If God truly did half of what He is portrayed as doing in the Old Testament, then the God of the Old Testament appears to be the most violent, petty, and hateful being in the universe, and people are right to reject Him as the ruler of their lives.

Frankly, if the choice is between a monstrous God and an errant Bible, I would choose an errant Bible every time. One of my core convictions which I wanted to hold to at almost any cost, is that the Bible is the inspired and inerrant Word of God. I do, of course, leave room for the use of literary techniques such as metaphor, hyperbole, and poetic imagery, and also allow for minor errors to have crept in through the process of copying manuscripts by hand over the centuries.

But I believe that the Bible says what it says because God wanted it to say it, and that it is a reliable, accurate, and trustworthy account of what it says. Furthermore, I believe that the traditional and conservative views about biblical authorship are essentially correct.

I believe that Moses wrote the vast majority of the Pentateuch For example, Moses clearly did not write most of Deuteronomy I believe that the events described in Joshua and Judges happened within history as described, and at the period of time these books claim.

The same holds true for the rest of the Old Testament and the entire Bible , including the descriptions of Israelite violence by the command of God. This is pretty much what I have always believed about the Bible, it is what I have been taught at Bible College and Seminary, it is what I preached and taught as a pastor, and is what I have taught on this blog for the most part.

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Email required Address never made public. Name required. Blog Stats , hits. Follow Project Augustine on WordPress. In fact, the release — which will be carried out by Terratur Possessions and Malignant Voices — is only two weeks away April 28 marks the date , so prepare yourselves for imminent inflammation.

Another opus that will be released through Terratur Possessions this year is the sophomore, yet untitled, album by Misotheist. The band, hailing from Trondheim, Norway, was featured on No Clean Singing in November last year, together with a stream of an advance track from their debut album. Now, merely four and a half months later, they present us with a track from their second album. Deus Mortem discography misc. Pseudogod - Branded by Hornz Pseudogod - The Firstborn of Abhorrence Pseudogod - Illusion of Salvation Blaze of Perdition - Son of Man Blaze of Perdition - Decay of God's Creation Blaze of Perdition - Ouch on Theos Son of Man Decay of God's Creation Ouch on Theos Misterium Kliffoth The Scarlet Woman Alchemy of Flesh Son of Dawn The Great Work Towards the Blaze of Perdition Into the Nothingness Divine Zatracenia Blask The Hierophant Back to the Womb Into the Hidden Light Let there Be Darkness Gospel of the Serpent's Kin I am Thy Plague The Tower of Loss Speak of Me Not The Grail of Transfiguration Necrosophist Night's Blood Dissection cover Perdition - Antihuman Divinity - EP.

Warfare Zyklon-B cover Convent - Abandon Your Lord Captive of the Force of Satan. Apostles of Godless Elations. Oppositive to the Nature. Blessed Amongst the Flock. Goblet of Bitterness Sznur The Rope Plaga - Plaga - demo. Triumfalny taniec Triumphant Dance Serve - Devourer Of Light A Grave Warning feat Raypissed from Inverticrux.

Dreaming-Among-Corpses feat Xanctux. Etykiety: ambient , black metal. Blok 11 - Block 11 Czas Zniszczenia - Time of Destruction Lata Niewoli - Years of Slavery Chainsaw Gutsfuck Mayhem cover Hrdi a silni Sjednoceni virou Infernal War.

Jewhammer Satanic martial terror In doing so, he again underscores the inevitable outcome of his ministries. The problems he surfaces—here, the way the law becomes a burden instead of a balm—are deeply entrenched.

The only way to make clear how profound the problems are is to make clear without a doubt that the structures that purport to further Torah actually corrupt Torah. This effort requires surfacing for all to see how these structures will turn with deadly violence against the true messenger of Torah. Jesus implies that his reading of the Torah is compatible with the prophets, not opposed to them.

Any reading that truly fulfills the Torah must be congruent with the vision of the prophets. The die is cast.

Jesus faces deadly foes. Even as the tensions mount between Jesus and religious leaders, his fame spreads and crowds gather by the thousands. In this volatile time, having a charismatic prophet such as Jesus in their midst, drawing crowds, challenging the authority of the religious structures and their leaders, fostered great anxiety. Jesus recognizes that his message of love and liberation, when presented with power in such a context of volatility, inevitably heightens stress.

The system is corrupt; the hold of the Powers must be broken. And conflict will grow, because the Powers will not surrender. Jesus links his own fate with murdered prophets Luke Like them, his speaking the word of confrontation, calling Israel back to the living Torah, will be met with deadly violence.

Those who invested what they had been given successfully received a reward and those who did not received punishment. Jesus does offer a genuine choice, and saying no to him leaves one to the fate of those who become like that in which they trust. The story moves toward its climax when Jesus arrives in Jerusalem to great acclaim.

The question that remains to be answered is how his kingship will find expression. Jesus grieves the fate of Jerusalem.

The city and its powerful people are in thrall to the powers of religious institutionalism and political authoritarianism. The violence at the heart of that thralldom will be fully exposed in the events to come. The Pharisees mostly depart from the picture, replaced by the chief priests and Sadduccees. The law and its application is replaced by the temple as the center of controversy. Now, we no longer have only threats of violence toward Jesus; the threats are acted on.

Just as Jesus had challenged the Pharisees and their scribes head on, healing in their presence on the Sabbath, forgiving the sins of unclean people in their presence, here in Jerusalem Jesus also takes the challenge to the temple authorities. When he arrives in Jerusalem, Jesus heads straight to the temple. Earlier, Jesus critiqued the problematic uses of the Law by the Pharisees, with the hope for reform.

With the temple, however, we get the clear sense that the corruption is fatal. Unlike with the Law, Jesus seems to see the Temple as a dead end, not a structure that can be restored to an original, life-enhancing purpose. Israel trusts in a barren temple. The Temple, as the central symbol of the whole national life, was under divine threat, and, unless Israel repented, it would fall to the pagans.

But they ultimately do not find that problem insurmountable. The next day, the temple leaders challenge Jesus. Who gave you this authority to do them? Jesus does not give a straight answer, and the leaders equivocate, still aware and fearful of the crowds. Jesus exacerbates the confrontation, telling a provocative parable.

He speaks of a vineyard the temple whose owner God leases it to tenants the religious leaders. When the owner sent a servant the prophets to collect the rent hold the leaders accountable to Torah , the tenants beat the servant and sent him back empty-handed.

Another servant is sent—and murdered. And again. Finally, the owner sends his own son Jesus , who tenants also murder.