My name is Rex Cain...but you can call me god. I am the ruler of the Cain empire-a legacy built from the blood and bone of others. Here in my kingdom, only the strongest survive, and only the wicked can thrive. That's why I took my father's life before he had a chance to take mine. But my life doesn't flow through my veins. It flows through hers, the girl he tried to take from me. The woman I've stained my hands in blood for. My most prized possession. My weakness. My butterfly. She thinks I'm her savior, and I'll burn kingdoms to the ground to keep it that way. While she waits for me on her knees, I'm a king who reigns without mercy. While she obeys my every command, I'm a dictator who starts wars. And while she breathes, I'm a man with something to lose. My name is Rex Cain, and she is my Hope.

This enlightening analysis of the image of a cruel God sustained by conservative Christianity reveals how this image formed, the psychological effects of this concept, and the ways in which it has guided religious individuals—in both positive and negative ways. This book is born, in large measure, as a result of a writing by contemporary theologian J. Harold Ellens. In his essay "Religious Metaphors Can Kill" from Praeger's The Destructive Power of Religion, Ellens espouses that theological doctrines are rooted in a model of God that determines all the aspects of those doctrines, and strongly influences the cultures into which it is inserted. Conservative Christianity in the Western world, says Ellens, has at its center the image of a cruel and wrathful God. The juridical atonement theory of Anselm is a result of such an image of God, and has an important role in justifying the resort to violence in human interaction. Starting from these considerations, Cruel God, Kind God: How Images of God Shape Belief, Attitude, and Outlook analyzes three general topics: how two very different kinds of Christianities have emerged from these disparate images of God; how the doctrines of "original sin," "the plan of salvation," and "penal substitution" can be explained by psychological factors, as can the wide dissemination and acceptance of these doctrines; and how the image of a cruel God affects mental health, atrophies personality, and produces guilt and shame.

This enlightening analysis of the image of a cruel God sustained by conservative Christianity reveals how this image formed, the psychological effects of this concept, and the ways in which it has guided religious individuals—in both positive and negative ways. This book is born, in large measure, as a result of a writing by contemporary theologian J. Harold Ellens. In his essay "Religious Metaphors Can Kill" from Praeger's The Destructive Power of Religion, Ellens espouses that theological doctrines are rooted in a model of God that determines all the aspects of those doctrines, and strongly influences the cultures into which it is inserted. Conservative Christianity in the Western world, says Ellens, has at its center the image of a cruel and wrathful God. The juridical atonement theory of Anselm is a result of such an image of God, and has an important role in justifying the resort to violence in human interaction. Starting from these considerations, Cruel God, Kind God: How Images of God Shape Belief, Attitude, and Outlook analyzes three general topics: how two very different kinds of Christianities have emerged from these disparate images of God; how the doctrines of "original sin," "the plan of salvation," and "penal substitution" can be explained by psychological factors, as can the wide dissemination and acceptance of these doctrines; and how the image of a cruel God affects mental health, atrophies personality, and produces guilt and shame.

Jerusalem without God leads the reader through the streets, malls, suburbs, traffic jams, and squares of Jerusalem's present moment, into the daily lives of the men and women who inhabit it. Caridi brings contemporary Jerusalem alive by describing it as a place of sights and senses, sounds and smells, but she also shows us a city riven by the harsh asymmetry of power and control embodied in its lines, limits, walls, and borders. She explores a cruel city, where Israeli and Palestinian civilians sometimes spend hours in the same supermarkets, only to return to the confines of their respective districts, invisible to each other.

The God of the Old Testament can shock readers of the Bible: he drowns his creation in the flood, requires Abraham to sacrifice his son, destroys the first-born of the Egyptians the night before the exodus, and ruthlessly eliminates the Israelites who were devoted to the worship of the golden calf. Throughout the centuries, many Christians and philosophers have rejected all or part of the Old Testament because of these divine characteristics that violently contrast with the image of the good and kind God of the New Testament. So can we believe in a God who is macho, cruel, despotic, or who even indulges in ethnic cleansing? Thomas Römer puts forward a reinterpretation of these difficult passages in the light of the most recent research into the Old Testament. For the author, the characteristics that God appears to have, and that at first seem repulsive, are aimed at preserving the faith from dogmatic complacency by instilling in mankind the unexpected vision of a God who is engaged with the real life of humanity. This work is a widely revised and augmented reissue of the older version that was published in 1996. It includes a new chapter: Is God sanctimonious and are human beings sinners? Book jacket.

Through a collective biographical methodology of four scholars 20th century scholars this book investigates how Jewish identity and intellectual ties to Judaic civilisation in the German speaking legal context influenced the international legal discipline.

What you believe about God sets the foundation of the person you will become. In God Has a Name, pastor and New York Times bestselling author John Mark Comer invites you to rethink many of the prevalent myths and misconceptions about God and weigh them against what God actually tells us about himself. After all, what you believe about God will ultimately shape the type of person you become. We all live at the mercy of our ideas, and nowhere is this more true than our ideas about God. The problem is many of our ideas about God are wrong. Not all wrong, but wrong enough to form our souls in detrimental and disheartening ways. God Has a Name is a simple yet profound guide to understanding God in a new light--focusing on what God says about himself in the Bible. This one shift has the potential to radically alter how you relate to God, not as a doctrine, but as a relational being who responds to you in an elastic, back-and-forth way. John Mark Comer takes you line by line through Exodus 34:6-8--Yahweh's self-revelation on Mount Sinai, one of the most quoted passages in the Bible. Along the way, Comer addresses some of the most profound questions he came across as he studied these noted lines in Exodus, including: Why do we feel this gap between us and God? Could it be that a lot of what we think about God is wrong? Not all wrong, but wrong enough to mess up how we relate to him? What if our "God" is really a projection of our own identity, ideas, and desires? What if the real God is different, but far better than we could ever imagine? No matter where you are in your spiritual journey, God Has a Name invites you to step into a fresh and biblically rooted vision of who God is that has the potential to alter your life with God and shape who you become.