Power and Practices: Engaging the Work of John Howard Yoder by Jeremy M. Bergen, Anthony G. Siegrist

By Jeremy M. Bergen, Anthony G. Siegrist

During this number of essays, a brand new new release engages the theology of John Howard Yoder. In dialog with Yoder, those essays combat with questions of strength and its implications for social practices together with policing, nonviolence, sexism, governmentality, discussion, political critique, theological building, and the paintings of inheriting a theological culture. different essays advance biblical or theological frameworks for appropriating Yoder s insights on energy and practices. The authors and their techniques to Yoder s paintings are different. they carry a wide range of backgrounds to the duty, from activism and church management to complex reviews and the professorate. What each one has in universal is an intuition to put Yoder s paintings into new conversations and to ascertain it via new lenses. Authors contain Chris ok. Huebner, Nekeisha Alexis-Baker, Paul Martens, John C. Nugent, and Paul C. Heidebrecht.

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Could it be that John Howard Yoder is working out of an image of God that stands in some sort of uneasy continuity with that of Cecil B. DeMille’s? Could it be that, after the impressive scholarly and interpretive apparatus advocating for the plausibility of the nonviolent politics of Jesus has run its course, there remains for Yoder, at the end of the day, a horrifically violent, Hollywoodesque image of God lurking in the shadows? ’”3 In attempting to think theologically about the meaning of biblical passages having to do with the wrath, vengeance, and “wars of Yahweh,” Gingerich finds that Yoder operates out of a model of “God” thoroughly compromised by the mythologies of divine and human redemptive violence.

Yoder, “Thinking Theologically from a Free-Church Perspective,” in Doing Theology in Today’s World, ed. John D. Woodbridge and Thomas Edward McComiskey (Grand Rapids, MI: Zondervan, 1991), 259. 24. Nancey Murphy, “John Howard Yoder’s Systematic Defense of Christian Pacifism,” Wisdom of the Cross: Essays in Honor of John Howard Yoder, ed. Stanley Hauerwas, et al (Grand Rapids, MI: Eerdmans, 1999), 48. See Gingerich, “Theological Foundations,” 421 n16. 25. Harry Huebner, “Moral Agency as Embodiment: How the Church Acts” in Wisdom of the Cross, 206.

25 But neither Murphy nor Huebner offer in their articles a single example of Yoder explicitly using the language of the “moral character” or “moral force” of God, or indeed of Yoder constructively investigating “God’s being” in any way 38 Power and Practices whatsoever. Yoder rarely makes theological moves of that sort in his writing. He neither explicitly takes up the problem of violence in the image of God nor does he explicitly propose an alternative. More recent writers, such as Nelson-Pallmeyer, J.

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