Kirjahaku

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.

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.

Tradition has painted a portrait of a Savior who stands aloof from governmental concerns and who calls his disciples to an apolitical life. But such a picture of Jesus is far from accurate, according to John Howard Yoder. This watershed work in New Testament ethics leads us to a Savior who was deeply concerned with the agenda of politics and the related issues of power, status, and right relations. By canvassing Luke's Gospel, Yoder argues convincingly that the true impact of Jesus' life and ministry on his disciples' social behavior points to a specific kind of Christian pacifism in which "the cross of Christ is the model of Christian social efficacy." This second edition of The Politics of Jesus provides up-to-date interaction with recent publications that touch on Yoder's timely topic. Following most of the chapters are new "epilogues" summarizing research conducted during the last two decades - research that continues to support the outstanding insights set forth in Yoder's original work.

These essays in Christian social ethics, some previously published but most appearing in print here for the first time, are all about the way in which the church, in the midst of the world, is called to think and act on behalf of the world. As the title indicates, this affirmative stance is the opposite of the way John Howard Yoder has often been interpreted under the label of "sectarian." The church is called to serve as a prophetic model and discerning pioneer, addressing the surrounding society's concerns about power and righteousness. The examples chosen for interpretation range from the ancient Jewish experience of dispersion as mission to modern examples like Martin Luther King, Jr.

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. 36 Pages.

Stanley Hauerwas y Alex Sider, en su Introducci n, dicen: A veces, bromeando entre nosotros, hemos imaginado a Yoder como una especie de panfletista revolucionario. Los revolucionarios sol an empezar el intento de formar su cuadrilla de simpatizantes mediante la creaci n de una literatura que fuera dif cil de hallar, a la vez que peligrosa -por lo menos si te pillaban ley ndola-. El panfleto o la grabaci n en audio bien pod a ser parte de la tecnolog a asociada al r gimen que intentaban derrocar, pero el propio medio de comunicaci n sufr a una transformaci n por las condiciones necesarias para su producci n y consumo. Yoder, cuyo radicalismo hasta supera lo que pudiera imaginar ning n revolucionario, a veces pareci esmerarse por hacer dif cil de conseguir su obra. Sus ensayos parecen tener una existencia -como el panfleto revolucionario- solamente en copias pirateadas que hacen que quien lo lea pareciera merecer aparecer en una lista de enemigos del Estado. Pens acaso que el reaprendizaje a que obliga su obra hab a de empezar con la propia dificultad de hacerse con lo que escribi ? El caso es que dudamos que ni siquiera Yoder fuera tan listo, por mucho que el car cter dif cil de conseguir de gran parte de su obra le confiera un efecto Jomeini.

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

La historia conoce sus olvidos y stos no son casuales. Pocos recordaban, hasta algunos a os atr s, a los reformadores de segunda l nea, a los sectarios, o reformadores radicales, como preferimos llamarlos ahora. Lutero, Calvino, Hus, Knox, Zuinglio, cuya obra logr establecer iglesias oficiales, empujaron fuera del centro de la atenci n hist rica a estos otors hombres que quisieron reformar la Iglesia regresando a la pureza de los or genes y la sencillez del evangelio. Es en este sentido que fueron radicales. No es casual que fueran estos reformadores marginales quienes concibieron de manera m s aguda la responsabilidad cristiana frente a las demandas de la justicia y la paz, mereciendo por ello el rechazo de los pr ncipes y magistrados y la persecuci n de los poderes constituidos. Este volumen presenta para el p blico de lengua castellana los textos m s valiosos de la producci n literaria de los reformadores radicales, que los lectores sin duda encontrar n cargados de anticipos de lo que, mucho tiempo despu s, ser an las grandes revoluciones de nuestro tiempo -mucho antes de que las grandes concepciones pol ticas y sociales del occidente contempor neo fueran totalmente secularizadas.

The study of Christian ethics in North America has been profoundly influenced during this century by the work of H. Richard Niebuhr. That influence is felt nowhere as keenly as in the widespread use of his classic text, Christ and Culture. Yet certain central flaws exist in Niebuhr's work on Christ and culture, particularly in its lack of concrete norms for the church's transformative engagement with the world. Scholars have long realized that further work must be done in this area if the church is to speak the word of the gospel adequately in the midst of a pluralistic and changing culture. In this book, Glen H. Stassen, D. M. Yeager, and John Howard Yoder push Christian ethical reflection beyond Niebuhr by offering an analysis and critique of Niebuhr's well-known fivefold typology of the relation of Christ to culture. They wrestle with the issue of how the actual, working church goes about being an agent of the transformation of culture. Unlike Niebuhr, whose description of the transformationist ideal had little grounding in the concrete existence of the church, the authors reflect on those practices through which congregations seek both to embody faithfulness to Jesus Christ and to be the church in their culture. As a prologue to this analytical and constructive task, the volume contains a previously unpublished essay by H. Richard Niebuhr, "Types of Christian Ethics," in which he laid out the framework of the typology he would later expand in Christ and Culture.