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Yahweh and the Gods in the Old Testament • Yahve Et Les Dieux • Jahwe Und Die Gotter

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Yahweh and the Gods in the Old Testament • Yahve Et Les Dieux • Jahwe Und Die Gotter EuroJTh (1993) 2:2, 107-117 0960-2720 • Yahweh and the Gods in the Old Testament • Yahve et les dieux • Jahwe und die Gotter J. Gordon McConville, Oxford. RESUME L'article traite des exigences exclusives a l'egard par leur integration dans un nouveau contexte de Y ahve dans le contexte d'un milieu culturel canonique? Y a-t-il une 'affirmation' ou l'on partage bien des far;ons de penser qui, quelconque dans les fragments mythologiques jusqu'a uncertain point, ont une dimension qui sont ainsi integres? En general, la religieuse. L'auteur se demande jusqu'a quel dimension canonique est consideree comme point on a raison de considerer en termes decisive ( contre Barr et en nuanr;ant purement contradictoires la relation entre le Westermann). L'auteur essaie de le montrer Yahvisme et d'autres religions. Il aborde cette pour chacun des themes en question. question en etudiant les themes de la creation, La conclusion principale est que l'AT rejette de la presence de Dieu en Sion, et des noms de avec force les elements qui sont au coeur de la Dieu. religion cananeenne. Neanmoins, l'auteur Lorsque l'AT utilise le langage suggere de distinguer entre ['affirmation 'mythologique' pourparler de la creation, cela theologique et la suggestion religieuse. Le signifre-t-il qu'il accepte, d'une certain langage de Canaan, tel qu'il est employe dans maniere, les idees mythologiques? La question l'AT, conserve une partie de son pouvoir de a plusieurs aspects et peut etre abordee du point suggestion dans le domaine religieux. Ceci a de vue de l'histoire des religions, du langage, des implications pour la far;on dont les du canon et de la theologie. Dans quelle mesure chretiens s'adressent a ceux qui ont d'autres les textes sont-ils 'detaches' du monde du mythe croyances que les leurs. ZUSAMMENFASSUNG Das Ziel des Artikels ist es, die exklusiven befreit worden, als sie in den neuen Anspruche, die fur Jahwe erhoben werden, auf kanonischen Kontext eingefugt wurden? de m H intergrund der gemeinsamen kulturellen Allgemein wird die kanonische Dimension als und zum Teil der gemeinsamen religiosen die entscheidende angesehen (dies Voraussetzungen zu betrachten. Es stellt sich einschrankend gegen Barr und Westermann). die Frage, in wieweit das Verhiiltnis zwischen Auf diese Weise wird dann in allen Jahwismus und anderen Religionen zurecht angesprochenen Bereichen argumentiert. allein in gegensatzlichen Ausdrucken zu Folgende Hauptschlupfolgerung wird beschreiben ist. Dieser Frage wird gezogen: Das Alte Testament verwirft streng nachgegangen durch Studien in folgenden die Elemente, die fur die kanaanitische Bereichen: SchOpfung, die Gegenwart Gottes in Religion zentral sind. Jedoch wird eine Zion, die Namen Gottes. Unterscheidung zwischen einer theologisch Wenn das Alte Testament 'mythologische' bindenden Aussage und einer unverbind­ Sprache fur die SchOpfung gebraucht, schliePt lichen Gedanken I Idee vorgeschlagen. Die das eine bestimmte Annahme von kanaantiische Sprache, wie sie im Alten mythologischen Ideen ein? Diese Frage hat Testament gebraucht wird, behiilt einiges von verschiedene Dimensionen, einschliePlich von der Kraft ihrer religiosen Gedanken. Dies hat Fragen der Religionsgeschichte, der Sprache, Folgen fur die Art und Weise, wie Christen des Kanons und der Theologie. Wie weit sind AngehOrige anderer Religionen ansprechen. die Texte von ihrem mythologischen Bereich EuroJTh 2:2 • 107 • J. Gordon McConvllle • he aim of the present article is to our study, I believe, are those of creation, T consider how the Old Testament relates the presence of God and the nature of God to the concepts found in other religions of its himself. In each case the question must be time when it speaks about God and his asked, whether and how far 'foreign' ideas relationship to Israel and the world. That have been introduced into Old Testament there was a relationship between the concepts religion. The question has several dimen­ of Israel, Canaan, and Babylon is not in sions, including the history of religion, doubt. Nor, indeed, can that relationship be language, canon and theology. described in wholly adversarial terms. Certainly, the Deuteronomic and prophetic 1. Creation critique of the religion of Baal must be given its due place, yet there are also elements in As is well known, the Old Testament's the relationship between Israel's thought creation and flood-narratives have close and that of her neighbours which imply a counterparts in the ancient world. The certain sharing of beliefs. Atrahasis epic and the Sumerian flood-story At a certain level it is entirely unconten­ offer parallels for many of the elements of tious to say that Israel shared ideas with her the stories of creation and flood in Genesis, neighbours. Culturally they ocupied the and the Gilgamesh epic has particular echoes same world. Hebrew is a Semitic language of the Genesis flood account. Echoes of the closely akin to that of the Canaanites who literature of the ancient world also occur in lived alongside Israel. Israel was heir, along the Psalms and certain prophetic texts. with those nations, to a wisdom tradition in These observations bring literary- and both its theoretical and practical aspects. source-critical ramifications with them. In There were shared assumptions about the particular, what are the origins and date of religious nature of the world, and in funda­ Genesis 1-11, or its parts? It has long been mental ways about its creation. In relation recognized that Israelites could have been to political organization also, particularly aware of the Babylonian traditions from an in the configuration of king, temple and early time.! The current tendency is to structure of cultic life, there was a basic recognize that the Bible inherited the similarity with the forms of the ancient creation/flood tradition as a whole at an world. This similarity extends to root early preiod, since its motifs, and even its religious ideas such as holiness, sin and basic structure, pre-date the Old Testament.2 salvation. Israel's rootedness in its world is The interesting question, however, is not inescapable, even as it proclaims the religion about chronological priority, but about what of Y ahweh which, in important ways, sets it the Old Testament has done with the ideas apart from its neighbours. which it takes over. Our particular question goes beyond Broadly speaking, the Old Testament can observations of this sort, though as we shall be said to have reinterpreted the motifs of see, it is inseparable from them. It is con­ the literature which it echoes, and the beliefs cerned with the fact that in certain key of the foreign peoples that underlay it. topics of faith Israel uses expressions and Scholars such as G. von Rad, C. Westermann ideas that are very close to those of its and B. S. Childs, for example, used the idea neighbours. The question is raised, conse­ of demythologization in arguing for a biblical quently, whether there is any sense in which reinterpretation of the creation stories.3 Our the Old Testament writers demonstrate question, however, is how rigorous such a a positive openness to the tenets of other reinterpretation is. Does the Old Testament religions, or indeed may be said to have consciously turn its face against 'mythologi­ 'learned' from them. If there is evidence for cal' elements in the stories of origins, or does such a phenomenon, the nature of the Old it leave a residue of such elements? Testament's 'exclusiveness', in Deuteronomic Westermann apparently believes that it and prophetic terms, will need to be defined does. He stresses that in its belief in creation carefully in relation to it. as such, Israel is no different from its neigh­ The topics which are most interesting for bours, or indeed many other races and 108 • EuroJTh 2:2 • Yahweh and the Gods In the Old Testament • religions.4 Indeed, Israel does not need to Concrete differences between them are express its faith in God as creator, so much elusive. Kraus can say of Ps. 90:2, by way of is this a presupposition of its thought.5 a concession: ' ... there are echoes of rudi­ There is, of course, a crucial difference ments of the mythological view of the between Israel's understanding of creation procreative power of "mother earth" (cf. Job and that of other nations, namely in that 38:4ff.)'. The difference between Kraus and there is in Israel no creation of 'gods'.6 Westermann, therefore, seems to concern Nevertheless, the 'myths of origin' (i.e. where whether these 'echoes' actually affirm some­ the memories of 'beginning' are not yet thing, or whether they really are mere relics, related to a personal creator) still 'leave evacuated of their original meaning by the their stamp on Gen. 1'.7 And Ps. 139:15 new context which they have received in the preserves a memory of the origin of human Old Testament's thought. beings from the womb of mother-earth. 8 It is already clear that a decision between Westermann's belief that the Old Testa­ these points of view involves going further ment rests on certain presuppositions which than observations of a religious-historical it has in common with other religions is sort, to issues of language, canon and developed into a hermeneutical theory. On theology, as noted above. For Kraus, the the one hand, he is in no doubt that the linguistic issue is clear: where the Old biblical narrative, with its prefixing of the Testament uses language known from the primeval history to the story of Abraham, myths, it is because it has borrowed foreign represents a transformed understanding of elements in connection with the theme of the relationship between the primeval period creation; this borrowing, however, is in the and the present: that is, in the Bible the interests of the worship of Yahweh as creator.
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