Being Human in God’s World: An Old Testament Theology of Humanity

Abstract

This volume studies what it means to be created in the “image of God” in the theological tradition of the OT. The work consists of an introduction, which lays out the aims and methodology of investigation, and 10 chapters that address different expressions of the human condition. The introduction sets forth the question of what it means to be human in the context of Christian Scripture. The author believes that any study of the human condition is Christological in nature and aims to establish close ties between the OT perception of humanity and the Christian confession of faith in Jesus, Son of God and Son of Man (p. 1).Chapter 1 investigates “the image and likeness of God” in Gen 1 and its representation in humanity. McConville believes that human identify is found in God’s image and, as its bearers, human beings rule over nature and pass their likeness to their children. Godlikeness is lived out in a committed relationship between God, humanity, and the created world, in which power is balanced by service (p. 29). Chapter 2 analyzes “the image of God” in the Garden of Eden (Gen 2–3). The author suggests that the loss of immortality should be understood against the background of the image (p. 38). Genesis 1–3 present a story of humanity that bears God’s likeness in the world, yet they misunderstand its meaning in their subjective reality. This complexity of the human condition with its possibilities and limitations, power and creativity is the focus of the remainder of the book.Chapter 3 looks at the anthropological language of certain OT texts that refer to the human constitution. McConville examines the terms heart, soul, spirit, love, and the social body to demonstrate that the teaching of Deuteronomy is pedagogical in nature and is based on an understanding of the human condition. This teaching intends to form a community of mature individuals, keenly aware of what constitutes a good life, a choice between life and death (p. 59). Chapter 4 deals with the concept of the “self.” The author proposes that the self is always situated in a cultural and intellectual environment; thus, contemporary understanding of personhood differs from the OT view (p. 61). There are modern views of the self similar to biblical views, because they recognize the relationship between humanity and ecology and between human engagement in the intellectual process and close ties between self-understanding and policy and practice (p. 80).Chapter 5 examines the OT use of the Hebrew language in depicting the human condition. McConville argues that “biblical language has the capacity to transcend specific situations in life and become relevant to readers and worshipers generally” (p. 81). The language of ordinary life in the OT appeals to readers of all ages, speaks to their deepest concerns, and leads to transformation. It creates meaning beyond the biblical context, transforming any experience and possessing a “prophetic edge” (p. 93). Chapter 6 addresses the cultural embodiment of the self in place and memory. The author advances that OT theology sees location and interaction with creation as an important aspect of being human (p. 101). The commemoration of formative events regarding the people of God and his creation form another aspect of human identity. In OT thought, the convergence of place and memory influences matters of justice, responsible thought, and action (p. 117).Chapter 7 investigates “the challenge of godlikeness . . . in the political sphere” (p. 119). According to McConville, political life is embedded in the life of persons and events to demonstrate that it is inseparable from the human story. The author analyzes the political lives of several of Israel’s leaders and points out their perpetual challenge to maintain integrity, be an advocate of justice and righteousness, and conform to the expectations of their vocation (p. 146). Chapter 8 considers the aspect of the “image of God” as “male and female” (Gen 1:27). McConville suggests that the OT can only describe the expectations of the societies in the biblical world. He believes that male-female relationship is defined in the context of social network and “under the banner of curse or blessing, death or life” (p. 159). The language describing this relationship also evokes the character and actions of God.Chapter 9 asks the question about human potential in the realms of work and creativity. The author advances that Wisdom Literature speaks of limitations to human potential in grasping the fullness of the knowledge and wisdom of God and his greatness (pp. 174–75). However, when wisdom is applied, it allows humanity to pursue their artistic virtuosity experimentally in work and art (pp. 181–82). Every expression of the sense of beauty is a way to worship God. Chapter 10 looks at the ways human formation is presented in the Psalms. The OT portrays humanity as unfinished but living with eschatological hope, which brings meaning to daily life (p. 189). McConville proposes that the book of Psalms offers the best description of human condition in all of its complexity, of a human pursuing the image of the divine, in the process of spiritual growth, transformation, and transcendence (p. 192).This study is a rich theological and biblical exploration of the OT view of what it means to be human. McConville masterfully engages a variety of biblical texts to help the reader understand what it means to be created in “the image of God” and what responsibility comes with it. This book would have benefited from having a conclusion, where the author could have tied the 10 chapters together and discussed the implications of these proposals. In addition, it would have been helpful to know how the “image of God” is realized in the area of a person’s daily work, not only in creative spheres as discussed in ch. 9. Nevertheless, this is a valuable addition to the field of OT theological and biblical studies and a source of enriching discussions on the nature of true humanity in God’s world.