God and International Relations: Christian Theology and by Mika Luoma-Aho

By Mika Luoma-Aho

Faith is commonplace in international politics at the present time, and overseas relation concept is at pains to appreciate and clarify this phenomenon. This precise research goals to introduce political theology as a suitable software to the research of diplomacy. based on the political theology of Carl Schmitt, which states that sleek political suggestions are secularized theological thoughts, the paintings questions the "secular" foundations of up to date diplomacy idea. hence it finds the Christian foundations of the self-discipline of diplomacy and promises a critique of a few of its such a lot primary theoretical parts, resembling its secular view of faith as a part of the "irrational," its deification of the political kind of the kingdom country, and its negation of theism in its knowing of accountability in global politics.The result's a primer on how diplomacy and its reports have grown out of the political mind's eye of Christian theology. it's going to attract somebody drawn to severe methods to the sphere in addition to in politics and faith, political concept, and political theology.

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Extra resources for God and International Relations: Christian Theology and World Politics

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Modern politics, as mediated through the body politic of the state, is of centripetal nature: it does not cohere directly among the members of the body, but the members are related to one another by the formal mechanism of a contract. , 47). Taking part in the The Lord’s Supper does not commemorate a contract, something that binds men to the visible power of the Leviathan, but is a gift that undermines the contractarian understanding of modern social relations: The Eucharist aims at the building of the Body of Christ which is not simply centripetal; we are united not just to God as to the centre but to one another.

What Paul means to say here is that for a Christian being Jew or Greek are no longer as important as it may once have been, because, having been born again in baptism, they now serve as ambassadors to “new creation,” a kingdom above all ethnic division. It is because of the newness of creation, Yoder argues, that Paul no longer respected the ethnic distinctions that previously had divided people: “The reason those distinctions are gone is the inclusiveness of the cross. , 31). indd 31 2/22/2001 8:22:14 PM 32 God and International Relations community where men do not stand for themselves or under national flags, but for each other: Christendom is one great people composed of persons of every country in concord in their faith and their love because there is One God, One Lord, One Spirit, One Hope.

Indd 30 2/22/2001 8:22:13 PM Secularization of Theological Concepts 31 Likewise, the visible sign of baptism incorporates man into this body, in whom there is neither Greek nor Jew, neither free nor slave. Newbigin disagreed with Bonhoeffer inasmuch he saw the person of Christ as both a means and an end: church can be witness as well as instrument of the kingdom of heaven. , 148). Like Lord’s Supper, the sacrament of baptism is also a political act. When Paul explained his Gentile mission to his peers, he wrote: From now on, therefore, we regard no one according to the flesh.

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