By Cynthia Hess
Cynthia Hess bargains a considerate reconstruction of Christian nonviolence via an exam of either theological and theoretical works. She indicates how modern understandings of violence and the human individual problem conventional perspectives of nonviolence as pacifism and the refusal of army violence. Hess starts with an research of the large writings on nonviolence through John Howard Yoder, one of many most effective twentieth-century thinkers in this topic. She then seeks to deepen his view by means of probing the insights of trauma students who discover the strong and lasting results of disturbing violence on participants and groups. those students usually keep that many survivors proceed to carry the truth of hectic violence inside of their our bodies and minds, in order that it turns into a part of them as they go through time. In gentle of this declare, Hess argues that Christian nonviolence needs to stream past pacifism to without delay deal with the matter of internalized violence. In dialog with assets in Yoder's paintings in addition to feminist thought and trauma experiences, she analyzes an often-overlooked size of spiritual nonviolence: the construction of groups during which traumatized folks can continue to exist and flourish. With its hugely interdisciplinary personality, this e-book offers a clean viewpoint on Christian nonviolence that not just demanding situations conventional perspectives but in addition reclaims the centrality of nonviolence for modern Christian theology and perform.
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Extra info for Sites of Violence, Sites of Grace: Christian Nonviolence and the Traumatized Self
M. ” 86. For example, see Judith Lewis Herman, Trauma and Recovery (New York: Basicbooks, 1992), and Bessel van der Kolk, Lars Weisaeth, and Onno van der Hart, Traumatic Stress: The Effects of Overwhelming Experience on Mind, Body, and Society (New York: The Guilford Press), 1996. 87. See Adler and Ling, “From Practice to Theory,” 467–68. 32 Chapter 1 88. For a summary of different understandings of social construction, see Serene Jones, Cartographies of Grace: Feminist Theory and Theology (Minneapolis: Fortress Press, 2000), 31–42.
The Otherness of the Church,” in The Royal Priesthood, 56. 41. “Why Ecclesiology is Social Ethics,” in The Royal Priesthood, 108–9. 42. “A People in the World,” in The Royal Priesthood, 80. 43. Yoder, The Politics of Jesus, 158. 44. Nancey Murphy, “John Howard Yoder’s Systematic Defense of Christian Pacifism,” in The Wisdom of the Cross: Essays in Honor of John Howard Yoder, eds. Stanley Hauerwas et al. (Grand Rapids, MI: Wm. B. Eerdmans, 1999), 65. 45. Nancey Murphy,” John Howard Yoder’s Systematic Defense of Christian Pacifism,” 60.
Addressing the eight white clergy who criticized his activism in Birmingham as unwise and untimely, King explains what racism does to the human mind and spirit. He describes a young black girl who learns that she cannot go to the public amusement park because it remains open only to whites. When she finds out why she can’t go, “ominous clouds of inferiority” start to form “in her little mental sky . . ’”90 Such examples indicate his awareness that violence does not remain external to those it violates (nor does it remain external to those who perpetrate the harm).