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To See History Doxologically by J. Alexander Sider Pdf
In the minds of many Christians today, the church is not holy; it is difficult. Yet J. Alexander Sider argues that it is precisely when the church acknowledges its many faults and frailties when it patiently confronts its own capacity to betray the gospel that its true holiness is made manifest. In To See History Doxologically Sider probingly examines John Howard Yoder s eschatology and ecclesiology in conversation with Oliver O Donovan, Ernst Troeltsch, Miroslav Volf, and others. Sider shows how Yoder s thought redefines the church s holiness not as something earned or possessed by its own virtue but as the ceaseless and ever-new gift of God throughout all time.
Christ, History and Apocalyptic by Nathan R. Kerr Pdf
This book offers a comprehensive reflection on what it means that Christians claim that Jesus is Lord by engaging in a defense of Christian apocalyptic as the criterion for evaluating the truth of history and of history's relation to the transcendent political reality that theology calls the Kingdom of God. The heart of this work comprises an original genealogical analysis of twentieth-century theological encounters with the modern historicist problematic through a series of critical engagements with the work of Ernst Troeltsch, Karl Barth, Stanley Hauerwas, and John Howard Yoder. Bringing these thinkers into conversation at key points with the work of Walter Benjamin, Carl Schmitt, John Milbank, and Michel de Certeau, among others, this genealogy analyzes and exposes the ideologically Constantinian assumptions shared by both modern liberal and contemporary post-liberal accounts of Christian politics and mission. On the basis of a rereading of John Howard Yoder's place within this genealogy, the author outlines an alternative apocalyptic historicism, which conceives the work of Christian politics as a mode of subversive, missionary encounter between church and world. The result is a profoundly original vision of history that at once calls for and is empowered by a Christian apocalyptic politics, in which the ideologically reductionist concerns for political effectiveness and productivity are surpassed by way of a missionary praxis of subversion and liberation rooted in liturgy and doxology.
In this book Stanley Hauerwas explores the significance of eschatological reflection for helping the church negotiate the contemporary world. In Part One, ‘Theological Matters’, Hauerwas directly addresses his understanding of the eschatological character of the Christian faith. In Part Two, ‘Church and Politics’, he deals with the political reality of the church in light of the end, addressing such issues as the divided character of the church, the imperative of Christian unity, and the necessary practice of sacrifice.
Power and Practices by Jeremy Bergen,Anthony G. Siegrist Pdf
A new generation engages the theology of John Howard Yoder. These essays wrestle with questions of power and its implications for social practices including policing, nonviolence, sexism, governmentality, dialogue, political critique, theological construction, and the work of “inheriting” a theological tradition. The authors and their approaches to Yoder’s work are diverse. They bring a wide array of backgrounds to the task, from activism and church leadership to advanced studies and the professorate. What each has in common is an instinct to place Yoder’s work into new conversations and to examine it through new lenses. Authors include Chris K. Huebner, Nekeisha Alexis-Baker, Paul Martens, John C. Nugent, and Paul C. Heidebrecht.
Augustinian and Ecclesial Christian Ethics by D. Stephen Long Pdf
What is the relationship between the command to love one’s enemies and the use of violence and/or other coercive political means? This work examines this question by comparing and contrasting two important contemporary approaches to Christian ethics, neoAugustinian and the ecclesial or neoAnabaptist. It traces the complicated conversation that has taken place since John Howard Yoder took on Reinhold Niebuhr’s interpretation of the Anabaptists in the 1940’s. It consists of three parts. The first part traces the development of the Augustinian-Niebuhrian approach to ethics from Niebuhr through those who have advanced his work including Paul Ramsey, Timothy Jackson, Charles Mathewes, Eric Gregory, and Jennifer Herdt. It also examines the Augustinian ethics of Oliver O’Donovan, John Milbank and Nicholas Wolterstorff. Along with tracing the Augustinian approach and its trajectories through agapism, theology and the interpretation of Augustine, it identifies fifteen criticisms that this approach brings against the neoAnabaptists. The second part traces the origin of the ecclesial or neoAnabaptist approach, and then examines its relationship to, and criticism of, agapism, what theological doctrines are central and its interpretation of Augustine. Its purpose is primarily constructive by explaining the role that ecclesiology, Christology and eschatology have among the neoAnabaptists. The third part addresses the criticisms levied by Augustinians against the neoAnabaptists by drawing on the constructive theology in the second part. It intends to show where the Augustinian critics are correct, where they have missed key theological teachings, and where they misrepresent. It also assesses the summons to the nationalist project the Augustinians put to the neoAnabaptists. If this work is successful, this third part will not be defensive. It will instead illumine the reasons for the criticisms and suggest means by which the conversation that began between Yoder and Niebuhr can continue and possibly bear fruit for theological ethics in both its ecclesial and nationalist projects for generations to come.
Apocalyptic and the Future of Theology by Joshua B. Davis,Douglas Harink Pdf
Ernst Kasemann famously claimed that apocalyptic is the mother of Christian theology. J. Louis Martyn's radical interpretation of the overarching significance of apocalyptic in Paul's theology has pushed Kasemann's claim further and deeper. Still, despite the recognition that apocalyptic is at the core of New Testament and Pauline theology, modern theology has often dismissed, domesticated, or demythologized early Christian apocalyptic. A renewed interest in taking apocalyptic seriously is one of the most exciting developments in recent theology. The essays in this volume, taking their point of departure from the work of Martyn (and Kasemann), wrestle critically with the promise (and possible peril) of the apocalyptic transformation of Christian theology. With original contributions from established scholars (including Beverly Gaventa, Stanley Hauerwas, Robert Jenson, Walter Lowe, Joseph Mangina, Christopher Morse, and Fleming Rutledge) as well as younger voices, this volume makes a substantial contribution to the discussion of apocalyptic and theology today. A unique feature of the book is a personal reflection on Ernst Kasemann by J. Louis Martyn himself.
The work of John Howard Yoder has become increasingly influential in recent years. Moreover, it is gaining influence in some surprising places. No longer restricted to the world of theological ethicists and Mennonites, Yoder has been discovered as arefreshing voice by scholars working in many other fields. For thirty-five years, Yoder was known primarily as an articulate defender of Christian pacifism against a theological ethics guild dominated by the Troeltschian assumptions reflected in thework of Walter Rauschenbusch and Reinhold and Richard Niebuhr. But in the last decade, there has been a clearly identifiable shift in direction. A new generation of scholars has begun reading Yoder alongside figures most often associated with post-structuralism, neo-Nietzscheanism, and post-colonialism, resulting in original and productive new readings of his work. At the same time, scholars from outside of theology and ethics departments, indeed outside of Christianity itself, like Romand Coles and Daniel Boyarin, have discovered in Yoder a significant conversation partner for their own work. This volume collects some of the best of those essays in hope of encouraging more such work from readers of Yoder and in hopes of attracting others to his important work.
This collection of essays continues a long and venerable debate in the history of the Christian church regarding the legacy of the Roman emperor Constantine the Great. For some, Constantine's conversion to Christianity early in the fourth century set in motion a process that made the church subservient to the civil authority of the state, brought a definitive end to pacifism as a central teaching of the early church, and redefined the character of Christian catechesis and missions. In 2010, Peter J. Leithart published a widely read polemic, Defending Constantine, that vigorously refuted this interpretation. In its place, Leithart offered a thoroughgoing rehabilitation of Constantine and his legacy, while directing a rhetorical fusillade against the pacifist theology and ethics of the Mennonite theologian John Howard Yoder. The essays gathered here in response to Leithart reflect the insights of eleven leading theologians, historians, and ethicists from a wide range of theological traditions. They engage one of the most contentious issues in Christian church history in irenic fashion and at the highest level of scholarship. In so doing, they help ensure that the Constantinian Debate will continue to be lively, substantive, and consequential.
“In the world but not of it”—an expression that has been interpreted in a multitude of ways. With the publication of Rod Dreher’s much-debated book The Benedict Option in 2017, the question of just how the church is to exist “in but not of the world” is once again on the minds of many. To provide answers true to the context in which the Western church now finds itself, it is worth first investigating how the question has been answered in the past. In determining what to do today, it helps to understand how we got here in the first place. At the beginning of the fourth century, people were persecuted for being Christians; by the end of the fourth century, people were persecuted for not being Christians. This book is an academic investigation of how three paradigmatic theologians interpreted this so-called Constantinian shift: Eusebius of Caesarea (ca. 260–339), Augustine of Hippo (354–430), and John Howard Yoder (1927–1997). Surprising similarities between the theology of Eusebius and Yoder become apparent, and underlying theological structures of how to interpret what it looks like to be a community that follows Christ are revealed.
Christians regularly ask God to "forgive us our debts, as we forgive our debtors," but tend to focus on the first half and ignore the second. Something is missing if Christians think of mission only in terms of proclamation or social justice and discipleship only in terms of personal growth and renewal—leaving the relational implications of the gospel almost to chance. It is vital both to spiritual life and mission to think of the church as both invitation and witness to a particularly merciful social dynamic in the world. As a work of constructive practical theology and a critical commentary on the ecclesiology of Karl Barth's unfinished Church Dogmatics, A Shared Mercy explains the place and meaning of interpersonal forgiveness and embeds it within an account of Christ's ongoing ministry of reconciliation. A theologian well-practiced in church ministry, Jon Coutts aims to understand what it means to forgive and reconcile in the context of the Christ-confessing community. In the process he appropriates an area of Barth's theology that has yet to be fully explored for its practical ramifications and that promises to be of interest to both seasoned scholars and newcomers to Barth alike. The result is a re-envisioning of the church in terms of a mercy that is crucially and definitively shared. Featuring new monographs with cutting-edge research, New Explorations in Theology provides a platform for constructive, creative work in the areas of systematic, historical, philosophical, biblical, and practical theology.
The Oxford Handbook of Religion, Conflict, and Peacebuilding by Atalia Omer,R. Scott Appleby,David Little Pdf
This title provides a comprehensive, interdisciplinary account of the scholarship on religion, conflict, and peacebuilding. Extending that inquiry beyond its traditional parameters, the volume explores the legacies of colonialism, missionary activism, secularism, orientalism, and liberalism. While featuring case studies from diverse contexts and traditions, the volume is organised thematically.
Christ, Power and Mammon by Scott Thomas Prather Pdf
This book examines the role of the New Testament concept of the 'principalities and powers' in the thought of Karl Barth and John Howard Yoder, showing how this biblical concept of power is central to the fundamental theological convictions of each thinker. Prather offers a scholarly account of the underexplored theological and ethical import of a major biblical theme and the book addresses questions and concerns from a wide range of academic and lay theological interest. He brings Barth and Yoder into dialogue here and examines the three crucial areas: the 'confessional' distinction of church and world; the demonization of political power; and the intrinsic relation between the political and economic powers. While other theologians have rightly identified a 'christocentric' connection between the thought of Barth and Yoder, no attempt has been made to bring them together through the sustained analysis of a single doctrinal or ethical issue - this book does just that.
Jean Danielou's Doxological Humanism by Marc Nicholas Pdf
In the spring of 1946, Jean Danielou published an article by the title of "Les orientations presents de la pensee religieuse" for Etudes. Danielou's article--at least according to his critics--set the program for what would be later referred to as la nouvelle theologie. Though Danielou's influence was definitive at the inception of the movement (loosely understood) and continued up until Vatican II and after it, relatively little (especially compared to his close associate Henri de Lubac) has been written about Danielou in English even in the recent resurgence of interest in nouvelle theologie. This book seeks to fill that gap in part by providing an overview of his theology with extensive reference to his vast corpus of writings by highlighting what seems to be the key to his thought: that all human beings were made for contemplation and that one is only truly human when one exercises this innate calling in a Trinitarian fashion.