The more things change, the more they stay the same. From Nonresistance to Justice explores how this is true when it comes to teaching about peace for the former Mennonite Church, now part of Mennonite Church USA. Has the church changed in regard to its beliefs and practices about peace over the past 100 years? Yes. Has it remained the same? Yes. Reading this book will show that both are true. Through the book, Ervin Stutzman shows how the church moved from an emphasis on nonresistance and nonconformity to engage in advocacy for peace and justice. At the same time, he presses for a greater emphasis on the way that God’s activity must guide our work in the world, arguing for a stronger link between God’s grace, justice, and peace. Volume 46 in the Studies in Anabaptist and Mennonite History Series.

Finalist for the 2022 Pulitzer Prize in History Finalist for the 2022 Lincoln Prize Winner of the 2022 John Nau Book Prize in American Civil War Era History One of NPR's Best Books of 2021 and a New York Times Critics' Top Book of 2021 A groundbreaking history of the movement for equal rights that courageously battled racist laws and institutions, Northern and Southern, in the decades before the Civil War. The half-century before the Civil War was beset with conflict over equality as well as freedom. Beginning in 1803, many free states enacted laws that discouraged free African Americans from settling within their boundaries and restricted their rights to testify in court, move freely from place to place, work, vote, and attend public school. But over time, African American activists and their white allies, often facing mob violence, courageously built a movement to fight these racist laws. They countered the states’ insistences that states were merely trying to maintain the domestic peace with the equal-rights promises they found in the Declaration of Independence and the Constitution. They were pastors, editors, lawyers, politicians, ship captains, and countless ordinary men and women, and they fought in the press, the courts, the state legislatures, and Congress, through petitioning, lobbying, party politics, and elections. Long stymied by hostile white majorities and unfavorable court decisions, the movement’s ideals became increasingly mainstream in the 1850s, particularly among supporters of the new Republican party. When Congress began rebuilding the nation after the Civil War, Republicans installed this vision of racial equality in the 1866 Civil Rights Act and the Fourteenth Amendment. These were the landmark achievements of the first civil rights movement. Kate Masur’s magisterial history delivers this pathbreaking movement in vivid detail. Activists such as John Jones, a free Black tailor from North Carolina whose opposition to the Illinois “black laws” helped make the case for racial equality, demonstrate the indispensable role of African Americans in shaping the American ideal of equality before the law. Without enforcement, promises of legal equality were not enough. But the antebellum movement laid the foundation for a racial justice tradition that remains vital to this day.

Could it be that the stories we tell in our churches weaken our efforts to be congregations who take risks in mission for the sake of love? In this thought-provoking book, Emily Ralph Servant suggests that the work of today's leaders is to explore new stories, listen to new voices, and open ourselves up to the Spirit's work of transformation. Experiments in Love engages in a three-way dialogue with feminist and liberation theologians, the social and behavioral sciences, and the Anabaptist tradition. Out of this vibrant conversation emerges the story of a God who takes the risk of being radically present to a vulnerable world. Because of God's courageous presence with us, we can also take the risk of being vulnerably present to others as God invites us all to participate in God's community of life, love, and flourishing.

What happens when North American Mennonite Christians arrive in Islamic Somalia? The answer, according to Peter Sensenig, is that something new emerges: a peace clan. From the first schools and medical work in the 1950s up to the educational partnerships of the present day, Somalis and Mennonites formed a surprising friendship that defied conventional labels. Peace Clan is the story of two deeply traditional communities as they encounter change. How can Somalis apply the profound peacemaking resources of their culture and faith in a society fragmented by violence? And how can modernizing Mennonites make sense of their peace convictions in the context of civil war and military intervention? In struggling with these questions over the course of six decades, Somalis and Mennonites held a mirror up to one another. The author shows how the common quest to transform enmity brings out the best in both communities, and suggests what a fruitful partnership might look like in the present challenges. Students, academics, and lay readers alike will find on these pages a compelling invitation to join the peace clan.

"It is a special pleasure to introduce R T (Dick) France's commentary to the pastoral and scholarly community, who should find it a truly exceptional - and helpful - volume." So says Gordon Fee in his preface to this work. France's masterful commentary on Matthew focuses on exegesis of Matthew's text as it stands rather than on the prehistory of the material or details of Synoptic comparison. It is concerned throughout with what Matthew himself meant to convey about Jesus and how he set about doing so within the cultural and historical context of first-century Palestine. Amid the wide array of Matthew commentaries available today, France's world-class stature, his clear focus on Matthew and Jesus, his careful methodology, and his user-friendly style promise to make this volume an enduring standard for years to come.

With today's world torn by violence and conflict, Richard B. Miller's study of the ethics of war could not be more timely. Miller brings together the opposed traditions of pacifism and just-war theory and puts them into a much-needed dialogue on the ethics of war. Beginning with the duty of nonviolence as a point of convergence between the two rival traditions, Miller provides an opportunity for pacifists and just-war theorists to refine their views in a dialectical exchange over a set of ethical and social questions. From the interface of these two long- standing and seemingly incompatible traditions emerges a surprisingly fruitful discussion over a common set of values, problems, and interests: the presumption against harm, the relation of justice and order, the ethics of civil disobedience, the problem of self-righteousness in moral discourse about war, the ethics of nuclear deterrence, and the need for practical reasoning about the morality of war. Miller pays critical attention to thinkers such as Augustine and Thomas Aquinas, as well as to modern thinkers like H. Richard Niebuhr, Paul Ramsey, Martin Luther King, Jr., James Douglass, the Berrigans, William O'Brien, Michael Walzer, and James Childress. He demonstrates how pacifism and just-war tenets can be joined around both theoretical and practical issues. Interpretations of Conflict is a work of massive scholarship and careful reasoning that should interest philosophers, theologians, and religious ethicists alike. It enhances our moral literacy about injury, suffering, and killing, and offers a compelling dialectical approach to ethics in a pluralistic society. Richard B. Miller is assistant professor of religious studies at Indiana University.

In Matthew 5:38-42, Jesus overrides the Old Testament teaching of 'an eye for eye and a tooth for a tooth' - the Lex Talionis law - and commands his disciples to turn the other cheek. James Davis asks how Jesus' teaching in this instance relates to the Old Testament talionic commands, how it relates to New Testament era Judaism and what Jesus required from his disciples and the church. Based on the Old Testament texts such as Leviticus 24, Exodus 22 and Deuteronomy 19, a strong case can be made that the Lex Talionis law was understood to have a literal application there are several texts that text of Leviticus 24 provides the strongest case that a literal and judicial application. However, by the second century AD and later, Jewish rabbinic leadership was essentially unified that the OT did not require a literal talion, but that financial penalties could be substituted in court matters. Yet there is evidence from Philo, Rabbi Eliezer and Josephus that in the first century AD the application of literal talion in judicial matters was a major and viable Jewish viewpoint at the time of Jesus. Jesus instruction represents a different perspective from the OT lex talionis texts and also, possibly, from the Judaism of his time. Jesus commands the general principle of not retaliation against the evil person and intended this teaching to be concretely applied, as borne out in his own life. JSNTS