plicity of the Old Testament, which is resolved as noted above in Chapter 4 by seeing the midpoint in the divine lordship and the divine community. I t is impossible in so short a compass to present the full range of the book's dis cussion. For this reviewer its chief interest is a modern attempt at Old Testament theology by one who in general represents the school of literary criticism which is pre-Gunkel, pre-form criticism, pre-history of tradition. The center of interest in the Old Testament is preexilic prophecy. The proposition that Old Testament theology centers in divine lordship and divine community appears to violate a sociological axiom: namely, that an idea will not survive, let alone lead a people to a revolutionary faith, apart from its early receiving institutional form(s) by which the people understand their identity and meaning. From what center does renewal come so that Israel's history can be understood as a transformation from the primitive and the archaic? Covenant cannot be used because the historical functioning of its institutions is dated by documentary means to certain periods. Th e emphasis on personalism, while excellent, is set in the context, not of the im portance of
Interpretation: A Journal of Bible and Theology – SAGE
Published: Oct 1, 1974
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