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This volume performs a critical and vibrant reconstruction of Anabaptist identity and theological method, in the wake of the recent revelations of the depth of the sexual abuse perpetrated by the most influential Anabaptist theologian of the 20th century, John Howard Yoder. In an attempt to liberate Anabaptist theology and identity from the constricting vision appropriated and reformulated by Yoder, these essays refuse the determinative categories of the last half century supplied by and carried beyond Harold Bender's The Anabaptist Vision.While still under the shadow of decades of trauma, a recontexualized conversation about Anabaptist theology and identity emerges in this volume that is ecumenically engaged, philosophically astute, psychologically attuned, and resolutely vulnerable. The volume offers a Trinitarian and Christological framework that holds together the importance of Scripture, tradition, and the lived experience of the Christian community, as the contributors examine a wide variety of issues such as Mennonite feminism, Anabaptist queer theology, and Mennonite theological methods. These essays interrogate the operations of power, violence, exclusion, and privilege in methodology in this changed context, offering self-critical constructive alternatives for articulating Anabaptist theology and identity.
The Anabaptist Vision, given as a presidential address before the American Society of Church History in 1943, has become a classic essay. In it, Harold S. Bender defines the spirit and purposes of the original Anabaptists. Three major points of emphasis are: the transformation of the entire way of life of the individual to the teachings and example of Christ, voluntary church membership based upon conversion and commitment to holy living, and Christian love and nonresistance applied to all human relationships.
This volume performs a critical and vibrant reconstruction of Anabaptist identity and theological method, in the wake of the recent revelations of the depth of the sexual abuse perpetrated by the most influential Anabaptist theologian of the 20th century, John Howard Yoder. In an attempt to liberate Anabaptist theology and identity from the constricting vision appropriated and reformulated by Yoder, these essays refuse the determinative categories of the last half century supplied by and carried beyond Harold Bender's The Anabaptist Vision. While still under the shadow of decades of trauma, a recontexualized conversation about Anabaptist theology and identity emerges in this volume that is ecumenically engaged, philosophically astute, psychologically attuned, and resolutely vulnerable. The volume offers a Trinitarian and Christological framework that holds together the importance of Scripture, tradition, and the lived experience of the Christian community, as the contributors examine a wide variety of issues such as Mennonite feminism, Anabaptist queer theology, and Mennonite theological methods. These essays interrogate the operations of power, violence, exclusion, and privilege in methodology in this changed context, offering self-critical constructive alternatives for articulating Anabaptist theology and identity.
Bold, faithful, challenging – this volume uncovers the social and political implications of the gospel message by looking at Anabaptist theology and practice from a female perspective. The contributors approach the gospel from a wide range of disciplines and backgrounds, liberating the radical political ethic of Jesus Christ from patriarchal distortions and demonstrating that gender justice and peace theology are inseparable. Beautifully illustrated with pen drawings, Liberating the Politics of Jesus recognizes the authority of women to interpret and reconstruct the peace church tradition on issues such as subordination, suffering, atonement, the nature of church, leadership, and discipleship. The contributors confront difficult topics head-on, such as the power structures in South Africa, armed conflict in Colombia, and the sexual violence of John Howard Yoder. The result is a renewed Anabaptist peace theology with the potential to transform the work of theology and ministry in all Christian traditions.
Scholars and pastors (Paige Patterson, Rick Warren, etc.) offer essays on sixteenth-century Anabaptists (Balthasar Hubmaier, Leonhard Schiemer, Hans Denck, etc.) proposing to recover the Anabaptist vision among Baptists as a means of restoring New Testament Christianity.
"Judged by the reception it met at the hands of those in power, both in Church and State, equally in Roman Catholic and in Protestant countries, the Anabaptist movement was one of the most tragic in the history of Christianity; but, judged by the principles, which were put into play by the men who bore this reproachful nickname, it must be pronounced one of the most momentous and significant undertakings in man's eventful religious struggle after the truth. It gathered up the gains of earlier movements, it is the spiritual soil out of which all nonconformist sects have sprung, and it is the first plain announcement in modern history of a programme for a new type of Christian society which the modern world, especially in America and England, has been slowly realizing-an absolutely free and independent religious society, and a State in which every man counts as a man, and has his share in shaping both Church and State." These words of Rufus M. Jones2 constitute one of the best characterizations of Anabaptism and its contribution to our modern Christian culture to be found in the English language.