Analysis of information sources in references of the Wikipedia article "The Bible and violence" in English language version.
Marcion Tertullian violent God.
When the wrath of an Old Testament God is "replaced" with the love of a New Testament God —and this formulation remains central to Christian preaching —how can Jews not take umbrage at the insult to the Jewish heart such a contrast implies and at the distortion of the fundamental proclamation of Torah, which is God's love? The technical term for this habit of mind is supersessionism, and a number of Christians, aware of what it can lead to in the post-Holocaust era, have sought to repudiate it.
... nowhere in this book is there a comprehensive concept of evil as such, let alone awareness of a theological problem of evil.
Explaining what separates Christianity from Judaism and Jesus from Jewish tradition is a precarious enterprise. Most of the lines often drawn between the Jewish and Christian faith are false and supersessionist. Most familiar is the dichotomy according to which, in praise of either a schizophrenic Bible or a schizophrenic Lord, an "Old Testament God of wrath" is ranged against a "New Testament God of love." On an entirely different level, though still largely supersessionist, are the society-person, rituality-spirituality, law-grace, and fear-freedom dualities.
The view that Christianity had replaced Israel is frequently called supersessionism.....The early church did fend off an attempt to make the break with Israel complete. The church rejected Marcion's attempt in the second century to demonize both the Hebrew Scriptures and the God they revealed.... In spite of Marcion's condemnation, the echoes of his heresy are still heard every time someone speaks of the "Old Testament God of wrath" and the "New Testament God of love."
With a lens sharpened by engagement with these larger theoretical questions of violence in religion, we focus here on texts of the New Testament. The issue of religious violence in canonical gospel, epistle, Apocalypse, and Acts alike has been underscrutinized in general, and—rather more inexplicably—neglected even in studies devoted specifically to violence "in the Bible." For example, a recent edition of Religious Studies News, an Internet journal of the Society of Biblical Literature, advertises itself as a feature on violence in the Bible, yet articles focus with virtual singularity on Hebrew Bible texts and Hebrew Bible atrocities.... But by raising questions only about Hebrew texts, this issue performs a sort of violence of its own—the "real" problem lies in the "Jewish" texts, not in the Christian Testament....More troubling than studies of violence in the Bible that ignore the New Testament are those that lift up the New Testament as somehow containing the antidote for Old Testament violence. This is ultimately the case, for instance, in the work of Girard, who embedded his views on mimetic violence and scapegoating in a general theory of religion and culture that he crowned with a triumphalist reading of Christian Scripture.
Watch out tor the heresy known as Marcionism, named for Marcion, a mid-second century Christian who distinguished between the God or the Old Testament (and Judaism) and the God of the New (and so Christianity). The most common manifestation of Marcionism today is the false juxtaposition of the "Old Testament God of wrath" to the "New Testament God of love."
Ever since Christians first appeared on the scene, they have confessed that the God of the Hebrew Scriptures acted in Jesus of Nazareth for all the world. That is the center of Christian faith. All the rest turns on this. A curious consequence of this confession is that simply because Christians are Christians they inevitably adopt some specific posture toward the Jewish people, a posture that is always theological and practical at once....The question, then, has never been whether Christians should speak and act with reference to the Jewish people. Rather, the question has been how they should do so, and how what they would say and do would affect the existence of the Jewish people. For most of the past two millennia, the church's posture toward the Jewish people has come to expression in the teaching known as supersessionism, also known as the theology of displacement.... In the early nineteenth century, some progressive Christian theologians carried the idea of supersessionism to a new level. According to them, the God of Jesus Christ was not revealed by the Hebrew Bible at all, and therefore had never entered into a special relationship with the Jewish people in the first place.
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