.

2138.

Swatos, William H., Jr., ed. Religious Politics in Global and Comparative Perspective. New York: Greenwood Press, 1989. Contains nine chapters which address the worldwide political-religious resurgence, including: the role of religion in the modern world-system; the concept of self in the context of globalization; the absence of solidarity as a unifying source in societal systems; the impact which ultimate values in politics have on world society; religious change between 1900 and 1980; the self-conscious linkage made by individuals between religion and politics; and the relationship between religion and democracy; the author concludes that “the worldwide resurgence of religious politics not only requires a rethinking of ‘secularization,’ but a reconceptualization of ‘religion’ as well

2139.

Thompson, Kenneth W. Christian Ethics and the Dilemmas of Foreign Policy. Durham, N.C.: Duke University Press, 1959. Attempts to evaluate the relevance of Christian ethics to the conduct of foreign policy and thereby attempts to analyze contemporary diplomatic problems in this light, such as armaments, colonialism, and diplomacy which are especially illuminating in pointing up the tragic and difficult choices which confront Western statesmen and the uncertain course they must follow.

2140.

Thompson, Kenneth W., ed. Ethics and International Relations. Vol. 2 of Ethics in Foreign Policy. New Brunswick, N.J.: Transaction Books, 1985. Introduces an interdisciplinary approach to the study of ethics and international relations; discusses the problems in ethics and international

Bibliographical Survey

531

relations, the development of ethics, values, and economic concerns in the face of the present international conflicts. 2141.

Thompson, Kenneth W. The Moral Issue in Statecraft: Twentieth Century Approaches and Problems. Baton Rouge: Louisiana State University Press, 1966. Explores and evaluates the relevance of moral standards to national politics and international diplomacy; a helpful investigation of dominant views of cynicism and utopianism, along with alternative approaches, as applied to morality in statecraft.

2142.

Thompson, Kenneth W. Morality and Foreign Policy. Baton Rouge: Louisiana State University Press, 1980. Examines assumptions and principles that underlie historic debates about the ethics of foreign policy; tracing decisions in policy from the 1860s to the present, the author views his subject from an American perspective but also concentrates on diverse international contexts in which decisions are made.

2143.

Van der Bent, Ans J. Christian Response in a World of Crisis: A Brief History of the WCC’s Commission of the Churches on International Affairs. Geneva: World Council of Churches, 1986. Attempts to answer the questions as to why and how the World Council of Churches is involved in international affairs; traces the history of the Commission of the Churches on International Affairs (CCIA) and describes the role it played through the years in assisting and advising the churches and ecumenical organizations in their witness in a world of political conflict and tension.

2144.

Wall, James M. Winning the War, Losing Our Souls. Chicago: Christian Century Press, 1991. Provides an independent moral commentary on the Persian Gulf War and reflects a view that was widely shared by mainline churches in the United States.

2145.

Weber, Theodore R. Foreign Policy Is Your Business. Richmond, Va.: John Knox Press, 1972. Examines some of the moral issues faced by a government and its citizens in the development and conduct of foreign policy and a maintains that

532

Church and State foreign policy is the business of the Christian citizen; approaches political reality and responsibility from a theological perspective, bringing out the inevitable links between faith and politics.

War and Peace 2146.

Abrams, Ray H. Preachers Present Arms: The Role of the American Churches and Clergy in World Wars I and II, with Some Observations on the War in Vietnam. Rev. ed. Scottdale, Penn.: Herald Press, 1969. In addition to portraying the attitudes and activities of the clergy and the churches of the United States during the years 1914-1918, the author has sought to provide insight into the mechanisms of social control and into the causes for the various types of social and individual behavior manifested in the days of World War I.

2147.

Abrecht, Paul and Ninan Koshy, eds. Before It’s Too Late: The Challenge of Nuclear Disarmament. Geneva: World Council of Churches, 1983. Reprint: 1984. Contains the complete record of a public hearing on nuclear weapons and disarmament organized by the WCC in Amsterdam in 1982.

2148.

Adeney, Bernard. Just War, Political Realism, and Faith. Lanham, Md.: Scarecrow Press, 1988. Argues that political and technological changes have demonstrated the inadequacy of both just war theory and political realism in relation to modern war, and examines how these changes have transformed the way in which war is conceived and fought.

2149.

Alam, Syed Mahmood. Islam, Christianity, and World Peace. Manila, Philippines: Regal Printing Company, Inc., 1987. Argues that world peace can be accomplished only by sincere friendship, cooperation, and understanding between Christians and Muslims and makes an appeal to the adherents of Christianity, Judaism, and Islam to do their best to remove misunderstandings that may be entertained regarding the other two faiths, believing that unity and friendship between the followers of these three religions of revelation might bring about an age of peace; written from a strong Muslim bias.

2150.

Allen, Joseph L. War: A Primer for Christians. Nashville, Tenn.: Abingdon Press, 1991.

Bibliographical Survey

533

Probes the strengths and weaknesses of three historic perspectives on the morality of war: the crusade approach, the pacifist approach, and the just-war approach and evaluates each perspective in terms of its support from Scripture, Christian traditions, and experience. 2151.

Anscombe, G.E.M. et al. Nuclear Weapons: A Catholic Response. New York: Sheed and Ward, 1961. Examines the moral distinction between killing and murder in war, and applies this analysis to the problem of nuclear war and the implications of this analysis for the policy of deterrence; a Roman Catholic contribution to the subject of Western defense.

2152.

Appleby, R. Scott. The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. Lanham, Md.: Rowman & Littlefield Publishers, Inc., 1998. Analyzes religion’s ability to inspire violence while, at the same time, intimately related to its equally impressive power as a force for peace, especially in the growing number of conflicts around the world that involve religious claims and religiously inspired combatants and explains what religious terrorists and religious peacemakers share in common, what causes them to take different paths in fighting injustice, and how a deeper understanding of religious extremism can and must be integrated more effectively into our thinking about tribal, regional, and international conflict.

2153.

Augsburger, Myron S. The Peacemaker. Nashville, Tenn.: Abingdon Press, 1987. Shows how every person can become a peacemaker in both a global and one-on-one sense and demonstrates that a Christian’s responsibilities in this nuclear world must be those of peacemaker and social justice worker.

2154.

Augsburger, Myron S. and Dean C. Curry. Nuclear Arms: Two Views on World Peace. Ed. Vernon Grounds. Waco, Tex.: Word Books, 1987. Presents opposite views on the Christian response to the nuclear arms race, their effect on world peace, and stability, and the Christian’s responsibility to uphold and maintain world peace, including arguments for a strong national defense and for disarmament.

534

Church and State

2155.

Aukerman, Dale. Darkening Valley: A Biblical Perspective on Nuclear War. New York: Seabury Press, Inc., 1981. Reprint: Scottdale, Penn.: Herald Press, 1989. Uses biblical stories, images, and motifs as a frame for probing the meaning and implications of war in a nuclear age; pleas for all-out Christian resistance to militarism and delineates the shape of that resistance.

2156.

Axelrad, Albert S. Call to Conscience: Jews, Judaism, and Conscientious Objection. New York: KTAV Publishing House/ Jewish Peace Fellowship, 1987. Addresses explicitly with the appropriateness of a Jew applying for conscientious objector status and assists applicants and their families and rabbinic advisers to pursue CO status, with particular attention given Jewish sources and values consistent with conscientious objection; includes, as an appendix, various CO applications written by Jewish men over many years.

2157.

Bainton, Roland Herbert. Christian Attitudes Toward War and Peace: An Historical Survey and Critical Re-Evaluation. Nashville, Tenn.: Abingdon Press, 1960. Reprint, 1979. First published in 1960, this study examines the development of Christian attitudes toward war and peace from pre-biblical times to the atomic age.

2158.

Barkat, Anwar M. Conflict, Violence, and Peace. Geneva: World Council of Churches, 1970. A report of a consultation on “Alternatives to Conflict in the Quest for Peace,” held in 1969.

2159.

Barkenbus, Jack N., ed. Ethics, Nuclear Deterrence, and War. New York: Paragon House, 1992. Explores the many ethical questions and arguments concerning nuclear weapons and deterrence in the post Cold War era, but concludes that nuclear deterrence will continue to play a significant role in international relations.

2160.

Bauckham, Richard J. and R. John Elford, eds. The Nuclear Weapons Debate: Theological and Ethical Issues. London: S.C.M. Press, 1989.

Bibliographical Survey

535

Fourteen writers contribute essays, mainly theological, but with ethical, political, and legal dimensions on the nuclear weapons debate. 2161.

Beaver, R. Pierce. Envoys of Peace: The Peace Witness in the Christian World Mission. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964. Examines past efforts of Christians to bring peace to the nations, and then takes up the criticism made of Christianity and Christian missions by peoples of Africa, Asia, and Latin America and argues for the reconciling power of the Gospel, the proclamation of the power of which is a witness to peace.

2162.

Berrigan, Peter and Elizabeth McAlister. The Time’s Discipline: The Eight Beatitudes and Nuclear Resistance. Baltimore, Md.: Fortkamp Publishing Co., 1989. Discusses the failure of organized religion and organization religionists to confront the issues of peacemaking in the nuclear world and argues that peacemaking is grounded in Scriptures and not in the scripts of politicians and others.

2163.

Biggar, Nigel, ed. Burying the Past: Making Peace and Doing Justice after Civil Conflict: Expanded and Updated. Baltimore, Md.: Georgetown University Press, 2003. Examines the legal, political, social, and psychological processes of burying the past after civil conflict and explores ethical concepts such a justice, retribution, forgiveness, and reconciliation.

2164.

Boettner, Loraine. The Christian Attitude Toward War. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1940. 3d. rev. ed. 1985. Brings biblical and historical data to bear upon issues of war and peace, pacifism, military force, civil disobedience, and nuclear weapons.

2165.

Bonk, Jon. The World at War, the Church at Peace: A Biblical Perspective. Hillsboro, Kans.: Kindred Press, 1988. Attempts to go back to first principles, the biblical record, to establish a theology and rationale for the role of the Christian peacemaker in the world today.

536 2166.

Church and State Breakthrough to Peace. Introd. by Thomas Merton. Norfolk, Conn.: J. Laughlin, 1962. Prepared as a resource for the waging of peace, this volume presents the reasoning of realistic contributors (historians, editors, scientists, psychiatrists, theologians, and sociologists) who have made the “breakthrough” to new modes of thinking which still can preserve the moral values of Christianity, the freedom of democracy, and all human kind.

2167.

Bridger, Francis, ed. The Cross and the Bomb: Christian Ethics and the Nuclear Debate. London: A. R. Mowbray and Cp. Ltd., 1983. Reprint, Wilton, Conn.: Morehouse-Barlow Co., Inc., 1988. A collection of essays by seven Christian scholars, all of whom argue that a Christian need not opt for unilateral nuclear disarmament, but rather they set out the moral case for multilateralism, by examining the central, ethical, and theological issues and conclude that despite claims to the contrary, multilateralism provides a sounder moral basis. The authors represent a wide ecumenical spectrum.

2168.

Brock, Peter. Freedom from Violence: Sectarian Nonresistance from the Middle Ages to the Great War. Toronto: University of Toronto Press, 1991. Traces the history of a long line of Christian sects that have rejected both the violence involved in war and the violence involved in the administration of the state, concluding the story with the outbreak of World War I in 1914.

2169.

Brock, Peter. Freedom from War: Nonsectarian Pacifism, 1814-1914. Toronto: Toronto University Press, 1991. Explores the pacifist movement and its spread from a small number of sects like the Quakers and the Mennonites in 1814 to a far-flung international force by the outbreak of the First World War; includes chapters on nonviolent anarchism in Austria-Hungary as well as on Gandhi’s early nonviolent campaigns in South Africa and on pacifist beginnings in Japan.

2170.

Brock, Peter. The Quaker Peace Testimony, 1660 to 1914. Syracuse, N.Y.: Syracuse University Press, 1990.

Bibliographical Survey

537

Presents a survey of the Quaker peace testimony before World War I covering not only North America and the British Isles but also the European continent and Australasia as well. 2171.

Brock, Peter. Twentieth- Century Pacifism: New Perspectives on Political Science Series No. 26. New York: Nostrand Reinhold Co., 1970. Particular attention is given in this volume to the United States, India, and Great Britain, among others.

2172.

Bühlmann, Walbert. With Eyes To See: Church and World in the Third Millennium. Maryknoll, N.Y.: Orbis Books, 1990. Offers “New Commandments for the World Church” which point to resources and opportunities, including seeing Christian mission as empowerment to preserve and enhance holistic fellowship with a nature of which humans are an integral part, standing in solidarity with the poor seeking liberation, and bringing the political and spirituality into a coherent vision for the service of peace and justice.

2173.

Burns, J. Patout, ed. War and Its Discontents: Pacifism and Quietism in the Abrahamic Traditions. Washington, D.C.: Georgetown University Press, 1996. Examines the limits Judaism, Christianity, and Islam have set for the use of coercive violence and problems the agreements and disagreements of these three major religious traditions on pacifism (the abjurance of all force) and quietism (the avoidance of forces unless certain stringent conditions are met); the positions of each religion are analyzed, criticized, and evaluated, showing that no Western religious tradition provides a basis for the glorification of violence.

2174.

Butterfield, Herbert. Christianity, Diplomacy, and War. New York: Abingdon-Cokesbury, 1953. In the light of history, the author argues that fifteen-hundred years of Christian predominance in Europe failed to stop war and eliminate the problem of power; addresses the question of possible ways of thinking about power that can mitigate its effectiveness or limit its role in history. Among the issues discussed are the limits of a war of defense, the war for righteousness, power and diplomacy, and ideological diplomacy versus an international order; highly recommended.

538

Church and State

2175.

Cadoux, Cecil John. The Early Christian Attitude Toward War. New York: Seabury Press, 1982. Demonstrates the church in the early centuries condemned, as Christ did, all participation in war and thereby calls into question any easy acceptance of war and participation in it—especially nuclear warfare or its threat.

2176.

Cahill, Lisa Sowle. Love Your Enemies: Discipleship, Pacifism, and Just War Theory. Minneapolis, Minn.: Fortress Press, 1994. Examines the bases of just war theory and pacifism, especially in the light of the concept of the Kingdom of God, as it relates to Christian discipleship.

2177.

The Challenge of Peace. Washington, D.C.: United States Catholic Conference, 1983. In this landmark document, the Catholic bishops of the United States contend that decisions about nuclear weapons are among the most pressing moral questions of this age and that while these decisions have obvious military and political aspects, and involve fundamental moral choices, defending one’s country or protecting freedom cannot justify immoral means as in the case of weapons which kill indiscriminately and threaten whole communities and nations.

2178.

Cromartie, Michael, ed Peace Betrayed? Essays on Pacifism and Politics. Lanham, Md.: University Press of America, Inc., 1990. Raises questions about pacificism and pacifist organizations in recent peace efforts in response to the 1988 publication on Peace and Revolution by Guenter Lewy; contributors include George Weigel, John Swomley, James Finn, James Turner Johnson, Stanley Hauerwas, and William McGurn.

2179.

Dahlen, Olle. “Peace and War: The Challenge of the Churches to the Present International Political Order.” Reformed World 38 (1984): 1334.. The task for the churches on the international scene is to try to define the value system which can be jointly established and large enough to advance a new kind of international relations that aims to create an international political order for peace, based on freedom and justice for all as a common responsibility for the whole of humankind.

Bibliographical Survey 2180.

539

Davidson, Donald L. Nuclear Weapons and the American Churches: Ethical Positions on Modern Warfare. Boulder, Colo.: Westview Press, 1983. Describes the positions advocated by ethicists and churches in the public debate on nuclear weapons; after tracing the development of just war, the author synthesizes the view of contemporary ethics on the moral principles associated with the just-war tradition, documenting the positions of Reinhold Niebuhr, Paul Ramsey, Michael Walzer, and James Turner Johnson on the first use and retaliatory use of nuclear weapons, deterrence policy, the nuclear freeze proposal, the arms race, and disarmament.

2181.

Davies, John Gordon. Christians, Politics, and Violent Revolution. London: SCM Press, 1976. In responding to the question of whether it is ever possible for the Christian to join in violent revolution, the author, drawing an analogy between a just war and a just revolution, argues that there is no theoretical objection to Christian participation in violent revolution, provided certain criteria are met.

2182.

Davies, John Gordon. Seeds of Nonviolence. Baltimore, Md.: Fortkamp Publishing Co., 1992. Attempts to help the reader understand the rationale of the committed Christian peacemaker.

2183.

Dear, John. The God of Peace: Toward a Theology of Nonviolence. Maryknoll, N.Y.: Orbis Books, 199? Outlines a systematic theology, beginning with the insight that God is nonviolent, an insight embodied in our time by figures such as Gandhi, Martin Luther King, Jr., and Dorothy Day.

2184.

Dombrowski, Daniel A. Christian Pacifism. Philadelphia: Temple University Press, 1991. Argues that war is philosophically irreconcilable with Christianity; treats classical sources along with several contemporary scholars and pacifists and provides a defense of pacifism that may be useful to scholars in strengthening the rigor of their views or to theorists who are bewildered by pacifism as an intellectual stance.

540

Church and State

2185.

Donaghy, John A. Peacemaking and the Community of Faith: A Handbook for Congregations. Mahwah, N.J.: Paulist Press, 1987. A rich compilation of resources and practical guidelines for peacemaking by individuals and for congregations—both Jewish and Christian.

2186.

Dougherty, James E. The Bishops and Nuclear Weapons: The Catholic Pastoral Letter on War and Peace. Hamden, Conn.: Archan Books, 1984. Sets forth in a broad framework of the history of Christian thought on war and peace and details the reasons for the change in Catholic thinking: the Vietnam War, Vatican Council II, and the rise of political and liberation theology. The author also analyzes the letter itself, exploring its doctrinal content in light of traditional church teaching, highlighting the problems of trying to synthesize the pacifism of the Pax Christibishops with pronouncements of the nuclear-age popes, Vatican II, the just war theory, and recent Vatican guidelines.

2187.

Driver, John. How Christians Made Peace with War: Early Christian Understandings of War. Scottdale, Penn.: Herald Press, 1988. Examines early Christian attitudes toward war and recounts that between 100 C.E. and 312 C.E. no Christian writers “approved of Christian participation in warfare,” but as Christians began to enter the military, the author notes, Christian writers began to soften their argument; a good resource also on the relationship between the early church and the Roman Empire.

2188.

Duffey, Michael K. Peacemaking Christians: The Future of Just Wars, Pacifism, and Nonviolent Resistance. Kansas City, Mo.: Sheed and Ward, 1995. Examines and assesses three Christian approaches to peace and war: the just-war tradition, the position of pacifism, and contemporary movements of nonviolent resistance in light of modern Catholic teaching and in the wake of the Gulf War.

2189.

Durland, William R. God or Nations: Radical Theology for the Religious Peace Movement. Baltimore, Md.: Fortkamp Publishing Co., 1989. Examines from the Scriptures through early and medieval church history, through Enlightenment philosophers and modern politicians, to provide a rationale and imperative for the choices Jesus would make for peace, based

Bibliographical Survey

541

not on the “ways of nations” which used evil to overcome evil instead of the “`ways of God’ which call us to overcome evil with good.”. 2190.

Dwyer, Judith A., S.S.J., ed. The Catholic Bishops and Nuclear War: A Critique and Analysis of the Pastoral Challenge of Peace. Washington, D.C.: Georgetown University Press, 1989. These essays assess the significance of the American Catholic bishops’ views on nuclear war and some of the problems with their conclusions as presented in their pastoral, The Challenge of Peace. The critique in this volume is presented from five perspectives: the moral aspect; its effect on the American strategy of deterrence; a comparison of the moral question of nuclear war with the pastoral; the inadequate portrayal of Soviet power in the pastoral; and, finally, an assessment of the pastoral as an approval of nonviolence as a doctrine of the bishops.

2191.

Dymond, Jonathan. An Inquiry into the Accordancy of War with the Principles of Christianity. Reprinted from the 1835 ed. New York: Garland Publishers, 1973. Argues the indefensibility of war by analyzing the causes of wars, developing the argument of the unlawfulness of war both for the individual Christian and for the state, and emphasizing the moral consequences of war. The author also rejects capital punishment and all taking of human life in society and in international relations.

2192.

Ecumenical Presence at the United Nations: Second Special Session on Disarmament. Geneva: Commission of the Churches on International Affairs, World Council of Churches, 1982. Contains an assessment of the Second Special Session of the UN General Assembly devoted to Disarmament (SSD II) and the presentations at the Session by representatives of churches, ecumenical bodies, and some church-related organizations; also describes the part played by the CCIA in the NGO activities related to this special session of the UN.

2193.

Elsbernd, Mary. A Theology of Peacemaking: A Vision, a Road, a Task. Lanham, Md.: University Press of America, 1989. Situates peacemaking with the Christian scriptural and historical tradition as well as in a contemporary moral framework; divided into ten chapters, this volume gives consideration in each chapter to synthesizing biblical material, salient points from the Christian tradition, and the implications for maintaining a vision of peace in the present.

542 2194.

Church and State English, Raymond, ed. Ethics and Nuclear Arms: European and American Perspectives. Washington, D.C.: Ethics and Public Policy Center, 1985. Five European and five American political and religious leaders look at the morality of nuclear weapons and nuclear deterrence on the subjects of the history of the nuclear arms issue, the arms-control policy of the Reagan administration, the nuclear debate in German and American churches, the U. S. Catholic bishops’ pastoral letter on nuclear arms, whether NATO should pledge “no first use,” and how the traditional Christian view of war and peace applies to the nuclear age.

2195.

Fahey, Joseph J. and Richard. A. Armstrong, eds. Peace Reader: Essential Readings on War, Justice, Non-Violence, and World Order. Mahwah, N.J.: Paulist Press, 1987. Contains essays reflecting different and even opposing viewpoints, offering competing visions of the future, ranging from the scholarly to folksy, from the philosophical to the satirical, from the didactic to the poetic; each essay is followed by questions for further reflection and study.

2196.

Faunce, William Herbert Perry. Religion and War. The Mendenhall Lectures, 4th series, delivered at Depauw University. New York: The Abingdon Press, 1918. Explores whether Christianity has any message to a world at war, whether there is any scriptural basis either for pacifism or militarism, and whether world war means the collapse of the church and the ultimate failure of the Christian faith. The author seeks to give balanced and insightful answers to these issues in the light of the Bible.

2197.

Ferguson, John. War and Peace in the World’s Religions. New York: Oxford University Press, 1977. Based largely on primary sources, with particular attention to their sacred scriptures, the author has brought together the teachings of the major religions of the world on war and peace.

2198.

Finnis, John, Joseph M. Boyle, and Germain Grisez. Nuclear Deterrence, Morality and Realism. New York: Oxford University Press, 1988. While recognizing that the danger of a nuclear holocaust is real, the authors argue that moral principles and strategic realities lead to the conclusion that deterrent is unjustifiable in the proliferation of nuclear arms and introduce the perspective of Christian faith as a ground for ultimate realism about the Western predicament.

Bibliographical Survey 2199.

543

Fox, Thomas C. Iraq: Military Victory, Moral Defeat. Kansas City, Mo.: Sheed and Ward, 1991. Provides a moral critique of the Persian Gulf War, offering an indictment of the U.S.-led war against Iraq and outlining paths to avoid such havoc and suffering in the future; written by the editor of the National Catholic Reporter.

2200.

Friesen, Duane K.. Christian Peacemaking and International Conflict: A Realist Pacifist Perspective. Scottdale, Penn.: Herald Press, 1986. Proposes the relevance of a pacifist ethic for the staggering problem of world order and in so doing attempts to provide new linkages between theological foundations, ethical principles, and social institutions.

2201.

Geyer, Alan F., ed. The Maze for Peace: Conflict and Reconciliation Among Nations. New York: Friendship Press, 1969. The emphasis of these essays, written as four contrasting reports on peace and reconciliation, was to bring in-depth understanding to such complex fields as international development and trade, security and arms control, and the structure of racial exploitation. The emphasis throughout is the urgent need for dialogue on issues as between what is biblically and theologically relevant and the explosive issues of political controversy, ideological struggle, religious tension, racial bitterness, economic disorder, and the disarray of international institutions.

2202.

Geyer, Alan F. and Barbara G. Green. Lines in the Sand: Justice and the Gulf War. Louisville, Ky.: Westminster/John Knox Press, 1992. Based on debates of bishops, church councils, and scholars, who reflected on policy alternatives and invoked theological and ethical perspectives on the Gulf crisis, the authors focus on moral issues surrounding the Persian Gulf War and argue that the “just war” tradition offers only partial aid for Christian reflection in matters of war and peace.

2203.

Gibbons, William, S. J., ed. Pacem in Terris: Peace on Earth: Encyclical Letter of His Holiness Pope John XXIII. New York: Paulist Press, 1963. The central theme of this volume is that the universe order is created by God; focuses on the inner relations between men, relations between individuals and the state, and relations between states and international organizations and world community.

544 2204.

Church and State Gingerich, Melvin. Service for Peace: A History of Mennonite Civilian Public Service. Akron, Pernn.: Mennonite Central Committee, 1949. Shows how Civilian Public Service came to be a genuine service for peace for Mennonites during World War II; gives extensive histories of all of the more than sixty Mennonite basic camps and units.

2205.

Gonella, Guido. The Papacy and World Peace. London: Hollis and Carter, 1945. Provides a searching analysis of fundamental problems of international relations, as seen in the light of the teachings of Pope Pius XII; provides a comprehensive commentary on the famous “Five Points” of each of the Pope Messages of 1939, 1940, and 1941 and amplifies in some detail the main points of the first three wartime messages.

2206.

Gordon, Haim and Leonard Grob, eds. Education for Peace: Testimonies from World Religions. Maryknoll, N.Y.: Orbis Books, 1987. This volume sets forth the view that the world’s religions contain at their core the resources that are the most viable for peace-making and tolerance; examines the role of inter-religious intolerance in human conflict and themes of peace in different religious traditions and explores the possibility for true dialogue—between individuals and religions as a way to peace.

2207.

Gremillion, Joseph, ed. The Gospel of Peace and Justice: Catholic Social Teaching Since Pope John. Maryknoll, N.Y.: Orbis Books, 1976. A historic collection of twenty-two documents—encyclicals, conciliar decrees, and papal and episcopal addresses—on peace and justice from the papacies of John XXIII and Paul VI.

2208.

Gwyn, Douglas, Goerge Hunsinge, Eugene F. Roop, and John H. Yoder . A Declaration on Peace: In God’s People the World’s Renewal Has Begun. Scottdale, Penn.: Herald Press, 1991. In this work, the contributors contend that peacemaking is essential to Christian discipleship and is the vocation of the church as a whole; based on ecumenical dialogue sponsored by Church of the Brethren, Fellowship of Reconciliation, Mennonite Central Committee, and Friends General Conference.

2209.

Halsell, Grace. Prophecy and Politics: Militant Evangelists on the Road to Nuclear War. Westport, Conn.: Lawrence Hill and Co., 1986.

Bibliographical Survey

545

A disturbing documented account of the preaching of militant American television evangelists who maintain that a nuclear holocaust is inevitable and of their influence on top level government leaders in the United States, Israel, and elsewhere; arms negotiations, these evangelists maintain, are useless and any talk of peace is “heresy.” 2210.

Hamilton, Michael P., ed. The Vietnam War: Christian Perspectives. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1986. Examines and analyzes the Vietnam War on many interpretative levels from both American and international perspectives.

2211.

Häring, Bernard. The Healing Power of Peace and Nonviolence. New York: Paulist Press, 1986. Provides an exegesis on nonviolence in the Gospels of the New Testament and in the image of the suffering servant of Deutero-Isaiah and argues for the absolute necessity of loving nonviolence for the health of people and nations, believing in the words of the U. S. Catholic bishops’ letter on peace: “War has no right to exist” and that “love of enemy is an absolute command.”

2212.

Harries, Richard. Christianity and War in a Nuclear Age. Wilton, Conn.: Morehouse-Barlow Co., 1986. Analyzes how the possibility of nuclear war makes even more irreconcilable any consideration of war with Christian faith and at the same time it is no longer in the interest of any major power to go to war against another power that possesses nuclear weapons.

2213.

Hart, Stephen. “Christian Faith and Nuclear Weapons: Rank-and-File Opinions.” Journal for the Scientific Study of Religion 26 (1987): 3862. Based upon data from surveys done by the Lutheran Church of America (LCA) to shed light on Christian faith and nuclear weapons, war, and peace, the author emphasizes the relationships between religion and nuclear politics and how an individual Christian relates faith to nuclear issues.

2214.

Heering, Gerrit Jan. The Fall of Christianity: A Study of Christianity, the State, and War. Trans. J. W. Thompson. New York: Garland Publishers, 1930.

546

Church and State Contends that early Christianity became enmeshed with imperialism and in subsequent centuries with aggressive nationalism and thus its linkage with war; the author takes up many possible objections to war and attempts to answer them by showing the incompatibility of war with Christianity.

2215.

Helgeland, John, Robert J. Daly, and J. Patout Burns. Christians and the Military: The Early Experience. Ed. Robert J. Daly. Philadelphia: Fortress Press, 1985. This volume consists mainly of primary texts which the authors introduce and interpret with considerable insight. As a result of their analysis, the authors contend that early Christians were “not a particularly nonviolent lot,” that they apparently “knew no general theory of pacifism,” and that some so-called pacifist church writers were really “anything but consistent or convincing supporters of pacifism.”

2216.

Hershberger, Guy. F. War, Peace, and Nonresistance. Scottdale, Penn.: The Herald Press, 1944. Attempts to give a balanced treatment, including biblical foundations, the historical development, and present status of nonresistant faith, particularly as applied to the Mennonites, together with some suggestions for the future.

2217.

Heyer, Robert, ed. Nuclear Disarmament: Key Statements of Popes, Bishops, Councils and Churches. New York: Paulist Press, 1982. Brings together significant statements made on the issue by church councils, popes, U.S. Catholic bishops, and Christian churches—Church of the Brethren, Disciples of Christ, Episcopal Church- Lutheran Church in America, National Council of Churches, Presbyterian Church in the U.S., Reformed Church in America, United Church of Christ, United Presbyterian Church in the U.S.A., and the World Council of Churches— and relating the gospel message to the critical issue of nuclear arms.

2218.

Hill, Norman and Doniver A. Lund. If the Churches Want World Peace. New York: The Macmillan Co., 1958. Provides a critical analysis of the peace efforts of the Protestant churches and a candid assessment of their peace endeavors; the author offers suggestions for improving their peace efforts and emphasizes the moral and spiritual demands of international relations.

Bibliographical Survey 2219.

547

Hirst, Margaret E. The Quakers in Peace and War: An Account of Their Peace Principle and Practice. London: Swarthmore Press, 1923. Reprint: New York: Garland Publishers, 1972. This volume is a history of the Society of Friends in its relation to the peace question. The aim of this work is to show the practice of the Quakers in maintaining their peace testimony; the author tries to give a fair picture of their inconsistencies and divergence, and to show the varying emphases placed on different aspects of the question at different times and under different conditions.

2220.

Holmes, Robert L. On War and Morality. Princeton: Princeton University Press, 1989. Cogently argues that all war—not just nuclear war—has become morally impermissible in the modern world; raises dramatic questions about “political realism” and nuclear deterrence and makes a number of suggestions for nonviolent alternatives to war, all of which is enhanced by references to the thinking about war from St. Augustine to Reinhold Niebuhr and Herman Kahn.

2221.

Hornus, Jean-Michael. It Is Not Lawful for Me to Fight: Early Christian Attitudes Toward War, Violence, and the State. Scottdale, Penn.: Herald Press, 1980. In this historical and theological study, the author argues that the Early Church consistently maintained the stance of “enemy-loving” and nonviolence, and was deeply suspicious of the military profession; only in the fourth century, in the context of general ethical decline and cultural accommodation did anti-militarism cease to be the church’s official position. Concludes by reflecting upon the relevance of the thought and actions of early Christians in the present age.

2222.

Horsch, John, ed. Symposium on War. Scottdale, Penn.: Mennonite Publishing House, 1927. Focuses on the real character of war, war and morality, war and conscience, war and Christianity, war and the churches, war propaganda and hatred, the failure of world war, conscientious objectors, and theoretical pacifists; the central theme of this volume is that “there was never a good war or a bad peace.”

548 2223.

Church and State Jeurissen, Ronald. Peace and Religion: An Empirical-Theological Study of the Motivational Effects of Religious Peace-Attitudes on Peace Activity. Kampen, The Netherlands: J. H. Kok, 1993. Provides an analysis into the meaning and the function of religion for peace; namely, how can religious beliefs and attitudes bring people into action for peace and how can views on evil, sin, redemption, eschatology lead one towards concrete action?

2224.

Johnson, James Turner and John Cross Kelsay, eds. Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Traditions. Westport, Conn.: Greenwood Press, 1990. Examines the general problem of when war is justified and what restraints ought to be observed, within the Christian and Islamic traditions, in the conduct of war; ranges broadly over the historical development of the two traditions, seeking individually and collectively to find elements of the two traditions to bear on contemporary moral problems of armed violence and war.

2225.

Johnson, James Turner and George Weigel. Just War and the Gulf War. Lanham, Md.: University Press of America, 1991. Analyzes the decision of the United States to confront Iraq militarily and the actual conduct of the campaign according to the classic “just war” criteria—a calculus of moral reasoning whose roots go back to Augustine.

2226.

Jones, Rufus M., ed. The Church, the Gospel, and War. New York: Harper and Row, 1948. Addresses the Christian pacifist position through reviewing the basis of pacifism in the Gospels, the position of the early church, Christianity and the peace movement, and modern war and the Christian world mission. The author argues that war is absolutely and eternally morally wrong and incompatible with the way of Christ and Christianity.

2227.

Kaufman, Donald D. Tax Dilemma: Praying for Peace, Paying for War. Scottdale, Pa.: Herald Press, 1978. Attempts to respond to the contradictory position of the churches which, while praying for world peace, keep supporting the funding of a war budget, termed the “defense budget,” and appeals to Christian conscience and non-Christians alike to take a stand against what the author calls the “war tax.”

Bibliographical Survey 2228.

549

Keim, Albert N. and Grant M. Stolzfus. The Politics of Conscience: The Historic Peace Churches and America at War, 1917-1955. Scottdale, Penn.: Herald Press, 1988. Examines the efforts of Mennonites, Quakers, and Brethren to protect conscientious objectors from being forced to become soldiers and the debates of the peace churches whether to seek absolute exemption or alternative service; concentrates upon the negotiations between the government and representatives of the three denominations examined. This is the first book to attempt to reconstruct fully that effort.

2229.

Kelsay, John. Islam and War: A Study in Comparative Ethics: The Gulf War and Beyond. Louisville, Ky.: Westminster/ John Knox Press, 1993. Explores questions regarding the justice of war and addresses the lack of comparative perspectives on the ethics of war, particularly with respect to Islam.

2230.

Kelsay, John and James Turner Johnson. Just War and Jihad: Historical and Theoretical Perspectives on War and Peace in Western and Islamic Traditions.Contributions to the Study of Religion, No. 28. Westport, Conn.: Greenwood Press, 1991. Provides dialogue on the Western and Islamic traditions on war and peace, noting the historico-cultural influences affecting thought on war in the two traditions, assessing the concept of “holy war,” and setting forth the different relationships of the two traditions.

2231.

Khadduri, Majid. War and Peace in the Law of Islam. Baltimore: John Hopkins University Press, 1955. Examines how the Shari’ah affects relations of the Muslim state with the non-Muslim environment.

2232.

Kraft, Kenneth, ed. Inner Peace, World Peace: Essays on Buddhism and Nonviolence. Albany: State University of New York Press, 1992 The first work in a Western language to examine the Buddhist approach to nonviolence and world peace, this volume attempts to show the contemporary relevance of the Buddhist tradition to world peace, including the new international movement known as “socially engaged Buddhism.”

550 2233.

Church and State Kraybill, Donald B. Facing Nuclear War: A Plea for Christian Witness. Scottdale, Pernn.: Herald Press, 1982. Provides both Christian reasons and political reasons for giving up on the arms race and turning back and argues that Christians should do more than dream but must act and join hands in a worldwide peace witness.

2234.

Lackey, Douglas P. Moral Principles and Nuclear Weapons. Totowa, N.J.: Rowman and Allanheld Publishers, 1984. Makes a strong argument against the build-up of nuclear arms as a basis for when nuclear deterrence is indefensible from a practical point of view and morally irresponsible.

2235.

Laffin, Arthur J. and Anne Montgomery, eds. Swords into Plowshares: Nonviolent Direct Action for Disarmament. San Francisco: Harper and Row, 1987. A collection of twenty-three essays, four appendices, and assorted resource listings that argue that the true Christian should engage in the types of activities undertaken by most of the writers who have been arrested, tried, and convicted as a result of their acts of non-violent support of resistance to nuclear weapons.

2236.

Lasserre, Jean. War and the Gospel. Trans. Oliver Cobun. Scottdale, Penn.: Herald Press, 1962. Provides a passionate plea for faithfulness to the biblical injunction, “Thou shalt not kill,” the Sixth Commandment, upon which the fate of both the world and the church depend, and for Christians to see the urgency of a commitment to respect for human life that requires non-violence toward other human beings.

2237.

Latourette, Kenneth Scott. “The World Fellowship of Christians and World Peace.” International Review of Mission 28 (1939): 147-58. Argues that Christians have a great mission to promote world peace and asks what Christians can do, if anything, beyond that which they are already attempting to reduce the frequency of war.

2238.

Lee, Umphrey. The Historic Church and Modern Pacifism. New York: Abingdon-Cokesbury Press, 1943. Sketches briefly the history of the church’s position in regard to war and against this background to consider modern pacificism; aims to clear

Bibliographical Survey

551

away misconceptions in Christian thinking on the problem of war and peace. 2239.

Long, Edward LeRoy, Jr. War and Conscience in America. Philadelphia: The Westminster Press, 1968. In the light of the Vietnam War, the author examines the changing nature of warfare, with nuclear weapons and insurgency wars, just war theory, forms of pacifism, civil disobedience, and the role the church should play.

2240.

Loveland, Anne C. American Evangelicals and the U.S. Military, 19421993. Baton Rouge: Louisiana State University Press, 1996. Presents an account of evangelical Christian witness in the military since World War II, with emphasis on the role of the senior line officers as well as churches and chaplains.

2241.

Macquarrie, John. The Concept of Peace. Philadelphia: Trinity Press International, 1990. Relates the biblical idea of “shalom” to problems of contemporary society and offers suggestions for dealing with conflict and violence in today’s world.

2242.

Martino, Joseph P. A Fighting Chance: The Moral Use of Nuclear Weapons. Harrison, N.Y.: Ignatius Press, 1988. Provides practical and moral guidelines for adopting defenses which meet the U. S. Catholic bishops’ concerns expressed in this famous pastoral letter of 1983.

2243.

Masamichi Kamiya. “The Concept of Peace and the Role of Religion.” Ching Feng (1-2, 1994): 73-80. Examines the concept of peace from a religious perspective and concludes that peace lies not only in a stage of the absence of war, but also in the elimination of structural violence; the author seeks to show how the meaning of peace varies in different cultures and between the East and the West.

2244.

Mauser, Ulrich. The Gospel of Peace: A Scriptural Message for Today’s World. Louisville, Ky.: Westminster/John Knox Press, 1992.

552

Church and State Uses the Bible, especially the New Testament, as a guide for present-day peace efforts, drawing on interpretations of the power of peace in the New Testament and interlacing the New Testament of peace with elements of the Old Testament idea of shalom, including the wars of Yahweh.

2245.

Mayer, Eli. War and Religion: A Sociological Study. Philadelphia: University of Pennsylvania Press, 1918. Presents authoritative data on the relationship between war and religion from ancient times to the present and draws conclusions based upon conclusions to which statements of history, human reasoning, and research point.

2246.

McNeal, Patricia. Harder than War: Catholic Peacemaking in TwentiethCentury America. New Brunswick: Rutgers University Press, 1992. Reviews sympathetically the story of American Catholic peacemaking in the twentieth century, but does so with a sense of the failure of Catholic peacemakers to exercise any real influence on U. S. public policy while emphasizing how these peacemakers helped to transform the institutional church.

2247.

McSorley, Richard, S.J. It’s a Sin to Build a Nuclear Weapon: The Collected Works on War and Christian Peacemaking of Richard McSorley, S.J. Ed. John Dear, S.J. Baltimore, Md.: Fortkamp Publishing Co., 1991. The author begins with the Gospel imperative of peace, moves on to manifest the violence in policies of war and weapons, appeals to consciences and civic responsibility to change society and gives examples of modern-day peace makers to inspire others to actions for peace.

2248.

Milford, Theodore R. Christian Decision in the Nuclear Age . Philadelphia: Fortress Press, 1967. Examines how the Christian can make ethical decisions required with respect to nuclear weapons by looking at those principles that should enter into decisions made by Christians on controversial social questions, the role of biblical teaching, and of precedents of church history; shows in what ways the Bible can be used to help Christians make ethical decisions and cautions against any notion of a holy war and yet is convinced that there is some legitimate Christian basis for the conviction that Western civilization is worth defending.

Bibliographical Survey 2249.

553

Miller, Marlin E. and Barbara Nelson Gingrich, eds. The Church’s Peace Witness. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1994. Contains provocative essays that focus on various facets of war and peace: war and peace as presented in the Bible, war and peace as divisive issues in the history of the church, and analysis of eleven recent statements made by church bodies, and so on; a valuable resource.

2250.

Miller, Richard B. Interpretations of Conflict: Ethics, Pacifism, and the Just-War Tradition. Chicago: University of Chicago Press, 1991. Provides methods for critiquing and constructing ethics on war and peace in a pluralist context, including Augustinian, Thomistic, modern Protestant, contemporary Catholic and secular ethics perspectives and critiques the morality of nuclear deterrence. Recommended..

2251.

Morey, Robert A. When Is It Right to Fight? A Penetrating Look at the Difficult Issues of Peace, Freedom, and Responsibility. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1985. Provides a critique of pacifism and attempts to answer questions as to whether force is ever necessary to fight evil and whether there is such a thing as a “just war,” in the light of the Bible and church history.

2252.

Murphy, Matthew F. Betraying the Bishops: How the Pastoral Letter on War and Peace Is Being Taught. Washington, D.C.: Ethics and Public Policy Center, 1987. Provides a critical analysis of the U. S. Catholic bishops’ 1983 pastoral on “The Challenge of Peace” and concludes that the bishops need to exercise greater oversight to ensure that their pastoral teachings are being properly communicated.

2253.

Murphy, Thomas Patrick, ed. The Holy War. Columbus: Ohio State University Press, 1976. The seven original essays in this volume are devoted to an analysis of the philosophy of belligerency for moral gain and a final section is devoted to a discussion of the “holy war” as witnessed today.

2254.

Muste, Abraham John. Of Holy Disobedience. Raymond, N.H.: Greenleaf Books, 1952.

554

Church and State A passionate tract in defense of pacifism.

2255.

Musto, Ronald G. The Catholic Peace Tradition. Maryknoll, N.Y.: Orbis Books, 1986. Reviews in a comprehensive way the teachings and practices of the Catholic Church with respect to war and peace; a valuable resource that is rich in factual detail and full documentation; the first complete bibliography of Catholic peace history in one volume, from biblical concepts of peace and peacemaking to the era of Vatican II in Europe, the United States, and the Third World.

2256.

Musto, Ronald G., ed. Catholic Peacemakers: A Documentary History. Vol. 1: From the Bible to the Crusades. Vol. 2: From the Renaissance to theTwentieth Century. Hamden, Conn.: Garland Publishing, 1992. The first comprehensive collection of source reading for the entire tradition of Catholic peacemaking and the third part of the author’s indepth study of the Catholic peace tradition and completes his narrative account The Catholic Peace Tradition and The Peace Tradition in the Catholic Church: An Annotated Bibliography; collects primary reading in English and English translation from Greek, Latin, French, German, and other languages.

2257.

Musto, Ronald G. The Peace Tradition in the Catholic Church: An Annotated Bibliography. New York: Garland Publishing, Inc., 1987. This volume provides an update to the research on the Catholic Peace Tradition, from November 1984 to November 1986; most of the entries in this volume have been cited in the aforementioned volume, but here are accompanied by appropriate commentary; the purpose of this volume is to provide a detailed analysis of all and more recent works for further research, with materials arranged by topic and period as a framework for study and reading.

2258.

Nardin, Terry, ed. The Ethics of War and Peace: Religious and Secular Perspectives. Princeton: Princeton University Press, 1996. Provides an introduction to the ethnical aspects of war and peace and explores the reasons for waging war and for fighting with restraint as found in diverse religious traditions, beginning with the classic debate between political realism and natural law; this work seeks to expand the dialogue by bringing in Islam, Christian pacifism, and contemporary feminism.

Bibliographical Survey 2259.

555

National Conference of Catholic Bishops. The Challenge of Peace: God’s Promise and Our Response: A Pastoral Letter on War and Peace by the National Conference of Catholic Bishops. Washington, D.C.: United States Catholic Conference, 1983. Written from the perspective of the Catholic faith, this document is directed toward a world freed of the nuclear threat; a major document of the American National Conference of Catholic Bishops.

2260.

Niditch, Susan. War in the Hebrew Bible: A Study in the Ethics of Violence. New York: Oxford University Press, 1993. Examines the several attitudes toward war and violence that exist concurrently in the Hebrew Bible and maintains that the various views of war in the Hebrew Bible are attempts at constructing an ethic of violence in response to the fairness or unfairness of the ban.

2261.

Nutt, Rick L. Toward Peacemaking: Presbyterians in the South and National Security, 1945-1983. Tuscaloosa: The University of Alabama Press, 1995. Analyzes the change in the Southern Presbyterian Church’s attitude toward the nation, from one of “hawkish” support of the nation to openly criticizing U.S. military ventures and foreign policy objectives; an important case study that may help explain not only Presbyterianism in the South but also changing Protestantism in twentieth-century America.

2262.

Nuttall, Geoffrey Fillingham. Christian Pacifism in History. Oxford: Basil Blackwell, 1958. Attempts to provide a rationale for Christian pacifism by providing a concise presentation of the beliefs sustaining Christian pacifists in refusal to engage in war; taking his soundings from five periods of church history, the author demonstrates that the principles leading Christians to a pacifist position have varied at different times.

2263.

O’Brien, William Vincent. Nuclear War, Deterrence, and Morality. Westminster, Md.: Newman Press, 1967. Calls attention to the major problems involved in defining and applying the moral limits of modern war and deterrence. The author analyzes the state of the question with regard to nuclear wars, deterrence, and morality today. Some of the questions raised that require answers are: What is a limited nuclear war? Are limits possible, or is escalation inevitable? Is

556

Church and State strategic nuclear deterrence, with all it implies, justifiable? What is the morality of first use of nuclear weapons? Are arms control and disarmament possible? This work is clear and direct in its treatment of the subject.

2264.

O’Donovan, Oliver. Peace and Certainty: A Theological Essay on Deterrence. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1989. Analyzes the subject of deterrence from a Christian moral perspective in the light of the nuclear arms race and teases meaning out of the distinction between deterrence weapons and weapons for use, and persuasively demonstrates the historical and thematic links between nuclear deterrence theory and pacifism in the tradition of the utopian ‘perpetual peace’ theories of the eighteenth and nineteenth centuries.

2265.

Panikkar, Raimon. Cultural Disarmament: The Way to Peace. Trans. Robert Barr. Louisville, Ky.: Westminster/John Knox Press, 1995. Addresses crucial issues of today, such as peace, war, and religion, as the author seeks to redefine true peace and offers a way to achieve it in the world.

2266.

Partner, Peter. God of Battles: Holy Wars of Christianity and Islam. Princeton: Princeton University Press, 1998. Examines the origins of holy war and how it affects the modern world— without, in some cases, the modern world realizing it. Beginning with ancient Near Eastern societies and Jewish sects, the author shows how the ideal of the crusade, “God’s War,” came to permeate Christendom and how it influenced later Western societies, especially during the period of colonialism. In addition, the author explores the reasons behind the fears which Islamic fundamentalism excites in the West. The author challenges and overturns the comfortable assumptions and standard pre-conceptions held by many Christians and Jews.

2267.

Payne, Keith and Karl Payne. A Just Defense: The Use of Force, Nuclear Weapons, and Our Conscience. Portland, Or.:. Multnomah Press, 1987. After exploring the strengths and limitations of proposed solutions to the nuclear dilemma—such as nuclear disarmament, arms control, and civilian based defense, all of which are found to be wanting—the authors propose a “just defense” alternative which they maintain fits well within the long-standing and biblically-supported just war tradition and, at the same time, is the most realistic alternative on the horizon.

Bibliographical Survey 2268.

557

Peace and Disarmament. Geneva: World Council of Churches, Commission of the Churches on International Affairs, 1982. Includes documents of the World Council of Churches and of the Roman Catholic Church, presented by the Pontifical Commission “lustitia et Pax.”

2269.

Peace and the Just War Tradition: Lutheran Perspectives in the Nuclear Age. St. Louis, Mo.: Concordia Publishing House, 1986. Based on Article 16 of the Augsburg Confession that “Christians may without sin . . . engaged in just wars,” the seven essays in this volume address the question of whether nuclear weapons make any war unjust or whether it is possible to reinterpret standards for “just” wars to include nuclear wars.

2270.

Peace on Earth. New York: Ridge Press, 1964. Traces various currents in the teaching of Pacem in Terris, Pope John XXIII’s last encyclical, and explains its application to such issues as nuclear warfare, race relations, economic justice, freedom of worship, international law, national self-determination, colonialism, and the progressive.

2271.

Peachey, Paul, ed. Peace, Politics, and the People of God. Philadelphia: Fortress Press, 1986. Places the Christian ethical discourse on war and peace in its proper ecclesiological frame by bringing together ten thought-provoking papers that treat war-peace-violence concerns from both pacifist and nonpacifist perspectives.

2272.

Peachey, Paul. Biblical Realism Confronts the Nation: Ten Christian Scholars Summon the Church to the Discipleship of Peace. Scottdale, Penn.: Fellowship Publications, 1963. Examines biblical imperatives as they relate to the claims of national ethos, the nuclear arms race, and nuclear war, including Old Testament perspectives and the relation of Christology and ethics from New Testament perspectives.

2273.

Peachey, Urbane, ed. Mennonite Statements on Peace and Social Concerns, 1900-1978. Akron, Penn.: Mennonite Central Committee, U.S. Peace Section, 1980.

558

Church and State A compilation of Mennonite statements on peace and social concerns from 1900 through 1978, selecting only those subjects to which biblical teaching on peace and nonresistance, church and state, war and militarism, nationalism and civil religion, and world concerns may be applied.

2274.

Pipkin, H. Wayne, ed. Seek Peace and Pursue It: Proceedings from the 1988 International Baptist Peace Conference Sjovik, Sweden, August 3-7, 1988. Memphis, Tenn.: Baptist Peace Fellowship of North America, 1989. A collection of papers presented at the 1988 International Peace Conference, with twenty-seven nations represented it was the most international Baptist peace conference ever held.

2275.

Powaski, Ronald E. Thomas Merton on Nuclear Weapons. Chicago: Loyola University Press, 1988. Among the first Catholics to condemn any use of nuclear weapons, the author argues that effective political action must be based on a sound and deep spiritual foundation, a total orientation of one’s life to God.

2276.

Powers, Gerard F., Drew Christiansen, and Robert T. Hennemeyer, eds. Peacemaking: Moral and Policy Challenges for a New World. Washington, D.C.: United States Catholic Conference, 1994. A follow-up to the Catholic bishops’ 1983 pastoral letter on war and peace, this volume addresses the religious and moral dimensions of many of the most pressing issues confronting U. S. foreign policy today, including religion and nationalism, humanitarian intervention, economic sanctions, sustainable development, the future of the United Nations, and the use of force after the Cold War. Theologians, policymakers, military strategists, political scientists, economists, ethicists, and peace advocates explore the moral and religious dimensions of the challenges involved in shaping a just and peaceful post-Cold War world; distributed for the United States Catholic Conference.

2277.

Quinlan, Michael. “The Ethics of Nuclear Deterrence: A Critical Comment on the Pastoral Letter of the U.S. Catholic Bishops.” Theological Studies 48 (1987):3-24. Provides a critical examination of the famous pastoral letter of U. S. Roman Catholic bishops on nuclear deterrence and international security. Having outlined a theory of the basic significance of nuclear weapons in warfare, the author argues that wholesale condemnation of nuclear use is mistaken.

Bibliographical Survey 2278.

559

Ramsay, William M. The Wall of Separation: A Primer on Church and State. Louisville, Ky.: Westminster/ John Knox Press, 1989. Summarizes and interprets some of the complexities of church-state relations and argues for the value of separation for pluralism, voluntary religion, and interfaith peace.

2279.

Ramsey, Paul. Speak Up for Just War or Pacifism: A Critique of the United Methodists Bishops’ Pastoral Letter “In Defense of Creation.” University Park, Penn.: Pennsylvania State University Press, 1988. A critique of the United Methodist Bishops’ Pastoral Letter “In Defense of Creation” in which the author contrasts it with the Catholic Bishops’ pastoral “The Challenge of Peace”; elaborates many broad insights in just war theory.

2280.

Ramsey, Paul. War and the Christian Conscience: How Shall Modern War be Conducted Justly? Durham, N.C.: Duke University Press, 1961. Examines traditional Christian teachings on war with a view to discovering their meaning and relevance today and concludes that the “just conduct” of war in the Western religious tradition means counter-forces warfare, and excludes a policy based on counter-people retaliation; the first fulllength critique of the World Council of Churches’ study document on “Christians and the Prevention of War in an Atomic Age.”

2281.

Raven, Charles E. The Theological Basis of Christian Pacifism. New York: Fellowship of Reconciliation, 1950. Analyzes the Christian attitude toward war from a theological perspective and provides a theoretical foundation of the basis of pacifism, which the author finds ultimately in the nature of God.

2282.

Regan, Richard J., S.J. Just War: Principles and Cases. Washington, D.C.: The Catholic University of America Press, 1996. Examines whether war is ever justifiable, who has the right to wage war, and what is acceptable war conduct, and then discusses the principles of just-war theory and applies them to eight historical and ongoing conflicts.

2283.

Reid, Charles J., Jr., ed. Peace in a Nuclear Age: The Bishops’ Pastoral Letter in Perspective. Washington, D.C.: Catholic University of America Press, 1986.

560

Church and State The essays in this volume confront directly and from a variety of perspectives a wide range of issues raised by nuclear deterrence policy and the Catholic Church’s response to this ethical dilemma. The four sections in this book focus on the tradition of the Church and thoroughly probe the history of the Church’s attitude toward warfare; the response of public policy-makers to the pastoral letter; the reflections of Catholic, Jewish, Protestant, and Orthodox theologians and writers; and the pastoral’s implications for American Catholics.

2284.

Reuver, Marc. Christians as Peace Makers: Peace Movements in Europe and the U.S.A. Geneva: World Council of Churches, 1988. Published for the Conference of European Churches. Traces the development of new movements, the ideals they espouse, and the way they function and relate to churches.

2285.

Riga, Peter. Peace on Earth: A Commentary on Pope John’s Encyclical. New York: Herder and Herder, 1963. Traces various currents in the teaching of Pope John XXIII’s Pacem in Terris (the last of his encyclicals), and explains its application to such issues as nuclear warfare, race relations, economic justice, freedom of worship, international law, national self-determination, colonialism, and the progressive amelioration of anti-Christian political systems..

2286.

Rouner, Leroy S. Religion, Politics, and Peace. Notre Dame, Ind.: Notre Dame University Press, 1999. Examines the paradox reflected in the relation between religion and peace, in which religion has probably been the single most significant cause of warfare in human history and, at the same time, the single most significant force for peace; while the essays in this volume do not untangle this paradox, they explore ways in which religion both enhanced political life and served the cause of peace.

2287.

Rouner, Leroy S., ed. Celebrating Peace. Boston University Studies in Philosophy and Religion, No. 11. Notre Dame, Ind.: University of Notre Dame Press, 1990. An anthology of thought-provoking essays which are grouped around four themes: just war, perpetual peace, and the nation-state; Christian conceptions of peace; Hindu and Buddhist views of peace; and peacemaking in terms of prophecy and poetry.

Bibliographical Survey 2288.

561

Runyon, Theodore, ed. Theology, Politics, and Peace. Maryknoll, N.Y.: Orbis Books, 1989. From divergent backgrounds and ideologies, religious and political leaders from the United States, Europe, and Latin America debate the usefulness of theological perspective in the political quest for peace; contributors include Jimmy Carter, Jürgen Moltmann, Kurt Biedenkopf, José Míguez Bonino, Theodore Weber, Andrew Young, John H. Yoder, et al.

2289.

Russell, Frederick H. The Just War in the Middle Ages. Vol. 8 of the Cambridge Studies in Medieval Life Series. New York: Cambridge University Press, 1975. The first systematic attempt to reconstruct from original manuscript sources and early printed books the medieval doctrines relating to the just war, the holy war, and the crusade; after surveying the theories of the just war, particularly in the Middle Ages, the author evaluates the just war in the light of late medieval and early modern statecraft and poses questions about its compatibility with Christian ethics and its validity within international law.

2290.

Saperstein, David, ed. Preventing the Nuclear Holocaust: A Jewish Response. New York: Union of American Hebrew Congregations for the Commission on Social Action of Reform Judaism, 1987. This volume was prepared to aid individuals and organizations within the Jewish community in understanding the nuclear arms race and in engaging in efforts to reverse it.

2291.

Schall, James V. Out of Justice, Peace and Winning the Peace. San Francisco, Cal..: Ignatius Press, 1984. Contains the complete text of both the Joint Pastoral Letters of the West German bishops and the French bishops on war and peace and an appendix by Basil Cardinal Hume of England; an important source for Catholic thought on justice and peace.

2292.

Shannon, Thomas A., ed. War or Peace?: The Search for New Answers. Maryknoll, N.Y.: Orbis Books, 1980. The theme of this book is the search for peace as illustrated by the just-war theory and pacifism; the three sections of this book—the just-war theory, pacifism, and the church and pacifist—address conceptual, institutional,

562

Church and State and personal issues and dilemmas associated with both pacifism and the just-war theory.

2293.

Shannon, Thomas A. What Are They Saying about Peace and War? New York: Paulist Press, 1983. Presents a broad analysis of peace and war, beginning with a survey of the teachings of the major world religions; the author focuses on the special developments in Catholicism of the just war tradition and recent statements issued by American Catholic bishops, including the bishops’ pastoral letter on war and peace.

2294.

Sheerin, John B. Peace, War and the Young Catholic. New York: Paulist Press, 1973. Written for young people, the author insists that peace and war are moral questions that cannot be sidestepped.

2295.

Sheils, W. J., ed. The Church and War: Papers Read at the TwentyFirst Summer Meeting and the Twenty-Second Winter Meeting of the Ecclesiastical History Society. New York: Basil Blackwell, 1983. The published papers of two gatherings of the Ecclesiastical History Society in 1982; the topics range from Augustine’s views on the “just war,” Christian pacifism in the era of two world wars, to the conflicts in Zimbabwe, 1970-1980. Many of the essays cover periods prior to the modern era.

2296.

Sider, Ronald J. and Michael A. King. Preaching About Life in a Threatening World. Philadelphia: Westminster Press, 1987. Bringing together their concern for the spiritual with concern for the here and now, the authors illustrate how the two approaches can be integrated by giving examples of preaching on five key social issues—abortion, economic justice, human rights, the earth, and war and violence.

2297.

Simon, Arthur R. Harvesting Peace: The Arms Race and Human Need. Kansas City, Mo.: Sheed and Ward, 1990. Describes the historic opportunity today to end the arms race and redirect resources toward peaceful development by examining the origins of the Cold War, the collapse of communism, and the transformations that are occurring in Eastern Europe and the Soviet Union and showing why the United States should move quickly to help the world cut military expenditures in half by the end of the decade.

Bibliographical Survey 2298.

563

Smock, David R. Religious Perspectives on War: Christian, Muslim, and Jewish Attitudes Toward Force After the Gulf War. Washington D.C.: United States Institute of Peace Press, 1992. Based on an interfaith symposium convened by the United States Institute of Peace, this volume explores the variety of religious responses to war, noting the very diverse views of Jews, Muslims, and Christians in addressing such issues as the just war doctrine, explaining their differences and often finding common ground.

2299.

Smock, David R. Perspectives on Pacifism: Christian, Jewish, and Muslim Views on Nonviolence and International Conflict. Washington, D.C.: United States Institute of Peace Press, 1995. Brings together Christian, Jewish, and Muslim theologians and activists to debate the role of nonviolence in peacemaking and conflict resolution, yielding rare insights in the complexities of modern religious thought on justice and peace. This volume focuses on two basic issues: whether and to what degree nonviolence is a resource for peacemaking in each of the three faiths and the applicability of their teachings about nonviolence to various contemporary international conflicts.

2300.

Sneath, E. Hershey, ed. Religion and the War. New Haven, Conn.: Yale University Press, 1918. The seven essays in this volume examine the moral and religious issues associated with war from different perspectives; topics included are the relation of God to the events of current history, the Christian hope in times of war, the theory of non-resistance, the role of ministry in war, and the effect of war upon religious education.

2301.

Sölle, Dorothee. The Arms Race Kills, Even Without War. Philadelphia: Fortress Press, 1983. Asks Christians to recognize the arms race as a strategic ideology of deterrence that actively cripples both the salvation of the poor and the possibility of peace built on justice, and advocates resistance, not idolatry of the balance of terrorism that will threaten the prosperity of all people in a peaceful world.

2302.

Sproxton, Judith. Violence and Religion: Attitudes Towards Militancy in the French Civil War and the English Revolution. New York: Routledge, 1995.

564

Church and State Examines conflict between religious faith and military action in the light of the writings of Calvin, Cromwell, Winstanley, and Marvell, looking primarily at two periods of major upheaval—French civil wars and the English Revolution; also explores the notion of division between selfinterest of humanity and the will of God, and how such attitudes prompted opposition to the rulers of the period.

2303.

Stassen, Glen H. Just Peacemaking: Transforming Initiatives for Justice and Peace. Louisville, Ky.: Westminster/ John Knox Press, 1992. Argues that Christians should direct their energies toward finding a set of criteria and a model for a “just peace” instead of a “just war,” using the Sermon on the Mount and the book of Romans as models for establishing a just peace in the face of conflict.

2304.

Stevenson, William R., Jr. Christian Love and Just War: Moral Paradox and Political Life in St. Augustine and His Modern Interpreters. Macon, Ga.: Mercer University Press, 1987. An informed and balanced study based upon a wide range of sources, the author argues that Augustine’s writings on war do not reflect a coherent moral theory, but rather a profound awareness of the acute and moral paradox of human political life; the first extended treatment of Augustine’s writing on war examined in the context of his work as a whole.

2305.

Stone, Ronald H. Christian Realism and Peacemaking: Issues in U. S. Foreign Policy. Nashville, Tenn.: Abingdon Press, 1988. Demonstrates that Christian peacemaking efforts must be tinged with a healthy dose of realism or they will degenerate into ineffectual sentimentalism; concludes with a statement about the essential elements in any relevant church policy of peacemaking.

2306.

Stone, Ronald H. Theology of Peace: Paul Tillich. Louisville, Ky.: Westminster/John Knox Press, 1990. A collection of writings on peace from the years Tillich spent in America, beginning in 1937; documents Tillich’s pre-World War II hope and resistance to Hitler and moves to the time before his death in 1965. The twelve essays, some never before in print, are on peace, freedom, society, and international order.

2307.

Stone, Ronald H. and Dana W. Wilbanks The Peacemaking Struggle: Militarism and Resistance: Essays Prepared for the Advisory Council

Bibliographical Survey

565

on Church and Society of the Presbyterian Church (USA). Lanham, Md.: University Press of America, 1985. Prepared as a resource for the United Presbyterian Church, U.S.A., to help its members face the question of an appropriate response to the responsibilities and limits of Christian citizenship in a society increasingly faced with the dangers of militarism; the essays in this volume build upon the peacemaking call of the churches in their ecumenical work. 2308.

Stratmann, Franziskus Maria. War and Christianity Today. Trans. John Doebele. Westminster, Md.: Newman Press, 1956. Analyzes a possible war between East and West and firmly rejects the notion of a “preventative” war and yet denies with equal vigor that a Christian in the West can ignore or callously overlook the fate of millions under Russian domination; also considers the Catholic Church’s responsibility for peace, the question of conscientious objection, one’s personal duty to advance peace, the United Nations, and Pius XII’s Christmas address of 1948.

2309.

Sutherland, Charles W. Disciples of Destruction: The Religious Origins of War and Terrorism. Buffalo, N.Y.: Prometheus Books, 1987. Argues that organized religion, even today, maintains the proclivities of its barbaric origins, as Israeli expansionism, the Vatican’s obsession with its financial empire, and the atrocities of Khomeini’s “Islamic Republic” “amply demonstrate”; a polemical work highly biased against religion.

2310.

Swartley, William M. and Cornelius J Dyck, eds. Annotated Bibliography of Mennonite Writings on War and Peace: 1930-1980. Scottdale, Penn.: Herald Press, 1987. This annotated bibliography of almost ten thousand entries, of both Mennonite authors as well as authors of articles on war and peace published in Mennonite publications, are classified under the following headings: Alternative Service; Arms, Armament, and Disarmament; Attitudes and Education; The Bible, Peace, and War; Church and State; Civil Disobedience; Conscientious Objection; International Relations; Justice; Military Service; Nationalism; Peace; Race Relations; Refugees; War; and Wars.

2311.

Sweeney, Francis, S. J., ed. The Vatican and World Peace: A Boston College Symposium. Montreal: Palm Publishers, 1970.

566

Church and State Examines the peace objectives of recent popes, as well as the historical perspective in which they acted, in five essays prepared for a conference on the work of the Holy See for the establishment of world peace, as carried on by the Vatican in its several agencies and its diplomatic representatives, held at Boston College in 1968.

2312.

Tambasco, Anthony J., ed. Blessed are the Peacemakers: Biblical Perspectives on Peace and Its Social Foundations. Mahwah, N.J.: Paulist Press, 1989. With examples from the Old Testament, the Gospels, Paul, and other biblical sources, the authors in seven essays seek to highlight the relationship of the Bible to ethics, especially in the images of community that influence the search for peace in the world.

2313.

Thompson, Henry O. World Religions in War and Peace. Jefferson, N.C.: McFarland and Co., Inc., 1988. Examines the contribution each of the major world religions has made or might make to world peace, not merely in the face of the threat of nuclear holocaust in wider areas such as the environment; includes a chapter on each of the following: Judaism, Christianity, Islam, Hinduism, Jainism, Sikhism, Buddhism, Taoism, Confucianism, Shinto, and traditional faiths.

2314.

Toner, James Hugh. The Sword and the Cross: Reflections on Command and Conscience. New York: Praeger, 1992. Argues that political success and standards of right and wrong must be harmonized; examines the etiology of war, war and politics, just war and international law, the soldier’s ethos of “command” (the political and legal power to initiate and to conduct war) and “conscience” (the moral and ethical to decide whether and how to fight), the “political Christ” of the synoptic gospels, and pacifism.

2315.

Tooke, Joan D. The Just War in Aquinas and Grotius. London: S.P.C.K., 1965. Examines and analyzes the development of the Christian attitude to war before Aquinas; the doctrine of the just war of Aquinas, his use of the Scriptures in his war articles, his thought on politics and justice in relation to war, and the relevance of Aquinas’s natural law theology to his natural law theories; the development of teaching on war between Aquinas and Grotius; the just war concept in Grotius; and a brief summary of the ruling on war from Grotius to the present day.

Bibliographical Survey 2316.

567

Vaky, Viron P. The Nuclear Dilemma: A Christian Search for Understanding. Cincinnati, Ohio: Forward Movement Publications, 1987. Provides a thoughtful contribution to the debate on nuclear policy and a summary of moral and political questions of the age; both the religious community and the civil community may profit from the arguments in this book.

2317.

Van Kirk, Walter William. Religion Renounces War. New York: Willett, Clark and Co., 1934. Analyzes the cause and cure of war, and describes the churches’ championing the rights of conscience and the churches of the world combating the war system; the author contends that war is contrary to the teachings of Jesus, that churches should no longer bless war, and that Christians should refuse to render unto Caesar the things that belong to God.

2318.

Vanderhaar, Gerard A. Christians and Nonviolence in the Nuclear Age: Scripture, the Arms Race and You. Mystic, Conn.: Twenty-Third Publications, 1982. Presents a constructive personal response that individuals can make to the challenge posed by nuclear weapons and outlines a positive, nonviolent alternative to war, an alternative that can be practiced on one’s own personal life and extended into the arena of international relations; assesses the terrible realities of the Nuclear Age and sophisticated weapons system in light of biblical teachings about idolatry.

2319.

Vaux, Kenneth L. Ethics and the Gulf War: Religion, Rhetoric, and Righteousness. Boulder, Colo.: Westview Press, 1992. In this wide-ranging book, the author elucidates the great just war traditions of Judaism, Christianity, and Islam, evaluating the key events of the war in light of the religious rhetoric used by both sides, noting the major role played by religious and ethical traditions in winning support not just of the United States and Iraqi peoples but of public opinion worldwide and the wide gap between the religious rhetoric and the political-military action it called on for support.

2320.

Wallis, Jim. Peacemakers: Christian Voices from the New Abolitionist Movement. San Francisco: Harper and Row, 1983.

568

Church and State Offers an emerging religious consensus that the use of nuclear weapons cannot be theologically supported; contributors include Richard Barnet, Joan Chittister, William Stringfellow, Daniel Berrigan, Virginia Mollenkott, and Jim Wallis.

2321.

Walters, James W., ed. War No More?: Options in Nuclear Ethics. Minneapolis, Minn.: Fortress Press, 1989. Includes three major essays, with comments by respondents, from three scholars with divergent views of Christianity’s contribution to the nuclear arms discussion and present, in a succinct and persuasive manner, three distinct options in the arena of contemporary Christian thought on nuclear arms.

2322.

Webster, Alexander F. C. The Pacifist Option: The Moral Argument Against War in Eastern Orthodox Theology. Lanham, Md.: University Press of America, 1999. The author demonstrates that a distinctive pacifist trajectory, characterized by the moral virtues of non-violence, nonresistance, voluntary suffering, and universal forgiveness, has endured through two millennia of Eastern Orthodox history in unbroken continuity with the ancient Church. The author makes use of a great number of primary sources including Holy Scripture, patristic writing through the Byzantine era that terminated in 1453 C.E., Orthodox canon law from the Seven Ecumenical Councils and other Byzantine Greek legal sources, among others.

2323.

Weigel, George and John P. Langan, S. J. The American Search for Peace: Moral Reasoning, Religious Hope, and National Security. Washington, D.C.: Georgetown University Press, 1991. The essays in this volume bring together concerned philosophers, political scientists, Christian ethicists, and policymakers who critically examine the fundamental and enduring questions of pacifism, war, intervention, and political negotiation.

2324.

Weigel, George. Tranquillitas Ordinis: The Present Failure and Future Promise of American Catholic Thought on War and Peace. New York: Oxford University Press, 1987. Represents a major contribution to the Catholic debate on war and peace and considered by some to be “the best work on war and peace to come out of the post-Vatican II era.”

Bibliographical Survey 2325.

569

Wells, Ronald A., ed. The Wars of America: Christian Views. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1981. Reprint: Macon, Ga.: Mercer University Press, 1991. According to the editor, there are three possible answers to the question of the appropriate Christian attitude toward war: that of the pacifist, who condemns war itself as un-Christian; that of the crusader, who views any war fought by a Christian as a war fought in defense of Christianity; and that of the just-war theorist, who evaluates each war on the merits of its case. With these possible answers in mind, the contributors analyze and evaluate eight major American wars in the light of Christian love and Christian responsibility to the state.

2326.

Whitmore, Todd, ed. Ethics in the Nuclear Age: Strategy, Religious Studies, and the Churches. Dallas: Southern Methodist University Press: 1989. Draws together the thought of nine distinguished scholars in the field of religious studies and provides a valuable resource both for those who speak for and participate in the church and for strategists who seek to integrate the moral dimension into their thinking on the nuclear issue; the collection of essays is an outgrowth of a two-year workshop seminar, the Colloquium on Religion and World Affairs, held at the University of Chicago Divinity School.

2327.

Wilkinson, Alan. Dissent or Conform? War, Peace and the English Churches 1900-1945. London: SCM Press, 1986. Examines how the English churches reacted to, and were affected by, the international crises of the first half of this century; the underlying question is how the church can be a creatively dissenting community in the world, while recognizing that it is easier for the church to become a conforming community or to criticize without any experience of power.

2328.

Will, James E. A Christology of Peace. Louisville, Ky.: Westminster/John Knox Press, 1989. Explores the ecumenical, denominational, congregational, and public dimensions of the gospel of peace and attempts to show how peace with justice is evident in the life, message, death, and resurrection of Jesus.

2329.

Winn, Albert Curry. Ain’t Gonna Study War No More: Biblical Ambiguity and the Abolition of War. Louisville, Ky.: Westminster/John Knox Press, 1993.

570

Church and State Examines the ambiguity of the Bible with respect to war and peace, both in the life and teachings of Jesus as well as in the Hebrew scriptures, then explores the great visions of peace and war in the end time, and finally considers the possibility of a scriptural basis for working toward the abolition of war and suggests an ethic “faithful to the central thrust of scripture and to the Lord of scripture.”

2330.

Wood, James E., Jr. “The Nuclear Arms Race and the Churches. “Journal of Church and State 25 (1983): 219-29. Laments the rejection by the Reagan administration of SALT II and its acceleration of the nuclear arms race, noting the vocal opposition to the nuclear arms buildup by a majority of America’s churches and the release of the pastoral letter, “The Challenge of Peace,” by the National Conference of Catholic bishops.

2331.

Wood, John A. Perspectives on War in the Bible. Macon, Ga.: Mercer University Press, 1998. Examines the varying traditions of war in the Bible; after an introduction that describes the author’s presuppositions, the author examines the distinctive nature of Israelite warfare in the biblical period, the traditional categories of holy war, just war, and pacifism to trace the diversity of viewpoints regarding warfare in the Old and New Testaments and shows how people of faith, then as now, were sharply divided in their opinions about war.

2332.

Yoder, John Howard. When War Is Unjust: Being Honest in Just- War Thinking . 2nd ed. New York: Orbis Books, 1984. Clarifies what just-war theory is, where it comes from, and its application— past and present; introduces the reader to the just-war tradition and offers a critical framework for evaluating its tenets and applying them to real conflicts.

2333.

Yoder, Perry B. and William M. Swartley, eds. The Meaning of Peace: Biblical Studies. Louisville, Ky.: Westminster/ John Knox Press, 1992. Provides a collection of essays by various scholars, most of them available for the first time in English, on the meaning of shalom/eirene and related terms in the Bible; valuable studies by respected scholars.

2334.

Younon, Muniba and Fred W. Strickert, eds. Witnessing for Peace in Jerusalem and the World. Minneapolis: Fortress Press, 2003.

Bibliographical Survey

571

Younan, a Palestinian Christian and Bishop of Jerusalem, forthrightly offer nonviolent solutions to the world’s most intractable conflict. 2335.

Zahn, Gordon C. Vocation of Peace. Baltimore, Md.: Fortkamp Publishing Co., 1992. The author recounts his many years as a pacifist, from during the days of World War II to the present, along the way giving much food for contemporary thought.

Author Index Abdul-Rauf, Muhammad 1905 Abrahams, Israel 1173, 1174 Abrams, Ray H. 2146 Abrecht, Paul 2147 Abulafia, Anna 1175, 1176 AbulJobain, Ahmad 1171 Acontius, Jacobus 1559 Acton, John Emerich 0001, 0002, 0003 Adeney, Bernard 2148 Adler, Michael 1177 Afkhami, Mahnaz 1053 Agius, Emmanuel 1178 Agus, Jacob Bernard 1179 Ahlström, Gvsta W. 0039 Alam, Syed Mahmood 2149 Al-Azmeh, Aziz 1056 Albeck, Shalom 1467 Alexander, Frank S. 0033 Alföldi, Andrew 0265 Ali, Tariq 1091 Allen, John William 0483 Allen, Joseph L. 2150 Allen, Robert J. 1455 Allport, Gordon W. 1180 Alon, Gedalia 1468 Alon, Ilai 1120 Altman, Walter 0194

Amaladoss, Michael, S.J. 1721 Ambuel, David 1607 Andelson, Robert V. 1722 Anderson, Gerald H. 1723 Andolsen, Barbara Hilkert 1906 An-Na'im, Abdullahi Ahmed 1057, 2032 Anscombe, G.E.M. 2151 Aptheker, Herbert 1907, 1908 Aquinas, Thomas 0380, 0714, 0715 Ariel, Yaakov A. 1182 Arkes, Hadley 0587 Arkoun, Mohammed 1060 Armstrong, Richard. A. 2195 Arnold, Eberhard 0266 Arnott, Peter 0364 Aron, Robert 1183 Arthur, William 0195 Asad, Muhammad 1061 Attwater, Donald 0196 Attwood, David 1624 Audi, Robert 0588, 1625 Augsburger, Myron S. 2153, 2154 Augustin, Pius, O. S. B. 0716 Augustine, Saint 0717, 0718 Aukerman, Dale 2155 Axelrad, Albert S. 2156 Ayoob, Mohammed 1062

574 Azmah, Aziz 1063 Backman, Clifford R. 0381 Bader-Saye, Scott 1184 Baeck, Leo 1185 Baer, Yitzhak 1186 Bagnani, Gilbert 0719 Baird, Robert M. 0004 Bairerl, Joseph John 0720 Baker, Derek 0197 Baker, J. Wayne 0525 Baldwin, Marshall W. 0382, 0383 Balia, Daryl M. 1724 Ballou, Adin 1909 Balthasar, Hans Urs 1187 Bammel, Ernst 0124 Bandow, Doug 0589 Barazangi, Nimat Hafez 1064 Bardy, Gustave 0268 Barkat, Anwar M. 2158 Barkenbus, Jack N. 2159 Barker, Ernest 0040, 1560 Barker, William S. 0198 Bar-Kochva, Bezalel 0075 Barlow, Frank 0384 Barnard, Leslie W. 0269 Barnes, Arthur Stapylton 0270 Barnes, Roswell Parkhurst 0590 Barnes, Timothy D. 0271 Baron, Salo Wittmayer 1469, 1821 Barraclough, Geoffrey 0385 Barrell, A. D. M. 0386 Barth, Karl 0125, 0881, 0882, 1910 Barth, Markus 1188 Bates, M. Searle 1561, 1847 Bathory, Peter Dennis 0721 Batstone, David 1725 Batten, Samuel Zane 0883 Battin, Margaret P. 1626 Bauckham, Richard J. 0063, 2160 Baumgarth, William P. 0722 Baxter, Richard 0884 Baylor, Michael 0486 Baynes, Norman H. 0272 Bea, Augustin Cardinal 1191 Beaumont, Paul R. 2034

Author Index Beaver, R. Pierce 1822, 2161 Beckley, Harlan 0591 Bedau, Hugo Adam 1686, 1687 Beetham, David 2035 Beigel, Gerard 0723 Beinart, Haim 0562 Belz, Mark 1688 Bender, Harold S. 0487 Bender, Ross T. 0886 Benko, Stephen 0273, 0274 Benne, Robert 0592 Bennett, John C. 0887, 0888, 0889, 0890, 1911, 1912, 2109 Benson, Robert L. 0387 Benz, Ernst 0873 Berdyaev, Nicolas A. 1192 Berger, David 1194 Berggrav, Eivind 1627 Berghoef, Gerard 1727 Berlin, George L. 1195 Bernbaum, John A. 1913 Bernhardt, John W. 0388 Bernhart, Joseph 0199 Berrigan, Daniel S.J. 0126 Berrigan, Peter 2162 Berthoud, Pierre 1994 Berting, Jan 2036 Bethmann, Erich W. 1066 Bevan, Wilson Lloyd 0200 Beyerhaus, Peter P. J. 0891 Bigg, Charles 0275 Biggar, Nigel 0994, 2163 Bigo, Pierre 1914 Bigongiari, Dino 0725 Bins, John 0594 Binyon, Gilbert Clive 2110 Birch, Bruce C. 0076, 0595 Bireley, Robert 0563, 0726, 0727 Bishop, John 0276 Black, Hugh 0892 Blank, Rebecca M. 1915 Blichfeldt, Jan-Olaf 1067 Blidstein, G. J. 1471 Bloom, Irene J. 0995 Blumenthal, Uta-Renate 0389

Author Index Blumstock, Robert Edward 1197 Bock, Paul 1562 Bockmühl, Klaus 1919 Boecker, Hans Jochen 0077 Boettner, Loraine 2164 Boff, Clodovis 1729, 1730 Boff, Leonardo 1729, 1730 Bohrmann, Monette 0078 Bokenkotter, Thomas 0728 Bokser, Ben Zion 1198 Boland, Francis J 0847, 0729 Bole, William 1953 Bolger, Dorita F. 1016 Bonanate, Luigi 1852 Bonk, Jon 2165 Borg, Marcus J. 0127 Bornkamm, Heinrich 0893 Borowitz, Eugene 1199 Borrmans, Maurice 2081 Bossuet, Jacques-Bénigne 0596 Bouwsma, William J. 0488 Bowersock, G. W. 0277 Bowman, Steven B. 1472 Boyarin, Daniel 0278 Boyce, Mary 1557 Boyd, William Kenneth 0279 Boyle, Joseph M. 2198 Braaten, Carl E. 0597 Braden, Charles Samuel 1920 Braham, Randolph L. 1200 Brakke, David 0280 Brandon, S. G. F. 0128, 1201 Branscomb, Bennett Harvie 1202 Brass, Paul R. 1823 Bratton, Fred Gladstone 1203 Bray, Gerald 0489 Braybrooke, Marcus 1204 Bredero, Adriaan H. 0390 Brennan, Geoffrey 1918 Breslauer, S. Daniel 1473, 1474, 1475 Breslow, Marvin A. 0490 Brett, Stephen F. 0730 Breuilly, John 1824 Brezzi, Paolo 0201 Bridger, Francis 2167

575 Bright, John 0079 Brockway, Allan R. 1205, 1853 Bronner, Stephen Eric 1206 Brooke, Christopher N. 0391 Brookes, Edgar H. 0598 Brooks, Roger 1207 Brown, Delwin 1563 Brown, Stuart E. 1069 Brown, Sydney Thomson 1208 Bruland, Esther Byle 0203 Brundage, James A. 0392 Brunner, Emil 0204, 0894 Bruno, Giordano 0564 Bryant, M. Darrol 1565, 2082 Buber, Martin 1209, 1476 Buck, Harry M. 1575 Budde, Michael L. 1921 Budziszewski, J. 1566 Bühler, Gego 1035 Bühlmann, Walbert 2172 Bulgakov, Sergii 0879 Bull, George 0731 Burg, W. van der 1679 Burghardt, Walter J. 0732 Burke, Edmund, III 1070 Burns, Gene 0733 Burns, J., 0393, 0394 Burns, J. Patout 2173, 2215 Burrell, David B. 1210 Burtchaell, James Tunstead 0282 Bury, J. B. 0283, 0734 Busi, Frederick 1211 Butler, Francis J 1850 Butterfield, Herbert 1855, 2174 Butterworth, Charles E. 1071, 1072 Byrd, Valois 0492 Cadbury, Henry J. 1212 Cadman, S. Parkes 0600 Cadorette, Curt 1734 Cadoux, Cecil John 0284, 0735, 2175 Cahill, Lisa Sowle 2176 Calder, Norman 1073 Calhoun, Robert L. 1594 Calvez, Jean-Yves, S. J. 0736 Cameron, Averill 0285

576 Cameron, James Munro 0601 Camp, Richard L. 0737 Campbell, Paula 1689 Campbell, Reginald John 1856 Campbell, W. S. 1213 Candelaria, Michael R. 1735 Canfield, Leon Hardy 0286 Canning, Joseph 0395 Cannon, William Ragsdale 0396 Carey, George W. 0602 Cargill Thompson, W. D. G. 0493 Carlson, John D. 2111 Carlyle, Alexander J. 0397, 0603 Carlyle, Robert W. 0397 Carmody, Denise Lardner 0996 Carmody, John Tully 0996 Carr, Arthur 0287 Carr, Burgess 2037 Carr, Wesley A. 0064 Carré, Olivie 1074 Carroll, James 1214 Caspary, Gerard E. 0740 Cassidy, Richard J. 0129, 0130, 0131, 0132, 0133 Castellio, Sebastian 0494 Castillo-Cárdenas, Gonzalo 1736 Chambers, John Whiteclay, II 1701 Chandler, Andrew 1568 Chaplin, Jonathan 0604 Chapman, John W. 0835 Chapman, Mark L. 1737 Charanis, Peter 0288 Charles, Rodger, S.J. 0741 Charlesworth, James H. 1215, 1216 Chatterjee, Partha 1036 Chazan, Robert 1217 Cheetham, Samuel 0205 Chenu, Bruno 0206 Chester, Andrew 0134 Child, Gilbert W. 0495 Chilton, Bruce 1347 Chircop, Lionel 1178 Chodorow, Stanley 0398 Chopp, Rebecca 1738 Choueiri, Youssef M. 1075

Author Index Christiansen, Drew 2276 Ch'u, T'ung-tsu 1026 Clancy, Thomas H. 0565 Clark, A. B. 0080 Clark, Eugene 0742 Clarke, Thomas E. 0605 Clavier, Henri 0065 Cleary, Thomas 1028 Clements, Keith 0899, 1815 Clements, Ronald E. 0081 Clor, Harry M. 1628 Coats, William R. 0606 Cobb, John B. 0607, 1925, 1929, 2083, 2103 Cohen, Arthur A. 1218 Cohen, Carl 1690 Cohen, Mark R 1477 Cohen, Steven M 1507 Cohen, Susan Sarah 1219 Cohn, Haim Hermann 1479 Cole, Bruce K 1433 Coleman-Norton, P. R. 0289 Coleridge, Samuel Taylor 0608 Collins, John E. 1719 Colson, Charles 0609 Comblin, José. 0610, 1740 Comblin, Joseph 1858 Combs, Eugene 0997 Connolly, William E. 0744 Connors, Jane Frances 1133 Conzelmann, Haus 1221 Coomaraswamy, Ananda Kentish 1037 Cooper, John W 1988, 0611 Coote, Mary P. 0207 Coote, Robert B. 0082, 0207 Copeland, Warren R. 1926 Corbett, Jack 0900 Coriden, James A. 0745 Cornelison, Robert Thomas 0901 Cort, John C. 1927 Cosmao, Vincent 1859 Costa, Ruy O. 1753 Coste, Rene 1825

Author Index Costello, Frank Bartholomew, S. J. 0746 Coulson, Noel J. 1076 Coulton, G. G. 0566 Cournos, John 1222 Cracknell, Kenneth 0999 Cranz, F. Edward 0496 Crapsey, Algernon Sidney 0208 Creel, Herrlee C. 1029 Crimmins, James E. 1629 Cristi, Marcela 1714 Crone, Patricia 1078, 1079 Croner, Helga B. 1223, 1224 Cronin, John Francis 0747, 1861 Crooker, Joseph Henry 1570 Crossan, John Dominic 0135, 0136 Cudsi, Alexander S. 1080 Cullman, Oscar 0137, 0138 Culver, Robert Duncan 0066 Cummings, George 1744 Cunningham, Agnes, SSCM 0290 Cunningham, Alexander 0706 Cunningham, William 0613 Curcic, Slobodan 0365 Curry, Dean C. 2115, 2154 Curtis, Lionel 0209 Dahan, Gilbert 0400 Dahlen, Olle 2179 Dalacoura, Katerina 1082 Dalmon, Gustaf 1225 Daly, Herman E. 1929 Daly, Lowrie J., S. J. 0497 Daly, Robert J. 2215 Danby, Herbert 1226 Daniel, Norman 1083 Daniélou, Jean, J.S. 0210, 1227 Daniel-Rops, Henri 0291, 0401 Danube, David 0083, 1691 D'Arcy, Eric 1571 D'Arcy, Martin Cyril 1930 Darring, Gerald 0748 Daube, David 1228 d'Aubigne, Merle J. H. 0498 Davidson, Donald L. 2180 Davidson, Lawrence 1084

577 Davies, A. Powell 1572 Davies, Alan T. 1229, 1230 Davies, Brian 1900 Davies, John Gordon 2181, 2182 Davies, William David 1231, 1232, 1233 Davis, Charles 0614 Davis, Harry R. 0902 Davis, Joyce M. 1085 Davis, Moshe 1234 Dawsey, James M. 1722 Day, John 0084, 0903 D'Costa, Gavin 1001, 2084 De Bary, William Theodore 1030, 1031 De Boer, Cecil 0904 de Coulanges, Fustel 0046 De Koster, L. R. 1931, 1932 De Lubac, Henri Cardinal, S.J. 1235 de Polignac, François 0041 Dean, Lester 1428 Deane, Herbert A. 0749 Dear, John 1692, 2183 Dearman, Andrew J. 0085 DeBerri, Edward 0777 Dekmejian, R. Hrair 1087 DeKoster, Lester 1727 D'Elia, Donald J. 0750 Demant, V. A. 1933 Demerath, N. J., III. 1002 Dengerink, Jan 0615 Denning, Alfred 0616 Denning, Lord 0617 D'Entreves, A. P. 0618 D'Entrèves, A. P. 0402, 0751 Derfler, Steven Lee 0086 Dessouki, Ali E. Hillal 1080 Devanandan, Paul D. 1042, 1043 Devlin, Judith 0009 Devlin, Patrick 1632 Dickens, A. G. 0499 Dickerson, Fay G. 0010 Diehl, Peter D. 0480 Digeser, Elizabeth DePalma 0292 Dissanayake, Piyasena 1017

578 Ditmanson, Harold H. 1237 Dodge, Guy Howard 0905 Doernberg, Erwin 0500 Dohen, Dorothy 1826 Dombrowski, Daniel A. 2184 Donaghy, John A. 2185 Dondeyne, Albert 0752 Donfried, Karl P. 0293 Donnan, Hastings 1054 Doorly, William J. 0087 Dorff, Elliot N. 1480 Dorr, Donal 0753, 0754 Dorrien, Gary J. 1934 Dörries, Hermann 0294 Dougherty, James E. 2186 Douglas, Elmer H. 1088 Douglass, R. Bruce 1935 Drake, H. A. 0213 Drekmeier, Charles 0042 Driver, John 2187 D'Souza, Jerome, S.J. 0214 Du Bary, William Theodore 1032, 2039 Duchesne, L. M. O. 0295 Duchesne, Louis 0403 Duchrow, Ulrich 1863 Duff, Edward 0619 Duffey, Michael K. 2188 Dumas, André. 0620 Dummett, Michael 1864 Dumoulin, Heinrich 1018 Dunn, James D. G. 1238 Durham, W. Cole, Jr. 1609 Durland, William R. 0755, 2189 Durnbaugh, Donald F. 0501 Duska, Ronald F. 2040 Dvornik, Francis 0366, 0367 Dwyer, Judith A., S.S.J. 2190 Dyck, Cornelius J 2310 Dymond, Jonathan 2191 Eaton, Charles Le Gai 1089 Eckardt, A. Roy 1239, 1240, 1241, 1242 Eckardt, Alice 1242 Edbury, Peter W. 0404

Author Index Edelby, Neophytos 0756 Edelman, Lily 1243 Edwards, Douglas R. 0296 Edwards, George R. 0139 Edwards, Mark W., Jr. 0502 Ehler, Sidney Z. 0215, 0216 Ehrenström, Nils 0621 Eickelman, Dale F. 1090 El Fradi, Khaled Abou. 1091 Elford, R. John 2160 Eliot, Sir Charles 1044 Eliot, T. S. 0622 Ellacuría, Ignacio, S.J. 1745, 1804 Eller, Cynthia 1693 Ellingsen, Mark 0220 Elliot, Michael C. 1865 Elliott, Charles 0623, 0624 Elliott, Mark R. 1936 Elliott, Neil 0141 Elliott, T. G. 0297 Ellul, Jacques 0088, 0906, 0907, 1937 Elon, Menachem 1486 Elsbernd, Mary 2193 Elshtain, Jean Bethke 0757 Elzinga, Kenneth 1918 Enayat, Hamid 1092 Engineer, Asghar Ali 1093 English, Raymond 2194 Enslin, Morton Scott 1245 Eppstein, John C. N. 2117 Epstein, Benjamin R. 1246 Ericson, Edward E., Jr. 0625 Eron, Lewis 1428 Esack, Faird 1094 Esler, Philip F. 0142 Estep, William R. 0503, 0504 Estes, James M. 1635 Eterovich, Francis H. 0626 Eusebius 0298 Evans, Alice 2041 Evans, Austin Patterson 0505 Evans, Craig A. 1247 Evans, Illtud 0627 Evans, James H. 1748 Evans, Robert 2041

Author Index Everett, Robert Andrew 1248 Fahey, Joseph J. 2195 Falco, Giorgio 0405 Falk, Gerhadr 1249 Falk, Randall M. 1250, 1251, 1283 Falk, Ze'ev W. 0091, 1487 Fanfani, Amintore 1938 Fanning, Roman 0009 Faunce, William Herbert Perry 2196 Feibleman, James K. 1939 Feldman, Louis H. 0299, 1488 Fenn, Eric 0011 Ferdinand, Klaus 1101 Ferguson, Everett 0221, 0222, 0223, 0300, 1253 Ferguson, John 2197 Ferm, Deane William 1749, 1750, 1751 Fernandez, Elaeazar Singson 1752 Ferré, Ed Fredrick 1940 Ferré, Nels F. S. 0628 Ferrero, Gugleilmo 0301 Fewell, Danna Nolan 0092 Field, Lester L., Jr. 0302 Fierro, Alfredo 0629 Figgis, John Neville 0224, 0759 Filson, Floyd Vivian 0143 Fine, Steven 1254 Finkelstein, Louis 0406, 1004 Finn, Daniel R. 1941 Finn, James 1694, 1942, 1943 Finnerty, Adam Daniel 1944 Finney, Corby 0300, 1253 Finnis, John 2198 Fisher, Eugene 1394, 1255, 1256, 1257, 1258, 1259, 1260 Fisher, Galen M. 1422, 2118 Fishwick, Duncan 0303 Fitch, W. O. 1636 Fitzsimons, M. A. 2123 Flannery, Edward H. 1261, 1394 Flathman, Richard E. 0225 Fleming, Daniel J. 2085 Flick, Alexander Clarence 0407 Flynn, Eileen P. 1695 Foerster, Friedrich Wilhelm 1262

579 Folk, Jerry 1866 Forcey, Linda Rennie 1789 Ford, J. Massyngberde 0144 Ford, John T., C.S.C. 0760 Forell, George W. 0908 Foreman, Dale M. 0145 Forrester, Duncan B. 0630, 0631, 0909 Forsyth, Peter Taylor 0910 Fort, Timothy L. 1637 Fortin, Ernest L. 0761, 0762, 0763, 0764 Foster, Arnold 1246 Foster, Paul 0765 Fowden, Garth 0043 Fox, Gresham George 1263 Fox, Henry Watson 0632 Fox, Thomas C. 2199 Frank, Daniel H. 1489 Frankfort, Henri 0044 Frankfurter, David 0045 Franzius, Enno 0368 Fregosi, Paul 1102 Frend, W. H. C. 0304, 0305 Freudmann, Lillian C. 0146 Frick, Frank S. 0093 Fridell, Wilbur M. 1545 Friedlander, Gerald 1264 Friedman, Philip 1265 Friedrich, Carl J. 0633 Friell, Gerald 0363 Friesen, Abraham 0506 Friesen, Duane K. 2200 Frymer-Kensky, Tikva 1266 Fu, Charles Wei-hsun 1006, 1007 Fuliga, José B. 1696 Fyzee, Asaf A. A. 1103 Gager, John 1267 Gal, Allon 1490 Gallardo, José. 0067 Gamble, Richard C. 0911 Gard, Richard A. 1019, 1020, 1021 Gardiner, Robert R. K. A. 2042 Gardner, Edward Clinton 0634 Garland, Robert 0047

580 Garrett, William R 2136 Garrison, Winfred Ernest 1573 Garstein, Oskar 0567 Gauchet, Marcel 1638 Gavin, Frank Stanton 0226, 1268 Gay, Craig M. 1945 Geffcken, Friedrich Heinrich 0227 George, Leonard 0012 Georgi, Dieter 0147 Gerbrandt, Gerald E. 0094 Gerostergios, Asterios 0369 Getz, Lorine M. 1753 Gharpure, Jagannatha Raghunatha 1045 Gianni, Andrea 1574 Gibb, H. A. R. 1104, 1105 Gibbons, William, S.J. 2203 Gibbs, Mark 0635 Gilbert, Arthur 1269 Gilby, Thomas 0766, 0767 Giles of Rome, Archbishop of Bourges 0408 Gilson, Etienne 0768 Gingerich, Melvin 2204 Gingrich, Barbara Nelson 2249 Given, James B. 0568 Gladstone, William E. 0912 Gladwin, John 0913 Gleave, Robert 1106 Glebe-Möller, Jens 0914 Glick, Leonard B. 1270 Glock, Charles Y. 1271 Glover, T. R. 0306 Glucklich, Ariel 1046 Godfrey, W. Robert 0198 Godin, Guillaume de Pierre 0409 Goerner, Edward Alfred 0769 Goertz, Hans-Jürgen 0507, 0508, 0509 Goldberg, Michael 1272 Goldschmidt-Lehman, Ruth 1273 Goldstein, Doris S. 0636 Goldstein, Morris 1274 Golzen, Heinz 2120 Gonda, Jan 1047

Author Index Gonella, Guido 2205 Gonzales-Ruiz, Jose Maria 1947 Good, Robert C. 0902 Goodenough, Erwin R. 0307 Goodhart, Arthur L. 0637 Goodman, Lenn E. 2043 Goodman, Martin 0308 Goppelt, Leonhard 1275 Gordon, Haim 2206 Gorringe, Timothy 1948 Gottwald, Norman K. 1755 Gow, Andrew Colin 0410 Gower, Joseph F. 1949 Graff, Gil 1492 Graham, W. Fred 0510 Granskou, David M. 1382 Grant, Frederick C. 1277 Grant, Michael 0309 Grant, Robert M. 0310, 0311, 0312 Grave, S. A. 0772 Gray, Francine du Plessix 1697 Grayzel, Solomon 1278 Green, Barbara G. 2202 Green, Clifford J. 0916 Greenawalt, Kent 1639, 1640, 1641 Greenfeld, Liah 1827 Greenslade, Stanley Lawrence 0228, 0229 Greenspahn, Frederick 1340 Gregorovius, Ferdinand A. 0411 Gregory, Timothy E. 0313 Greinacher, Norbert 1867, 2065 Grelle, Bruce 1950 Gremillion, Joseph 2207 Grenet, Frantz 1557 Gress, Ole Peter 0511 Grib, Philip, S. J. 0773 Griffith, Carol Friedley 0638 Griffith, D. R. 0148 Grisez, Germain 2198 Gritsch, Eric W. 0512 Grob, Leonard 2206 Grottanelli, Christiano 0095 Guerry, Emile Maurice 2122 Guignebert, Charles A. 1279

Author Index Guilding, Aileen 1280 Guiraud, Jean 0569 Gurian, Waldemar 2123 Guterman, Simeon Leonard 0314 Gutiérrez, Gustavo 1756, 1758, 1759, 1760 Gutiérrez, Juan 1757 Gwyn, Douglas 2208 Hadden, Jeffrey K. 1642, 1643, 1644 Hagner, Donald Alfred 1247 Halcizer, Stephen 0570, 0571 Hall, Robert Tom 1698 Hall, Sidney G. 1281 Hallam, Elizabeth 0412 Hallaq, Wael B. 1107 Halpern, Baruch 1493 Hamilton, Bernard 0572 Hamilton, Jeffries M. 0096 Hamilton, Michael P. 2210 Hammann, Louis J. 1575 Hammond, Mason 0048 Hancock, Ralph C. 0513 Hanks, Thomas D. 1761 Hanson, Eric O. 1868 Hanus, Jerome J. 1013 Harakas, Stanley S. 2044 Harding, Arthur L. 1645 Hardy, Ernest George 0315 Hargrove, Katherine T. 1282 Häring, Bernard 2211 Harle, Vilho 0049 Harrelson, Walter J. 1250, 1251, 1283, 2045 Harries, Richard 2212 Harrington, Daniel J. 0097 Harris, Paul 1699 Harshbarger, Luther H. 1284 Hart, H. L. A. 0013 Hart, Stephen 1951, 2213 Haskell, Samuel 0917 Hassan, Riffat 2046 Hata, Gohei 0299 Hauben, Paul J. 0573 Hauer, Christian E. 1285 Haughey, John C. 0639

581 Haught, James A. 1576, 1577 Hay, Malcolm Vivian 1286, 1287, 1288 Hayes, Carlton J. H. 0231, 1829 Hayes, Diana L. 1762 Haynes, Stephen R. 1289 Hayward, Fernand 0574 Hazlett, Ian 0316 Healy, Partrick J. 0317 Hearnshaw, F. J. C. 0413 Hebblethwaite, Peter 0776, 1952 Hecht, N. S. 1494 Hedenquist, Gote 1290 Heer, Friedrich 1291 Heering, Gerrit Jan 2214 Heie, Harold 1763 Heilman, Samuelson 1495 Helgeland, John 2215 Heller, Henry 0514 Hellwig, Monika K. 2103 Helmstadter, Richard 0014 Helwys, Thomas 0015, 0918, 0919 Hendricks, Herman 0068 Hengel, Martin 0149, 0150, 1496 Hennelly, Alfred T. 1765, 1764 Hennelly, Alfred, S.J. 2047 Hennemeyer, Robert T. 2276 Henriot, Peter J. 0777 Henriot,Peter J., S.J. 0782 Henrix, Hans Hermann 1292 Herberg, Will 1293 Herford, Robert Travers 1294, 1295 Herrin, Judith 0232 Herron, George Davis 0151 Hershberger, Guy. F. 0515, 0920, 2216 Hertz, Karl H. 0921, 0922 Herzog, Issac H. 1498 Herzog, William R., II. 0152, 0153 Hess, Moses 1499 Heuman, Fred 1525 Hewitt, Marsha Aileen 1766 Hexter, J. H. 1297 Heyd, David 1578 Heyer, Robert 2217 Hick, John 2086, 2087, 2088

582 Higgins, Msgr. George G. 1953 Higham, N. J. 0414 Hill, Bennet D. 0415 Hill, Norman 2218 Hillar, Marian 0516 Hillman, Eugene 0778 Himes, Kenneth R., O.F.M. 0779 Himes, Michael J. 0779 Himmelfarb, Gertrude 0780 Hinchliff, Peter Bingham 0924 Hinds, Martin 1078 Hinson, E. Glenn 1579 Hirsch, Herbert 1298 Hirst, Margaret E. 2219 Hitti, Philip Khuri 1109 Hoare, Frederick R. 0781 Hobgood, Mary E. 1954 Hobsbawm, E. J. 1830 Hocking, William Ernest 1580 Hoffman, Yair 0071 Hoffmann, Manfred 1581 Hogg, A. G. 1048 Holland, Joe 0782 Holleman, Warren Lee 2048 Hollenbach, David, S.J. 1869, 2049 Hollingshead, James R. 0154 Holloway, Richard 0640 Holmes, J. Derek 1870 Holmes, Robert L. 2220 Holt, P. M. 0416 Hood, Robert E. 0925 Hood, Robet E. 0926 Hooke, Samuel H. 0050 Hooper, J. Leon, S.J. 0783 Höpfl, Harro 0927 Horbury, William 1299 Hornus, Jean-Michael 2221 Horsch, John 2222 Horsley, Richard A. 0155, 0156, 0157, 0318, 0641, 1500 Horst, Irvin Buckwalter 0517 Horton, John 1582 Houck, John 1902 Hourani, Albert 1110 Housley, Norman 0417, 0418

Author Index Houtart, François 1955 Hoveyda, Fereydoun 1111 Howe, Geoffrey 1831 Huber, Wolfgang 0642 Huck, Gabe 1314 Hudson, Manley O. 2050 Huegli, Albert George 0928 Hughes, Emmet John 0785 Hughes, Philip 0786 Hughey, Michael W. 1715 Hughson, Thomas, S.J. 0787 Humphrey, E. F. 0319 Hunsinge, Goerge 2208 Hunt, George Laird 0929 Hunter, Robert Frederick, Jr. 1789 Hussain, Asaf 1113 Hussey, J. M. 0370 Hutchins, Robert. Maynard 0788 Hutchinson, John 1832 Hutchinson, Paul 1646 Hutchison, John A. 0930 Huttman, Maude Aline 0320 Hyma, Albert 0233, 1956 Innes, A. Taylor 0234 Isaac, Jules 1300, 1301, 1302 Isichei, Elizabeth Allo 0321 Ives, Christopher 2083 Ivory, Luther D. 0931 Izbicki, Thomas M. 0394 Jaeger, Werner W. Paideia: 0051 James, Arthur Walter 0643 James, Gene G. 1768 Jansen, Johannes G. 1115 Janssens, Louis 0789 Janz, Denis R. 1957 Jeffers, James S. 0322 Jenkins, David 2052 Jenks, Jeremiah W. 0158 Jennings, Theodore W., Jr. 1958 Jenson, Robert W. 0597 Jerrold, Douglas 0644 Jeurissen, Ronald 2223 Jiménez-Urresti, Teodoro 0756 Jocz, Jakoob 1303, 1304, 1305, 1306 John of Paris 0791

Author Index John Paul II, Pope 0790 Johns, Varney Jay 1584 Johnson, F. Ernest 0235 Johnson, Frederick Ernest 1871 Jones, A. H. M. 0323 Jones, Arthur 1959 Jones, Ken H. 1022 Jones, Rufus M. 2226 Jones, Sian 1501 Joseph, Suad 2089 Jüngel, Eberhard 0932 Jurji, Edward Jabra 2090, 2091 Kallen, Horace M. 1647 Kamen, Henry Arthur Francis 0575, 0576, 1585 Kammer, Fred, S.J. 0792 Kang, Sa-Moon 0099 Karznelson, Ira 1470 Kasimow, Harold 1420 Katz, Jacob 1308 Kaufman, Donald D. 2227 Kaufman, Peter Iver 0236 Kay, Richard 0419 Kealy, Sean P. 0160 Kedar, Benjamin Z. 0420 Kee, Alistair 0645, 1769, 1770 Kee, Howard C. 0237 Kellerman, Bill Wylie 0646 Kelley, Alden Drew 0647 Kelly, Douglas F. 0933 Kelsay, John 2053, 2056, 2224, 2229, 2230 Kennard, J. Spencer 0161 Kent, Charles Foster 0162 Keresztes, Paul 0324 Kermeli, Eugenia 1106 Kerr, Malcolm H. 1117 Kerwin, Jerome G. 0793 Khadduri, Majid 1118, 2231 Khuri, Richard K. 1119 Kienicki, Leon 1223 Kik, J. Marcellus 0163 Kik, Jacob Marcellus 0238 King, Michael A. 2296 King, N.Q. 0325

583 Kirby, W. J. Torrance 0519 Kirk, J. Andrew 1771, 1772 Kirschenbaum, Aaron 1502, 1503 Kisch, Guido 1309 Kittner, Paul F. 2087, 2103 Klaassen, Walter 0520, 0521 Klausner, Joseph 1310, 1311 Klein, Charlotte 1312 Klenicki, Leon 1258, 1259, 1313, 1314, 1315, 1316 Knight, Derrick 0239 Knight, Frank H. 1960 Knight, George A. F. 1317 Knitter, Paul F. 2092 Knox, John 0936, 0937 Koenig, John 1318 Koenker, Ernest Benjamin . 1650 Konstam, Angus 0421 Koshy, Ninan 1587, 1872, 2147 Kraemer, Hendrik 1008 Kraemer, Joel L. 1120 Kraft, Kenneth 2232 Kramers, J. H. 1105 Kranson, Stephen M 0750 Kries, Douglas 0648, 0764 Krueger, David A 1950 Kuitert, H. M. 0649 Kulka, Otto Dov 1009 Kurzman, Charles 1123 Lackey, Douglas P. 2234 Laffin, Arthur J. 2235 Lagarde, André. 0422 Laistner, M. L. W. 0326 Lakeland, Paul 0650, 1774 Lamb, George 0795 Lambton, Ann K. S. 1124 Langan, John 2054, 2323 Langmuir, Gavin I. 1320, 1321 Lapide, Pinchas E. 1322 Lash, Nicholas 1961 Lasserre, Jean 2236 Latourette, Kenneth Scott 0240, 2237 Laursen, John Christian 1588, 1589, 1598 Lawson, George 0651

584 Lay, Thomas 1323 Lazare, Bernard 1324 Lazareth, William H 0908, 1817 Le Leannec, Bernard 1590 Lea, Henry Charles 0241 Lebacqz, Karen 1775 Lecler, Joseph 0522, 0796 Lee, Robert 1651 Lee, Umphrey 2238 Lefever, Ernest W. 2127, 2128, 2129 Lehmann, Paul 0242 Leiper, Henry Smith 0652 Lerner, Natan 2055 Lerner, Ralph 0423 Lesbaupin, Ivo 0327 Levi, Mario Attilio 0052 Levine, Aaron 1506 Lévitt, Albert 0797 Levtzion, Nehemia 1127 Levy, Richard S. 1325 Lewis, D. L. 1767 Lewis, Ewart 0424 Libânio, J. B. 0653 Liberty, Stephen 0164 Liebeschuetz, J. H. W. G. 0328 Liebeschuetz, John Hugo Wolfgang 0329 Liebman, Seymour B. 1508 Liedke, Gerhard 1863 Lieu, Judith 1010 Lieu, Samuel N. C. 0330 Limouris, Gennadios 0874 Lincoln, Bruce 1652 Linder, Ammon 1509 Ling, Trevor 1962 Lingat, Robert 1049 Livezey, Lowell W. 2057 Lochhead, David 2095 Locke, John 0654, 1591 Loewe, Herbert Martin 0165 Loewenstein, Rudolph M. 1327 Logan, F. Donald 0425 Lohfink, Norbert, S.J. 1328 Long, Edward LeRoy, Jr. 2239 Long, J. Bruce 1329

Author Index Loos, Amandus William 1874 Lorentzen, Lois 1725 Loring, Marion 1966 Love, Thomas T. 0798 Lowenthal, Marvin 1330 Lubarsky, Sandra B. 1331 Lucas, Leopold 1332 Lüdemann, Gerd 1333 Lund, DoniverA. 2218 Lund, Eric 0903 Lunger, Harold L. 0940 Lutz, Charles P. 1968 Luzzatti, Luigi 0019 MacDonald, William W. 0524 MacEoin, Gary 1970 MacIntyre, Alasdair C. 1971 Mackey, James P. 0655 MacKinnon, Donald MacKenzie 1972 MacMullen, Ramsay 0331, 0332 Macquarrie, John 2241 Madan, T. N. 1549 Madden, Edward H. 1700 Maddox, Graham 1653 Maduro, Otto, ed. Judaism 1334 Maduro, Otto. 1747 Magoulias, Harry J. 0371 Mahan, Brian 1777 Mahdi, Mushin 0423 Mahmasani, Subhi Rajab 1132 Maier, Hans 0941 Malkin, Irad 0053 Mallat, Chibli 1133, 1134 Manley, Marcelle 2059 Manuel, Frank E. 1335 Marcus, Jacob Rader 1336 Maritain, Jacques 0800, 0801, 0802, 1337, 1654 Marius, Richard 0803 Marquand, David 1655 Marrou, H. 0210 Marsden, John 1973 Marshall, Charles C. 0804 Marshall, John 0656 Marshall, Paul 0244, 0625, 0604 Marsiglio of Padua 0426

Author Index Marsiglio of Pauda 0805 Martin, J. Paul 0995 Martin, Vincent 1339 Martinich, A. P. 0245 Martino, Joseph P. 2242 Martz, Louis L. 0806 Masamichi, Kamiya 2243 Mason, Arthur James 0333 Mason, Roger 0246 Masterman, John Howard Bertram 1656 Masud, Muhammad Khalid 1135 Mataragnon, Rita H 1940 Mathews, Shailer 0166, 0427 Mathews, Victor H. 0100 Maurant, John A 1284 Mauser, Ulrich 2244 Maycock, A. L. 0577 Mayer, Ann Elizabeth 2060 Mayer, Eli 2245 Mayer, Hans Eberhard 0428 McAlister, Elizabeth 2162 McAlpine, Thomas H. 0069 McCan, Robert L. 1974 McCarthy, Dennis J. 0101 McCarthy, George 1975 McCollough, Thomas E. 1657 McCoy, Charles S. 0525 McCready, William D. 0429, 0807 McCullogh, Peter E. 0526 McDermott, Gerald R. 0943 McGovern, Arthur 1778 McGrade, Arthur S. 0809 McHugh, Francis 0810 McHugh, Michael P. 0222 McInerny, Ralph 0811 McInnes, Val Ambrose 1341 McKelway, Alexander J. 1779 McLaren, James S. 0167 McLellan, David 0657, 0658, 1976 McLynn, Neil B. 0334 McNeill, John T. 0944 McSorley, Richard, S.J. 2247 McTighe, Michael 1575 Medikawa, H. W. 1836

585 Meeks, M. Douglas 1977 Meinhold, Peter 1658 Melitz, Jacques 1978 Meltzer, Edmund 2086 Menczer, Béla 0812 Mendels, Doron 0098 Mendes-Flohr, Paul 1512, 1009 Mendieta, Eduardo 1725 Mendus, Susan 1582 Mensching, Gustav 1592 Menter, William 0527 Merkley, Paul 0945 Merriam, Thornton W. 1960 Messer, Donald E. 0659 Messick, Brinkley 1135 Mette, Norbert 1867 Metz, Johann-Baptist 0813, 0814, 1877, 1979 Metzger, Thomas A. 1033 Michener, Roger 1818 Miegge, Giovanni 1593 Mígeuz-Bonino, José. 1780, 1781 Milford, Theodore R. 2248 Miller, Allen O. 2062 Miller, Marlin E. 2249 Miller, Richard B. 2250 Miller, Ronald Henry 1342 Milton, Viorst 1136 Minear, Paul S. 1819 Miranda, José. 1980 Mitchell, Basil 1659 Mitchell, John J. 1981 Mitri, Tarek 2096 Mittleman, Alan L. 1513 Moaddel, Mansoor 1160 Molnar, Thomas 1660 Moltmann, Jürgen 0947, 0948, 1782, 2063, 2094 Momigliano, Arnaldo 0335 Monahan, Laila 2058 Montefiore, C. G. 1345 Monter, E. William 0528 Montgomery, Anne 2235 Montgomery, John Warwick 0168, 2064

586 Montserrat, Dominic 0330 Moody, Joseph 0815 Moore, Basil 1783 Moore, Deborah Dash 1514 Moore, George Foot 1346 Moore, John Allen 0529 Moore, R. I. 0247, 0430 Mor, Menachem 1515 Morey, Robert A. 2251 Morino, Claudio 0817 Morral, John B. 0216 Morrall, John B. 0431 Morris, Colin 0432 Morris, William Dale 0248 Morrison, Clinton 0169 Morrison, Karl Frederick 0433, 0434 Moskos, Charles C. 1701 Moten, Abdul Rashid 1137 Mott, Stephen Charles 0663 Moule, C.F.D. 0124 Mouriki, Doula 0365 Mouw, Richard J. 0070 Mozaffari, Mehdi 1101 Muehl, William 0665, 0666, 0949 Müeller, Franz H. 1982 Mueller, William A. 0530 Muffs, Yochanan 0102 Mulholland, Catherine 1983 Muller, Alois 2065 Muller, Herbert Joseph 1878 Munby, D.L. 1661 Munby, Denys Lawrence 1984 Munoz, Gema Martin 1138 Muntz, W. S. Rome 0170 Murphy, Edward F. 0818 Murphy, Francis X. 0336 Murphy, Thomas Patrick 2253 Murray, Albert Victor 1662 Murray, John Courtney 0819, 0820, 0821, 0822, 1597 Murray, Robert Henry 0531 Muste, Abraham John 2254 Musto, Ronald 1784, 2255, 2256, 2257 Mutahhari, Murtaza 1139 Myers, Ched 0171

Author Index Myers, Kenneth A. 0823 Myres, Jon Linton, Sr 0054 Nardin, Terry 1880, 2258 Nash, Ronald 0667, 1785, 1985 Nasr, Seyyed Vali Reza 1140 Natale, Samuel M 0810 Nederman, Cary J. 0435, 1588, 1598 Neill, Stephen 0249 Nelson, Burton 0934 Nelson, Robert H. 1987 Nelson-Pallmeyer, Jack 1881, 1986 Nessan, Craig L. 1786 Netanyahu, B. 0578, 0579 Netland, Harold A. 1599 Nettler, Robert L. 1141 Newbigin, Lesslie 0669 Newman, Jay 1600 Newman, Jeremiah 0824 Newman, Louis Israel 1353 Nicholls, William 1354 Nichols, James Hastings 1601 Nicol, Donald M. 0374 Niditch, Susan 2260 Niebuhr, H. Reinhold 0672, 0952, 0953, 0954, 0955, 0956, 0957, 0958, 1594 Niebuhr, H. Richard 0671 Niles, Preman 1883 Nobbs, Douglas 0532, 1602 Noble, Thomas F. X. 0436 Nolde, Otto Fredrick 2132 Norris, Frederick W. 0222 Northcott, Cecil 1603 Norwood, Frederick 1604 Novak, David 1355, 1519, 1520 Nutt, Rick L. 2261 Nuttall, Geoffrey Fillingham 2262 Obenhaus, Victor 0673 Oberoi, Harjot 1551 Obolensky, Dimitri 0375 O'Brien, Conor Cruise 1837 Ockenga, Harold J. 1456 O'Connell, David A., O.P. 0829 O'Connell, Joseph T. 1552 Oden, Thomas C. 1991

Author Index O'Donnell, Anne M. 0903 O'Donovan, Joan Lockwood 0533 O'Donovan, Oliver 0674, 2264 Oesterreicher, John M. 1357, 1358 Oestricher, Paul 1992 Ogden, Schubert Miles 1788 Ogletree, Thomas W. 1993 O'Gorman, Angie 1702 O'Hare, Padraic 1359 Olafson, Frederick A. 1703 Olasky, Marvin 1994 Oldfield, John J. 0830 Olin, John C. 0580, 0831 Olson, Bernhard E. 1360 Omar, Afzal 1064 Orchard, Ronald Kenneth 2133 O'Rourke, David K. 1838 O'Rourke, John J. 0274 Osborn, C. E. 0676 Ostrogorsky, George 0376 Otzen, Benedikt 0055 Owens, Erik C. 2111 Padelford, Norman J. 1605, 1885 Page, Kirby 1995 Palanque, Jean-Rémy 0337 Palmer, Frederic 0252 Panikkar, Raimon 2265 Pannenberg, Wolfhart 1664 Papadakis, Aristeides 0437 Papademetriou, George C. 1362 Papini, Roberto 1886 Pardue, Peter A. 1023 Parekh, Bhikhu 1051 Parker, Thomas 0253 Parkes, James William 1363, 1364, 1365, 1366, 1367, 1368, 1369, 1370 Partner, Peter 2266 Pasewark, Kyle A. 0959 Patterson, Charles 1371 Paupert, Jean-Marie 0172 Pavlischek, Keith J. 0832, 0833 Payne, Karl 2267 Payne, Keith 2267 Peachey, Paul 2271, 2272 Peachey, Urbane 1665, 2273

587 Pearce, Sarah 1501 Peck, Abraham J. 1372 Pelotte, Donald E., S.S.S. 0834 Pemberton, Prentiss L 1941, 1996 Penner, Archie 0173 Pennington, Kenneth 0438 Pennock, J. Roland 0835 Perelmuter, Hazim. Siblings 1373 Pernoud, Régine 0439 Perowne, Stewart 0339 Perrin,Jacques, S. J. 0736 Perry, Marvin 1374 Peter-Raoul, Mar 1789 Peters, Edward 0440, 0581 Peters, F. E. 1012 Peters, Rudolph 1142 Petersen, Paul D. 0023 Petrie, W.M. Flinders 0056 Petulla, Joseph M. 1997, 1998 Piar, Carlos R. 1790 Pieris, Aloysius 1791 Pillsbury, Barbara L. K. 2089 Pinnock, Clark 1994 Pinson, Kopple Shub 1375 Pipkin, H. Wayne 2274 Pixley, Jorge V. 0103 Plaidy, Jean 0582 Planas, Ricardo 1792 Poewe, Karla 1793 Pohlsander, Hans A. 0340 Polish, Daniel F. 2068 Polish, David 1521 Pollefeyt, Didier 1377 Polley, Max. E. 0104 Pomykala, Kenneth E. 1522 Popkin, Richard Henry 1378 Porteous, David 0534 Porter, J. M. 0535 Porter, Roy 0545 Post, Kenneth 0997 Potter, Philip A. 1887 Potts, Timothy 0836 Powaski, Ronald E. 2275 Powell, James M. 0441, 0442, 0443 Powers, David S. 1135

588 Powers, Francis J. 0838, 1606 Powers, Gerard F. 2276 Poynter, James William 0536 Preston, Ronald H. 2000, 2001 Price, Frank W. 2002 Price, Jonathan J. 0175 Priest, James E. 0105 Proctor, J. Harris 2134 Proudfoot, Wayne L 0995 Przetacznik, Frank 0839 Puleo, Mev 1794 Pullan, Brian S. 0583 Purcell, Maureen 0444 Pusey, Nathan M. 1594 Qadri, Anwar Ahmad 1146 Quanbeck, Warren A. 0960 Questier, Michael C. 0254 Quick, O. C. 0678 Quinlan, Michael 2277 Rabbie, Edwin 0255 Rabiuch, Jolanta 1969 Race, Alan 2098 Rackman, Emanuel 1523 Rahman, Fazlur 1147 Rahner, Hugo, S. J. 0256 Raiser, Konrad 2135 Raitt, Jill 0537 Rajashekar, J. Paul 1853 Ramsey, Paul 2279, 2280 Rasmussen, Douglas 2003 Rasmusson, Arne 0679 Rauschenbusch, Walter 0962, 0963 Raven, Charles E. 2281 Ravitsky, Aviezer 1524 Raz, Joseph 0025 Razavi, Mehdi Amin 1607 Read, Piers Paul 0445 Reckitt, Maurice B. 0680 Redford, Donald B. Akhenaten: 0057 Regan, Richard J., S. J. 0722 Regan, Richard J., S.J. 0842, 2282 Reid, Charles J., Jr. 2283 Reilly, Gerald F. 0843 Reist, Benjamin, A. 0682 Rendtorff, Rolf 1205

Author Index Reuver, Marc 2284 Reventlow, Henning Graf 0071 Rex, Richard 0538 Reynolds, Noel B. 1609 Rhodes, Royal S. 1975 Rian, Edwin H. 1888 Ricciotti, Giuseppe 0342 Rice, Gene 0106 Richardson, Alan 0176 Richardson, Peter 0293, 0343, 1382, 1383 Richesin, L. Dale 1777 Riemer, Neal 0683 Riga, Peter 2285 Riley-Smith, Jonathan 0446 Rives, J. B. 0344 Rivkin, Ellis 0177 Roberts, J. Deotis 1795, 1796 Roberts, Richard H. 2005 Robertson, Charles Grant 1668 Robinson, Normal L. 0684 Roelker, Nancy Lyman 0539 Rogers, G. A. J. 0257 Rohr, John A. 1704 Rommen, Heinrich Albert 0844 Roop, Eugene F. 2208 Rose, Elliot 0540 Rose, H. J. 0058 Rosenbaum, Stuart E 0004 Rosenberg, Bernhard H. 1525 Rosenberg, Joel 0107 Rosenberg, Stuart E. 1384, 1385 Rosenblum, Nancy I. 1670 Rosenstock-Huessy, Eugen 1386 Rosenthal, Erwin Isak Jakob 1148 Rosenzweig, Franz 1387 Rosett, Arthur I. 1480 Ross, J. Elliot 1004 Rossi, Joseph Samuel, S.J. 1890 Roth, Cecil 1388 Roth, Sol 1526 Rothschild, Fritz A. 1389 Rouseau, Andri M. 1955 Rousmaniere, John 1390 Rousseau, Richard W. 2099, 2100

Author Index Rowley, Harold Henry 1391 Royal, Robert 0865, 0866, 1392, 2006 Rudich, Vasily 0345 Rudin, A. James 1260, 1393, 1394, 1431, 1763 Rudolph, Susanne Hoeber 1892 Ruether, Rosemary Radford 1395, 2124 Ruff, G. Elson 0685 Ruffini, Francesco 1611 Runciman, Sir Steven 0258, 0447, 0448, 0449, 0877 Runciman, Steven 0377 Runes, Dagobert D. 1396, 1527 Runner, H. Evan 0686 Runyon, Theodore 2288 Rushdoony, Rousas John 0687 Ruskay, John S. 1528 Russell, Frederick H. 2289 Russell, Jeffrey Burton 0450, 0451, 0452 Rutgers, Leonard V. 1529 Ryan, Christopher 0845 Ryan, John A. 0846, 0847, 2007 Safire, William 0108 Safrai, Schmuel 1530 Salmi, Ralph H. 1151 Saltolli, Francesco 0848 Samuel, Vinay 2009 Samuelsson, Kurt 2008 Sanchez, Jose M. 1397 Sanders, E. P. 1531 Sanders, Jack T. 1398 Sanders, Thomas Griffin 0964 Sandmel, Samuel 0178, 1399, 1400, 1401, 1402, 1403, 1404, 1405, 1406 Saperstein, David 2290 Saperstein, Marc 1407 Sarkar, Upendra Chandra 1052 Sarno, Ronald A. 0346 Saunders, David 1671 Sayce, A. H. 0059 Sayyid, Bobby S. 1152 Scarlett, William 0688 Schaff, David Schley 0541

589 Schall, James V., S. J. 0602, 0689, 0690, 0849, 0850, 0851, 0852, 1013, 2291 Schanks, Herschel 0072 Scharper, Philip J. 0133, 1408, 1409 Schiblin, Richard 0853 Schillebeeck, Edward 0854 Schilling, Heinz 0542 Schimmelpfennig, Bernhard 0855 Schipani, Daniel S. 0965 Schlissel, Lillian 1705 Schlossberg, Herbert 2009, 1994 Schmitt, Carl 0966 Schneider, Herman Peter 1410 Schoeps, Hans Joachim 1411, 1412, 1413 Scholar, David M. 0222 Scholer, David 0300, 1253 Schonberg, David 1540 Schowalter, Daniel N. 0347 Schrems, John 0852 Schrey, Heinz-Horst 0109 Schuck, Michael 0856 Schutheis, Michael J. 0777 Schwade, Arcadio 1547 Schwartz, Seth 0110 Schweibert, Ernest G. 0543 Schweiker, William 0994 Schweitzer, Frederick M. 1374, 1414 Scott, Jamie S. 0691, 0994 Scott, Tom 0544 Scribner, Bob 0511, 0545 Sedlar, Jean W. 0453 Segal, Alan F. 0348 Segundo, Juan Luis 1800, 1799 Seitz, Christopher 0111 Sell, Alan P. F. 0886 Selznick, Gertrude Jaegar 1415 Setton, Kenneth Meyer 0349, 0454 Setzer, Claudia J. 1416 Sevenster, Jan Nicholaas 0060 Shahid, Irfan 0378 Shanks, Andrew 0967, 1718 Shannon, Albert C., O.S.A. 0455 Shapiro, Alexander M. 1417

590 Shaull, M. Richard 1756 Shaw, Donald 1917 Sheard, Robert B. 2101 Sheerin, John B. Peace 2294 Sheldon, Garrett Ward 0026 Shenk, Calvin E. 0179 Sheridan, E. F., S.J. 0857, 0858 Shermis, Michael 1418, 1419 Sherwin, Byron L. 1420 Sherwin-White, A. N. 0180 Shields, Currin V. 0859 Sibley, M. 1708, 1707 Siddiqui, Kalim 1155 Sider, Ronald J. 2009, 2011, 2296 Siker, Jeffrey S. 1421 Silcox, Claris Edwin 1422 Simmons, Michael Bland 0350 Simon, Marcel 1423 Simonsohn, Shiomo 1424 Sinclair, T. A. 0061 Singh, Daljeet 1553 Singh, Surjit 1839 Sironneau, Jean-Piere 1673 Slater, Robert Henry Lawson 2137 Sloyan, Gerard 1428 Smallwood, E. Mary 1535 Smiga, George M. 1425 Smith, A. L. 0457 Smith, Anthony D. 1832, 1840 Smith, Elizabeth 0900 Smith, John Coventry 1893 Smith, John E. 1675 Smith, John Holland 0351 Smith, Morton 0112 Smith, Rowland 0352 Smithson, Robert J. 0546 Smock, David R. 2298, 2299 Sneath, E. Hershey 2300 Snyder, Graydon F. 0073 Snyder, Louis L. 1841 Sobrino, Jon , S.J. 1745, 1804, 1805 Sölle, Dorothee 0693, 2301 Somervill, Robert Law 0438 Song, Robert 1676 Sordi, Marta 0353

Author Index Sourdel, Dominique 1158 Speigler, Gerhard E. 1006, 1007 Spence-Jones, H. D. M. 0354 Spinoza, Baruch 1613 Spiro, Jack D. 1298 Sproxton, Judith 2302 Srisang, Koson 1894 St. John-Stevas, Norman 0694 Stackhouse, Max L. 1014, 2013 Stackhouse, Max L. 2014, 2071 Stackhouse, Reginald 0695 Stadelmann, Luis 0113 Stanek, Edward 2072 Stanton, Graham N. 0074, 1614 Stark, Rodney 1271 Stassen, Glen H. 2303 Stauffer, Ethelbert 0355 Stayer, James M. 0547 Steinberg, Stephen 1415 Stemberger, Gunter 1426 Stendahl, Krister 1427 Sterba, James 2003 Stevick, Daniel B. 1709 Stewart, Devin J. 1159 Stieber, Joachim W. 0458 Stith, Charles R. 0259 Stivers, Robert L. 2015 Stow, Kenneth R. 1536 Stratmann, Franziskus Maria 2308 Strauss, Gerald 0548 Strickert, Fred W. 2334 Stringfellow, William 0181 Stroll, Mary 0459 Stroumsa, Guy G. 0074, 1614 Stroup, Herbert Hewitt 0027 Stumme, Wayne 2017 Stumpf, Samuel E. 0028 Sturzo, Luigi 0260 Sutherland, Arthur E. 0261 Sutherland, Charles W. 2309 Sutherland, N. M. 0584 Swanson, R. N. 0460 Swanston, Hamish 0114 Swartley, William M. 2310, 2333 Sweeney, Francis, S.J. 2311

Author Index Swidler, Arlene 2073 Synan, Edward A. 0461 Tajak, Tessa 1010 Talattof, Kamran 1160 Talmage, Frank Ephraim 1430 Talmon, Shemaryahu 0115, 1537 Tambasco, Anthony J. 2312 Tamez, Elsa 1806 Tanenbaum, Marc H. 1260, 1394, 1431 Tanham, George K. 1151 Tannenbaum, Amie Godman 0973 Tanner, Kathryn 0696 Tatla, Darshan S. 1555 Tawney, Richard 2018 Taylor, Lily Ross 0356 Taylor, Mark Kline 1807 Taylor, Miriam S. 1432 Tedeschi, John 0462 Teich, Mickulás 0545 Tellenbach, Gerd 0463 Temple, William 0262, 0974, 0975, 0976, 0977 Thakur, Shivesh C. 0697 Theiemann, Ronald F. 1678 Theissen, Gerd 0182 Thielicke, Helmut 0978 Thobaben, Robert G. 1999 Thomas F Stransky, C.S.P. 1723 Thomas, David 1161 Thomas, John Philip 0379 Thompson, E. Bruce 0037 Thompson, Henry O. 2313 Thompson, J. Milburn 1895 Thompson, Kenneth W 1896, 1897, 2076, 2139, 2140, 2141, 2142 Thompson, Norma H. 1433 Thorogood, Bernard 1842 Tibi, Bassam 1162, 1163, 1164 Tierney, Brian 0464, 0465, 0466, 0467, 0468 Tinder, Glenn 0698 Tolstoy, Leo 1710 Toner, James Hugh 2314 Tonkin, John 0549 Tooke, Joan D. 2315

591 Topel, L. John 1808 Toynbee, Arnold J. 1434, 2104 Trachtenberg, Joshua 1435 Tracy, David 2077, 2105 Trattner, Ernest R. 1436 Trepp, Leo 1437 Trocmé, André. 0183 Troeltsch, Ernst 0699 Troki, Issac ben Abraham 1438 Tschuy, Theo 1843 Turberville, A. S. 0469 Turner, Denys 2020 Twiss, Sumner B. 2053 Tyerman, Christopher 0470 Tyson, Joseph B. 1439 Uberoi, J. P. S. 1556 Ucko, Hans 1440 Uffenheimer, Benjamin 0071 Ullmann, Walter 0471, 0472, 0473, 0474 Underhill, Edward Bean 1615, 1616 Vadakin, Royale M. 1461 Vaky, Viron P. 2316 Valentin, Benjamin 0700 Valentin, Hugo 1441 van Boven, Theo C. 2078 Van Buren, Paul M. 1442, 1443, 1444 van den Berg, Johanness 1193 Van der Bent, Ans J. 0701, 2021, 2022, 2143 van der Wall, Ernestine G. E. 1193 Van Dyck, Harry R. 1711 Van Hoogstrate, Dorothy Jane 1898 Van Kirk, Walter William 2317 Van Loon, Hendrik Willem 1617 van Ruler, Arnold 0981 Van Till, L. John 1618 van Willigenburg, T. R. Heeger 1679 Vanderhaar, Gerard A. 2318 Vaughn, Ellen Santilli 0609 Vaux, Kenneth L. 2319 Verduin, Leonard 0030, 0551 Vermaat, J. A. Emerson 1899 Viorst, Milton 1165, 1091 Viroli, Maurzio 1844

592 Vissert Hooft, W. A 0983 Vital, David 1538 Voegelin, Eric 0031 Voll, John O. 1100, 1166 Volz, Carl A. 0475 von der Gablentz, O. H. 1875 von der Osten-Sacken, Peter 1361 Von Faulhaber, Michael 1252 Von Grunebaum, Gustave E. 1167 von Rad, Gerhard 0116 Vonck, Pol 0184 Voorhis, Jerry 0704 Waagenaar, Sam 1445 Waddington, Raymond G. 1446 Waetjen, Herman C. 0185 Wakefield, Walter L. 0585 Walaskay, Paul W. 0186 Walker, Susan 2106 Wall, James M. 2144 Walsh, James P. M. 0117 Walsh, John J. 0864 Walters, James W. 2321 Walton, Hanes Jr. 0984 Walton, Robert C. 0552 Walzer, Michael 0118, 0553, 1620 Wan-Tatah, Victor 1810 Wardlaw, Ada 1708 Wardman, Alan 0357 Waring, Luther Hess 0985 Warren, Max 0706, 1845 Watanabe, Morimichi 0477 Waterman, Anthony Michael C. 2024 Watson, Alan 0062, 0358 Watt, John A. 0478, 0479 Watt, W. Montgomery 1168 Waugh, Scott L. 0480 Weaver, J. Denny 0554 Weber, Hans-Reudi 0707 Weber, Theodore R. 2145 Webster, Alexander F. C. 0878, 2322 Weeramantry, C. G. 1169 Weiler, Gershon 1539 Weiming, Tu 1032, 2039 Weiner, Gordon M 1378 Weinfeld, Moshe 0119

Author Index Weingartner, Erich 2079 Weir, David A. 0555 Weisbard, Phyllis Holman 1540 Weisman, Ze'ev 0120 Weiss, Bernard G 1005 Weiss-Rosmarin, Trude 1447 Welborn, L. L. 0187 Welch, D. Don 1681 Welch, John W 1005 Wells, Harold 2028 Wenger, John Christian 0556 Wengst, Klaus 0188 Werner, Eric 1448 West, Charles C. 2029 West, Cornel 1811, 1812 Westbury-Jones, John 0359 Westerholm, Stephen 0343 Westhues, Kenneth 1683 Westin, Gunnar 0264 White, C. Dale 2080 Whitelam, Keith W. 1541 Whitmore, Todd 2326 Whittaker, Molly 0360 Wiesenthal, Simon 1542 Wigoder, Geoffrey 1449 Wigodor, Geoffrey 1313 Wildavsky, Aaron 0121, 0122 Wilhelmsen, Frederick D. 0708 Wilken, Robert L. 0361, 1450, 1451 Wilkinson, Alan 2327 Will, James E. 2328 Willebrands, Johannes Cardinal 1452 Willey, David 0868 William of Ockham 0709, 0710, 0711 Williams, Daniel H. 0362 Williams, Oliver F. 1902 Williams, Rowan. 0879 Williams, Stephen 0363 Williamson, Arthur H 1446 Williamson, Clark M. 1453, 1454, 1455 Williamson, René de Visme 0712, 0986 Wilson, Andrew 0123 Wilson, John Churchwood 0559

Author Index Wilson, Marvin E. 1456 Wilson, Marvin R. 1393, 1431, 1763 Wilson, Stephen G. 1457 Winch, Donald 1978 Winn, Albert Curry 2329 Winter, Gibson 1903 Winter, Paul 1458 Witte, John Jr. 0033, 1684 Witvliet, Theo 1813 Wogaman, J. Philip 0987, 0988, 2030 Wolcott, Roger T. 1016 Wolf, Alfred 1461 Wolf, Donald J. 0713 Wolfson, Harry Austryn 1462 Wolterstorff, Nicholas 0588 Wood, John A. 2331 Wood, Ralph C. 1719 Woodruff, Douglas 0871 Wright, A. D. 0586 Wright, J. Robert 0481 Wright, William John 0560 Writer, Rashna 1558

593 Yates, George A. 1465 Yates, Gerard F. 0872 Ye'or, Bat 1170 Yinger, John Milton 0038 Yoder, John Howard 0192, 0989, 0990, 2208, 2332 Yoder, Perry B. 2333 Younon, Muniba 2334 Yousef, Ahmed 1171 Zachman, Randall C. 0991 Zacour, Norman 0482 Zaman, M. Raquibuz 1064 Zaman, Muhammad Qasim 1172 Zannoni, Arthur E. 1418 Zartman, I. William 1072 Zeitlin, Irving M. 0193 Zeitlin, Solomon 1466 Zimmern, Alfred , Marquess of Lothian, Sir 1875 Zuck, Lowell H. 0561 Zweig, Michael 2031 Zwiebach, Burton 1713

Title Index Above Every Name: The Lordship of Christ and. . . 0605 Abraham’s Heirs: Jews and Christians in Medieval. . . 1270 Age of Martyrs: Christianity from Diocletian to. . . 0342 Age of the Crusades: The Near East from the. . . 0416 Ain’t Gonna Study War No More: Biblical. . . 2329 Alienated Minority: The Jews of the Medieval. . . 1536 “All Authority Comes from God: Romans 13. . .” 0184 All Ye that Labor: An Essay on Christianity. . . 1931 Ambivalence of the Sacred: Religion, Violence. . . 2108, 2152 Ambrose of Milan and the End of the Nicene-Arian. . . 0362 Ambrose of Milan: Church and Court in a. . . 0334 American Catholics and the Formation of the. . . 1890 American Evangelicals and the U.S. Military 2240 American Foreign Policy; Realists and Idealists. . . 1898

American Search for Peace: Moral Reasoning. . . 2323 Amnesty of Grace: Justification by Faith from a. . . 1806 Amos and the Davidic Empire: A Socio-Historical. . . 0104 Amsterdam to Nairobi: The World Council of. . . 2127 Anabaptist Beginnings (15231533) 0503 Anabaptist Portraits 0529 Anabaptist Story: An Introduction to. . . 0504 Anabaptists and Religious Liberty in the. . . 0487 Anabaptists and the Sword 0547 Anabaptists in Outline: Selected Primary Sources 0520 Anabaptists, The 0508 Anabaptists: Their Contribution to Our. . . 0546 Anarchy and Christianity 0088 Anatomy of a Crusade, 12131221 0441 Anatomy of a Hybrid: A Study in Church-State. . . 0030 Ancient Indian Kingship from the Religious Point. . . 1047

596 Ancient Judaism and the New Testament 1277 And So We Came to Rome”: The Political. . . 0186 And Still We Rise: An Introduction to Black. . . 1762 And the Poor Get Welfare: The Ethics of Poverty. . . 1926 Angels and Principalities 0064 Anguish of the Jews: Twenty-three Centuries of. . . 1261 Annotated Bibliography of Mennonite Writings on. . . 2310 Anti-Christian Polemic in Early Islam: Abu ‘Isa. . . 1161 “Anticlericalism, Protestantism, and the English. . .” 0524 Anti-Judaism and Early Christian Identity: A. . . 1432 Anti-Judaism in Christian Theology 1312 Anti-Lawyers: Religion and the Critics of Law. . . 1671 Antisemitic Propaganda: An Annotated. . . 1534 Anti-Semitism and Early Christianity: Issues of. . . 1247 Anti-Semitism and the Christian Mind: The Crisis. . . 1229 Antisemitism and the Foundations of Christianity 1230 Antisemitism Historically and Critically Examined 1441 Anti-Semitism in British Society, 1876-1939 Antisemitism in the Modern World: An Anthology. . . 1325 Antisemitism in the New Testament 0146 Anti-Semitism in the New Testament 0178 Antisemitism Through the Ages 1181 Antisemitism, Its History, and Causes 1324

Title Index Anti-Semitism: A Concise World History 1363 Antisemitism: An Annotated Bibliography 1219 Antisemitism: The Longest Hatred 1460 Anti-Semitism: The Road to the Holocaust and. . . 1371 Aphrahat and Judaism: The ChristianJewish. . . 1349 Apostolic See and the Jews, The 1424 Approaches to Natural Law: From Plato to Kant 0626 Aquinas, Selected Political Writings 0751 Arab Nationalism: Between Islam and the. . . 1163 Arabic Thought in the Liberal Age, 1789-1939 1110 Arms Race Kills, Even Without War, The 2301 Arnobius of Sicca: Religious Conflict and. . . 0350 Art and Prudence: Studies in the Thought of. . . 0811 As a Jew Sees Jesus 1436 Asian Theology of Liberation, An 1791 Asian Values and Human Rights: A Confucian. . . 1031 Aspects of Religion in the Soviet Union, 1917-1967 Aspiring to Freedom: Commentaries on John Paul II” 0823 Assimilation versus Separation: Joseph the. . . 0121 Assurance of Faith: Conscience in the Theology. . . 0991 At the Limits of Political Philosophy: From. . . 0690 Athanasius and Constantius: Theology and. . . 0271 Athanasius and the Politics of Asceticism 0280 Attitudes Toward Other Faiths 2085

Title Index

597

Betraying the Bishops: How the Augustine and the Limits of Pastoral Letter. . . 2252 Politics 0757 Between Caesar and Jesus 0151 Augustine: Political Writings 0764 Between Christ and Caesar: Classic Augustinian Imperative: A Reflection on the. . . 0744 and. . . 0263 Augustus to Constantine: The Rise Between Community and Society: A Philosophy and. . . 0766 and Triumph of. . . 0310 Authority and Political Culture in Between Jihad and Salaam: Profiles Shi’ism 1059 in Islam 1085 Authority and the Sacred: Aspects of Between Redemption and Perdition: the. . . 0281 Essays on. . . 1459 Authority in Islam: From the Rise of Beyond Good Intentions: A Biblical Muhammad to. . . 1081 View of. . . 0589 Avignon Papacy and the Crusades, Beyond the Pale: The Christian 1305-1378, The 0418 Political Fringe 0239 Backgrounds of Early Beyond the Persecuting Society: Christianity 0221 Religious. . . 1588 Baptism, Peace and the State in the Bible and Liberation: Political and Social. . . 1755 Reformed and. . . 0886 Bible in Politics: How to Read the Barbarians and Bishops: Army, Church, and State. . . 0328 Bible. . . 0063 “Barmen Declaration and the Kairos Bible, the Church, and Social Justice, Document: On. . .” 0642 The 0853 “Biblical and Theological Basis for the Basis of Religious Liberty, The 1567 Struggle. . .” 2037 Bearing Witness to the Holocaust, Biblical Doctrine of Justice and Law, 1939-1989 The 0109 Becoming a Prophetic Biblical Law 0080 Community 0900 Biblical Realism Confronts the Becoming Anabaptist: The Origin Nation: Ten. . . 2272 and Significance. . . 0554 Bibliography of Doctoral Before It’s Too Late: The Challenge of Nuclear. . . 2147 Dissertations. . . 0017 Beginnings of the Temporal Bibliography of Selected Human Rights. . . 2072 Sovereignty of the. . . 0403 Binding the Strong Man: A Political Behind the Mask: Human Rights in Asia and Latin. . . 2079 Reading of. . . 0171 Beliefs, Values, and Policies: Bishop-Elect: A Study in Medieval Conviction. . . 0909 Ecclesiastical. . . 0387 Bishops and Nuclear Weapons: The Believer as Citizen: John Courtney Catholic. . . 2186 Murray in a. . . 0787 Black Political Theology, A 1795 Believers’ Church: The History and Black Theology and Black Power 1742 Character of. . . 0501 Believing Today: Jew and Christian in Black Theology of Liberation, A 1741 Black Theology: A Critical Conversation 1315 Assessment and. . . 1748

598 Black Theology: The South African Voice 1783 Blasphemy: Verbal Offense Against the Sacred. . . 0018 Blessed are the Peacemakers: Biblical. . . 2312 Blessed Are the Persecuted: Christian Life in. . . 0327 Book of Christian Martyrs, The 0206 Book of Joshua as a Political Classic, The 0090 Brave New World Order: Must We Pledge Allegiance? 1881 Breakthrough to Peace 2166 Bridge to Brotherhood: Judaism’s Dialogue With. . . 1384 Bridge to Dialogue: The Story of. . . 1390 Bridging the Sacred and the Secular 0783, 0820 Broken Crescent: The “Threat” of Militant. . . 1111 Broken Staff: Judaism Through Christian Eyes, The 1335 Brothers in Hope 1357 Buddha, Marx, and God 1962 Buddhism 1021, 1019 Buddhism in the Modern World 1018 Buddhism: A Historical Introduction to Buddhist. . . 1023 Buddhist Political Thought: A Bibliography 1020 Building for Justice: A Guide for Social. . . 0594 Building the Free Society: Democracy, Capitalism, 0866 Bursting the Bonds? A JewishChristian Dialogue. . . 1428 Burying the Past: Making Peace and Doing Justice. . . 2163 Byzantine Christianity: Emperor, Church, and the. . . 0371 Byzantine Commonwealth: Eastern Europe, 500-1453, 0375

Title Index Byzantine Legacy in the Orthodox Church, The 0875 Byzantine Theocracy, The 0377 Byzantines and Their World, The 0364 Byzantium and the Arabs in the Fifth Century 0378 Byzantium and the Roman Primacy 0366 Byzantiusm and the Rise of Russia 0373 Caesar, the Beloved Enemy: Three Studies in the. . . 0706 Caesars and Saints: The Evolution of the. . . 0339 Caesar’s Coin Revisited: Christians and Limited. . . 0612 Caesar’s or God’s? The Conflict of Church and. . . 1658 Calendar of the Reformation 0534 Call to Conscience: Jews, Judaism, and. . . 2156 Called for Freedom: The Changing Context of. . . 1740 Calvin and the Foundations of Modern Politics 0513 Calvinism and the Political Order: Essays. . . 0929 Calvinist Trinitarianism and Theocentric Politics: 0981 Calvin’s Geneva 0528 Calvin’s Thought on Economic and Social Issues. . . 0911 Cambridge History of Medieval Political Thought. . . 0393 Capital and the Kingdom: Theological Ethics and. . . 1948 Capitalism and Christians: Tough Gospel. . . 1959 Capitalism and Socialism: A Theological Inquiry 1989 Capitalism, the State, and the Lutheran. . . 0560 Caring for Future Generations: Jewish, Christian, 1178

Title Index Case of Michael Servetus (15111553): 0516 Cases of Conscience: Alternatives Open to. . . 0540 Catacombs and the Colosseum: The Roman Empire. . . 0274 Catechism of Catholic Social Teaching, A 0748 Catholic as Citizen, The 0747 Catholic Bishops and Nuclear War: A Critique and. . . 2190 Catholic Bishops and the Economy: A Debate 2003 Catholic Church and the Citizen, The 0846 Catholic Church and the Modern State: A Study of. . . 0720 Catholic Church in the Modern World: A Survey. . . 0774 Catholic Church in World Affairs, The 2123 Catholic Church in World Politics, The 1868 Catholic Concept of a Genuine and Just Peace as. . . 0839 Catholic Ethic and the Spirit of Capitalism, The 0826 Catholic Imperialism and World Freedom 1876 Catholic Peace Tradition, The 2255 Catholic Peacemakers: A Documentary History 2256 Catholic Principles of Politics 0847 Catholic Reformation: Savonarola to Ignatius. . . 0580 Catholic Social Teaching and Economic Theory. . . 1954 Catholic Social Teaching: Our Best Kept Secret 0777 Catholic Social Thought and Liberal Institutions: 0825 Catholic Social Thought and the New World Order. . . 1902 Catholic Social Thought: The Documentary Heritage 0827

599 Catholic Tradition of the Law of Nations, The 2117 Catholic Victory in 1960 Catholic Viewpoint on Church and State 0793 Catholicism and Politics in Argentina, 1810-1960 Catholicism and the World Order: Some. . . 1864 Catholicism, Liberalism, and Commu nitarianism. . . 0771 Catholicism, Protestantism, and Capitalism 1938 Catholics in Britain and Ireland, 15581829 Catholics, Jews, and Protestants: A Study of. . . 1422 Celebrating Peace 2287 Century of Catholic Social Thought: Essays on `Rer 0865 Challenge of Fundamentalism: Political Islam and. . . 1164 Challenge of Liberation Theology: A First World. . . 1777 Challenge of Marxism, The 1919 Challenge of Peace, The 2177 Challenge of Peace: God’s Promise and Our. . . 2259 Challlenge and Response: Critiques of the. . . 2006 Changing Law, The 0616 Changing the World: An Agenda for the Churches 1859 Children of Light and the Children of Darkness. . . 0952 Chinese Religions from 1000 B.C. to the Present. . . 1034 Christ and Culture 0671 Christ and Prometheus? 1963 Christ and the Caesars: Historical Sketches 0355 Christ in Context 1443 Christ or Caesar 0892 Christ, Justice, and Peace: Toward a Theology of. . . 0932

600 Christendom and Christianity in the Middle Ages. . . 0390 Christendom and Its Discontents: Exclusion. . . 0480 Christian Anarchy 0140 Christian Anti-Semitism and Paul's Theology 1281 Christian Antisemitism: A History of Hate 1354 Christian as Citizen, The 0887 Christian Attitude Toward War, The 2164 Christian Attitude Towards the Emperor in the. . . 0349 Christian Attitudes Toward War and Peace: An. . . 2157 Christian Beginnings 1245 Christian Beliefs and AntiSemitism 1271 Christian Centuries: A New History of the. . . 0210 Christian Church and Liberty, The 0603 Christian Decision in the Nuclear Age 2248 Christian Declaration on Human Rights. . . 2062 Christian Demand for Social Justice, The 0688 Christian Democracy in Italy, 18601960 Christian Democrat International, The 1886 Christian East and the Rise of the Papacy: The. . . 0437 Christian Engagements with Judaism 1232 Christian Ethics and Political Action 0659 Christian Ethics and Social Policy 0888 Christian Ethics and the Dilemmas of Foreign. . . 2139 Christian Faith and Communist Faith 1972

Title Index “Christian Faith and Nuclear Weapons. . .” 2213 Christian Faith and Political Hopes: A Reply to E. . . 0624 Christian Faith and Public Policy: Thinking and. . . 0668 Christian Faith and Social Action; A Symposium 0930 Christian Faith and the Modern State: An. . . 0621 Christian Faith and the World Economy Today: A. . . 1923 Christian Ideas in Political History 0676 Christian in Politics, The 0643, 0680, 0704 “Christian in the Totalitarian State” 1636 Christian Interpretation of Religion. . . 2090 Christian Justice 0684, 0631 Christian Liberty 0829 Christian Looks at the Jewish Question, A 1337 Christian Love and Just War: Moral Paradox and. . . 2304 Christian Marxist-Dialogue, The 1992 “Christian Mission and the Freedom of. . .” 1619 Christian Origins and Judaism 1231 Christian Origins of Social Revolt, The 0248 Christian Pacifism 2184, 2262 Christian Peacemaking and International Conflict: 2200 Christian Perspective on Political Thought, A 0663 Christian Perspectives on Human Rights and Legal. . . 2034 Christian Perspectives on Politics 0987 Christian Polemic Against the Jews in the Middle. . . 0400 Christian Political Theology: A Marxian Guide 1997

Title Index Christian Political Theory and Church Politics. . . 0398 Christian Problem: A Jewish View, The 1385 Christian Realism and Peacemaking: Issues in U.S. . .2305 Christian Realism and Political Problems 0953 Christian Realism of Reinhold Niebuhr and the. . . 0901 Christian Relationships to State and Community 0920 Christian Response in a World of Crisis: A Brief. . . 2143 Christian Socialism: An Informal History 1927 Christian State: The State, Democracy, and. . . 0883 Christian Theology of the People Israel, A 1442 Christian Thinking and the Social Order. . . 0681 Christian Tolerance: Paul’s Message to the. . . 1583 Christian Uniqueness Reconsidered: The Myth of a. . . 1001 Christian Values and Economic Life 1911 Christian View of Economics, A 1966 Christian Witness to the State, The 0989 Christian, the State, and the New Testament, The 0173 Christianity Among the Religions of the World 2104 Christianity Among the World Religions. 2094 Christianity and Anti-Semitism 1192 Christianity and Capitalism: Perspectives on. . . 1950 Christianity and Civil Society 1720 Christianity and Civilisation 0204 Christianity and Communism Today 1912

601 Christianity and Democracy 0800, 1654 Christianity and Democracy in Global Context 1684 Christianity and Economic Problems 1995 Christianity and Economics in the Post-Cold War. . . 2009 “Christianity and Human Rights” 2042 “Christianity and Imperialism” 2110 “Christianity and International Order” 2120 Christianity and Islam: The Struggling Dialogue 2099 “Christianity and Judaism: Continuity and. . .” 1213 Christianity and Judaism: Papers Read at the. . . 1463 Christianity and Justice 0678 Christianity and Liberal Society 1676 Christianity and Marxism Worldwide: An Annotated. . . 1936 “Christianity and Nationalism” 1836 Christianity and Pagan Culture in the Later. . . 0326 Christianity and Political Philosophy 0708 Christianity and Political Responsibility 0647 Christianity and Politics: A History of the. . . 0233 Christianity and Politics: Catholic and. . . 0638 Christianity and Power Politics 0954 Christianity and Rabbinic Judaism: A Parallel. . . 0072 Christianity and Revolution: Radical Christian. . . 0561 Christianity and Social Order 0974 Christianity and Socialism 1979 Christianity and Society 0628 Christianity and the Children of Israel 1239 Christianity and the Roman Government: A Study. . . 0315

602 Christianity and the Social Crisis 0962 Christianity and the Social Order 1856 Christianity and the State 0262, 0600, 0253 Christianity and the Superpowers: Religion. . . 2119 Christianity and the World Order 1884 Christianity and the World Religions: Paths of. . . 2093 Christianity and War in a Nuclear Age 2212 Christianity and Western Civilization 0231 Christianity and World Revolution 1888 Christianity at Rome in the Apostolic Age: An. . . 0270 Christianity Confronts Communism 2012 Christianity in a Secularized World 1664 Christianity in Japan, 1970-90 Christianity in Jewish Terms 1266 Christianity in Politics 0632 Christianity in Talmud and Midrash 1294 Christianity of Constantine the Great, The 0297 Christianity on Trial: AfricanAmerican. . . 1737 Christianity Without Antisemitism: James Parkes. . . 1248 Christianity, and Liberation: An Agenda for. . . 1334 Christianity, Capitalism, and Communism: A. . . 1956 Christianity, Communism, and the Ideal Society 1939 Christianity, Diplomacy, and War 2174 Christianity: A Social and Cultural History 0237

Title Index Christianizing the Roman Empire, A.D. 100-400 0331 Christianizing the Social Order 0963 Christian-Jewish Dialogue 1361 Christian-Jewish Tragedy: A Study in Religious. . . 1344 Christian-Marxist Dialogue: A Comprehensive and. . . 2021 Christian-Marxist Dialogue: Beginnings, Present. . . 1952 Christians and Communists: An Ecumenical. . . 2022 Christians and Jews in the Twelfth Century 1175 Christians and Jews under Islam 1077 Christians and Jews: A Psychoanalytic Study 1327 Christians and Jews: Encounter and Mission 1303 Christians and Nonviolence in the Nuclear Age. . . 2318 Christians and Religious Pluralism: Patterns in. . . 2098 Christians and Roman Rule in the New Testament 0129 Christians and the Many Faces of Marxism 2017 Christians and the Military: The Early Experience 2215 Christians and the Roman Empire, The 0353 Christians and the State 0889 Christians as Peace Makers: Peace Movements in. . . 2284 Christians as the Romans Saw Them, The 0361 Christians Face the Total Menace of Communism 1996 Christians in Ulster, 1968-1980 Christians with Secular Power 0635 Christology of Peace, A 2328 Chronicles of the Crusades 0412 Church Amid Revolution: A Selection of Essays. . . 1928

Title Index Church and Civilization: An Appraisal of the. . . 0214 Church and Government in the Middle Ages: Essays. . . 0391 Church and Israel after Christendom 1184 Church and Its Function in Society, The 0983 Church and Jewish People: New Considerations 1452 Church and Revolution, The 1955 Church and Revolution: The Quest for Social. . . 0728 Church and Social Action: A Critical Assessment. . . 1016 Church and Social Justice: The Social Teachings. . . 0736 Church and Society in Late Medieval England 0460 Church and Society in the Last Centuries of. . . 0374 Church and Society in the Late Twentieth Century: 2000 Church and Society: Catholic Social and. . . 0815 Church and State from Constantine to Theodosius. . . 0228 Church and State in Australia, 17881872 Church and State in Britain Since 1820 Church and State in Confrontation: A. . . 0027 Church and State in Early Christianity 0256 Church and State in Ethiopia: 12701527 Church and State in Europe, 18641914 Church and State in France, 13001907 Church and State in France, 18701914 Church and State in Italy, 1850-1960 Church and State in Italy, 1947-1957

603 Church and State in Luther and Calvin: A. . . 0530 Church and State in Modern Britain, 1700-1850 Church and State in Rhodesia: 19591979 Church and State in Scotland, 16601681 Church and State in Scripture, History, and. . . 0037 Church and State in the Early Church 0300 Church and State in the Later Roman Empire: The. . . 0288 Church and State in the Middle Ages 0415, 0457 Church and State in the New Testament 0163 Church and State in the Spanish Floridas (17 Church and State in the Teaching of St. Ambrose 0817 Church and State through the Centuries: A. . . 0216 Church and State Under God 0928 Church and State under the Tudors 0495 Church and State/Eglise et Etat: International. . . 0008 Church and State: A Guide to Study and Discussion 0950 Church and State: A Historical Handbook 0234 Church and State: A Lutheran Perspective—Th 0897 Church and State: Report of the Archbishops”. . . 0898 Church and State: The Story of Two Kingdoms 0238 Church and State: Their Relations Historically. . . 0227 Church and the English Crown, 13051334, The 0481 Church and the Jewish People, The 1191, 1290

604

Title Index

Church and the Jews in the Thirteenth Church Shall Be Free: A Glance at Century, The 1278 Eight. . . 0261 Church and the Liberal Society, Church Speaks to the Modern World: The 0785 The Social. . . 0768 Church and the National Security Church, and Society: Essays in Honor of Stephan. . . 0438 State, The 1858 Church, Ecumenism, and Politics: Church and the Political Problem of New Essays in. . . 0841 Our Day, The 0882 Church and the Rights of Man, Church, Politics, and Society: The 2065 Scotland 1408-1929 Church and the Roman Empire, Church, Society, and Politics 0197 The 0287 Church, State, and Christian Society Church and the Secular Order in at the Time. . . 0463 Church, State, and Jew in the Middle Reformation. . . 0549 Church and the Social Order: A Ages 1217 Historical Sketch, 0229 Church, State, and Society, 1760-1850 Church and the Social Question, Church, State, and Study: Essays 1560 Church, the Gospel, and War, The 1982 Church and the Two Nations in The 2226 Church, the State and Society in the Medieval Ireland. . . 0479 Church and Third World Revolution, Thought of. . . 0850 The 1914 Church, the State, and Human Rights: Church and War: Papers Read at the A. . . 2033 “Churches and Religious Liberty in Twenty-First. . . 2295 the Helsinki. . .” 1887 Church and Wealth, The 2010 Church as a Prophetic Community, Churches and the Nations, The 2132 The 0634 Churches in International Affairs, Church as Polis: From Political Reports. . . 2112 Theology to. . . 0679 Churches in International Affairs, Church at the End of the First Century, The 2113 The 0268 Churches in the Modern State 0224 Church in the Christian Roman Empir, Churches in the World of Nations: The 0337 International. . . 1872 Church in the Dark Ages, The 0401 Church’s Peace Witness, The 2249 Church in the Roman Empire Before Church’s Public Role: Retrospect and A.D. 170, The 0341 Prospect, The 0923 Church in the Roman Empire, Church’s Task under the Roman The 0307 Empire, The 0275 Church Law and Constitutional “Church-State Relations and Civil. . .” 1696 Thought in the. . . 0464 Church-State Relations, A.D. 313Church of Apostles and Martyrs, 337 0269 The 0291 Church of England and Social Reform Church-State Relations: An Annotated Bibliography 0020 Since 1854

Title Index

605

Church-State Relations: Tensions and “Colonialism and Missions: Progressive. . .” 0240 Transitions 1667 Commandment and Community: New Circle of Sovereignty: Plotting Essays in Jewish. . . 1489 Politics in the. . . 0092 Commitment to God’s World: A Cities of God: Faith, Politics, and Concise Critical. . . 0701 Pluralism in. . . 0994 Common Journey: Black Theology Citizen and Churchman 0976 City of God and the Politics of Crisis, and Latin. . . 1744 Common Roots New Horizons: The 0598 City of God, The 0717 Learning about. . . 1440 City-State and World State in Greek Communism and Christian Faith 1932 Communism and Christianity 1930 and Roma. . .. 0048 Communism and the Theologians: A Civil Disobedience 1699, 1712 Civil Disobedience and Moral Law: Study of an. . . 2029 Communism, Christianity, A. . . 1700 Civil Disobedience and the Democracy 1839 Christian 1709 Communist China and Latin America: Civil Disobedience in Antiquity 1691 1859-1967 Civil Disobedience in Focus 1687 Communist China: The Early Years, Civil Disobedience: Conscience, 1949-55 Communities in Conflict: Tactics and the. . . 1690 Civil Disobedience: Theory and Evangelicals and Jews 1379 Practice 1686 Community and Consent: The Secular Civil Religion and Moral Order: Political. . . 0435 Theoretical and. . . 1715 Community and Spiritual Civil Religion and Transcendent Transformation: Religion. . . 1903 Experience. . . 1719 Community, State, and Church 0125 Civil Society, Civil Religion 1718 Compassion and Solidarity: The Civility and Disobedience 1713 Church for Others 1726 Civitas Dei: The Commonwealth of “Concept of Peace and the Role of Religion. . .” 2243 God 0209 Concept of Peace, The 2241 Claims in Conflict: Retrieving and Concerning Heretics: Whether They Renewing the. . . 2049 Classical Christianity and the Political Are To Be. . . 0494 Order. . . 0761 Conciliarism and Papalism 0394 Conflict and Consensus: Religious Classical Law of India, The 1049 Clergy Dissent in the Old South, 1830Freedom and. . . 0842 Conflict at Rome: Social Order and 1865 Cloud of Witnesses 1680 Hierarchy in. . . 0322 Collected Essays 0762 Conflict Between Christianity and Colloquy of Montbéliard: Religion Judaism: A. . . 1332 and Politics. . . 0537 Conflict Between Paganism and Colonialism and Christian Christianity in. . . 0335 Missions 0249 Conflict of Loyalties: The Case for. . . 1694

606 Conflict of Religions in the Early Roman Empire. . . 0306 Conflict of the Church and the Synagogue: A. . . 1364 Conflict, Holiness, and Politics in the Teaching. . . 0127 Conflict, Violence, and Peace 2158 Conflicts of Law and Morality 1639 Confucianism and Human Rights 1032, 2039 Confucius and the Chinese Way 1029 Conquest of Poverty: The Calvinist Revolt in. . . 0514 Conscience and Dividends: Churches and the. . . 1991 Conscience and Its Right to Freedom 1571 Conscience and Obedience: The Politics of Romans. . .0181 Conscience in America: A Documentary History of. . . 1705 Conscience in Medieval Philosophy 0836 Conscience in Newman’s Thought 0772 Conscience of a Christian, The 0942 Conscientious Objectors and the Second World War: 1693 Conscription of Conscience: The American State. . . 1708 Constantine and Religious Liberty 0294 Constantine and the Bishops: The Politics of. . . 0213 Constantine and the Conversion of Europe 0323 Constantine the Great and the Christian Church 0272 Constantine the Great: The Man and His Times 0309 Constantine’s Sword: The Church and the Jews 1214 Constitution of the Later Roman Empire, The 0283

Title Index Constitution of the Monarchy in Ancient Israel. . . 1493 Constructing a Public Theology: The Church in a. . . 1678 Construction of Nationhood: Ethnicity, Religion. . . 1828 Construction of Religious Boundaries: Culture. . . 1551 Constructive Revolutionary: John Calvin and His. . . 0510 Contemporary Debates in Islam 1160 Contemporary Political Orders and Christ: Karl. . . 0925 Contemporary Zoroastrians: An Unconstructed Nation 1558 Continuity and Change in Roman Religion 0329 Contours of Church and State in the Thought of. . . 0869 Conversion of Constantine and Pagan Rome, The 0265 Conversion, Politics, and Religion in England. . . 0254 Convert Kings: Power and Religious Affiliation. . . 0414 Corporation: A Theological Inquiry, The 1988 Counter-Reformation Prince. . . 0726 Counter-Reformation: Catholic Europe and the. . . 0586 Covenant and Civil Society: The Constitutional. . . 1634 Covenant and Commonwealth: From Christian. . . 0218 Covenant and Constitutionalism: The Great. . . 0219 Covenant and Polity in Biblical Israel: Biblical. . . 0089 Covenant Never Revoked: Biblical Reflections on. . . 1328 Covenantal Rights: A Study in Jewish Poliitcal. . . 1519 Creeds, Society, and Human Rights: A Study in. . . 2071

Title Index Crescent, and Sword: The Justification and. . . 2224 Crime of Christendom: The Theological Sources of. . . 1203 Crimes of Perception: An Encyclopedia of. . . 0012 Crisis and Conscience in the Middle East 1285 Crisis of Church and State, 1050-1300, The 0465 Critical Voices in American Catholic Economic. . . 1981 Cross and the Bomb: Christian Ethics and the. . . 2167 Crossing the Gods: World Religions and Worldly. . . 1002 Crucible of Christianity: Judaism, Hellenism. . . 1434 Crucified Jew: Twenty Centuries of Christian Anti- 1220 Crucifixion of the Jews: The Failure of. . . 1326 Crucify Him: A Lawyer Looks at the Trial of Jesus 0145 Cruel Caesars: Their Impact on the Early Church. . . 0346 Crusade and Mission: European Approaches Toward. . . 0420 Crusaders, The 0439 Crusades, The 0428 Crusades: A Short History, The 0446 Crusades: Historical Atlas of the Crusades, The 0421 Cry for Justice: The Churches and the Synagogues. . . 1208 Cry Justice: The Bible Speaks on Hunger and. . . 2011 Cry of the Oppressed, Cry of Jesus: Meditations. . . 0610 Cry of the Oppressed: The History and Hope of. . . 2038 Cults, Territory, and the Origin of the Greek. . . 0041 Cultural Disarmament: The Way to Peace 2265

607 Cutting Edge: How Churches Speak on Social Issues. . . 0220 Dante’s Monarchia 0419 Darkening Valley: A Biblical Perspective on. . . 2155 Darkness Discovered (Satans Stratagems) 1559 Davidic Dynasty Tradition in Early Judaism: Its. . . 1522 Death and Birth of Judaism: The Impact of. . . 1516 Death of Classical Paganism, The 0351 Death or Dialogue? From the Age of Monologue to. . . 2103 Declaration on Peace: In God’s People the World’s 2208 Decline and Fall of Medieval Sicily: Politics. . . 0381 Deepening a Commitment: Zionism and the. . . 1528 Deeper Meaning of Economic Life: Critical Essays. . . 1935 Defenders of the Faith: Inside UltraOrthodox. . . 1495 Defending the Faith: NineteenthCentury American. . . 1195 Defensor Pacis 0805 Democracy and Catholicism in America 0859 Democracy and the Churches 1601 Demons by Definition: Social Idealism, Religious. . . 1838 Denigration of Capitalism, The 1990 Desire of the Nations: Rediscovering the Roots. . . 0674 Détente and Papal-Communist Relations, 1962-1978 Devil and the Jews: The Medieval Conception of. . . 1435 Dhimmi: Jews and Christians under Islam, The 1170 Diakonia: Church for Others 1867 Dialogical Imperative: A Christian Reflection on. . . 2095

608 Dialogue and Disagreement: Franz Rosenzweig’s. . . 1342 Dialogue and Tradition: The Challenges of. . . 1179 Dialogue of Christians and Jews, The 1410 Dialogue with Israel: With a Response by Rabbi. . . 1227 Dialogue with the Other: The Interreligious. . . 2105 “Dialogue, Not Proselytizing: Christian Attitude. . .” 1292 Dictionary of the Jewish-Christian Dialogue, A 1313 Difference and Dissent: Theories of Tolerance in. . . 1598 Dilemma of Church and State, The 0685 Discerning the Way 1444 Disciples of Destruction: The Religious Origins. . . 2309 Disenchantment of the World: A Political History. . . 1638 Disinheriting the Jews: Abraham in Early. . . 1421 Disputation and Dialogue: Readings in the. . . 1430 Disruptive Religion: The Face of Faith in Social. . . 1674 Dissent and Order in the Middle Ages: The Search. . . 0450 Dissent and Reform in the Early Middle Ages 0451 Dissent or Conform? War, Peace and the English. . . 2327 Dissonant Voices: Religious Pluralism and the. . . 1599 Divine Disobedience: Profiles in Catholic. . . 1697 Divine War in the Old Testament and in the. . . 0099 Divinity of the Roman Emperor, The 0356 Divorce Laws and Morality: A New Catholic. . . 0773

Title Index Do Justice: Linking Christian Faith and Modern. . . 1915 Do Justice! The Social Teaching of. . . 0857 Do the State and Nation Belong to God or the. . . 0956 Documents of the English Reformation 0489 Documents on the Later Crusades, 1274-1580 0417 Doing Faithjustice: An Introduction to Catholic. . . 0792 Doing Theology in a Revolutionary Situation 1780 Doing Theology, Doing Justice 1866 Dual Nature of Islamic Fundamentalism, The 1115 Dutch Dissenters: A Critical Companion to Their. . . 0517 Duty and the Right of Resistance According to. . . 0065 Dying for God: Maartyrdom and the Making of. . . 0278 Early Christian and Byzantine Political. . . 0367 Early Christian Attitude Toward War, The 2175 Early Christianity 0267, 1253 Early Christianity and Society: Seven Studies 0311 Early Christianity: Origins and Evolution to A.D. 0316 Early Christians After the Death of the Apostles: 0266 Early Christians in Rome, The 0354 Early Church and the State, The 0290 Early Church and the World, The 0284 Early History of the Christian Church from Its. . . 0295 Early Mahdism: Politics and Religion in the. . . 1067 Early Persecutions of the Christians, The 0286

Title Index East Central Europe in the Middle Ages, 1000-1500 0453 East European Jews in Two Worlds: Studies from. . . 1514 East Meets West: The Jesuits in China, 1582-1773 Eastern Orthodox Church: Its Thought and Life, The 0873 Eastern Schism: A Study of the Papacy and the. . . 0447 Ecclesiastical Edicts of the Theodosian Code, The 0279 Eclipse of Justice: Ethics, Economics, and the. . . 1975 Economic Justice and the State: A Debate Between. . . 1913 Economic Justice: Selections from Distributive. . . 2007 Economic Order and Religion 1960 Economic Public Policy and Jewish Law 1506 Economics and Ethics: A Christian Inquiry 2030 Ecumenical Perspective and Modernization of. . . 1473 Ecumenical Presence at the United Nations. . . 2192 Ecumenical Reflections on Political Economy 1983 Education for Peace: Testimonies from World. . . 1003, 2206 Elder and Younger Brothers: The Encounter of. . . 1240 Elizabeth I and the Religious Settlement of 1559 Emancipation in African Theology: An Inquiry on. . . 1810 Emergence of Liberation Theology: Radical. . . 1803 Emergence of Liberty in the Modern World: The. . . 0933 Emergence of the Jewish Problem, 1878-1939, The 1365 Emperor and the Gods: Images from the Time of. . . 0347

609 Emperor Constantine, The 0340 Emperor Romanus Lecapenus and His Reign: Study. . . 0449 Emperor Theodosius and the Establishment of. . . 0325 Empire to Commonwealth: Consequences of. . . 0043 Emptying God: A Buddhist-JewishChristian. . . 2083 Encounter of the Church with Movements of Social. . . 1967 Encounter with Israel: A Challenge to Conscience 1242 Encounter, The 1338 Encountering Marx: Bonds and Barriers Between. . . 1965 Encyclopedia of Early Christianity 0222 Encyclopedia of Nationalism 1841 Encyclopedia of Religion and Society 0029 Ending Auschwitz: The Future of Jewish and. . . 1244 Enduring Covenant: The Education of Christians. . . 1359 Enemy of the People: Antisemitism, An 1366 Enforcement of Morals, The 1632 Engaging the Powers: Discernment and Resistance. . . 0190 England and the Crusades, 10951588 0470 England, Rome, and the Papacy, 14171464 English Law and the Moral Law 0637 English Reformation, The 0499 Envoys of Peace: The Peace Witness in the. . . 2161 Episode in the Struggle for Religious Freedom. . . 0505 Epistola de Tolerantia: A Letter on Toleration 1591 Epochs in Hindu Legal History 1052 Equity in Jewish Law, Beyond Equity: Halakhic. . . 1502

610 Equity in Jewish Law: Halakhic Perspectives in. . . 1503 Escape from Predicament: Neo Confucianism and. . . 1033 Essay on the Development of Luther’s Thought on. . . 0496 Essays in Christian Politics and Kindred Subjects 0977 Essays in Religion, Politics, and Morality 0001 Essays on Antisemitism 1375 Essays on Christianity and Political Philosophy 0602 Essays on Church and State 0002 Essays on Orthodox Christian-Jewish Relations 1362 Essays on Religion and Early Modern Political. . . 0648 Establishment of Christianity and the. . . 0320 Eternal Faith, Eternal People: A Journey into. . . 1437 “Ethical Basis Underlying the Legal Right of. . .” 1580 Ethics and International Politics 1852 Ethics and International Relations 1896, 2140 Ethics and Nuclear Arms: European and American. . . 2194 Ethics and the Gulf War: Religion, Rhetoric, and. . . 2319 Ethics and World Politics: Four Perspectives 2128 Ethics in the Nuclear Age: Strategy, Religious. . . 2326 Ethics in the Public Domain: Essays in the. . . 0025 Ethics in the Sanctuary: Examining the Practices. . . 1626 “Ethics of Nuclear Deterrence: A Critical Comment. . .” 2277 Ethics of War and Peace: Religious and Secular. . . 2258 Ethics, Nuclear Deterrence, and War 2159

Title Index Ethnic Conflict and Religion: Challenge to the. . . 1843 Ethnicity and Nationalism: Theory and Comparison 1823 Europe and the Jews: The Pressure of Christendom. . . 1286 Evangelicals and Jews in an Age of Pluralism 1431 Evangelization of Jews: A Study in Interfaith. . . 1197 Even Unto Death: The Heroic Witness of the. . . 0556 Every Day Remembrance Day: A Chronicle of Jewish. . . 1542 Everything Is Politics but Politics Is not. . . 0649 Excellent Empire: The Fall of Rome and the. . . 0338 Exclusiveness and Tolerance: Studies in. . . 1308 Excommunication and the Secular Arm in Medieval. . . 0425 Exercise of Conscience: A WW II Objector Remembers 1711 Exodus and Revolution 0118 Expulsion of the Jews: 1492 and After, The 1446 Expulsion of the Triumphant Beast, The 0564 Face to Face: A Primer in Dialogue 1243 Facing Nuclear War: A Plea for Christian Witness 2233 Facing the Powers 0069 Failure of Political Islam, The 1149 Faith and Fratricide: The Theological Roots of. . . 1395 Faith and Freedom: Toward a Theology of Liberation 1788 Faith and Freedom: Women’s Human Rights in the. . . 1053 Faith and Order: The Reconciliation of Law and. . . 0005 Faith and Politics: A Commentary on Religious. . . 0955

Title Index Faith and Prejudice: Intergroup Problems in. . . 1360 Faith and Social Justice in the Teaching of Pope. . . 0723 Faith and the World 0752, 0813, 1877 Faith in Human Rights: Support in Religious. . . 1015 Faith Strengthened (Chizzuk Emunah) 1438 Faith that Does Justice: Examining the Christian. . . 0639 Faith Without Prejudice: Rebuilding Christian. . . 1255 Faith, Power, and Politics: Political Ministry. . . 0896 Fall of Christianity: A Study of Christianity. . . 2214 Fall of Jerusalem and the Christian Church: A. . . 1201 Falsafat al-Tashri’ fi al-Islam: The Philosophy. . . 1132 “Federal Models of Civil Authority” 1633 Fighting Chance: The Moral Use of Nuclear Weapons. . . 2242 First Christian Century in Judaism and. . . 1399 First Christians in Their Social Worlds. . . 0142 First Dissident: The Book of Job in Today’s. . . 0108 First Things: An Inquiry into the First. . . 0587 Flag and the Cross: National Limits and Church. . . 1842 Flavius Josephus, the Zealots, and Yavne: Toward. . . 0078 Foot of Pride: The Pressure of Christendom on. . . 1287 For Love of Country: An Essay on Patriotism and. . . 1844 For the Common Good: Redirecting the Economy. . . 1929 For the Nations: Essays Public and Evangelical 0990

611 Foreign Policy in Christian Perspective 2109 Foreign Policy Is Your Business 2145 Forging a Common Future: Catholic, Judaic, and. . . 1348 Formation of a Persecuting Society: Power and. . . 0247 Formation of Christendom, The 0211, 0232 Formation of the State in Ancient Israel: A. . . 0093 Forty Centuries of Law and Liberty: A History of. . . 1584 Foundations of Democracy: A Series of Addresses 0235 Foundations of Ecumenical Social Thought: The. . . 0675 Foundations of Judaism and Christianity, The 1367 Foundations of Political Order in Genesis and. . . 0997 Foundations of Religious Tolerance 1600 Fountainhead of Federalism: Heinrich Bullinger. . . 0525 Fourth Gospel and Jewish Worship: A Study of the. . .1280 Free Church Through the Ages, The 0264 Free Church: The Significance of the Left Wing. . . 0939 Freedom and Discipleship: Liberation Theology in.. . 0965 Freedom and Religion in the Nineteenth Century 0014 Freedom from Violence: Sectarian Nonresistance. . . 2168 Freedom from War: Nonsectarian Pacifism, 1814-1914 2169 Freedom in Christ: An Introduction to Political. . . 1774 Freedom in the Church 0860 Freedom of Conscience and Religious Freedom 0789

612 Freedom of God and Human Liberation, The 1779 Freedom Today 0794 Freedom, Justice, and Christian Counter-Culture 1865 Freedom, Justice, and Hope: Toward a Strategy. . . 1994 Freedom, Modernity, and Islam 1119 French Enlightenment and the Jews, The 1296 From Civil to Political Religion: The. . . 1714 From Colonialism to World Community: The Church’s 1893 From Constantine to Julian: Pagan and Byzantine. . . 0330 From Hope to Liberation: Towards a New. . . 1999 From Jesus to Paul 1311 From Synagogue to Church: Public Services and. . . 0282 From the Heart of the People: The Theology of. . . 1734 From Theology to Social Theory: Juan Luis. . . 1766 From Wasteland to Promised Land: Liberation. . . 1722 Frontiers of Catholicism: The Politics of. . . 0733 Fullness of Faith: The Public Significance of. . . 0779 Fundamental Fear: Eurocentrism and the Emergence. . . 1152 Fundamentalist-Evangelicals and Anti-Semitism 1380 Future of Freedom: Notes on Christianity and. . . 0644 Future of Jewish-Christian Relations, The 1433 Future of Liberation Theology: Essays in Honor. . . 1747 Future of Socialism? Political Theology and the. . . 2028 Future of the Jews, The 1538 Galilee: History, Politics, People 1500

Title Index Gandhi’s Political Philosophy 1051 Genius of Paul: A Study in History, The 1401 Gentiles-Jews-Christians: Polemics and. . . 1221 Give Us a King: Legal-Religious Sources of. . . 1521 Global Economics and Religion 1942 Global Responsibility 1873 God Alone Is Lord of the Conscience: A Policy. . . 0915 God and Caesar: A Christian Approach to Social. . . 0960 God and Caesar: Case Studies in the Relationship. . . 0243 God and Caesar: Christian Faith and Political. . . 0217 God and Global Justice: Religion and Poverty in. . . 1940 God and Globalization 2013 God and Marx Today 2023 God and the Nations 2124 God and the Rich Society: A Story of Christians. . . 1984 God in Freedom: Studies in the Relations Between. . . 0019 God in Public: Political Theology Beyond Niebuhr 0606 God Land: Reflections on Religion and Nationalism 1837 God of Battles: Holy Wars of Christianity and. . . 2266 God of Peace: Toward a Theology of Nonviolence. . . 2183 God of the Oppressed 1743 God or Nations: Radical Theology for the. . . 2189 God So Loved the Third World: The Biblical. . . 1761 God the Economist: The Doctrine of God and. . . 1977 God, Goods, and the Common Good: Eleven. . . 1968 God’s Caliph: Religious Authority in the First. . . 1078

Title Index

613

God’s Call to Public Healing Power of Peace and Nonviolence, The 2211 Responsibility 0908 God’s First Love: Christians and Jews Hebrew Impact on Western Civilization, The 1527 over Two. . . 1291 Hebrew Law in Biblical Times: An God’s Kingdom and the Utopian Error: Discerning. . . 0891 Introduction 0091 God’s People in God’s World: Biblical Hegel’s Political Theology 0967 Henry VIII and Luther: An Account Motives. . . 0913 of Their. . . 0500 God’s Politician: Pope John Paul II, Henry VIII and the English the. . . 0868 God’s Rule: The Politics of World Reformation 0538 Heresy and Authority in Medieval Religions 1882 Good News to the Poor: John Europe 0440 Wesley’s Evangelical. . . 1958 Heresy, Crusade, and Inquisition in Gospel and Government: The Southern. . . 0585 Heretic King, The 0057 Development of the. . . 0200 Heretics, Saints, and Martyrs 0252 Gospel of Peace and Justice: Catholic Heroes and Hierarchs, or, Biblical Social. . . 2207 Gospel of Peace: A Scriptural Principles as. . . 0917 “Hindu Conception of Religious Message for Today’s 2244 Liberty in the. . .” 1042 Gospels in Context: Social and Hindu Law Past and Present 1040 Political History. . . 0182 Hinduism and Buddhism: A Governmental and Judicial Ethics in Historical Sketch 1044 the Bible. . . 0105 Great Church in Captivity: A Study of Historic Church and Modern Pacifism, the. . . 0258 The 2238 Greek Political Theory: Plato and His Historic Martyrs of the Primitive Predecessors 0040 Church, The 0333 Growth of Papal Government in the History and Hate: The Dimensions of Middle Ages: A. . . 0471 Anti-Semitism 1194 Guest in the House of Israel: Post“History and the Nationalization of Holocaust. . . 1453 Hinduism” 1036 Guidelines for Dialogue Between History of Anti-Semitism: From the Christians and. . . 2081 Time of. . . 1376 Gustavo Gutierrez: An Introduction History of Christianity in the Middle Ages: From. . . 0396 to Liberation. . . 1731 History of Freedom and Other Essays, Halakhah and Politics: The Jewish The 0003 Idea of a State 1526 History of Greek Political Thought, Harvesting Peace: The Arms Race and Human Need 2297 A 0061 Has Anti-Semitism Roots in History of Islamic Law, A 1076 Christianity? 1300 History of Islamic Legal Theories: Hasmonean Revolt: Rebellion or An. . . 1107 Revolution, The 0086 History of Medieval Political Theory in the West 0397

614

Title Index

History of Medieval Political Thought, Household of Caesar and the Body of 300-1450, A 0395 Christ: A. . . 0154 How Christians Made Peace with History of New Testament Times in War: Early. . . 2187 Palestine, A 0166 How to Serve God in a Marxist History of Political Thought in the Land 1910 Sixteenth. . . 0483 Hugo Grotius: Ordinum Hollandiae History of the Byzantine Empire: ac Westfrisiae. . . 0255 Mother of Nations 0368 Human Person, Society and History of the Byzantine State 0376 History of the Christian Church State 1043 during the First. . . 0205 Human Rights & American History of the Church from Christ to Diplomacy, 1975-1977 Human Rights and Human Constantine, 0298 History of the Crusades, A 0448, Dignity 2064 Human Rights and Religious Values: 0454 An Uneasy. . . 2032 History of the Inquisition in the Human Rights and the Conflicts of Middle Ages, A 0241 Culture. . . 2056 History of the Jews in Christian Spain, Human Rights and the New Realism: A 1186 Strategic. . . 2067 History of the Jews since the First Human Rights and the World’s Century A.D, A 1414 Religions 2069 History of the Papacy in the Human Rights in a Pluralist World: Nineteenth Century 0734 History of Zoroastrianism, A 1557 Individuals. . . 2036 History, Religion, and Human Rights in Jewish Law 1479 Human Rights in Religious Antisemitism 1320 Traditions 2073 Hitler Youth and Catholic Youth, “Human Rights in Roman 1933-1936 Catholicism” 2054 Holiness and Politics 0924, 0433 Human Rights in the Americas: The Holocaust Studies Annual 1990 Holy Commonwealth, A 0884 Struggle for. . . 2047 Holy Disobedience: When Christians Human Rights Movement: Western Values and. . . 2048 Must Resist. . . 1689 Holy Hatred: Religious Conflict of the Human Rights Quarterly: A Comparative and. . . 2051 ‘90s 1576 Human Rights, Virtue, and the Holy Horrors: An Illustrated History Common Good. . . 0763 of. . . 1577 Human Rights: A Dialogue Between Holy Roman Republic: A Historic the First and. . . 2041 Profile of the. . . 0405 “Human Rights: An Eastern Holy War in Ancient Israel 0116 Orthodox. . .” 2044 Holy War, The 2253 Human Rights: Christians, Marxists, “House Divided: Protestant Schisms and Others. . . 2074 and the Rise. . .” 1564 “Human Rights: The Role of the State House Divided: The Parting of the Ways Between. . . 1339 and the. . .” 2076

Title Index Hunted Heretic: The Life and Death of Michael. . . 0484 I Pledge Allegiance: Patriotism and the Bible 1819 Idea of a Christian Society, The 0622 Idea of a Secular Society, and Its Significance. . . 1661 Idea of Justice in Christian Perspective, The 0615 Idea of Natural Rights: Studies on Natural Rights. . . 0466 Ideals of Greek Culture, The 0051 Ideas of Social Order in the Ancient World 0049 If the Churches Want World Peace 2218 Image of the Jews: Teacher’s Guide to Jews and. . . 1199 Images of Authority: A Consideration of the. . . 0601 Imperial Cult in the Latin West: Studies in the. . . 0303 Imperial Rome and the Christians 0324 Imperial Russia’s Jewish Question, 1855-1881 Imperial Unity and Christian Divisions: The. . . 0372 Imperialistic Religion and the Religion of. . . 1854 Imperium and Sacerdotium According to St. Basil. . . 0843 In Defense of Revolution: The Elohist History 0082 In Our Time: The Flowering of Jewish-Catholic. . . 1258 In Search of a Responsible World Society: The. . . 1562 In Spirit and in Truth: Aspects of Judaism and.. . 1465 In the Path of God: Islam and Political Power 1143 In the Shadow of the Prophet: The Struggle for. . . 1136, 1165

615 Independence and Involvement: A Christian. . . 0712 Influence of Religion on Law, The 0617 Inner Peace, World Peace: Essays on Buddhism and. . . 2232 Innocent III: Vicar of Christ or Lord of the World 0442 Inquiry into the Accordancy of War with the. . . 2191 Inquisition 0581, 0566 Inquisition and Medieval Society: Power. . . 0568 Inquisition and Society in Early Modern Europe 0570 Inquisition and Society in Spain in the. . . 0575 Inquisition and Society in the Kingdom of. . . 0571 Inquisition: A Crucible of National Values, The 0574 Inquisition: From Its Establishment to the Great. . . 0577 Institutes of Biblical Law, The 0687 Integral Justice: Changing People, Changing. . . 0864 Interaction of Law and Religion, The 0006 International Conflict in the Twentieth Century. . . 1855 International Ethics in the Nuclear Age 1879 International Guarantees of Religious Liberty 1885 International Islamic Solidarity and Its. . . 1127 International Law in Archaic Rome 0062 International Legislation: A Collection of the. . . 2050 International Review of Mission 1304 Interpretations of Conflict: Ethics, Pacifism. . . 2250 Interpreting Difficult Texts: AntiJudaism and. . . 1455

616 Interpreting Thomas More’s Utopia 0831 Interreligious Dialogue 2100, 2101 Interreligious Dialogue: Voices from a New. . . 2082 Interwoven Destinies: Jews and Christians. . . 1256 Intolerance 1573 Introducing Liberation Theology 1729 Introducing New Gods: The Politics of Athenian. . . 0047 Introduction to Canon Law, An 0745 Introduction to Islamic Law, An 1153 Introduction to Jewish-Christian Relations 1418 Introduction to the History and Sources of. . . 1494 Investiture Controversy: Church and Monarchy. . . 0389 Iraq: Military Victory, Moral Defeat 2199 Is the New Testament AntiSemitic? 1189 Islam and Colonialism: The Doctrine of Jihad in. . . 1142 Islam and Conflict Resolution: Theories and. . . 1151 Islam and Democracy: Religion, Identity, and. . . 1100 Islam and Human Rights: Tradition and Politics 2060 Islam and International Relations 2134 Islam and Modernity: Transformation of an. . . 1147 Islam and Power 1080 Islam and the Cultural Accommodation of Social. . . 1162 Islam and the Destiny of Man 1089 Islam and the State in the World Today 1074 Islam and the West 1130, 1083 Islam and War: A Study in Comparative Ethics. . . 2229 Islam Assembled: The Advent of the Muslim Congress 1121

Title Index Islam in a World of NationStates 1144 Islam in Modern History 1157 Islam in the Modern World 1116 Islam in the Political Process 1145 Islam, Christianity, and World Peace 2149 Islam, Globalization and Postmodernity 1054 Islam, Liberalism, and Human Rights 1082 Islam, Modernism, and the West: Cultural and. . . 1138 Islam, Politics, and Social Movements 1070 Islam: Continuity and Change in the Modern World 1166 Islam: From the Prophet Muhammad to the Capture. . . 1129 Islam: Its Prophet, Peoples, Politics, and Power 1068 Islam: State and Society 1101 Islam: The Straight Path 1097 Islamic Activism and U.S. Foreign Policy 1108 Islamic Conception of Justice, The 1118 Islamic Family Law 1133 Islamic Identity and the Struggle for Justice 1064 Islamic Jurisprudence in the Modern World: A. . . 1146 Islamic Jurisprudence: An International. . . 1169 Islamic Law: Social and Historical Contexts 1063 Islamic Law: Theory and Practice 1106 Islamic Legal Interpretation: Muftis and Their. . . 1135 Islamic Legal Orthodoxy: Consensus and the. . . 1159 Islamic Modernism in India and Pakistan: 1857-1964

Title Index Islamic Political Thought: The Basic Concepts 1168 Islamic Reform: The Political and Legal Theories. . . 1117 Islamic Spain, 1250 to 1500 Islamic State, The 1093 Islamic Threat: Myth or Reality?, The 1096 Israel and the Church: Contribution to a. . . 1188 Israel in the Apostolic Church 1383 Israel: Its Role in Civilization 1234 Issues in the Islamic Movement 1155 Issues in the Jewish-Christian Dialogue: Jewish. . . 1223 It Is Not Lawful for Me to Fight: Early. . . 2221 Itinerant Kingship and Royal Monasteries in. . . 0388 It’s a Sin to Build a Nuclear Weapon: The. . . 2247 Jacques Maritain (1882-1973). . . 0837 Jacques Maritain and the Jews 1392 Japanese Shrine Mergers, 1906-1State Shinto. . . 1545 Jerusalem under Siege: The Collapse of the. . . 0175 Jesus and Empire: The Kingdom of God and the New. . . 0155 Jesus and Israel 1301 Jesus and Liberation: A Critical Analysis of the. . . 1790 Jesus and Marx: From Gospel to Ideology 1937 Jesus and Nonviolence: A Third Way 0189 Jesus and Politics 0160 Jesus and the Judaism of His Time 0193 Jesus and the Law of Moses 1202 Jesus and the Nonviolent Revolution 0183 Jesus and the Politics of His Day 0124 Jesus and the Politics of Violence 0139 Jesus and the Revolutionaries 0137

617 Jesus and the Spiral of Violence: Popular Jewish. . .0156 Jesus and the Zealots: A Study of the Political. . . 0128 Jesus in the Jewish Tradition 1274 Jesus’ Jewishness: Exploring the Place of Jesus. . . 1215 Jesus of Nazareth 1310 Jesus, Justice, and the Reign of God: A Ministry. . . 0152 Jesus, Paul and Judaism: An Introduction to New. . . 1275 Jesus, Pilate and Paul: An Amazingly New. . . 1263 Jesus, Politics, and Society: A Study of Luke’s. . . 0130 Jesus: A Revolutionary Biography 0136 Jesus-Jeshua: Studies in the Gospels 1225 Jew and Christianity: Some Phases, Ancient and. . . 1226 Jew and Gentile in the Ancient World: Attitudes. . . 1488 Jew and the Cross, The 1396 Jew in Christian America, A 1269 Jew in Christian Theology: Martin Luther’s. . . 1249 Jew in the Medieval World: A Source Book. . . 1336 Jew in the Modern World: A Documentary History. . . 1512 Jewish Antecedents of the Christian Sacraments. . . 1268 Jewish Christianity: Factional Disputes in the. . . 1412 Jewish Christians and Christian Jews: From the. . . 1378 Jewish Civilization in the HellenisticRoman. . . 1537 Jewish Influence on Christian Reform Movements 1353 Jewish Jesus, The 1183 Jewish Law from Jesus to the Mishnah 1531

618 Jewish Law: Bibliography of Sources and. . . 1540 Jewish Life in the Middle Ages 1173 Jewish Local Patriotism and SelfIdentification. . . 1501 Jewish People in the First Century: Historical. . . 1530 Jewish Perspectives on Christianity 1389 Jewish Politics in Vienna, 1918-1939 Jewish Polity: Jewish Political Organization. . . 1485 Jewish Pope: Ideology and Politics in the Papal. . . 0459 Jewish Problem in the Modern World, The 1368 Jewish Responses to Early Christians: History. . . 1416 Jewish Sects, Religious Movements, and Political. . . 1515 Jewish Self-Government in the Middle Ages 0406 Jewish Social Ethics 1520 Jewish Sources of the Sermon on the Mount, The 1264 Jewish Theocracy 1539 Jewish Understanding of the New Testament, A 1402 Jewish World in the Time of Jesus, The 1279 Jewish-Christian Argument: A History of. . . 1411 “Jewish-Christian Controversy Concerning Israel. . .” 1305 Jewish-Christian Debates: God, Kingdom, Messiah 1347 Jewish-Christian Dialogue: A Jewish Justification 1355 Jewish-Christian Encounters over the Centuries. . . 1374 Jewish-Christian Relations 1323, 1193 Jewish-Christian Relations in Today’s World 1464 Jewish-Christian Relations Since the Second World 1449

Title Index Jewish-Christian Relations: An Annotated. . . 1419 Jews Among Pagans and Christians in the Roman. . . 1010 Jews and Christians After the Holocaust 1372 Jews and Christians in Dialogue: New Testament. . . 1318 Jews and Christians in Pursuit of Social Justice 1251 Jews and Christians in the Holy Land: Palestine. . . 1426 “Jews and Christians in the Period of the Crusades” 1417 Jews and Christians, Getting Our Stories Straight: 1272 Jews and Christians: A Troubled Family 1250, 1283 Jews and Christians: Exploring the Past, Present, 1216 Jews and Christians: Graeco-Roman Views 0360 Jews and Christians: In Contact and Controversy 1299 Jews and Christians: Preparation for Dialogue 1317 Jews and Christians: Rivals or Partners for the. . . 1377 Jews and Christians: The Contemporary Meeting 1241 Jews and Christians: The Myth of a Common. . . 1351 Jews and Saracens in the Consilia of Oldradus de. . . 0482 Jews and the Gospel: A Reexamination of the New. . . 1190 Jews in Late Ancient Rome: Evidence of Cultural. . . 1529 Jews in Medieval Germany. Chicago, The 1309 Jews in Roman Imperial Legislation, The 1509 Jews in the Renaissance, The 1388 Jews in Their Land in the Talmudic Age, The 1468

Title Index Jews of Byzantium, 1204-1453, The 1472 Jews of Europe and the Inquisition of Venice. . . 0583 Jews of Germany, The 1330 Jews of Medieval England 1177 Jews under Roman Rule: From Pompey to Diocletian, 1535 Jews, Christians, and Polytheists in the Ancient. . . 1254 Jews, The 1262 Jihad in the West: Muslim Conquests from the 7th. . . 1102 John Calvin on God and Political Duty 0944 John Calvin: A Sixteenth-Century Portrait 0488 John Chrysostom and the Jews: Rhetoric and. . . 1450 John Courtney Murray and the Dilemma of. . . 0833 “John Courtney Murray, Civil Religion, and the. . .” 0832 John Courtney Murray: Contemporary ChurchState. . . 0798 John Courtney Murray: Theologian in Conflict 0834 John Huss 0541 “John Locke and the Theological Foundation of. . .” 1595 John Locke: Resistance, Religion, and. . . 0656 John Locke’s Letter on Toleration in Focus 1582 John Paul II and the Collapse of Communism 0799 John Paul II: Essays on Religious Freedom 0790 John’s Gospel in New Perspective: Christology. . . 0131 Josephus and Judaean Politics 0110 Josephus, Judaism, and Christianity 0299 Journal of Church and State 0016

619 Journey of Discovery: A Resource Manual for. . . 1461 Judaeo-Christian Tradition, The 1297 Judaic State: A Study in Rabbinic Political. . . 1532 Judaism and Christian Beginnings 1404 Judaism and Christianity 1185, 1307, 1369, 1400, 0293 Judaism and Christianity in the Age of. . . 1352 Judaism and Christianity Under the Impact of. . . 1009 Judaism and Christianity: Perspectives and. .. 1284 Judaism and Christianity: The Differences 1447 Judaism and Civil Religion 1474 Judaism and Human Rights 1505, 2068 Judaism and the American Idea 1504 Judaism and the Christian Predicament 1198 Judaism and the Christian Seminary Curriculum 1329 Judaism and the Early Christian Mind: A Study of. . . 1451 Judaism Between Yesterday and Tomorrow 1319 Judaism Despite Christianity 1386 Judaism in a Christian World 1276 Judaism in Antiquity: Political Developments and. . . 0055 Judaism in the First Centuries of the Christian. . . 1346 Judaism in the New Testament Period 1295 Judaism, Christianity and Germany 1252 Judaism, Christianity, and Islam: The Classical. . . 1012 Judaism, Human Rights, and Human Values 2043 Judas Maccabaeus: The Jewish Struggle Against. . . 0075

620 Judging the French Reformation: Heresy Trials by. . . 0527 Just Defense: The Use of Force, Nuclear Weapons. . . 2267 Just King: Monarchical Judicial Authority in. . . 1541 Just Peacemaking: Transforming Initiatives for. . . 2303 Just War and Jihad: Historical and Theoretical. . . 2230 Just War and the Gulf War 2225 Just War in Aquinas and Grotius, The 2315 Just War in the Middle Ages, The 2289 Just War, Political Realism, and Faith 2148 Just War: Principles and Cases 2282 Justice and Mercy 0672 Justice and Peace: A Christian Primer 1895 Justice and the Social Order 0894 Justice in an Unjust World: Foundations for a. . . 1775 Justice in the Marketplace: Collected Statements. . . 1922 Justice, Peace, and Human Rights: American. . . 1869 Justice, Peace, and the Integrity of Creation. . . 0874 Justinian the Great: Emperor and Saint 0369 Karl Barth, Theologian of Freedom 0916 King and Kin: Political Allegory in the Hebrew. . . 0107 King and Messiah in Israel and the Ancient Near. . . 0084 King, Cult, and Calendar in Ancient Israel 0115 Kingdom of Cyprus and the Crusades, 1191-1374, The 0404 Kingdom of God: The Biblical Concept and its. . . 0079 Kingdoms in Conflict 0609

Title Index Kings and Prophets: Monarchic Power, Inspired. . . 0095 Kings and the Covenant, The 0114 Kingship According to the Deuteronomistic History 0094 Kingship and Community in Early India 0042 Kingship and the Gods: A Study of Ancient Near. . . 0044 Kinship and Consent: The Jewish Political. . . 1482 Knox: On Rebellion 0246 Kwame Nkrumah and the Church in Ghana 1949-1966 Later Roman Empire, The 0285 Latin Church in the Middle Ages, The 0422 Law and Gospel: A Study in Jurisprudence 0168 Law and Politics in the Middle Ages: An. . . 0472 Law and Religion: The Jewish Experience 1487 Law and Revolution: The Formation of the Western. . . 0007 Law and Society in Traditional China 1026 Law and the Administration of Justice in the Old. . . 0077 Law Courts in Talmudic Times 1467 Law in Religious Communities in the Roman Period: 0343 Law Reform in the Muslim World 1058 Law, Liberty, and Morality 0013 Law, Morality and Religion in a Secular Society 1659 Law, Morality, and the Relations of States 1880 Law, Resistance, and the State: The Opposition. . . 0548 Law, Sex, and Christian Society in Medieval Europe 0392 Laws of Manu: With Extracts from Seven. . . 1035

Title Index Learning to Speak: The Church’s Voice in Public. . . 0899 Left Hand of God: Essays on Discipleship and. . . 1817 Let Justice Roll Down: The Old Testament, Ethics, 0595 Let Justice Roll: Prophetic Challenges in. . . 0683 Letter to the Friars Minor and Other Writings 0710 Liberal Islam: A Sourcebook 1123 Liberating Paul: The Justice of God and the. . . 0141 Liberation and Change 1756 “Liberation in the Light of Hope” 1782 Liberation Theologies in North America and Europe 1723 Liberation Theologies, Postmodernity and the. . . 1725 Liberation Theologies: A Research Guide 1784 Liberation Theology 1785, 1800, 1778 Liberation Theology at the Crossroads: Democracy. . . 1802 Liberation Theology Debate, The 1754 Liberation Theology from Below: The Life and. . . 1736 “Liberation Theology in First and Third World. . .” 1767 Liberation Theology, Black Theology, and the. . . 1776 Liberation Theology: A Documentary History 1765 Liberation Theology: An Evangelical View From. . . 1771 Liberation Theology: An Introductory Guide 1732 Liberation Theology: Essential Facts about the. . . 1728 Liberation Theology: The Church’s Future Shock 1727 Liberation Theology: The Political Expression of. . . 1792

621 Liberty of Conscience: The History of a Puritan. . . 1618 Liberty, Dominion, and the Two Swords: On the. . . 0302 Life in Freedom: Liberation Theologies from Asia 1721 Life, Death, and the Law: Law and Christian. . . 0694 Light on the Natural Law 0627 Lines in the Sand: Justice and the Gulf War 2202 Living Tree: The Roots and Growth of Jewish Law, A 1480 Living with Antisemitism: Modern Jewish Responses 1381 Locke’s Philosophy: Content and Context 0257 Lord Acton: A Study in Conscience and Politics 0780 Love and Joy: Law, Language, and Religion in. . . 0102 Love and Justice: Selections from the Shorter. . . 0958 Love and Politics: A New Commentary on the Song. . . 0113 Love Kindness! The Social Teaching. . . 0858 Love Your Enemies: Discipleship, Pacifism, and. . . 2176 Love, Power, and Justice 0979 Loyalty to Church and State 0848 Luke-Acts and the Jewish People: Eight Critical. . . 1439 Luther and Calvin on Secular Authority 0927 Luther and Liberation: A Latin American. . . 0194 Luther—Selected Political Writings 0535 Luther’s Doctrine of the Two Kingdoms in the. . . 0893 Luther’s Last Battles: Politics and Polemics. . . 0502 Maccabean Revolt: Anatomy of a Biblical. . . 0097

622 Main Institutions of Jewish Law, The 1498 Making a Just Peace: Human Rights and. . . 2080 Making of a Christian Empire: Lactantius and Rome. . . 0292 Man and State 1627 Man and the State 0801 Many Are Chosen: Divine Election and Western. . . 1833 Many Paths: A Catholic Approach to Religious. . . 0778 Mapping Public Theology: Beyond Culture, Identity. . . 0700 Martin Buber and Christianity: A Dialogue. . . 1187 Martin Luther and the Modern Mind: Freedom. . . 1581 Martyrdom and Persecution in the Early Church: A. . . 0305 Martyrdom and Rome 0277 Martyrs of the Reformation 0498 Martyrs: From St. Stephen to John Tung 0196 Marx and the Bible 1980 Marx and the Failure of Liberation Theology 1769 Marx Meets Christ 2002 Marxian and Christian Utopianism: Toward a. . . 1973 Marxism and Christianity 1946, 1971, 2020, 1907 Marxism and Religion: A Description and. . . 1976 Marxist Analysis and Christian Faith 1825 Maryknoll in China: A History, 19181955 Matter of Hope: A Theologian’s Reflections on. . . 1961 Mawdudi and the Making of Islamic Revivalism 1140 Maze for Peace: Conflict and Reconciliation. . . 2201

Title Index Meaning of Peace: Biblical Studies, The 2333 Medieval Church, The 0383 Medieval Church: The Dawn of the Middle Ages to. . . 0475 Medieval Contribution to Political Thought 0402 Medieval Heresy and the Inquisition 0469 Medieval Inquisition, The 0455, 0569, 0572 Medieval Islam 1158 Medieval Papacy, The 0385 Medieval Papalism: The Political Theories of the. . . 0473 Medieval Political Ideas 0424 Medieval Political Philosophy: A Sourcebook 0423 Meeting in Faith: Twenty Years of. . . 1069 Mennonite Statements on Peace and Social Concerns. . . 2273 Messianism, Zionism, and Jewish Religious. . . 1524 Methodism and Politics, 1791-1851 Michael Gaismair: Revolutionary and Reformer 0521 Mighty from Their Thrones: Power in the Biblical. . . 0117 Militant Gospel: A Critical Introduction to. . . 0629 Militarism and Human Rights: Reports and Papers. . . 2061 Mission and Conversion: Proselytizing in the. . . 0308 “Missionaries and International Political Questions” 2118 “Missions and the New Nationalism” 1822 Mixing Religion and Politics 0665 Modern Catholicism: Vatican II and After 0775 Modern Halakhah for Our Time 1523 Modern Islamic Political Thought 1092

Title Index

623

Mysterium Liberationis: Fundamental Modern Nationalism and Concepts of. . . 1745 Religion 1821 Mystery of Iniquity 0015, 0918 Modern Theologians, Christians and Myth of Christian Uniqueness: Jews 1196 Toward a. . . 2087 Moments of Crisis in JewishMyth of the Judeo-Christian Christian Relations 1407 Moral Dimensions of American Tradition, The 1218 Myth, Ritual, and Kingship: Essays Foreign Policy 1897 on Theory and. . . 0050 Moral Imagination and Public Life: Naming the Powers: The Language of Raising the... 1657 Power in the. . . 0191 Moral Issue in Statecraft: Twentieth Nation, State, and the Coexistence of Century. . . 2141 Different. . . 1679 Moral Man and Immoral Society 0957 Nationalism 1832, 1826 Moral Nation: Humanitarianism and Nationalism and the NationU. S. Foreign. . . 2066 State 1831 Moral Principles and Nuclear Nationalism and the State 1824 Weapons 2234 “Nationalism as an International Morality and Foreign Policy 2142, Asset” 1845 2129 Nationalism in the Twentieth Morality and Power: Contemporary Century 1840 Jewish Views 1483 Nationalism: A Religion 1829 Morality and the Law 0004, 0028 Nationalism: Five Roads to Morality of Civil Disobedience, Modernity 1827 The 1698 Morality of the Market: Religious and Nationality, Patriotism, and Nationalism in. . . 1818 Economic. . . 1918 Nationalization of Hindu Traditions, Morality, Politics, and Law: A The 1039 Bicentennial Essay 1666 Nationhood and the Kingdom 0035 More Stepping Stones to JewishNations and Nationalism since Christian. . . 1224 Movements and Issues in World 1780 1830 Nations in Deutero-Isaiah: A Study Religions: A. . . 1006 Muslim Kingship: Power and the on. . . 0123 Sacred Muslim. . . 1056 Nations Under God: A Commentary Muslim Politics 1090 on the Book of 1. . . 0106 Muslim-Christian Conflicts: Natural Law: An Introduction to Legal Philosophy 0618 Economic, Political. . . 2089 Nature of Prejudice, The 1180 Muslim’s Reflections on Democratic Nazism, the Jews, and American Capitalism, A 1905 Muslims Under Latin Rule, 1100Zionism, 1933-1948 Nero: The Man and the Legand 0276 1300 0443 New Cold War? Religious My Country Right or Wrong: Selective. . . 1695 Nationalism Confronts. . . 1835 My Enemy Is My Guest: Jesus and New Conscientious Objection: From Sacred to. . . 1701 Violence in Luke 0144

624

Title Index

New Creation: Marxist and Christian?, Nuclear Arms: Two Views on World Peace 2154 The 1947 Nuclear Deterrence, Morality and New Encounter: Between Christians and Jews, The 1358 Realism 2198 New Face of Buddha: The Fusion of Nuclear Dilemma: A Christian Search for. . . 2316 Religion and. . . 1025 Nuclear Disarmament: Key New Jewish Politics, The 1484 New Job Contract: Economic Justice Statements of Popes. . . 2217 Nuclear War, Deterrence, and in an Age of. . . 1906 New Leviathan, The 1646 Morality 2263 New Libertarian Gospel: Pitfalls of Nuclear Weapons and the American the Theology. . . 1757 Churches. . . 2180 New Religious Movements and Rapid Nuclear Weapons Debate: Theological Social Change 1848 and Ethical. . . 2160 New Religious Movements and the Nuclear Weapons: A Catholic Response 2151 Churches 1853 Numa Denis, the Ancient City: A New Testament Against Its Study on the. . . 0046 Environment: The. . . 0143 New Testament and Rabbinic Judaism, Nursing Father: Moses as a Political Leader, The 0122 The 1228 New Testament and the Roman State, Objections Answered 0919 Obligation to Disobey: Conscience The 0148 and the Law, The 1707 New Visions: Historical and Obligations of Citizenship and Theological. . . 1341 New World Jewry, 1493-1825: Demands of Faith. . . 1670 “Oecumenical Movement and the Requiem for the. . . 1508 National State. . .” 1847 New Worldly Order: John Paul II and Of Holy Disobedience 2254 Human Freedom. . . 2027 Nicholas of Cusa and Medieval Old Testament Covenant: A Survey of Political Thought 0456 Current. . . 0101 No King but Caesar? A Catholic On Behalf of Israel: American Fundamentalist. . . 1182 Lawyer Looks at. . . 0755 On Christian Faith: The Spiritual, No More Plastic Jesus: Global Justice Ethical, and. . . 0854 and. . . 1944 No Other Name? A Critical Survey of On Earth as It Is in Heaven: Jews, Christians. . . 1739 Christian. . . 2092 On Ecclesiastical Power: De No Religion Is an Island: Abraham Ecclelsiastica. . . 0408 Joshua Heschel. . . 1420 On Exodus: A Liberation Not by Reason Alone: Religion, History, and. . . 0662 Perspective 0103 Nova Bibliotheca Anglo-Judaica: On Freedom 1610 On Human Dignity: Political A. . . 1273 “Nuclear Arms Race and the Churches, Theology and Ethics 2063 “On Human Rights and the The” 2330 Qur’anic. . .” 2046

Title Index On Kingship to the King of Cyprus 0714 On Modern Jewish Politics 1511 On Rebellion 0936 On the Constitution of the Church and State. . . 0608 On the Intelligibility of Political Philosophy. . . 0852 On the Trial of Jesus 1458 On Toleration 1620 On War and Morality 2220 On Zion: The History of an Idea 1476 One Holy and Happy Society: The Public Theology. . . 0943 One Hundred Years of Catholic Social Thought: A. . . 0743 One King, One Faith: The Parlement of Paris and. . .0539 Open Letter to Jews and Christians, An 1222 “Open Questions Concerning the Christians and the. . .” 0304 Openings for Marxist-Christian Dialogue 1993 Opera Politica IV 0711 Opposition to Paul in Jewish Christianity 1333 Option of the Poor: A Hundred Years of Vatican. . . 0753 Organized Labor and the Church: Reflections of a “1953 Origins of Anti-Semitism: Attitudes Toward. . . 1267 Origins of European Dissent, The 0430 Origins of Muhammadan Jurisprudence, The 1154 Origins of Papal Infallibility, 11501350: A. . . 0467 Origins of the Federal Theology in. . . 0555 Origins of the Holocaust: Christian Anti-Semitism. . . 1200 Origins of the Inquisition in FifteenthCentury. . . 0578

625 Origins of the Islamic State, The 1109 Orthodox Church in the Byzantine Empire, The 0370 Orthodox Churches and the Secular State, The 0877 Orthodoxy, Heresy, and Schism in Early. . . 0223 Orthopraxis or Heresy: The North American. . . 1786 Our Father Abraham: Jewish Roots of the. . . 1456 Our Star-Spangled Faith 1816 Our Unfinished Business: The U.S. Bishops’. . . 1851 Out of Every Nation 2133 Out of Justice, Peace and Winning the Peace 2291 Outlines of Muhammadan Law 1103 Oxford Conference on Church, Community, and State; 0251 Oxford Encyclopedia of the Modern Islamic World. . . 1098 Pacem in Terris: Peace on Earth: Encyclical. . . 2203 Pacifist Option: The Moral Argument Against War. . . 2322 Pagan Rome and the Early Christians 0273 Paganism in the Roman Empire 0332 Pain and Polemic: Anti-Judaism in the Gospels 1425 Palestinian Parties and Politics that Shaped the. . .0112 Papacy and the Modern State: An Essay on the. . . 0781 Papacy and World Peace, The 2205 Papacy, Scotland, and Northern England, 1342-1378. . . 0386 Papacy, The 0855 Papacy: Its Origins and Historical Evolution, The 0201 Papal Crusading Policy, 12441291 0444 Papal Ideology of Social Reform, The 0737

626

Title Index

Papal Monarchy: The Western Church Peace and Justice in the Scriptures of the World. . . 0996 from 1050 to. . . 0432 Peace and Religion: An Empirical“Papal plenitudo potestatis and the Theological. . . 2223 Source of. . .” 0429 Papal Pronouncements on the Political Peace and the Just War Tradition: Lutheran. . . 2269 Order 0838 Papal Thought on the State: Excerpts “Peace and War: The Challenge of the Churches to. . .” 2179 from. . . 0872 Peace Betrayed? Essays on Pacifism Papist Pamphleteers: The Allenand Politics 2178 Persons Party and. . . 0565 Peace in a Nuclear Age: The Bishops” Parables as Subversive Speech: Jesus Pastoral. . . 2283 as. . . 0153 Peace on Earth 2270, 2285 Paradoxical Vision: A Public Peace Reader: Essential Readings on Theology for the. . . 0592 War, Justice, 2195 Parting of the Ways: Between Peace Tradition in the Catholic Christianity and. . . 1238 Church: An. . . 2257 Passion for God: The MysticalPeace, Politics, and the People of Political. . . 0814 Passion for Jesus: A Passion for God 2271 Peacemaker, The 2153 Justice, A 0203 Peacemakers: Christian Voices from Passion for Justice: Retrieving the the New. . . 2320 Legacies of. . . 0591 Pastors and Pluralism in Württemberg Peacemaking and the Community of Faith: A. . . 2185 1918-1933 Patriotism for Today: Love of Country Peacemaking Christians: The Future of Just Wars. . . 2188 in. . . 1815 Peacemaking Struggle: Militarism Paul and Empire: Religion and Power and Resistance. . . 2307 in Roman. . . 0318 Peacemaking: Moral and Policy Paul and Politics: Ekklesia, Israel, Challenges for a. . . 2276 Imperialism, 0157 People and Polity: The Organizational Paul and Rabbinic Judaism 1233 Dynamics. . . 1481 Paul and the Gospels 1382 Paul Ramsey’s Political Ethics 1624 People of God: The Struggle for Paul Tillich’s Radical Social World Catholicism 2130 Peril of Modernizing Jesus, The 1212 Thought 0971 Persecution and Martyrdom in the Paul, the Apostle to America: Theology of Paul 0174 Cultural Trends. . . 0159 Persecution and Toleration: Papers Paul: The Theology of the Apostle in the Light. . . 1413 Read at the. . . 1612 Pax Romana: And the Peace of Jesus Persistent Prejudice: Perspectives Christ 0188 on. . . 1298 Perspectives in Theology and Mission Peace and Certainty: A Theological from South. . . 1724 Essay on. . . 2264 Perspectives on Pacifism: Christian, Peace and Disarmament 2268 Jewish, and. . . 2299

Title Index Perspectives on Political Ethics: An Ecumenical. . . 1894 Perspectives on War in the Bible 2331 Peter and Caesar: The Catholic Church and. . . 0769 Philo: Foundations of Religious Philosophy in. . . 1462 Philosophy, Religion, and the Question of. . . 1607 Pierre Bayle’s “Philosophical Commentary”: A. . . 0973 Piety and Patriotism, 1776-1976 Pilgrim Law 1797 Pius XII and the Holocaust: Understanding the Con- 1397 Place in the Sun: An Introduction to Liberation. . . 1813 Place of Tolerance in Islam, The 1091 Pluralism, Tolerance, and Dialogue: Six Studies 1565 Pluralism: Challenge to World Religions 0998 Politica Sacra et Civilis 0651 Political and Social Doctrines of the Unity of. . . 0491 Political and Social Ideas of St. Augustine, The 0749 Political and Social Significance of the Life. . . 0158 Political Anti-Semitism in England, 1918-1939 Political Aspects of Islamic Philosophy: Essays. . . 1071 Political Aspects of St. Augustine’s “City of God” 0759 Political Catholicism in Europe, 19181965 Political Christ, The 0176 Political Christianity: A Reader 0657 Political Concepts in Maimonidean Halakhah 1471 Political Consequences of the Reformation, The 0531 Political Dissidence under Nero: The Price of. . . 0345

627 Political Dogmatic, A 0914 Political Ethics of Alexander Campbell, The 0940 Political Expectation 0980 Political Ideas of Nicholas of Cusa: With. . . 0477 Political Ideas of the Greeks 0054 Political Ideas of Thomas Aquinas. . . 0725 Political Issues in Luke-Acts 0133 Political Language of Islam, The 1131 Political Meaning of Christianity: An. . . 0698 Political Perspectives on the Muslim World 1113 Political Philosophy of Luis de Molina, S.J. 0746 Political Philosophy of Martin Luther King, Jr. . . 0984 Political Philosophy of Modern Shinto: A Study. . . 1546 Political Power in the Ancient World 0052 “Political Reform and Hinduism” 1048 Political Relations of Christ’s Ministry, The 0164 Political Religion: A Liberal Answer to the. . . 0259 Political Religions 0031 Political Responsibility: Choices for the Future: 0862 Political Satire in the Bible 0120 Political Science: An Islamic Perspective 1137 Political Theology 0693, 0620 Political Theology: Four Chapters on the Concept. . . 0966 Political Theories of Martin Luther, The 0985 Political Theory and Christian Vision: Essays in. . . 0604 Political Theory as Public Confession: The. . . 0721 Political Theory of John Wyclif, The 0497

628

Title Index

Politics of God: Christian Theologies Political Theory of the Huguenots of and Social. . . 0696 the. . . 0905 Politics of Heaven and Hell: Christian Political Thinking and Social Themes. . . 0689 Experience: Some. . . 0321 Politics of Islamic Reassertion, Political Thought in Medieval The 1062 Islam 1148 Politics of Islamic Resurgence Political Thought in Medieval Through Western. . . 1171 Times 0431 Politics of Islamic Revivalism: Political Thought of Martin Luther, The 0493 Diversity and. . . 1112 Political Thought of Thomas Aquinas, Politics of Jesus: Vicit Agnus Noster, The 0767 The 0192 Political Thoughts of the Buddha 1017 Politics of Liberation Theology: Political Writings of John Knox, Understanding. . . 1798 Politics of Pan-Islam: Ideology and The 0490, 0937 Political Writings of St. Augustine, Organization, 1125 Politics of Religion and Social The 0718 Change, The 1642 Politics and Catholic Freedom 0870 Politics and Exegesis: Origen and the Politics of Salvation: The Hegelian Idea of the. . . 0650 Two Swords 0740 Politics of the Gospel, The 0172 Politics and Human Rights 2035 Politics of Torah: The Jewish Politics and Protestant Theology: Political. . . 1513 An. . . 0986 Pope Eugenius IV, the Council of Politics and Religion in the Days of Augustine 0319 Basel and the. . . 0458 Politics and Religion: A Bibliography Pope John Paul II on Jews and Selected. . . 0023 Judaism, 1979-1986 1259 Politics and Religion: A Bibliography. Pope of Antisemitism: The Career Selected. . . 0010 and Legacy of. . . 1211 Politics and Rhetoric in the Popes and Christian Citizenship, Corinthian Epistles 0187 Excerpts from. . . 0729 Politics and the Biblical Drama 0070 “Popes and Politics: Shifting Patterns Politics and the Early Christians 0336 in. . .” 0776 Politics and Theopolitics in the Bible Popes and the Jews in the Middle and. . . 0071 Ages, The 0461 Politics Drawn from the Very Words Popes and World Government, of Holy. . . 0596 The 2122 Politics for Christians 0666, 0949 Pope’s Jews, The 1445 Politics in Sri Lanka, 1947-1973 Pope’s New Order, The 0786 Politics Is a Way of Helping People: A Popes Through History 0382 Popes, the Kings and the People: A Christian. . . 0922 Politics of Compassion, The 1986 History of. . . 0195 Politics of God and the Politics of Popular Religion and Liberation: The Man, The 0906 Dilemma of. . . 1735

Title Index Poverty and Wealth: The Christian Debate over. . . 1985 Power and Christian Ethics 0655 Power and Politics in Palestine: The Jews and. . . 0167 Power and Violence: A Biblical Study 0073 Power of the Poor in History, The 1758 Power, Culture, and Religion in France, c.1350-c.1 Power, Politics, and the Making of the Bible: An. . . 0207 Power: Focus for a Biblical Theology 0707 Powers that Be: Earthly Rules and Demonic Powers. . . 0169 Practical Christian Socialism 1909 Praxis of Suffering: An Interpretation of. . . 1738 Prayers for Justice: How Religion and Politics. . . 2121 Praying the Kingdom: Towards a Political. . . 0623 Preachers Present Arms: The Role of the American. . . 2146 Preaching About Life in a Threatening World 2296 Prelude to Dialogue: JewishChristian. . .1370 Preventing the Nuclear Holocaust: A Jewish. . . 2290 Price of Prophecy: Orthodox Churches on Peace. . . 0878 Princes, Politics, and Religion, 15471589 0584 Principles of Government and Politics in the. . . 0474 Principles of Jewish Law, The 1486 Principles of State and Government in Islam, The 1061 Prison Testimonies of Boethius, Thomas More, and. . . 0691 Private Consciences and Public Reasons 1640

629 Private Religious Foundations in the Byzantine. . . 0379 Private Virtue and Public Policy: Catholic. . . 1943 Problem of Nationalism in ChurchState. . . 1846 Problem of Religious Freedom, The 0821 Problem of Tolerance and Social Existence in the. . . 0830 Problems of Religious Pluralism 2088 Process Theology as Political Theology 0607 Proclaiming Justice and Peace: Documents from. . . 1900 Profiles in Liberation: 36 Portraits of Third. . . 1749 Profiles of Radical Reformers: Biographical. . . 0507 Prophesy Deliverance: An AfroAmerican. . . 1811 Prophet of Justice: Understanding the Book of Amos 0087 Prophethood of Black Believers: An African. . . 1796 Prophetic Fragments 1812 Prophetic Religions and Politics 1643 Prophetic Visions and Economic Realities 2016 Prophets Without Honor: Public Policy and the. . . 1704 “Proposed United Nations Declaration on Religious. . .” 1904 Prosecution of Heresy: Collected Studies on the. . . 0462 Protest and Politics: Christianity and. . . 1857 Protestant and Politics, The 0946 Protestant Concepts of Church and State. . . 0964 Protestant Ethic and the Spirit of Capitalism, The 2025 Protestant Faith and Religious Liberty: The. . . 0988

630 “Protestant Quest for a Political Theology. . .” 0982 Protestant, Catholic, Jew: An Essay in American. . . 1293 Public Morality and Liberal Society: Essays on. . . 1628 Public Theology and Political Economy: Christian. . . 2014 Public Virtue: Law and the Social Character of. . . 0816 Pursuit of a Just Social Order: Policy. . . 0724 Pursuit of the Millennium: Revolutionary. . . 0399 Pushing the Faith: Proselytism and Civility in a. . . 1340 Quaker Peace Testimony, 1660 to 1914, The 2170 Quakers in Peace and War: An Account of Their. . . 2219 Quasi-Religions: Humanism, Marxism and Nationalism 1675 Quest for Human Unity: A Religious History, The 1586 Quest for Justice 1850 Qur’an, Liberation, and Pluralism: An Islamic. . . 1094 Rabbinic Literature and Gospel Teachings 1345 Rabbinic Political Theory: Religion and Politics. . . 1517 Radical Islam: Medieval Theology and Modern. . . 1156 Radical Reformation, The 0557 Radical Reformation: Cambridge Texts in the. . . 0486 Reaching for Heaven on Earth: The Theological. . . 1987 Reader in Political Theology, A 0645 Readings on Church and State: Selections from. . . 0036 Reason, Revelation, and the Foundations of. . . 0851 Rebecca’s Children: Judaism and Christianity in. . . 0348

Title Index Reconstructing the Common Good: Theology and the. . . 1934 Records of Civilization: Sources and Studies, The 0791 Records of the Trials of the Spanish Inquisition. . . 0562 Recovery of the Anabaptist Vision: A Sixtieth. . . 0515 Red Jews: Antisemtism in an Apocalyptic Age, 1200- 0410 Redeeming Politics 0236 Refashioning of Catholicism, 14501700: A. . . 0727 Reformation and Liberation Theology: Insights. . . 1801 Reformation in National Context, The 0545 Reformation, Catholicism, and Freedom: A Study. . . 0536 Reformation, The 0543 Reformed Faith and Economics 2015 Reformers and Their Stepchildren, The 0551 Refugees and International Relations 2058 Reign of Conscience: Individual Church and State. . . 0022 Reinhold Niebuhr on Politics: His Political. . . 0902 Reinhold Niebuhr: A Political Account 0945 Reinhold Niebuhr: Theologian of Public Life 0961 Religion and Authority in Roman Carthage: From. . . 0344 Religion and Colonization in Ancient Greece 0053 Religion and Conscience in Ancient Egypt 0056 Religion and Culture in Ancient Israel 0085 Religion and Economic Action: The Protestant. . . 2008 Religion and Economic Ethics 1949 Religion and Economic Justice 2031

Title Index Religion and Empire: People, Power, and the Life. . . 0641 Religion and Freedom in the Modern World 1878 Religion and Freedom of Thought 1594 Religion and Global Order 2136 Religion and Government in the World of Islam. . . 1120 “Religion and Human Rights in the Public. . .” 2077 Religion and Law: Biblical-Judaic and Islamic. . . 1005 Religion and Philosophy in the Thought and. . . 0352 Religion and Political Society 0947 Religion and Politics in the Age of the. . . 0563 Religion and Politics under the Early “Abbasids. . . 1172 Religion and Politics: Major Thinkers on the. . . 0026 Religion and Power: Pagans, Jews, and Christians. . . 0296 Religion and Rebellion 0009 “Religion and Religious Liberty” 1622 Religion and Revolution in Peru, 18241976 Religion and Social Justice 0697 Religion and Soviet Foreign Policy, 1945-1970 Religion and Statecraft Among the Romans 0357 Religion and the Ambiguities of Capitalism 2001 Religion and the Continental Congress, 1774-1789 Religion and the Decline of Capitalism 1933 Religion and the Political Order: Politics in. . . 0021 Religion and the Public Order, 1963 Religion and the Rise of Capitalism 2018

631 Religion and the Rise of Democracy 1653 Religion and the Rise of Western Culture 0212 Religion and the Social Order: What Kinds of. . . 1011 Religion and the Totalitarian State 1668 Religion and the Transformations of Capitalism. . . 2005 Religion and the World Order, a Series of. . . 1871 Religion and War 2196 “Religion as Ground for Belief in Human Rights. . .” 2059 Religion in Communist-Dominated Areas 2004 Religion in Greece and Rome 0058 Religion in Politics: Constitutional and Moral. . . 0677 Religion in Roman Egypt: Assimilation and. . . 0045 Religion in Soviet Russia 1917-1942 Religion in the Public Square: The Place of. . . 0588 Religion in the Secular City 1860 Religion in the Struggle for Power: A Study in. . . 0038 Religion Renounces War 2317 Religion, Beliefs, and International Human Rights 2055 Religion, Civil Society, and the State: A Study. . . 1556 Religion, Economics, and Social Thought 1916 Religion, Law, and Society: A Christian-Muslim. . . 2096 Religion, Law, and the Growth of Constitutional. . . 0468 Religion, Morality, and Law 1645 Religion, Morality, and the Law 0835 Religion, Political Culture and the Emergence of. . . 0542 Religion, Politics, and the Moral Life 0250

632

Title Index

Religious Liberty/Liberté Religion, Rebellion, Revolution: Religieuse. . . 1574 An. . . 1652 Religious Liberty: An End and a Religion, Revolution, and the Future 0948 Beginning.The. . . 0819 Religion, Secularization, and Political Religious Liberty: An Inquiry 1561 Religious Liberty: Catholic Struggles Thought. . . 1629 Religions of Ancient Egypt and with. . . 1597 Religious Liberty: Paul VI and Babylonia, The 0059 Religions of Democracy: Judaism, Dignitatis Humanae 0760 Catholicism. . . 1004 Religious Liberty: Some Major Religious Community and the Secular Considerations in. . . 1608 “Religious Minorities in a Democracy: State, The 1683 Religious Convictions and Political Sikh. . .” 1553 Religious Perspectives on War: Choice 1641 Religious Dissent in the Middle Christian, Muslim, 2298 Religious Pluralism and World Ages 0452 Religious Diversity and Human Community 2091 Religious Roles of the Papacy Ideals Rights 0995 and. . . 0845 Religious Faith and World Religious Thought and Economic Culture 1874 Religious Freedom in a Changing Society 1978 World 1587 Religious Toleration and Persecution in Ancient. . . 0314 Religious Freedom in Church and Religious Toleration: “The Variety of State: A Study. . . 0716 Religious Freedom, 1965 and 1975: A Rites”. . . 1589 Religious Traditions and the Limits of Symposium on. . . 0732 Religious Fundamentalisms and Tolerance 1575 Global Conflict 0993 Religious Violence Between Religious Issues and Interreligious Christians and Jews. . . 1176 Dialogues. . . 1007 Reluctant Witnesses: Jews and the Religious Jurisprudence in the Christian. . . 1289 Dharmasastra 1046 Remembering Esperanza: A CulturalPolitical. . .1807 Religious Liberty and the Police “Renascence of Non-Christian Power of the. . . 1606 Religious Liberty and the Secular Religions: A. . .” 2107 Render to God: A Study of the Tribute State: A. . . 1677 “Religious Liberty in International Passage 0161 “Render unto Caesar”: Religious and Law and. . .” 1605 Political. . .” 0165 “Religious Liberty in the Context of Human. . .” 2078 Render unto God: A Theology of Religious Liberty in Western Selective Obedience 1706 Thought 1609 Renewal of Islamic Law: Muhammad Religious Liberty Today 1621 Baqer as-Sadr. . . 1134 Religious Liberty/Liberté Religieuse, Renewing the Earth: Catholic 1968-1975 1590 Documents on Peace. . . 0828

Title Index Reordering of Power: A SocioPolitical Reading. . . 0185 Republic of St. Peter: The Birth of the Papal. . . 0436 Rerum Novarum—A Symposium Celebrating 100. . . 2040 Resisting the Threats to Life: Covenanting for. . . 1883 Responsible Christian, The 0673 Responsible Protestantism: Essays on the. . . 0904 Rethinking Islam: Common Questions, Uncommon. . . 1060 Revival of Israel: Rome and Jerusalem, the Last. . . 1499 Revolution and Church: The Early History of. . . 0941 Revolution and Papacy, 1769-1846 Revolution of the Saints: A Study in the Origins. . . 0553 Revolution, Economics, and Religion: Christian. . . 2024 Richard Hooker’s Doctrine of the Royal Supremacy 0519 Rights and Responsibilities of National Churches, 1656 Rise and Fall of Jewish Nationalism: Jewish and. . . 0098 Rise of the Mediaeval Church and Its Influence. . . 0407 Rise of Toleration, The 1585 Rise of Western Christendom: Triumph and. . . 0202 Ritual, Politics, and Power 1649 Role of Religion in Politics and Society, The 1763 Role of the Church in Society: An International. . . 1665 Roman and Christian Imperialism 0359 Roman Catholic Church in the Modern State, The 0804 Roman Catholicism and Freedom 0735

633 Roman Catholicism and Religious Liberty 0739 Roman Society and Roman Law in the New Testament 0180 Roman State and Christian Church: A Collection. . . 0289 Roman, Provincial and Islamic Law: The Origins. . . 1079 Rome and Medieval Culture: Selections from. . . 0411 Rome and the Counter-Reformation in Scandinavia 0567 Rome and the Papacy: An Essay on the Relations. . . 0719 Roots of Anti-Semitism: In the Age of. . . 1356 Roots of Christian Anti-Semitism, The 1288 Roots of Pagan Anti-Semitism in the Ancient World. . . 0060 Royal Administration and National Religion in. . . 0039 Ruin of the Ancient Civilization and the Triumph. . . 0301 Rumor About the Jews: Reflections on. . . 1206 Sacrament of Civil Disobedience, The 1692 Sacred and the Sovereign: Religion and. . . 2111 Sacred Bridge: The Interdependence of Liturgy. . . 1448 Salvation and Liberation: In Search of a Balance. . . 1730 Saying Yes and Saying No: On Rendering to God. . . 0599 Schismatics, Sectarians, Dissidents, Deviants. . . 1398 Scope of Political Theology, The 1770 Scriptural Religion and Political Task 0686 Scripture and Ecumenism: Protestant, Catholic. . . 1429 Scrolls and the New Testament, The 1427

634 Search for an American Public Theology: The. . . 0808 Search for Faith and Justice in the Twentieth. . . 1768 Seasons of Faith and Conscience: Kairos. . . 0646 Secular Salvations: The Rites and Symbols of. . . 1650 Secularisation et Religions Politiques: With a. . . 1673 Secularism Is the Will of God: An Essay in the. . . 1647 Secularization and Fundamentalism Reconsidered 1644 ‘secularization and the Sikh Religious. . .” 1549 Seeds of Nonviolence 2182 Seek Peace and Pursue It: Proceedings from the. . . 2274 Select Mediaeval Documents and other Material. . . 0427 Separation and Polemic 1457 ‘separation of Church and State and the. . .” 1625 Separation of Church and State: Dina de-Malkhuta. . . 1492 Sermons at Court: Politics and Religion. . . 0526 Servant of the Lord, and Other Essays on the Old. . . 1391 Servant or Tyrant?: The Task and Limits of. . . 0625 Service for Peace: A History of Mennonite. . . 2204 Seven Centuries of the Problem of Church and State 0226 Several Israels, The 1403 Shalom: Biblical Perspectives on Creation. . . 1863 Shi’ism, Resistance, and Revolution 1122 Shinto and the State, 1868-1988 Shinto, the Unconquered Enemy 1543 Shinto-Bibliography in Western Languages. . . 1547

Title Index Short Discourse on Tyrannical Government, A 0709 Shorter Encyclopedia of Islam 1105 Shrine Shinto after World War II 1544 Siblings: Rabbinic Judaism and Early. . . 1373 Sidelong Glance: Politics, Conflict and the. . . 0640 Signs of the Times: Theological Reflections 1799 Sikh Diaspora, The 1555 Sikh History and Religion in the Twentieth Century 1552 Slavery and the Catholic Tradition: Rights in. . . 0730 Social Analysis: Linking Faith and Justice 0782 Social and Historical Change: An Islamic. . . 1139 Social and Political Ideas of Some Great. . . 0413 Social and Religious History of the Jews, A 1469 Social Context of Early Christianity, The 0134 Social Face of Buddhism: An Approach to. . . 1022 Social Justice Agenda: Justice, Ecology, Power. . . 0754 Social Justice and Deuteronomy: The Case of. . . 0096 Social Justice and the Christian Church 0667 Social Justice in Ancient Israel and in the... 0119 Social Justice in the Bible 0068 Social Teaching of Pope John XXIII, The 1861 Social Teaching of the Christian Churches, The 0699 Social Teaching of Vatican II, The 0741 Social Teachings in the Episcopal Church 0926

Title Index Social Teachings of the Prophets and Jesus 0162 Social Thought of the World Council of Churches. . . 0619 Social World of Ancient Israel, 1250587 B.C.E. 0100 Socialist-Zionism: Theory and Issues in. . . 1490 Society and Politics in the Acts of the Apostles 0132 Society and Religion in Münster, 1535-1618 0518 Society, Law, and Morality 1703 ‘some of My Best Friends. . .” 1246 Soul Liberty: The Christian Roots of Our.. . 1579 Soul of Politics: A Practical and Prophetic. . . 0705 Soul of the World: Notes on the Future of Public. . .0867 Sovereignty at the Crossroads? Morality and. . . 2131 Spanish Inquisition, The 0573 Spanish Inquisition: A Historical Revision, The 0576 Spanish Inquisition: Its Rise, Growth, and End. . . 0582 Speak Up for Just War or Pacifism: A Critique of. . . 2279 Speaking of Silence: Christians and Buddhists on. . . 2106 Spiritual Authority and Temporal Power in the. . . 1037 Spiritual Discernment and Politics: Guidelines. . . 0653 Spirituality and Liberation: Overcoming the. . . 1733 Spirituality and Prayer, Jewish and Christian.. . 1314 Spirituality of Liberation: Toward Political. . . 1805 St. Paul, and the Early Church 0170 St. Thomas and the World State 0788 St. Thomas’ Political Doctrine and Democracy 0818

635 Star and the Cross: Essays on JewishChristian. . . 1282 Star of Redemption, The 1387 State and Government in Medieval Islam 1124 State and the Church in a Free Society, The 1662 State in Catholic Thought: A Treatise in. . . 0844 State in Its Relations with the Church, The 0912 State in the New Testament, The 0138 State, Law, and Religion: Pagan Rome, The 0358 Stepping-Stones to Further JewishLutheran. . . 1237 Steps Toward Understanding Islam 1066 Strangers and Exiles: A History of Religious. . . 1604 Struggle for Religious Liberty in the Fifteenth. . . 0559 Struggle Is One: Voice and Visions of Liberation, 1794 Struggles and Triumphs of Religious Liberty: An. . . 1615 Struggles for Solidarity: Liberation Theologies. . . 1753 Studies in Biblical Law 0083 Studies in Early Muslim Jurisprudence 1073 Studies in Pharisaism and the Gospels 1174 Studies in Political Morality 0824 Studies on Religion and Politics 1013 Studies on the Civilization of Islam 1104 Study Paper on Religious Liberty 1569 Suffer the Little Children: Christians, Abortion. . . 1688 Summa Theologica 0715 Sustaining the Common Good: A Christian. . . 1925 Sword and the Cross, The 0312

636 Sword and the Cross: Reflections on Command and. . .2314 Swords into Plowshares: Nonviolent Direct Action. . . 2235 Symposium on War 2222 Systematic Theology: Perspectives from. . . 1804 Tao of Politics: Lessons of the Masters of. . . 1028 Tax Dilemma: Praying for Peace, Paying for War 2227 Teaching of Contempt: Christian Roots of. . .1302 Telling Tales: Making Sense of Christian and. . . 1350 Templars: The Dramatic History of the Knights. . . 0445 Ten Commandments and Human Rights, The 2045 Tenacity of Prejudice: Anti-Semitism in. . . 1415 Tensions of Order and Freedom: Catholic. . . 0812 Testament of Freedom: The Essential Writings of. . . 0934 That They Be One: The Social Teaching of the. . .0856 That They Go Forward: An Impression of the. . . 0011 Their Brothers’ Keepers 1265 Theocracy and Tolerance 1602 Theocracy and Toleration: A Study of the. . . 0532 Theocracy in Paul’s Praxis and Theology 0147 Theodosius: The Empire at Bay 0363 Theological and Halakhic Reflections on the. . . 1525 Theological Basis of Christian Pacifism, The 2281 Theological Ethics 0978 Theological Foundation of Law, The 0907 “Theological Inquiry Concerning Human Rights. . .” 2052

Title Index “Theological Position of Islam Concerning. . .” 1088 “Theologies of Black South Africans and the. . .” 1793 Theology and Law in Islam 1167 Theology and Political Society 0614 Theology and Religious Pluralism 2084 Theology Encounters Revolution 1772 Theology for a Liberating Church: The New Praxis. . . 1764 Theology in Church and State 0910 Theology in Conflict: Reactions to the Exile in. . . 0111 Theology of Election: Israel and the Church, A 1306 Theology of Freedom: The Legacy of Jacques. . . 0611 Theology of Law and Authority in the English. . . 0533 Theology of Law, The 0660 Theology of Liberation: History, Politics, and. . . 1759 Theology of Peace: Paul Tillich 2306 Theology of Peacemaking: A Vision, a Road, a Task. . . 2193 Theology of Politics, The 0661 “Theology of Power, A” 1814 Theology of Power: Being Beyond Domination, A 0959 Theology of Reconstruction: NationBuilding and. . . 1809 Theology of the Churches and the Jewish People. . . 1205 “Theology, Law and State Illegitimacy: An Agenda. . .” 0703 Theology, Politics, and Peace 2288 Theology, Third World Development, and Economic. . . 1917 Theonomy: A Reformed Critique 0198 Theory of Papal Monarchy in the Fourteenth. . . 0409 Theory of Papal Monarchy in the Fourteenth. . . 0807

Title Index Theory of Papal Monarchy in the Thirteenth. . . 0478 Thine Is the Kingdom: A Biblical Perspective on. . . 0244 Things Old and New: Catholic Social Teachings. . . 0810 Things That Are Not Caesar’s, The 0802 Third World Liberation Theologies: A Reader 1751 Third World Theologies: An Introductory Survey 1750 Thoman Beckett 0384 Thomas Aquinas: On Law, Morality, and Politics 0722 Thomas Hobbes: Skepticism, Individuality, and. . . 0225 Thomas Merton on Nuclear Weapons 2275 Thomas More: A Biography 0803 Thomas More: The Search for the Inner Man 0806 Thomas Müentzer, a Destroyer of the Godless: The. . . 0506 Thomas Müntzer: A Tragedy of Errors 0512 Thomas Muntzer: Apocalyptic Mystic and. . . 0509 Thomas Müntzer: Theology and Revolution in the. . . 0544 Three Crowns: Structures of Communal Politics in. . . 1478 Three Faiths One God: A Jewish, Christian. . . 2086 Three Popes and the Jews 1322 Three Worlds of Christian-Marxist Encounters 1998 Time to Meet: Towards a Deeper Relationship. . . 1204 Time to Speak: The EvangelicalJewish Encounter, A 1393 Time’s Discipline: The Eight Beatitudes and. . . 2162 To Be at Home: Christianity, Civil Religion, and. . . 1717

637 To Set at Liberty: Christian Faith and Human. . . 1563 Tolerance 1617, 0074, 1614 Tolerance and Intolerance in the European. . . 0511 Tolerance and the Catholic: A Symposium 0795 Tolerance and Transformation: Jewish Approaches. . . 1331 Tolerance and Truth in Religion 1592 Toleration and the Reformation 0522 Toleration: An Elusive Virtue 1578 Torah and Gospel: Jewish and Catholic Theology. . . 1408, 1409 Toward a Biblical View of Civil Government 0066 Toward a Christian Economic Ethic: Stewardship. . . 1941 Toward a Christian Political Ethic 1781 Toward a Definition of Anitsemitism 1321 Toward a Theological Encounter: Jewish. . . 1316 Toward a Theology of Involvement: The Thought of. . . 0682 Toward a Theology of Radical Involvement: The. . . 0931 Toward a Theology of Struggle 1752 Toward an Islamic Reformation: Civil Liberties. . . 1057 Toward Consensus: CatholicProtestant. . . 0713 Toward Peacemaking: Presbyterians in the South. . . 2261 Toward the Inquisition: Essays on Jewish and. . . 0579 Towards a New Relationship: Christians and. . . 0999 Towards a Russian Political Theology 0879 Towards a World Theology: Faith and the. . . 2102 Tractatus Theologico-Politicus 1613

638 Tracts on Liberty of Conscience and Persecution. . . 1616 Tranquillitas Ordinis: The Present Failure and. . . 2324 Transcendent Justice: The Religious Dimensions. . . 0633 Transfiguration of Politics, The 0242 Transnational Religion and Fading States 1892 Travail of Religious Liberty: Nine Biographical. . . 0485 Treatise on Law (Summa Theologica. . . 0380 Trial of Faith: Religion and Politics in. . . 0636 True Tolerance: Liberalism and the Necessity of. . . 1566 Truth Shall Make You Free: Confrontations, The 1760 Truth to Tell: The Gospel as Public Truth 0669 Twentieth-Century Martyrdom 1568 Twentieth-Century Pacifism: 2171 Twenty Centuries of Church and State: A Survey. . . 0215 Twenty Years of Jewish-Catholic Relations 1260 Twenty Years of Jewish-Christian Relations 1394 Twilight of Byzantium: Aspects of Cultural and. . . 0365 Twin Powers: Politics and the Sacred 1660 Two Churches: Catholicism and Capitalism in the. . . 1921 Two Cities of God: The Church’s Responsibility. . . 0597 Two Cities: A Study of the ChurchState Conflict 0765 Two Gods of Leviathan: Thomas Hobbes on Religion. . . 0245 Two Kingdoms and One World 0921 Two Kingdoms: Ecclesiology in Carolingian. . . 0434

Title Index Two Sovereignties: A Study of the Relationship. . . 0796 Two Treatises on Government 0654 Two Types of Faith: The Interpenetration of. . . 1209 Two Worlds of Judaism: The Israeli and American. . . 1507 “U.S. Religious Organizations and the.. .” 2057 Unanswered Questions: Theological Views of Jewish- 1207 Under Crescent and Cross: The Jews in the Middle. . . 1477 Under Orders: The Churches and Public Affairs 0590 Understanding Roman Catholicism: A Guide to. . . 0784 Uneasy Boundary, Church and State, The 1648 Unfolding of Neo-Confucianism, The 1030 Universal Church and the World of Nations, The 1875 Universe Bends Toward Justice: A Reader in. . . 1702 Unlikely Allies: The ChristianSocialist. . . 1970 Unto Caesar: The Political Relevance of. . . 0658 Urge to Persecute, The 1572 Urgency of Marxist Christian Dialogue, The 1908 Valerian Persecution: A Study of the Relations. . . 0317 Values, Interests, and Identity: Jews and. . . 1510 Vatican and the Red Flag, The 1969 Vatican and World Peace: A Boston College. . . 2311 Vatican as a World Power, The 0199 Vatican Council and All Christians, The 2097 Vatican Politics at the Second Vatican Council. . . 0731

Title Index

639

Vaticanism: The Political Principles of War: A Primer for Christians 2150 Was Jesus a Revolutionist 0150 the. . . 0797 Way of Biblical Justice, The 0067 Verus Israel: A Study of Relations Way to Peace: Liberation Through the Between. . . 1423 Victory over Violence: Jesus and Bible, The 1808 We Hold These Truths and More: the. . . 0149 Further Catholic. . . 0750 Vietnam War: Christian Perspectives, We Hold These Truths: Catholic The 2210 Reflections on. . . 0822 Violence and Religion: Attitudes We Jews and Jesus 1405 Towards. . . 2302 We Jews and You Christians: An Visions of the Other: Jewish and Christian. . . 1257 Inquiry into. . . 1406 Vocation of Peace 2335 Wealth and Poverty: Four Christian Voices from Jerusalem: Jews and Views of. . . 1924 Weightier Matters of Law: Essays on Christians. . . 1210 Law and. . . 0033 Voices of Resurgent Islam 1099 Weimar and the Vatican, 1919-1933 Voluntary Associations: A Study of What Are They Saying about Peace Groups in. . . 1669 and War? 2293 Vox Populi: Popular Opinion and What Crucified Jesus? The Political Violence in the. . . 0313 War and Christianity Today 2308 Execution of. . . 0177 War and Conscience in America 2239 What Does the Lord Require? How War and Its Discontents: Pacifism and American. . . 1951 What Does the Lord Require? The Quietism. . . 2173 War and Peace in the Law of Old Testament. . . 0076 Islam 2231 What Judaism Says about Politics: War and Peace in the World’s The Political. . . 1533 When Christians Make Political Religions 2197 War and Religion: A Sociological Decisions 0890 When Conscience and Politics Meet: Study 2245 War and the Christian Conscience: A Catholic View 0742 When Is It Right to Fight? A How Shall. . . 2280 War and the Gospel 2236 Penetrating Look at. . . 2251 War and the Young Catholic 2294 When Jews and Christians Meet: A War in the Hebrew Bible: A Study in Guide for. . . 1454 When Kingdoms Clash: The Christian the Ethics. . . 2260 War No More?: Options in Nuclear and Ideologies 0179 When Religion Becomes Evil 2126 Ethics 2321 When the Powers Fall: Reconciliation War or Peace?: The Search for New Answers 2292 in the. . . 0032 War, Communism, and World When War Is Unjust: Being Honest in Just-War. . . 2332 Religions 1920 “Where Faith and Ideology Meet: The War, Peace, and Nonresistance 2216 War, Poverty, Freedom: The Christian Political. . .” 0702 Response 1901

640 Whereon to Stand: The Acts of the Apostles and. . .0126 Whether Secular Government Has the Right to. . . 1635 Who Crucified Jesus? 1466 Who Killed Jesus? Exposing The Roots of. . . 0135 Who, Where and What Is “Israel”? Zionist. . . 1518 Will It Liberate? Questions about Liberation. . . 1787 William Temple and Christian Social Ethics Today 0972 Winning of Religious Liberty, The 1570 Winning the War, Losing Our Souls 2144 With Eyes To See: Church and World in the Third. . . 2172 With Liberty and Justice for Whom? The Recent. . . 1945 Witness to the World 0876 Witnessing for Peace in Jerusalem and the World 2334 Word, Church, and State: Tyndale Quincentenary. . . 0903 World at War, the Church at Peace: A Biblical. . . 2165 World Chaos or World Christianity: A Popular. . . 0652 World Christianity and Marxism 1957 “World Council of Churches and International. . .” 2135 World Council of Churches and Politics: 1975-1986. . . 1899

Title Index World Cultures and World Religions: The Coming. . . 1008 World Economy and World Hunger: The Response of. . . 1974 “World Fellowship of Christians and World Peace. . .” 2237 World of Ancient Israel: Sociological. . . 0081 World Religions and Global Ethics 1000 “World Religions and Political Democracy: Some. . .” 1014 World Religions and World Community 2137 World Religions in War and Peace 2313 World Without Tyranny: Christian Faith and. . . 2115 Writings on Civil Disobedience and Nonviolence 1710 Writings on the Empire: Defensor minor and De. . . 0426 Yajnavalkya lsmrti 1045 Yearning to Breathe Free: Liberation Theologies. . . 1789 Zealots: Investigation into the Jewish Freedom. . . 1496 “Zionism, Judaism, and Civil Religion: Two. . .” 1475 Zionist Idea: A Historical Analysis and Reader. . . 1497 Zwingli’s Theocracy 0552

Subject Index Numbers are page numbers. q. indicates quoted material, although the author is not necessarly named in the text. Aaron, 11 Abraham, 42 Acton, John (Lord Acton), 16q., 58, 61, 72q. Age of Enlightenment, 75 Albania, 30 Ambrose, 27 American constitutional law, 71 Amon, 50 Amsterdam, 84 Anabaptists, 29, 32, 50, 55, 70 Anastasius I, 27 Ancient World, 3–7 Anglican Church, 29, 60 Apologists, 25 Apostles’ Creed, 15 Aquinas, Thomas, 27q. Areopagitica, 58 Arminius, 29 Asia Minor, 42 Athanasius, 56q. Augustine, 52 Austria, 29, 53 Babylonia, 5–6, 13 Babylonian exile, 55

Backus, Isaac, 71 Bainton, Roland, H., 32, 50q., 54q. Bates, M. Searle, 54q., 80q. ben Zakkai, Yohanan, 40q. Bennett, John C, 15q., 20 n.28 Bernard of Clairvaux, 52 Beza, Theodore, 55 Bombay, 40 Boniface VIII, 27 Bright, John, 13q. Buddhism, 35, 37–38, 39, 41, 55 Bulgaria, 86 Busher, Leonard, 70q. Calvin, John, 30, 31, 54, 55q., 69 Calvinism, 60 Canaanites, 35, 50 Canada, 80 Carondolet, John, 57 Carrillo de Albornoz, A. F., 59q., 84q. Castellio, Sebastian, 55 Catholics, 50, 51,52, 53 Charlemagne, 13, 52 China, 38, 39, 55 Christ and Culture, 2 Christian anti-Semitism, 42–45

642 Christianity, 23–32, 35, 40, 41, 42– 45, 50, 51, 53, 56–62, 70 Christianity and the state, 23–34 Christian state, 30–31, 67ff. Church Fathers, 30 Code of Hammurabi, 5 Confucianism (k’ung Chiao), 38, 39, 50 Confucius, 38, 50 Constantine, 30, 51, 56 Corpus Christi, 32, 69 Corpus Christianum, 30, 32, 69 Council of Jamaica, 44 Counter Reformation, 45 Crusades, 53 Cullman, Oscar, 15q., 17q. Cyrus the Great, 55 Decalogue, 11 Decius, 24 Declaration of Independence, 71 “Declaration on Religious Liberty” (WCC), 84–85q. “Declaration on Religious Liberty” (Vatican II), 85–86 Defensor pacis, 31, 32q., 68q. Diaspora Jews, 43, 44 Dominican Order, 53 Duke of Saxony, 54 Eastern Orthodoxy, 29, 50, 52 Edict of Milan, 51 Edict of Nantes, 29 Egypt, 5–6, 50 Eliade, Mircea, 2 Elliott, Neil, 17 Engel v. Vitale, 68q., 76 n.2 England, 30, 53, 54 Enlightenment, 32, 71 Erasmus, Desiderius, 57q. Erastianism, 29–30 Essenes, 14–15 Etatism, 29 Europe, 80

Subject Index “The European Convention for the Protection of Human Rights and Fundamental Freedoms,” 80q. Ezekiel, 13 Febronianism, 29 First Amendment, 72 First Crusade, 53 Founding Fathers (American), 71, 72 France, 29, 45, 53, 55, 75 Frankfurt, Henri, 4, 12 Franklin, Benjamin, 71q. Frazer, James George, 2 Free Churches, 58 French Revolution, 45, 58 Gallicanism, 29 Gamwell, Franklin I., 82q. Gautama, Siddhartha, 37, 38, 50 Gelasius I, 27 “The General Act Relating to African Possessions,” 80 Germany, 29, 53, 54 The Golden Bough, 2, 5 Great Britain, 57 Greece, 5–6, 13, 51 Gregory IX, 53, 54 Gregory VII, 27 Gregory XVI, 58 Grotius, Hugo, 29 Gujarat, 40 Hadrian, 43 Hartmann, Albert, 59q. Hellenistic Christianity, 43, 44 Helsinki Final Act, 80q. Helwys, Thomas, 69–70q. Henry IV (Holy Roman emperor), 27 Henry IV (French king), 29 Henry VIII, 30 Herod, 14 Heschel, Abraham, 41q. Hillary of Poitier, 52q. Hinduism, 35–37, 42, 50

Subject Index History of Freedom, 58, 72 Holland, 53 Holocaust, 42, 45 Holy Roman Empire, 31, 52 Hubmaier, Balthasar, 32q., 57q. Hughes, Charles Evans, 72q., 84q. Huguenots, 29 Hyrcanus, 14 I Chronicles, 11 Idumeans, 14 II Kings, 11 Ikhnaton (Amenhotep IV), 50 Immortale Dei, 26 Imperium Romanum, 51 Indonesia, 41 Innocent III, 53, 54 Inquisition, 53, 55 Interfaith relations, 84–87 International Affairs, 79–84 International Covenant on Civil and Political Rights, 59q., 81 International Covenant on Economic, Social, and Cultural Rights, 59q., 81q. International Missionary Council, 83 Iran, 40 Islam, 35. 39. 40, 41,42, 50 Islamic nationalism, 41 Israel, 9–13, 51, 70 Israelites, 35, 50 Italy, 53 Jainism, 38 James, 15, 43 Japan, 55 Jefferson, Thomas, 71 Jesus, 14ff., 43, 56 Jewish–Christian relations, 42–45 Jews, 31, 50, 52, 53, 55 John Paul II, 86q. Jordan, Wilbur K., 55 Josephus, Flavius, 11q., 14q. Joshua, 11

643 Judaism, 14, 24, 40–41, 42–45, 50, 53, 55 Judas Iscariot, 15 Julius Caesar, 6, 14 Justin Martyr, 56 Kierkegaard, Søren, 59q. Kingship and the Gods, 4 Lactantius, 25q., 56q. Laotze, 38 Lateran Council, 53 Leo XIII, 26 Leonard, Augustin, 59q. Levites, 11 Liberty of conscience, 58, 61 Littell, Franklin H., 32, 58q. Locke, John, 32, 70–71 Louis XIV, 29 Luther, Martin, 29, 31, 45, 54q., 55, 57q., 61,69 Lutheranism, 29 Lutherans, 50 Machiavelli, Niccolo, 29 Madison, James, 71 Madras Conference, 83 Magisterial Reformers, 31–32, 54, 69 Mahavira, 38 Marcus Aurelius, 24 Marsilius of Padua, 28, 31, 32q., 56, 68–69 Mensching, Gustav, 49q. Middle Ages, 31, 45, 51, 52, 53, 60, 79 Mill, John Stuart, 32 Milton, John, 58q. Minersville v. Gobitis, 73q. “The Minorities Treaties of 1919–23,” 80 Mirai vos, 58 Mishnah, 40–41 q. Moses, 11 Muller, Robert, 49q., 62 n.1

644 Mundus Christianus, 31, 68 Nanak, 42 Nazi Germany, 42, 45 Nehemiah, 11 Nero, 24 New Europe, 86 New Testament, 13–18, 43, 56 Nolde, O. Frederick, 86 Non-conformists, 81 Octavian, 6 Old Testament, 10–13 Omoto Kyo, 37–38 Padelford, Norman J., 79q., 87 n.1 Paine, Thomas, 71, 72q. Pakistan, 41 Palestine, 13, 42, 43 Parker, T. M., 4q., 6 n.2 Paul, 16–18, 43, 44 Peace of Augsburg, 31 Persia (Iran), 13, 40 Peter, 15, 16q., 56q. Peter of Cluny, 53 Peter the Great, 30 Peter the Hermit, 53 Pharisees, 14 Pius IX, 58 Pius XII, 28 Plato, 51 Polycarp, 25 Pompey, 14 Pontifex Maximus, 6 Pontius Pilate, 15, 16 Priscillian, 52 Protestants, 35, 50, Punjab, 42 Puritans, 50 Quakers, 50 Qur’an, 41 Radhakrishnan, Sarvepalli, 37

Subject Index Radical Reformation, 32, 57, 69, 70 Radical Reformers, 32, 57, 69 Reformation, 29–30, 31, 51, 54, 57, 60 Religious dissent, 52 Religious persecution, 49ff. Renaissance, 29, 57 Revelation, 17, 18, 56q. Rhode Island, 70 Roman Catholic Church, 31, 51, 58, 85–86 Roman Catholicism, 26–29, 31, 35, 52, 60 Roman emperors, 18 Roman Empire, 30 Romans (Epistle to the), 16–17, 35 Rome, 6, 13, 14, 16, 24 Romman, Heinrich A., 28q. Russia, 30 Russo-Turkish War, 80 Ryobu (Dual Shinto), 39 Sadducees, 14–15 Samuel, 11, 12 Sargon, 5 Saudi Arabia, 41 Saul, 11 Schwenckfeld, Caspar, 69q. Secularism, 67 Separation of church and state, 70, 71–72 Separatists, 14 Septimus Severus, 56 Servetus, Michael, 55 Shari’a, 41 Shinto, 35, 38, 39 Shintoists, 50 Sikhism, 42 Sikhs, 35 Simon the Zealot, 15 Smith, Wilfred Cantwell, 87q. Socrates, 51 Spain, 45, 53 Spinoza, Baruch (Benedictus), 73

Subject Index Stephen, 43 Stone, Harlan F., 73q. Stringfellow, William, 17q. Sturm, Jacob, 69 Suetonius, 43 Sufis, 50 Sweet, William Warren, 54q. Syllabus of Errors, 58 Tacitus, 43 Taiwan, 39 Talmudic writings, 40 Tao Te Ching, 38 Taoism, 38, 39 “The Taoist Patriotic Association,” 39 Tertullian, 25q., 56q. Theocrates, 14 Theodosius, 27 Third Reich, 42 Thoreau, Henry David, 73q. To the Christian Nobility of the German Nation, 29 Torah, 43 Tosefta, 40 Totalitarian state, 82, 83 Traer, Robert, 86 “Treaty of Berlin,” 80 Troeltsch, Ernst, 50q. United Nations, 80, 81 “United Nations Declaration on Human Rights,” 59, 83

645 United Nations Declaration on the Elimination of All Forms of Intolerance . . . , 61, 81 United Nations General Assembly, 61, 80, 81 United States, 71,75, 80 United States Supreme Court, 68, 71, 72, 75 “Universal Declaration of Human Rights,” 59, 81,82, 85 Ur, 5 Urban II, 53 Vatican Council I, 58 Vatican Council II, 59, 60q., 72q., 85 Watson v. Jones, 75q., 78 n.27 William of Ockham, 28 Williams, George H., 32 Williams, Roger, 70 Wilmores, Gayraud S., 75q., 78 n.26 Witherspoon, John, 71 World Council of Churches, 59, 60q., 72–73q., 84 World War I, 80 World War II, 79, 83 Zealots, 15 Zoroaster, 38, 40 Zoroastrianism, 38, 40 Zwingli, Ulrich, 31 Zwingli, Huldreich, 54