Book Review: Crucifixion of the Warrior God by Dr. Greg A. Boyd. Published by Fortress Press.

Renowned pastor-theologian and author Dr. Gregory A. Boyd has finally released his highly acclaimed Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross. When I say “finally”, you need to understand exactly how highly anticipated it has been. You know that verse in Romans when Paul talks about creation groaning for the sons of God to be revealed? Well, this book has been at work for so long (10 years) that I started to wonder if that verse was actually a prophecy regarding its release. What started a decade ago as a summer project is now a well-crafted two-volume set just shy of 1500 pages in length and published by Fortress Press. In the world of theological literature, Boyd has made a Kobe Tenderloin buffet from what was supposed to be a ham and cheese lunchable.

Why did his initial plans make such a serendipitous contrasting turn?

… because the subject matter is the violent portrayals of God in the Old Testament.

Many are well aware of the tough pill to swallow that is OT violence, and the negative affect it can have on churches. Several authors have attempted to reconcile these issues in the past. These attempts to reconcile these difficult passages end up dismissing them in one form or another. Jesus was an advocate for, and student of, the OT scriptures, and according to Boyd, we cannot settle for this approach to passage that Jesus himself considered inspired. Though these passages seem antithetical to the character of God, there must be something deeper. Boyd shows us that the conundrum goes beyond the ethical explanations into an epistemological realm. He proposes a new framework for a systemic approach of scripture which he calls a Cruciform Hermeneutic—meaning that Christ on the Cross (cruciform) is the lens for interpretation (hermeneutic). His argument, then, is that the violent depictions of God in the OT cover God’s true revelation of Himself through Christ on the cross. Volume One presents the issue and builds a case for the Cruciform Hermeneutic. Volume Two clarifies the hermeneutic’s function and applying it to various OT texts.

This book is foundational and needed for the church today. The length is certainly going to be intimidating to most, but don’t let that deceive you! It is very readable! Boyd’s writing is passionately ambitious, thoroughly researched, and fearlessly unapologetic throughout. Future books dealing with OT violence will need to approach the battlefield of  Boyd’s arguments (pun intended) in both content and price (just under $40). If the praise and price won’t justify you purchasing a book this long, there is good news! An abridged version will be released this August called Cross Vision: How the Crucifixion of Jesus makes sense of Old Testament Violence.  

The length of this review does not hold a candle to the book’s value. The depth of information it holds demands extensive comment and analysis. As a result I will post a seven part series, one for each of its components. They will be posted every other Wednesday starting May 31st). I am currently doing a four part series for Paul & the Gift (here’s the link to the first post of that series if you’re interested).

Disclaimer: Thank you to Fortress Press for kindly providing me with a review copy of this book in exchange for an honest review. This provision did not affect my review  and the thoughts are my own.

 

Paul & the Gift: Book Review and Introduction

If asked to describe John M. G. Barclay’s new book Paul & the Gift, only one word comes to mind—groundbreaking. So groundbreaking in fact, that one may hear the rallying of anti-fracking activists upon reading. All joking aside, this is the next pillar to the foundation of Pauline Scholarship. John M. G. Barclay holds, arguably, the most prestigious chair (Lightfoot Professor of Divinity) of the University of Durham. This hardcover book weighs in at 656 pages in length and is published by WM. B. Eerdmans Publishing Company (2015), as well as a paperback version scheduled to be released this September (available for pre-order here if that’s your preference).

I first heard about this book from my New Testament Exegesis professor during our Pauline literature course. He described it as the New New Perspective on Paul, it goes beyond the New Perspective. This description was surprising to say the least; it was the first time I had heard anyone endorse a Pauline perspective that wasn’t the New Perspective since learning about what it was two years ago. Now having read the book, I understand exactly what my professor meant by New New Perspective. For those who are unfamiliar with what I’m referring, below is a summary taken from the prologue describing where research regarding Paul and grace currently resides, as well as the starting point for readers to understand where there is harmony and discord with Barclay’s arguments. Though there are several aspects that cannot be seen from the following excerpt, it is assiduous nonetheless:

“In the Christian tradition, Paul’s theology of grace has often been interpreted as the antithesis of Judaism, as if by Paul’s day Judaism had corrupted its biblical theology of grace with a soteriology of “works-righteousness” and reward. Paul’s language, laden with nuances derived from internal Christian disputes, has been conscripted to differentiate Christianity from Judaism on these terms, and to diminish the latter. On this reading, Paul was the premier theologian of grace who resisted the “legalism” of “late” Judaism, a works-based religion that amounted to auto-salvation. In recent decades this negative image of Judaism has been challenged with a counter-image, presenting Judaism as a “religion of grace.” Students of Judaism have traced grace everywhere in Second Temple literature, as the foundation of Israel’s covenant relationship with God and the frame within which the Torah was observed. Thus, for many, Paul says nothing remarkable about grace, and if his theology departs in any respect from his Jewish tradition, this has little if anything to do with grace.” (p. 2)


Concluding the prologue Barclay gives a three point framework of grace from which the reader consistently encounters throughout the book (p. 6). The first being that “Grace” is a multi-faceted concept best approached through the category of gift. Though this is susceptible to “perfection” (conceptually extended) in a number of different ways, their validity is not contingent on being a unified package. The package Barclay is referring are the six most commonly understood perfections of grace, which he elaborates on in Part 1 of the book (p. 70-76).  Secondly, grace is everywhere in Second Temple Judaism, but not everywhere the same. Paul’s theology of grace does not stand in antithesis to Judaism, but neither is there a common Jewish view with which it wholly coincides. Basically, grace is everywhere in Second Temple Judaism, but not everywhere the same. Lastly, Paul’s theology of grace hinges on his emphasis on the incongruity of the Christ-gift—it is given freely with no regard to a person’s worth. It should be noted that incongruity is very different unconditionality.

Paul & the Gift is a benchmark contribution to ongoing debates in Pauline theology, refocusing the conversation in important ways and offering critical needed analysis that goes beyond perspective, old and new. Barclay has truly provided any student of Paul with a timeless reference that is, dare I say—a remarkable gift; so remarkable, in fact, that this book review simply won’t do. My solution? Over the next few weeks I will post four Paul & the Gift installments, one for each component of the book. This book is loaded with a wealth of research worth pondering that it seemed appropriate, nay, necessary to expound on it further. I will post Part 1 sometime next week.

If you are a fan of making good decisions, than I suggest you click here and purchase a copy of this book.

Disclaimer: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts and opinions regarding the book.

Destroyer of the gods: Early Christian Distinctiveness in the Roman World—Book Review

In Baylor University Press’s recent publication Destroyer of the gods: Early Christian Distinctiveness in the Roman World, author Larry W. Hurtado educates readers on the social, cultural, and historical contexts of early Christianity in the ancient Roman world. Hurtado is Emeritus Professor of New Testament Studies at the University of Edinburgh’s School of Divinity and authored several publications; more specifically, his reputation to the field of early Christianity. Destroyer of the gods is no exception to his preceding work. In this literary gem, Hurtado highlights distinctions of the early Christians showing the reader not only what distinguished the people group then, but also how these distinctions played a role in the widespread presuppositions placed on religion during the modern era.

Starting with the book’s preface and introduction, Hurtado addresses the characteristics of the Jesus-movement. It goes without saying that the growth of early Christianity has had a subsequent influence on the world’s history (especially Western cultures), but one can’t help but ask why? Hurtado prepares the reader for the historical journey he is about to take them on by identifying these distinctions that many are naïve to. The following five chapters of the book, he says, are designed to, “address our cultural amnesia” (p. 1).

Chapter one looks at what the outside observer’s perspective early Christianity. This is reflected in both Jewish and pagan responses to the early Christians insofar as they are referred to as different, odd, and even objectionable at points (p. 15). Hurtado shows this with a number of examples, starting first with the apostle Paul, both an ambassador for the Jesus movement and, prior to his conversion in Acts 9, a zealous Pharisee and opponent to this (p. 16). Additionally historical figures such as Josephus, Philo of Alexandria, as well as literary works like “The Wisdom of Jesus, Son of Sirach” and “Ecclesiasticus” (200 BC). Hurtado follows with a brief overview of pagan criticisms including Tacitus (56-120 AD), Pliny “the younger” (61-112 AD), Galen (129-199 AD), Marcus (121-180 AD), and Celsus, known for his unapologetically anti-Christian literary work—The True Word (175-180 AD) was unapologetically anti-Christian. All of whom were critics of the movement, and responded with hostility.

In chapter two, Hurtado discusses the specifics of what generated this hostile attitude towards early Christianity, as well as their distinguished them from other religious movements. First addressing the terminological issue with the word religion; the modern (especially western) understanding of this word creates problems when trying to grasp the Roman era setting. Religion today is very monotheistic in that their framework for a deity is very singular, even for those who do not believe (they deny the existence of A God!). In the Greco-Roman world, however, there was a widespread piety for all the gods (religions) because it was the cultural norm. To the outsiders of the early Christian movement, this was blatant disrespect. Hurtado shows that religious responsibility was a public service that included reverence and respect to the various gods of the empire, the town, and the family. This went to the extent of the Roman people’s sense of piety, virtue, shared meals, prayer, etc; all of which were in direct contrast with the early Christians which, to them, only increased the divide that deemed them outsiders. Some of these characteristics include, but are not limited to:

-Political Acceptance; some gods were involved in the Roman Imperial order (p. 54)

-Imagery and Shrines for all gods; Christianity’s lack thereof made their God seem transcendent above the rest (p. 62)

-“Love” for gods was philia; they expressed gratitude to the kindness shown by each god’s sublimely beautiful qualities associated with them (p. 64-65)

In chapter three—“A Different Identity”—the Greco-Roman understanding of identity is explored.  Hurtado begins the chapter with the analogy of a census taken in Britain. This helped the government better know the nature of the population. Every census always included two questions: What is your race/national background? What is your religious affiliation? (p. 77). The point of this analogy is to demonstrate that religious belief and nationality are incongruous today. This was not the case for the Greco- Roman world. In the Roman world, one’s religious preference was conferred at birth and everyone was presumed to honor the gods as appropriate to their Roman culture and heritage. The Romans enthusiastically embraced the religious cults of other cultures, including Persia and Egypt because they were similar to their own religious beliefs. The problem the Romans had with the early Christians is their rejection of other gods and religious services; to them it was abhorrent and atheistic. Hurtado ended the chapter with a befitting quote from Tertullian, which may have been the first defense towards religious identity in the ancient world (p. 103):

“It is a fundamental human right, a privilege of nature that everyone should worship according to one’s own convictions… It is assuredly no part of religion to compel religion… A Christian is enemy to none, least of all to the Emperor of Rome, who he knows to be appointed by God, moreover the Christian must desire, with that of the empire over which he reigns.” –Tertullian’s address to Scapula (Proconsul of Africa, 211-213 AD)

Chapter four investigates what Hurtado calls the “bookish” distinction of early Christianity, referring to their practice of documenting their sacred texts. In his words, “reading, writing, copying, and dissemination of texts has a major place—indeed, a prominence—in early Christianity that, except for ancient Jewish circles, was unusual for religious groups of the Roman era” (p. 105-106). Reading this was kind of shocking to me at first. From my experience, the historical reliability of scripture has been the most frequently criticized characteristic of Christianity’s credibility; the typical arguments consist of eyewitness accounts, textual variants, oral tradition, etc… Ironically, this distinction arguably plays the largest role in ensuring Christianity’s preservation and persistence into the present day. In the first century, the gathering of both early Christianity and traditional Judaism were prolific in their writing and sharing of their sacred texts, which, at that time, consisted mainly of Old Testament. What distinguished the two was early Christian’s initial step of expanding the literary portfolio from which they read for worship gatherings. Hurtado uses the circulatory epistles and gospels accounts as examples. Going deeper with the topic, he highlights the ingrained aspects of the “bookish” distinction such as writing, copying, the physical features of their books, and the amount of work all these aspects require. To me, these observations show the level of dedication one must have in that time (p. 118-132); that aspect alone made this chapter my personal favorite; both testimonial and encouraging to my own ministry, as well as well written and insightful.

The final chapter of the book focuses on the early Christian’s emphasis on the everyday living and its significance to the Christian commitment within a Greco Roman context. Hurtado explains how a modern worldview of religion is stripped down to a list of “do’s and don’ts”, assuming that is equivalent to the religion’s mission entirely; this was not the case for this time or culture (p. 143-145). Hurtado looks at practices like violent contests (gladiators), infant exposures (baby dumps), and sexual escapades to show two things: these were socially accepted practices and a cultural norm, and (2) greatly contrasted with early Christianity’s moral practices. This chapter was by far my favorite of them all. If you don’t have the time to read the entire book, then I would at least recommend reading at least this chapter. It is both concise in length and thorough with cultural analysis.

Destroyer of the gods is a readable and inspiring discussion about early Christianity and what made it distinguishable in a polytheistic Roman culture. The book is organized and written well, making it easy to follow despite prior knowledge of the subject matter. I have found socio-cultural to be my preferred area of research in the field of Biblical studies; I have several books on the subject, but still recommend this book. Hurtado beautifully reveals how these differences have subtly transitioned to be the norm for today’s Christian culture and how those roots were formed and flourished during the first-third centuries. As a whole, the text makes a considerable contribution to the understanding of this ancient Roman era and is worth the price by far. This book is without question my new “go-to” recommendation for this area of Biblical studies. You can pick up a copy of it here. I hope you do because I know you will be blessed by it.

Disclaimer: Baylor Press was kind enough to provide me with a review copy of this book in exchange for an honest review. The thoughts and opinions expressed were not affected by this and are my own.