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A Historical Theology of the Hebrew Bible
In this meticulously researched study, Konrad Schmid offers a historical clarification of the concept of “theology.” He then examines the theologies of the three constituent parts of the Hebrew Bible—the Torah, the Prophets, and the Writings— before tracing how these theological concepts developed throughout the history of ancient Israel and early Judaism. Schmid not only explores the theology of the biblical books in isolation, but he also offers unifying principles and links between the distinct units that make up the Hebrew Bible. By focusing on both the theology of the whole Hebrew Bible as well as its individual pieces, A Historical Theology of the Hebrew Bible provides a comprehensive discussion of theological work within the Hebrew Bible.
- GenresBiblical Studies
456 pages, Hardcover
Published May 9, 2019
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Displaying 1 - 3 of 3 reviews
December 20, 2022
Schmid provides a reading of the Hebrew Bible which focuses on the historical context first before moving to the theology of the same and, as such, the bulk of the book, after establishing the state of Old Testament theologies in scholarship and thus the place of his work in it, is historical rather than theological in nature.
Schmid's approach to the Hebrew Bible (hereafter, HB) is historical-critical. Therefore, he affirms something of Wellhausen's hypothesis by repeatedly discerning Priestly and Deuteronomist editorial hands and agendas lying beyond parts of the HB. Moreover, he stresses diversity rather than unity for the HB, discerning conflicting voices in its various parts. For example, Ecclesiastes is often pitted against other portions as presenting a dissenting view. Additionally, he sees no theological core in the HB.
By way of criticism, Schmid frustratingly dismisses, in his words, "fundamentalist" approaches to the HB. This is most frustrating because while 'fundamentalist' scholars of integrity engage with the historical-critical insights of the guild, this favor is not often repaid in kind. Rather, what appears to be the more enlightened scholars (i.e., adherents of historical-critical methodologies) seem all too ready to dismiss the findings and argumentation of the less enlightened with their affirmation of the divine origin of the HB. Sadly, Schmid is not in an exception in this regard, making the point throughout that the HB was not inspired or revealed by God, with the exception of (perhaps) the first writing of the ten commands by God's finger.
Furthermore, much of his argumentation, at least from my reading, amounts to assertion. Now, I am willing to grant that there is argumentation that Schmid could offer in support of his assertions, but he, in the main, fails to do so in this book, taking for granting instead that we are to merely see things the way he does. This though comes down to the presuppositions one brings to a text and how said assumptions actually drive one's reading rather than the actual content. Historical-critical exegesis, while pretending at some neutral, sanitized rationality, is far from it. At the very least, if only he and other scholars of the Bible, whether the HB or New Testament, would thoughtfully engage the research of their 'fundamentalist' interlocutors.
More positively, the first portion of the book which discusses the state of research regarding Old Testament theologies was fantastic and interesting. Additionally, Schmid's presentation will give the reader a sense of how the HB is being interpreted and understood in contemporary scholarship and the large bibliographies starting off each section will clearly serve the serious student or scholar of the HB. One main take away for this reviewer is that the diversity of the HB must be wrestled with and not flattened out. Perhaps one day a 'fundamentalist' will take up the task of engaging the diverse voices of the HB in a manner that does not need to posit the various tenuous theories of the historical milieus of the books found in the HB. My 3-star rating is based on his complete dismissal of 'fundamentalist' scholarship and his failure to provide the level of argumentation one would expect for the assertions he makes, with the recognition that the latter point may be merely a case of Schmid speaking to a sympathetic guild rather than attempting to persuade a less-sympathetic audience which in my mind does not signal good scholarship.
Schmid's approach to the Hebrew Bible (hereafter, HB) is historical-critical. Therefore, he affirms something of Wellhausen's hypothesis by repeatedly discerning Priestly and Deuteronomist editorial hands and agendas lying beyond parts of the HB. Moreover, he stresses diversity rather than unity for the HB, discerning conflicting voices in its various parts. For example, Ecclesiastes is often pitted against other portions as presenting a dissenting view. Additionally, he sees no theological core in the HB.
By way of criticism, Schmid frustratingly dismisses, in his words, "fundamentalist" approaches to the HB. This is most frustrating because while 'fundamentalist' scholars of integrity engage with the historical-critical insights of the guild, this favor is not often repaid in kind. Rather, what appears to be the more enlightened scholars (i.e., adherents of historical-critical methodologies) seem all too ready to dismiss the findings and argumentation of the less enlightened with their affirmation of the divine origin of the HB. Sadly, Schmid is not in an exception in this regard, making the point throughout that the HB was not inspired or revealed by God, with the exception of (perhaps) the first writing of the ten commands by God's finger.
Furthermore, much of his argumentation, at least from my reading, amounts to assertion. Now, I am willing to grant that there is argumentation that Schmid could offer in support of his assertions, but he, in the main, fails to do so in this book, taking for granting instead that we are to merely see things the way he does. This though comes down to the presuppositions one brings to a text and how said assumptions actually drive one's reading rather than the actual content. Historical-critical exegesis, while pretending at some neutral, sanitized rationality, is far from it. At the very least, if only he and other scholars of the Bible, whether the HB or New Testament, would thoughtfully engage the research of their 'fundamentalist' interlocutors.
More positively, the first portion of the book which discusses the state of research regarding Old Testament theologies was fantastic and interesting. Additionally, Schmid's presentation will give the reader a sense of how the HB is being interpreted and understood in contemporary scholarship and the large bibliographies starting off each section will clearly serve the serious student or scholar of the HB. One main take away for this reviewer is that the diversity of the HB must be wrestled with and not flattened out. Perhaps one day a 'fundamentalist' will take up the task of engaging the diverse voices of the HB in a manner that does not need to posit the various tenuous theories of the historical milieus of the books found in the HB. My 3-star rating is based on his complete dismissal of 'fundamentalist' scholarship and his failure to provide the level of argumentation one would expect for the assertions he makes, with the recognition that the latter point may be merely a case of Schmid speaking to a sympathetic guild rather than attempting to persuade a less-sympathetic audience which in my mind does not signal good scholarship.
July 10, 2019
I had a bit of a "what year is it?" moment reading about JEDP sources and redaction history, but otherwise a well-written and researched monograph on the development of theology and its growth. Lots of nuance, lots of good arguments, and a wealth of great insights to the text and its final form.
November 10, 2024
I read Robin Wright's "The History of God," and realized that since I finished seminary, there has been a lot of new thinking about the origins of the Judea-Christian God. So I read Thomas Romer's "The Invention of God," to try and catch up, and that led me to Schmid's "Historical Theology." Of the three books, this one was by far the driest. I had the feeling I was getting quick snapshots of his teaching notes--cue cards that he used to get through his courses. But paying attention to Schmid pays dividends. This was a book that helped me with Romer's book, and put the current state of the field into context. Plus, Schmid identified at least a dozen contemporary theological journal articles that I'd love to read. The bottom line, though, is that a close reading of the OT, combined with modern archeology, makes it pretty clear that Judaism as we imagine it in Jesus' day was very dynamic, and that in the main, the several strands of theology we can see in Jesus' Jerusalem started to move Judaism from a nation that worshipped its God (monolatry--worshipping your god instead of other nations' gods), even apart from his consort Asherah, to a monotheistic conception of God sometime after Jerusalem's destruction and under Persian influence. This is something all ministers need to bone up on. Congrats to Eerdmans for publishing this in English!
Displaying 1 - 3 of 3 reviews