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And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003ePolitics After Christendom\u003c\/em\u003e argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. 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In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher).\u003c\/p\u003e\n\u003cp\u003ePart 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. 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At worst, they signify a prejudiced past, when these words were wielded like weapons.\u003c\/p\u003e\n\u003cp\u003eYet in medieval writing, the language of the virtues and vices was powerful, lively, and delightfully weird. Patience is described as a peppercorn. Unicorns preach chastity. Knightly virtues fend off devious vices by throwing roses at them. In medieval books, words like avarice and meekness meant different things and carried different weight than they do today. And great medieval preachers and poets taught the virtues as crucial to what it meant to live a life of holiness, right alongside the Lord's Prayer and the Creed.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eAsk of Old Paths\u003c\/em\u003e by Grace Hamman meditates upon those strange and wonderful word-pictures and explanations of virtues and vices found in medieval traditions of poetry, sermons, and treatises long confined to dusty corners of the library. 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