Laying Down the Sword: Why We Can't Ignore the Bible's Violent Verses

By Philip Jenkins

Philip Jenkins provides a fearless exam of the darkand violent verses of the Bible—and a decision for us to learn them anew in pursuitof a richer, extra sincere religion. From “one of America’s most sensible students ofreligion” (The Economist), this bold exploration of the Scripture’smost tough passages forces us to confront and settle for the violence that wasas necessary to the formula of Christianity’s message because it was once for manyother of the world’s religions, and exhibits us how an entire figuring out of theScripture will let us ultimately circulate in the direction of a extra peaceable, spiritualworld. Readers of Bart Ehrman’s God’s Problem,John Selby Spong’s The Sins of Scripture, andJenkins’s personal The Jesus Wars, in addition to each Christian wanting to squarethe recurrent violence of the Scripture with Christianity’s enduring message ofpeace, will locate those tricky questions explored in complete in Laying Downthe Sword.

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If we're to denounce the Qur’an for its hellfire fantasies, then we need to lay the blame with the Judeo-Christian traditions from which the Muslim textual content attracts. furthermore, the Qur’an’s warnings of hell are overwhelmingly directed now not opposed to infidels or any specific race or sect, yet opposed to sinners of no matter what creed. The Muslim inferno is reserved essentially if you happen to skimp on charity: those that express no kindness to the orphan; those that fail to compete with one another in feeding the negative; those that love riches, and grab the inheritance of the vulnerable.

Frederick W. Bush, “The publication of Esther,” Bulletin for Biblical examine eight (1998): 39–54; Linda Day, Esther (Nashville, TN: Abingdon Press, 2005). 30. session on universal Texts, Revised universal Lectionary (Nashville, TN: Abingdon Press, 1992). 31. Paul Ricoeur, reminiscence, background, Forgetting (Chicago: Univ. of Chicago Press, 2004). For problems with biblical reminiscence, see Ronald Hendel, Remembering Abraham (New York: Oxford Univ. Press, 2005). 32. Tony Judt, Postwar (New York: Penguin Press, 2005), 829. David Gross, misplaced Time (Amherst: Univ.

They're pledged to loss of life. because the tale of King Saul demonstrates, God left no room for waverers or fainthearts. faraway from being marginal or incidental to the biblical culture, this sort of genocidal struggle used to be linked to a few of Israel’s maximum heroes, together with Moses, Samuel, and Joshua. 14 Joshua’s Wars IN NUMBERS AND DEUTERONOMY, debts of struggle and bloodbath punctuate longer and extra systematic statements of formality and criminal code. In Joshua, despite the fact that, the massacres occupy middle level.

17:14–15. Louis H. Feldman, “Remember Amalek! ” (Detroit, MI: Wayne nation Univ. Press, 2004). nine. Norman Lamm, “Amalek and the Seven Nations,” in Schiffman and Wolowelsky, eds. , conflict and Peace within the Jewish culture, 201–38. 10. Jon D. Levenson, Esther (Louisville, KY: Westminster John Knox Press, 1997); Michael V. Fox, personality and beliefs within the booklet of Esther, second ed. (Grand Rapids, MI: Eerdmans, 2001); Carol M. Bechtel, Esther (Louisville, KY: John Knox Press, 2002); Sidnie White Crawford and Leonard J.

Besides the fact that such writers hedge their debts, in spite of the fact that they specify that the conquest directions have been a once-and-for-all occasion that may don't have any impression on later a long time, their commentaries offer vintage justifications for genocide—justifications that during their information accurately echo the language and rhetoric of twentieth-century Holocausts. Heirs of Conquest principles OF EXODUS AND conquest are the inescapable foundations of biblical faith. They echo in the course of the Psalms, which for hundreds of years supplied the elemental constitution of compliment and worship between either Jews and Christians.

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