My one comment when reading of the violence in the bible is that we see God through our own images. It is no less different now than it was then - even the biblical writers, prophets, priests, and kings saw God through their own thoughts and beliefs. When God speaks to us it is always disruptive to ourselves, our way of looking at others, and even how we move through life. But disruption does not mean that its "100% correcting" or can homogenize all the peccadilloes we carry within us. As any penitent Christian will tell you, God will spend a "lifetime" bringing us into Christ's image on the Cross but it must first begin with our submission to His Spirit.
No, to encounter the disruption of God is to begin a series of disruptions throughout one's life. Some ginormous and some hardly worth noticing. But to be a person inhabiting change is to be a person open to change, relearning, and retelling the Jesus story to ourselves, our family and friends, and throughout our missional lives.
No, to encounter the disruption of God is to begin a series of disruptions throughout one's life. Some ginormous and some hardly worth noticing. But to be a person inhabiting change is to be a person open to change, relearning, and retelling the Jesus story to ourselves, our family and friends, and throughout our missional lives.
And so, we hear God through our own images. We write, pray, and sing of God through our own images. The Bible's revelations and messages transform over the ages - even now! - but God's people might not unless they are committed to His Spirit to be transformed. Ironically, even during our more "enlightened" church periods since the 1600's the church still preaches "the Cross in one hand while lifting up the sword in the other." How curious when Jesus Himself used no sword except the sword of the Spirit. No angelic military to bend the world to His way of thinking but the cruciformed lives of His church. No thunder and lightening except that which flashed about His head on the eve of His crucifixion.
Nay, the problem is us. It lies with us and in us. Not God. Us. Not the Bible. Us. It's writers and preachers and listeners. It's interpreters. Even as we come to the book of Revelation the church would rather see God in dynamic militarism against mankind rather than as the One Coming to cease our wars and quiet our murderous hearts. But perhaps it all started with unrepentent believers refusing to bow heart and knee to the peace of Christ in mission, livelihood, and communion with one another. And so we pray dear God this simple prayer, "Save us from ourselves. Save us to do the work of the Spirit by your Cross of love and grace. Amen."
Nay, the problem is us. It lies with us and in us. Not God. Us. Not the Bible. Us. It's writers and preachers and listeners. It's interpreters. Even as we come to the book of Revelation the church would rather see God in dynamic militarism against mankind rather than as the One Coming to cease our wars and quiet our murderous hearts. But perhaps it all started with unrepentent believers refusing to bow heart and knee to the peace of Christ in mission, livelihood, and communion with one another. And so we pray dear God this simple prayer, "Save us from ourselves. Save us to do the work of the Spirit by your Cross of love and grace. Amen."
R.E. Slater
January 25, 2017
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The Crucifixion of the Warrior God: Volumes 1 & 2
Renowned pastor-theologian Gregory A. Boyd proposes a revolutionary way to read the Bible in this epic but accessible study. His "cruciform hermeneutic" stands as a challenge to the field of biblical studies and to all thoughtful Christians.
A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter Old Testament stories of God commanding horrendous violence. On the other hand, we read the unequivocally nonviolent teachings of Jesus in the New Testament. Reconciling these two has challenged Christians and theologians for two millennia.
Throughout Christian history, various answers have been proposed, ranging from the long-rejected explanation that these contrasting depictions are of two entirely different "gods" to recent social, cultural, and literary theories that attempt to dispel the conflict.
The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an ambitious constructive investigation. Over two volumes, Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, he affirms the absolute centrality of the crucified and risen Christ as the supreme revelation of God.
Developing a theological interpretation of Scripture that he labels a "cruciform hermeneutic," Boyd demonstrates how the Bible's violent images of God are reframed and their violence subverted when interpreted through the lens of the cross and resurrection. Indeed, when read in this way, Boyd argues that these violent depictions bear witness to the same self-sacrificial nature of God that was ultimately revealed on the cross.
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