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Abstract"Political theology" is now a fixture within political theory's lexicon. Although Carl Schmitt'sPolitical Theology(1922) is identified as the contemporarylocus classicusfor the concept, that work's primary task is only to elaborate a "sociology of juristic concepts." Beginning in the 1990s, however, Schmitt's entire corpus has increasingly been interpreted as one motivated by "political theology" in a stronger sense—as political action based upon faith in (Christian) revelation. I challenge this thesis by (1) examining its history, (2) drawing attention to the many aspects of Schmitt's (mostly Weimar-era) work that are deeply at odds with this thesis, and (3) reexamining his (mostly postwar) remarks ordinarily cited to bolster the thesis. Ultimately, the core of Schmitt's thought lies elsewhere; returning to the purported father of political theology brings clarity to the bourgeoning discussion of this topic within the discipline.

In sophisticated theological circles of all religious communions unqualified rejection of war is not even argued against anymore. It is just insulted. The word "pacifists" is apparently never used without the adjective "sentimental," if not worse.The reason for this attitude is a little difficult to understand. It would seem that there must be more deserving objects of scorn than people who are so revolted by the shedding of human blood that, sometimes perhaps without lengthy casuistic cogitations, they raise their hands heavenward and swear to abstain from all forms of direct or indirect military action.

Front cover -- Half Title -- Dedication -- Title page -- Copyright -- Contents -- List of Contributors -- Foreword-Marva J. Dawn -- Preface-J. Denny Weaver -- Introduction-J. Denny Weaver -- Part One. The Orientation of John Howard Yoder's Theology -- 1: Christology: From the Root-J. Denny Weaver -- Part Two. Sources of John Howard Yoder's Theology -- 2: Sixteenth-Century Anabaptist Roots-Earl Zimmerman -- 3: Harold S. Bender, Anabaptist Vision, and the Goshen School-Zachary J. Walton -- 4: Oscar Cullmann and Radical Discipleship-Earl Zimmerman -- 5: Deconstructing Karl Barth-Gerald J. Mast -- Part Three. Extending John Howard Yoder's Theology -- 6: Jesus to Paul-Ted Grimsrud -- 7: The Free Church as Body Politics-Earl Zimmerman -- 8: Pacifism as a Way of Knowing-Gerald J. Mast -- 9: A Nonviolent Public Ethic-Glen Harold Stassen -- 10: Interfaith Conversations: Judaism to Islam to Hinduism-J. Denny Weaver and Earl Zimmerman -- 11: A Model in Conversation with Black and Evangelical Theology-J. Denny Weaver and Gerald J. Mast -- 12: Reflections from a Chagrined "Yoderian" in Face of His Sexual Violence-Ted Grimsrud -- 13: Sin and Failure in Anabaptist Theology-Gerald J. Mast -- Conclusion-J. Denny Weaver -- Afterword: To the Next Generation of Pacifist Theologians-Lisa Schirch -- Bibliography -- Back cover.

Josef Hromadka was a man of controversy his whole life long. A quarter of a century ago, as the second world war was nearing its end, a refugee from his native land and a professor at Princeton Theological Seminary in the U.S.A., he published a testament and a prophecy for Western bourgeois civilization under the title Doom and Resurrection. The world had reason to be cautiously optimistic in these last days of 1944. The first atomic bomb had not yet exploded. The wartime partnership between the Soviet Union and the Western Allies was in full emotional swing; "cold war" and "iron curtain" were still unknown concepts. D-Day was a fact; the Nazi armies were in retreat; the United Nations had been conceived, if not yet born. Against the terrible darkness of the previous years, the future gave promise of a new and better world.