So in the gospel a new kind of tension is stressed, in which it is the entire complex of
sacrificial violence — both the «good» peace it brings and the bad violence it uses — that becomes the bad thing.
Major myths are rooted in
sacrificial violence, prescribe it, and shield us from awareness of our complicity in it.
Christians bear a special culpability for this prompt perversion, with less right to claim that we knew not what we did:
our sacrificial violence toward Jews proclaimed the very sin it practiced.
From there, he turned to anthropology, holding in Violence and the Sacred that the myths of ancient cultures invariably show themselves to be based on
sacrificial violence against a scapegoat.
Chomsky brings up the annihilation of the American indigenous population» are we to call what was done to them, in service of the foundational myth known as Manifest Destiny, something radically different from the logic of
sacrificial violence?
The violent death of Jesus on the cross exposed the lie of scapegoating and
sacrificial violence for what it was.
It's a hidden system that disguises itself as «righteous», being a modern form of
sacrificial violence that lurks within the dualistic world of religion.
Not exact matches
God wants humanity to understand that nothing and nobody is beyond the scope of His redemptive purposes, and so by sending Jesus as the fulfillment of the most violent of religious texts, God not only revealed Himself by way of a stark contrast to that
violence, but also showed how to reinterpret and understand those violent events in light of the self -
sacrificial God dying on the cross for the sins of the whole world.
The never - ending cycle of
violence will never stop through the use of more and greater
violence, but through the self -
sacrificial way modeled by Jesus.
We didn't know (nor do most recognize today) that
sacrificial scapegoating
violence is bad.
In societies in which
violence is rampant on the street and in the media, the nursing Virgin can perhaps communicate God's love to people in a way that a violent image, the image of one more
sacrificial victim, can not.
I just have never been satisfied with any of the proposals for how to reconcile the
violence of God in the Old Testament with the self -
sacrificial love of Jesus.
The unifying rationale is the necessity of killing a
sacrificial victim to protect human beings against their own inevitable escalation of retributive
violence.
My fancy 100,000 word answer turned out to be little more than a long way of saying, «I have no idea how to reconcile the
violence of God in the Old Testament with the self -
sacrificial love of Jesus Christ in the New while still maintaining a conservative view of inspiration and inerrancy.»
Most of what I had written was a hypothesis, a theory, about how to reconcile the
violence of God in the Old Testament with the
sacrificial love of Jesus in the New.
The Gospel writers record that Jesus called his followers to a way of life in which
violence and division are overcome by
sacrificial love.
The good / bad tension is there first because of the frank description of the
sacrificial, scapegoating
violence that has existed from the foundation of the world.