God Of Violence Yesterday God Of Love Today

Do you find the violence in the Old Testament a problem? Does it get in the way of reading the Bible—and of faith itself? While acknowledging that there are no easy answers, in God of Violence Yesterday, God of Love Today?, Helen Paynter faces the tough questions head-on and offers a fresh, accessible approach to a significant issue. For all those seeking to engage with the Bible and gain confidence in the God it portrays, she provides tools for reading and interpreting biblical texts, and points to ways of dealing with the overall trajectories of violence.

Throughout history, we have exalted and theologised about men like Adam or David to the point where we have become oblivious to the fact that they are far from perfect role models for Christian manhood. Failing to read scripture properly, we have used it to shape a distorted understanding of masculinity. Stretching from issues of violence, emotional and sexual abuse, the desire for power, homophobia, and the suppression of emotions, Will Moore draws from scholarship, personal stories, and popular culture to offer an honest and accessible insight into the toxic myths which frame how w e read scripture. Only when we expose these myths, he argues, can we start to see the authentic men staring straight back at us from the pages of our bibles, and be able to reshape the way in which we produce Christian men today, tackling the violence that is being done by men to themselves and others.

This volume in Biblical Theology for Life series dives deeply into the topic of human violence. Before exploring what the Bible says about violence, Old Testament scholar Helen Paynter sets out the contours for the study ahead by addressing the various definitions of violence and the theories of its origins, prevalence, and purpose. What is violence? Is there such a thing as "natural violence"? Is violence a human or social construct or can we describe natural phenomena as violent? How does the concept of violence relate to the concept of evil? Violence is everywhere; is it escapable? How do we resist violence? Having queued up the questions, Paynter takes us to the Bible for answers. Starting with the creation narratives in Genesis considered in comparison with the ancient Near Eastern myths and moving to the conquest of Canaan--the most problematic of biblical narratives--she investigates how these deep myths speak to the origins of human violence and its consequences. The prevalence of violence through biblical history is inescapable. Scripture reveals the hydra-like nature of human violence, investigating types of violence including but not limited to: structural violence, verbal violence, sexual violence, violence as public /political act, racialised violence, including "othering." Through the voices of the prophets and then in the teaching of Jesus, the Bible reveals that the seeds of violence exist within every human heart. Even though we see evidence of resistance movements in the Bible, such as the responses to attempted genocide in Exodus and Esther, it is only on the cross that an absorption of violence by God takes place: a defeat of violence by self-sacrifice. Along the way, Paynter considers other relevant biblical themes, including the apocalypse, "crushing the serpent's head," and the concept of divine vengeance, culminating in the resurrected Christ's lack of vengeance against those who did him to death. In light of the New Testament, we will consider how the first Christians responded to the structural violence of slavery and patriarchy and how they began to apply Jesus' redemptive, non-vengeful theology to their own day. The book concludes by discussing of what this means for Christians today. For many of us who live without routine encounters with or threats of violence, we must consider our responsibility in a world where our experience is the exception. With attention to the multi-headed hydra that is violence and the concealed structures of violence in our own Western society, Paynter challenges readers to consider their own, perhaps inherited, privilege and complicity. The question of how we regard "others," both as individuals and as societies, is a deeply relevant and urgent one for the church: The church can and should be a wholly non-othering body. So what implications does this have for the church and, for example, Black Lives Matter or the rampant xenophobia in our society or immigration and global migration issues? How do we resist evil? What does it mean to turn the other cheek when the cheek that has been slapped is not our own? How do we resist the monster without becoming the monster?

How would you describe the Old Testament? Offensive, violent, patriarchal, archaic; difficult, boring, obsolete? Many Christians don't bother with it anymore. Yet these ancient books were in Jesus' lifeblood, and they provided the thought-world of those early followers who wrote about him in what became the New Testament. This book challenges those stereotypes of Israel's Scriptures by exploring their significance in the apostolic writings and by demonstrating the importance of whole books for nuanced interpretation. It takes readers on a tour through four key books before considering the wider issues of interpretation that readers must consider in order to hear God's Spirit speaking afresh to a range of contemporary concerns, including racism and the environment.

Combines professional insights along with the author's own experience and insights to speculate on how believers can make sense of their Christian faith when confronted with tragedy and suffering.

How can we make sense of violence in the Bible? Joshua commands the people of Israel to wipe out everyone in the promised land of Canaan, while Jesus commands God’s people to love their enemies. How are we to interpret biblical passages on violence when it is sanctioned at one point and condemned at another? The Violence of the Biblical God by L. Daniel Hawk presents a new framework, solidly rooted in the authority of Scripture, for understanding the paradox of God’s participation in violence. Hawk shows how the historical narrative of the Bible offers multiple canonical pictures for faithful Christian engagement with the violent systems of the world.

Infanticide. Holy war. Divine wrath. Violence in the Old Testament has long been a stumbling block for Christians and skeptics alike. Yet conventional efforts to understand this violence-whether by downplaying it as allegory or a relic of primitive cultures, or by dismissing the authority of Scripture altogether-tend to raise more questions than they answer. God Is a Man of War offers a fresh interpretation of Old Testament accounts of violence by exploring them through the twofold lens of Orthodox tradition and historical context. Father Stephen De Young examines what these difficult passages reveal about the nature of Christ and His creation, bearing witness to a world filled not only with pain and suffering-often of human making-but also with the love of God.

Hurting people ask heart-felt questions about God and suffering. Some "answers" they receive appeal to mystery: “God’s ways are not our ways”. Some answers say God allows evil for a greater purpose. Some say evil is God's punishment. The usual answers fail. They don't support the truth that God loves everyone all the time. God Can't gives a believable answer to why a good and powerful God doesn't prevent evil. Author Thomas Jay Oord says God’s love is inherently uncontrolling. God loves everyone and everything, so God can't control anyone or anything. This means God cannot prevent evil singlehandedly. God can’t stop evildoers, whether human, animal, organism, or inanimate objects and forces. In God Can't, Oord gives a plausible reason why some are healed, but many others are not. God always works to heal everyone, but sometimes our bodies, organisms, or other creatures do not cooperate with God's healing work. Or the conditions of creation are not right for the healing God wants to do. Some people think God causes or allows suffering to teach us lessons or build our character. God Can't disagrees. Oord says God squeezes good from the evil God didn’t want in the first place. God uses pain and suffering without willing or even allowing it. Most people think God can overcome evil singlehandedly. In God Can't, Oord says God needs cooperation for love to reign now and later. This leads to a better view of the afterlife called “relentless love.” It rejects traditional ideas of heaven, hell, and annihilation. Relentless love holds to the possibility all creatures and all creation will respond to God’s love. God Can't is written in understandable language. As a world-renown theologian, Thomas Jay Oord brings credibility to the book’s radical ideas. He explains these ideas through true stories, illustrations, and scripture. God Can't is for those who want answers to tragedy, abuse, and other evils that make sense! What They're Saying... “If conventional notions of God make less and less sense to you, you’ll find Thomas Jay Oord’s new book a breath of fresh air. Simply put, “God Can’t” presents an understanding of God that thoughtful, ethical people can believe in.” -- Brian D. McLaren, author of The Great Spiritual Migration "I did not want this book to end. I wish Dr. Oord had written it 100 years ago, or 1000 years ago... To find your understanding of life and your love for God renewed, read this book." -- Dr. Karen Strand Winslow, Ph.D., Biblical and Jewish Studies Professor of Bible, Azusa Pacific University "As a clinical psychologist working with people in trauma, I owe Thomas Jay Oord an enormous debt of gratitude for recasting the so-called problem of evil in terms that are conceptually satisfying, theologically consistent, and pastorally liberating.” -- Dr Roger Bretherton- Principal Lecturer at the University of Lincoln (UK), Chair of the British Association of Christians in Psychology “Victims of trauma sometimes hear theological responses that imply their suffering is somehow “God’s will." A more careful theological reflection on the nature of the power of a God who is love can help. Oord gives us a clear and compelling alternative in this profoundly insightful and admirably concrete and accessible book.” -- Dr. Anna Case-Winters, Professor of Theology at McCormick Theological Seminary “I know of no book that speaks to suffering with the depth of theological sophistication and psychological sensitivity as God Can’t. This book is a rare combination of depth and accessibility, truly written for the wounded. I recommend it to my students, parishioners, and therapy clients.” -- Dr. Brad D. Strawn, Professor of the Integration of Psychology and Theology, Fuller Theological Seminary