Critique of Cruelty in the Bible

Sketcher

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At least in my theology, human beings are creatures made in God's image (which most scholars understand to mean we are to be "God's imagers" on earth, vested with administrative dominion over the rest of creation). We have some level of free will (however you understand the concept - I believe libertarian free will). We have morality planted in our hearts by God, and even atheists generally do their best to live by that morality (without agreeing the source is God). To love God and do unto our neighbors as we would have done to ourselves are the highest expressions of this morality.
I agree with this.

But then when we get to the level of God, it all collapses. We're just God's toys - billions of G. I. Joes action figures and Barbie dolls. God is completely unaccountable, can do whatever He wants. His morality doesn't have to reflect in the slightest the morality he has supposedly planted in our hearts. "Vengeance is His right," even when we are unable to fathom what it is He's avenging. We have "no basis for claiming He is unjust" - except the morality He has planted in our hearts, which SCREAMS "This is unjust!!!"

Sure, you can take that perspective - but you'll have to do some fancy mental tap-dancing and rationalization to preserve your "faith." Not for me.
I see where you're at, but I'm not seeing a logical justification for why anything is right or wrong at all in your approach. God wrote morals on our hearts. Yes, and we are created by him and for him. All of that is connected to who we are, and who God is. God is the King of Kings. We were created for relationship with him, and worship of him. He didn't create us to kill each other. The morality he planted encodes what we are to do to/for each other. Man's relation to man. And I also believe it encodes awe towards God, when we see creation point to him. He's above us. There's a hierarchy. I believe my approach accounts for both the hierarchy, and for everything God commanded us to do.
 
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2PhiloVoid

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I don't think you've actually done anything but describe the "massive disconnect" to which I referred.

At least in my theology, human beings are creatures made in God's image (which most scholars understand to mean we are to be "God's imagers" on earth, vested with administrative dominion over the rest of creation). We have some level of free will (however you understand the concept - I believe libertarian free will). We have morality planted in our hearts by God, and even atheists generally do their best to live by that morality (without agreeing the source is God). To love God and do unto our neighbors as we would have done to ourselves are the highest expressions of this morality.

But then when we get to the level of God, it all collapses. We're just God's toys - billions of G. I. Joes action figures and Barbie dolls. God is completely unaccountable, can do whatever He wants. His morality doesn't have to reflect in the slightest the morality he has supposedly planted in our hearts. "Vengeance is His right," even when we are unable to fathom what it is He's avenging. We have "no basis for claiming He is unjust" - except the morality He has planted in our hearts, which SCREAMS "This is unjust!!!"

Sure, you can take that perspective - but you'll have to do some fancy mental tap-dancing and rationalization to preserve your "faith." Not for me.

And here I thought it was those who refuse to acknowledge that any right to vengeance indeed belongs to the Lord were the ones doing the "fancy mental tap-dancing."

Yeah, I have to admit that I'm not feeling like I should lay any blame upon the Lord's doorstep. The fact that our world is painful and confusing to us isn't by any stretch of the imagination something we can just lump into the category of "...Obviously, just another failed experiment, God?" [I've added the question mark to indicate sarcasm from our limited human standpoint.]
 
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AvisG

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And I also believe it encodes awe towards God, when we see creation point to him. He's above us. There's a hierarchy. I believe my approach accounts for both the hierarchy, and for everything God commanded us to do.

But my view accounts for the hierarchy as well, with a King who tells his subjects "Do as I do" rather "Do as I say, not as I do" (or perhaps "Pay no attention to that man behind the curtain"). We do see creation point toward God, and it does instill awe - alas, trying to factor OT morality into our theology sucks the life out of that awe.
 
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2PhiloVoid

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But my view accounts for the hierarchy as well, with a King who tells his subjects "Do as I do" rather "Do as I say, not as I do" (or perhaps "Pay no attention to that man behind the curtain"). We do see creation point toward God, and it does instill awe - alas, trying to factor OT morality into our theology sucks the life out of that awe.

It doesn't have to if we're willing to read and take into account the whole thing AND to realize that, hermeneutically speaking, the Old Testament didn't drop out of a timeless void. It also helps if we apply the same sauce to the gander that we do the goose. That is, if we're going to scrutinize the heck out of the apparent 'morality' of both the Old Testament and the New Testament, then to say that we've done some with some level of 'real' axiological and epistemological integrity, we need ALSO take to task any shortcomings of all of the various modern ethical intuitions that claim, apart from the biblical truths, to rule the roost of the world. :cool: ... nothing gets a free-pass, not matter how much we may claim something should be our one and only, "Sacred Cow!"
 
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Sketcher

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But my view accounts for the hierarchy as well, with a King who tells his subjects "Do as I do" rather "Do as I say, not as I do" (or perhaps "Pay no attention to that man behind the curtain"). We do see creation point toward God, and it does instill awe - alas, trying to factor OT morality into our theology sucks the life out of that awe.
When Jesus was on Earth, he led by example and followed it perfectly. But the Father reserves the right to do things that people shouldn't do, or try to do. Again, vengeance is his, not ours. Why? Because he is the giver of life and all rights, not any man or body of men. Part of the awe we are to have is to let God be God and submit to his lordship. God judging people is part of what he does and who he is. He is the judge we appeal to.
 
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AvisG

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And here I thought it was those who refuse to acknowledge that any right to vengeance indeed belongs to the Lord were the ones doing the "fancy mental tap-dancing."

Yeah, I have to admit that I'm not feeling like I should lay any blame upon the Lord's doorstep. The fact that our world is painful and confusing to us isn't by any stretch of the imagination something we can just lump into the category of "...Obviously, just another failed experiment, God?" [I've add the question mark to indicate sarcasm from our limited human standpoint.]
"Vengeance" is perhaps not the word I'd use, but I certainly don't deny God's right as the Creator to "mete out justice." The problem is when the justice appears to be (1) meted out according to some completely different standard than the morality that has been placed into our hearts and minds, and (2) grossly out of proportion to the offense even to flawed humans who don't pretend to be omnibenevolent and perfectly just.

I don't "lay blame" at the Lord's doorstep. I simply say "biblical passages that appear inexplicable in terms of God's omnibenevolence and perfect justice are in fact not describing God. They are the ancient, primitive Jewish author's concept of God. This is why they are so similar to other ancient, primitive accounts that we don't hesitate to recognize as ancient and primitive."
 
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AvisG

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It doesn't have to if we're willing to read and take into account the whole thing AND to realize that, hermeneutically speaking, the Old Testament didn't drop out of a timeless void. It also helps if we apply the same sauce to the gander that we do the goose. That is, if we're going to scrutinize the heck out of the apparent 'morality' of both the Old Testament and the New Testament, then to say that we've done some with some level of 'real' axiological and epistemological integrity, we need ALSO take to task any shortcomings of all of the various modern ethical intuitions that claim, apart from the biblical truths, to rule the roost of the world. :cool: ... nothing gets a free-pass, not matter how much we may claim something should be our one and only, "Sacred Cow!"
Sure, we should indeed scrutinize any and all claims - moral and otherwise. "We," however, can really on do this on an individual basis. That has been and remains my guiding principle: I'm going to do my own evaluation and am neither going to pretend to believe things that I'm constitutionally incapable of believing or live in a state of cognitive dissonance by trying to mentally juggle "X" and "not X" at the same time.

I've attempted for decades to hold the conventional notion that the OT and NT are collectively the coherent Word of God, delivered in their entirety with God in some sense the author. I've read massive systematic theologies and bookshelves of apologetics attempting to convince me of the conventional notion. They have not succeeded.

I confess to being mystified by those who do hold the conventional notion. Are they pretending? Desperate for certainty and security? Mindless? Motivated by fear? By a need to belong to some larger community? I don't know. Why is there this "need" to cling to the conventional notion?

Sure, my Christianity ends up being somewhat of a personal hodgepodge of OT truths, NT truths, my experience of the Holy Spirit, studies from other religions and philosophies, and considerable bodies of experience and evidence that don't fit neatly into mainstream Christian thinking. That's why I describe Christianity as my working template. I find this vastly preferable to pretending to believe things I'm constitutionally unable to believe or living in a state of constant cognitive dissonance.

If God says "Sorry, bub, you needed to at least pretend to believe those things," I'll have no choice but to accept His verdict.
 
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2PhiloVoid

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"Vengeance" is perhaps not the word I'd use, but I certainly don't deny God's right as the Creator to "mete out justice." The problem is when the justice appears to be (1) meted out according to some completely different standard than the morality that has been placed into our hearts and minds, and (2) grossly out of proportion to the offense even to flawed humans who don't pretend to be omnibenevolent and perfectly just.
As a student of both social philosophy and the social sciences, I find myself in general agreement with you, and in my own view I think that that much of the ancient legal and moral content found in the O.T. is difficult to wrap my mind around without at the same time cringing and having what is a first a knee-jerk reaction to the “strangeness” of these ideas that express as they do metaphysical, axiological and epistemological vestiges a a bygone world. And if some persone, even a Christian, can simply open the bible and feel comfortable with what he or she reads in those archaic, dusty pages, we might quickly prop ourselves up, get into their faces and tell him/her that it probably should make them uncomfortable. There's more that can (and will) be said later, time permitting, but I'll just end this portions by saying that also like you, I don't take the O.T. as some kind of easy "go to" guide by which I presently form and fashion my own moral or political outlook in life. 'Cuz I don't, and if I do appropriate anything from the O.T., it is only after having considered doing so by academic considerations that don't make any of this easy in any sense of the word.

At this point in this discussion, I would invite you to consider that you might vet my viewpoint in such as way that you do so without at the same time assuming that my viewpont, however much it may "sound" to you as one only befitting some conventional (traditional) notion so often heard among the faithlful, is identical in its philosophical formulation. Of course, there are points on which it could be proven that I have been incorrect or at least only half-baked in my present perceptions, but in my self-reflexive awareness of this potentiality, I ask other folks to take umberance with my postion to more solidly and academically “point the way,” preferrably by supporting their views with whatever sources lying beyond their own mere private intellects, such as they might manifest on a rainy Sunday afternoon as they contemplate their existential angst while staring out the window.

I don't "lay blame" at the Lord's doorstep. I simply say "biblical passages that appear inexplicable in terms of God's omnibenevolence and perfect justice are in fact not describing God. They are the ancient, primitive Jewish author's concept of God. This is why they are so similar to other ancient, primitive accounts that we don't hesitate to recognize as ancient and primitive."

The O.T. Law, such as we have its literary remainders today lying in our grubby, politically temperamental hands, and its apparent meaning, camoflauged as it is by the conceptual encrustacions of the past, obviously isn't something I'm just going to subscribe to in some mindless whole-hog fashion.

Needless to say but apparently in this modern era in need of saying, neither am I going to attempt to only understand the O.T. via whatever modern day notions about morality and ethics we think have intuited and built into our existing social and legal infrastructures. The latter of these ethical entities, like the former, needs to be placed into the hermeneutical circle and also recursively vetted analytically. Perhaps even more so if we're really and truly interested in reality and in truth. Wouldn't you agree?

At this point, I think I note that from my angle of analysis, this is where your assertion about your own personalized sense of morality comes to the fore in my own mind's eye, and I would suggest that we need to scrutinize it---i.e. your own moral coding and intuition----- just as you may very much insist to do likewise to mine, or even as either of us as academics may think it proper to do to anyone else's moral set of sensibilities.
 
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2PhiloVoid

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Sure, we should indeed scrutinize any and all claims - moral and otherwise. "We," however, can really on do this on an individual basis. That has been and remains my guiding principle: I'm going to do my own evaluation and am neither going to pretend to believe things that I'm constitutionally incapable of believing or live in a state of cognitive dissonance by trying to mentally juggle "X" and "not X" at the same time.
Applying our own academic scrutiny of any and all moral, ethical land legal claims may well be something we find we can only do on an individual basis, but to realize this necessity of individuation doesn't at the same time mean either your or I or anyone else will do it well or well enough. As for your own moral intuitions, I'm under no compulsion to vet your point of view so as to win some argument nor to cause you further cognitive dissonance, but it might be that when it come to the bible, seeing and evaluating and leaving things to be in only an identifiable binary pattern may be too simple. Not that a person with a PhD could possibly be simple; by no means, I'm sure you're own thinking on this as a fellow Christian is anything but simple. But just know, neither is mine.

I've attempted for decades to hold the conventional notion that the OT and NT are collectively the coherent Word of God, delivered in their entirety with God in some sense the author. I've read massive systematic theologies and bookshelves of apologetics attempting to convince me of the conventional notion. They have not succeeded.
Perhaps it is fortunate for me that I've never really been in a cognitive state where I can cay I've fully held a “conventional notion” that the O.T. & N.T. are coherently the Word of God. Some of this differentiation in my own thinking my owe some of its philosophical recalcitrance to my more liberal and semi-religious upbringing. The other portion owes something to my ongoing penchant for philosophical inclinations (or intuitions?)

I confess to being mystified by those who do hold the conventional notion. Are they pretending? Desperate for certainty and security? Mindless? Motivated by fear? By a need to belong to some larger community? I don't know. Why is there this "need" to cling to the conventional notion?
It variouis individual cases, it could be one or the other of any of these options, right? But there could also be another, unaccounted notion or set of notions that aren't a part of the usual framework. In my case, I'm just going to affirm my penchant for Philosophical Hermeneutics to help you quickly hone in on where I come from in at least some of my own thinking, not that you should just readily adopt it since I don't think anything worth it salt in reality can or should just be quickly adopted without second thought.

Sure, my Christianity ends up being somewhat of a personal hodgepodge of OT truths, NT truths, my experience of the Holy Spirit, studies from other religions and philosophies, and considerable bodies of experience and evidence that don't fit neatly into mainstream Christian thinking. That's why I describe Christianity as my working template. I find this vastly preferable to pretending to believe things I'm constitutionally unable to believe or living in a state of constant cognitive dissonance.
With the first conceptual spread you've laid out just above, I heartily find my own affirmations as being very much akin to your working template. The only difference is that while I respect the fact that you express that some of the more terrible aspects of the O.T. tend to cause you cognitive dissonance, as they probably should with anyone, I'm not going to be able to affirm you in the way in which your affirmation about your own avoidance of cognitive dissonance might somehow insinuation, impute some kind of incoherence or discordance in my own thinking. It could be I'm one brick short of a load, sure, BUT it could also be that my way of thinking isn't disingenuous or incoherent as much as it is simply uncomfortable to contemplate.

If God says "Sorry, bub, you needed to at least pretend to believe those things," I'll have no choice but to accept His verdict.
On my part, I can accept that you have the feelings you do about the ugly issues that are all rolled up in the contents of the O.T., and whether you at some point change your mind or you continue on in your present set of opinions, I have no reason to see any of this as something worthy of a break in our Christian fellowship. Rather, theses issue will just remain what they are, sensitive flash points and hot topics on which just about any sane and empathic person will find troublesome and disconcerting, one way or another.

In closing this post, I'll just offer you one token among many that I could offer up, just as you could in your own academic way, that signifies the direction of my own thinking when I ruminate over and research the O.T. Issues:

Middleton, J. Richard (2005). The liberating image: The Imago Dei in Genesis 1. Grand Rapids, MI: Brazos Press.
 
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2PhiloVoid

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OK, I'll spend $15.12 on the Kindle version and get back to you!

^_^ Don't feel like it's something you 'need' to buy. I'm just giving you a stepping stone for some orientation on my own view. Besides, I'm just a reader of the book, not its author.
 
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stevevw

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Hello everyone!

I was researching info on the bible and found an article talking about many criticisms of the bible. One of the portions that hit me rather hard read the following:

"Cruelty in Basic Christian Teachings

Instances of cruel and unjust behavior by the biblical God are seen in the most basic Christian doctrines. Some of God’s acts that harmed the innocent are as follows.
God did not harm any innocents. If you read the bible sections you are talking about the people involved were sinners and not innocent. They had been judged, warned and then punished when they did not repent. Just as we do for those who break the law.

He damned the whole human race and cursed the entire creation because of the acts of two people (Genesis 3:16-23; Romans 5:18);
God did not damn anyone. Adam and Eve chose to disobey God. It was the introduction of sin that damned the human race just like when someone chooses to smoke and introduces cancer that damns their body.
he drowned pregnant women and innocent children and animals at the time of the Flood (Genesis 7:20-23);
As mentioned there were no innocents. As the bible says everyone was continually thinking and doing evil. Sin had stamped itself into humans and it was never going to come out.
Genesis 6:5 The LORD saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.

he tormented the Egyptians and their animals with hail and disease because pharaoh refused to let the Israelites leave Egypt (Exodus 9:8-11,25); and he killed Egyptian babies at the time of the Passover (Exodus 12:29-30).
This is Gods judgement. The plagues were warnings. As there were 9 plagues this shows there were a lot of warnings and God was not rushed to judge and punish. The taking of the first born was a punishment. Not all first born were babies or young children and any young ones that were taken went to heaven as they were yet to know right from wrong. They died in their sleep as the bible verse talks about them being taken at midnight.

Ultimately God is the creator of human life and therefore has the right to take it. This is not the same as we think of taking a life. This is oppose to Herod taking the Hebrew children’s lives by drowning them in the river. But there is more to these passages that we cannot comprehend. It was to do with Gods ultimate plan for his people and the coming of Christ to save all humans. Therefore, a greater good was at hand. We cannot make judgment on these things as we do not understand all the divine consequences in our limited earthly judgments.

But as humans if we agree that wrong should be judged and punished, then why cannot God who is the ultimate law maker do the same. In fact, being all knowing doesn’t God have greater knowledge about judgment and punishment than our worldly system that is fallible and makes mistakes. How can human subjective morality make any ultimate judgments about Gods actions. Modern day morality is relative and has no grounds for objective right and wrong? What someone deems as being wrong is only an opinion.

When we hear of the UN or NATO dishing out sanctions to regimes that people and deny their rights or when women and children die in war, we go along with this as it is part of stopping a greater evil. Yet people want to judge Gods morality when he is the ultimate law maker and judge and more deserving to be in that position.

After the Exodus he ordered the Israelites to exterminate the men, women, and children of seven nations and steal their land (Deuteronomy 7:1-2); he killed King David’s baby because of David’s adultery with Bathsheba (II Samuel 12:13-18); he required the torture and murder of his own son (e.g., Romans 3:24-25); and he promised to send non-Christians to eternal torture (e.g., Revelation 21:8)."
Christs sacrifice was necessary for the salvation of all. Just like soldiers lay down their lives while their fathers are willing to allow them to go into battle for the sake of a nation. But once again we must ask on what grounds do, we as humans judge morals. Subjective morality has no basis, yet many want to judge the ultimate judge who is deserving of being the judge of all more than anyone else.

We must ask ourselves if there is wrong and evil do, we need justice. Does evil need to be punished. We as humans seem to think we have the right to judge and punish wrong doing and in fact see this as part of an orderly and sane society. How much more does there need to be an ultimate judge for wrong for evil committed that goes unpunished by human systems which are incapable of being fair and consistent.

I have always believed in a loving God, so these points did make me think for a while. I would love to hear other Christian (or otherwise) perspectives on this!
I find the evil verses loving God of the bible a challenging topic. But I think if we stop and understand the context and I mean not just in a human context but also the divine plan at play we can get a better understanding. Still we cannot fully understand as our human understanding only sees part of the big picture of God.

The problem begins when we as humans start to make judgement based on our subjective morality which is very unreliable and inconsistent and of course we put ourselves above God who is ultimately the law giver and supreme judge. It would be like a lay person saying they know better in how to do heart surgery and making judgement on a heart surgeon who actually wrote the book on heart surgery.
 
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FireDragon76

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As a student of both social philosophy and the social sciences, I find myself in general agreement with you, and in my own view I think that that much of the ancient legal and moral content found in the O.T. is difficult to wrap my mind around without at the same time cringing and having what is a first a knee-jerk reaction to the “strangeness” of these ideas that express as they do metaphysical, axiological and epistemological vestiges a a bygone world. And if some persone, even a Christian, can simply open the bible and feel comfortable with what he or she reads in those archaic, dusty pages, we might quickly prop ourselves up, get into their faces and tell him/her that it probably should make them uncomfortable. There's more that can (and will) be said later, time permitting, but I'll just end this portions by saying that also like you, I don't take the O.T. as some kind of easy "go to" guide by which I presently form and fashion my own moral or political outlook in life. 'Cuz I don't, and if I do appropriate anything from the O.T., it is only after having considered doing so by academic considerations that don't make any of this easy in any sense of the word.

That's good to know. Making the Bible the beginning and end of ones moral deliberation is truly disturbing. What's scary is that a sizable number of Americans do just that.

God did not harm any innocents. If you read the bible sections you are talking about the people involved were sinners and not innocent. They had been judged, warned and then punished when they did not repent. Just as we do for those who break the law.

God did not damn anyone. Adam and Eve chose to disobey God. It was the introduction of sin that damned the human race just like when someone chooses to smoke and introduces cancer that damns their body. As mentioned there were no innocents. As the bible says everyone was continually thinking and doing evil. Sin had stamped itself into humans and it was never going to come out.
Genesis 6:5 The LORD saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.

This is Gods judgement. The plagues were warnings. As there were 9 plagues this shows there were a lot of warnings and God was not rushed to judge and punish. The taking of the first born was a punishment. Not all first born were babies or young children and any young ones that were taken went to heaven as they were yet to know right from wrong. They died in their sleep as the bible verse talks about them being taken at midnight.

Ultimately God is the creator of human life and therefore has the right to take it. This is not the same as we think of taking a life. This is oppose to Herod taking the Hebrew children’s lives by drowning them in the river. But there is more to these passages that we cannot comprehend. It was to do with Gods ultimate plan for his people and the coming of Christ to save all humans. Therefore, a greater good was at hand. We cannot make judgment on these things as we do not understand all the divine consequences in our limited earthly judgments.

But as humans if we agree that wrong should be judged and punished, then why cannot God who is the ultimate law maker do the same. In fact, being all knowing doesn’t God have greater knowledge about judgment and punishment than our worldly system that is fallible and makes mistakes. How can human subjective morality make any ultimate judgments about Gods actions. Modern day morality is relative and has no grounds for objective right and wrong? What someone deems as being wrong is only an opinion.

When we hear of the UN or NATO dishing out sanctions to regimes that people and deny their rights or when women and children die in war, we go along with this as it is part of stopping a greater evil. Yet people want to judge Gods morality when he is the ultimate law maker and judge and more deserving to be in that position.

Christs sacrifice was necessary for the salvation of all. Just like soldiers lay down their lives while their fathers are willing to allow them to go into battle for the sake of a nation. But once again we must ask on what grounds do, we as humans judge morals. Subjective morality has no basis, yet many want to judge the ultimate judge who is deserving of being the judge of all more than anyone else.

We must ask ourselves if there is wrong and evil do, we need justice. Does evil need to be punished. We as humans seem to think we have the right to judge and punish wrong doing and in fact see this as part of an orderly and sane society. How much more does there need to be an ultimate judge for wrong for evil committed that goes unpunished by human systems which are incapable of being fair and consistent.

I find the evil verses loving God of the bible a challenging topic. But I think if we stop and understand the context and I mean not just in a human context but also the divine plan at play we can get a better understanding. Still we cannot fully understand as our human understanding only sees part of the big picture of God.

The problem begins when we as humans start to make judgement based on our subjective morality which is very unreliable and inconsistent and of course we put ourselves above God who is ultimately the law giver and supreme judge. It would be like a lay person saying they know better in how to do heart surgery and making judgement on a heart surgeon who actually wrote the book on heart surgery.

This line of thinking explains why so many Christians are given to authoritarianism. If questioning religious moral authority is impious, then the pious will never question their leaders.
 
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essentialsaltes

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That's good to know. Making the Bible the beginning and end of ones moral deliberation is truly disturbing. What's scary is that a sizable number of Americans do just that.

Well, they say they do that. Some who are against interracial marriage say it, and some that are against abortion say it, but neither would have much luck pointing to anything in the Bible clearly about either. They begin and end with their understanding of what they think (or have been told) the Bible says.
 
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public hermit

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This line of thinking explains why so many Christians are given to authoritarianism. If questioning religious moral authority is impious, then the pious will never question their leaders.

Which is somewhat ironic given that Jesus spent much of his time putting religious leaders to task.
 
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FireDragon76

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Well, they say they do that. Some who are against interracial marriage say it, and some that are against abortion say it, but neither would have much luck pointing to anything in the Bible clearly about either. They begin and end with their understanding of what they think (or have been told) the Bible says.

The Bible really functions as a rhetorical canvas in many Christian religious traditions, and the interpretation depends upon ones hermeneutics. After all, if the New Testament accounts are to be believed, both Jesus and Satan apparently are well versed in the Scriptures.

Which is somewhat ironic given that Jesus spent much of his time putting religious leaders to task.

I'm afraid if Jesus of Nazareth came back he wouldn't have much good to say about much of the religion devoted to him.
 
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Jezabella

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That can't be said enough. And, since he is raised, he becomes the interpretive key to how we read the OT and the God we find in it. The perceived cruelty of God expressed in the OT is tempered by who we know in Jesus Christ. The scriptures are a means to Christ, and not an end in themselves. If we treat them as an end, they become an idol serving a master other than Christ.
How does one reconcile the idea that in order to forgive us from being exactly who god created us to be, he has to kill his own son.

To be told god's ways are not our ways is like a parent saying to the child "do as I say, not as I do".

It needs to make sense.
 
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Jezabella

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It can also be that the folks in the world today are becoming ever more brain-washed by the reigning Human Rights Regime and, like Eve, they are becoming no longer able to see the forest for the trees. It's an ugly possibility, but hey, whoever said that Satan was easy for us to actually spot and deal with?
How does the fight for human rights akin to anything satanic? A human has the right to live without being discriminated against, abused, tortured, murdered, etc.

How was Eve to know that disobedience was bad if she had not eaten the fruit from the Tree of Knowledge of Good and Evil?

Really, that's like severely punishing an innocent child who had no idea they were doing anything wrong. If you tell a two year old not to leave the front yard and you leave the gate wide open, does the child deserve to be severely punished for rushing out of the gate?
 
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I have always believed in a loving God, so these points did make me think for a while. I would love to hear other Christian (or otherwise) perspectives on this!
What about eternal damnation in hell? Everything pales in comparison to that.

But God is infinite, and the penalty for sinning against someone so Holy and so good is an infinite punishment. How blessed are we that our infinite God in His love decided to pay His own life, that whosoever believeth in Him should not perish, but have eternal life.
 
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