Greg Boyd and the Crucifixion of the Warrior God (Part 1)

Posted: July 18, 2017 in Hermeneutics, Theology

As a qualifier, let me say that I have only read two of Boyd’s works. One I used as a reader text in a theology class (Across the Spectrum) I taught at Ashland Theological Seminary and the513jbdwgepl-_ac_us218_ other was for personal interest (Myth of a Christian Nation). While I have heard him lecture (at Messiah College), I have never personally met him. With this being said, over the next several weeks I will be reviewing and interacting with his newest two volume work, Crucifixion of the Warrior God. This work is primarily billed as an argument for a particular way of reading those Old Testament passages which attribute violence (sometimes horrifically) to God. Having nearly completed this work, I think it is far more than merely a hermeneutic. Don’t get me wrong, in it Boyd forms a strong (if not convincing) argument for a particular way of reading those passages. However, it should be more accurately labeled a theological work in that it presents a “cruciform theology.”


Recently I was perusing facebook when I noticed that a colleague’s page had blown up with passionate conversation (I say euphemistically) surrounding this work. What I find remarkable is the heightened emotional responses this text has instigated. Frankly, I found it not all that controversial. In fact I found it to express many of the same convictions other theologians have already pointed to. Before I get into the meat of my reflection, let me say that what Boyd offers in this book is a theological argument posed in a way that only a pastor/theologian could make. His argument is clear, well documented, and containing pertinent arguments regarding questions pastors find themselves facing in the real world. In this sense it was a refreshing read.

Anyone who knows me or has read anything on my blog knows that I am solidly grounded within the Anabaptist/Pietist tradition. So I will not pretend to present an unbiased review. I will try to be fair and critical of this work not simply for the sake of745a927ccea3b3eb8b1221d65f9a913c being critical but because I am convinced that this subject is of essential value for the Christian faith. I have had many a conversation about my belief in the nonviolent God. On too many occasions I have had to face the anecdotal question of what I would do if someone broke into my house and threatened my family (if they knew me they would also know that Laura, my wife, and I actually lived through that hell). Any Anabaptist person who has engaged in conversation regarding her/his convictions regarding nonviolence and peace have had to wrestle with the question about what the Old Testament says about God and violence. Boyd sets out to not merely present a hermeneutical strategy for reading, but a theological basis to form such a strategy.

At the heart of the first volume is his fundamental argument, upon which everything else rests, that Jesus the Christ and him crucified is the quintessential revelation of God. While on the surface every Christian theologian would concur. Where the paths divide is how this simple statement is understood and what it implies. For Boyd this means that nowhere recorded in scripture or time is God more fully revealed than in the event of Jesus crucified. The implications are especially significant when following the early fathers’ practice of reading backward. What this means is that every interpretation of divine revelation antecedent of the incarnation and crucifixion event must be interpreted in light of the divine revelation which occurred at the cross. What opponents to this argument will say is that it places a hierarchy within the canon and in a sense creating a canon within a canon. And along their line of argumentation they are completely correct. In that sense there is some sense of canonical hierarchy. However, Boyd does not conform to that line of argumentation. Essentially he holds firm to the conviction of all scripture being “God breathed” and that it all points to God revealed on the cross. It is the task of the interpreter to discover how those texts point to God revealed on the cross.

What is essential to understand here is that for Boyd, the writers of scripture, while inspired by the Spirit of God, they reflect the same sinfulness and brokenness that all humanity shares. It is curious how over time we have so mythologized scripture that we have sought to sanitize it from reflecting the sinfulness of the authors as characterized in scripture. This perspective of the writers, which is skewed by sinfulness, serves as the veil through which the divine revelation of the nonviolent God is spoken.

I found Boyd’s argument lucid and persuasive particularly as he built his argument with the support of early church fathers from within the first four centuries of Christianity. However, I also wish he would have more fully engaged Origen’s argument for allegorical readings. It felt like Boyd too easily brushed aside Origen’s argument because they don’t align with the modern sensibilities of readers. While I have only scraped the surface of this work, his argument regarding revelation will certainly instigate conversations surrounding this topic with renewed vigor.


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