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Extra resources for Cold War and Black Liberation: United States and White Rule in Africa, 1948-68

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These commonalities will also provide important conceptual signposts for outlining a possible approach of the Christian witness to the post-colonial state in Africa and Asia. First is on the violent nature of state affairs. They both agree that, whether the Christian individuals and the church like it or not, the state is a volatile crucible of various forms of violence. Second is on the common witnessing role of the Christians. Christian realism sees Christians as individuals who witness the state through participating in state affairs.

God conceives that the Satanic sovereignty of the state over the human lives must be broken. 4 Outline of a Sociology of the Powers 15 nonviolent salvation plan (Yoder 2009). Through Jesus’ sufferings (resultant of the rejections and despises of the peoples), crucifixion by the state authority of the Roman Empire and the eventual resurrection which he won over death, he triumphed over the devil and the sovereign state – the most powerful fallen power by unmasking its Satanic properties and disarming it by exposing its illusory nature.

Rather than actively participating in statemaking and creating a ‘lesser evil’ world order, Christian pacifists proposed that the church should ensure the ‘least evil’ in the world instead. Whereas Christian pacifists criticized the Christian realists of running a high risk of resorting to unjust means to achieve just ends, Christian realists criticized the Christian pacifists of not effectively witnessing the faith because of their relatively critical position towards the pagan nature of modern state power, leading to such mistaken labels as being ‘sectarian’ (Stassen 2009).

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