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Peaceworld
119 pages, Paperback
First published January 1, 1976
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Michael McIntyre
30 books66 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
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February 16, 2023
SEVERAL PERSPECTIVES ON HOW TO ACHIEVE PEACE
The Preface to this 1976 book explains, “Behind [this book] there is a bit of history. Under the umbrella of the National Council of Churches there is a great deal of interdenominational activity---including the formation of task forces designed to carry out specific assignments. We who came together as a task force on ‘The Mission of Building Peace’ committed ourselves to the best means possible to undergird the efforts of Christians in all walks of life toward the goal of true peace… Some members of the group were members of historic ‘peace’ churches, while others were members of churches which traditionally have not given major focus to this specific issue. In the attempt to find a common denominator with which to begin our work the following definition of peace evolved through a group process involving nearly thirty people… ‘Peace is a world in which neither the overt violence or war nor the covet violence of unjust systems is used as an instrument for extending the interests of a particular nation of group…’ Our authors were asked to claim what they found valid in the definition and apply it in the pursuit of their particular focus, namely: (1) a biblical-theological background for understanding peace; (2) an examination of personal and social values to determine the extent to which violence permeates our society; and (3) case studies centering around the relationships among the issues of hunger, population and resources as related to peace.” (Pg. 7)
Mchael McIntyre wrote in the opening essay, “The mission of building peace in our era is directly related to the way we capture the sweeping historical reality implied in the promise of these words and align ourselves and our institutions with them. If we give these visons a body, a substance, a texture and a positive meaning in our own setting, we will have come a long way toward understanding the mission of building peace.” (Pg. 13)
He explains, “The biblical texts to be examined are related to the task force’s working definition of peace quoted in the preface… this section of the book is not a biblical study in the traditional sense. Rather, it is an attempt to comment on biblical passages which may loom large in the thinking of many who must enact their discipleship in the midst of injustice and unfairness. This approach to biblical reflection, moreover, assumes that there are a number of precautions which have to be met before we can hope for a ‘peaceworld.’” (Pg. 15)
He states “another element in our mission of building peace: namely, to discover the theological richness in the Asian, African and Latin American nations. In such nations, persons often struggle for their lives on a day-by-day basis. A theology marked by struggle or pride or power just doesn’t speak to their reality… In Asia, Africa and Latin America where… repressive regimes exist, our colleagues are quite clear that to challenge the existing distribution of power and authority will cause the to suffer. They turn to 1 Pewter 5:8-11 and 4:12 and remind themselves of the New Testament advice.” (Pg. 32-33)
Sister Luke Tobin observes, “Overt violence surrounds us. Not only television and the savage brutality of many current films, but the wide coverage of real life violence accosts the senses and sensibilities. Even worse, bombing and killings and such commonplace subjects in the media that we react inured to the assault and immune to its implications.” (Pg. 42)
She points out, “After the early period of Christian communal sharing, so beautifully described in Acts, the attitude toward violence in war could be defined as Christian pacifism. The early Christians, who took very seriously the injunction that they were not to take up the sword, refused to serve in the Roman armies for centuries. Literature from this early period gives ample evidence of the pacifist position of the church.” (Pg. 43)
She notes. “Nonviolence seeks to ‘win,’ not by destroying or even by humiliating the adversary, but by convincing that person, group of interest that there is a higher and more certain common good that can be obtained by bombs and blood. Nonviolence, ideally speaking, tries not to overcome the adversary by winning over him, her or them, but tries to turn that person, group or interest from an adversary into a collaborator by winning him, her or them over.” (Pg 60-61)
Hazel T. Johns states, “Who is to be fed in a food crisis must have a pragmatic solution. The lifeboat theory would be valid if the situation was such that the food for al people was not adequate. But it is a bit difficult when one-sixth of the world’s population consumes almost 50 percent of the world’s resources. The rich nations tell the poor nations that they must reduce their population growth because the world’s resources are finite. The poor in turn point the finger at the rich and say one of your children eats more than five of ours.” (Pg. 90)
She concludes, “The irony is that this very civilization could be destroyed by the same means that can make it… How does one change? In step order: (1) Understand the problems in one’s country that affect or affected by other peoples; (2) understand some of the greatest threats to civilization or world order, such as nuclear holocaust, economic injustices, starvation an environment, inflation; (3) get the best people in seats of power… (4) understand the attitudes of others; and (5) What does justice mean to an interdependent world?” (Pg. 115-116)
This book will appeal to peaceful/pacifist/progressive Christians.
The Preface to this 1976 book explains, “Behind [this book] there is a bit of history. Under the umbrella of the National Council of Churches there is a great deal of interdenominational activity---including the formation of task forces designed to carry out specific assignments. We who came together as a task force on ‘The Mission of Building Peace’ committed ourselves to the best means possible to undergird the efforts of Christians in all walks of life toward the goal of true peace… Some members of the group were members of historic ‘peace’ churches, while others were members of churches which traditionally have not given major focus to this specific issue. In the attempt to find a common denominator with which to begin our work the following definition of peace evolved through a group process involving nearly thirty people… ‘Peace is a world in which neither the overt violence or war nor the covet violence of unjust systems is used as an instrument for extending the interests of a particular nation of group…’ Our authors were asked to claim what they found valid in the definition and apply it in the pursuit of their particular focus, namely: (1) a biblical-theological background for understanding peace; (2) an examination of personal and social values to determine the extent to which violence permeates our society; and (3) case studies centering around the relationships among the issues of hunger, population and resources as related to peace.” (Pg. 7)
Mchael McIntyre wrote in the opening essay, “The mission of building peace in our era is directly related to the way we capture the sweeping historical reality implied in the promise of these words and align ourselves and our institutions with them. If we give these visons a body, a substance, a texture and a positive meaning in our own setting, we will have come a long way toward understanding the mission of building peace.” (Pg. 13)
He explains, “The biblical texts to be examined are related to the task force’s working definition of peace quoted in the preface… this section of the book is not a biblical study in the traditional sense. Rather, it is an attempt to comment on biblical passages which may loom large in the thinking of many who must enact their discipleship in the midst of injustice and unfairness. This approach to biblical reflection, moreover, assumes that there are a number of precautions which have to be met before we can hope for a ‘peaceworld.’” (Pg. 15)
He states “another element in our mission of building peace: namely, to discover the theological richness in the Asian, African and Latin American nations. In such nations, persons often struggle for their lives on a day-by-day basis. A theology marked by struggle or pride or power just doesn’t speak to their reality… In Asia, Africa and Latin America where… repressive regimes exist, our colleagues are quite clear that to challenge the existing distribution of power and authority will cause the to suffer. They turn to 1 Pewter 5:8-11 and 4:12 and remind themselves of the New Testament advice.” (Pg. 32-33)
Sister Luke Tobin observes, “Overt violence surrounds us. Not only television and the savage brutality of many current films, but the wide coverage of real life violence accosts the senses and sensibilities. Even worse, bombing and killings and such commonplace subjects in the media that we react inured to the assault and immune to its implications.” (Pg. 42)
She points out, “After the early period of Christian communal sharing, so beautifully described in Acts, the attitude toward violence in war could be defined as Christian pacifism. The early Christians, who took very seriously the injunction that they were not to take up the sword, refused to serve in the Roman armies for centuries. Literature from this early period gives ample evidence of the pacifist position of the church.” (Pg. 43)
She notes. “Nonviolence seeks to ‘win,’ not by destroying or even by humiliating the adversary, but by convincing that person, group of interest that there is a higher and more certain common good that can be obtained by bombs and blood. Nonviolence, ideally speaking, tries not to overcome the adversary by winning over him, her or them, but tries to turn that person, group or interest from an adversary into a collaborator by winning him, her or them over.” (Pg 60-61)
Hazel T. Johns states, “Who is to be fed in a food crisis must have a pragmatic solution. The lifeboat theory would be valid if the situation was such that the food for al people was not adequate. But it is a bit difficult when one-sixth of the world’s population consumes almost 50 percent of the world’s resources. The rich nations tell the poor nations that they must reduce their population growth because the world’s resources are finite. The poor in turn point the finger at the rich and say one of your children eats more than five of ours.” (Pg. 90)
She concludes, “The irony is that this very civilization could be destroyed by the same means that can make it… How does one change? In step order: (1) Understand the problems in one’s country that affect or affected by other peoples; (2) understand some of the greatest threats to civilization or world order, such as nuclear holocaust, economic injustices, starvation an environment, inflation; (3) get the best people in seats of power… (4) understand the attitudes of others; and (5) What does justice mean to an interdependent world?” (Pg. 115-116)
This book will appeal to peaceful/pacifist/progressive Christians.
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