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{"id":2716,"date":"2007-07-02T01:20:13","date_gmt":"2007-07-02T06:20:13","guid":{"rendered":"http:\/\/www.patheos.com\/community\/jesuscreed\/2007\/07\/02\/first-day-is-goldingay-3\/"},"modified":"2007-07-02T01:20:13","modified_gmt":"2007-07-02T06:20:13","slug":"first-day-is-goldingay-3","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/jesuscreed\/2007\/07\/02\/first-day-is-goldingay-3\/","title":{"rendered":"First Day is Goldingay"},"content":{"rendered":"\n<\/head>

This is our fourth consecutive month where the first day of the month is devoted to a post on John Goldingay\u2019s OT Theology: Israel\u2019s Gospel<\/a><\/em>. This OT theology is unlike any OT theology I\u2019ve seen \u2014 it is theological reflection on the unfolding narrative of the First Testament (his term), and this long chp is about \u201cGod Promised: Israel\u2019s Ancestors\u201d (the patriarchal narratives of Genesis 12\u201350).
\nHow does one summarize such a conglomeration of texts, characters, and theological themes? I\u2019ll just give some highlights, admitting there is no way to summarize this stuff. Here are the themes: God\u2019s charge and promises, blessings \u2014 nationhood and land, being a blessing, Abr\u2019s God and other peoples, promise and fulfillment, God, relating to God, marriage and parenthood, and family life.
\nWhen we speak of the Abrahamic promise we are using NT words \u2014 \u201cpromise\u201d isn\u2019t really an OT word. There are promises, of course, but there is no Hebrew word that means \u201cpromise.\u201d They are God\u2019s statements. He calls humans to be whole but the antithesis of body and spirit is foreign to First Testament thinking: \u201cSeeing the inner as more important than the outer would contradict its vision of our human wholeness and of God\u2019s creative involvement with our whole lives\u201d (199).
\nOn God: \u201cGod has a hard time being legalistic and is inclined to make tough-looking rules but then leave loopholes for the exceptional circumstances that arise in life\u201d (202).
\nOn circumcision: as a mark on man\u2019s sexual potential, it \u201cbecomes the covenant indictment [failure by males] and covenant shame upon men\u201d (203). I\u2019ve not seen circumcision connected so much to sexual potential.
\nHe explores the dimensions of the \u201cpromises\u201d to Abraham \u2026 with flair and thoroughness.
\nOn election: he connects election to vocation<\/em> instead of simply to soteriology. \u201cSo talk about blessing indicates both a distinctive privilege and a concern for other peoples\u201d (214). \u201cThere is one blessing in order that there may be many\u201d (217).
\nOn \u201cprophet\u201d: \u201cA prophet is admitted to Yhwh\u2019s cabinet where events on earth are reviewed and plans for earth are formulated, and that prophet has opportunity to take part in decision-making processes as well as eventually to leak their results on earth\u201d (220).
\nOn Abraham\u2019s God and Other peoples: lengthy, ruminative, insightful stuff here on the presence of God and God at work with non-Israelites. He makes the point that Abraham\u2019s line is not all that different from the world around them.
\nGoldingay is incredibly realistic about the tone and texture of the texts about men and women and husbands and wives and family life. \u201cEither Yhwh does not think that abolishing patriarchy is the most pressing issue, or does not think anything can be done about it. The continuing prevalence of patriarchy in the church suggests that at least the latter is still true\u201d (271).<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"