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Old Testament professor Jerome F. D. Creach writes that Genesis 1 and 2 present two claims that "set the stage for understanding violence in the rest of the Bible": first is the declaration the God of the Hebrews created without violence or combat which runs counter to other Near Eastern creation stories; second, these opening chapters appoint ...
Religion and Violence in Western Traditions: Selected Studies. Routledge Studies in Religion. Routledge. ISBN 978-1-000-40908-6. Hofreiter, Christian (2018). Making Sense of Old Testament Genocide: Christian Interpretations of Herem Passages. Oxford University Press. ISBN 978-0-19-881090-2. Jacobs, Steven Leonard (2021).
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
The Bible contains several texts which encourage, command, condemn, reward, punish, regulate and describe acts of violence. [10] [11]Leigh Gibson [who?] and Shelly Matthews, associate professor of religion at Furman University, [12] write that some scholars, such as René Girard, "lift up the New Testament as somehow containing the antidote for Old Testament violence".
Nowhere is the struggle between faith and violence described more vividly, and with more stomach-turning details of ruthlessness, than in the Hebrew Bible". [115] Similarly, Burggraeve and Vervenne describe the Old Testament as full of violence and evidence of both a violent society and a violent god.
Renita J. Weems' Battered Love: Marriage, Sex, and Violence in the Hebrew Prophets (1995) on sexual violence in marriage metaphors in Hosea, Jeremiah, and Ezekiel. Jonathan Kirsch's The Harlot by the Side of the Road: Forbidden Tales of the Bible (1997) on Lot's daughters (Genesis 19), Dinah (Genesis 34), and Tamar (2 Samuel 13) as three rape ...
Traditional wisdom, both in the Jewish and Christian communities, interpreted this verse in Numbers 35:31 to mean that out of the almost twenty cases calling for capital punishment in the Old Testament, every one of them could have the sanction commuted by an appropriate substitute of money or anything that showed the seriousness of the crime ...
[2] [9] [10] [11] Attitudes and laws towards both peace and violence exist within the Jewish tradition. [2] Throughout history, Judaism's religious texts or precepts have been used to promote [12] [13] [14] as well as oppose violence. [15] Normative Judaism is not pacifist and violence is permissible in the service of self-defense. [1] J.