By John Howard Yoder
Either one of the essays during this e-book originated in 1957. the 1st matters the kingdom within the New testomony. the second one offers with following Christ as a kind of political accountability. Paperback,72 pages.
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That would have been the most obvious way to proceed if he had wanted to present himself suddenly as the Messiah whom the people expected. Also, in terms of the first temptation of Jesus, we may ask whether the summons to create bread was only about satisfying his personal hunger. At least we can propose as a serious hypothesis the question: Was it not a temptation for Jesus to pave the way for the coming kingdom by solving his people’s bread problem? ” This crisis represented both the high point and the breaking off of the Galilean activity of the Lord.
For Helmut Gollwitzer the other standards are somehow present in the situation, though one’s dialogue partner who evaluates the situation differently cannot recognize which rules apply when the conscience interprets the situation. ); nor [do we know], b) by what rules we can reliably and clearly recognize these principles. Reinhold Niebuhr declares that the human Jesus is of no relevance for the content of our ethics, since Jesus as a truly prophetic spirit never intended to provide a social ethic; as a result our national life needs to be determined from pagan notions of justice, which we get from the Greco-Roman tradition.
People are in fact not all the same. To require the same from everyone, whether or not they are believers, would be the highest form of injustice. 7. The last supposed change in situation for the church we know today concerns the general right to vote and democracy itself as a form of statehood. Since all citizens, and that includes Christians, have the right to vote and also take advantage of it, all become responsible for the state. One can no longer ask whether we want to participate; the citizens are the state.
Discipleship As Political Responsibility by John Howard Yoder