One of the more challenging passages in the Bible is the story told in the book of Joshua. God’s chosen people enter the “promised land,” meet with opposition from the nations living there, and proceed—with God’s direction and often miraculous support—the kill or drive out the previous inhabitants. The book ends with a celebration that now the Hebrew people are in the Land, poised to live happily ever after.
Probably the most difficult aspect of the story to stomach is the explicit command that comes several times from God to the Hebrews to kill every man, woman, and child as part of the conquest. This element of the story is horrifying, even more so in light of the afterlife of this story where it has been used in later times to justify what are said to be parallel conquests—such as the conquest of Native Americans and nature southern Africans. So what do we do with it as pacifists? Or, really, even if for those who are not pacifists, how could an moral person want to confess belief in such a genocidal God?
The dismissal strategy
Probably the easiest response to the Joshua story is simply to dismiss it. To say, this is not part of our story. The God of conquest is not the God of Jesus Christ. One way to think of this is simply to say that the Bible here contains stories that cannot possibly have been true. We can’t know why these stories were included in the Bible, but we can know that we need to repudiate them—or at least agree to ignore them.
I hope some time in the not too distant future to reflect in more detail on this problem. There are various strategies to read Joshua in ways that don’t go to the total dismissal extreme but to in fact see some truths expressed there that may be appropriated for peace theology (this may be said to be the strategy taken by Mennonite scholars such as Millard Lind and John Howard Yoder). And there are other strategies, not necessarily with a peace theology agenda, for coming to terms with the story in ways that do not require its repudiation but still allow us to place our priority in reading the Bible on the message of Jesus.
For now, though, I simply want to reflect on a particular reading strategy I just thought of. To me, it’s quite different than the total dismissal strategy, though since I do not accept the historicity of this story, some might see it as pretty close to dismissal. I don’t actually feel much of a need to protect the Joshua story from dismissal—however, I still tend to want to see if we can find meaning in the story that at the least will help us put it in perspective and protect us from the uses that find in the story support for our violence. More than defending Joshua per se, I am interested in defending the larger biblical story of which it is a part—an essential story for faith-based peacemakers. Continue reading