READER Â DOC The Crucifixion of the Warrior God FREE ↠ HANNAHREDHEAD

BOOK The Crucifixion of the Warrior God

READER Â DOC The Crucifixion of the Warrior God FREE ↠ HANNAHREDHEAD À The Crucifixion of the Warrior God in an epic constructive investigation takes up the set of dramatic tensions between depictions of divinely sanctioned violence in Scripture and the message and life of peace of Jesus centering theWe must take seriously the full range of Scripture as inspired and the centrality of the crucified and risen Christ as the supreme revelation of Go I found Boyd's principles of redemptive withdrawal cosmic conflict semi autonomous power and divine accommodation truly helpful I appreciated his attempt to wrestle through the violent portraits of God in the OT and his insistence that we should see Jesus as the climax of God's self revelation and that this must essentially be cross shaped I discovered several new dimensions to ancient near eastern culture and worldview which serve to illuminate in several ways the accounts under discussion Oddly though I find the overall argument less compelling than Boyd seems to at least when it comes to applying it to particular OT passages This may simply be because I need to apply the principles through my own readings to discover for myself the explanatory force of the argument However since we are it seems inescapably bound to our own times and inextricably embedded within our own culture I wonder if perhaps the case Boyd wants to make is simply too Western Ultimately I am glad to have read this book I'll be thinking on it for a while

MOBI Å The Crucifixion of the Warrior God ´ Gregory A. Boyd

Oned violence in Scripture and the message and life of peace of Jesus centering the New Testament Over two volumes author Gregory A Boyd argues that I don't think I've ever spent than a year reading a book before this one Now technically it is two books Goodreads where's the love on my Reading Challenge but regardless it is a project to completeBut a worthwhile project nonethelessFor those familiar with Boyd's mass market books you will find this one nearly impossibly dense and full of jargon that will be unfamiliar This is Boyd's self ascribed magnum opus the pinnacle in his mind of his academic and heremeneutical work It is unabashedly academic in style referencing centuries of Western Christian thought and hundreds of sources The footnotes which are voluminous represent almost a 13 of the book with a wealth of knowledge in them as wellBeyond the structure of the book the content is critical Greg provides a historically grounded theologically defensible view of 1 why and how the cross is the ultimate revelation of the character of God and anywhere God appears even in Scripture that doesn't conform to the non violent suffering servant view of God is a cultural accommodation and 2 how to apply this view to some of the most violent and morally reprehensible passages and themes of the Old TestamentThe importance of this work for the future of theology is no small thing There are many places where I felt Greg's need to confirm to the clunky language of his theses and to tie himself to hermanuetical styles which are not reuired made the reading unnecessarily hard But academic writing is by definition defensive work so much of the material written is to preempt his likely criticsIn the end the book functions probably better as a reference work than anything I will definitely be going back to it again and again But it was valuable to read it in its entirety to let the full voice of this brilliant man's lifetime of work speak for itself

Gregory A. Boyd ´ The Crucifixion of the Warrior God EPUB

The Crucifixion of the Warrior GodThe Crucifixion of the Warrior God in an epic constructive investigation takes up the set of dramatic tensions between depictions of divinely sancti Greg Boyd’s two volume study on the problem of violence attributed to God vis à vis the pacifist teachings of Jesus is most likely the most ambitious available At least I hope so For many readers the study will be too long and too detailed I found it so many times but that is mostly because he covered ground I was familiar with Other readers would have needed to see that ground coveredBoyd seeks to argue for a strictly consistent cruciform hermeneutic St Augustine and Martin Luther among many others argued that the crucifixion and resurrection of Christ was the touchstone for interpreting all of scripture but they still ended up accepting the violence attributed to God in the Old Testament while earlier Patristic writers posited alternate interpretations to avoid such attributions Boyd points out a correlation between the Constantinian Revolution in the Church and the tendency of theologians to accept violent portrayals of God After all politics is politicsThe early Patristic way of absolving God of violence was to argue that Old Testament texts that seemed to ascribe violence to God really meant something else The usual method of the time was to interpret such passages symbolically Boyd discusses Origen at great length as the most prominent and formative of scripture interpreters in the Christian centuries The basic argument was that anything inconsistent with Jesus’ absorbing violence on the cross rather than committing it had to have a meaning under the surface consistent with the Cross For example exterminating the Canaanites is symbolic of the need to exterminate the sinful impulses within each one of us Boyd affirms the basic principle of seeking a cruciform hermeneutic but he suggests that this symbolic approach is not persuasive in our time The rest of the first volume is devoted to evaluating various attempts to deal with the violence in Old Testament texts and showing where he finds them wanting All of this is important and valuable but for the purpose of this review I will focus on the new approach to a cruciform hermeneutic that Boyd offers under four categories1 Cruciform Accommodation Boyd suggests that in cultivating the chosen people the Jews God had to act like a missionary tolerating many evils in the culture because the people are simply not able to learn the whole truth at once Boyd uses the image of “masks” where God “pretends” to be violent when God is really non violent because violence is the only thing the people understand This category suggests God purposely disguising Godself but occasionally Boyd lets on that there is a problem of hearing God rightly That is people “hear” God commanding violence when God is commanding something else For example God really told the people to occupy Canaan not exterminate everybody This category works reasonably well in the second sense but not the first sense2 The Principle of Redemptive Withdrawal This is the main lynchpin of Boyd’s cruciform hermeneutic When people disobey God and act violently God allows people to suffer the conseuences of their own violence That is God protected the Jews from the Assyrians for many years but once the social injustice reached an intolerable level God stopped protecting Israel from Assyrian and Assyria destroyed the northern kingdom Same thing with Babylon and Jerusalem later on There is a huge amount of support for this notion throughout scripture for this and it is an important principle The weakness I see in Boyd’s presentation is that it implies that people who are overrun by violent countries like Assyria deserved it because of their sins For that matter Assyria and then Babylon suffered the same fates they imposed on Israel and Judah and many other kingdoms But not always In Judges 18 the Danites search for a new territory Their “valiant” scouts come to Laish The five men went on and when they came to Laish where “ they observed the people who were there living securely after the manner of the Sidonians uiet and unsuspecting lacking nothing on earth and possessing wealth” Judg 18 7 God withdrew protection from Laish and the Danites destroyed them although the narrative gives us any reason to believe they deserved it In Psalm 44 the worshipers complain All this has come upon us yet we have not forgotten you or been false to your covenant Our heart has not turned back nor have our steps departed from your way yet you have broken us in the haunt of jackals and covered us with deep darkness” Ps 44 17 19 The people may have been wrong but should be credited with having really tried to figure out what they had done wrong to deserve their fate and couldn’t do it This second category is important and explains much but not enough3 The Principle of Cosmic Conflict This can be a problem for many readers as Boyd argues that the supernatural powers are real and that they inflict havoc on humans Girard’s analysis of human violence through mimetic desire goes a long way in accounting for the sense of eviol’s transcendence without need actual demons but I’m not interested in trying to refute Boyd’s understanding here If supernatural powers are real they only extend the same field of mimetic conflict analyzed by Girard That is Satan engages in mimetic rivalry with God and tries to draw humanity into the same conflict It is fundamentally the same story as humans rebelling against God and trying to draw other humans into that same rebellion More to the point Boyd argues that God protects humans from cosmic forces until their violence becomes so inveterate that God withdraws protection from these forces Which leaves us with the same pluses and minuses of principle 34 The Principle of Semi autonomous Power This idea seems at first the most bizarre based on a magical view of reality from times of early humanity This includes the power imbued by God into Moses’ staff and the ark of the covenant Once the power is there it can be used rightly and wrongly and God “can” no longer stop that power Hence the damage of the plagues of Egypt for example If we translate this principle to the powers that human have to do good and to inflict horror this principle becomes the most important Humans have the power to organize in armies and invade other countries as the Assyrians do And they do it As is well known we have the power to inflict apocalyptic violence with our weapons These principles lead to where I personally see a cruciform hermeneutic based firmly on the Cross Boyd writes about Jesus’ Heavenly Father withdrawing protection so that Jesus is arrested and crucified It is important though that Jesus willing accepted this burden at Gethsemane More important yet Jesus was entering space of the people of Laish of Achan who was stoned in Joshua of the couple murdered by Phinehus when he “stood up and intervened” and killed one multi racial couple That is Jesus entered the place of all who have suffered the effects of human violence from social injustice to military violence Here is where I think we arrive at a deeper cruciform hermeneutic than we get from the redemptive withdrawal of God