From Publishers Weekly
This hard-hitting, cogent book by Nelson-Pallmeyer, an assistant professor of peace and justice studies at the University of St. Thomas in St. Paul, Minn., explores the relationship between religion and violence in Christianity, Judaism and Islam. "I accept that there are positive streams within the Bible and the Quran," he writes. "The problem that has been ignored for too long, however, is that these streams flow from and are flooded by an enormous reservoir of God's abusive violence." Nelson-Pallmeyer cites Old Testament/Hebrew Bible passages that point to God as a "determined and powerful land thief" and a "relentless" and bloodthirsty warrior. And while the New Testament is often perceived as a softer, gentler statement about God's goodness, Nelson-Pallmeyer claims that this more mild ethos is shored up by a system in which Jesus' sacrificial death appeases "a violent God who punishes sin." Likewise the Quran, which is informed by the Old and New Testaments, not surprisingly has a strong orientation toward religious violence (though Nelson-Pallmeyer overstates his case when he maintains that "almost every sura presents fear of God's wrath as the foundation for belief and action"). Nelson-Pallmeyer's sometimes harsh rhetoric is balanced by his extensive knowledge of the three religions' sacred texts and by a writing style which, for an academic, is refreshingly free of jargon. Chapters are short, accessible, and persuasive. While this book's perspective may be one-sided, it is a side that needs to be heard. Copyright 2003 Reed Business Information, Inc.

From Booklist
There is an unacknowledged elephant in the room of the world's great monotheisms, Nelson-Pallmeyer says, consisting of the fact that, in the Bible and the Qur'an, God attacks and incites to violence far more than he blesses. When not punishing his people's enemies or backsliders among the faithful, he kills innocents, such as the couple he offs for donating only most of the proceeds from a voluntary real-estate sale (Acts 5:1-11). So God's own behavior and injunctions justify atrocities such as 9/11--"The Bible/Qur'an tells me so," the religious terrorist can reasonably say. Of course, Nelson-Pallmeyer doesn't accept the cruel God predominant in the Scriptures. He prefers the God concerned for compassion, justice, and ethical conduct that the sacred books also record, and he counsels that the salvation believers seek will come from being healed by one's enemies (e.g., the West by the Middle East), and by doubting, from the record of human history, that the good society can be realized by violence. A small book conveying a large argument calmly but forcibly. Ray Olson
Copyright © American Library Association. All rights reserved

FROM THE PUBLISHER

"When Muslims flew planes into the World Trade Center and the Pentagon on September 11, 2001, many wondered how they could invoke God's name to kill innocent civilians. When Israeli soldiers continue to invade Palestinian settlements, many wonder how they can invoke God's name to kill innocent civilians. When President Bush used Christian rhetoric to justify his "war against terrorism" Afghanistan, many wondered how he could invoke God's name to kill innocent civilians." "In this book, Jack Nelson-Pallmeyer states that the sacred texts of Christianity, Judaism, and Islam - the Bible and the Quran - are riddled with violent images of God and with passages that can be reasonably interpreted to justify violence against enemies in service to God's will. He explores deeply the historical and social texts and examines closely the many passages in the Bible and the Quran that provide the foundation for violence in the name of God." Nelson-Pallmeyer challenges the understanding of power that lies at the heart of the Bible and the Quran. He argues that nonviolence is powerful and necessary and that a viable future for human beings depends on challenging the ways in which sacred texts reinforce visions of power that are largely abusive. A viable future, he says, depends on our re-visioning God's power.

SYNOPSIS

Nelson-Pallmeyer (justice and peace studies, U. of St. Thomas, Minnesota) explores the ways in which the sacred texts of Christianity, Judaism, and Islam seemingly justify violence against enemies in the service of God's will. He challenges the under standing of power that lies at the heart of the Bible and the Quran, arguing that nonviolence is crucial to the future of humanity and that the abusive visions of power presented in sacred texts should be challenged. Annotation ©2003 Book News, Inc., Portland, OR

FROM THE CRITICS

Publishers Weekly

This hard-hitting, cogent book by Nelson-Pallmeyer, an assistant professor of peace and justice studies at the University of St. Thomas in St. Paul, Minn., explores the relationship between religion and violence in Christianity, Judaism and Islam. "I accept that there are positive streams within the Bible and the Quran," he writes. "The problem that has been ignored for too long, however, is that these streams flow from and are flooded by an enormous reservoir of God's abusive violence." Nelson-Pallmeyer cites Old Testament/Hebrew Bible passages that point to God as a "determined and powerful land thief" and a "relentless" and bloodthirsty warrior. And while the New Testament is often perceived as a softer, gentler statement about God's goodness, Nelson-Pallmeyer claims that this more mild ethos is shored up by a system in which Jesus' sacrificial death appeases "a violent God who punishes sin." Likewise the Quran, which is informed by the Old and New Testaments, not surprisingly has a strong orientation toward religious violence (though Nelson-Pallmeyer overstates his case when he maintains that "almost every sura presents fear of God's wrath as the foundation for belief and action"). Nelson-Pallmeyer's sometimes harsh rhetoric is balanced by his extensive knowledge of the three religions' sacred texts and by a writing style which, for an academic, is refreshingly free of jargon. Chapters are short, accessible, and persuasive. While this book's perspective may be one-sided, it is a side that needs to be heard. (Feb.)

Library Journal