In a world where many believers have lost a sense of their true home in God’s alternative society, Revolutionary Christian Citizenship addresses the difficulties of being both a follower of Jesus and a citizen of a political nation. Down-to-earth and original, theologian John Howard Yoder challenges traditional understanding of politics and reconsiders Christian citizenship in three parts: the witness of Jesus, the witness of the church, and witness in action. More accessible and practical than most of Yoder’s works, Revolutionary Christian Citizenship bridges the gap between faith and politics, equipping us to faithfully represent Christ in society and wage peace in a world of war. Book Two in the Yoder for Everyone series. Free downloadable study guide available here.
Our purpose is to analyze whether it is truly the case that a Christian pacifist position rooted not in pragmatic or psychological but in Christological considerations is thereby irrelevant to the social order." —John Howard Yoder These words by John Howard Yoder set the course of his pathbreaking treatise, The Christian Witness to the State. Yoder’s novel contribution to the debate concerning the church’s and the Christian’s calling is his starting point. He insists that Christ, through his death and resurrection, is now exercising dominion over the world. God has reclaimed his intention for creation. Thus the structures of the social order has as much potential for good as for evil. The church belongs in this world; it has a mission to and even with society.
John Howard Yoder’s classic book first published in 1971, includes a treatment of Jewish pacifism, bibliographies, an index, and three new appendixes: Speaking Truth to Power, Quaker Political Witness; The Spectrum of Nonpacifist Postures; and Nonviolent National Defense Alternatives. Yoder points out assumptions, strengths, and shortcomings of each pacifist position. He brings clarity to the many-sided conversations about peace, nonviolence, war, proliferation of arms, and power politics.
John Howard Yoder, author of The Politics of Jesus, was best known for his writing on Christian pacifism. This volume—based on lectures recorded in 1973—shows he was a profound missiologist as well. Yoder weaves together biblical, theological, practical and interreligious reflections to think about mission beyond Christendom.
Binding and loosing, baptism, eucharist, multiplicity of gifts, and open meeting; these five New Testament practices were central in the life of the early Christian community. Some of them are still echoed in the practice of the church today. But the full social, ethical, and communal meaning of the original practices has often been covered by centuries of ritual and interpretation. John Howard Yoder, in his inimitably direct and discerning style, uncovers the original meaning of the five practices and shows why the recovery of these practices is so important for the social, economic, and political witness of the church today.
Of very few people can it be legitimately said that their work fundamentally reconfigured the landscape of two theological disciplines. But if there is anyone in recent memory who would be worthy of such an accolade, it is John Howard Yoder. The two disciplines are, of course, theological ethics and biblical studies--though Yoder would cringe at their separation, and his work was both explicitly and implicitly a prolonged exercise in maintaining their indissoluble union. For him, to hear the word rightly was to do the word publicly. . . . [Yoder] guides us toward a truly ecclesial yet missional reading of Scripture, with a profoundly Anabaptist yet ecumenical and catholic spirit, in historically astute and literarily sensitive ways that are nonetheless "straightforward" and pastoral. Or, as he would himself say, he guides us toward a reading of Scripture that proceeds from and focuses on Jesus: Vicit Agnus Noster, Eum Sequamur; 'Our Lamb has conquered; let us follow him.'" --from the foreword by Michael J. Gorman
This book is a masterwork from a master theological craftsman. John Howard Yoder is perhaps the best worker in Christian theology in America today, though his modesty (and others' presumption) still hides his accomplishment from some. Here, answering the question raised by The Politics of Jesus, Yoder addresses the major challenge facing American churches--the authentic mode of Christian existence in society today. In full command of his material, Yoder provides a powerfully stated, radically catholic answer. --James Wm. McClendon Jr. Fuller Theological Seminary It has been Yoder's vocation to proclaim a gospel of biblical realism that challenges both the biblicism of many other self-identified 'evangelicals' and the pretenses of 'political realism' of many of his theological and secular contemporaries. He has insisted on a coherent witness that is at once 'sectarian' and 'catholic, ' even while it celebrates both the diaspora of Judaism-become-Christianity and the radical New Testament theology of the cross. These essays from several decades all testify to 'the politics of Jesus' that transforms conventional assumptions about both power and weakness. They combine to offer what Yoder calls 'one holistic, Christological, paradigmatic proclamation: servanthood, enemy love, forgiveness. --Alan Geyer Wesley Theological Seminar
In this volume of essays John Howard Yoder projects a vision of Christian social ethics rooted in historical community and illuminated by scripture. Drawing upon scriptural accounts of the early church, he demonstrates the Christian community's constant need for reform and change. Yoder first examines the scriptural and theoretical foundations of Christian social ethics. While personally committed to the "radical reformation" tradition, he eschews "denominational" categorization and addresses Christians in general. The status of Christian community, he argues, cannot be separated from the doctrinal content of beliefs and the moral understanding of discipleship. As a result, the Christian's voluntary commitment to a particular community, as distinct from secular society, offers him valuable resources for practical moral reasoning. From a historical perspective, Yoder reviews the efforts of sixteenth-century radical (or Anabaptist) reformers to return to the fundamental ethical standards of the New Testament, and to disengage the community, as a biblically rooted call to faith that does not imply withdrawal from the pluralistic world. Rather, radical commitment to Christianity strengthens and renews the authentic human interests and values of the whole society. His analyses of democracy and of civil religion illustrate how Christianity must challenge and embrace the wider world.
How can we resolve conflicts as Christ commanded? How can we embrace equality and share finances and possessions? Is there an alternative to both individualistic varieties of faith and versions that idolize community? John Howard Yoder presents a compelling vision for Christian fellowship rooted in who God is and what God has done. Here, finally, is a collection of Yoder's writings for the rest of us—practical, yet as engaging as ever. Yoder speaks of the Christian's call to a life that is drastically different from the pattern of this world. These early essays and speeches from one of Anabaptism's premier theologians—most previously unpublished—are formatted and edited in a fresh presentation for Christians today. Book Three in the Yoder for Everyone series. Free downloadable study guide available here. Other books in the Yoder for Everyone series: Volume 1: Radical Christian Discipleship Volume 2: Revolutionary Christian Citizenship A statement on Herald Press and John Howard Yoder
John Howard Yoder was one of the major theologians of the late twentieth century. Before his death, he planned the essays and structure of this book, which he intended to be his last work. Now two leading interpreters of Yoder bring that work to fruition. The book is divided into three sections: pacifism, just war theory, and just peacemaking theory. The volume crystallizes Yoder's argument that his proposed ethics is not sectarian and a matter of withdrawal. He also clearly argues that Christian just war and Christian pacifist traditions are basically compatible--and more specifically, that the Christian just war tradition itself presumes against all violence.
In this groundbreaking study, John Howard Yoder searches for the New Testament vision of ministry. The author examines the vocabulary used by Paul and other New Testament writers in relation to the universal ministry of the church. The theological and sociological distinctions that have since developed between clergy and laity are also examined. Yoder concludes that the biblical texts point to the existence of a spirit-filled ministry given to all believers. While various offices of ministry are mentioned in the New Testament, the author argues that there was no laity as such in the early church. No distinctions were made between those who possessed spiritual gifts and those who did not. All members of the church were considered to have a valid ministry. Even though this radical concept of “universal ministry” was soon lost from the early church, it may serve as a catalyst for discussion today as the church faces increasing challenges in leadership.
John Howard Yoder went to Europe after the Second World War as a young volunteer. Yoder worked as an aide in a children's home in Elsace, France and completed his doctorate under Karl Barth in Basel, Switzerland. Because of his incomparably clear and sharp thinking he quickly became one of the most sought after speakers on pacifism at seminars as he worked towards an Anabaptist renewal of the church. In this context Yoder succeeded in reopening the theological debate on Christians and political responsibility with the larger church to which persecution had put an end 400 years earlier. Biblical scholar Timothy J. Geddert translated two of these lectures, originally given in Germany, as a resource to understand Yoder's invitation to begin an exploratory journey that leads to Jesus Christ's peace church.
The ambitious and accessible essays collected in this volume were presented by John Howard Yoder during an extensive visit to South America in 1966. Reflecting and also subverting the acknowledged "faddish" attempt to address the revolutionary nature of Christianity, these lectures provide an illuminating snapshot of Yoder's vibrant initial encounter with Latin American Christianity. In these lectures, he thematically addresses the shape of the free church, the Christian practice of peace, and the place of the church in the midst of revolution. In a manner that betrays his confidence in the eventual triumph of faithfulness, Yoder concludes that the peace-witnessing free church is, by definition, always the community that is the soul and conscience of our revolutionary age.
Jesus created around himself a voluntary society that was counter to everything his society knew or expected. Jesus gave his members a new way to deal with offenders, with violence, with money, with leadership, with a corrupt society. He gave them a new pattern of relationships between man and woman, and an enlarged understanding of what it means to be human. This is the original revolution: the creation of a distinct community with its alternate set of values and its coherent way of incarnating them. Such a group is not only a novelty, but is also, if lived faithfully, the most powerful tool of social change.
Long familiar to theologians and theology students, John Howard Yoder (1927-1997) is increasingly recognized as one of the most significant theologians of the later twentieth century. Yoder, hailed as a gifted proponent of Anabaptist social ethics, was also an astute and ecumenically-minded constructive theologian. Preface to Theology, initially developed as seminary course material, is key to understanding Yoder's theology and his ever central commitment to Christology. It provides an introduction to the traditional categories of systematic theology, suggesting Yoder's concern with our posture toward theological study and the importance of viewing this study as a vital, ongoing process. Preface to Theology, introduced by Stanley Hauerwas and Alex Sider, includes updated documentation of Yoder's sources. The approachable, student-friendly format makes this volume, now offically in print for the first time, ideal for both the beginning theology student and the advanced scholar. Readers in all Christian traditions will find it a penetrating introduction to theology; students of Yoder's thought will find it indispensable.
John Howard Yoder is most famous for arguing in The Politics of Jesus that a sound reading of the New Testament demonstrates the abiding relevance of Jesus to social ethics. However, it is seldom acknowledged that Yoder makes essentially the same argument with regard to the Old Testament. Throughout his extensive writings, Yoder offers a provocative interpretation of the Old Testament that culminates in the way of Jesus and establishes the ethical, ecclesiological, and historiographical continuity of the entire biblical canon. In The Politics of Yahweh, presented as a prequel to The Politics of Jesus, John C. Nugent makes Yoder's complete Old Testament interpretation accessible in one place for the first time. Nugent does not view Yoder's interpretation as flawless. Rather, Nugent moves beyond summary to offer honest critique and substantial revision. His constructive proposal, which stands in fundamental continuity with the work of Yoder, is likely to provoke thought from theologians, biblical scholars, and ethicists. Even at points where readers disagree with some of his and Yoder's interpretations, they will be challenged to explore new perspectives and rethink common assumptions concerning the diverse and often confusing issues that arise from sustained reflection on the Old Testament.
In the historic meeting held in 1527 at Schleitheim, Switzerland, an ad hoc group of Anabaptists worked through fundamental disagreements and emerged with a consensus on seven points of faith that became known as the Schleitheim Confession. Also known as the Brotherly Union, this text constitutes one chapter from The Legacy of Michael Sattler.
Between 1971 and 1996 the late John Howard Yoder (1927-1997) wrote a series of ten essays revisiting the Jewish-Christian schism in which he argued that, properly understood, Jesus did not reject Judaism, Judaism did not reject Jesus, and the Apostle Paul’s universal mandate for the salvation of the nations is best understood not as a product of Hellenization, but rather in the context of his Jewish heritage. This posthumous collection of essays is arguably his most ambitious project and displays Yoder’s original thesis that the Jewish-Christian schism did not have to be. Originally published in 2003 by SCM Press and Eerdmans.
Using the text of the New Testament, this engaging study criticallyexamines the traditional portrait of Jesus as an apolitical figure and clarifies the true impact of Jesus' life, work, and teachings on his disciples' social behavior. This second edition is updated and expanded.
Taking its cue from Mark Nation's regret that John Howard Yoder refrained from a fuller engagement with the Western philosophical tradition, this book is an effort to explore the possibilities inherent in that conversation. It develops a dialogue between Yoder and the French philosopher Emmanuel Levinas. The placement of Yoder's work alongside of Levinas' conception of otherness cashes out the embedded hope in Nation's remarks by demonstrating the continuing relevancy of Yoder's thought for current Christian sociopolitical discourse. This book is especially aimed at those who seek to continue exploring the themes and ideas of John Howard Yoder.
Taking its cue from Mark Nation's regret that John Howard Yoder refrained from a fuller engagement with the Western philosophical tradition, this book is an effort to explore the possibilities inherent in that conversation. It develops a dialogue between Yoder and the French philosopher Emmanuel Levinas. The placement of Yoder's work alongside of Levinas' conception of otherness cashes out the embedded hope in Nation's remarks by demonstrating the continuing relevancy of Yoder's thought for current Christian sociopolitical discourse. This book is especially aimed at those who seek to continue exploring the themes and ideas of John Howard Yoder.
Of very few people can it be legitimately said that their work fundamentally reconfigured the landscape of two theological disciplines. But if there is anyone in recent memory who would be worthy of such an accolade, it is John Howard Yoder. The two disciplines are, of course, theological ethics and biblical studies--though Yoder would cringe at their separation, and his work was both explicitly and implicitly a prolonged exercise in maintaining their indissoluble union. For him, to hear the word rightly was to do the word publicly. . . . [Yoder] guides us toward a truly ecclesial yet missional reading of Scripture, with a profoundly Anabaptist yet ecumenical and catholic spirit, in historically astute and literarily sensitive ways that are nonetheless "straightforward" and pastoral. Or, as he would himself say, he guides us toward a reading of Scripture that proceeds from and focuses on Jesus: Vicit Agnus Noster, Eum Sequamur; 'Our Lamb has conquered; let us follow him.'" --from the foreword by Michael J. Gorman
John Howard Yoder, author of The Politics of Jesus, was best known for his writing on Christian pacifism. This volume—based on lectures recorded in 1973—shows he was a profound missiologist as well. Yoder weaves together biblical, theological, practical and interreligious reflections to think about mission beyond Christendom.
Between 1971 and 1996 the late John Howard Yoder (1927-1997) wrote a series of ten essays revisiting the Jewish-Christian schism in which he argued that, properly understood, Jesus did not reject Judaism, Judaism did not reject Jesus, and the Apostle Paul’s universal mandate for the salvation of the nations is best understood not as a product of Hellenization, but rather in the context of his Jewish heritage. This posthumous collection of essays is arguably his most ambitious project and displays Yoder’s original thesis that the Jewish-Christian schism did not have to be. Originally published in 2003 by SCM Press and Eerdmans.
A passionate opponent of Nazism, Karl Barth was required to serve in the Swiss army. At the age of 54, he helped guard the Swiss border at Basel from German intruders. Some would suggest this is all we need to know in order to understand Barth's views on Christianity and war. John Howard Yoder begged to differ. "Karl Barth and the Problem of War" is an essay in which Yoder articulates the views of his former teacher on war, these views comprising a position he refers to as "chastened non-pacifism." Through a rigorous examination of Barth's ethical method, Yoder seeks to show how the logic of Barth's basic theological commitments makes him even closer to pacifism than is often noticed. Here five additional essays, three of which have never before been published, join this long essay. These essays offer further reflections on Barth's "chastened non-pacifism," as well as offering some of Yoder's fruitful use of Barth's theology for social ethics.
John Howard Yoder is most famous for arguing in The Politics of Jesus that a sound reading of the New Testament demonstrates the abiding relevance of Jesus to social ethics. However, it is seldom acknowledged that Yoder makes essentially the same argument with regard to the Old Testament. Throughout his extensive writings, Yoder offers a provocative interpretation of the Old Testament that culminates in the way of Jesus and establishes the ethical, ecclesiological, and historiographical continuity of the entire biblical canon. In The Politics of Yahweh, presented as a prequel to The Politics of Jesus, John C. Nugent makes Yoder's complete Old Testament interpretation accessible in one place for the first time. Nugent does not view Yoder's interpretation as flawless. Rather, Nugent moves beyond summary to offer honest critique and substantial revision. His constructive proposal, which stands in fundamental continuity with the work of Yoder, is likely to provoke thought from theologians, biblical scholars, and ethicists. Even at points where readers disagree with some of his and Yoder's interpretations, they will be challenged to explore new perspectives and rethink common assumptions concerning the diverse and often confusing issues that arise from sustained reflection on the Old Testament.
One of the most important thinkers on just war and pacifism describes, analyzes, and evaluates various patterns of thought and practice in Western Christian history.
John Howard Yoder (1927-1997), who was a professor at Notre Dame University and Associated Mennonite Biblical Seminary, was one of the 20th century's leading theologians. Scholars continue to study his writings on pacifism and other subjects. The End of Sacrifice brings together four decades of Yoder's published and unpublished writings on capital punishment. He engaged in sophisticated biblical, sociological, and historical analysis in order to demonstrate that from ancient society until today capital punishment is an inherently cultic sacrificial rite. Since the death of Jesus brought a decisive end to all sacrifices for sin, Yoder argues, Christians should proclaim the abolition of the death penalty. Its advocates should no longer claim biblical validation. In doing so, Yoder also makes a persuasive case for proactive Christian witness to the state. He calls the church to proclaim the end of sacrifice to public officials who are responsible for carrying out capital punishment. "John Howard Yoder was unique in how he brings together both the biblical and sociological roots of the practice of capital punishment. Many Christian works focus on the former, whereas other works focus exclusively on the latter."—John C. Nugent
John Howard Yoder was one of the major theologians of the late twentieth century. Before his death, he planned the essays and structure of this book, which he intended to be his last work. Now two leading interpreters of Yoder bring that work to fruition. The book is divided into three sections: pacifism, just war theory, and just peacemaking theory. The volume crystallizes Yoder's argument that his proposed ethics is not sectarian and a matter of withdrawal. He also clearly argues that Christian just war and Christian pacifist traditions are basically compatible--and more specifically, that the Christian just war tradition itself presumes against all violence.
The ambitious and accessible essays collected in this volume were presented by John Howard Yoder during an extensive visit to South America in 1966. Reflecting and also subverting the acknowledged "faddish" attempt to address the revolutionary nature of Christianity, these lectures provide an illuminating snapshot of Yoder's vibrant initial encounter with Latin American Christianity. In these lectures, he thematically addresses the shape of the free church, the Christian practice of peace, and the place of the church in the midst of revolution. In a manner that betrays his confidence in the eventual triumph of faithfulness, Yoder concludes that the peace-witnessing free church is, by definition, always the community that is the soul and conscience of our revolutionary age.
In A Pacifist Way of Knowing: John Howard Yoder's Nonviolent Epistemology, editors Christian Early and Ted Grimsrud gather the scattered writings of Yoder on the theme of the relationship between gospel, peace, and human ways of knowing. In them, they find the beginnings of a pacifist theology of knowledge that rejects strategies of empire while at the same time avoids a self-defeating relativism.
Long familiar to theologians and theology students, John Howard Yoder (1927-1997) is increasingly recognized as one of the most significant theologians of the later twentieth century. Yoder, hailed as a gifted proponent of Anabaptist social ethics, was also an astute and ecumenically-minded constructive theologian. Preface to Theology, initially developed as seminary course material, is key to understanding Yoder's theology and his ever central commitment to Christology. It provides an introduction to the traditional categories of systematic theology, suggesting Yoder's concern with our posture toward theological study and the importance of viewing this study as a vital, ongoing process. Preface to Theology, introduced by Stanley Hauerwas and Alex Sider, includes updated documentation of Yoder's sources. The approachable, student-friendly format makes this volume, now offically in print for the first time, ideal for both the beginning theology student and the advanced scholar. Readers in all Christian traditions will find it a penetrating introduction to theology; students of Yoder's thought will find it indispensable.
Readers will discover that it is not possible to disengage John Howard Yoder’s practice of ecumenical dialogue from his vision of the church. Yoder’s approach to ecumenical dialogue correlates with his conception of the faithfulness of the church. His vision of the church poses challenges for Christians of all communions because he calls both for disciplined dialogue and for faithful servanthood that renders the confession of Jesus Christ’s lordship meaningful. This collection of 17 essays on themes ecclesiological and ecumenical is intended to demonstrate the substantial unity of Yoder’s work over the past four decades. Many of these essays are often cited by researchers but have been till now unobtainable. Three of these texts have never been published before. Editor Michael Cartwright has contributed a substantial introduction on the “Yoderian” project, and a select bibliography prepared by Mark Nation catalogs Yoder’s writings—published and unpublished—on ecclesiology and ecumenism.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.