Faith, history and Martin Wight: The role of religion in the historical sociology of the English school of International Relations

International Affairs

Volumn 77, Issue 4, 2001, Pages 905-929

  Thomas, Scott M ^a  

^a University of Bath   (United Kingdom)

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[No Author keywords available]

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EID: 0040483586     PISSN: 00205850     EISSN: None     Source Type: Journal    
DOI: 10.1111/1468-2346.00225     Document Type: Review

References (153)

1. Application for conscientious objector (CO) status lodged by Martin Wight with the local tribunal, 11 May 1940, Hedley Bull, 'Introduction: Martin Wight and the study of international relations', Martin Wight, Systems of states (Leicester: Leicester University Press, 1977), p. 4.
2. Letter from Martin Wight to J. H. Oldham, 27 September 1946. Oldham, was one of the main architects of the World Council of Churches. See Keith Clements, Faith on the frontier: a life of J. H. Oldham (Edinburgh and Geneva: T & T Clark and WCC Publications 1999).
3. Martin Wight, 'God in history', a sermon preached in Great St Mary's Church, Cambridge, 4 February 1951 (unpublished MSS, LSE Archive).
4. Carolyn Scott, Dick Sheppard: a biography (London: Hodder & Stoughton, 1977), pp. 11-12.
5. Tim Dunne, Inventing international society: a history of the English school (Basingstoke: Macmillan, 1998); B. A. Roberson, ed., International society and the development of international relations theory (London: Pinter, 1998).
6. Tim Dunne, Inventing international society: a history of the English school (Basingstoke: Macmillan, 1998); B. A. Roberson, ed., International society and the development of international relations theory (London: Pinter, 1998).
7. Barry Buzan and Richard Little, International systems in world history: remaking the study of International Relations (Oxford: Oxford University Press, 2000). Similarly, in a review of Andrew Linklater's important book, The transformation of political community (Cambridge: Polity Press, 1998), Jean Bethke Elshtain criticizes him for ignoring the importance of communities grounded in the main world religions. See Jean Bethke Elshtain, 'Really existing communities', Review of International Studies 25: 1, 1999, pp. 141-6.
8. Barry Buzan and Richard Little, International systems in world history: remaking the study of International Relations (Oxford: Oxford University Press, 2000). Similarly, in a review of Andrew Linklater's important book, The transformation of political community (Cambridge: Polity Press, 1998), Jean Bethke Elshtain criticizes him for ignoring the importance of communities grounded in the main world religions. See Jean Bethke Elshtain, 'Really existing communities', Review of International Studies 25: 1, 1999, pp. 141-6.
9. Barry Buzan and Richard Little, International systems in world history: remaking the study of International Relations (Oxford: Oxford University Press, 2000). Similarly, in a review of Andrew Linklater's important book, The transformation of political community (Cambridge: Polity Press, 1998), Jean Bethke Elshtain criticizes him for ignoring the importance of communities grounded in the main world religions. See Jean Bethke Elshtain, 'Really existing communities', Review of International Studies 25: 1, 1999, pp. 141-6.
10. Dunne, Inventing international society, p. 47, and Bull, 'Introduction: Martin Wight and the study of international relations', pp. 11-14.
11. Dunne, Inventing international society, p. 47, and Bull, 'Introduction: Martin Wight and the study of international relations', pp. 11-14.
12. The idea that Wight understood his life as one with a personal calling or vocation (rather than just a career) as a teacher, scholar, and as a Christian and a public intellectual with a deep sense of moral and social responsibility, is clear from two remarkable letters from Harry Pitt, a former student of his at Haileybury, to Hedley Bull (2 April 1974, 4 May 1974, LSE Archive).
13. Martin E. Marty, 'Explaining fundamentalism', The chronicle of higher education, 28 October 1992, p. A56.
14. Letter from Mrs Gabriele Wight to the author, August 2001.
15. Mary Ann Glendon, A world made new: Eleanor Roosevelt and the Universal Declaration of Human Rights (New York: Random House, 2001); Peter Berger, ed., The impact of religious conviction on the politics of the twenty-first century (Grand Rapids: Eerdmans, 1999).
16. Mary Ann Glendon, A world made new: Eleanor Roosevelt and the Universal Declaration of Human Rights (New York: Random House, 2001); Peter Berger, ed., The impact of religious conviction on the politics of the twenty-first century (Grand Rapids: Eerdmans, 1999).
17. Martin Wight, International theory: the three traditions (Leicester: Leicester University Press, 1991).
18. Bull, 'Introduction: Martin Wight and the study of international relations', p. 14.
19. Roger Epp, 'Martin Wight: international relations as realm of persuasion', in Francis A. Beer and Robert Hariman, eds, Post-realism: the rhetorical turn in international relations (East Lansing, MI: Michigan State University Press, 1996), pp. 122-3.
20. Apparently Wight, on occasion, described himself as a Christian intellectual, and used this kind of language. He wrote an unpublished article entitled 'Jacques Ellul and the predicament of the Christian intellectual' after reading one of Ellul's books Présence au monde moderne (MSS, 24 April 1953, LSE Archive). Ellul, was a French, Christian and sociologist at the University of Bordeaux, who wrote many widely regarded books on sociology as well as books on ethics, theology, and commentaries on books of the Bible. See David W. Gill, The Word of God in the ethics of Jacques Ellul (Metuchen, N.J and London, 1984).
21. Apparently Wight, on occasion, described himself as a Christian intellectual, and used this kind of language. He wrote an unpublished article entitled 'Jacques Ellul and the predicament of the Christian intellectual' after reading one of Ellul's books Présence au monde moderne (MSS, 24 April 1953, LSE Archive). Ellul, was a French, Christian and sociologist at the University of Bordeaux, who wrote many widely regarded books on sociology as well as books on ethics, theology, and commentaries on books of the Bible. See David W. Gill, The Word of God in the ethics of Jacques Ellul (Metuchen, N.J and London, 1984).
22. It is a matter of public record that the same names keep reappearing in Wight's correspondence, at the conferences he spoke at and the ones he attended, and in the footnotes of his published and unpublished writings: Katherine Bliss, Herbert Butterfield, Donald MacKinnon, J. H. Oldham, Christopher Dawson, C. H. Dodd, T. S. Eliot, H. A. Hodges, Reinhold Niebuhr, O.C. Quick, Marjorie Reeves, Arnold Toynbee, R. H. Tawney, A. R. Vidler, and Sir Alfred Zimmern. Most, although not all, of these people were associated with The Christian News-Letter, edited by J. H. Oldham, and published for the Council of the Churches on the Christian Faith and the Common Life (London). The first issue appeared on 18 October 1939, less than six weeks after Britain declared war on Germany, and the last in 1948. Marjorie Reeves, ed., Christian thinking and social order: conviction politics from the 1930s to the present day (London and New York: Cassell, 1999). During the early 1950s Marjorie Reeves and Martin Wight led a Christianity and History Reading Group in Oxford.
23. It is a matter of public record that the same names keep reappearing in Wight's correspondence, at the conferences he spoke at and the ones he attended, and in the footnotes of his published and unpublished writings: Katherine Bliss, Herbert Butterfield, Donald MacKinnon, J. H. Oldham, Christopher Dawson, C. H. Dodd, T. S. Eliot, H. A. Hodges, Reinhold Niebuhr, O.C. Quick, Marjorie Reeves, Arnold Toynbee, R. H. Tawney, A. R. Vidler, and Sir Alfred Zimmern. Most, although not all, of these people were associated with The Christian News-Letter, edited by J. H. Oldham, and published for the Council of the Churches on the Christian Faith and the Common Life (London). The first issue appeared on 18 October 1939, less than six weeks after Britain declared war on Germany, and the last in 1948. Marjorie Reeves, ed., Christian thinking and social order: conviction politics from the 1930s to the present day (London and New York: Cassell, 1999). During the early 1950s Marjorie Reeves and Martin Wight led a Christianity and History Reading Group in Oxford.
24. Adrian Hastings argues that what he calls the 'intellectual secularism of the 1950s' can be illustrated with the fiction of Anthony Powell and C. P. Snow, the history of Hugh Trevor-Roper, A. J. P. Taylor, and A. L. Rowse, and the philosophy of A. J. Ayer and Gilbert Ryle. Indeed, Hastings says in the Preface to the first edition of A history of English Christianity, 1920-1985 (1986), a textbook which has subsequently become a classic in contemporary church history, that he wrote the book to overcome 'the long-standing conspiracy to over-secularize English history, the public character and sources of inspiration of society to draw a veil of silence over the Church', which he said was evident in A. J. P. Taylor's English history, 1914-1945 (1967). His book was offered as 'a temperate piece of revisionism'. Hastings, A history of English Christianity, pp. 11, 491-504. Many readers will recognize Adrian Hastings as one of the most intelligent and thoughtful theologians of his generation in Britain, a committed Africanist, with a prophetic commitment to social justice, who sadly died as this article was being written. See the obituary by Paul Gifford, 'Adrian Hastings (1929-2001) Radical Catholic theologian who fought colonialism and oppression from Africa to the Balkans', The Guardian, 15 June 2001.
25. Adrian Hastings argues that what he calls the 'intellectual secularism of the 1950s' can be illustrated with the fiction of Anthony Powell and C. P. Snow, the history of Hugh Trevor-Roper, A. J. P. Taylor, and A. L. Rowse, and the philosophy of A. J. Ayer and Gilbert Ryle. Indeed, Hastings says in the Preface to the first edition of A history of English Christianity, 1920-1985 (1986), a textbook which has subsequently become a classic in contemporary church history, that he wrote the book to overcome 'the long-standing conspiracy to over-secularize English history, the public character and sources of inspiration of society to draw a veil of silence over the Church', which he said was evident in A. J. P. Taylor's English history, 1914-1945 (1967). His book was offered as 'a temperate piece of revisionism'. Hastings, A history of English Christianity, pp. 11, 491-504. Many readers will recognize Adrian Hastings as one of the most intelligent and thoughtful theologians of his generation in Britain, a committed Africanist, with a prophetic commitment to social justice, who sadly died as this article was being written. See the obituary by Paul Gifford, 'Adrian Hastings (1929-2001) Radical Catholic theologian who fought colonialism and oppression from Africa to the Balkans', The Guardian, 15 June 2001.
26. Adrian Hastings argues that what he calls the 'intellectual secularism of the 1950s' can be illustrated with the fiction of Anthony Powell and C. P. Snow, the history of Hugh Trevor-Roper, A. J. P. Taylor, and A. L. Rowse, and the philosophy of A. J. Ayer and Gilbert Ryle. Indeed, Hastings says in the Preface to the first edition of A history of English Christianity, 1920-1985 (1986), a textbook which has subsequently become a classic in contemporary church history, that he wrote the book to overcome 'the long-standing conspiracy to over-secularize English history, the public character and sources of inspiration of society to draw a veil of silence over the Church', which he said was evident in A. J. P. Taylor's English history, 1914-1945 (1967). His book was offered as 'a temperate piece of revisionism'. Hastings, A history of English Christianity, pp. 11, 491-504. Many readers will recognize Adrian Hastings as one of the most intelligent and thoughtful theologians of his generation in Britain, a committed Africanist, with a prophetic commitment to social justice, who sadly died as this article was being written. See the obituary by Paul Gifford, 'Adrian Hastings (1929-2001) Radical Catholic theologian who fought colonialism and oppression from Africa to the Balkans', The Guardian, 15 June 2001.
27. Adrian Hastings argues that what he calls the 'intellectual secularism of the 1950s' can be illustrated with the fiction of Anthony Powell and C. P. Snow, the history of Hugh Trevor-Roper, A. J. P. Taylor, and A. L. Rowse, and the philosophy of A. J. Ayer and Gilbert Ryle. Indeed, Hastings says in the Preface to the first edition of A history of English Christianity, 1920-1985 (1986), a textbook which has subsequently become a classic in contemporary church history, that he wrote the book to overcome 'the long-standing conspiracy to over-secularize English history, the public character and sources of inspiration of society to draw a veil of silence over the Church', which he said was evident in A. J. P. Taylor's English history, 1914-1945 (1967). His book was offered as 'a temperate piece of revisionism'. Hastings, A history of English Christianity, pp. 11, 491-504. Many readers will recognize Adrian Hastings as one of the most intelligent and thoughtful theologians of his generation in Britain, a committed Africanist, with a prophetic commitment to social justice, who sadly died as this article was being written. See the obituary by Paul Gifford, 'Adrian Hastings (1929-2001) Radical Catholic theologian who fought colonialism and oppression from Africa to the Balkans', The Guardian, 15 June 2001.
28. C. H. Dodd, Herbert Butterfield, David Knowles, Richard Southern, and a number of other scholars constituted in the postwar years a formidable learned school of history in close touch with continental scholars like the French medievalist, Etienne Gilson, and who combined a commitment to religious faith with the requirements of being a technical historian. See Adrian Hastings, A history of English Christianity, 1920-1985 (London: Collins, 1986), pp. 491-504.
29. Hastings, A history of English Christianity, p. 496.
30. S.W. Sykes, 'Theology through history', in David F. Ford, ed., The modern theologians: an introduction to Christianity in the twentieth century (Oxford: Blackwell, 1997), pp. 229-51.
31. Raymond Plant, Politics, theology and history (Cambridge: Cambridge University Press, 2001); Scott M. Thomas, 'The global resurgence of religion and the study of world politics', Millennium 24: 2, 1995, pp. 280-99; John L. Esposito and Michael Watson, eds, Religion and global order (Cardiff: University of Wales Press, 2000); K. R. Dark, ed., Religion and international relations (Basingstoke: Macmillan, 2001).
32. Raymond Plant, Politics, theology and history (Cambridge: Cambridge University Press, 2001); Scott M. Thomas, 'The global resurgence of religion and the study of world politics', Millennium 24: 2, 1995, pp. 280-99; John L. Esposito and Michael Watson, eds, Religion and global order (Cardiff: University of Wales Press, 2000); K. R. Dark, ed., Religion and international relations (Basingstoke: Macmillan, 2001).
33. Raymond Plant, Politics, theology and history (Cambridge: Cambridge University Press, 2001); Scott M. Thomas, 'The global resurgence of religion and the study of world politics', Millennium 24: 2, 1995, pp. 280-99; John L. Esposito and Michael Watson, eds, Religion and global order (Cardiff: University of Wales Press, 2000); K. R. Dark, ed., Religion and international relations (Basingstoke: Macmillan, 2001).
34. Raymond Plant, Politics, theology and history (Cambridge: Cambridge University Press, 2001); Scott M. Thomas, 'The global resurgence of religion and the study of world politics', Millennium 24: 2, 1995, pp. 280-99; John L. Esposito and Michael Watson, eds, Religion and global order (Cardiff: University of Wales Press, 2000); K. R. Dark, ed., Religion and international relations (Basingstoke: Macmillan, 2001).
35. Letter from Arnold Toynbee to Hedley Bull, 7 February, 1974.
36. Ibid.
37. Letter from Harry Pitt to Hedley Bull, 2 April 1974.
38. Ibid. Harry Pitt (1923-2000) was a former pupil of Wight's at Haileybury, and became a life-long friend. Wight, as a teacher at Haileybury, participated in various debates, including many on foreign affairs, sponsored by the College's student-run Literary and Debating Society, and Harry Pitt was the Hon. Recorder. Pitt became tutor in Modern History at Worcester College, Oxford and, like Wight, did not publish very much during his life. Alan Bullock's comment to one of Pitt's frustrated publishers, 'You don't understand Stuart, Harry's books are his pupils', could be said of Jack Spence, Brian Porter, and an entire generation of IR scholars in Britain who were trained by Wight. Oxford: journal of the Oxford Society LII: 2 November 2000, pp. 18-22.
39. C. W. Manning, Obituary for Martin Wight, The Times, 21 July 1972.
40. 'Encounters of belief', No. 8, BBC Home Service, 24 March 1953, p. 2.
41. Father Sergei Hackel, a Russian Orthodox priest, and a friend of Martin Wight's when he was a Reader in Russian Studies in the School of European Studies at the University of Sussex, has emphasized to me this 'pan-European' aspect of Wight's reading and thought. See also Martin Wight, 'Christianity in a world perspective', International Review of Missions, October 1949, pp. 488-90.
42. Stephen Neill, it should be pointed out for IR scholars, begins his masterly study of the history of the interpretation of the New Testament with the sentence, 'Britain has always found it difficult to decide whether it is a part of Europe or not'. See Stephen Neill and Tom Wright, The interpretation of the New Testament, 1861-1986 (Oxford: Oxford University Press, 1988), p. 1.
43. Letter from Harry Pitt to Hedley Bull, 2 April 1974.
44. Ibid.
45. Hastings, A history of English Christianity, pp. 250-61.
46. Letter from D. M. MacKinnon to Hedley Bull, 19 April 1974.
47. Ibid.
48. Letter from D. M. MacKinnon to Hedley Bull, 9 April 1974; the Peace Bookshop appears to be more than a little shop crammed with books; it consisted of two floors of a Ludgate Hill building. One was used for the display and sale of books, pamphlets, magazines and cartoons; in the other room lunch-hour meetings, discussions and debates were held. R. Ellis Roberts, H. R. L. Sheppard: life and letters (London: John Murray, 1942), p. 283.
49. Letter from Harry Pitt to Hedley Bull, 4 May 1974.
50. Letter from D. M. MacKinnon to Hedley Bull, 19 April 1974.
51. Ibid.
52. In the early 1900s it was the done thing for new graduates of the upper and upper-middle classes, particularly those under the influence of Charles Gore, Arnold Toynbee, and Scott Holland, and the Bishop of London, Arthur Winnington-Ingram, to live for a while in different university settlements in the poor districts of London. Roberts, H R. L. Sheppard, pp. 25-33, 34, 44, 53-62.
53. Alan Wilkinson, Dissent or conform? War, peace and the English Churches, 1900-1945 (London: SCM Press, 1986), p. 113.
54. The parish magazine, the St Martin's Review, reminded its parishioners that the parish of St Martin's was not an independent and self-sufficient entity, but existed in the diocese; in turn the diocese existed in the province and the province in the catholic Church, and it was the business of the Church to confront and convert the world. How could this be done unless Church people understood the world of thought and action in which they lived? At its height, the average circulation was between 6, 000 and 10, 000 copies a month, meaning, at a low average, about 50, 000 readers a month, making it one of the publications with the largest circulation at the time. Roberts, H. R. L. Sheppard, pp. 107-8, Scott, Dick Sheppard, pp. 123-8.
55. The parish magazine, the St Martin's Review, reminded its parishioners that the parish of St Martin's was not an independent and self-sufficient entity, but existed in the diocese; in turn the diocese existed in the province and the province in the catholic Church, and it was the business of the Church to confront and convert the world. How could this be done unless Church people understood the world of thought and action in which they lived? At its height, the average circulation was between 6, 000 and 10, 000 copies a month, meaning, at a low average, about 50, 000 readers a month, making it one of the publications with the largest circulation at the time. Roberts, H. R. L. Sheppard, pp. 107-8, Scott, Dick Sheppard, pp. 123-8.
56. The parish magazine, the St Martin's Review, reminded its parishioners that the parish of St Martin's was not an independent and self-sufficient entity, but existed in the diocese; in turn the diocese existed in the province and the province in the catholic Church, and it was the business of the Church to confront and convert the world. How could this be done unless Church people understood the world of thought and action in which they lived? At its height, the average circulation was between 6, 000 and 10, 000 copies a month, meaning, at a low average, about 50, 000 readers a month, making it one of the publications with the largest circulation at the time. Roberts, H. R. L. Sheppard, pp. 107-8, Scott, Dick Sheppard, pp. 123-8.
57. Scott, Dick Sheppard, pp. 123-39.
58. Letter from Donald MacKinnon to Hedley Bull, 19 April 1974. I have not been able to locate this letter, and Mrs Lois MacKinnon, after examining her late husband's correspondence, tells me she doubts whether it is still existant.
59. Wilkinson, Dissent or conform?, pp. 117-18.
60. Piers Brendon, The dark valley: a panorama of the 1930s (London: Jonathan Cape, 2000).
61. Letter from Gabriele Wight to the author, August 2001.
62. Letter from D. M. MacKinnon to Hedley Bull, 5 February 1974.
63. Letter from Brian Porter to Hedley Bull, 22 April 1974; William C. Olson and A. J. R. Groom, International relations then and now: origins and trends in interpretation (London: HarperCollins Academic, 1991), pp. 42-5, 73-4, 97; Michael Joseph Smith, 'Liberalism and international reform', Terry Nardin and David R. Mapel, eds, Traditions of international ethics (Cambridge: Cambridge University Press, 1992), pp. 201-24.
64. Letter from Brian Porter to Hedley Bull, 22 April 1974; William C. Olson and A. J. R. Groom, International relations then and now: origins and trends in interpretation (London: HarperCollins Academic, 1991), pp. 42-5, 73-4, 97; Michael Joseph Smith, 'Liberalism and international reform', Terry Nardin and David R. Mapel, eds, Traditions of international ethics (Cambridge: Cambridge University Press, 1992), pp. 201-24.
65. 'War and the Christian conscience', The Haileyburian (Haileybury, Hertford), 27 July 1940, pp. 203-7.
66. Karl Mannheim, 'The problem of generations' (1928), Essays on the sociology of knowledge, edited by Paul Kecskemeti (London: Routledge & Kegan Paul, 1952), pp. 276-322.
67. Hastings, A history of English Christianity, p. 330.
68. Paul Laity, ed., Left Book Club Anthology (London: Victor Gollancz, 2001).
69. Hastings, A history of English Christianity, p. 290.
70. Hastings, A history of English Christianity, pp. 290-91. It was the English writer and editor, Charles Williams, who published the new edition of the poetry of the Victorian Jesuit, Gerard Manley Hopkins (in 1930), who contnbuted to the (re)conversion to Christianity of W. H. Auden, the central figure of the literary left in the 19305. If the idea that the West was in a deep spiritual crisis led some people to embrace socialism or Christianity, it also led a number of others, including E. M. Forster (who at the time Wight considered to be the greatest living English novelist), William Butler Yeats, Aldous Huxley, and Auden's close friend, Christopher Isherwood, to look East as a way of revitalizing the West through an alternative modernity. See Jeffery Paine, Father India: how encounters with an ancient culture transformed the modern West (London: HarperCollins Academic, 1998). A part of the interest in the East at this time was, of course, the power of Gandhi's non-violent opposition to British imperialism, and this also contnbuted to an interest in pacifism, as Wight indicated in his 'Christian pacifism' article.
71. Hastings, A history of English Christianity, pp. 290-91. It was the English writer and editor, Charles Williams, who published the new edition of the poetry of the Victorian Jesuit, Gerard Manley Hopkins (in 1930), who contnbuted to the (re)conversion to Christianity of W. H. Auden, the central figure of the literary left in the 19305. If the idea that the West was in a deep spiritual crisis led some people to embrace socialism or Christianity, it also led a number of others, including E. M. Forster (who at the time Wight considered to be the greatest living English novelist), William Butler Yeats, Aldous Huxley, and Auden's close friend, Christopher Isherwood, to look East as a way of revitalizing the West through an alternative modernity. See Jeffery Paine, Father India: how encounters with an ancient culture transformed the modern West (London: HarperCollins Academic, 1998). A part of the interest in the East at this time was, of course, the power of Gandhi's non-violent opposition to British imperialism, and this also contnbuted to an interest in pacifism, as Wight indicated in his 'Christian pacifism' article.
72. Hastings, A history of English Christianity, p. 291.
73. This group, who comprised a broad intellectual and spiritual movement in European Catholicism and Christianity, included Christian dramatists and novelists such as François Mauriac, Paul Claudel and Georges Bernanos; philosophers such as Jacques Maritain, Etienne Gilson and Emmanuel Mounier; theologians such as Yves Congar, as well as Russian Orthodox exiles such as Nikolai Berdyaev and Dmitri Merejworski. See Hastings, A history of English Christianity, pp. 291-2. These writers, many of whom were part of the 'French Catholic renaissance', were being translated into English and published by the English Catholic publisher Sheed & Ward and others in the 1930s. Since the mid-1990s many of their works have been republished as a series, 'Ressourcement, retrieval and renewal in Catholic thought', by William B. Eerdmans, a leading American evangelical publishing company. This is indicative of the growing dialogue between Catholics and evangelicals in the United States as part of what may be a general intellectual and religious renewal in the country. See Alan Wolfe, 'The opening of the evangelical mind', Atlantic Monthly, October 2000, pp. 55-76.
74. This group, who comprised a broad intellectual and spiritual movement in European Catholicism and Christianity, included Christian dramatists and novelists such as François Mauriac, Paul Claudel and Georges Bernanos; philosophers such as Jacques Maritain, Etienne Gilson and Emmanuel Mounier; theologians such as Yves Congar, as well as Russian Orthodox exiles such as Nikolai Berdyaev and Dmitri Merejworski. See Hastings, A history of English Christianity, pp. 291-2. These writers, many of whom were part of the 'French Catholic renaissance', were being translated into English and published by the English Catholic publisher Sheed & Ward and others in the 1930s. Since the mid-1990s many of their works have been republished as a series, 'Ressourcement, retrieval and renewal in Catholic thought', by William B. Eerdmans, a leading American evangelical publishing company. This is indicative of the growing dialogue between Catholics and evangelicals in the United States as part of what may be a general intellectual and religious renewal in the country. See Alan Wolfe, 'The opening of the evangelical mind', Atlantic Monthly, October 2000, pp. 55-76.
75. Harry Pitt recalls that as a student at Haileybury, 'The search for the antichrist [in different periods of history] once occupied us for a long time: also, to see whether the 'mark of the beast' [Rev. 12-13] was Peter the Great, or Napoleon, or the medieval emperors' … [Dmitri] Merejworski's [1865-1941] novels, and the writings of [Vladimir] Soloviev [1853-1900] influenced Martin Wight strongly for a while, and he retained his interest in the antichrist'. Letter from Harry Pitt to Hedley Bull, 2 April 1974. Merejworski's famous trilogy, 'Christ and antichrist', included themes common to Wight's writings on the antichrist, The death of the Gods: Julian the Apostate (1895), The Gods resurrected: Leonardo da Vinci (1901), and Antichrist: Peter and Alexis (1905). Hedley Bull, Brian Porter and other scholars, by linking the doctrine of antichrist to Wight's pessimism, and 'providentialist' theory of history, have missed Wight's understanding of this doctrine, developed in lengthy unpublished manuscripts, as part of a political and cultural criticism of Western modernity. They can be compared to similar themes in Oliver O'Donovan, The desire of the nations: rediscovering the roots of political theology (Cambridge: Cambridge University Press, 1996).
76. Harry Pitt recalls that as a student at Haileybury, 'The search for the antichrist [in different periods of history] once occupied us for a long time: also, to see whether the 'mark of the beast' [Rev. 12-13] was Peter the Great, or Napoleon, or the medieval emperors' … [Dmitri] Merejworski's [1865-1941] novels, and the writings of [Vladimir] Soloviev [1853-1900] influenced Martin Wight strongly for a while, and he retained his interest in the antichrist'. Letter from Harry Pitt to Hedley Bull, 2 April 1974. Merejworski's famous trilogy, 'Christ and antichrist', included themes common to Wight's writings on the antichrist, The death of the Gods: Julian the Apostate (1895), The Gods resurrected: Leonardo da Vinci (1901), and Antichrist: Peter and Alexis (1905). Hedley Bull, Brian Porter and other scholars, by linking the doctrine of antichrist to Wight's pessimism, and 'providentialist' theory of history, have missed Wight's understanding of this doctrine, developed in lengthy unpublished manuscripts, as part of a political and cultural criticism of Western modernity. They can be compared to similar themes in Oliver O'Donovan, The desire of the nations: rediscovering the roots of political theology (Cambridge: Cambridge University Press, 1996).
77. Harry Pitt recalls that as a student at Haileybury, 'The search for the antichrist [in different periods of history] once occupied us for a long time: also, to see whether the 'mark of the beast' [Rev. 12-13] was Peter the Great, or Napoleon, or the medieval emperors' … [Dmitri] Merejworski's [1865-1941] novels, and the writings of [Vladimir] Soloviev [1853-1900] influenced Martin Wight strongly for a while, and he retained his interest in the antichrist'. Letter from Harry Pitt to Hedley Bull, 2 April 1974. Merejworski's famous trilogy, 'Christ and antichrist', included themes common to Wight's writings on the antichrist, The death of the Gods: Julian the Apostate (1895), The Gods resurrected: Leonardo da Vinci (1901), and Antichrist: Peter and Alexis (1905). Hedley Bull, Brian Porter and other scholars, by linking the doctrine of antichrist to Wight's pessimism, and 'providentialist' theory of history, have missed Wight's understanding of this doctrine, developed in lengthy unpublished manuscripts, as part of a political and cultural criticism of Western modernity. They can be compared to similar themes in Oliver O'Donovan, The desire of the nations: rediscovering the roots of political theology (Cambridge: Cambridge University Press, 1996).
78. Harry Pitt recalls that as a student at Haileybury, 'The search for the antichrist [in different periods of history] once occupied us for a long time: also, to see whether the 'mark of the beast' [Rev. 12-13] was Peter the Great, or Napoleon, or the medieval emperors' … [Dmitri] Merejworski's [1865-1941] novels, and the writings of [Vladimir] Soloviev [1853-1900] influenced Martin Wight strongly for a while, and he retained his interest in the antichrist'. Letter from Harry Pitt to Hedley Bull, 2 April 1974. Merejworski's famous trilogy, 'Christ and antichrist', included themes common to Wight's writings on the antichrist, The death of the Gods: Julian the Apostate (1895), The Gods resurrected: Leonardo da Vinci (1901), and Antichrist: Peter and Alexis (1905). Hedley Bull, Brian Porter and other scholars, by linking the doctrine of antichrist to Wight's pessimism, and 'providentialist' theory of history, have missed Wight's understanding of this doctrine, developed in lengthy unpublished manuscripts, as part of a political and cultural criticism of Western modernity. They can be compared to similar themes in Oliver O'Donovan, The desire of the nations: rediscovering the roots of political theology (Cambridge: Cambridge University Press, 1996).
79. Hastings, A history of English Christianity, p. 300.
80. Martin Ceadel, Pacifism in Britain, 1914-1945 (Oxford: Oxford University Press, 1980).
81. Martin says the PPU formed a kind of analogue to the Left Book Club since there was to some extent an overlapping membership between the two organizations even though they had very different ideas on the conditions necessary for peace. David A. Martin, Pacifism: an historical and sociological study (London: Routledge & Kegan Paul, 1965), p. 142.
82. Hastings, A history of English Christianity, pp. 330-6.
83. Mark Gilbert, 'Pacifist attitudes to Nazi Germany, 1936-45', Journal of Contemporary History 27: 3, July 1992, pp. 493-509.
84. Epp, 'Martin Wight: International relations as realm of persuasion', pp. 121-142.
85. J. H. Oldham, who had been secretary to the World Missionary Conference at Edinburgh (1910), then of the International Missionary Council, set up in the aftermath of the conference, and who was editor of its journal, the International Review of Missions, asked Wight to contribute occasional book reviews. Wight also wrote for The Ecumenical Review published by the World Council of Churches after it was formed. See Martin Wight, Power politics, 'Looking Forward', Pamphlet No. 8, Royal Institute of International Affairs, 1946. He later expanded this pamphlet into a book-length manuscript, which was published after his death, Martin Wight, Power politics, edited by Hedley Bull and Carsten Holbraad (London: Penguin, 1979).
86. J. H. Oldham, who had been secretary to the World Missionary Conference at Edinburgh (1910), then of the International Missionary Council, set up in the aftermath of the conference, and who was editor of its journal, the International Review of Missions, asked Wight to contribute occasional book reviews. Wight also wrote for The Ecumenical Review published by the World Council of Churches after it was formed. See Martin Wight, Power politics, 'Looking Forward', Pamphlet No. 8, Royal Institute of International Affairs, 1946. He later expanded this pamphlet into a book-length manuscript, which was published after his death, Martin Wight, Power politics, edited by Hedley Bull and Carsten Holbraad (London: Penguin, 1979).
87. J. H. Oldham, who had been secretary to the World Missionary Conference at Edinburgh (1910), then of the International Missionary Council, set up in the aftermath of the conference, and who was editor of its journal, the International Review of Missions, asked Wight to contribute occasional book reviews. Wight also wrote for The Ecumenical Review published by the World Council of Churches after it was formed. See Martin Wight, Power politics, 'Looking Forward', Pamphlet No. 8, Royal Institute of International Affairs, 1946. He later expanded this pamphlet into a book-length manuscript, which was published after his death, Martin Wight, Power politics, edited by Hedley Bull and Carsten Holbraad (London: Penguin, 1979).
88. J. H. Oldham, who had been secretary to the World Missionary Conference at Edinburgh (1910), then of the International Missionary Council, set up in the aftermath of the conference, and who was editor of its journal, the International Review of Missions, asked Wight to contribute occasional book reviews. Wight also wrote for The Ecumenical Review published by the World Council of Churches after it was formed. See Martin Wight, Power politics, 'Looking Forward', Pamphlet No. 8, Royal Institute of International Affairs, 1946. He later expanded this pamphlet into a book-length manuscript, which was published after his death, Martin Wight, Power politics, edited by Hedley Bull and Carsten Holbraad (London: Penguin, 1979).
89. Wight published an article based on an address to a conference of Christian politicians at the Ecumenical Institute, Bossey, Switzerland, 'The Church, Russia, and the West', The Ecumenical Review 1: 1, 1948, pp. 25-45. The following summer (28 July-5 August 1949), before he took up his position at the LSE, Wight attended another Ecumenical Institute-World Student Christian Federation Conference, this time on a Christian understanding of history and civilization. The week before this (11-21 July, 1949) he spoke at a Swanwick SCM Conference on a Christian view of history and civilization, along with Alasdair MacIntyre, Georges Florovsky, J. H. Oldham, and Alec Vidler (LSE Archive). In an email (28 June, 2001) Alasdair Maclntyre told the author this was the only contact he had with Martin Wight. Butterfield wanted to invite MacIntyre to join the British Committee on the Theory of International Politics, but there was some concern this would turn the group into an ethical discussion group rather than a group that discussed ethics in the context of international politics. Letter from Herbert Butterfield to Martin Wight, 5 May 1961, LSE Archive.
90. 'The era of atomic power', and 'The era of atomic power: a Quaker reply' (1946), International Affairs 23: 4, October 1947, pp. 568-9.
91. Letter from Martin Wight to J. H. Oldham, 27 September 1946.
92. Dunne, Inventing international society, pp. 52-3.
93. Oliver O'Donovan, 'The political thought of the Book of Revelation', Tyndale Bulletin 37, 1986, pp. 61-94.
94. Letter from C. W. Manning to Hedley Bull, 5 February 1974.
95. Wight, 'International doctrines', Power politics, Appendix II, pp. 302-5; Wight, International theory, pp. 8-12, passim.
96. Wight, 'International doctrines', Power politics, Appendix II, pp. 302-5; Wight, International theory, pp. 8-12, passim.
97. Martin Wight, 'Christian pacifism', Theology 33: 193, July 1936, p. 20.
98. Martin Wight, 'Miscellanea Correspondence, Christian pacifism', Theology 33: 198, December 1936, p. 367.
99. Wight, 'Miscellanea', p. 368.
100. Wight, 'Christian pacifism', p. 18.
101. The PPU's policy, and that of the International Fellowship of Reconciliation, was not only based on a religious objection to war as such, but also on a vigorous anti-imperialism. 'It was argued that righteous indignation could not be justified unless the imperialist powers, and Britain in particular, agreed to a redistribution of the world's resources'. Martin, Pacifism, pp. 119-20.
102. Thomas R. Metcalf, Ideologies of the Raj (Cambridge: Cambridge University Press, 1998).
103. Martin Wight, 'The decline of the West: third edition' (MSS, LSE Archive, undated).
104. Martin Wight, 'Written in Anger', The Observer, 18 April, 1954, p. 7. This is a review of Douglas Jerrold, The lie about the West (London: Dent, 1954). When the Spanish Civil War broke out it seems it was Jerrold who played a key role in arranging for a British airplane to pick up General Franco and fly him to Morocco to lead the rebellion. Hastings, A history of English Christianity, p. 325.
105. Martin Wight, 'Written in Anger', The Observer, 18 April, 1954, p. 7. This is a review of Douglas Jerrold, The lie about the West (London: Dent, 1954). When the Spanish Civil War broke out it seems it was Jerrold who played a key role in arranging for a British airplane to pick up General Franco and fly him to Morocco to lead the rebellion. Hastings, A history of English Christianity, p. 325.
106. Martin Wight, 'Written in Anger', The Observer, 18 April, 1954, p. 7. This is a review of Douglas Jerrold, The lie about the West (London: Dent, 1954). When the Spanish Civil War broke out it seems it was Jerrold who played a key role in arranging for a British airplane to pick up General Franco and fly him to Morocco to lead the rebellion. Hastings, A history of English Christianity, p. 325.
107. Roger Epp, 'The English school at the frontiers of international relations', Review of International Studies 24: 4, December 1998, pp. 47-63.
108. Iver B. Neumann and Jennifer M. Welsh, 'The other in European self-definition: an addendum to the literature on international society', Review of International Studies 17, 1991, pp. 327-48.
109. Paul Rich, 'European identify and the myth of Islam: a reassessment', Review of International Studies 25, 1999, pp. 435-51.
110. Tim Dunne, 'Colonial encounters in international relations: reading Wight, writing Australia', Australian Journal of International Affairs 51: 3, 1997, pp. 309-23.
111. Hedley Bull, 'Introduction', in Martin Wight, Systems of states, pp. 1-20; Brian Porter, 'Patterns of thought and practice: Martin Wight's international theory', Michael Donelan, ed., The reason of states (London: George Allen & Unwin, 1978), pp. 64-74; Michael Nicholson, 'The enigma of Martin Wight', Review of International Studies 7, 1981, pp. 15-22.
112. Hedley Bull, 'Introduction', in Martin Wight, Systems of states, pp. 1-20; Brian Porter, 'Patterns of thought and practice: Martin Wight's international theory', Michael Donelan, ed., The reason of states (London: George Allen & Unwin, 1978), pp. 64-74; Michael Nicholson, 'The enigma of Martin Wight', Review of International Studies 7, 1981, pp. 15-22.
113. Hedley Bull, 'Introduction', in Martin Wight, Systems of states, pp. 1-20; Brian Porter, 'Patterns of thought and practice: Martin Wight's international theory', Michael Donelan, ed., The reason of states (London: George Allen & Unwin, 1978), pp. 64-74; Michael Nicholson, 'The enigma of Martin Wight', Review of International Studies 7, 1981, pp. 15-22.
114. Wight, 'Christian pacifism', pp. 18-19.
115. Michael Ramsey, From Gore to Temple: the development of Anglican theology between Lux Mundi and the Second World War, 1889-1939 (London: Longman, 1960).
116. Elie Kedourie, 'Religion and politics: Arnold Toynbee and Martin Wight', British Journal of International Studies 5: 2, 1979, pp. 6-14.
117. Gerhard Hasel, New Testament theology: basic issues in the current debate (Grand Rapids, MI: W. B. Eerdmans, 1978).
118. Martin Wight, 'The Crux for an historian brought up in the Christian tradition', in Arnold J. Toynbee, A study of history, vol. VII, Annex A (III) (a), p. 737. It is not necessary to demonstrate that Wight's theological understanding is indebted to C. H. Dodd's The Apostolic preaching and its development (1936) to recognize the influence of this theology on his outlook. The crucial importance of Dodd's book, and of the biblical theology movement, was on what Wight emphasized. The 'central declaration of Christianity', i.e. the proclamation of the earliest followers of Jesus, was not the fatherhood of God and the infinite value of every person (theological liberalism), but a declaration of the mighty acts of God, 'This has God done', Dodd says; and, following on from this, 'Therefore, this must you do', a statement about the nature of Christian vocation and commitment, something Wight strongly accepted. Neill, The interpretation of the New Testament, pp. 272-3.
119. Martin Wight, 'The Crux for an historian brought up in the Christian tradition', in Arnold J. Toynbee, A study of history, vol. VII, Annex A (III) (a), p. 737. It is not necessary to demonstrate that Wight's theological understanding is indebted to C. H. Dodd's The Apostolic preaching and its development (1936) to recognize the influence of this theology on his outlook. The crucial importance of Dodd's book, and of the biblical theology movement, was on what Wight emphasized. The 'central declaration of Christianity', i.e. the proclamation of the earliest followers of Jesus, was not the fatherhood of God and the infinite value of every person (theological liberalism), but a declaration of the mighty acts of God, 'This has God done', Dodd says; and, following on from this, 'Therefore, this must you do', a statement about the nature of Christian vocation and commitment, something Wight strongly accepted. Neill, The interpretation of the New Testament, pp. 272-3.
120. Martin Wight, 'The Crux for an historian brought up in the Christian tradition', in Arnold J. Toynbee, A study of history, vol. VII, Annex A (III) (a), p. 737. It is not necessary to demonstrate that Wight's theological understanding is indebted to C. H. Dodd's The Apostolic preaching and its development (1936) to recognize the influence of this theology on his outlook. The crucial importance of Dodd's book, and of the biblical theology movement, was on what Wight emphasized. The 'central declaration of Christianity', i.e. the proclamation of the earliest followers of Jesus, was not the fatherhood of God and the infinite value of every person (theological liberalism), but a declaration of the mighty acts of God, 'This has God done', Dodd says; and, following on from this, 'Therefore, this must you do', a statement about the nature of Christian vocation and commitment, something Wight strongly accepted. Neill, The interpretation of the New Testament, pp. 272-3.
121. 'Martin Wight, The Gifford Lectures', Dublin Review, second quarter, 1950, pp. 108-110. Christopher Dawson was editor of the Dublin Review.
122. Dunne, Inventing international society, p. 47.
123. Wight argues, 'The historian's fundamental beliefs about politics and man are necessarily implicit in his discussion of what he calls the historical facts, and these beliefs give colour and texture to his picture of history', and 'the best historical writing is that which is impregnated with the deepest reflections of the culture within which it is written'. Martin Wight, 'What makes a good historian?', The Listener, 17 February 1955, pp. 283-4. Asad argues that it is difficult to take religion and culture seriously if social theory constructs a conception of 'religion' based on assumptions of secular modernity whose purpose is to explain religion away as a epiphenomenon of other social, technological or economic forces. See Talal Asad, Genealogies of religion: discipline and reasons of power in Christianity and Islam (Baltimore, MD: Johns Hopkins University Press, 1993).
124. Wight argues, 'The historian's fundamental beliefs about politics and man are necessarily implicit in his discussion of what he calls the historical facts, and these beliefs give colour and texture to his picture of history', and 'the best historical writing is that which is impregnated with the deepest reflections of the culture within which it is written'. Martin Wight, 'What makes a good historian?', The Listener, 17 February 1955, pp. 283-4. Asad argues that it is difficult to take religion and culture seriously if social theory constructs a conception of 'religion' based on assumptions of secular modernity whose purpose is to explain religion away as a epiphenomenon of other social, technological or economic forces. See Talal Asad, Genealogies of religion: discipline and reasons of power in Christianity and Islam (Baltimore, MD: Johns Hopkins University Press, 1993).
125. Adrian Hastings, in his Wiles Lectures, examines the impact of these relationships as part of his criticism of 'modernist' theories of nationalism (e.g. Benedict Anderson and Ernest Gellner). See Adrian Hastings, The construction of nationhood: ethnicity, religion, and nationalism (Cambridge: Cambridge University Press, 1997). Duffy, in contrast to scholarly fascination with wild and weird beliefs in the Middle Ages, has shown the remarkable rituals and practices that constituted the orthodox piety of ordinary English believers on the eve of the 'English Reformation'. Eamon Duffy, The stripping of the altars: traditional religion in England, 1400-1580 (London: Yale University Press, 1992).
126. Adrian Hastings, in his Wiles Lectures, examines the impact of these relationships as part of his criticism of 'modernist' theories of nationalism (e.g. Benedict Anderson and Ernest Gellner). See Adrian Hastings, The construction of nationhood: ethnicity, religion, and nationalism (Cambridge: Cambridge University Press, 1997). Duffy, in contrast to scholarly fascination with wild and weird beliefs in the Middle Ages, has shown the remarkable rituals and practices that constituted the orthodox piety of ordinary English believers on the eve of the 'English Reformation'. Eamon Duffy, The stripping of the altars: traditional religion in England, 1400-1580 (London: Yale University Press, 1992).
127. Wight, Systems of states, pp. 34-5.
128. Mark Juergensmeyer, Terror in the mind of God: the global rise of religious violence (Berkeley, CA: University of California Press, 2000); David Martin, Does Christianity cause war? (Oxford: Clarendon Press, 1997) ; Regina M. Schwartz, The curse of Cain: the violent legacy of monotheism (Chicago, IL: University of Chicago Press, 1997).
129. Mark Juergensmeyer, Terror in the mind of God: the global rise of religious violence (Berkeley, CA: University of California Press, 2000); David Martin, Does Christianity cause war? (Oxford: Clarendon Press, 1997) ; Regina M. Schwartz, The curse of Cain: the violent legacy of monotheism (Chicago, IL: University of Chicago Press, 1997).
130. Mark Juergensmeyer, Terror in the mind of God: the global rise of religious violence (Berkeley, CA: University of California Press, 2000); David Martin, Does Christianity cause war? (Oxford: Clarendon Press, 1997) ; Regina M. Schwartz, The curse of Cain: the violent legacy of monotheism (Chicago, IL: University of Chicago Press, 1997).
131. Wight, Systems of states, pp. 26-34.
132. Buzan and Little, International systems in world history, pp. 28-30.
133. Ibid., pp. 203-9. Just how much Buzan and Little have missed by not taking religious ideas seriously in international relations is evident in Daniel Philpott's path-breaking Revolutions in sovereignty: how ideas shaped modern international relations (Princeton, NJ: Princeton University Press, 2001). Philpott, in an approach which is similar to Wight's study of international doctrines, challenges both neo-realist and materialist interpretations of international relations by showing the central role of ideas, particularly religious ideas, in shaping the nature of revolutions in the international system. He shows that while shifts in military, economic and other forms of material power may be important, only ideas can explain how the world came to be organized as a system of sovereign states. See also Daniel Philott, 'The religious roots of modern international relations', World Politics 52: 1, January 2000, pp. 206-45.
134. Ibid., pp. 203-9. Just how much Buzan and Little have missed by not taking religious ideas seriously in international relations is evident in Daniel Philpott's path-breaking Revolutions in sovereignty: how ideas shaped modern international relations (Princeton, NJ: Princeton University Press, 2001). Philpott, in an approach which is similar to Wight's study of international doctrines, challenges both neo-realist and materialist interpretations of international relations by showing the central role of ideas, particularly religious ideas, in shaping the nature of revolutions in the international system. He shows that while shifts in military, economic and other forms of material power may be important, only ideas can explain how the world came to be organized as a system of sovereign states. See also Daniel Philott, 'The religious roots of modern international relations', World Politics 52: 1, January 2000, pp. 206-45.
135. Ibid., pp. 203-9. Just how much Buzan and Little have missed by not taking religious ideas seriously in international relations is evident in Daniel Philpott's path-breaking Revolutions in sovereignty: how ideas shaped modern international relations (Princeton, NJ: Princeton University Press, 2001). Philpott, in an approach which is similar to Wight's study of international doctrines, challenges both neo-realist and materialist interpretations of international relations by showing the central role of ideas, particularly religious ideas, in shaping the nature of revolutions in the international system. He shows that while shifts in military, economic and other forms of material power may be important, only ideas can explain how the world came to be organized as a system of sovereign states. See also Daniel Philott, 'The religious roots of modern international relations', World Politics 52: 1, January 2000, pp. 206-45.
136. Dunne, Inventing the English school, pp. 1-21.
137. Martin Hollis and Steve Smith, Explaining and understanding international relations (Oxford: Clarendon Press, 1991).
138. John Milbank, Theology and social theory: beyond secular reason (Oxford: Blackwell, 1990).
139. Richard Devetak, 'The project of modernity and international relations theory', Millennium 24: 1, 1995, pp. 27-51.
140. William T. Cavanaugh, 'The City: beyond secular parodies', in John Milbank, Catherine Pickstock and Graham Ward, eds, Radical orthodoxy (London: Routledge, 1999), p. 190. See also Wight, International theory, p. 105: 'Whereas the Rationalist denies the ultimacy of politics and finality of human institutions, the Revolutionist condemns the existing system of power by a standard external to that system of power but drawn from within the political category. He resembles the Realist in finding the ultimate meaning within the realm of politics; indeed he divinizes the political category: it is politics which prescribe human goals, the right of moral judgement and duty of action.'
141. William T. Cavanaugh, 'The City: beyond secular parodies', in John Milbank, Catherine Pickstock and Graham Ward, eds, Radical orthodoxy (London: Routledge, 1999), p. 190. See also Wight, International theory, p. 105: 'Whereas the Rationalist denies the ultimacy of politics and finality of human institutions, the Revolutionist condemns the existing system of power by a standard external to that system of power but drawn from within the political category. He resembles the Realist in finding the ultimate meaning within the realm of politics; indeed he divinizes the political category: it is politics which prescribe human goals, the right of moral judgement and duty of action.'
142. Steve Smith, Ken Booth, and Marysia Zalewski, eds, International theory: positivism and beyond (Cambridge: Cambridge University Press, 1996).
143. Scott M. Thomas, 'Taking religious and cultural pluralism seriously: the global resurgence of religion and the transformation of international society', Millennium 29: 3, 2000, pp. 815-41.
144. Christendom was the journal of a rather Anglo-Catholic 'Christian sociology' group, and included N. Berdyaev, Jacques Maritain, T. S. Eliot, Christopher Dawson and Donald MacKinnon. The point was not that this group shared a common programme but a common mood and theological direction. Hastings, A history of English Christianity, p. 295.
145. Wight, International theory, p. 108.
146. Ibid., pp. 108-110.
147. Stanley Hauerwas, Chris K. Huebner, Harry J. Huebner and Mark Thiessen Nation, eds, The wisdom of the cross: essays in honor of John Howard Yoder (Grand Rapids, MI: Eerdmans, 1999).
148. Wilkinson, Dissent or conform?, pp. 112-36, Ellis, H. R. L. Sheppard, pp. 334-50.
149. Wilkinson, Dissent or conform?, pp. 112-36, Ellis, H. R. L. Sheppard, pp. 334-50.
150. Larry Rasmussen, ed., Reinhold Niebuhr: theologian of public life (Minneapolis: Fortress Press, 1991), p. 236.
151. See David S. Yost, 'Political philosophy and the theory of international relations', International Affairs 70: 2, April 1994, pp. 263-90.
152. Kedourie, 'Religion and politics: Arnold Toynbee and Martin Wight', p. 13.
153. Wight, 'The Church, Russia, and the West', p. 33.