Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Monday, May 6, 2013

Evolving as a Postmodern Christian - Asking Questions of Evolution and Theology

 
"Looking beyond our own beliefs"
 
 
Last November I asked the question whether the Bible needed an historical Adam (Why Do We Need a Historical Adam? The Bible Doesn't). I then asked whether the Gospel of Jesus needed the same. At which point I also left a half dozen articles that I had previously worked up for interested readers to follow within that same article. Later, this past April, I then made the observation that Evolutionary Creationism would require rethinking our major Christian doctrines (How Evolutionary Creationism Will Require Rethinking Scriptural Doctrine) to which I have spent the past two years doing just that as I investigated our historic Christian faith and updated it into a postmodern, Emergent Christian frame of reference without losing sight of our historic, orthodox creeds as long as they could be biblically substantiated. It has been a large task (as you can tell from the many articles and topics along the right-hand sidebars), but a fruitful one. It required a change of boundary markers and a change of viewpoint from which I had familiarly grown up with, and become comfortable, within. A journey that has been spiritually satisfying as my faith matured, while allowing me to become reacquainted with the majesty and glory of the Lord God Almighty. At the center of all my searches as been Jesus, His glory, His love, and His atoning sacrifice - without which this effort would all have been meaningless.
 
Since the questions I have asked, and the explorations I have made, appear to make radical departures from most of today's more popularly-rooted evangelical beliefs, I did not think that these topics would make for popular reading material. However, as an evolving, emerging Christian, I did believe that there would be others like myself who would be interested in these same discoveries, and so, have pointedly laid out my observations and arguments as patiently, and insightfully, as I could. Meanwhile, I have been careful to give heed to past non-scientific, pre-postmodern orthodox doctrine and dogmas, while at the same time have actively sought to uplift this same Christian faith into a postmodern, emergent context - one that would be more flexible and more relevant with our current understanding, education, scientific knowledge, and cultural/social movements. It has been a large endeavor, but one that I have thankfully explored with the help of other Christian minds and souls whom I have liberally quoted, and have provided references to their likeminded observations, as they have lent additional insight to mine own.
 
Hence, I would encourage further examination of the articles here on this web journal. The questions I have been asking - and am still asking- are questions I believe every Christian should be asking, and should remain necessarily relevant for generations to come. Namely, how does one break out of one's own background and be able to see beyond the borders of one's own discontinuities, intolerances, and short-sightedness? That in itself is an impossible task but if undertaken by the power of the Holy Spirit is made significantly satisfying when finally discovering the distant shores of other lost worlds, tribes, and people thought long dead (metaphorically speaking). For in the end, the Gospel of Jesus is one of following and obeying His call to lose one's faith in order to find one's faith. I think prime examples of these kinds of believers are the biblical heroes we know by the names of Abraham, Moses, the prophets, Jesus, His disciples, and the apostle Paul. Each one had to doubt what they knew of God in order to be able to hear God's call in their lives again. Without that doubt, that lose of faith, they would never have been able to follow after God's call to move beyond the boundary markers of their lives framed in yesterday's religions and inflexible beliefs.
 
The Christian faith, at the last, is a faith that demands we submit and obey to God's revelation in our lives, against our own wills of disbelief and incredulity. To me, this is the clarion call of God's Spirit to our own... one that listens and obeys like the little shepherd boy David watching over his father's sheep far from the fields of battle. A lad of tremendous faith who packs 5 rocks into his slingshot bag and marches off to confront Goliath and his four brothers. Who refuses the heavy, protective armor of King Saul to stand in defiance to the armies of the Philistine arraigned in hatred to God's covenanted people of Israel. Who, at the last, by his actions and faith, removed the obstacle to Israel's own lack of faith through his courage and trust in God. And patiently endured the many hardships to come in order to be able to lead God's people by his own faith struggles and disbeliefs, into a deeper covenant commitment despite surrounded by a wilderness of doubt and dismay.

The Christian faith should never be static. Never dull and out-of-step with society. We need to hear God's clarion call of belief and follow hard after His leading without fear of never finding Him again. Creation attests to the Lord Almighty. It is everywhere about us. We simply need to hear and obey. And to hear we must leave behind those giants of illusion, fear, and mis-statement. We must trust and believe. Even within our own disciplines that would persuade us otherwise causing us to stand on the sidelines of battle and tremble. For many Christians we spend too much time "defending our faith" when we should be spending more of our time "embracing our faith." The issue is not in defending our view of religion but in discovering the God of faith Himself. Paul had to let go of his sentiments about Jesus in order to see the Savior of his faith. His religion stood in the way of his sight while his heart knew all along that he must bow before his Creator-Redeemer.... Now what say you?
 
R.E. Slater
May 6, 2013
 
 
* * * * * * * * * * * * * *
 
 
Does Paul’s Theology Require a Historical Adam? Thoughts from J. R. Daniel Kirk
I want to open up the conversation to the possibility that the gospel does not, in fact, depend on a historical Adam or historical Fall in large part because what Paul says about Adam stems from his prior conviction about the saving work of Christ. The theological points Paul wishes to make concern the saving work of the resurrected Christ and the means by which he makes them is the shared cultural and religious framework of his first-century Jewish context.
 
Note the two key issues Kirk mentions here:
 
1. What Paul says about Adam is set up by his prior conviction that in Christ the “new creation” has broken in to present time. Paul draws Adam into a conversation begun by the resurrection of Christ, not vice-versa, and in doing so recasts Adam’s significance beyond that which he has in Genesis.
 
2. To the extent that Paul sees Adam as the first man, Paul is not making a binding scientific or historical  declaration but reflecting his view on such things as a first-century Jew.
 
In my opinion, both of these observations are absolutely key in coming to a biblically literate and historically knowledgable understanding of the role Adam plays in Paul’s theology.
 
Later Kirk makes the following observation concering Adam’s function in Paul’s argument in Romans:
 
What difference might it make to our discussions about a historical Adam that Paul was claiming, “Christ, is (un)like Adam, therefore God’s people are not demarcated by Torah”? This latter statement is, in fact, the point of Paul’s argument in Romans 5 (cf. 5:12–14, 20–21). Paul’s Adam theology is an avenue toward affirming that God has one worldwide people; therefore, the specially blessed people are not defined by the story of circumcision. 
 
What if Paul’s Adam is not a lesson for us about where people came from, but part of Paul’s rhetoric to establish the oneness of God’s people–Jew and Gentile together–that so dominates his letter to the Romans?
 
Here is one more quote that captures Kirk’s point:
 
[W]hat is a “given” for Paul is the saving event of Jesus’ death and resurrection. The other things he says, especially about sin, the Law, and eschatology, are reinterpretations that grow from the fundamental reality of the Christ event. Recognizing this relieves the pressure that sometimes builds up around a historical Adam….Adam is not the foundation on which the system of Christian faith and life is built, such that removing him means that the whole edifice comes crashing down. Instead, the Adam of the past is one spire in a large edifice whose foundation is Christ. The gospel need not be compromised if we find ourselves having to part ways with Paul’s assumption that there is a historical Adam, because we share Paul’s fundamental conviction that the crucified Messiah is the resurrected Lord over all.
 
I hope you have a chance to wonder over to Fuller’s website and read the article for yourselves. At the very least, counterarguments would need to provide a more compelling account of Paul’s overall theology in Romans rather than simply lifting verses out of that carefully crafted work and using them for reasons Paul never intended–and never would have understood.



* * * * * * * * * * * * * *
 
 
Q&A: Our New BioLogos Book
How does my walk with God relate to modern scientific discoveries? Can I maintain biblical Christian faith even if I change my mind on an issue like evolution? Many Evangelicals today are pondering these questions. Finding the answers will involve more than a mere synthesis of scientific facts. We need to hear stories from others who have wrestled with evolution and Christian faith. That’s the basis for Evolving: Evangelicals Reflect on Evolution, a collection of essays from Evangelicals sharing their personal journeys of science and faith being produced by BioLogos. Some essays will appear on the BioLogos blog in coming weeks and months, with the full collection published in a book by Russell Media by the end of 2013.
We sat down with BioLogos Program Director Kathryn Applegate and Tom Oord, two editors of the essay collection, to learn more.

1. Where did the idea for the book come from?

Kathryn: We were all talking about how much we personally have been impacted by stories, and how coming to our present-day understanding of origins is not simply a matter of learning new facts.  We thought it would be interesting to compile stories from people in many different disciplines to see what factors were most important for them as they wrestled with evolution and their faith.

Tom: A growing number of Christians -- including Evangelicals -- are rethinking their opposition to evolution. The idea for this book basically comes from trying to witness to this significant growth. We wanted Christians to speak about how they are working through the myriad of issues pertaining to evolution and faith.

2. Were most people eager to share their stories of wrestling with science and faith?

T: We were encouraged by the number of people willing to share. For some, this meant risking criticism. Forces are at play that discourage such honesty and openness to science. But Evangelicals know the testimonies of the saints are among the most powerful evidence to God's working in the world and in the midst of complex questions.

K: Almost all the scientists we asked were eager to write, and so were many scholars from the humanities.  The most hesitant group, perhaps not surprisingly, were the "professional Christians"--prolific Christian authors and parachurch leaders.  In some cases they were simply too busy, but in others they were concerned about damaging relationships with their constituencies.  Talking about evolution in the church is still a risky business!

3. What were some of the common themes you found throughout the testimonies?

K: Many of the contributors were raised in the church and took on young-earth creationist beliefs at an early age, but somewhere along the line began to discover that a) it wasn't the only position faithful Christians can hold, and b) it didn't make sense in light of what they were learning about science, history, and the Bible.  Many wrote about role models--parents, teachers, or pastors--who had an influence on their thinking.  Some mentioned a conviction that accepting evolution brought a sense of peace, even as legitimate questions remained.  They sensed that they were pursuing truth about God's creation, not taking the path of least resistance.

T: Christians care about the Bible. It has been and continues to be a well-spring of wisdom. So many essayists rightfully explore the scriptures as a guide for their coming to terms with the mounting evidence for evolution. The results affirm the central role of Scripture for finding truth, but it also reveals that Christians care about the truth of God found in creation.

4. Why do you think a book like this is important for the Church?

T: This book is important for many reasons, but let me just highlight two: (1) Sometimes putting in words what we are thinking can help us hone our own intuitions and partially-formulated thoughts on a subject. This book is helpful both to those who wrote the essays and should be so for those who read them. (2) For some time, a significant number of Evangelicals have accepted evolution as compatible with Christian faith. But many were unaware that others thought similarly. This book helps those who may think they are all alone see many others exist in their tribe who also believe evolution can be compatible with robust Christian faith.

K: Many people still believe that evolution is a creation story for atheists, when in fact there are many, many believers who are striving to follow Jesus even as they accept that God created through an evolutionary process.  When we hear someone's story and sense the Holy Spirit's working in their life, it becomes harder to dismiss them as not a "real" Christian.  Without needing an advanced degree in genetics or evolutionary biology, church leaders can learn ways to more effectively minister to those who are struggling over origins--and avoid creating stumbling blocks for seekers of God.

5. What has been the most rewarding part of working on this project?

K: It has been a real privilege to work with the authors on their essays.  They're a highly intelligent, faithful bunch—all leaders in their own fields.  And they still express an intellectual humility and a desire to keep learning and growing.

T: I especially enjoy hearing time and time again that a prominent leader wants to participate in this project because he or she has wanted to write on his or her affirmation of evolution. This provides further evidence for the growing sense that momentum is building on this crucial set of issues!



Sunday, May 5, 2013

Colton Dixon, Josh Wilson, Third Day - 2013 Miracle Tour

 
 
 
 
 
The Miracle Tour 2013 Part 7 (Colton Dixon) 2/22 [Scars]





The Miracle Tour 2013 Part 8 (Colton Dixon) 2/22 [You Are]





The Miracle Tour 2013 Part 5 (Colton Dixon) 2/22 [Noise]





The Miracle Tour 2013 Part 6 (Colton Dixon) 2/22 [Never Gone]





The Miracle Tour 2013 Part 1 (Josh Wilson) 2/22 [I Refuse]

 



The Miracle Tour 2013 Part 2 (Josh Wilson) 2/22 [Shine]
 
 
 
 
 
The Miracle Tour 2013 Part 3 (Josh Wilson) 2/22 [Carry Me]
 
 
 
 
 
The Miracle Tour 2013 Part 4 (Josh Wilson) 2/22 [Instrumental of Amazing Grace]
 
 
 
 
 
 
 
 
The Miracle Tour 2013 Part 9 (Third Day) 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 10 (Third Day) 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 11 (Third Day) [I Believe] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 12 (Third Day) [Kicking and Screaming] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 13 (Third Day) [Lift Up Your Face] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 14 (Third Day) [Mountain of God] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 15 (Third Day) [Revelation] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 16 (Third Day) [Morning is broken] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 17 (Third Day) [Show Me Your Glory] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 18 (Third Day) [Cry Out to Jesus] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 19 (Third Day) [Call My Name] 2/22
 
 
 
 
 
 The Miracle Tour 2013 Part 20 (Third Day) [Born Again] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 21 (Third Day) [I Need A Miracle] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 22 (Third Day) [King of Glory] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 23 (Third Day) [Creed] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 24 (Third Day) [Your Love is Like A River] 2/22
 
 
 
 
 
The Miracle Tour 2013 Part 25 (Third Day) [The Other Side] 2/22- FINALE
 
 
 
 
 
 more
 
Colton Dixon - Official youtube channel
 
Josh Wilson - List of youtube songs
 
Third Day - Official youtube channel
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

Friday, May 3, 2013

List of Important Modern Books about the Trinity

 
by Roger Olson
Leonardo Boff, The Trinity and Society
David Brown, The Divine Trinity
Stanley J. Grenz, The Social God and the Relational Self
Leonard Hodgson, The Doctrine of the Trinity
Robert Jenson, The Triune Identity
Eberhard Jüngel, God as the Mystery of the World
*Walter Kasper, The God of Jesus Christ
Catherine Mowry LaCugna, God for Us
Jürgen Moltmann, The Trinity and the Kingdom
A. Okechukwu Ogbonnaya, On Communitarian Divinity
Karl Rahner, The Trinity
Cyril Richardson, The Doctrine of the Trinity
Claude Welch, In This Name


Secondary

Chung-Hyun Baik, The Holy Trinity—God for God and God for Us
Bertrand de Margerie, The Christian Trinity in History
Stanley J. Grenz, Rediscovering the Triune God
Colin E. Gunton, The Promise of Trinitarian Theology
William J. Hill, The Three-Personed God
Eberhard Jüngel, The Doctrine of the Trinity (God’s Being Is in Becoming)
Roger E. Olson and Christopher Hall, The Trinity
*Ted Peters, God as Trinity
John Thompson, Modern Trinitarian Perspectives
Peter Toon and James D. Spiceland, One God in Trinity


 

Thursday, May 2, 2013

God's Justice and Compassion in the OT

The violence of God in the Old Testament is a continuing interest of mine begun but a few months ago (see sidebar on topic).... Recently another book has recently been published on this subject which I have thought to include in this study. To that is a contributing author whose OT outlook on the subject of God's judgments were published several years ago through Relevant Magazine providing the conservative, evangelical response to God's vengeance. I should like to use David Lamb's outlook as a reference point and then add to it (or retract from it) against the several views present in the book below as well as against our previous studies earlier presented here on this website.
 
Overall, it appears that God defends the weak and the oppressed against acts of injustice and ill-compassion. For those nations or people groups who do not repent of their ways God's patience runs out and He subsequently smites by plague, pestilence, and by the hand of men and angels. A comfort to any man, woman, or child, who daily lives under the horrid regimen of tyranny and unjust hardship however timely, or belated, God's judgment seems to come. To know that there is a God of the universe who is compassionate and watches over His creation gives to us comfort and hope against the thugs, bullies, and despots of this world. A God who will defend us and defeat our enemies after a period of patience and awaited repentance. If no repentance has been enjoined, and no mercy found from within a nation committed to injustice and oppression, than God's patience runs out and He measures back to that nation their crimes in full.
 
At least this is my surmise from what I have gathered through these past many months of exploring the themes of God's vengeance. However, this does not relieve us as followers of Jesus to ignore our own homeland and trade abroad... that within our own governance and lifestyles we must continually be aware of helping the poor, the homeless, the sick, the widow, the helpless and defenseless. To seek those less blessed than ourselves by sharing all that we are by works and by deed. To create social agencies committed to helping, providing, healing, and restoring as best we can those who require education, nutrition, dental/medical aide, recovery, shelter, legal, and financial services, to name just a few. In creating supportive community networks focused on extending benevolence, compassion, and advocacy for the unempowered, discriminated, overlooked, and misjudged.

As an example, in the city where I live there is an interest in creating a "farmers market" downtown where commuters and residents may come and purchase fresh foods. With this effort has arisen a tandem interest in "cleaning up" the city streets by removing the homeless from this same market area which they have called home for so many long years. Across our state another large city has been doing the same for years in their downtown area and have recently been called to account for their actions. However, rather than "sweep" the streets of the indigent and homeless, I might suggest the city double-down and renew its efforts in supporting area agencies working with the homeless to find more relevant solutions that may be more humanitarian and less discriminating.
 
As Christians we are commanded to extend God's mercy to all men - both at home and abroad. And though this small urban example seems "far from home" from the Old Testament's pages of genocidal warfare and divine judgment, it is but a reflective paradigm that is not unlike what God so long ago had encouraged Israel to observe towards her neighbors - towards both friend and foe alike. Who later, via His incarnation in the New Testament, we hear from again through Jesus, of His compassionate teachings and merciful ministries delicately balanced against His forewarnings of divine judgment and wrath. Biblical stories which in their narration continue the heart of the God who daily reaches out to our lives in love and justice, wisdom and mercy. An austere God to His enemies but a benevolent God to His obedient people.
 
R.E. Slater
May 2, 2013
 
 
 
Holy War in the Bible:
Christian Morality and an Old Testament Problem
 
 
This paperback edition available from Amazon and Christianbook.com.
 
The challenge of a seemingly genocidal God who commands ruthless warfare has bewildered Bible readers for generations. The theme of divine war is not limited to the Old Testament historical books, however. It is also prevalent in the prophets and wisdom literature as well. Still it doesn’t stop. The New Testament book of Revelation, too, is full of such imagery. Our questions multiply.
  • Why does God apparently tell Joshua to wipe out whole cities, tribes or nations?
  • Is this yet another example of dogmatic religious conviction breeding violence?
  • Did these texts help inspire or justify the Crusades?
  • What impact do they have on Christian morality and just war theories today?
  • How does divine warfare fit with Christ’s call to "turn the other cheek"?
  • Why does Paul employ warfare imagery in his letters?
  • Do these texts warrant questioning the overall trustworthiness of the Bible?

These controversial yet theologically vital issues call for thorough interpretation, especially given a long history of misinterpretation and misappropriaton of these texts. This book does more, however. A range of expert contributors engage in a multidisciplinary approach that considers the issue from a variety of perspectives: biblical, ethical, philosophical and theological.
 
While the writers recognize that such a difficult and delicate topic cannot be resolved in a simplistic manner, the different threads of this book weave together a satisfying tapestry. Ultimately we find in the overarching biblical narrative a picture of divine redemption that shows the place of divine war in the salvific movement of God.
 
 
 
 
Reconciling the God of Love With the God of Genocide:
How could the God of the Old Testament and the New Testament be the same?
 
by David Lamb
Sept/Oct 2011
 
My wife, Shannon, and I were on a date recently, and we ended up chatting with our server. He finally turned to me and asked, “So, what do you do?”
 
I told him, “I teach the Bible, mainly the Old Testament.”
 
“The Old Testament—isn’t that where God smites people and destroys cities?” he asked. “Not exactly, but I get that question a lot because the God of the Old Testament has a bad reputation,” I said. Everyone loves the New Testament God. He’s the one who sends His son to die on a cross for humanity’s sin. But do Christians really love the God of the Old Testament? Perhaps no part of the Bible gives God a worse reputation than His command to utterly wipe out the Canaanite residents of the Promised Land (Deuteronomy 20:16-18; Joshua 10:40; 11:10-15). How do we reconcile a loving God with a God who seems to command genocide?
 
It’s not just atheists or agnostics who ask these types of questions, but even committed Christians wonder what God was thinking when He commanded His people to wipe out another nation. (And if we aren’t wondering, we should be.) Adolf Hitler attempted to do something similar with the Jews during WWII with his “Final Solution” and he’s in the running for the Worst Person of All Time award. So ... is God Hitler-esque?
 
Often Christians are too quick to downplay biblical problems like these and make people who ask questions feel like they’re not taken seriously or even belittled, as if it were wrong, disrespectful or irreverent to ask about God’s behavior.
 
Personally, I think the Canaanite conquest raises not only a valid question but an important one. As someone who loves the Old Testament and the God it portrays, I find the Canaanite problem deeply troubling. While I may go to my grave still struggling over this issue, there are some good arguments that can help people understand why a loving God would command the destruction of the Canaanites.
 
Two Arguments That Don't Help
 
I’ll start with two arguments that are often used to explain the Canaanite conquest but don’t help since they don’t actually address the problem. One argument may be more attractive to liberals, the other to conservatives, but neither takes the biblical text very seriously.
 
The fictional argument.
 
The Canaanite conquest as described in Joshua is fiction. If God’s behavior in the Old Testament is not consistent with the behavior of Jesus in the New Testament, then one can discount or ignore the Old Testament account. Even if the Canaanite slaughter occurred, it wasn’t commanded by God.
 
While this argument is attractive since the problematic divine mandate for genocide conveniently disappears, it establishes a dangerous precedent that many Christians (myself included) won’t be comfortable with—specifically, throwing out parts of Scripture that don’t make sense to us. (Though many Christian leaders do essentially the same thing by never teaching on troublesome texts.) If we get rid of the Canaanite conquest, why not get rid of the stories of Noah’s flood, Uzzah’s smiting or Elisha’s bear-mauling? History is full of people who attempted to edit out the uncomfortable bits of Scripture (Marcion, Thomas Jefferson), but fortunately their abridged Bibles never succeeded, and this argument doesn’t either.
 
The whirlwind argument.
 
From the whirlwind, God speaks to Job with a barrage of questions (Job 38-41), putting Job in his place for questioning God’s behavior. Who are we to question God? We can never fully understand what God is doing in the world, and the Canaanite conquest is just another mystery we cannot comprehend.
 
I call this argument the “trump card,” because it tends to end the game. While it’s an attractive card to play, and a favorite of many Christians, it won’t convince a true skeptic, and may infuriate them. Of course we can never fully understand God’s behavior, but that doesn’t mean we shouldn’t even try.
 
My biggest problem with this argument is it goes against so much of what we find in Scripture. The Bible is full of people who ask questions about God’s behavior (Abraham, Moses, the psalmists). Surprisingly, at the end of the book of Job, God rebukes the three friends and affirms the speech of Job: “You have not spoken of me what is right, as my servant Job has” (42:8, NIV). Apparently, God viewed Job’s questions and laments as speaking rightly, so we shouldn’t conclude that God’s speech from the whirlwind is meant to shut down this type of interaction.
 
Even Jesus on the cross questioned God’s behavior: “My God, my God, why have you forsaken me?” If Jesus can question God’s behavior, shouldn’t it be OK for us? People need to be encouraged to ask tough questions about the Bible, particularly where God does things we don’t understand, like commanding the destruction of the Canaanites.
 
Five Arguments That Do Help
 
And now for five helpful arguments that address the problem directly, explain the context accurately and take the text seriously.
 
The context argument.
 
In the context of the ancient Near East, it was not unusual for victorious nations to slaughter defeated foes, so the brutality of Canaanite conquest was not unusual. In their inscriptions, ancient rulers (Ashurnasirpal of Assyria and Mesha of Moab) even bragged about wiping out cities and killing women and children, so what seems wrong to us was normal back then. Don’t take modern presuppositions about what warfare should look like and import them into a very different ancient context.
 
While I normally find understanding the ancient context helpful in understanding a difficult passage, this argument so far doesn’t help much in understanding the conquest, since it sounds like what a teen would say to a parent: “All the other nations are committing genocide. Why can’t I(srael) do it, too?”
 
People need to be encouraged to ask tough questions about the Bible.
 
But it’s not what is similar between Israel’s conquest and that of their neighbors that is most relevant to this problem, but what is different. Unlike nations like Assyria and Moab who were expanding their borders to enrich their own kingdoms, Israel was simply trying to gain a homeland. They were refugees who had experienced hundreds of years of oppression in a foreign land; they needed a place to live and the Canaanites weren’t going to give it to them voluntarily. Since the patriarchs (Abraham, Isaac and Jacob) had lived in Canaan previously, one could argue Israel had a legitimate right to be reestablished in the land of their ancestors. The context argument is an important one that needs to be used alongside the following four arguments.
 
The hyperbole argument.
 
The descriptions of the Canaanite slaughter are hyperbolic. The killing was probably limited as only a few texts speak of widespread destruction (Joshua 10-11), while more texts speak of numerous Canaanites still living in the land (Joshua 13:1, 13; 15:63; 17:12; Judges 1). To harmonize the texts that describe a complete slaughter with those that say many Canaanites remained in the land, one can conclude there is an element of exaggeration.
 
This argument not only takes the text seriously but also attempts to make sense of the biblical tension between a complete slaughter and a localized one. But even if the actual Canaanite slaughter wasn’t as bad as it appears in Joshua 10-11, the fact remains that God commanded it. And the fact the Israelites didn’t complete it was a problem.
 
However, even though God commanded it, the primary image used to describe the Canaanite conquest is not slaughter. While the texts that describe Israel’s violent obedience get our attention (Joshua 10:40; 11:12), the textual image used far more frequently for the conquest is “driving out” the people of the land (Exodus 23:28-31; 34:11; Numbers 32:21; 33:52-55; Deuteronomy 4:38; 7:1; 9:3-6; 11:23; 18:12; 33:27; Joshua 3:10; 14:12; 17:18; 23:5). God even tells the Israelites He’ll drive out the people of the land before they arrive, using hornets and angels (Exodus 23:28; 33:2); we can assume their numbers were reduced before the conquest battles began.
 
Although the hyperbole argument may not convince a skeptic, it’s a step in the right direction since it acknowledges other texts make a contribution to the complete picture of what happened with the Canaanite conquest, and it reminds us to not focus exclusively on the most problematic texts.
 
The punishment argument.
 
The Canaanites were being punished for wicked behavior, which included idolatry (Exodus 23:32-33; Deuteronomy 12:29- 31), child sacrifice and sorcery (Deuteronomy 18:9- 14) and unwarranted attacks on defenseless Israel (Exodus 17:8-13; Numbers 21:1, 21-26, 33-35). The Canaanites were guilty of many crimes, but it is hard not to conclude the severity of the judgment against them was due in no small part to a lack of hospitality and an abundance of hostility.
 
The strength of this familiar argument is that it receives a lot of support from Scripture. You might reasonably ask, “Isn’t it harsh and even ironic to violently wipe out an entire nation for being too violent?” Perhaps, but elsewhere in the Old Testament God punished evil nations with death and exile (Amos 1:5, 15; 5:5; Jeremiah 48:7). God even sent His own people, first Israel and then Judah, into exile for their evil behavior (2 Kings 17; 24-25).
 
While we may not be comfortable with the severity of the punishment, part of our problem with the conquest narratives comes from our discomfort with judgment more generally. But since punishment is found throughout Scripture, we need to continue to work to understand it and see how it fits in with God’s mission to bless the nations, which is directly related to the final two arguments explaining the Canaanite slaughter.
 
The slow-to-anger argument.
 
God was slow to anger with the Canaanites since He waited literally hundreds of years before punishing them. While establishing the covenant with him, God informs Abraham that his descendants will be slaves in a foreign land for 400 years and that judgment will come upon the idolatrous people who live in Canaan (Genesis 15:12-21).
 
What was God doing while He waited? This text doesn’t make it clear, but God is often described elsewhere as being “slow to anger.” God Himself says He has “no pleasure in the death of anyone” and He wants people to repent and live (Ezekiel 18:32). So during this extended period of waiting, besides creating a people He would call His own, He was giving the Canaanites a long time to repent, and God’s own people paid the price for God’s delay. Because God is slow to anger, His people were not only homeless but also slaves and victims of oppression for centuries. I find this argument shockingly compelling, since it speaks both of God’s willingness to allow His people to suffer for others, and His desire to be merciful to sinners, a trait we see even more clearly in the final argument. The remnant argument. From among the Canaanites, a righteous remnant was saved. Every person or nation who showed hospitality to Israel was delivered: Rahab and her entire family (Joshua 6:22, 25); the Gibeonites (Joshua 9); a man from Bethel (Judges 1:24-25); the Kenites (1 Samuel 15:6).
 
I find this argument the most helpful. In some ways it’s the story of Scripture—even though we all deserve death, God shows mercy. The fact these people are shown grace supports the slow- to-anger argument because it provides further evidence God wanted to give the Canaanites opportunities to repent. God didn’t hate the Canaanites, but He hated their crimes, and He showed mercy to Canaanites who welcomed foreigners. God repeatedly commanded His own people to practice hospitality toward foreigners.
 
In each of these situations there are extenuating circumstances that could make it difficult to discern God’s attitude toward the deliverance (e.g., Rahab was a prostitute, the Gibeonites used deception). God’s voice may be absent as an initiator of these rescues, but He never condemns these acts of mercy toward Canaanites, and the New Testament’s perspective on Rahab is highly positive. This Canaanite prostitute is praised for her faith and hospitality and is given a place of high honor at the very beginning of the New Testament in the genealogy of Jesus.
 
Three Words of Advice.
 
If you’re looking for an argument that “solves” the problem of the Canaanite conquest, keep looking. No article can provide that. But hopefully, this has illustrated why some arguments are helpful and others aren’t.
 
Three final words of advice. First, keep asking questions about the text. But as you do, keep going back to God’s word. The process will deepen your relationship with God. Second, discuss these problems with your friends. We all have a lot to learn from others, and we all desire the depth of friendship that comes from talking about things that matter. Third, remember the mercy shown to a Canaanite woman more than 1,000 years before God’s ultimate act of love—sending Rahab’s descendant, Jesus, to the cross for the sins of the whole world.