Cover

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Frontmatter

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Dedication

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pp. vi-vi

Contents

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Preface: Beyond Violence Through Dialogue and Cooperation

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pp. ix-x

Religion today is at the heart of violence around the world: in Northern Ireland, Sri Lanka, Kashmir, the Middle East, Bosnia, Kosovo, Azerbaijani Armenia, Cyprus, Iraq, Sudan, and elsewhere. Religion . . .

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Introduction: Religious Sources for Social Transformation in Judaism, Christianity, and Islam

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pp. 13-14

Especially since the religious wars of the sixteenth and seventeenth centuries, many people in Europe have linked religion with violence. Bloody conflicts between Catholics and Protestants, and then . . .

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Notes on the Sources of Violence: Perennial and Modern

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pp. 15-42

What I want to focus on here is not violence in all its aspects, which includes domestic violence, criminal violence, and the like. What concerns me is categorial violence, exercised against whole . . .

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Judaism, Christianity, Islam: Hope or Fear of Our Times

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pp. 43-56

"The evil we are talking about here was not committed by Christians, but by those who have broken all the teachings of Jesus. Those who have raped women and killed innocent people have no . . .

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God Is the All-Peace, the All-Merciful

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pp. 57-73

"And among the humankind there is the one whose views on this world life would please you, and would cite God as witness to what is in his [/her] heart, and he [/she] is the most contentious . . .

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Judaism on Violence and Reconciliation: An Examination of Key Firestone

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pp. 74-87

Christians have sometimes claimed that Judaism is a violent religion and the God of Israel is a violent God. The accusation tends to be made in relation to Christianity as a religion of peace and the God . . .

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Religion as a Force for Reconciliation and Peace: A Jewish Analysis

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pp. 88-112

This chapter was written for presentation at a conference of Christians, Jews, and Muslims. The goal of the colloquy was to help religions become a resource for communities and nations seeking . . .

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Disciples of the Prince of Peace? Christian Resources for Nonviolent Peacebuilding

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pp. 113-144

Since the end of World War II, I shall argue in this essay, momentum has been developing, within both Christian theology and praxis, toward nonviolent peace building as the heart of the Christian ethic. . . .

About the Contributors

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pp. 145-148

Index

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pp. 149-161