41. Stassen and Gushee, Kingdom Ethics, 164.
39. The best place to see detailed interaction along these lines is in the pages of First Things during the past decade. For further reading in the area (in addition to the works of Hauerwas himself, many of them listed above), see Arthur F. Holmes, ed., War and Christian Ethics: Classic and Contemporary Readings on the Morality of War, 2d ed. (Grand Rapids: Baker, 2005); John Howard Yoder, The Politics of Jesus, 2d ed. (Grand Rapids: Eerdmans, 1994); Richard A. Horsley, Jesus and Empire: The Kingdom of God and the New World Disorder (Minneapolis: Fortress, 2003); Alexander F. C. Webster and Darrell Cole, The Virtue of War: Reclaiming the Classic Christian Traditions East and West (Salisbury: Regina Orthodox Press, 2004); Jean Bethke Elshtain, Just War Against Terror: The Burden of American Power in a Violent World, 2d ed. (New York: Basic Books, 2004); and, specifically in interaction with Hauerwas, see especially L. Gregory Jones, Reinhard Hütter, and C. Rosalee Velloso Ewell, God, Truth, and Witness: Essays in Conversation with Stanley Hauerwas (Grand Rapids: Brazos, 2005). See too the review essay by Burnam W. Reynolds, “The Once and Future Just War — A Review Essay,” Christian Scholar’s Review 35 (2006): 259-74, and the important book by J. Daryl Charles, Between Pacifism and Jihad: Just War and Christian Tradition (Downers Grove: InterVarsity Press, 2005).
40. Stassen and Gushee, Kingdom Ethics: Following Jesus in Contemporary Context (Downers Grove: InterVarsity Press, 2003). Not far removed from Stassen and Gushee, but more narrowly focused on the political sphere, is the book by Alan Storkey, Jesus and Politics: Confronting the Powers (Grand Rapids: Baker, 2005).
41. Stassen and Gushee, Kingdom Ethics, 164.
42. Stassen and Gushee, Kingdom Ethics, 165.
43. Darrell Cole, “Good Wars,” First Things 116 (October 2001): 27-34; Cole, When God Says War Is Right: The Christian’s Perspective on When and How to Fight (Colorado Springs: WaterBrook, 2002).
44. E.g., Russell D. Moore, The Kingdom of Christ: The New Evangelical Perspective (Wheaton: Crossway, 2004).
45. E.g., Helmut David Baer and Joseph E. Capizzi, “Just War Theories Reconsidered: Problems with Prima Facie Duties and the Need for a Political Ethic,” Journal of Religion and Ethics 33 (2005): 119-37.
46. E.g., N. T. Wright, Evil and the Justice of God (Downers Grove: InterVarsity Press, 2006).
47. In what follows I refer primarily to his The Desire of the Nations, 2d ed. (Cambridge: Cambridge University Press, 2005), and his The Ways of Judgment, The Bampton Lectures 2003 (Grand Rapids: Eerdmans, 2005). But see also the extraordinarily useful compendium by Oliver O’Donovan and Joan Lockwood O’Donovan, eds., From Irenaeus to Grotius: A Sourcebook in Christian Political Thought 100-1625 (Grand Rapids: Eerdmans, 1999).
48. O’Donovan, The Ways of Judgment, 3.
49. O’Donovan, The Ways of Judgment, 7 (emphasis his).
50. See especially Craig Bartholomew, Jonathan Chaplin, Robert Song, and Al Wolters, eds., A Royal Priesthood? The Use of the Bible Ethically and Politically: A Dialogue with Oliver O’Donovan, Scripture and Hermeneutics Series (Grand Rapids: Zondervan, 2002). Obviously this volume could not take into account O’Donovan’s more recent work.
51. E.g., Randall Balmer, Thy Kingdom Come: How the Religious Right Distorts the Faith and Threatens America: An Evangelical’s Lament (New York: Basic, 2006); Jimmy Carter, Our Endangered Values (New York: Simon & Schuster, 2005); Carter, Palestine: Peace Not Apartheid (New York: Simon & Schuster, 2006). I find it difficult to decide which of the three has the most egregious distortions of both history and theology.
52. Newt Gingrich, Rediscovering God in America: Reflections on the Role of Faith in Our Nation’s History and Future (Nashville: Integrity, 2006).
53. Hedges, American Fascists: The Christian Right and War on America (New York: Free Press, 2007).
54. Goldberg, Kingdom Coming: The Rise of Christian Nationalism (New York: Norton, 2006).
55. So Ross Douthat, “Theocracy, Theocracy, Theocracy,” First Things 165 (August/September 2006): 25.
56. Rudin, The Baptizing of America: The Religious Right’s Plans for the Rest of Us (New York: Thunder’s Mouth, 2006).
57. Phillips, American Theocracy: The Peril and Politics of Radical Religion, Oil, and Borrowed Money in the 21st Century (New York: Viking, 2006).
58. One thinks, for instance, of the interesting sociological study of Andrew Greeley and Michael Hout, The Truth about Conservative Christians: What They Think and What They Believe (Chicago: University of Chicago Press, 2006).
59. As has been widely reported, at his coronation he would prefer to be designated “Defender of faith” rather than “Defender of the faith.”
60. Dietrich Bonhoeffer, Ethics (1955; New York: Touchstone, 1995), 104-6.
61. Jacques Maritain, Man and the State (1951; Washington: Catholic University Press of America, 1998), 182-83.
62. E.g., Geiko Müller-Fahrenholz, America’s Battle for God: A European Christian Looks at Civil Religion (Grand Rapids: Eerdmans, 2007).
63. I am grateful to David Brown of Groupes Bibliques Universitaires de France (the French equivalent of IVCF/IFES) for talking these matters over with me. See the little booklet that GBU produced: Liberté de conscience, Liberté d’expression: Communiquer l’Évangile en France aujourd’hui: est-ce légitime? (Juillan: Fédération Évangélique de France, 2004). Perhaps this is also the place to mention that the cultural (including intellectual) differences between French and American universities extends to multiple related domains. It is difficult to imagine on American campuses a book like that of Luc Ferry, Apprendre à vivre: Traité de philosophie à l’usage des jeunes générations (Paris: Plon, 2006). The book is serious popular philosophy and is selling extraordinarily well. Ferry’s thesis is that, rightly understood, philosophy does not so much teach you how to think as how to live. Ferry then works through five major “philosophies” and evaluates each in turn. One of these is Christianity, and his treatment is remarkably fair and shrewd. His only significant criticism is that it is too good to be true.
64. This is not the whole of the matter, of course, but it is part of it. See Roger Scruton, The West and the Rest: Globalization and the Terrorist Threat (Wilmington: ISI Books, 2002).
65. Herbert, Religion and Civil Society: Rethinking Public Religion in the Contemporary World, Ashgate Religion, Culture & Society Series (Aldershot: Ashgate, 2003).
66. This point, however, is sometimes overstated. Some Muslim states have a grand mufti, a renowned Muslim teacher who is qualified to make rulings that are binding on the people.
67. E.g., M. A. Muqtedar Khan, “American Muslims and the Rediscovery of America’s Sacred Ground,” in Taking Religious Pluralism Seriously: Spiritual Politics on America’s Sacred Ground, ed. Barbara A. McGraw and Jo Renee Formicola (Waco: Baylor University Press, 2005), 127-47.
68. Pamuk, Snow (2002; New York: Vintage Books, 2004).
69. Cf. Mark Weldon Whitten, The Myth of Christian America: What You Need to Know about the Separation of Church and State (Macon: Smyth & Helwys, 1999).
70. Swift, “The Clash of Civilizations and the Kingdom of God,” The Briefing 329 (January 2006): 11.
71. If a Jew could say something like this (John 8:33), it was apparently in the heat of debate rather than a well-considered judgment.
72. A number of folk in the tradition of liberal Christianity have warned conservative Christians of this point: e.g., “We mainliners were once offered social action in exchange for faithfulness, and we bit hard” (Jason Byassee, “The Almost Formerly Important,” Christianity Today 50/3 [March 2006]: 72).
73. One of the dangerous implications of these developments is that the government takes on the monopolistic power of deciding which speech is permitted because it is protected under the First Amendment, and which speech is prohibited because it offends some other party.
74. Sullivan, The Impossibility of Religious Freedom (Princeton: Princeton University Press, 2005), 158.
75. The same problem touches many contemporary discussions of the relationships between church and state — discussions that work through the possibilities without any recognition of the powerful voices of other religious within Western democracies, let alone elsewhere. See, for instance, A. T. B. McGowan, “Church and State: The Contribution of Church History to Evangelical Models for Public Theology,” European Journal of Theology 14 (2005): 5-16.
76. Yancey, “The Lure of Theocracy,” Christianity Today 50/7 (July 2006): 64.
77. Yancey, “The Lure of Theocracy,” 64.