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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.
What might it mean for public and political life to be understood as an important dimension of following Jesus? As a part of Zondervan’s Ordinary Theology series, Vincent E. Bacote’s The Political Disciple addresses this question by considering not only whether Christians have (or need) permission to engage the public square, but also what it means to reflect Christlikeness in our public practice, as well as what to make of the typically slow rate of social change and the tension between relative allegiance to a nation and/or a political party and ultimate allegiance to Christ. Pastors, laypeople, and college students will find this concise volume a handy primer on Christianity and public life.
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.
'The Politics of Discipleship and Discipleship in Politics' is a work of dialog and cooperation at every level. At the core of this volume are lectures by Jÿrgen Moltmann, originally delivered at two Mennonite seminaries at the height of the Cold War. Theologians at those seminaries then responded to each of Moltmann's lectures, and those are included as well. Added to this collection are: a new essay by Moltmann on peacemaking and dragonslaying, a new foreword by Willard Swartley, and a new preface by Moltmann. In this post-9/11 world, this dialog has fresh relevance.
Everyone is being discipled. The question is: what is discipling us? The majority of Christians today are being discipled by popular media, flashy events, and folk theology because churches have neglected their responsibility to make disciples. But the church is not a secondary platform in the mission of God; it is the primary platform God uses to grow people into the image of Jesus. Therefore, as church leaders, it is our primary responsibility to establish environments and relationships where people can be trained, grow, and be sent as disciples. There are three indispensable elements of discipleship: Learning to participate in the biblical story (the Bible) Growing in our confession of who God is and who we are (theology) Regularly participating in private and corporate intentional action (spiritual disciplines) Deep Discipleship equips churches to reclaim the responsibility of discipling people at any point on their journey.
The power of the gospel to transform individual lives has been evident throughout New Testament history. But what of the darkness and poverty that enslave entire nations? Miller builds a powerful, convincing thesis that God's truth can free whole societies from deception and poverty. Excellent study of worldviews!
Reminiscent of Bonhoeffer's Discipleship, Jennifer McBride's Radical Discipleship utilizes the liturgical seasons as a framework for engaging the social evils of mass incarceration, capital punishment, and homelessness, arguing that to be faithful to the gospel, Christians must become disciples of, not simply believers in, Jesus. The book arises out of McBride's extensive experience teaching theology in a women's prison while participating in a residential Christian activist and worshipping community. Arguing that disciples must take responsibility for the social evils that bar "beloved community," Martin Luther King's term for a just social order, the promised kingdom of God, McBride calls for a dual commitment to the works of mercy and the struggle for justice. This work seeks to form readers into an understanding of the social and political character of the good news proclaimed in the Gospels. Organically connecting liturgy with activism and theological reflection, McBride argues that discipleship requires that privileged Christians place their bodies in spaces of social struggle and distress to reduce the distance between themselves and those who suffer injustice, and stand in solidarity with those whom society deems guilty, despises, and rejectswhich makes discipleship radical as Christians take seriously the Jesus of the Gospels.
Heaven has received a lot of attention in recent years as bestselling books and movies have told the stories of people who claim to have been there. But what does the Bible actually say about heaven? What difference does it make? What happens the moment after we die? What will our relationships be like in heaven? Chip Ingram sets aside the hype and myths and digs into the Scriptures to discover what God actually wants us to know about the hereafter. Most importantly, Ingram shows why our understanding of heaven matters now, in this life. Because what we believe about heaven actually affects us today in ways we may not have imagined.
The Four Responsibilities of a Disciple addresses the question, "What will it take to change the world for our Master?" After many years of searching, my answer is that it has to start with you and me. Too many times we want to go out and change the world and start off by trying to "fix" everyone else. But the path to permanent, lasting, sustainable change has to begin with ourselves. Yes, we should be working to change the world, but it must begin with ourselves. In order to "make disciples" as our Master tells us in The Great Commission, we first have to become disciples ourselves. Jesus said, "A disciple... when he is fully trained will be like his teacher" (Luke 6:40). One of the largest obstacles to discipleship is that too many people think of it as being an optional component of faith. We tend to relegate discipleship to the clergy or to someone with a special mission. The fact is, however, that if we call ourselves by the name of Jesus, we should be a disciple ourselves and should be making disciples of others. It's just part of the package. It isn't some special, elite group of people who are the "special forces" of our faith. No. It's you and me. Together. We are both following the same commission given by our Master. Whoever you are and wherever your station in life, you are called to be a disciple. The Four Responsibilities of a Disciple gives the basics for starting on your path to becoming a true disciple of Jesus. It addresses four over-arching areas of responsibility with which every follower of Jesus should be familiar and practicing. Why not start today in becoming a better disciple of the your Messiah?
Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory (nearly all of it from disciplines other than political theory), as well as the literatures on particular issues addressed in the argument. Moore argues that Buddhist political thought rests on three core premises--that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues--Nietzsche's similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory.