We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

What I Am, and Am Not, Doing In These Blog Posts

LOOK AT ME WITH STARRY EYES PUSH ME UP THE STARRY SKIES

In this post I’d like to try to help some potentially frustrated readers by explaining what I am, and am not, trying to accomplish in this series on the violent portraits of God in the OT. First let me explain something.

My forthcoming book, The Crucifixion of the Warrior God, fleshes out and defends a cross-centered, non-violent interpretation of the violent portraits of God in the OT. My claim is that this approach, which I label “The Cruciform Thesis,” allows us to at one and the same time see how these portrait don’t require us to accept that God ever engages in violence while disclosing how the portraits of him actually engaging in violence point to the cross, as all Scripture must do if we’re interpreting it correctly. This thesis is comprised of four principles that are developed within a cumulative case argument – that is, an argument in which the plausibility of each part is wrapped up with the plausibility of the whole, and vice versa. The thesis must thus be assessed as a whole rather than in a piecemeal way. Moreover, this cumulative case argument results in a radically different paradigm for understanding the OT’s violent divine portraits. The thesis cannot therefore be accurately assessed within the categories of the traditional paradigm for reading the OT.

I share this to explain what I am and am not doing in this series of blogs. What I am not doing is slowly unveiling The Cruciform Thesis. Indeed, I’m intentionally holding back the major components of my thesis, lest they be misjudged by being assessed in a piecemeal kind of way and within categories that are foreign to it. I’m afraid that readers looking for my proposed solution to the challenge these horrifically violent portraits posed are going to be frustrated. Following my previous blog one person said to me: “Why don’t you just tell us?!” Well I will, but only in the context of a 600+ page book defending it as a whole. This, I’m afraid, won’t be available for another 18 months or so (assuming I hit my deadline to have it sent off to IVP by July). Sorry.

Until this time, however, what I am trying to do – and I think readers who stick with these posts will find it rewarding, regardless of whether they end up agreeing with me or not – is to illustrate the sort of questions and reflections I’ve been tossing around in my head for five years, thereby pointing readers in the direction of the strange road I’ve been traveling. So, while I won’t be giving my solution to the questions I’m raising, I strongly suspect some readers who chew on these posts might end up arriving on their own at the same place, or at least within the same region, that I ended up.

You might say I’m tilling the ground and planting the seeds of my thesis that will prepare folks for the book when it (someday!) comes out. And for some folks, I’m quite sure these seeds will blossom into something similar to my thesis in their own theological greenhouses.

My next post:  Why think a “ God-breathed“ book is supposed to be free of hideous portraits of God?

Neal Fowler via Compfight

Related Reading

Does Jesus’ Abandonment on the Cross Destroy the Trinity?

In my previous blog I argued that Jesus’ experience of God-forsakenness on the cross was genuine and that, as a matter of fact, there was a genuine abandonment of Jesus by the Father on the cross. In fact, I am convinced that a good deal of our theology hangs in the balance on our affirming…

Podcast: What Did Jesus Say and Do During the 40 Days After His Resurrection?

Greg talks about Jesus’ strange post-resurrection life.  http://traffic.libsyn.com/askgregboyd/Episode_0439.mp3

Was Jesus Fully Human and Fully God?

The New Testament is very clear that Jesus was a full human being. He had to grow in wisdom (Lk 2:52) and learn obedience by going through trials, just like every other human being (Heb. 5:8). He grew hungry and tired, like the rest of us. He experienced the same range of emotions as the…

Reading the Bible “by Faith”

The cruciform approach to reading the Bible—and specifically the culturally-conditioned and sin-stained portraits of God—requires faith on the part of the reader, which I argue in Crucifixion of the Warrior God. On one level we can discern by faith that often times God broke through the limitations and sin of the ancient authors, for we…

What do you think of the “Penal Substitution” view of the atonement?

If asked what Jesus came to do and how he did it, most contemporary western Christians would automatically say something like, “Jesus took the punishment from God that I deserved.” This is what’s usually called “Penal Substitution” view of the atonement, for it emphasizes that Jesus was punished by God in our place. His sacrifice…

Is the Bible History?

Even though I argued for interpreting the final form of the biblical canon as opposed to using the history behind the text in my post yesterday, I am not endorsing the radical post-modern view that biblical texts possess “semantic autonomy” and thus lack any historical referentiality. While I have no problem whatsoever accepting that God used folklore and myth…