#john howard yoder

[christology101]

Relevance or Irrelevance of Christianity...

Let us begin with this premise: When we stop asking the challenging, difficult and uncomfortable questions, we stop thinking and growing, and we cease to be what God intends and diminish the gifts He has given to us. When we cease to explore and probe, we cease to be anything else than a simple beast, or in some cases flora or a solid rock [immovable and unthinking].  We must recognize what differentiates us from a rock, a tree, and the common beast [whether from an evolutionary perspective or a creation perspective, the answers are not too dissimilar].  To this, let’s add another: you cannot use laws, regulations, and force to transform someone’s soul and belief system [not in a single lifetime - through generations, you might transform the masses, but it would be inch-by-inch]. Perhaps one more: Christ is good, Christianity, not so much.  Tradition is also good, but traditionalism is bad. 

Here beginneth the lesson/questions:

If you look at others in disdain, feel better than or superior to others, feel ill-will to others, treat others poorly or as less than human, with a base form of inhumanity, or classify others as somehow different [and because of that, lesser], then how in any way do you reflect Christ?  How would you expect anyone to see Christ’s Light through your actions and words?  We need to remember that it is not our time in church, not our prayers, and not our sense of piety that delivers the loving light of Christ and His Word to others [and so spreads the message of peace, love, and joy which dominate the Word].  We need to listen attentively to criticism and test ourselves to make sure we actually send out Christ’s message, not our own, not that of another entity wrapped in a paper mache version of Christianity, and not an idol or power.  Since so many groups and sects claiming to be Christian have spewed or supported things like this, and we justly and logically lump them together under the banner of Christianity, what goods does Christianity demonstrate?  What value(s)?  Is Christianity, in the real world, representative of Christ and His Word?  

Consider the WWJD stickers, wristbands keychains and visual images…  If we truly ask What Would Jesus Do, would He put on a bumper sticker or somehow throw it in your face or would He behave and approach it differently?  How would Jesus speak AND act towards others that spoke volumes to their souls and let them see not just the Inner Light and Love but the Eternal Flame that only He can spark?  If we truly ask WWJD, then we would not need a constant personal reminder nor would we flaunt the idea in front of others.  Instead, by the Loving Light of His Guidance and Word, we would both demonstrate His Love and speak with His Beauty in every word.  

Something else for us to contemplate and meditate upon, and if truth be known it should not take us very long, is to which political party would Jesus belong?  By the way, the answer is NONE!  He would not side with any party or nation, period.  If you question this, then look back upon His walk with us.  Would He gravitate towards the Romans?  Would he side with King Herod [paying particular attention to the king part]?  Would He find more in common with and follow the Saduccees and Pharisees?  Since they are the only political and religious leaders with whom He interacted, where would be the basis for any claim that Jesus would support any political, religious, or other control mechanism or leadership?  You will hear someone say, with all fervor and conviction, that God loves their party or leader.  Like he loved Herod?  I would accept that as He loved all of us and forgave all, that yes, from that perspective He loved Herod, but would He follow Herod?  Would He do His bidding?  There is ZERO biblical evidence to even slightly suggest this as a possibility, so therefore He would not love a political leader.  Some will point to the Old Testament, the likes of Solomon and David.  Well, it is the Old Testament, and we were released from the sacrifices therein by Christ’s blood and as He taught from it, He also took us to the next level.  Would anyone, given Christ’s interactions with the leaders and powers of His time on earth, say that He loved those leaders or powers?  As God loved David, Solomon and other leaders, they also fell all-too easily from grace and failed.  We must recognize that we are all, these flawed humans, clothed in error and faults. Would anyone, with a soul emptied of the world and its influences, claim that any leader today is David or Solomon, Moses or Abraham?  If you remove the world, how can you?  

As a lesson or marker for the soul in its search for an earthly leader to gravitate toward and attach to [in some cases like a barnacle], should we not at least ask these questions:

1. What has this person done to show Christ-like character?  A moral center? 

2. What acts of kindness has this person done?  

3. What words of support, care, and encouragement, grounded in Christ, has the person uttered or shown? 

4. How can we see Christ through this person, if at all?

5. What policies, actions, and behaviors of this leader and his/her minions and followers demonstrate Christ?  

Where did Christ show exclusion and selectivity?  Where did He show cruelty or indifference to suffering?  Where did He mistreat His neighbors and associates?  Where was He rude or crass?  Where did He mock others?  Where did He treat women differently from men?  Where did He say to ignore suffering and cruelty?  Where did He say to follow a worldly leader?  Where did He say to hoard money and goods, to steal or swindle your neighbor, or to promote self over others?  I’ll wait…  

We as flawed human beings have a sincere problem dating back to the most ancient of recorded times and witnessed all through the Bible.  Even with God shining through and if not visible at least present, we desire a physical human being or idol to worship in His place.  We have used kings, political leaders, some civic leaders, but always a surrogate and petty replacement…  Not even a mere shadow of that which is Holy, but upon which and whom we laud all manner of imagined wonders and praise.  God warns us, time and again, not to fall into this trap, but our lack of faith drives us to find relief and strength in a human and worldly form.  We cannot fully place our faith in a God we have not seen, as much as we cry and screech that we do, as much as we claim we do, as much as we go to church and try to mimic and speak all manner of piety and belief, we throw ourselves at the feet of worldly leaders, powers, and dominions.  Only the soul which has dampened out the world and all the enemies, which has passed through darkness and emptied itself of the world and let Christ’s Light shine in and reignite and fully spark it, can see clearly and grow out of infancy and dependence upon something earthly upon which to suckle instead of something Divine and Eternal.  We know not, in doing this evil, that we quite literally suckle death and eternal suffering.  

“Long is the way and hard, that out of Hell leads up to light.” - John Milton, Paradise Lost. 

In our vain attempts to create a legislated heaven [notice the lower case] on earth, we have behaved in a manner equal to if not greater than the Saduccees and Pharisees, and we wonder why less people believe and why more people criticize.  If we have to pass laws, legislate, and force obedience to what we perceive as Christian doctrine and Christ’s teachings, if we rely upon that and make that our goal and ends [through support for the political parties, leaders, powers, and dominions], how is anyone supposed to see Christ’s Light?  How is anyone to see the light in you?  If you require force and coercion, what kind of Faith is that?  How are you demonstrating Faith in Jesus Christ?  Time to show AND tell.  By actions and statements, by grafting unto worldly and earthly leaders and forces, we SHOW those who do not believe, are lost in the forest or mire of the world, that there is no Faith, only laws.  That form of legalism is one of the many things Christ came to remove and replace. What possible worth can anyone see in a so-called Christianity riddled with government and earthly laws, rules, regulations, punishments, and restrictions?  Where is Free Will?  A just and valuable question from them, you say you believe in Faith and Free Will, yet at every point you restrict free will and deny faith through all these statements, rules…  How am I to see anything about those from you or the government?  How is Christ relevant to me or anyone if this is His world?  Are not all these methods, governmental rules, laws, restrictions…  attempts to make people throw on the costume and covering of Christ without any depth into the spirit, heart, and mind?  Do they not simply pigeonhole the individual into a form of obedience that mimics Christ-like behavior and lets people playact the role with no more substance than an actor on the stage?  Where is the actual acceptance of Christ?  The hard work to open the soul to Him?  Where is the light within kindled by Him and brought to full flame through a closer relationship with Him?  If we break it down, are we not saying, “Believe like us or die?”  Is this the way of Christ?  

One of the root questions has to be, how is Christianity and Christ relevant?  What have we done to make Him and it relevant and what have we done to make Him and it irrelevant?  It’s not sacrilegious to ask the questions because they should increase our strength in Him if we honestly explore and answer.

Want to make Christ and Christianity completely irrelevant?  Say you are a Christian nation. Besides being vainglorious and self-serving, it flies in the face of everything Christ said and taught. Where did Christ say he wanted to establish an actual nation?  A people, yes, a nation with leaders and a government of any sort, no.  Considering your answers above, where would relevance be found?  Other than the comfort of followership and simplistic obedience, why would anyone follow Christ based upon the answers above?  Where have His people shown and spoken in manners that would make Him relevant, real, and a light through the darkness?  

Another interesting behavior to explore relates to thin skinned responses to questions and whining or decrying if there is any sort of perceived persecution.  Where did Christ or His disciples whine, complain, and cry about their mistreatment?  Where did they demand apologies from or assault those who spoke ill of them or whom they perceived as having somehow wronged them?  When someone asks a question or challenges an aspect of your faith, to get angry, to shrug it off, to get upset or cry about unfairness or some aspect of self defense, where does that person see Christ and His light reflected in your responses, words, and actions?  How can they, the potential thorn in your side, see Christ through you and see quite literally WWJD?  If you respond in the manner of Christ, then you model Him and perhaps, just perhaps, that person or entity takes a step close to Him.  Think of how Rome was converted.  It wasn’t through getting angry, it was through sacrifice and modeling faith in Christ in all words and actions.  It was where the Word, through the followers as models and first missionaries, was both spoken and shown through their actions and responses that reflected their savior, Christ, even in the face of disaster and death.  It was through acts of kindness and love, respecting life and love, where these actions spoke even louder than the Word.  

Sadly, all too many people rely on talking heads who unjustly and falsely claim God’s favor, strength, or support on so-called news shows, talk shows, pulpits, or podiums.  They model the WRONG responses, the anti-Christian ways of dealing with problems, stress, and issues. Show me a person on any of these shows that demonstrates Christ-like behavior and shows others through the kindness and genuine concern in their words that they model Christ in as close to 100% of their words and deeds as possible.  Name the person(s) and provide specific examples that encompass all they do and say, that show the vast majority of them is of Christ.  

If you look around the world, which countries at least try to behave in a Christ-like manner towards its people and outward to the people of other nations?  Ask yourself if your country shows this so that the model of Christ, His life and words, is visible and sensed for all to experience and find comfort. The more you yelp about being a Christian nation, the less the folks on the edge or completely on the other side will believe you.  Why do you have to say it so much?  Can’t you show it?  Why do you have to make so many rules and regulations for others and yourself?  Can’t you show it?  

Seriously…  Why can’t you show it?  You know why?  Because it’s difficult and requires depth and breadth of faith.  It requires not attaching to things of this world, particularly principalities, powers, dominions, and thrones.  It requires tempered actions and words, altruism, and walking the walk, not just talking the talk.  Quite literally, many are called and few will follow, truly follow with all their being.  Most are lukewarm, even though they sign the loudest and pray the hardest on Sundays [masking the insecurity of their faith or lack of it, even though they might not have the capacity or self-reflection to recognize it].  It’s not easy. It’s not the path of least resistance and the short road.  It is the arduous journey, it is the steep climb, and it is the walk in darkness with just a glimmer of light, but as we fulfill our calling, as we follow in His footsteps, and when we put our trust in Him and humbly throw ourselves at His mercy, then we can begin to walk the walk.  Many claim to walk, but few have taken but one faithful footstep.  

My personal belief is we will see MORE people turning from Christianity in the next four years.  With no Christ-like models visible anywhere, with pulpits attaching themselves to principalities, powers, dominions, and thrones, and with people who usurp God and claim God’s powers unto the nation trying to force their visions of God upon the masses, those various evils turn people away, fail the people at every turn, and deny the power of Christ. More reasons should be obvious if the above questions were answered honestly and truthfully, with a heart open to Christ and a soul deeply inspired and covered by Him. 

Is the situation hopeless?  No.  Never.  Will it be darker before we can see the light?  Probably if history and the Bible teach us anything.  To stand up for what is right, true, and good, for what Christ would ACTUALLY do and say, and to treat others BETTER than you want to be treated, then we can take a stand, show our true heart, and help others to find the light and see Christ.  

Allow a perspective from someone else:

“What does not create authentic unity is the centralized power tactics of the Caesars, the Inquisitors, or any other patriarchs or paternalists. A monarchical decree is quicker than careful listening, but is usually wrong.  A quick majority vote may reach a decision more rapidly but without resolving the problem or convincing the overpowered minority, so that the conflict remains.” - John Howard Yoder, Body Politics, p. 70

��If reconciliation between peoples and cultures is not happening, the Gospel’s truth is not being confirmed in that place.”  - John Howard Yoder, Body Politics, p. 38

Food for the spiritual journey, for the soul to come to fruition…  

[saintshigaraki]

my reading list currently looks like....

frankenstein* (ill probably finish this one up in a day or two)

the salt grows heavy by cassandra khaw

dracula

wuthering heights

the death of jane lawrence by caitlin starling

the haunting of hill house by shirley jackson

howls moving castle by dianna wynne jones

the secret history by donna tartt

jane eyre

drive your plow over the bones of the dead by olga tokarczuk

dune by frank herbert

we have always lived in the castle by shirley jackson

birnam wood by eleanor catton

are prisons obsolete? by angela davis

a game of thrones* by grrm

daughter of smoke* and bone by laini taylor

a clash of kings* by grrm

days of blood and starlight by laini taylor

into the drowning deep by mira grant

dune messiah by frank herbert

their eyes were watching god by zora neale hurston

bunny by mona awad

a storm of swords* by grrm

the lottery and other stories by shirley jackson

a psalm for the wild-built by becky chamber

the poppy war by r.f. kuang

the ash family by molly dektar

project hail mary by andy weir

beartown by fredrik backman

a prayer for the crown shy by becky chamber

once there were wolves by charlotte mcconaghy

mother thing by ainslie hogarth

all’ s well by mona awad

the long way to a small and angry planet by becky chambers

the goblin emperor by katherine addison

the memory police by yoko ogawa

our wives under the sea by julia armfield

nightbitch by rachel yoder

the painter’s daughters by emily howes

the will of the many by james islington

a fig for all the devils by c.s. fritz

the devil and mrs davenport by paulette Kennedy

prophet song by paul lynch

our share of night by mariana enriquez

the unmaking of june farrow by adrienne young

the shadow of the gods by john gwynne

the other valley by scott alexander howard

whale fall by elizabeth o’connor

the sword of kaigen by m.l. wang

the cruel prince by holly black

the wicked king by holly black

the dragon republic by r.f. kuang

the burning god by r.f. kuang

starve acre by andrew michael hurley

the assassin's apprentice by robin hobb

the hunger of the gods by john gwynne

a secret history of witches by louisa morgan

the fury of the gods by john gwynne

geek love by katherine dunn

funny story by emily henry

james by percival everett

the seven moons of maali almeida by shehan karunatilaka

book lovers by emily henry

foster by claire keegan

demon copperhead by barbara kingsolver

martyr! by kaveh akbar

small things like these by claire keegan

orbital by samantha harvey

the vegetarian by han kang

the god of endings by jacqueline holland

a feast for crows* by grrm

*rereads

[ministershara-blog]

Discipleship and the Difficult Teachings: Wrestling with Christ's Commands

Tonight, let's delve into the challenging, sometimes uncomfortable, aspects of following Christ. It's tempting to gravitate towards the comforting parts of the Gospel, the promises of love and forgiveness.  However, true discipleship, the kind that transforms us from the inside out, requires us to grapple with the difficult teachings, the ones that stretch us, challenge our assumptions, and demand more than we think we can give.  This isn't about legalistic adherence to rules, but about a heart posture (position your heart is seated in) that seeks to align itself with the very heart of God.

I. The Crucible of the Sermon on the Mount (Matthew 5-7):

The Sermon on the Mount is a masterpiece of Jesus's ethical teachings, a blueprint for Kingdom living. But it's also a source of intense wrestling and diverse interpretations. How do we practically apply directives like "love your enemies" (Matthew 5:44) or "turn the other cheek" (Matthew 5:39) in a world riddled with conflict, injustice, and personal hurt?  These aren't easy questions, and the Church has wrestled with them for centuries.

* Literal vs. Figurative Interpretation: A Spectrum of Views  

Some, like the radical Christian anarchist Leo Tolstoy, have embraced a hyper-literal interpretation, advocating for absolute pacifism and non-resistance in all circumstances.  Tolstoy believed, "The teaching of Jesus is so clear and simple that it is impossible to misunderstand it.  Only the hypocrisy of the world makes it seem complicated."  He saw any deviation from literal obedience as a compromise of Christian principles.  

On the other end of the spectrum, theologians like 20th-century Reinhold Niebuhr, a prominent figure in "Christian realism," argued that while the Sermon on the Mount presents an ultimate ideal, its direct application to the complexities of political and social life is often unrealistic. Niebuhr argued, "The final ethic of love is not irrelevant to the relative issues of justice; but it cannot be directly applied to them." He emphasized the necessity of engaging with the world's messy realities, even if it means making difficult choices and compromises.  This doesn't mean abandoning the ideal, but rather striving for relative justice within a fallen world.

* Pacifism vs. Just War: A Continuing Debate

The tension between non-violence and the use of force is particularly acute in the discussion of pacifism.  John Howard Yoder, a Mennonite theologian, championed Christian pacifism as a core tenet of the faith, rooted in Jesus's own life and teachings.  Yoder asserted, "Jesus's nonviolence is not merely a personal preference or a strategy; it is the way God has chosen to reveal his power and to deal with evil." He believed that the Church's witness to the world should be one of peace and reconciliation, even in the face of aggression.  

Conversely, theologians like Augustine of Hippo, wrestling with the realities of war in his time, laid the groundwork for "just war theory."  Augustine recognized the tragic necessity of war in a fallen world, but sought to establish ethical guidelines to limit its brutality and ensure it was waged for just purposes.  He famously wrote, "The purpose of all war, is peace."  This theory, further developed by Thomas Aquinas, provides criteria for determining when war is morally justifiable, emphasizing principles like proportionality, last resort, and just cause.

II. Beyond the Sermon: Expanding the Scope of Difficult Teachings:

* Materialism and Wealth: The Tightrope Walk

Jesus's pronouncements on wealth are stark and challenging.  "It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God" (Matthew 19:24).  Francis of Assisi took these teachings to heart, embracing a life of radical poverty and demonstrating a complete dependence on God's provision. His life serves as a powerful reminder of the potential dangers of material possessions and the importance of generosity.  

However, other theologians, like John Wesley, while stressing the importance of giving, also recognized the potential for wealth to be used for good. Wesley advocated for a balanced approach, emphasizing hard work, responsible stewardship, and generous giving. He famously said, “Earn all you can. Save all you can. Give all you can.”  He saw wealth not as inherently evil, but as a resource to be used for God's glory and the benefit of others.

* Social Justice: A Call to Action 

The prophets and Jesus himself consistently spoke out against injustice and oppression. "Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow" (Isaiah 1:17).  Martin Luther King Jr., deeply rooted in the prophetic tradition, connected these ancient calls for justice to the struggle for racial equality in his time.  He powerfully declared, "Injustice anywhere is a threat to justice everywhere."

However, Christians have diverse perspectives on how to engage in social justice work.  Some emphasize individual transformation and personal piety, while others focus on systemic change and political action.  Some prioritize addressing spiritual needs, while others focus on meeting material needs. The challenge lies in finding a holistic approach that integrates both personal transformation and social action.

* The Centrality of Grace: Our Only Hope

It's crucial to remember that we approach these difficult teachings not in our own strength, but through the transformative grace of God. We will inevitably fall short of the ideals Jesus sets before us.  But that's precisely why He came.  He didn't come to condemn us for our imperfections, but to offer forgiveness, redemption, and the power of the Holy Spirit to live a new life. As Martin Luther articulated, "We are justified by faith alone, but the faith that justifies is never alone."  Our good works are not the means of our salvation, but the evidence of it.  They are the fruit of a heart transformed by grace.

III. Conclusion: A Lifelong Journey of Discipleship

Discipleship is not a one-time decision, but a lifelong journey of learning, growing, and wrestling with God's Word.  We will continue to grapple with these challenging teachings, seeking to understand them in their historical context and apply them to the complexities of our lives today. Let us approach Scripture with humility, acknowledging that we don't have all the answers. Let us engage in respectful dialogue with one another, recognizing that different perspectives can enrich our understanding. And most importantly, let us rely on the grace of God, knowing that He is with us on this journey, empowering us to become more like Christ.

Blessings,

Love and Light!

Shara Massey

[apenitentialprayer]

Some views of the atonement see God as annulling history. We were lost but God stepped in and wiped it off the record, blotted it out. Other views that see God as suffering, accepting, enabling, and healing history seem to be more biblical.

John Howard Yoder (Preface to Theology: Christology and the Theological Method, page 320)

[sossupummit]

Author: Ted GrimsrudTitle: John Howard Yoder and anarchismDate: 2013Source: Retrieved on May 1, 2025 from https://thinkingpacifism.net/2013/07/10/john-howard-yoder-and-anarchism/ A number of years ago when I read George Woodcock’s classic history of Anarchism, I found the thinking he described quite attractive. I spent some time considering how compatible anarchism would be with my Christian pacifism. I have believed it would be, but never quite found time to pursue the issue in more depth. At some point, though, I was struck with the thought that John Howard Yoder’s “politics of Jesus” could perhaps be understood as a version of anarchism. I have resolved to spend some time pursuing this line of thought in the months to come. I just started reading a massive, well-written, wide-ranging and fascinating history of anarchism, Peter Marshall’s Demanding the Impossible: A History of Anarchism. I plan to write more about that book as I read through it. This fall, when I teach my “Biblical Theology of Peace and Justice” class (which includes reading Yoder’s Politics and Walter Wink’s Engaging the Powers: Discernment and Resistance in a World of Domination), I expect to devote quite a bit of attention to thinking about anarchism in relation to Yoder’s and Wink’s ways of reading the Bible. Happily, I encountered a recent article that encourages me to pursue this project. This article (Ted Troxell, “Christian Theology: Postanarchism, Theology, and John Howard Yoder,” Journal for the Study of Radicalism 7.1 [2013], 37–59) came to my attention at just the right time. It’s already one of my favorite essays on Yoder’s thought. Troxell helps me understand quite a bit about the current terrain in discussions about anarchism, and better yet confirms my sense that bringing Yoder and anarchism together is a good idea. What is anarchism? The term “anarchism,” similarly to “nonviolence,” is a negative term that in its most profound sense speaks of a positive approach to human social life. It’s not simply against “authority” (arché); it is for freedom and for decentralized ways of organizing social life that enhance human well-being. Anarchism has an unfair, though not totally unfounded, reputation for being violent, even terrorist. There indeed have been numerous acts of violence in the name of anarchism, perhaps most notably in the United States the 1901 assassination of President William McKinley at the hand of a self-proclaimed anarchist (though one who seemingly had few links with other anarchists). The great thinkers in the anarchist tradition, however, generally were not people of violence and did not advocate terrorist tactics. Late 19th and early 20th century writers and visionaries such as Pierre-Joseph Proudhon, Michael Bakunin (perhaps the most pro-violence of the lot), Peter Kropotkin, and Emma Goldman had ambivalent feelings about violence, but for all of them, the main concern was imagining how human life might be organized in ways that enhance human freedom and self-determination. Still, what probably unites classical anarchists as much as anything is a strong antipathy toward the state. There is a sense that the spirit of anarchism is not unfairly described as a spirit of rebellion versus centralized nation states as much as any one commitment. To achieve political life that is genuinely free and un-self-determined, the state must go—root and branch. However, Troxell suggests that current discussions about anarchism are pushing toward redefining the philosophy in ways that are less state-centric. Two variants he spends significant time on are “postanarchism” and “Christian anarchism.” He suggests that attention to Yoder’s thought might be useful for both and might help them to find more common cause. Postanarchism “Postanarchism” is a term that has arisen in the 21st century to refer to attempts to bring apply postmodern or poststructuralist thought to anarchism. Troxell writes, “this term does not mean ‘to be finished with anarchism,’ or that anarchism’s moment has definitively passed, but instead denotes the introduction of poststructuralist and postmodern critiques into anarchist theory” (38). One important postanarchist thinker, Todd May, differentiates between what he calls “strategic” and “tactical” thinking. A strategic-thinking-oriented anarchism focuses on a “single problematic” (i.e., the state), while a more tactical-thinking-oriented approach “questions the strategic calculus by which a single site becomes the focus of resistance” (Troxell, 39). Troxell welcomes this increased flexibility, partly because it allows anarchism better to respond “to neoliberalism, in which the state is no longer the primary political actor” (39). In general, a more tactical approach creates possibilities of heightened creativity in navigating the particular issues facing people seeking a more humane politics in the contemporary world. Postanarchism, as presented by Troxell, also makes a closer link between Christianity and anarchism more possible. One aspect of this dynamic, the growth of the sense that we are living in a time of “postsecularity”—challenging the “presumption of secularity as the background for anarchist resistance” (40). ...

[jimmanueljoseph]

To live & think like pigs

28.2.24 Solar sorrow & lunar mania Visionary self-darkening Non-theism The imageless ikon JC ~ Julius Ceasar ~ Jesus Christ Inscrutable revelation But how do you know that your vision was truly divine?? If you’re still asking this question, then it was NOT THAT. The cock (or pussy) as underground heart Occultures Conference John Howard Yoder was a serial sexual predator! 🤣 You need me,…

[blackswaneuroparedux]

If the tradition which claims that war may be justified does not also admit that it could be unjustified, the affirmation is not morally serious. A Christian who prepares the case for a justified war without being equally prepared for the negative case has not soberly weighted the prima facie presumption that any violence is wrong until the case for an exception has been made.

- John Howard Yoder, When War Is Unjust: Being Honest in Just-War Thinking

[africagirl2012]

"Gospel" is good news having seriously to do with the people's welfare,... one which shapes our common lives for the better.

John Howard Yoder, “Watch for the Light”, December 11th

[howieabel]

“What would happen if everyone did it? If everyone gave their wealth away what would we do for capital? If everyone loved their enemies who would ward off the Communists? This argument could be met on other levels, but here our only point is to observe that such reasoning would have been preposterous in the early church and remains ludicrous whenever committed Christians accept realistically their minority status. Far more fitting than ‘What if everybody did it’ would be its inverse, ‘What if nobody else acted like a Christian, but we did?’” - John Howard Yoder, The Priestly Kingdom (1984), p. 139.

[humorwithatwist]

Book Review: The Old Testament Case for Nonviolence (Fleischer)

Did God command Israel to commit atrocities when conquering the Promised Land? Does He approve when people go to war in His name? Is the God of the Old Testament truly a homicidal maniac, as some have said?

In The Old Testament Case for Nonviolence, Matthew Curtis Fleischertackles these questions—and much more—with a thorough and contextual reading of the Old and New Testaments. Fleischer…

[benghini]

Now if our hope is that of the American religion, it will be appropriate for our churches to strengthen the moral convictions of our civilization by having nothing to say but 'God bless America.' Similarly if our hope were that of Marxism, then we would believe that it is through our party's taking over the reins of society that the meaning of history will find its fulfillment. Then our hope for the world would appropriately include the need to rule the world and make every kind of compromise, concession and strategic zigzag that is needed for the party to achieve this end. THE CHRISTIAN COMMUNITY IS THE ONLY COMMUNITY WHOSE SOCIAL HOPE IS THAT WE NEED NOT RULE BECAUSE CHRIST IS LORD.

John Howard Yoder, The Original Revolution (emphasis mine)

[the-record-obituaries]

June 19, 2019: Obituaries

Lovina Schrock, 91

Mrs. Lovina Hostetler Schrock, 91, of Moravian Falls, passed away on Sunday, June 16, 2019 at her residence.

Lovina was born on June 11, 1928 in Stark County Ohio to Henry Hostetler and Ella Miller Hostetler.

Lovina is preceded in death by parents; husband, Mervin L. Schrock; brother, Ervin Hostetler; sister, Beulah Hochstedler and great grand daughter, Danielle Schrock.

Lovina is survived by her 5 daughters, Susan Faye Hochstetler of Canada, Joy Roselle Hileman of Ohio, Debra Kaye Yoder of Moravian Falls, Juanita Lynne Herber of Pennsylvania, Charlotte Marlene Schrock of Virginia; 5 sons, John Mark Schrock, Larry Dean Schrock, Timothy Jay Schrock, Franklin Scott Schrock all of Virginia, Frederick Allen Schrock of Moravian Falls; sisters, Mary Wittmer of Pennsylvania, Viola Mullet of Ohio; brothers, Melvin Hostetler of Ohio, Henry Hostetler of Canada; 21 grandchildren and many great grand children.

The funeral service will be held in Ohio at a later date.

Adams Funeral Home of Wilkes has the honor of serving the Schrock Family.

 Nancy Winters, 5

Nancy Lee Winters, age 55, of North Wilkesboro, passed away Saturday, June 15, 2019 at Westwood Hills Nursing and Rehab Center. Nancy was born July 11, 1963 in Wilkes County to Cecil and Mandy Stanley Trivette. She loved to fish; do crafts and quilting. Ms. Winters was preceded in death by her parents; and several siblings.

Surviving are her son, Steven Winters and spouse Jessica of North Wilkesboro; daughter, Amanda Winters and spouse Zachary White of Huntington, West Virginia; a number of siblings; grandchildren, M.J. Winters and Josh Walker.

The family has requested no flowers.

Miller Funeral Service is in charge of the arrangements.  

 Hazel Prevette, 96

Hazel Maie Johnson Prevette, 96, of North Wilkesboro, went home to be with her Lord and Savior on Saturday, June 15, 2019 at Wilkes Senior Village.

She was born May 23, 1923 in Wilkes County, to the late William Edward Johnson and Julie Maie Combs Johnson.

     Hazel was a member of Lewis Baptist Church.  She loved singing and praising the Lord with her church family in the choir.  She was a passionate vegetable and flower gardener.

     Including her parents, she was preceded in death by: her husband, Dewey Gaither Prevette Sr.; grandchildren, Craig Williams and Pamela Taylor.

     Those left to cherish and honor her memory include: daughters, Peggy Taylor (Wallace) of McGrady, Kathy Williams (Dean) of Wilkesboro; sons, D. G. Prevette, Jr. (Linda) of Wilkesboro, Kenneth Prevette (Sarah) of Lewisville; sister, Annie Lou Brown (Gene) of Millers Creek; brother, Howard Johnson of Purlear; many grandchildren, great-grandchildren, and great-great grandchildren

     Funeral services wereJune 18,   at Lewis Baptist Church in North Wilkesboro.  Rev. Bruce Rhoades will be officiating.  Burial followed in the church cemetery.

     Adams Funeral Home of Wilkes and cremation services is honored to be serving the Prevette Family.

 Fern Anderson, 87

Fern Anderson, 87 Mrs. Fern Pauline Call Anderson, age 87, widow of Hobert Anderson, died on Saturday, June 15, 2019 at Villages of Wilkes.

     Funeral services were June 19,  at Reins-Sturdivant Chapel with Rev. Alan Bouchelle officiating.  Burial was in Fishing Creek Arbor Baptist Church Cemetery.

Mrs. Anderson was born June 19, 1931 in Wilkes County to Benjamin Winfred and Carrie Elizabeth Benge Call. She was a member of Penelope Baptist Church in Hickory. Before her retirement while residing in Hickory, NC, she worked for Cline Insurance Company as a private secretary and was self-employed as a skin care specialist thru Ann Mari.

In addition to her parents she was preceded in death by her husband, Hobert Anderson; four sisters, Sylvia Call Soots, Tessie Call Foster, Florence Call Hayes Bouchelle, and Doris Call Waddell Spears; and four brothers, Julius H. Call, James P. Call, Roy "Ray" Call, and Coy "Clay" Call.

She is survived by her daughter, Linda Anderson Plemmons of North Wilkesboro; twin sons, Tracy Anderson and wife, Sandy, of Millers Creek, and Travis Van Anderson of Hickory; four grandchildren, Dana K.Anderson, Dylan L. Anderson, Doug Plemmons, and Floyd Plemmons; four great-grandchildren, Rachel C. Plemmons, Kyle P. Plemmons, Jason Sprinkle, and Elijah Foster; one great-great-grandchild, Chaselyn Kate Plemmons; one sister, Lois Call Foster of Traphill; and one brother, Thomas Jerry Call of Wilkesboro.

The latter part of her life, Mrs. Anderson spent ten years at Catawba Valley Assisted Living and three years at Wilkes Senior Villages.  The family sincerely thanks the staff of both facilities for their wonderful care of their loved one.

A special thank you from the family to Shirley Bowlin for her exceptional care of our Mother.

  Kenith Jones, Sr., 83

 Mr. Kenith Smythe Jones, Sr., 83, of Taylorsville, passed away Thursday, June 13, 2019 at Valley Nursing Center.

Kenith was born December 18, 1935 in Fayette  County, WV, the son of the late George Thomas Jones, Sr. and Inez Blanch Duncan Jones.

He was a US Army veteran, who served in Germany as a combat engineer. He had worked as a supervisor for Southern Devices before retiring and was a member of Bethel Baptist Church. He enjoyed reading Westerns, was a avid Redskin fan, and enjoyed playing golf when he was able and also enjoyed watching NASCAR.

Including his parents, he was preceded in death by: his wife, Peggy Joyce Payne Jones; four sisters, Beulah Pemberton, Doris Criss, Natella Blackwell and infant sister, Carolyn Jones; a brother, George Jones.

Those left to cherish and honor his memory include: a daughter, Patricia Jones Carter and husband, Larry, of Statesville; four sons, Kenny Jones and wife, Joan, of Taylorsville, Barry Jones and wife, Janna, of Newton, Timothy Jones and wife, Lisa, of Taylorsville, Ricky Jones of Asheville; five grandchildren, Joshua Moore, Caitlin Jones Parkhurst and husband, Matt, Ashley Jones, Tyler Jones and wife, Tiffany, Andrew Jones and fiance, Lacey Bruno; four great-grandchildren, RJ, Gracelynn, Jacob and Ezra; two sisters, Janet Payne and husband, Charles, of WV, Drema Gail Gales of VA; a brother, William Jones and wife, Carol, of WV; a sister-in-law, Christine Jones of WV; and a number of nieces and nephews.

A service was held  June 17,  at Bethel Baptist Church with Revs. Bill Smith and Ervel Jones officiating. Burial   followed in the church cemetery with flag folding ceremony.

Pallbearers were Ken's sons and grandsons.

The family would like to express a sincere thank you for every act of kindness or visit to our loved one and also to the staff, nurses and caregivers at Valley Nursing Center.

Memorials may be made to: Alexander County Hospice, 50 Lucy Echerd Lane, Taylorsville, NC 28681.

Adams Funeral Home and cremation services is honored to be serving the Jones Family.

 Terri Sigmon, 64

Terri Lynn Sigmon, age 64, passed away peacefully on June 11, 2019 at Valley Nursing and Rehabilitation in Taylorville and is now resting in the care of our Lord.  

She was born in Hickory, NC on February 28, 1955.  Prior to moving there she lived at Parklane Group home in Newton.

She was preceded in death by her parents Charles and Jane Sigmon of Hickory.  

She is survived by her sister, Sandie Cline (Jimmie) of Wilkesboro, and her brothers, Robert Sigmon (Virginia) of Statesville, and Bruce Sigmon of Hickory.

Terri was a long- time member of Christ Lutheran Church in Hickory where she is best remembered for her deep faith and leading the congregation in happy birthday songs.  She especially loved family gatherings during the holidays. She had a special relationship with her nephews Christopher (Tanya) of Wilkesboro, Jonathan (Ellen) and Matthew (Jessica) of Mooresville and great nephews and nieces, Ayden, Charlie, Cameron, Macie, Oren, Eli, Finley and Luke. They will cherish the memories of her.

The funeral service will be held on Thursday, June 20,   at 3:00 p.m. at Christ Lutheran Church in Hickory.

The family will receive friends prior to the service from 2: 00 until 3:00 p.m. at the church. Rev. Richard Schwandt will be officiating the service. Burial will follow at Oakwood Cemetery.

In lieu of flowers memorials can be made to the memorial fund at Christ Lutheran Church, 324 2nd Ave. SE, Hickory, NC 28602.

Pallbearers for the service will be Christopher Cline, Jonathan Cline, Matthew Cline, Van Smith, Scott Wimmer, and Billy Pernell.

 Vickie Cothren, 52

Vickie Cothren, 52 Miss Vickie Lee Cothren, age 52 of Roaring River, passed away Wednesday, June 12, 2019 at Woltz Hospice Home in Dobson.

     Funeral services were June 15,   at White Plains Baptist Church with Pastor William Souther and Bishop Peggy Horton officiating.  Burial was in the church cemetery.                Vickie was born October 24, 1966 in Wilkes County to James "Jim" Ervin Cothren and Georgie Lee Swaim Cothren. She was employed for 30 years with Wilkes Community College as a Library Assistant. Vickie enjoyed spending time with her great nieces and nephews who called her "Bibby" and liked sports from WFU, Chicago Bulls and Carolina Panthers. She also enjoyed cooking and most enjoyed sharing her testimony with her relationship with God.

She was preceded in death by her mother; Georgie Lee Cothren.

In addition to her father; Jim Cothren, she is survived by three sisters; Anna Church of Millers Creek, Teresa Absher of Roaring River and Jane Whitley of Hays, nieces and nephews; Amanda Miller (William), Sonya Evans (Allen), Michael Church, Ashley Mabe (Jason), Lindsay Jester (Justin) and Colby Whitley, great nieces and nephews; Elijah Miller, Asher Miller, Brenan, Nevan and Rowyn Mabe and Elizabeth Jester, Aunt Joy Swaim, Cousins; Calvin Swaim, Charlene Dancy and family, special friends and co-workers; Rebecca Kruger, Christy Earp, Misty Bass, Janet Atwood, Audrey Chapel and Donna Church and Fur Babies; Jett, Sanford, Melinda and Miss Sunshine.

Flowers will be accepted or memorials may be made to the Donor's Choice, Wilkes Community Partnership for Children PO Box 788 North Wilkesboro, NC 28659, Wilkes Community College Endowment Corporation PO Box 120 Wilkesboro, NC 28697 or Mtn. Valley Hospice 401 Technology Lane Suite 200 Mt. Airy, NC 27030.

 James Ashley, Jr. 77

Mr. James Martin Ashley, Jr. age 77 of Wilkesboro, passed away Tuesday, June 11, 2019 at his home.

Funeral services were June 18,   at Cub Creek Baptist Church with Pastor John Lewis and Mr. Frank Denny officiating. Burial was in Cub Creek Baptist Church Cemetery.  

Mr. Ashley was born November 27, 1941 in Wilkes County to James Martin Ashley, Sr. and Geneva Sink Ashley.  He was retired after 35 dedicated years at Lowe's Companies. During his employment he worked as a Store Manager and a Regional Manager. James was a loving and devoted husband, father, grandfather and friend. He was a member of Cub Creek Baptist Church where he was a Faithful Deacon, Loved and Respected Sunday School Teacher, member of the Adult Choir and Hand Bell Choirs, Good News Club Teacher, served on the Building Committee, Maintenance Committee and the Expansion Committee. James was an avid Golfer. After retirement, he enjoyed spending his time working on his cattle farm and enjoying the beautiful mountain views. He was always helping or attending the many activities with his grandchildren. James was well known for his love of his family, his church and his tremendous work ethic. His best Friend, Bear, Black-Lab mix was always at his side, waiting for the last bite of anything that James ate.

In addition to his parents, he was preceded in death by a brother; Bill Ashley.

James is survived by his wife; Judy Ann Wayne Ashley of the home, two daughters; Jamie Ashley Beamon and Lorie Ashley Kerhoulas both of Wilkesboro, a son; James Martin Ashley, III "Jimmy" of Wilkesboro, five grandchildren; Anna Kerhoulas LaFave and husband Ethan, Stephen Kerhoulas and fiancé Clair Colburn, Martin Beamon, Jacob Beamon and Nicholas Ashley, a great grandchild; Addy Billings and two sisters; Ann Ashley and Jane Ashley both of Wilkesboro.

Flowers will be accepted or memorials may be made in honor of grandchildren Anna and Jacob to the Juvenile Diabetes Research Foundation Piedmont Triad Chapter 216 W. Market Street Suite B, Greensboro, NC 27401.

 Ann Whitworth, 83

Ann Hill Whitworth, age 83, passed away on Tuesday, June 4, 2019 at her home in Purlear, NC. She was born in Erwin, NC on November 12, 1935 to Frank Weaver, Sr. and Elsie Horrell Weaver.

Mrs. Whitworth was formerly employed at Liggett & Myers Tobacco Company and was retired from Duke Medical Center. She was a member of Greystone Baptist Church until her move to Purlear, NC in 2007. She was a member of New Hope Baptist Church, Purlear, NC until her passing.

She was preceded in death by her husband, Fred Roy Hill and her husband, Donald Whitworth.

She is survived by her daughter, Deborah Hill Yates of Purlear, NC; her son, Frederick A. Hill of Durham, NC; three grandsons, Ross B. Yates, and wife, Andrea of Mt. Pleasant, SC, Brett J. Yates of Millers Creek, NC, and Mark C. Yates of Purlear, NC and three great grandchildren, Finley Madison Yates, Bennett Reid Yates, and Cooper Hill Yates.

A memorial service will be held on June 29, 2019 at 2:00 PM at Greystone Baptist Church, Hillsborough Road, Durham, NC. A private burial at Maplewood Cemetery, Durham, NC will follow the memorial service. In lieu of flowers, the family requests that memorials be made to Wake Forest Care at Home Hospice, 126  Executive Drive, Suite 110, Wilkesboro, NC 28697.

Miller Funeral Service is in charge of the arrangements.  

[monkishpilgrim]

“Instead of a timeless collection of parabolic anecdotes for allegorical application, or of propositional communications ready for deductive exposition, the Bible is a story of promise and fulfillment which must be read directionally.”

John Howard Yoder, the Priestly Kingdom

[edjoveiga]

Em linhas gerais [e é bom que se sublinhe que nem todos os cristãos progressistas pensam dessa forma], os “cristãos progressistas”:

Repudiam a Bíblia como Palavra de Deus inspirada e infalível.

Falam da irrelevância da Trindade ou defendem o teísmo aberto.

São indiferentes aos ensinos sobre o pecado original e pessoal, e a salvação pela graça.

Repudiam o nascimento virginal de Cristo Jesus, Seu sacrifício expiatório e substitutivo na cruz e Sua ressurreição corporal.

Rejeitam todo e qualquer milagre ou sinal divino.

São críticos das igrejas ou estão desigrejados.

São indiferentes ou abandonaram qualquer crença na segunda vinda de Cristo [especialmente os da teologia da libertação, para quem a salvação/revolução é assunto para aqui e agora].

Assim, há, da parte desses “cristãos progressistas”, uma ruptura com “aquilo que foi crido em todo lugar, em todo tempo e por todos [os fiéis]” (Vicente de Lérins, Commonitorium II,3); isto é, esses “cristãos progressistas” se caracterizam não só por um afastamento, mas por uma rejeição de todo o ensino consensual entre os cristãos legítimos. Se há tal ruptura com a tradição cristã mais ampla, como reconhecer esses ditos “progressistas” como cristãos?

Ao mesmo tempo, esses “cristãos progressistas” tornam absoluta toda a agenda atrelada aos anseios hegemônicos da esquerda e extrema-esquerda, defendendo ferrenhamente:

A redefinição do conceito de família, estendendo-a para qualquer relação de duas ou mais pessoas.

A defesa do aborto.

A liberalização das drogas.

O antissemitismo e antissionismo, e Israel como um “estado terrorista”.

A evolução, percebida como um processo espiritual religioso (Michael Dowd).

A divisão marxista da sociedade em categorias de opressor e oprimido/vítima.

Uma política identitária que divide a sociedade, sem nenhum interesse em reconciliação.

A crença de que o homem branco cristão é o opressor, “o diabo” (James Cone), e “a igreja ‘branca’ é o Anticristo” (Jeremiah Wright).

A satanização dos opressores e imposição aos indivíduos de pagar por opressões históricas das categorias a que pertencem.

Que aqueles que não concordem com eles são fascistas, homofóbicos, racistas, misóginos, etc.

E a fé de que o Estado controlador, sob o domínio do Partido, pode moldar e controlar a sociedade civil, levando-a a um milênio secularizado.

E alguns dos autores referenciais para os “cristãos progressistas” são Jürgen Moltmann, Hans Küng, Paul Tillich, Rob Bell, Brian McLaren, John Howard Yoder, Rosemary Radford Ruether, Leonardo Boff, Frei Betto, Gustavo Gutiérrez, Severino Croatto, entre outros.

[georgiapioneers]

Catawba Co. NC Genealogies and Histories #northcarolinapioneers

Catawba County Wills and Estates

Catawba County, North Carolina was established from Lincoln County in 1842 and was named after the Catawba Indians who settled the area. During the 1700s, however, German Lutheran farmers brought in their families to set down roots for subsequent generations. Some of the earliest settlers were the Sherrills, Sigmans, Clines, Bost, Yoder, Yount, Fulbright, Robinson, Whitener, Ramsour and Hawn families. The county seat is Newton, North Carolina Catawba Wills and Probate Records available to members of North Carolina Pioneers Indexes to Wills

1843 to 1868 ; 1868 to 1892; 1892 to 1907

Images of Wills 1843 to 1868 Abernathy, John | Abernathy, John D. | Abernathy, Robert | Abernathy, Samuel | Angel, Catharine Baker, Philip | Bargee, John | Barns, John | Barkley, Archibald C. | Barringer, H. A. | Bavey, William | Bellenger, L. | Bobb, Adam | Bost, Adolphus | Bost, Jonathan | Bost, L. E. | Brown, Joseph | Boyles, John | Braun, Thompson | Bridges, E. L. | Brindle, David | Brindle, William T. | Caldwell, John | Campbell, John | Carpenter, Joseph | Clay, Elizabeth | Cline, Barbra | Cline, Barnet | Cline, David | Cline, Henry | Cline, Susanah | Coburl, John | Coleman, Littleton W. | Connor, Cornelius | Cook, Elisha | Cook, Margaret | Cooper, Lydia | Cornelius, James | Coulter, Marlin | Deal, John | Deal, Miles | Deal, William S. | Deitz, Christian F. | Dellinger, Barbara | Dillon, Elizabeth | Drum, John | Earney, John | Edwards, John | Edwards, John W. | Ekard, Eli | Ferguson, Daniel | Finger, Daniel | Fish, Bryant | Flowers, Joseph | Francburg, Miles | Fraser, H. Y. | Fry, Catharine | Fry, John | Frye, Jonas A. | Fulbright, Elizabeth Gaither, J. S. | Gant, Theophilus | Greer, James | Gross, Adam | Hager, William | Haun, Anna Mary | Hawn, A. A. | Hawn, Frederick | Hawn, John | Hefner, Henry | Hefner, Jacob | Helderman, George C. | Herman, Barbara | Herman, George | Herman, Peter | Hettrick, Philip | Hill, Jacob | Hoke, Frederick | Hoke, Rebecca | Holdsclaw, James | Holdsclaw, Moses | Holdsclaw, Ruth | Hoss, Robert | Houston, Asenath | Houston, James M. M. | Howard, Georgia | Hudson, Daniel | Huffman, George | Huffman, Henry W. | Huffman, Joseph | Huit, Ambrose M. | Humsaker, Christian Isenhower, Joseph | Jackson, Margaret | Kale, Elisha | Kale, Ephraim | Kellar, Martin | Keller, Peter | Kibler, Michael | Killian, Noah W. Lantz, Jacob | Laurance, J. M. | Lawrence, Carlos E. | Lax, Moses | Lee, Reubin | Leonard, Daniel | Linebarger, Martin | Linn, Mary | Litten, Wesley | Little, James | Loftin, Susannah | Loretz, Eliza | Lowe, F. S. | Lowrance, Isaac | Lukes, Jacob | McCorkle, Alexander | McCorkle, Francis | McCorkle, W. S. | McHorde, Matthew | Miller, Adam | Miller, Ambrose | Miller, Daniel | Miller, Fanny | Miller, Frederick | Milligan, Rebecca | Mitchel, W. S. | Moore, James | Mull, Ezra | Norris, John | Norris, Jane | Null, Daniel | Null, Margaret | Peek, Cyrus | Pope, William | Rader, Caleb } Ramsour, David J. | Ramsour, John | Ramsour, Solomon | Rankin, William | Ray, John | Reed, Cyrus | Reed, James | Reinhardt, George | Rinck, Andrew | Robinson, David | Robinson, David S. | Robinson, Isaac | Robinson, Jethro | Robinson, John | Rowe, Joseph H. | Rowe, Peter | Rudisill, Manns H. | Rudisill, Philip | Rudisille, Michael Scarborough, Edward Setzer, George | Shell, Solomon | Sherril, Adam | Sherril, Mary | Sherill, Sarah | Sherrill, Abram | Sherrill, Elam A. | Sherrill, Hiram | Sherrill, Jeptha | Sherrill, John | Sherrill, Joshua | Sherrill, Lawson L. | Sherrill, Mahala | Sherrill, Nancy | Sherrill, Reubin | Sherrill, Rhennah | Sherrill, Wesley | Sherrill, W. P. | Shuford, Jacob | Sigman, Barbara | Sigman, George H. | Sigman, George Philip | Sigman, George Sr. | Sigman, Jethro | Sigman, Mary | Sigman, Polly | Sigman, Susan | Simman, Daniel | Sipe, Jacob | Sitton, William | Sitzer, John | Skerd, George | Smith, Abraham | Smith, John Sr. | Smith, Moses | Smyer, Logan Q. | Sterns, Mary | Stine, Catharine | Sullivan, Margaret Turner, James | Ward, Conrad | Weaver, Conrad | Weaver, David H. | Web, Mary Ann | Whisenhurst, John | Whitener, Andrew M. | Whitener, Daniel | Whitener, Jesse R. | Whitman, John B. | Whitmer, Henry | Wilkinson, James | Wilson, Andrew | Wilson, Elizabeth | Wilson, James | Wilson, John | Wilson, Joseph | Wilson, Margaret | Wilson, Nathaniel | Witherspoon, Thomas | Yoder, David | Yoder, Elizabeth, Sarah, Frances | Yount, Ann | Yount, E. L. | Yount, John 

... more

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[digitaldion]

It is a wonderful gift to be with students and colleagues at Sárospatak. I am learning a great deal being among them. The classes, meals and conversations have been great! I am reminded of the importance of learning about our faith, and our world, through engaging different people’s experiences and contexts of faith. "One of the most precious achievements of education is modesty. By this I mean a capacity for self-criticism and a capacity to overcome our provincialism. Provincialism is a childish kind of arrogance, the childishness of having closed oneself off from other alternatives. The fruit of provincialism is the thought that one’s own world is the only world - that the way we see things is the way they truly are." - John Howard Yoder, Radical Christian Discipleship (at Sárospataki Református Teológiai Akadémia) https://www.instagram.com/p/B2f_r3qpGAB/?igshid=1gfwqi1fdf2c9