Trends in Old Testament Theology

VERY worker in the field of Old Testament is familiar with "the death and rebirth of Old Testament theology."' Briefly, from the time of Johann Phillip Gabler's inaugural lecture at Altdorf on March 30, 1787, this branch of biblical scholarship was a self-conscious and increasingly significant phase of Old Testament study. Numerous works of first rank were produced through the nineteenth century; then suddenly, just after the close of the century, it came to an abrupt end with the posthumous volume by A. B. Davidson, which was at the same time the one important Old Testament theology by an English-speaking scholar. There ensued the years of the histories of Israel's religion, with many books of high scholarship and significance. Then in the 1930's (with a preliminary work in 1922) Old Testament theologies again began to appear and the subject acquired almost at once a respectability and importance which the following years have but enhanced.2 This strange double shift in scholarly interest and expression is one of the remarkable features of recent biblical study. Yet explanations, whether partial or complete, are at hand. In considerable measure the reason is inherent in the subject matter. For, on one hand, the religion of Israel is now fully recognized to have been subject, just as any other, to a process of growth. Some scholars believe that until prophetic times it was not far removed from a semi-paganism; others wish to trace back into early times, even into the patriarchal age, some worthy grasp of the exalted faith that presently became the glory and greatness of Israel. But both alike admit the reality of development in Israel's knowledge of God and in standards of human conduct. A historical treatment of Israel's religion is a sine qua non for those who would understand it. But not less does an organized statement of a matter so complex as a nation's religious faith and practice seem a necessity of rational thought. The Jews, it is true, have through their long history manifested little interest in such formulations. Only in recent times and to a limited extent have they produced theologies of Judaism.' The Jewish emphasis on conformity to the group way of life has left large freedom of thought for the individual. But Christianity has from the first taught the centrality of faith, though not without serious misunderstandings and excesses throughout the centuries. A statement of the content of that faith has always been needed. The creeds of the early church were the germ of all later theologizing. Christianity has been a theological religion. Thus it has been first of all the tension between these two basically valid approaches to the religion of ancient Israel that has caused the vacillation of interest which we are considering. It was natural, almost inevitable, that with the evolutionary concepts of the latter half of the nineteenth century, the growing emphasis on a correct sequence of Old Testament writings, and the parallel interest in the new study of "comparative religion," as it was called, that the theological treatment, dominant even long before Gabler, should give way to histories of Israel's religion. Indeed the change was less spectacular than our summary sketch would make it appear. For the famous and standard Old Testament theologies of the period evidence richly the operation of the new forces and the shift of emphasis that was already taking place. They manifest a deep consciousness of the historical nature of their subject matter, and even, as in the case of Schultz's work, preface their theological structure with a lengthy history of the religion. They were in this regard only availing themselves of the best thought and insight of contemporary scholarship, and marking a real advance over the uncritical methods that had