This book is a compilation of essays, which represents various contributions of prominent scholars to the discipline of Old Testament Theology. Also, the index has an English translation of Gabler's famous lecture. ( )

This book is a compilation of essays, which represents various contributions of prominent scholars to the discipline of Old Testament Theology. Also, the index has an English translation of Gabler's famous lecture. ( )

Eisenbrauns' series, Sources for Biblical and Theological Study, is always provoking and enlightening, unveiling influential issues, concepts, arguments, and perspectives within a particular corner of the world of biblical and theological scholarship. Some volumes are concerned with spotlighting individual trees that have punctuated and altered the surrounding landscape, while others attempt a more holistic view of the forest. This edition, Old Testament Theology: Flowering and Future, a revision of the first volume in the series, aims for the latter focus.

After a short overview of the field prior to 1933, we are introduced to two essays by Walther Eichrodt and Otto Eissfeldt whose distinctive visions would provide the basic definitions and methodologies for a theology of the “Old Testament” writings for the next half century of scholarship. From that point forward, the book is primarily composed of extremely short, fragmentary, arbitrary selections from one or more works of various scholars that the editor felt exposed significant aspects of that author's unique contribution to the field and examples of that insight in action. This is both helpful and frustrating. It is often difficult to grasp basic proposals, let alone the reasons and arguments in support of those ideas or their nuances and peculiarities, by peering at 12 to 18 pages of piecemeal presentation. One can't help but wonder why such selections were “better” and how much of the editor's own personal interests and ideologies are reflected in the selection of examples of each author's methodology. Fortunately, there is enough documentation to further explore and/or immerse ourselves outside the volume in whatever perspective catches our interest, perplexes our thinking, or incites our ire. It is unfortunate, however, that we are only given partial lists of books (mostly limited to works of OT theology) by the authors appearing in this volume. Johann Gabler's inaugural address in 1787, which effectively began the modern discipline of OT theology, was strangely inserted in an appendix at the end of the volume instead of serving as a launchpad at the beginning. Its presence in English translation, however, no matter its position, is very welcome indeed.

Since the attempt to find a theology of the OT writings or canon has, historically, been almost entirely a white, male, Western, Protestant discipline, it is not surprising that this volume is composed of virtually nothing else. However, the past three decades have shown an explosion in the field of OT theology that has shattered the elitism and dominance of race, gender, culture, and religious persuasion, while providing new avenues of literary, historical, and methodological investigation. Despite a publication date of 2004 and the fact of its revision in order to provide an updated review of the field, Flowering and Future only seems to hint at this turning point. Perhaps this is because most of its chosen authors are still mired in the past and can only provide templates of how the next generation will or should do and see things differently. But that generation is now, so you will have to go elsewhere for a look at the present of OT theology.

In the end, I felt that the volume's lack of present concern is its greatest fault. It greatest strength is enabling us to peer into the very texts that have guided us down the path that leads to the present. Since that path was paved by white, male, Western Protestants who were guided by the New Testament and whose concerns were primarily those of church and faith, the book could seem taxing or alienating to those who are neither fundamentalist, conservative, Protestant, male, or raised and educated in the dominant western culture—a rather large percentage of the world population. This is not a fault of the volume, but rather the reality of the past which this volume presents. And finally, because packaging is not superfluous, it should be noted that this (along with all other volumes) is published in a necessary, attractive, and sturdy hardback utilizing 50% post consumer recycled, chlorine-free paper. ( )