of the state to act in Christian love. Curiously absent is any mention of well-known pacifist theologians J.H. Yoder and Stanley Hauerwas, both of whom inspired significant theological ferment on Christological nonviolence in the late twentieth century. Cahill is more interested, it should be said, in the coalescence of just war and pacifist thinking around the notion of peacebuilding. The book ends not with a theological conclusion but with a question: what possibilities are there for pursuing peace in the divided states of America? Peacebuilding is a strategy of hope, argues Cahill, and it is this conviction that leads her to ponder how initiatives for peace—Christian and otherwise—might begin to restore compassion and a concern for equality. Contextualising her proposal within the racist rhetoric and worsening wealth inequities of the US, particularly following the 2016 election of Trump, Cahill turns her attention to social and political analysis rather than maintaining focus on the ethics of war and nonviolence. Here we see the breadth of practices that go under the name of contemporary peacebuilding, ranging from deliberative dialogues, ritualisation and memorialisation to cooperative networks of ecumenical and interreligious groups. While Cahill asks pertinent questions of the church and its relevance to this movement for peace, it is not always clear on what theological grounds the church might be said to contribute anything other than an endorsement of the social programme initiated by others. How, we might ask, does the gift of Jesus’ life, death and resurrection make possible a new set of reconciled relationships in the human landscape whereby a reordering of human desires can infuse wider society? In sum, Lisa Sowle Cahill provides a comprehensive description of the Christian tradition as it has developed in relation to the ethics of war and killing. This will prove an invaluable resource for teachers and ethicists looking to introduce others to this tradition. The acknowledgement of irreducible moral dilemmas as humbling all final justifications will not be welcome by all, although it arguably will become more significant in future treatments of Christian peacemaking following this book. Cahill opened by asking what possibilities there are for practically seeking peace in situations of violent political and societal conflict. She has crafted a book that not only answers this question but urges those who have not asked this question to see in the peace offered by Christ a gift for our troubled world. For this, she has served us well.

中文翻译：

---

书评：Aaron P. Edwards 和 David J. Gouwens (eds), T&T Clark Companion to the Theology of Kierkegaard

国家以基督徒的爱行事。奇怪的是没有提及著名的和平主义神学家 JH Yoder 和 Stanley Hauerwas，他们两人在 20 世纪后期激发了对基督论非暴力的重大神学发酵。应该说，卡希尔对正义战争与围绕建设和平概念的和平主义思想的结合更感兴趣。这本书的结尾不是一个神学结论，而是一个问题：在美国分裂的国家追求和平有哪些可能性？卡希尔认为，建设和平是一种希望的策略，正是这种信念让她思考和平倡议——基督徒和其他人——如何开始恢复同情心和对平等的关注。将她的提议与美国的种族主义言论和日益恶化的财富不平等联系起来，特别是在2016年选举特朗普之后，Cahill对社会和政治分析的关注，而不是保持着关注战争和非暴力的伦理。在这里，我们看到了以当代建设和平为名的广泛实践，从协商对话、仪式化和纪念到普世和宗教间团体的合作网络。虽然卡希尔询问了教会的相关问题及其与这场和平运动的相关性，但除了对他人发起的社会计划的认可之外，教会在什么神学基础上可以被称为做出任何贡献并不总是很清楚。我们可能会问，耶稣生命的礼物如何，死亡和复活使人类景观中的一组新的和解关系成为可能，从而人类欲望的重新排列可以注入更广泛的社会？总之，Lisa Sowle Cahill 对基督教传统进行了全面的描述，因为它与战争和杀戮的伦理有关。对于希望向其他人介绍这一传统的教师和伦理学家来说，这将是一个宝贵的资源。承认不可化约的道德困境使所有最终的理由变得谦卑不会受到所有人的欢迎，尽管可以说这在本书之后对基督教和平的未来处理中会变得更加重要。卡希尔首先询问在暴力政治和社会冲突的情况下实际寻求和平的可能性有哪些。她精心编写了一本书，不仅回答了这个问题，而且敦促那些没有问过这个问题的人在基督为我们这个多灾多难的世界提供的和平中看到了一份礼物。为此，她很好地为我们服务。