Table of Contents

Introduction: Anabaptist Ethics and Hans Urs Von Balthasar’s Christology

Chapter 1
Mennonite Pacifism as Union with the Living Christ

Chapter 2
The Troubled Defense of Defenselessness in the 20th century

Chapter 3
A Bi-Directional Nonresistance from Maximus to Balthasar

Chapter 4
The Lamb’s Provocation of Violence

Chapter 5
Convocation: Ecclesial Enemy Love and a Missional Pacifism

Conclusion

Sources Used
Bibliography
Index

Promotional Information

Explores three key aspects of Balthasar's Christology to help Mennonite peace theology regain its momentum in the secular age with a contemplative union with Christ.

About the Author

Layton Boyd Friesen is Conference Pastor of the Evangelical Mennonite Conference, Canada.

Reviews

Readers might find particular concepts from historical theology a challenge to master, but this closely argued work, full of eminently quotable passages, will reward their effort.
*Anabaptism Today*

In this important work, Anabaptist peace and Balthasarian beauty meet and kiss one another in the person of Jesus Christ. This is a book of constant surprises, from its insightful retrieval of St. Maximus Confessor to its moving descriptions of God’s urgent, non-resistant love. An illuminating exploration in cross-confessional Christian ethics.
*Joseph Mangina, Wycliffe College, Canada*

Secularism may suppose that the Mennonite peace ethic no longer requires theological underpinnings. Appropriating the incarnational theology of the Catholic theologian Hans Urs von Balthasar, Layton Friesen’s seminal work challenges secularism’s allure, and persuasively argues for a theo-dramatic, gospel pacifism that leads to the genuine healing of the human community. Highly recommended!
*Karl Koop, Canadian Mennonite University, Canada*

In Secular Nonviolence and the Theo-Drama of Peace, Layton Friesen has made a substantive, and much needed, contribution to a Mennonite theological ethic. Appealing to the Anabaptist tradition of Schleitheim, Marpeck, and Martyrs Mirror, and appropriating the Orthodox Christology of Maximus the Confessor as mediated by the theo-dramatic perspective of Catholic theologian Hans Urs Von Balthasar, Friesen reclaims the Chalcedonian definition of Christ’s incarnation as the dogmatic undercarriage of gospel pacifism. Crucially, Friesen demonstrates how Christ’s bidirectional nonresistance—his personal yieldedness to the Father and to the human condition—is the spiritual centre and practical pattern of defenseless discipleship. Friesen thus helpfully shifts peace apologetics away from the secular rhetoric of the social-political relevance of nonviolence typical of modern Mennonite peace positions and programs and back towards a distinctively Christian ethic grounded dogmatically in the church’s confessional-contemplative union with the incarnate-crucified Christ and motivated evangelically by God-in-Christ’s love for the world. I heartily commend Friesen’s work to Mennonite theologians and ethicists, both scholars and students, in sincere hope that it receives the serious, patient engagement that it deserves.
*Darrin W. Snyder Belousek, author of Atonement, Justice, and Peace: The Message of the Cross and the Mission of the Church, USA*