Theologies of the Old Testament - Book Review

Biblical Theology Bulletin, Winter, 2002 by Roland E. Murphy

In contrast to the Christian style, the emphasis is on orthopraxy rather than orthodoxy. Hence the broad field of ethics. A faithful life was determined by the observance of the Decalogue and the several prescriptions ("catechisms") in the Pentateuch, not to mention the wisdom literature. Much of this derived from old sources of family and tribal ways of life. Several old restrictions, e.g., purity/impurity laws, came down from the past, and they stand in some contradiction to the later description of creation: that all was very good (Gen 1:31). G. rounds off his discussion of this period with a statement that the idea of YHWH alone being God is debatable (p. 216), because today we have not really understood its meaning. He personally believes he cannot abandon his "monistic faith." This sets up the discussion in the next chapter.

Polytheism, Syncretism, and the One God

Gerstenberger begins by proclaiming a "theology from below," i.e., differentiated views about God due to changing historical and social conditions. One cannot speak about the divine essence. As for the one God of Deuteronomy 6:4-6, this confession is not theoretical, it derives from the need of the community for its own identity. Does this mean polytheism? Possibly--but that would presume a firm religious belief that did not tolerate divinities on the side. That kind of community did not exist. One should rather think of functions of religious experience in various parts of the community. This is not monotheism, for "the postulated unity of God is at the most a conceptual construct" (p. 219) that cannot be examined and traced back to a given point. In the period of the monarchy syncretism contributed to a "new faith" (p. 221) that was promoted as "official," but affected the family and tribal phases. This was not a syncretism that simply added a few things to a long tradition; rather it was the creation of several levels within the community. It is an illusion to think of ideas about God as prefabricated notions derived from the past: "The substance of the understanding of God comes from one's own present."

Gerstenberger constantly insists that the social situation of a community is "chiefly responsible" (p. 222) for the expression of its faith, even with its contradictions. One cannot truly rely on the claim of the "true faith" for all humans and times because our words (and therefore the concept of God) are limited and cannot be universalized. The universal claim for worship of YHWH with the concomitant dismissal of foreign cults, is religious intolerance, a way of asserting oneself, and it has unleashed today "orgies of persecution and destruction" (p. 223).

Results and Disputes

Gerstenberger introduces his final chapter as indicating a search for a functional and responsible "picture of God for our globalized world of the third millennium" (p. 224). He finishes it with a page entitled "God for all," and a description of Christian faith. "Our views about God are in themselves not so overwhelmingly important; what is of decisive import is the dynamic that the faith produces" (p. 242). He will not permit Christians to forget that they have a built-in filter when they read the Old Testament. But it allows us to understand Jesus the Jew, and it serves as a corrective to our views on life.