When is lying permissible in war? Mark Coppenger indicates several instances in the Christian just war tradition but insists there is no room for perfidy or treachery.

There is no nation in which we can place total faith.

If Michael Doran and Walter Russel Mead insist that Christian eschatology is relevant to American foreign policy, it makes sense to at least mention and analyze amillennialism and preterism.

Christians should remember this: any political theology that treats its own people as a divinely chosen political community treads on heretical soil.

Following the Christian just war tradition, could the assassination of Syria’s Bashar al-Assad be justified, despite its illegal nature?

Christian theo-political witness has always contended that political responsibility cannot be had by seeking either greatness or goodness absent the other.

By turning to cultural anthropology and other methods for encountering the ancient world, Brown humanized not just Augustine but also ancient Christianity itself. Getting into the early Christian’s skin and trying to understand the world through the eyes of those who lived in it, Brown established empathy as a scholarly tool.

Force is always only the form love takes against terrible evil in the last resort when nothing else will protect the innocent, restore justice, and bring about the conditions for peace. The old Chestertonian nugget remains: “The true soldier fights not because he hates what is in front of him, but because he loves what is behind him.”

This essay examines the perspectives of three eminent Christian leaders—Ambassador Charles Malik, Father Richard John Neuhaus, and Reverend Dietrich Bonhoeffer. They were shaped by different theological traditions (Greek Orthodox, Catholic, and Lutheran, respectively), but each wrestled with the political, cultural, and moral crises of their times according to their Christian convictions.