Friedensethik im fruhen Mittalalter: Theologie zwischen Kritik und Legitimation von Gewalt.
Adair-Toteff, Christopher
Friedensethik im fruhen Mittalalter: Theologie zwischen Kritik und
Legitimation von Gewalt. Edited by Gerhard Beestermoller. Munster:
Aschendorff, 2014. Pp. 327. $46.70.
A collection of papers presented at a small conference devoted to
the ethics of peace in the early Middle Ages would seem to be of
interest to a relatively small audience. Indeed, some papers in this
collection might interest only specialists. Yet the volume should appeal
to a larger audience because the articles thoughtfully address the
age-old tensions between theology and war, divine authority and worldly
power.
The collection traces the beginnings of war when it was regarded as
necessary and natural, either for plunder or revenge. Over time, women,
children, and orphans were regarded as innocents and deserved
protection. Thus, the question was no longer about unlimited wars but
about limited ones, and that question helped lead to the notion of the
justified war. Several authors (Lutz E. von Padberg and Wilfried
Hartmann) deal with the claim that war was justified against heathens.
War was seen as a final, but necessary, resort in order to protect the
Holy Land; the phrase "militia Christi" applied to those who
fought for the church in the Crusades. The issue of war was no longer so
much about war as such or even justified war, but rather about what to
do with the enemy: Was it permissible according to church doctrine to
kill non-Christians? Did the church encourage, or even demand, that
death could be avoided if one became a Christian?
One way Christianity moved away from war was in recognizing human
worth and dignity, leading eventually to the modern doctrine of human
rights (Matthias Perkams). And since conflict was often unavoidable,
dialogue became increasingly popular. St. Benedict emphasized the
necessity of communication and dialogue for conflict resolution
(Wolfgang Gottfried Buchmuller). Other major theologians discussed here
are Augustine and Bernard of Clairvaux.
These contributions may be focused on peace, but they are neither
naively idealistic nor theologically doctrinaire. Instead, the essays
show accomplished scholars struggling with the eternal questions of
legitimate war and lasting peace.
DOI: 10.1177/0040563915605267
Christopher Adair-Toteff
University of South Florida
