Melissa Florer-Bixler is angry, and she wants her fellow Mennonites to get angry, too. At least, that is the professed premise of her book, “How to Have an Enemy: Righteous Anger and the Work of Peace.”

In this volume, Nathan Scot Hosler looks to Stanley Hauerwas, one of the most outspoken pacifist theologians of our time, as inspiration for contemporary “peacemaking” and “peacebuilding” efforts.

Scott McKnight recently posted a blog on Christian realism quoting long sections from Lee Camp’s new manifesto Scandalous Witness. Daniel Strand responds.

Much of the “radical” Christian movement of the past couple decades is rooted in the idea that there is a distinct Christian politics, as opposed to just plain old politics.

Recently, the legacy of John Howard Yoder has come under scrutiny in light of his prolific sexual misconduct. Mark Tooley argues that these revelations further demonstrate that Yoder twisted his theology to suit his lifestyle.

The long history of Christian reflection does not share Mark Labberton’s confidence that “God so loved the world” means the rejection of power and worldly politics.

Against the seemingly gentle assertions of pacifism, those who truly want to love in our world must understand there remains a need of coercion to maintain a minimum of justice and to preserve those innocents whom the unjust would ravage.

In memory of Michael Cromartie, who passed away yesterday, here is his speech at Providence’s launch event in November 2015.

Christian pacifism became untenable for me because the God who punished, killed, and destroyed in the Old Testament remains the God of the New Testament.