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The program for this conference indicates that one of the fruitful, and thus positive, consequences of the conjunction of the western Enlightenment with Christianity has been political freedom and democracy, the breakup of state absolutism, and the establishing of human rights. Since these political-legal practices and ideals now appear to be almost universally approved or aspired to, we might hypothesize that they transcend, or serve as the ultimate political telos, for all cultures and societies. On the other hand, the truth might simply be that the push for democracy and human rights around the world represents nothing more than the pressures of western hegemony.

In: Philosophia Reformata

This keynote address aims to encourage attendees at a conference on Christianity and international politics to consider three major challenges that face practitioners and theorists alike. The first is to recognize and deal forthrightly with the normative dimension of international political responsibilities. The second is to seek a big-picture understanding of our shrinking, diversifying world with all of its rapidly changing, intensifying complexities in domestic governance, non-government organizations, and international administrative and adjudicating bodies. The final challenge is to ask self-critically how Christians should be approaching the responsibilities they exercise in domestic and international affairs as well as in research, writing, and teaching in the field.

In: Philosophia Reformata
In: Philosophia Reformata
In: Philosophia Reformata
In: Philosophia Reformata

Abstract

This contribution, which is based on a keynote address at a conference on Christianity and international politics sketches three major challenges that face practitioners and theorists alike. The first is to recognize and deal forthrightly with the normative dimension of international political responsibilities. The second is to seek a big-picture understanding of our shrinking, diversifying world with all of its rapidly changing, intensifying complexities in domestic governance, non-government organizations, and international administrative and adjudicating bodies. The final challenge is to ask self-critically how Christians should be approaching the responsibilities they exercise in domestic and international affairs as well as in research, writing, and teaching in the field.

In: Christian Faith, Philosophy & International Relations