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John Howard Yoder [11]John H. Yoder [9]
  1.  18
    Evangelical Ethics and the Anabaptist-Reformed Dialogue.Richard J. Mouw & John H. Yoder - 1989 - Journal of Religious Ethics 17 (2):121 - 137.
    The recent resurgence of evangelical social action has been accompanied by some serious attention to issues in ethical thought. Evangelical scholars have been engaged in a search for ethical ''roots," for traditions of theological-ethical discourse that can give shape to twentieth century ethical explorations. Of special interest to many in this regard are the long-standing tensions between Anabaptist and Reformed thought. In this essay we argue against the "received wisdom" that there is a strict polarity between these two perspectives. The (...)
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  2. Authentic Transformation a New Vision of Christ and Culture.Glen Harold Stassen, Diane M. Yeager, John Howard Yoder & H. Richard Niebuhr - 1996
     
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  3.  13
    The Reception of the Just War Tradition by the Magisterial Reformers.John H. Yoder - 1988 - History of European Ideas 9 (1):1-23.
  4.  15
    A Consistent Alternative View Within the Just War Family.John H. Yoder - 1985 - Faith and Philosophy 2 (2):112-120.
  5.  7
    We Acknowledge with Thanks Receipt of the Following Titles. Inclusion in This List Neither Implies nor Precludes Subsequent Review.John Howard Yoder - 2010 - Studies in Christian Ethics 23 (4):473-474.
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  6.  2
    Von göttlicher und menschlicher Gerechtigkeit.John H. Yoder - 1962 - Zeitschrift Für Evangelische Ethik 6 (1):166-181.
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  7.  3
    Just War Theory.John H. Yoder - 1993 - History of European Ideas 17 (2-3):341-342.
  8. Practicing the Rule of Christ.John Howard Yoder - 1997 - In Nancey C. Murphy, Brad J. Kallenberg & Mark Nation (eds.), Virtues & Practices in the Christian Tradition: Christian Ethics After Macintyre. University of Notre Dame Press.
     
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  9.  37
    Meaning After Babble: With Jeffrey Stout Beyond Relativism.John Howard Yoder - 1996 - Journal of Religious Ethics 24 (1):125 - 139.
    Though there is no escape from the recognition of the community-dependent quality of moral knowledge, Jeffrey Stout is right to affirm the possibility of value-laden communication across community boundaries. My quarrel is not with his affirmation but with his effort to defend that affirmation by falling back on the project of establishing some universally recognized prohibition. I draw a contrasting model from the sixth century prophets in order to recast the question in light of the actual, powerful, transformative telling of (...)
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  10.  6
    Texts That Serve or Texts That Summon? A Response to Michael Walzer.John Howard Yoder - 1992 - Journal of Religious Ethics 20 (2):229 - 234.
    Michael Walzer's endeavor to disentangle and explain the conflicting scriptural stories of the conquest of Canaan is resourceful and instructive but unfinished. The adequacy of his account as a means of coming to terms with the historica witness is compromised by what he does "not" examine: he does not, for example, examine very closely the lineaments of the program of limited war he praises, does not convey the complexity of the cultic pratice of "herem" and does not take account of (...)
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