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• W259774957 abstract "Abstract: Yoder placed the nonviolent earthly Jesus at the center of his theological enterprise, offering a sharp critique of Constantinianism and constructing an ethics of nonviolent discipleship. But his legacy leaves us with a God and hence without an enduring theological foundation to sustain the practice of The challenge of this essay is to overcome the anomaly created by Yoder's theological premise that holy war is the historical foundation for ... Jesus' nonviolence. Yoder's project of anti-Constantinianism needs to be carried to the next stage--beyond the sociopolitical to the theo-cosmic to enable us to perceive the nonviolent God revealed in the Jesus-event. THE PROBLEM OF A WARRIOR GOD John Howard Yoder is the theologian who most significantly shaped peace and the theo-politics of peace in the second half of the twentieth century. In that crucial period following World War II, the arms race took a quantum leap toward the dark abyss of death, focusing no longer on conventional weaponry but on the unleashing of the atom. All national politics, particularly in the U. S. in its struggle to gain global hegemony, became geopolitics. Throughout his life Yoder engaged in what he called occasional theology rather than systematics. That is, he was always keenly aware of the times in which he lived, and his addressed the particular issues that emerged out of those contexts. But Yoder's occasional theology, though wide-ranging, was not random. In his analysis of Christendom, he called the theological elites, who lent Christendom its cultural respectability and political legitimation, to the accountability of the earthly Jesus (1)--a Jesus who calls his followers to practice nonviolence in a world dominated by violence. Thus it is understandable that Yoder's Politics of Jesus (2) was aimed at America's Ivy League academies of theology. (3) And although these institutions were slow to respond, The Politics was immediately picked up by large numbers of theologically trained, peace-oriented pastors and church people across the United States, followed by a global readership. Two decades later Yoder had become the first Mennonite theologian to achieve a worldwide readership. Yoder placed Jesus, the nonviolent earthly Jesus, in the center of the theological agenda--an odd historical nemesis for the Just War theologians of the Ivy League schools; a socio-theological archetype for the struggle of engaged pacifists. Embedded in all of this is a peculiar irony: Were the Just War theologians of the Ivy League schools and many of the Jesus-followers of Yoderian pacifism all worshipping the same God--a God? For me it is a self-evident truth that an enduring ethics of nonviolence cannot finally be grounded in a of violence. (4) The morality of God in the thought and writings of Yoder, with specific focus on the warrior is the focus of this essay. If I am critical of certain aspects of Yoder's thought, I nevertheless pay Yoder tribute and highest respect. (5) The image of the Warrior-God was brought into much sharper relief through Yoder because of his contrasting emphasis on shalom as the defining characteristic of God's people. On the one hand, Yoder substantiated this normative emphasis on shalom through his consistent focus on Jesus--the fully human one, who is our fullest revelation of the will of God, who in his invitation to follow him is normative for our daily lives. On the other hand, Yoder continued to present God in the biblical images of a warrior, as one who uses violence to accomplish divine ends. Yoder was more willing to examine the socio-cultural phenomena surrounding the prophets and Jesus than to examine the Hebrew epistemological construction of the God whom Jesus and the prophets served. Yoder has left us with the biblical and theological problem of a God--of a moral Son and, if measured by the same standard, an immoral Father. …" @default.
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• W259774957 date "2003-07-01" @default.
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• W259774957 title "Theological Foundations for an Ethics of Nonviolence: Was Yoder's God a Warrior?" @default.
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