Seeking God in the Old Testament

Abstract

EVENTS in the last three decades have reversed the trend among biblical scholars and theologians, who after emancipation from narrow traditionalism were headed toward an optimistic humanism. The so-called Platonic equation of knowledge with righteousness was discredited and it was pointed out that man, if left to himself, would not choose the good, the true, and the beautiful. The social gospeler was held up to scorn by the newly enlightened theologian and the cynical press called him a do-gooder or a bleeding heart. The liberal in politics has been discredited by the tough-minded realist and the liberal in theology has been brushed aside by a younger generation. In some influential circles to brand a teacher in the field of religion as a liberal is to classify him as a fossil remnant of an outmoded futility. So the emphasis has shifted from man to God. It is God who acts, we are told, and man, who is the creature of God, can do nothing but hope for the best when he is confronted. The happy liberals of a past generation, who defined religion as man's search for God, are put into the discard and we learn that no amount of searching will do any good unless God chooses the individual. And the proponents of this doctrine of election are not confined to those in the tradition of Augustine and Calvin, but can be found in chairs and pulpits of denominations which a generation or two ago were Arminian. With my distinctly Calvinistic upbringing and affiliation I have no trouble with the doctrine of election or predestination. But when I am told that salvation is entirely an act of God and that man's efforts toward justice and decency and righteousness are of no avail and that his good works are useless, I am not quite convinced. Moreover, when I am told that this is biblical theology, I wonder what is meant by biblical theology, which I believe has not yet been defined to the satisfaction of all who