Guy F. Hershberger's comprehensive work on nonresistance, its application and practice by the church through history. Biblical nonresistance and pacifism are analyzed and contrasted. Practical suggestions are given for a vigorous program of teaching and practice.

John Howard Yoder is one of the best-known Mennonite thinkers on peace. But before Yoder there was Guy F. Hershberger, whose reflections on war, violence and peace helped Mennonites navigate perilous times in early to mid-20th century, and who also laid the foundation for what became the Alternative Service Program in the U.S. during World War II. In the 1960s, he played an important role in guiding the Mennonite church’s response to the civil rights movement—nudging them toward greater openness to Martin Luther King’s call for justice for African-Americans. In this definitive biography, Theron F. Schlabach shows how Hershberger helped Christians live their faith in a world beset by war and injustice, at the same time pioneering creative ways to engage pressing concerns such as civil rights, economic justice and capital punishment. Says Stanley Hauerwas, Professor of Theological Ethics, Duke Divinity School: “What Schlabach has given us is an invaluable, honest account of a life lived in the tensions of the Mennonite church as that church explored the implications of being a people committed to nonviolence. The resulting account is a crucial account not only of Hershberger’s life, but of Mennonite life—an accounting I hope non-Mennonites will find instructive because it may help them understand Mennonites, but more importantly how Mennonites help us better understand what being Christian entails.” War, Peace, and Social Conscience: Guy F. Hershberger and Mennonite Ethics was made possible through the generous support of Mennonite Mutual Aid and the Mennonite Historical Society.

Robert G. Clouse presents four different viewpoints on the Christian's involvement in war: Herman A. Hoyt on biblical nonresistance, Myron S. Augsburger on Christian pacifism, Arthur F. Holmes on just war and Harold O. J. Brown on preventive war.

Provides a new understanding of the traditions of Christian pacifism in order to address wars in a warming world.

Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how ‘racial phantasms’ inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.