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.

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

Foretelling a time of cultivation, Isaiah prophesies, “They shall beat their swords into plowshares, and their spears into pruning hooks.” One cannot plow a field with a sword, nor prune a tree with a spear. In this article, originally published in Christianity and Crisis on March 8, 1943, John Knox contrasts the promotion of good with the destruction of evil, particularly in conflict. Promoting good is insufficient; the conduct of war and the creation of peace are distinct phenomena to be pursued with discrete tools.

Augustine’s influence runs deep and broad through Western Christian doctrine and ethics. This paper focuses on two particular examples of this influence: his thinking on political order and on just war.

We can make a clear and convincing case that the Christian tradition may support the idea that lies told for the public good are justifiable. When spies tell such lies in the line of duty, their deceptions fall into that category and, so, are justifiable. Can the same be said for sex in the line of duty?

In the Christian view, the normative grounding from which the tradition of just war casuistry springs is the dominical command to love.