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Religious, political, and economic revolts have defined the human experience throughout history. These kinds of universal turbulence continue to be the dominate source of human suffering and perplexity during the first decade of the 21st century. What can

Foreword / Martin E. Marty -- Ad testimonium / Archbishop Desmond Tutu -- Preface / J. Harold Ellens -- Introduction / J. Harold Ellens -- The destructive power of religion / J. Harold Ellens -- The Bible made me do it / D. Andrew Kille -- The Quran, Muhammad, and Jihad in context / Charles T. Davis III -- Religious metaphors can kill / J. Harold Ellens -- The disarmament of God / Jack Miles -- The interface of religion, psychology, and violence / J. Harold Ellens -- The dynamics of prejudice / J. Harold Ellens -- Destructive and constructive religion in relation to shame and terror / Jack T. Hanford -- The role of self-justification in violence / LeRoy H. Aden -- Toxic texts / J. Harold Ellens -- Jihad in the Quran, then and now / J. Harold Ellens -- The myth of redemptive violence / Walter Wink -- Beyond just war and pacifism : Jesus nonviolent way / Walter Wink -- Fundamentalism, orthodoxy, and violence / J. Harold Ellens -- The myth of redemptive violence or the myth of redemptive love / Wayne G. Rollins -- Violence and Christ : God's crisis and ours / J. Harold Ellens -- Conclusion: Revenge, justice, hope, and grace / J. Harold Ellens

Intro -- Contents -- Preface -- Acknowledgments -- Introduction: Grace and Health -- chapter 1 God's Health and Human Health -- chapter 2 A Psychotheology of Illness and Health -- chapter 3 Anxiety and the Rise of Religious Experience -- chapter 4 The Bible and Human Health -- chapter 5 Modern Notions about Human Nature -- chapter 6 Psychology and Spiritual Conversion -- chapter 7 Communication as Psychological Healing -- chapter 8 A Psychotheology of Communication -- chapter 9 Story as Psychotherapy -- chapter 10 Psychological Stress as a Way to Spirituality -- chapter 11 The Essence of Psychospiritual Health: Life and Grace -- chapter 12 Radical Grace: Psychological Implications and Applications -- chapter 13 The Psychospiritual Health of the Healer -- chapter 14 Grace Theology in Psychotherapy -- Conclusion: Summing Up-Grace and Health -- Series Afterword by J. Harold Ellens -- Bibliography -- Index.

Christmas gives us that 'sweet little Jesus Boy' and Lent follows that with the 'gentle Jesus, meek and mild.' He was neither of those. In point of fact, he was the 'tough guy from Nazareth.' He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus' esoteric definition of Messiah correct. Nobody else understood it either. Jesus had made it up himself and not adequately explained it to anybody until then. He called the religious authorities snakes, corrupt tombs, filthy chinaware, fakes, and Mosaic legalists who had forgotten God's real revelation of universal grace and salvation in the Abraham Covenant. He tore up the temple in the middle of a worship service and cursed those present for turning God's house of prayer into a den of thieves, when actually they were kind, helping out-of-town tourists obtain the proper sacrifices for the liturgical rituals. Jesus was persistently aggressive, often angry and not infrequently irrational, killing an innocent fig tree with his curse, for example. He constantly attacked the Pharisees and their proposals for renewing the spiritual vitality of the Jewish Community. He abused numerous people by healing them on the Sabbath just to make his political point against the religious leaders. He could just as well have healed them on Tuesday, if he really wanted to heal them. By healing the blind man in John 9 on the Sabbath, for example, he caused the man to be driven out of his synagogue, his family, and his community of faith; isolated and abandoned as if he were a leper. Even when he said surprising things about children, his focus was not on the children but on his disciples, using the children as tools for making an assertive teaching point. Jesus' life was one of perpetually aggressive claims for his vision of God's reign. He constantly and intentionally provoked conflict and disruption of the status quo, spiritually ...