Cruel God

My name is Rex Cain...but you can call me god. I am the ruler of the Cain empire-a legacy built from the blood and bone of others. Here in my kingdom, only the strongest survive, and only the wicked can thrive. That's why I took my father's life before he had a chance to take mine. But my life doesn't flow through my veins. It flows through hers, the girl he tried to take from me. The woman I've stained my hands in blood for. My most prized possession. My weakness. My butterfly. She thinks I'm her savior, and I'll burn kingdoms to the ground to keep it that way. While she waits for me on her knees, I'm a king who reigns without mercy. While she obeys my every command, I'm a dictator who starts wars. And while she breathes, I'm a man with something to lose. My name is Rex Cain, and she is my Hope.

This enlightening analysis of the image of a cruel God sustained by conservative Christianity reveals how this image formed, the psychological effects of this concept, and the ways in which it has guided religious individuals—in both positive and negative ways. This book is born, in large measure, as a result of a writing by contemporary theologian J. Harold Ellens. In his essay "Religious Metaphors Can Kill" from Praeger's The Destructive Power of Religion, Ellens espouses that theological doctrines are rooted in a model of God that determines all the aspects of those doctrines, and strongly influences the cultures into which it is inserted. Conservative Christianity in the Western world, says Ellens, has at its center the image of a cruel and wrathful God. The juridical atonement theory of Anselm is a result of such an image of God, and has an important role in justifying the resort to violence in human interaction. Starting from these considerations, Cruel God, Kind God: How Images of God Shape Belief, Attitude, and Outlook analyzes three general topics: how two very different kinds of Christianities have emerged from these disparate images of God; how the doctrines of "original sin," "the plan of salvation," and "penal substitution" can be explained by psychological factors, as can the wide dissemination and acceptance of these doctrines; and how the image of a cruel God affects mental health, atrophies personality, and produces guilt and shame.

Why do we question God’s will? What do we believe about God and his relationship with us? How have others survived tragedy in their lives? Where can we go for help?

Through a collective biographical methodology of four scholars 20th century scholars this book investigates how Jewish identity and intellectual ties to Judaic civilisation in the German speaking legal context influenced the international legal discipline.

He'll die as many times as it takes. The Ipian Empire was once a land that welcomed dragons and spirits alike, but a century of war and bloodshed saw them all but vanish. Now, the lost things are returning and the Onryo have gathered. Five legendary spirits with mysterious powers, bent on freeing an ancient evil that would wreak havoc on humanity. Haruto swore his soul to the God of Death for the chance to hunt down the vengeful ghost of his wife. Now an onmyoji, he’s tasked by the Imperial Throne to hunt down monsters and malicious spirits. But he knows not all spirits are evil and not all deserve the peace of the sword. Kira is a student at Heiwa, an academy for children with dangerous techniques. But she has a secret, she’s not like the other students. When the school is attacked, she flees with one of the tutors, determined to hide both from those who would kill her, and those who would use her. As a plague of spirits sweeps across the land, the Onryo leave a bloody trail for Haruto to follow. But who’s hunting who?

The God of the Old Testament can shock readers of the Bible: he drowns his creation in the flood, requires Abraham to sacrifice his son, destroys the first-born of the Egyptians the night before the exodus, and ruthlessly eliminates the Israelites who were devoted to the worship of the golden calf. Throughout the centuries, many Christians and philosophers have rejected all or part of the Old Testament because of these divine characteristics that violently contrast with the image of the good and kind God of the New Testament. So can we believe in a God who is macho, cruel, despotic, or who even indulges in ethnic cleansing? Thomas Römer puts forward a reinterpretation of these difficult passages in the light of the most recent research into the Old Testament. For the author, the characteristics that God appears to have, and that at first seem repulsive, are aimed at preserving the faith from dogmatic complacency by instilling in mankind the unexpected vision of a God who is engaged with the real life of humanity. This work is a widely revised and augmented reissue of the older version that was published in 1996. It includes a new chapter: Is God sanctimonious and are human beings sinners? Book jacket.

This enlightening analysis of the image of a cruel God sustained by conservative Christianity reveals how this image formed, the psychological effects of this concept, and the ways in which it has guided religious individuals—in both positive and negative ways. This book is born, in large measure, as a result of a writing by contemporary theologian J. Harold Ellens. In his essay "Religious Metaphors Can Kill" from Praeger's The Destructive Power of Religion, Ellens espouses that theological doctrines are rooted in a model of God that determines all the aspects of those doctrines, and strongly influences the cultures into which it is inserted. Conservative Christianity in the Western world, says Ellens, has at its center the image of a cruel and wrathful God. The juridical atonement theory of Anselm is a result of such an image of God, and has an important role in justifying the resort to violence in human interaction. Starting from these considerations, Cruel God, Kind God: How Images of God Shape Belief, Attitude, and Outlook analyzes three general topics: how two very different kinds of Christianities have emerged from these disparate images of God; how the doctrines of "original sin," "the plan of salvation," and "penal substitution" can be explained by psychological factors, as can the wide dissemination and acceptance of these doctrines; and how the image of a cruel God affects mental health, atrophies personality, and produces guilt and shame.