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They, particularly early Jeremiah and to some extent Isaiah and Micah, appeared to advocate a more reasonable approach to orderly relations with foreigners, inclusive of conquerors, and could be interpreted as better representatives of peace. chapter 3 treatment of war & non-violence in the christian scriptures C learly, the treatment of war and organized inter-group lethal physical violence in the Christian scriptures, particularly in the sayings and activities of Jesus primarily, and in Acts and the various letters, distinctively differ from much, but not all, of the treatment and interpretation of the same in the Hebrew scriptures.
15 This statement certainly generalizes the commonality of thinking between these authors who clearly expressed nuances of different interpretations on how the concept and practice of holy war evolved, but for the sake of brevity we are forced to restrain our explanation hereabove. 16 Hobbs, A Time for War, see pp. 204-205. H. Jones, “Holy War or Yahweh War,” VT 25 (1975), pp. 642-658, Hobbs advances that chapter 2 41 In contrast with the above interpretation, Rudolf Smend offers the explanation that the existence of a dialectical relationship between war and peace ensued in ancient Israel.
56 Jesus the Warrior? ” Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone! ” The scribe said to him, “Well said, teacher. ” (Mark 12: 28-34) Unlike in the Hebrew scriptures, the reign of God, or as the aforenoted text translates the “kingdom of God,” becomes the fulfillment of love of God through the love of more than love of neighbor; it requires that the disciple treat others more than as a mere neighbor and, in fact, as a brother or sister of the same Father or Mother God.