By Gregory A. Boyd
Renowned pastor-theologian Gregory A. Boyd proposes a innovative method to learn the Bible during this epic yet obtainable research. His "cruciform hermeneutic" stands as a problem to the sphere of religious study and to all considerate Christians.
A dramatic rigidity confronts each Christian believer and interpreter of Scripture: at the one hand, we come across previous testomony tales of God commanding horrendous violence. nevertheless, we learn the unequivocally nonviolent teachings of Jesus within the New testomony. Reconciling those has challenged Christians and theologians for 2 millennia.
Throughout Christian heritage, numerous solutions were proposed, starting from the long-rejected clarification that those contrasting depictions are of 2 fullyyt varied "gods" to contemporary social, cultural, and literary theories that try to dispel the conflict.
The Crucifixion of the Warrior God takes up this dramatic rigidity and the variety of proposed solutions in an formidable optimistic research. Over volumes, Gregory A. Boyd argues that we needs to take heavily the entire variety of Scripture as encouraged, together with its violent depictions of God. while, he affirms absolutely the centrality of the crucified and risen Christ because the perfect revelation of God.
Developing a theological interpretation of Scripture that he labels a "cruciform hermeneutic," Boyd demonstrates how the Bible's violent photos of God are reframed and their violence subverted whilst interpreted throughout the lens of the pass and resurrection. certainly, while learn during this method, Boyd argues that those violent depictions undergo witness to an analogous self-sacrificial nature of God that used to be eventually printed at the cross.
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Extra resources for The Crucifixion of the Warrior God: Volumes 1 & 2
Seeing these insights in this deeper way reframed my conviction about how we are to arrive at our understanding of God. Like most Christians, I had up to this point assumed that while Jesus’s revelation of God should be at the center of my understanding of God, I was also supposed to accept every other portrait of God in Scripture as revelatory as well, including the violent portraits. Hence, like most Christians, I had a mental picture of a God who was Christ-like to a degree but who was also capable of commanding merciless genocide and bringing about familial cannibalism.
I provide a more comprehensive response to allegations of violence in the NT in the four appendices to this volume. Aside from this, however, this work will be focused exclusively on violent portraits of God in the OT. Readers should also note that throughout this work I will be using the concept of a “portrait” or “depiction of God” to refer to any understanding of God that is explicitly or implicitly present in a biblical passage, regardless of its genre. ” ↵ Kenton L. Sparks, Sacred Word, Broken Word: Biblical Authority and the Dark Side of Scripture (Grand Rapids: Eerdmans, 2012), 37.
Downers Grove, IL: InterVarsity, 2011). For other works that argue along these lines, see vol. 1, ch. 7, n. ” Among my reasons for following this practice is the fact that I will be quoting a great deal of Scripture, all of which uses the second person male pronoun to refer to God, and I felt it would be cumbersome as well as distracting to continually adjust my language. ↵ Each of these factors will be developed and defended in subsequent chapters. ↵ M. ,” CT, July/August 2013, 23. , Heb 1:3, 8:5, 10:1; cf.