The commands to genocide in the Old Testament are particularly troubling for most people except for the most basic, literal-thinking fundamentalist (Protestant or Catholic). For them is simple: God said it, so it’s morally right. Most other Christians take a little more nuanced approach — at least the ones who know about the passages and want to deal with them honestly.

Capturing Christianity — a YouTube apologetics channel — invited Dr. Randal Rauser, who describes himself as “progressively evangelical, generously orthodox, rigorously analytic, [and] revolutionary Christian thinking,” to discuss the troubling passages. He wrote Jesus Loves Canaanites, a book that deals with the various Christian attempts to explain these passages. I listened to the interview on my run this evening, and two things stood out.

How do we make sense of the fact that God is supposed to be love and yet he commands all these awful things? Surely this creates some cognitive dissonance that Christians want to deal with. How do we deal with it?

Rauser explains that, in dealing with these passages, Christians need to “develop different reading strategies to minimize the cognitive dissonance that is created when we read these passages.” Earlier he mentions a new convert who discovered these passages and found them troubling, and Rauser suggests that new converts who haven’t been “inculcated” with these reading habits might find these passages to be stumbling blocks to their faith. It’s interesting that he uses the word “inculcated” because the definition Oxford is “instill (an attitude, idea, or habit) by persistent instruction.” Persistent instruction — drilling this into one’s head. So in order to deal with these issues, one has to have drilled into one’s head certain reading habits. What are these habits?

One of them is to ask if a given interpretation develops a love of God and man. If it doesn’t, it’s not the intended interpretation. But this puts the cart before the horse: one should not have to read the Bible with an ideal interpretive framework in place that automatically defaults to erring on the side of the Bible. That’s not critical study; that’s mindless acceptance.

Another reading technique is to apply what we know about God and ask if a certain interpretation reflects that.

He uses the extreme example of Dena Schlosser, who in 2004 used a knife to amputate the arms of her eleven-month-old baby because it was a sacrifice God had asked her to make. Rauser insists that

the vast majority of people today, we don’t even give it a moment’s consideration that God possibly willed such a thing to happen because we believe it is fundamentally inconsistent with who God is. And we would say, maybe she was influenced by a demonic entity or she is mentally ill, schizophrenic or something else, but what we don’t think seriously is that God maybe or possibly commanded that.

Yet I don’t see why we can’t imagine God commanding that: he did command Abraham to do just the same thing. If we’re going to accept that Abraham was justified in what he did, we have to at least consider that Schlosser was justified in what she did. After all, who are we to say that God wasn’t talking to her?

But of course, we will say that because it’s the only thing we can say. To suggest that God might be getting back into the business of having people slaughter each other at his bidding opens up such potential chaos and terror that it’s unimaginable.

A favorite question of skeptics when the story of Abraham and Isaac comes up is to ask the Christian, “What would you do if God commanded you to kill your child?” Most Christians will hem and haw and suggest that they’d have themselves checked into a hospital to check for mental illness and yet at the same time deny that possibility for Abraham.

I commend Rauser for dealing with the issue, but like Trent Horn, he seems just to be offering possible ways out that allow a Christian some breathing room from the crowding cognitive dissonance that rattles thinking Christians’ faith.