- al-Baghawi, al-Husayn. Sharh al-sunna. Ed. Shuayb al-Arnaut. 16 vols. Damascus: al-Maktab al-Islami, 1400/1980.
- al-Bahuti, Mansur. Kashshaf al-qina an matn al-Iqna. 6 vols. Beirut: Dar al-Fikr, 1402/1982.
- al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d.
- Chittick, William C. Imaginal Worlds: Ibn al-`Arabi and the Problem of Religious Diversity. Albany: State University of New York Press, 1994.
- al-Dardir, Ahmad. al-Sharh al-saghir ala Aqrab al-masalik ila madhhab al-Imam Malik. 4 vols. Cairo: Dar al-Maarif, 1394/1974.
- Gai Eaton, Charles le. Islam and the Destiny of Man. Cambridge: The Islamic Texts Society, 1994
- al-Ghazali, Abu Hamid. Faysal al-tafriqa, Majmua rasail al-Imam al-Ghazali. 7 vols. Beirut: Dar al-Kutub al-Ilmiyya, 1409/1988.
- al-Hashimi, Muhammad. al-Hall al-sadid li ma astashkalahu al-murid. Ed. with appendices by Muhammad Said al-Burhani. Damascus: Muhammad Said al-Burhani, 1383/1963
- al-Hashimi, Muhammad. Sharh Shitranj al-arifin. Ed. with appendices by Muhammad Said al-Burhani. Damascus: Muhammad Said al-Burhani, n.d.
- al-Haythami, Nur al-Din. Majma al-zawaid wa manba al-fawaid. 10 vols. N.p. n.d. Reprint. Beirut: Dar al-Kitab al-`Arabi, 1402/1982.
- Ibn ‘Abidin, Muhammad Amin. Radd al-muhtar ala al-durr al-mukhtar. 5 vols. Bulaq 1272/1855. Reprint. Beirut: Dar Ihya al-Turath al-`Arabi, 1407/1987.
- Ibn al-`Arabi, Muhyiddin. al-Futuhat al-Makkiyya. 4 vols. Cairo, 1329/1911. Reprint. Beirut: Dar al-Fikr, n.d.
- al-Jaza’iri, `Abd al-Qadir. Kitab al-mawaqif fi al-wadh wa al-irshad. 3 vols. Damascus: Matbaa al-Shabab, 1329/1911.
- al-Nawawi, Yahya. Rawda al-talibin wa umda al-muftin. 12 vols. Beirut: al-Maktab al-Islami, 1412/1991.
2023/06/04
On the validity of all religions in the thought of ibn Al-‘Arabi and Emir ‘Abd al-Qadir: a letter to `Abd al-Matin | masud.co.uk
Walter Wink and Greg Boyd on the Problem of Evil | Roger E. Olson
Walter Wink and Greg Boyd on the Problem of Evil
MARCH 22, 2011 BY ROGER E. OLSON
28 COMMENTS
I admit that I’m very late coming to read Walter Wink (professor emeritus of Auburn Theological Seminary, New York City). People have recommended his books to me for years and I’ve managed to avoid reading even one of them! From what I knew about his central thesis it seemed to me very similar to the thesis of Walter Rauschenbusch in A Theology for the Social Gospel–that there is a “kingdom of evil” that causes much, if not all, of the evil in the social world. Also, his books seemed exceptionally long! So I read reviews and articles and thought I got the point that way.
Recently I’ve been re-reading my former colleague and friend Greg Boyd’s book Satan and the Problem of Evil. (It’s also a very big book! Why can’t people keep their books briefer? 🙂 I was privileged to work alongside Greg for several years and I remember our many talks about the subjects he deals with in that book. (In fact, I take some credit for helping launch Greg’s career as a theologian; it was I who choose his application out of a stack of applications for an open position in theology and insisted that we interview him. I remember how he absolutely hit the ball out of the ballpark in his interviews. Needless to say, he was hired and became one of the college’s most popular teachers and an influential evangelical scholar.)
During some recent travels I happened to see one of Wink’s smaller books–The Powers that Be (Doubleday, 1999)–at a used bookstore. I bought it and read it with real benefit. It is a sort of summary of Wink’s “Powers” trilogy. I see amazing parallels between Boyd’s arguments about evil and Winks’. There are also very significant differences. And I find myself somewhat caught between them with regard to those differences.
The central point of agreement and disagreement has to do with the “powers and principalities” against which Paul says we wrestle (as opposed to “flesh and blood”) in Ephesians 6:12. Who are the “rulers of the darkness of this world” against which we should fight? In other words, both books–Satan and the Problem of Evil and The Powers that Be (and Wink’s earlier Powers trilogy)–are about spiritual warfare.
In contrast to many Christian thinkers past and present Greg believes the Bible commands us to fight against real demons that create havoc and calamity in the world. This is, he says, the clear biblical worldview–a “spiritual warfare worldview.” He attributes much horror in the world–from child abuse to genocide–to the influence of these demonic beings and their captain Satan. Of course, he doesn’t say with Flip Wilson “the devil made me do it” when talking about human responsibility for sin and evil. As an Arminian, Greg believes sin and evil are our doing, but our doing them is instigated and empowered by Satan and his minions. Greg takes this into the social realm and argues that the powers and principalities are behind social oppression and exploitation.
One reason I always had some problems with Greg’s view is my own experiences. I grew up Pentecostal and many of my relatives and acquaintances seemed to see “demons on doorknobs.” Then, my first full time teaching position was at a charismatic university where, in chapel, I heard too much talk about Satan. The founder and his son talked to the devil more than to God! (E.g., “Satan, get your hands off God’s people,” etc.) Once, while I was teaching there, the founder decided to try to exorcise a demon from a student and humiliated her horribly. During a chapel service he asked students (and others) who felt oppressed to stand. He singled out a young female student and, from the pulpit, tried to tell her he “discerned” she was demon possessed. Of course, she denied it and back and forth it went. He wouldn’t give up. I felt so sorry for her. One time the founder preached in chapel–just days after his newborn grandson died in the hospital. He declared that he felt Satan come into the room where the child lay in its crib and take it away. His point? That if the hospital he (the founder) was building were finished (and he needed millions to finish it!) his grandson would have been born there and not subject to Satan’s wiles.
I came away from those experiences very eager to avoid any more talk of a real, live, active devil or demons (while holding onto belief in the supernatural world). Oddly, however, I noticed that the more mainstream evangelicals I associated with after that talked a lot about demons being real and active “on the mission field.” But they tended to shy away from any talk of Satan or demons here in the good old U.S.A. Something seemed wrong with that. And yet I didn’t really want to go down that road either (because of my bad experiences).
Then I met and got to know Greg–a man with a stellar education in philosophy and theology and with a brilliant mind–who knows a lot about the power of demons. During his ministry he has had many “power encounters” with them and exorcised more than a few from people who sought his help. His stories about all that fit perfectly what I read in the New Testament. But, of course, the academic world absolutely shuns such talk. Except as it is packaged by Walter Wink!
Wink also believes in a demonic realm that is real and active in the world–but from a different perspective than Greg’s. Wink, a mainstream (if that’s a meaningful concept in our postmodern world!) Protestant with a decidedly liberal bent theologically, recovered a sense of the demonic from within that theological perspective. Like Greg, Wink believes demons are real and not just “the evil that we do.” They are not just personification of human evil deeds. There are, Wink argues, very real and powerful demonic forces in the world that influence it towards evil.
The difference is that while Greg believes these powers and principalities are personal beings, Wink believes they are social realities–systems that oppress and exploit people. They are “violence-prone systems of power and domination.” Unlike other liberal Protestants who talk about “the demonic” such as Tillich, however, Wink believes these systems are not just negative forces built into the universe by non-being. He invests them with almost personal reality while stopping short of viewing them as personal entities such as the Bible depicts and Greg Boyd believes in.
Both Wink and Greg criticize the “myth of redemptive violence” that is actively promoted by these powers and principalities. Christians are to wage spiritual warfare against them and against their influence. But for Greg, spiritual warfare includes power encounters and intercessory prayer and even exorcism. For Wink, spiritual warfare is social action that unmasks the powers and exposes them for what they are–destructive to human and non-human life. For Wink, liberation movements in Latin America, for example, are engaged in spiritual warfare (insofar as they are fighting against systems that dominate and exploit people).
What’s odd is that for Wink these powers are NOT merely the products of human decisions and actions. They have a different kind of ontological reality not reducible to humanity and its thoughts and deeds. They are malevalent systems with semi-autonomous reality although they do not fly around in the air and get into people. At least in The Powers that Be Wink leaves their origin and exact nature unexplained and perhaps inexplicable. The main point, however, is that they can be defeated. For some reason, God, Wink says, does not defeat them by himself. He allows them to carry on their anarchic work in the world and expects us to fight against them in the power of his might.
What I find very interesting are the parallels between Greg’s worldview and Wink’s. The main difference, it appears, lies in their different views of what these powers and principalities are. Greg clearly sees them, as he believes the New Testament implies, as fallen angelic beings. Wink sees them as having ontological being and power beyond nature but not supernatural in the sense of invisible entities with human-like personal qualities.
As I finished reading The Powers that Be I had the distinct impression that bringing these two theologians together in the same room to talk about their similarities and differences would be an amazing experience. I’m sure that Greg would push Wink on the exact nature of the powers. Wink seems to leave them in a kind of ontological grey area–neither personal nor impersonal. Clearly he is uncomfortable with personalizing them in the way Greg does. He calls that “over belief.” But he calls his fellow liberals’ views of the spiritual world “under belief.” He leaves unclear exactly where he stands with regard to the powers’ origins and ontological status. I fully undestand that because of my bad experiences with people who invest too much human-like personal reality in demons. However, I’m uncomfortable with leaving the principalities and powers in this kind of unstable middle area–between naturalism and supernaturalism. Wink SEEMS to want to believe in them as Greg does, but he is clearly held back by a modern worldview based on naturalism–which he criticizes!
What I think both Greg and Wink have right is the powerful influences of suprahuman powers and principalities in the world that are NOT merely instruments of God or creations of our own evil decisions and actions. I personally cannot bring myself to regard the genocidal horrors of the 20th century as merely the results of misguided human decisions and actions. Something demonic that the New Testament calls “the rulers of the darkness” must have been at work for Hitler and others like him to accomplish what they did. And Christians ought to be involved in some kind of spiritual warfare beyond praying “if it be thy will” (when interceding on behalf of suffering people). Both Greg and Wink remind us, in somewhat different ways, that evil cannot be reduced to human decisions and actions and that our struggle against evil must include some kind of power encounters–whether with personal demons or suprapersonal systems.
The Destructive Power of Religion: Violence in Judaism, Christianity and Islam | Religion Peace Conflict Journal
The Destructive Power of Religion: Violence in Judaism, Christianity and Islam
J. Harold Ellens, editor
Westport, CT: Praeger Publishers, 2007
Even a cursory exploration of history, or of the evening news, makes the reality of religious violence glaringly apparent. An Islamic radical group is out to destroy the West; A Christian fundamentalist seeks to marginalize homosexuals and kill abortionists; A group of Jewish settlers pursue land through apartheid-like policies and military action. Although religion has provided the inspiration to move individuals to rapturous artistic and humanistic heights, it has also provided divine mandate and the justification necessary for disastrous acts of violence. It is this reality of religious violence, and the motivations behind it, that The Destructive Power of Religion: Violence in Judaism, Christianity and Islam seeks to address.
In the introduction to the book, editor Ellens points out that religious brutality is something of which each of us is guilty, and something that each of us has suffered. Because it is a religious problem, and because it “wreaks havoc on all our souls and psyches” (xxiii), it is necessary to address violence both spiritually and psychologically. It is in seeking to understand these roots of violence that this book offers something unique. The book refuses to accept an oversimplified understanding of violence whereby it is a conscious choice of sick-minded and hate-filled radicals. The book recognizes that the roots of violence are hidden in all of us, in our histories, our myths, our psyches, and our sacred texts, in the very things that make us who we are. If religious violence simply existed as a conscious action of enervated theology, a simplistic approach would be suitable. The essays in this book seek to lay bare such obvious accusations and uncover the unconscious influences present within each of our traditions, and within each individual, to resolve our differences with violence.
Many of the essays in the book address the psychological and developmental influences of religious violence. Nothing is left unaddressed. Everything is examined as a possible source, from relationships in early childhood to the idealization of sacred texts to cognitive theory and personality theory to social psychology. However, the most intriguing articles are those that address the metanarratives that provide justification for violence. The first of these articles is written by Ellens and begins the book. It is an insightful look into the core metaphor of a cosmic, transcendent battle between good and evil, which has been handed down to modern societies through the religious roots of the three Abrahamic religions, namely the Hebrew Scriptures. Popular movies, music, video games, literature, and religion utilize this metaphor to tap into dichotomous archetypes that pit “us” (those on the side of good) against “them” (those on the side of evil.) Ellens locates the justification for religious violence in this transcendent and all-encompassing metaphor.
----
Cosmic evil is only one of the subconscious myths that shape our perception of violence. Walter Wink’s essay, “The Myth of Redemptive Violence,” addresses another, albeit connected, metanarrative. In this essay Wink makes a connection between warfare and religion, arguing that from the dawn of civilization violence has been endowed with redemptive power. Wink locates this endowment in ancient creation myths, in particular the Enuma Elish. In these myths the gods establish peace and tranquility in creation through war, death and violence; even humanity is created from these brutal actions. Violence is necessary to overcome evil and realize good. The adoption of this myth of redemptive violence leads us as a society to represent all those who oppose our societal norms as evil, and to seek their destruction as a means of purifying a stain from society’s inherent goodness. From there it is a short step to state-sanctioned violence in defense of the nation; the myth of redemptive violence becomes the spirituality of the militaristic state.
Wink’s essay is important for another reason. It is one of the few essays in the book that locates the solution for religious violence within religion itself. Religious metaphors and narratives have the ability to move people in a way that little else in our world does. As such, the only real solution available for the problem of religiously sanctioned brutality is nonviolent religion. According to Wink, the Hebrew creation myth reveals a God who brings order out of chaos through the spoken word; violence is not necessary. There is no question that religion has been misused, but the fact that it can be misused so powerfully implies that it can also be used to the benefit of peace, coexistence and conviviality. While this collection of essays does a fantastic job of addressing the sources of violence, it does little to recognize the possible solutions available within religion itself. In the essay mentioned above, and in his essay, “Beyond Just War and Pacifism: Jesus’ Non-violent Way” Wink begins the conversation, but more is needed.
----
Nearly half the essays in the book are written by Ellens, himself. It is clear that he has spent a lot of time and energy considering the problem of religious violence. Interestingly, Ellens does not simply see violence as something that humanity inflicts upon itself. Nature, as a part of the created order of God, “violates us and terrorizes our central selves” (xviii). In this regard, the problem is one for which God is responsible. At times, Ellens’ approach verges on heresy. The problem of violence has vexed God throughout history. God hasn’t upheld his end of the bargain; even when we are faithful we suffer. Christ fell victim to violence because he chose violent solutions. Some will read this book and take offense at these perceived theological shortcomings. But whatever your Christology, whatever your theological convictions about God’s sovereignty, this book is an honest and vulnerable attempt to confront violence at all levels, regardless of who or what is committing it. The pervasiveness of violence and its connection to subconscious foundations enforces the realization that the task that lies before us is daunting. It can be overwhelming, but as Ellens avers, the greatest consolation (not solution, mind you) we have available to us is that God is a God of grace. This consolation is available in each of the three Abrahamic faiths, and is the only thing that actually works to overcome the daunting realization of the problem of religious violence.
Chris Spotts, PhD candidate
Marquette University
Walter Wink, Theologian Who Challenged Orthodoxy, Dies at 76 - The New York Times
Walter Wink, Theologian and Author, Dies at 76
By Douglas Martin
May 19, 2012
Walter Wink, an influential liberal theologian whose views on homosexuality, nonviolence and the nature of Jesus challenged orthodox interpretations, died on May 10 at his home in Sandisfield, Mass. He was 76.
The cause was complications of dementia, his son Stephen said.
In 16 books and hundreds of scholarly articles, Dr. Wink became “one of the most important social and political theologians of the 20th century,” in the words of Sojourners, an ecumenical Christian magazine.
On the subject of gay rights, he acknowledged that in at least three instances the Bible categorically condemned homosexuality. But he argued that Jesus, who never commented on homosexuality in the Gospels, would have naturally supported a marginalized group.
Besides, he noted, modern people do not follow the Bible to the letter in all things, like its endorsement of slavery. Moreover, he criticized specific interpretations of biblical language, saying, for example, that the word sodomy as used in the Bible referred to anal rape, not consensual sex.
Sodomy, he wrote, has “nothing to do with the problem of whether genuine love expressed between consenting persons of the same sex is legitimate or not.” And he insisted, “There is no biblical sex ethic.”
Many theologians bridled at his interpretations. Robert A. J. Gagnon, writing in Christian Century in 2002, said Dr. Wink ignored clear evidence of biblical antipathy to homosexuality. He said Dr. Wink’s insistence that the Bible offers only sexual mores and no sex ethic was supported only by “sheer ideological fiat.”
Dr. Wink wrote disparagingly about the belief in the power of violence to solve both societal and personal problems, using as evidence the Babylonian creation story, which involves gods killing one another, as well as violent television cartoons and much in between.
He repeatedly called for “militant nonviolence.” The idea, he said, was not to be a doormat to aggressors but to turn their arrogance against them. He cited Jesus’ advice: “If anyone strikes you on the right cheek, turn the other also.”
Walter WinkCredit...Fellowship of Reconciliation/forusa.org
Dr. Wink compared Jesus to the community organizer Saul Alinsky in the clever ways Jesus advised nonviolence to get the upper hand. For his own part, Dr. Wink visited South Africa, East Germany, Central America and Chile to support nonviolent resistance there.
More broadly, Dr. Wink asserted that because Jesus had defined himself almost exclusively as “son of man,” he saw his task as not so much helping people to prepare for the next life but as helping them to be more human in this one.
Walter Philip Wink was born in Dallas on May 21, 1935. His father owned a hardware store and then was a salesman for the Fuller Brush Company. Walter grew up in a liberal Methodist church, but during a summer in Oregon as a college student he attended a Pentecostal church. Though he quickly rejected Pentecostal fundamentalist theology, he praised its spontaneity, which he saw as symbolic of the earliest days of the Christian church.
He graduated from Southern Methodist University and earned a Ph.D. from Union Theological Seminary. He was ordained a Methodist minister in 1961 and served as pastor in a blue-collar parish near Houston.
Dr. Wink wrote that he had learned as a parish minister to say and write only what the average intelligent person can read. This egalitarian propensity, he said, later caused some of his articles to be rejected by prestigious theological journals for being “chatty” or “popular.”
He taught at Union in the first half of the 1970s, but was denied tenure. This rejection came, he noted, after the publication in 1973 of his book “The Bible in Human Transformation,” which began, “Historical biblical criticism is bankrupt.”
He then taught at Hartford Seminary, and in 1976 he joined Auburn Theological Seminary in Manhattan, where he stayed for the rest of his career. With his wife, the former June Keener, he held workshops around the world that combined religious-themed pottery, dancing and biblical interpretation.
His marriage to the former Virginia Moore Conerly ended in divorce. In addition to his wife, he is survived by three children from his first marriage, his sons, Stephen and Christopher, and his daughter, Rebecca Barnes, and eight grandchildren.
Dr. Wink was found to have dementia in 2006; two years later he and his wife ended their workshops. In 2010, an interviewer for Sojourners asked what having dementia had taught him.
“This has not been a big learning experience,” he answered. “I just don’t think we ought to give so much credit to the sheer role of chance. We ought not to give death so much credit for our spiritual growth.”
A version of this article appears in print on May 22, 2012, Section A, Page 24 of the New York edition with the headline: Walter Wink, Theologian and Author, Is Dead at 76. Order Reprints | Today’s Paper | Subscribe
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Walter Wink - Wikipedia
Walter Wink
Walter Wink | |
---|---|
Born | May 21, 1935 Dallas, Texas, United States[1] |
Died | May 10, 2012 (aged 76) Sandisfield, Massachusetts, United States[1] |
Occupation | minister, theologian, author |
Language | English |
Spouse | June Keener Wink[1] |
Children | Rebecca Wink, Steve Wink, Chris Wink and Stepchildren: Kim Bergland, Kurt Bergland[1] |
Website | |
walterwink |
Walter Wink (May 21, 1935 – May 10, 2012) was an American Biblical scholar, theologian, and activist who was an important figure in Progressive Christianity. Wink spent much of his career teaching at Auburn Theological Seminary in New York City. He was well known for his advocacy of and work related to nonviolent resistance and his seminal works on
"The Powers", Naming the Powers (1984),
Unmasking the Powers (1986),
Engaging the Powers (1992),
When the Powers Fall (1998), and
The Powers that Be (1999),
all of them commentaries on the Apostle Paul's ethic of spiritual warfare
described here:
For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.
— Ephesians 6:2 (ESV)
Breaking with Christian hermeneutic tradition of Christian demonology, he interprets Paul's hierarchy of "rulers" to refer to imperial powers, with corresponding and political theologies and ideologies of state violence. Giving examples from ancient Babylon through the popular media of today, these are supported by, in a phrase he coined "the myth of redemptive violence".
Career[edit]
Wink earned a B.A. from Southern Methodist University in 1956, majoring in history, and minoring in philosophy and English. He completed his Master of Divinity in 1959 and his Ph.D. in 1963, both from Union Theological Seminary in New York City. Ordained as a Methodist minister in 1961, he served as Pastor of First United Methodist Church, in Hitchcock, Texas from 1962–67. He then returned to Union Seminary as an Assistant Professor of New Testament, then Associate Professor of New Testament, from 1967–1976. After being denied tenure at Union, he began teaching at Auburn Theological Seminary, remaining there until his death, when he was Professor Emeritus. His faculty discipline was Biblical interpretation. In 1989–1990, he was a Peace Fellow at the United States Institute of Peace.[2]
He was known for his work on power structures, his commentary on current political and cultural matters, and his contributions to the discourse on homosexuality and religion, pacifism, the relationship between psychology and biblical studies, and research related to the historical Jesus. Neal Stephenson likens some of Wink's ideas to "an epidemiology of power disorders", a phenomenology of oppression.[3] Author Philip Yancey references Wink frequently in his work.[4][5]
One of Wink's major avenues for teaching has been his leadership of workshops to church and other groups, based on his method of Bible study (The Bible in Human Transformation, 1973), and incorporating meditation, artwork, and movement. These workshops were often presented jointly with his wife, June Keener-Wink, a dancer and potter.
One of Walter Wink's sons—Chris Wink—is known as a founding member of the Blue Man Group.
Power Disorders and Christian Response[edit]
This section needs expansion. You can help by adding to it. (March 2022) |
Partial bibliography[edit]
- John the Baptist in the Gospel Tradition, Cambridge Univ. Press, 1968. (out of print)
- The Bible in Human Transformation, Philadelphia: Fortress Press, 1973. (out of print)
- The Powers Trilogy:
- Naming the Powers: The Language of Power in the New Testament, Philadelphia: Fortress Press, 1984. ISBN 0-8006-1786-X
- Unmasking the Powers: The Invisible Forces That Determine Human Existence, Philadelphia: Fortress Press, 1986. ISBN 0-8006-1902-1
- Engaging the Powers: Discernment and Resistance in a World of Domination, Minneapolis: Fortress Press, 1992. ISBN 0-8006-2646-X
- Violence and Nonviolence in South Africa, Philadelphia: New Society Publishers, 1987. (out of print)
- Transforming Bible Study, second edition, Nashville: Abingdon, 1990. (out of print)
- Proclamation 5: Holy Week, Year B, Minneapolis: Fortress Press, 1993. (out of print)
- Cracking the Gnostic Code: The Powers in Gnosticism, (Society of Biblical Literature Monograph Series), Atlanta: Scholars Press, 1993. ISBN 1-55540-860-5
- When the Powers Fall: Reconciliation in the Healing of Nations, Minneapolis: Fortress Press, 1998. ISBN 0-8006-3127-7; Swedish edition: Healing a Nation's Wounds: Reconciliation on the Road to Democracy (Uppsala, Sweden: Life and Peace Institute, 1997)
- The Powers That Be: Theology for a New Millennium, New York: Doubleday, 1999. ISBN 0-385-48752-5
- Homosexuality and Christian Faith: Questions of Conscience for the Churches (editor), Minneapolis: Fortress Press, 1999. ISBN 0-8006-3186-2
- Peace Is The Way: Writings on Nonviolence from the Fellowship of Reconciliation., (editor), Orbis Books, 2000. ISBN 1-57075-315-6
- John the Baptist in the Gospel Tradition, Wipf & Stock Publishers, 2001. ISBN 1-57910-529-7
- The Human Being: Jesus and the Enigma of the Son of the Man, Fortress Press, 2001. ISBN 0-8006-3262-1
- Jesus and Nonviolence: A Third Way, Augsburg Fortress, 2003. ISBN 0-8006-3609-0
- Just Jesus: My Struggle to Become Human, Image, 2014. ISBN 978-0307955814
- The System Belongs to God DVD, UMCom Productions, http://secure.umcom.org/Store/the-system-belongs-to-god.
References[edit]
- ^ Jump up to:a b c d Deats, Richard (May 2012). "Walter Wink, Presente!". Fellowship of Reconciliation. Archived from the original on 14 May 2012. Retrieved 11 May 2012.
- ^ Dr. Wink's Curriculum Vitae
- ^ "Neal Stephenson's Past, Present, and Future". February 2005. Retrieved 2008-09-09.
- ^ "CSEC". Retrieved 2007-11-09.
- ^ "Christianity Today". Retrieved 2007-11-09.