The Church really does not know what [peace and justice] mean apart from the life and death of Jesus of Nazareth. After all, Pilate permitted the killing of Jesus in order to secure both peace and justice (Roman style) in Judea.

He explained, however, that the Eucharist is about the unity of the church. If a majority vote determined the matter, then the unity would be betrayed. He noted that some people in the church might not be ready to make this move. He would call a meeting, inviting those who might have reservations to come and express their worries … If they strongly dissented, we would have to wait.

The church… stands as a political alternative to every nation, witnessing to the kind of social life possible for those that have been formed by the story of Christ.

That which makes the church "radical" and forever "new" is not that the church tends to lean toward the left on most social issues, but rather that the church knows Jesus whereas the world does not. In the church's view, the political left is not noticeably more interesting than the political right; both sides tend towards solutions that act as if the world has not ended and begun in Jesus.

In fact, even Tillich's socialism was accommodationist because it continued the Constantinian strategy: The way to make the church radical is by identifying the church with secular "radicals", that is, socialists.

On the other hand, activist Christians who talk much about justice promote a notion of justice that envisions a society in which faith in God is rendered quite unnecessary, since everybody already believes in peace and justice even when everybody does not believe in God.

The church is constituted as a new people who have been gathered from the nations to remind the world that we are in fact one people. Gathering, therefore, is an eschatological act as it is the foretaste of the unity of the communion of the saints.

Saints cannot exist without a community, as they require, like all of us, nurturance by a people who, while often unfaithful, preserve the habits necessary to learn the story of God.

We would like a church that again asserts that God, not nations, rules the world, that the boundaries of God's kingdom transcend those of Caesar, and that the main political task of the church is the formation of people who see clearly the cost of discipleship and are willing to pay the price.