In this clarifying essay, renowned biblical scholar John Collins delves into the lethal side of the biblical text, asking whether the Bible endorses or even foments violence and how its many violent texts may best be understood in today's volatile religious and political context. This work is based on his Presidential Address to the Society of Biblical Literature.

How Christian people have framed the meaning of violence within their faith tradition has been a complex process subject to all manner of historical, cultural, political, ethnic and theological contingencies. As a tradition encompassing widely divergent beliefs and perspectives, Christianity has, over two millennia, adapted to changing cultural and historical circumstances. To grasp the complexity of this tradition and its involvement with violence requires attention to specific elements explored in this Element: the scriptural and institutional sources for violence; the faith commitments and practices that join communities and sanction both resistance to and authorization for violence; and select historical developments that altered the power wielded by Christianity in society, culture and politics. Relevant issues in social psychology and the moral action guides addressing violence affirmed in Christian communities provide a deeper explanation for the motivations that have led to the diverse interpretations of violence avowed in the Christian tradition.

No one can read far in the Old Testament without encountering numerous acts of violence that are sanctioned in the text and attributed to both God and humans. Over the years, these texts have been used to justify all sorts of violence: from colonizing people and justifying warfare, to sanctioning violence against women and children. Eric Seibert confrons the problem of "virtuous" violence and urges people to engage in an ethically responsible reading of these troublesome texts. He offers a variety of reading strategies designed to critique textually sanctioned violence, while still finding ways to use even the most difficult texts constructively, thus providing a desperately needed approach to the violence of Scripture that can help us live more peaceably in a world plagued by religious violence. --from publisher description

A dramatic tension confronts every Christian believer and interpreter of Scripture: on the one hand, we encounter images of God commanding and engaging in horrendous violence: one the other hand, we encounter the non-violent teachings and example of Jesus, whose loving, self-sacrificial death and resurrection is held up as the supreme revelation of God’s character in the New Testament. How do we reconcile the tension between these seemingly disparate depictions? Are they even capable of reconciliation? Throughout Christian history, many different answers have been proposed, ranging from the long-rejected explanation that these contrasting depictions are of two entirely different ‘gods’ to recent social and cultural theories of metaphor and narrative representation. The Crucifixion of the Warrior God takes up this dramatic tension and the range of proposed answers in an epic constructive investigation. Over two volumes, renowned theologian and biblical scholar Gregory A. Boyd argues that we must take seriously the full range of Scripture as inspired, including its violent depictions of God. At the same time, we must take just as seriously the absolute centrality of the crucified and risen Christ as the supreme revelation of God. Developing a theological interpretation of Scripture that he labels a “cruciform hermeneutic,” Boyd demonstrates how Scripture’s violent images of God are completely reframed and their violence subverted when they are interpreted through the lens of the cross and resurrection. Indeed, when read through this lens, Boyd argues that these violent depictions can be shown to bear witness to the same self-sacrificial character of God that was supremely revealed on the cross.

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.

While much work has been done on the role of Jews in the crucifixion of Jesus in post-Holocaust biblical scholarship, the question of violence in subsequent community formation remains largely unexamined. New Testament passages suggesting that early Christ-believers were violently persecuted--the "stone throwing" passages from John, the "persecuted from town to town" passages in Matthew, the stoning of Stephen in Acts, Paul's hardship catalogue in II Corinthians, etc.-- are frequently read positivistically as windows onto first century persecution; at the other extreme, they are sometimes dismissed as completely a-historical. In either case, scholars up until now have provided little in the way of methodological reflection on how they have reached such conclusions. A further problematic issue in previous readings of passages suggesting such violence is that the perpetrators of violence are frequently cast as "Jews" while the violated are cast as "Christians," in spite of the growing consensus that it is impossible to tease out these two distinct and separate religious identities, Jew and Christian, from first century texts. This volume takes up crucial methodological questions about how to read passages suggesting violence among Jews in texts that eventually became part of the New Testament canon. It situates this intra-religious violence within the violence of the Roman Imperial order. It provides new readings of these texts that move beyond the "Jew as violator"/"Christian as violated" binary.

The Fifth-Century Political Battles That Forever Changed the Church In this fascinating account of the surprisingly violent fifth-century church, PhilipJenkins describes how political maneuvers by a handful of powerful charactersshaped Christian doctrine. Were it not for these battles, today’s church could beteaching something very different about the nature of Jesus, and the papacy as weknow it would never have come into existence. Jesus Wars reveals the profoundimplications of what amounts to an accident of history: that one faction ofRoman emperors and militia-wielding bishops defeated another.