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81-3. Otto, Krieg und Frieden, pp. 84-5. Otto, Krieg und Frieden, pp. 85-6. 28 God and Earthly Power exile on Judah and now he brings deliverance. This is why the theme of Yahweh as creator is so dominant here. 17). No other divine agent can frustrate his designs. Finally, it is only with such a view of God that there can be grounds for the vision in Isaiah of an ultimate inclusive peace beyond the warfare in which nations are embroiled (Isa. 6; cf. 2—4). The outcome of the Old Testament's underlying narrative in such a vision is its strongest answer to the concept that belief in one God engenders violence.

26. Brueggemann, Theology, pp. 312-13. 27. R. Gnuse, No Other Gods: Emergent Monotheism in Israel (JSOTSup, 241; Sheffield: Sheffield Academic Press, 1997), pp. 69-73. See also Mark S. g. pp. 80-114. W. Arnold enters some cautionary notes: Bill T. Arnold, 'Religion in Ancient Israel', in David W. Baker and Bill T. ), The Face of Old Testament Studies (Grand Rapids: Baker/Leicester: Apollos, 1999), pp. g. pp. 411-13. 28. N. Lohfink, 'The Cult-Reform of Josiah of Judah: II Kings 22-23 as a Source for the History of Israelite Religion', in P.

Otto, Krieg und Frieden, pp. 81-3. Otto, Krieg und Frieden, pp. 84-5. Otto, Krieg und Frieden, pp. 85-6. 28 God and Earthly Power exile on Judah and now he brings deliverance. This is why the theme of Yahweh as creator is so dominant here. 17). No other divine agent can frustrate his designs. Finally, it is only with such a view of God that there can be grounds for the vision in Isaiah of an ultimate inclusive peace beyond the warfare in which nations are embroiled (Isa. 6; cf. 2—4). The outcome of the Old Testament's underlying narrative in such a vision is its strongest answer to the concept that belief in one God engenders violence.

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