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Published online by Cambridge University Press: 23 May 2018
This final section focuses less on theory, theology, and ethics and more on the practical implications if the church were to abandon JWT. After such sustained critique, it is crucial to reiterate the points made earlier regarding how many just-war thinkers, like ourselves, affirm what is in the Appeal. We agree with and support most of what it says. Where we part company with the Appeal is over the two sentences and one bullet point (forty-five words) outlined above.
58 In their respective essays, Christiansen and Winright allude to this distinction between pacifism and nonviolence. In my view, while these two terms are often used interchangeably, scholars tend to distinguish pacifism (as a rejection of war and violence based on a commitment to moral principles) from nonviolence (as a commitment to doing no harm or the least amount of harm).
59 Himes, Kenneth, Drones and the Ethics of Targeted Killing (Lanham, MD: Rowman and Littlefield, 2015)Google Scholar; Mark Allman, “Postwar Justice,” America, October 17, 2005, www.americamagazine.org/issue/546/article/postwar-justice; Winright, Tobias, “The Morality of Cluster Bombing,” Studies in Christian Ethics 22, no. 3 (2009): 357–81CrossRefGoogle Scholar; and Winright, Tobias and Jeschke, E. Ann, “Combat and Confession: Just War and Moral Injury,” in Can War Be Just in the 21st Century? Ethicists Engage the Tradition, ed. Winright, Tobias and Johnston, Laurie (Maryknoll, NY: Orbis Books, 2015), 169–87Google Scholar. Other contributors to this latter volume also offer creative treatments of issues and questions, including in the Global South, from a just-war perspective.
60 Stassen, Glen H., ed., Just Peacemaking: The New Paradigm for the Ethics of Peace and War, 3rd ed. (Cleveland: Pilgrim Press, 2008)Google Scholar.