Today I continue with my review of Greg Boyd’s much-anticipated new book The Crucifixion of the Warrior God (which I will henceforth refer to as CWG).
In part 1, I sketched out an overview of Volume I of CWG, in which Boyd underlines the centrality of the crucified Christ as the paramount interpretive guide to scripture, explores instances of Old Testament divine violence and lays out his “Cruciform Hermeneutic”, according to which the cross must serve as the criterion for determining the degree to which any biblical text explicitly reflects the true revelatory “voice” of God. In this second part, I will briefly overview Volume II, in which Boyd sets out and applies four principles that together form his “Cruciform Thesis”.
– Introduction: Boyd kicks off Volume II by asking readers to consider an imaginary scenario in which he witnesses his wife engaging in what appears to be atypical and disturbing behaviour. Based on his several decades of marriage, Boyd knows his wife well enough to be certain that, despite appearances to the contrary, the behaviour he sees is not congruent with his wife’s character. He must therefore conclude that, even though what he sees appears disturbing on its surface, there must be something else going on – some explanatory set of facts that is hidden from Boyd and which, if he were made aware of it, would explain his wife’s apparently disturbing behaviour in ways congruent with what he knows to be her good character.
This introduction deserves particular mention because its fundamental point – the idea that “there must be something else going on” – becomes a kind of leitmotif that frequently recurs throughout the rest of the volume. Whenever the Old Testament appears to depict God in ways that we know are not congruent with the supreme revelation of God seen in Christ on the cross, we should conclude – so argues Boyd – that there must be something else going on. And, as conscientious readers of scripture, we should diligently search for what that “something else” might be.