In the wake of political evil on a large scale, what does justice consist of? Daniel Philpott takes up this question in Just and Unjust Peace. While scholars have written about many aspects of dealing with past injustice, no general ethic has emerged. Philpott seeks to provide a holistic model that delivers concrete ethical guidelines for societies striving to build peace.

Bringing together leading scholars and practitioners from the worlds of leadership, followership, transitional justice, and international law, this research provides a blueprint of how people-led, bottom-up, grassroots efforts can foster reconciliation and a more peaceful world.

Warfare has long been central to a proper understanding of ancient Greece and Rome, worlds where war was, as the philosopher Heraclitus observed, ‘both king and father of all’. More recently, however, the understanding of Classical antiquity solely in such terms has been challenged; it is recognised that while war was pervasive, and a key concern in the narratives of ancient historians, a concomitant desire for peace was also constant. This volume places peace in the prime position as a panel of scholars stresses the importance of ‘peace’ as a positive concept in the ancient world (and not just the absence of, or necessarily even related to, war), and considers examples of conflict resolution, conciliation, and concession from Homer to Augustine. Comparing and contrasting theories and practice across different periods and regions, this collection highlights, first, the open and dynamic nature of peace, and then seeks to review a wide variety of initiatives from across the Classical world.

We all long for peace within ourselves, families, communities, countries, and throughout the world. We wonder what we can do about the multitude of con?icts currently wreaking havoc across the globe and the continuous reports of violence in communities as well as within families. Most of the time, we contemplate solutions beyond our reach, and overlook a powerful tool that is at our disposal: forgiveness. As a genocide survivor, I know something about it. As the genocide unfolded in Rwanda in 1994, I was devastated by what I believed to be the inevitable deaths of my loved ones. The news that my parents and my seven siblings had indeed been killed was simply unbearable. Anger and bitterness became my daily companions. Likewise, I continued to wonder how the Hutus and Tutsis in Rwanda could possibly reconcile after one of the most horrendous genocides of the 20th century. It was not until I came to understand the notion of forgiveness that I was able to see the light at the end of the tunnel. Common wisdom suggests that forgiveness comes after a perpetrator makes a genuine apology. This wisdom informs us that in the aftermath of a wrongdoing, the offender must acknowledge the wrong he or she has done, express remorse, express an apology, commit to never repeating said harm, and make reparations to theextentpossible.Onlythencanthevictimforgiveandagreetoneverseekrevenge.

We are alienated from the land that sustains us. In this book agriculturalist Fred Bahnson and theologian Norman Wirzba present the rich framework of reconciling with the land for a new way of life where communities experience cooperative practices of relational life through local food production, eucharistic eating and delight in God's provision.

When bullets hit Agnes Kamara-Umunna's home in Monrovia, Liberia, she and her father hastily piled whatever they could carry into their car and drove toward the border, along with thousands of others. An army of children was approaching, under the leadership of Charles Taylor. It seemed like the end of the world. Slowly, they made their way to the safety of Sierra Leone. They were the lucky ones. After years of exile, with the fighting seemingly over, Agnes returned to Liberia--a country now devastated by years of civil war. Families have been torn apart, villages destroyed, and it seems as though no one has been spared. Reeling, and unsure of what to do in this place so different from the home of her memories, Agnes accepted a job at the local UN-run radio station. Their mission is peace and their method is reconciliation through understanding and communication. Soon, she came up with a daring plan: Find the former child soldiers, and record their stories. And so Agnes, then a 43-year-old single mother of four, headed out to the ghettos of Monrovia and befriended them, drinking Club Beer and smoking Dunhill cigarettes with them, earning their trust. One by one, they spoke on her program, Straight from the Heart, and slowly, it seemed like reconciliation and forgiveness might be possible. From Ellen Johnson-Sirleaf, Africa's first female president, to Butt Naked, a warlord whose horrific story is as unforgettable as his nickname--everyone has a story to tell. Victims and perpetrators. Boys and girls, mothers and fathers. Agnes comforts rape survivors, elicits testimonials from warlords, and is targeted with death threats--all live on the air. Set in a place where monkeys, not raccoons, are the scourge of homeowners; the trees have roots like elephant legs; and peacebuilding is happening from the ground-up. Harrowing, bleak, hopeful, humorous, and deeply moving--And Still Peace Did Not Come is not only Agnes's memoir: It is also her testimony to a nation's descent into the horrors of civil war, and its subsequent rise out of the ashes.

"Building Peace is John Paul Lederach's definitive statement on peacebuilding. Lederach explains why we need to move beyond "traditional" diplomacy, which often emphasizes top-level leaders and short-term objectives, toward a holistic approach that stresses the multiplicity of peacemakers, long-term perspectives, and the need to create an infrastructure that empowers resources within a society and maximizes contributions from outside."