Sentences with phrase «violence in scripture»

Sacks embraces religion as the pathway to peace but understands that violence in scripture is disturbing.

I attended the ReKnew conference because I have been writing and teaching a lot about how to understand the violence in Scripture, and I thought this would be a good conference to attend.

It is a good introduction to the difficult theme of violence in Scripture.

But as you read, just recognize that there are other ways of dealing with the violence in Scripture than by assigning these activities to God and calling them «good and just.»

It is not overly technical and provides a good overview of some of the views, issues, and texts related to the topic of violence in Scripture.

I completely agree that the death of Jesus on the cross provides the clearest explanation of all violence in Scripture.

This reality makes studying sexual violence in Scripture all the more pressing.

This is one of the foundational studies of violence in Scripture and how to understand it in light of Girardian mimetic theory.

If you can get past that, this book will challenge everything you think you know about the violence in Scripture, the role of the church in the world, and how you view your enemies.

I have read lists of the violence in Scripture before, but never one so detailed, so thorough, and so entertaining.

Not exact matches

While I do not consider myself an expert on all the religious writings of all of the main religions in the world, I have read most of the main religious texts for most of the main world religions, and while it is not uncommon to find violent events being described in these other religious books, no other set of religious writings comes even close to describing the violence and bloodshed that one finds within the pages of the Hebrew Scriptures.

The sins revealed in these first three scripture passages are blockbusters — betrayal, idolatry, adultery and violence — the raw material for larger - than - life stories and films.

I however see the evidence in scripture that the fate of those who reject and deny Christ during the tribulation are faced with violence - AM I WRONG IN READING THIin scripture that the fate of those who reject and deny Christ during the tribulation are faced with violence - AM I WRONG IN READING THIIN READING THIS?

Greg Boyd's view on the violence of God in Scripture sounds shockingly similar to the view I have been writing about on this blog.

I personally don't think Steve was «fair» with all of the biblical accounts of violence, since he often cuts off quotations in mid-sentence, but with all the clear «unfairness» in Scripture where actual human lives are getting «cut off» by God, it's hard to quibble over minor details like that.

If you are a fundamentalist Christian, you will probably be offended at the humorous approach Steve Wells takes in his book, Drunk With Blood, by pointing out all the violence of Scripture, but I think that humor is the only way to write a 300 - page book detailing all the violence in the Christian Scriptures.

One of the reasons is it is so critical to not only own up to the violence of Scripture, but also to have an answer for it, is because the violence of God in the Bible is one of the main reasons people today are rejecting Christianity and denying the existence of a good and loving God.

And this exclusion is required not only by the decision of God as recorded in the Scriptures, but also and to a greater degree, by the fact that the Christian can never consider violence the ultima ratio.

Usually, the stock Christian answer to the violence of God in Scripture is «God is God and can do what He wants.»

And regardless of what you believe about the violence of God in Scripture, these books will present you with a new way of looking at things so that you no longer have to choose between accepting that God is violent or writing off the Bible as hopelessly full of error.

I have been waiting for these books for about four years now... His book attempts to provide an explanation for the violence of God in Scripture.

So I set the commentary aside to research and write a full - fledged explanation of how to understand the violence of God in Scripture in light of the crucifixion of Jesus.

But this is a warning for everyone, especially for those who want to use violent portrayals of God in Scripture to defend and justify their own violence toward other people.

It is good to challenge the status quo when it does not line up with scripture (like confronting the desire for violence and vengeance especially among «conservative» Christians), but we should not in our zeal push the pendulum too far the other way and undermine our view of God's sovereignty, power, and holiness.

We'll continue to use scripture to attack others and thus perpetuate violence against one another and justify such harm in God's name.

In Australia at the moment there is an investigation into domestic violence by clergy, and «ministry wives» are beginning to come forward and describe the bible college that trained them to be good wives, and the way their husbands used scripture to justify hideous abuse.

I might be ecelectic, but what makes me consistent is my belief is something that combines the belief of Scripture with that of Englightenment philosophy: nurturing life is goodness, simply, and helping others to see a model that thinking for ourselves can help heal the world of all past injustices - so that we all learn to WANT to be good... within reason and by our own choice...: you have a society like that, you'll have less injustices, less violence, less money - grubbing by people who hold themselves as representatives of «authority» -(which side are you on, by the way, if you see the world as so divided in such a bipolar reality...?)

Using Scripture as a divine license for the implementation of violence is a dangerous practice that must be abandoned by we who walk in the light of Christ.

The alternative to violence which God reveals in Genesis, Scripture, and ultimately, in Jesus Christ

I am uncomfortable with the violence in these portions of Scripture, but we can not deny their existence.

I have been writing a lot in the past three years about violence and non-violence, and how to understand the violence of God in Scripture in light of the non-violent revelation of God in Jesus Christ.

As it happens, when we ask about God's role in violence, later revelation in Scripture makes it pretty clear that God's only activity was to rescue us from our own violence, redeem us from the consequences of violence, and reconcile us to Himself and to one another from the schisms caused by violence.

But when people wield the Bible in such a way so as to justify violence, they do so in opposition to the meaning of Scripture.

By far, the strength of this book is the truth that no matter how we read the violent portions of Scripture, we must not ever read them in a way that allows us to justify our own violence toward others.

Before we can look at specific Bible passages regarding the violence of God in Scripture, it is important to develop a framework which helps us understand what is going on within and behind these violent texts.

Several of these attempts were summarized in the previous posts when we looked at several of the views of how people seek to explain the violence of God in Scripture, but the tragic fact is that violence of Israel can not easily be explained away, and often the same reasoning that is used to get Israel if the hook in her violence toward neighboring nations is then used to justify (and even encourage) violence today from our own country toward those we view as enemies of God.

So if Jesus is the trump card of Scripture, any attempt to explain the violence of God in the Old Testament must match Jesus» life and teachings.

When it comes to the violence of God in the Old Testament, one of the primary areas of concern is not only with God's apparent violent actions in Scripture, but what God commands Israel to violently do in His name.

In seeking a solution to the problem of divine violence in the Old Testament, I was quite hesitant to accept any view which called into question the traditional understandings of the inspiration or inerrancy of ScripturIn seeking a solution to the problem of divine violence in the Old Testament, I was quite hesitant to accept any view which called into question the traditional understandings of the inspiration or inerrancy of Scripturin the Old Testament, I was quite hesitant to accept any view which called into question the traditional understandings of the inspiration or inerrancy of Scripture.

I have been reading, teaching, and writing A LOT these past several years on the violence of God in the Bible, and this book also provides the beginning place for understanding these violent, bloody texts in Scripture.

I am not trying to sweep the violence of Scripture under the rug and ignore it, but when God's angels start pulling out their swords to hack people to pieces (as in the scene with Sodom and Gomorrah), it's a little too much.

Regarding sexual violence and the violation of women, Livezey found much in Scripture and tradition that must be rejected because they are actual accomplices in these oppressions.

Girard shows how this theme is found everywhere in ancient mythology and religious writings, but how only the Hebrew Scriptures begin to reveal that the third party, upon whom blame was laid for the original violence, was really an innocent scapegoat.

The bible appears to promote violence in selected passages, but the very fact that Christians analyze scripture with the underlying belief that there is such a thing as an objective truth and morality we don't have the freedom in our doctrine to falsely interpret passages from Leviticus to justify killing while ignoring Christ and the ten commandments.

But few of us would endorse those elements of tradition that baptize patriarchal oppression, endorse violence against women, oppress lesbians and gays, exalt perpetual virginity as the superior state, or declare that heterosexual rape is a lesser sin than masturbation (on the view that the latter act contradicts nature while the former act, while also sinful, is in accordance with nature) The postbiblical tradition, like Scripture itself, does not provide one coherent, consistent sexual ethic.

I must confess that although I am currently up to my eyeballs in studying and thinking about all the violent passages in Scripture, it is quite another thing to see some of them on the screen, especially when, right in the midst of the violence, many of the people committing the violence scream something like «In the name of God!&raquin studying and thinking about all the violent passages in Scripture, it is quite another thing to see some of them on the screen, especially when, right in the midst of the violence, many of the people committing the violence scream something like «In the name of God!&raquin Scripture, it is quite another thing to see some of them on the screen, especially when, right in the midst of the violence, many of the people committing the violence scream something like «In the name of God!&raquin the midst of the violence, many of the people committing the violence scream something like «In the name of God!&raquIn the name of God!»

The reason that God appears so violent in Scripture (and in nature) is not because He is violent, but because He allows human and natural violence to be attributed to His name for our own sake.

The title shall be written from a Christian worldview (specifically, the book should not contain profanity, graphic sex, gratuitous violence or other objectionable material, and must be consistent with a traditional interpretation of Scripture) in any Christian fiction genre.