Ted Grimsrud—July 7, 2017
[This is the ninth in a long series of posts that will work through an important new book, Greg Boyd’s Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross (Fortress Press, 2017). The eighth post may be found here—and an index of the series here.]
Three possible “solutions”
In chapter eight, “Wrestling with Yahweh’s Violence, Part I: The Dismissal Solution,” (pages 335-78), Boyd examines various approaches Christians have taken to resolve the challenges of understanding the violent portraits. He suggests three main options: (1) “The Dismissal Solution,” which is simply to dismiss the OT as an authority for Christians, in part due to the truthfulness of Jesus’ peaceable message; (2) “The Synthesis Solution,” the consensus approach since the 5th century, which is to accept that the “God-breathed” character of scripture requires accepting the violent portraits of God in the OT at face value in spite of Jesus’s message with the tension resolved by appeal to “the mysterious transcendence of God;” and (3) “The Reinterpretation Solution,” which is to accept the truthfulness of both the OT and the message of Jesus, but to reinterpret the OT so as to see it as consistent with the message of Jesus. (p. 336)
Boyd will argue for the third option. He will go to great lengths in the rest of the book to make the case for an reinterpreting approach where he argues that below the surface message of a violent God in many OT texts, “something else is going on” that ultimately affirms the message of a nonviolent God found in the story of the cross of Christ.
A different kind of approach
In my interaction with Boyd’s argument in the pages to come, I will make the case for a different kind of approach than any of these three. I find all three to be inadequate, including Boyd’s reinterpretation solution. Each of these approaches as described by Boyd misses the centrality to the OT when read as a whole of what my OT teacher Millard Lind called “theo-politics.” The politics of God as presented in the OT are best understood, in my view, by reading the OT as a whole and paying special attention to its Big Story.
The problem that Boyd’s three “solutions” all share is that they focus on discrete passages at least somewhat in isolation from the place each passage has in a bigger story with its theo-political emphasis. I will also argue that the politics of God as presented in the OT are pacifist politics, ultimately—and, the politics of God as presented in the OT are in close continuity with the politics of Jesus. And, I should add, by “politics” I don’t mean the partisan, state-focused politics that Boyd seems to understand politics to mean. Rather, I mean the broad sense of how human beings order our social lives, with the understanding that our social and spiritual lives are by definition part of one whole—so we cannot accurately talk of a separation between spiritual/religious life and political life. Continue reading