Per Caritatem’s New Series: “Violence and Christian Holy Writ”
September 30, 2010
Cynthia R. Nielsen has begun a series on her fine blog Per Caritatem called “Violence and Christian Holy Writ.” A guest post by yours truly starts the series. I write about how interpreting God as actually having commanded genocide elevates the role of violence in the Christian narrative.
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Kyle, didn’t know you were in Irving. We should get together some time. Good post.
Thanks, John. I’m not in Irving, but I’m fairly close to it.
Kyle,
I have just a thought, or maybe some thoughts. What if actively practicing forgiveness and making peace are the only real alternatives to perpetual fear and multi generational global religious war? This is going to be hard for me to make my point here, as I may lack the ability to be articulate. When I think of the cross I see Jesus willingly suffering at the hands of powers. This is the central message of the gospels. So thinking about Gods humble way in the world instead of ruling with a sword or maybe our prideful claim of our priveledge in this world.
I wonder in my heart if we can ever truly imitate Christ? I wonder if we can be true peacemakers in this world. Do we really believe or live in a way that has us taking up our cross? Unless we or the majority of our people would really stand for what we are supposed to be, and find a way to give up our voilence and maybe give up nuclear weapons. Reduce them. Then maybe we should all just really confess to one another that we never really meant the cross as an alternative to the sword.
I have in mind the apparently divine order delivered by Samuel to Saul…
Do you think that First Kings had to do with something other than a Divine Command?
The consequences of this elevation of violence extend beyond the specific boundaries of the Christian myth:
What is the Christian Myth?
Vermont Crank — if you look into the writings of the Church Fathers, you will find their own understanding differs greatly from modernly inspired views. For example, many think that people mistook allegory for literalism. Others, such as St John Chrysostom, saw different levels of inspiration, with the historical documents being among the lowest level and most influenced by human thoughts. Interpretation, since the beginning, has never been (for anyone): “I just read it, and there it is.”
The Christian Myth is the Christian story, the grand narrative of salvation history.
Mr. Cupp. So, if Christian Myth is the Christian Story is the New Testament also Christian History?
Mr Karlson. Thank you for answering for Mr Cupp who, for some reason, chose not to respond to the question as to whether or not Samuel was receiving Divine Commands.
Vermont,
As Henry had given a suitable answer to your first question, I chose to focus on your second.
I wouldn’t call the New Testament Christian history as not everything in it as meant to be interpreted historically.