Robert Joustra

Jocelyn Cesari’s latest—”We God’s People: Christianity, Islam and Hinduism in the World of Nations”—will take readers’ full attention. She does not suffer fools, either in style or substance, but those who come with a bit of background and an honest and sincere interest are not likely to find many her match.

Just war thinking is moral analysis of military action, not a framework for foreign policy. Acknowledging these limitations helps us to become better just war casuists, and it highlights the need for values-driven strategic thinking in the foreign policy sphere.

The overall intent of Modern Papal Diplomacy and Social Teaching in World Affairs is to continue the rediscovery of theology’s influence on politics with respect to the recent papacy.

We have an introductory, if provisional, picture of anti-Revolutionary foreign policy and Abraham Kuyper’s platform coming into the highest political office in the Netherlands in the early twentieth century. How did this platform fair? What “necessary adjustments” (as Kuyper called them) did he need to make between his Calvinistic international theory and the actual work of foreign policy?

While much has been made of Abraham Kuyper’s Calvinistic contributions to domestic political theory, very little (in English) has been said of his foreign policy.

Jealousy, love, and punishment are not bad ways of understanding the rise in both government-based religious discrimination and societal religious discrimination, as Jonathan Fox shows in his newest book, Thou Shalt Have No Other Gods Before Me: Why Governments Discriminate against Religious Minorities.

Simon Polinder and Govert Bujis advance a new school of Christian international relations thinking that they call “The Amsterdam School.” Time will tell if this distinctively Neo-Calvinist international relations approach is possible.