Global Hermeneutics? - International Voices in Biblical Studies ...

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BAUMANN 19 DIVINE VIOLENCE Divine violence has been discussed in Germany since the late 1970s. 8 This debate was initially related to the peace movement. More recently the question of YHWH as perpetrator or aggressor became a relevant research topic in German exegesis in the debate on monotheism and its possibly negative consequences. The ways of interpreting images of God as perpetrator in the Old Testament are quite heterogeneous. The scheme below tries to systematise the main strategies in twelve points. 9 The first strategy (I) lies in skipping the problem by not interpreting the texts or just overlooking the problem. As an implicit hermeneutics, this strategy is widespread: there are only very few articles on “violence” or “God and violence” in monographs on Old Testament theology 10 or in reference works. 11 Reasons for this strategy may be that the starting point for theology in Germany is not often seen in problems of ‘ordinary life’ such as violence, but in the first place as deriving from scholarly, academic questions. Close to the first hermeneutical strategy is (II) one which leaves out the problem of violence in the image of God. In some Old Testament theologies 12 this is caused by the structure of the approach: if theology focuses only on one aspect of God—in most cases ‘love’—then it is difficult to integrate the violent or other notloving aspects of God. An alternative could be to create a concept of theology 8 Review of literature on the topic in: J. Ebach, Das Erbe der Gewalt. Eine biblische Realität und ihre Wirkungsgeschichte (Gütersloh: Gütersloher Verlagshaus, 1980); N. Lohfink (ed.), Gewalt und Gewaltlosigkeit im Alten Testament (QD 96; Freiburg: Herder, 1983), esp. 15–50 and 225–247. For the topic of divine aggression or violence in German exegesis see G. Baumann, Gottesbilder der Gewalt im Alten Testament verstehen (Darmstadt: Wissenschaftliche Buchgesellschaft, 2006) with coordinates for a hermeneutic of divine violence in the Old Testament (15–36), an analysis of German scholarly literature since 1970 (37–72), a systematisation of the approaches (72–79), the outline of a new approach (79–83), and five interpretations of biblical texts which cover different aspects of divine violence (Josh 10:10; Ps 74:13–17; Ezek 23; Nah 1:2–8; and Job). 9 See a more elaborate version of this scheme in idem, Gottesbilder der Gewalt, 72–79. 10 See N. Lohfink, “Altes Testament—die Entlarvung der Gewalt,” in Weltgestaltung und Gewaltlosigkeit. Ethische Aspekte des Alten und Neuen Testaments in ihrer Einheit und ihrem Gegensatz (ed. N. Lohfink and R. Pesch; Düsseldorf: Patmos, 1978), 49; idem, “‘Gewalt’ als Thema alttestamentlicher Forschung,” in Gewalt und Gewaltlosigkeit im Alten Testament (ed. N. Lohfink; QD 96; Freiburg: Herder, 1983), 15–50 (p. 17). 11 This is also seen by A. Michel, “Gott und Gewalt gegen Kinder im Alten Testament” (FAT 37; Tübingen: Mohr-Siebeck, 2003), 2–3. 12 See e.g.: H. D. Preuss, Theologie des Alten Testaments. 1. JHWHs erwählendes und verpflichtendes Handeln (Stuttgart: Kohlhammer, 1991); idem, Theologie des Alten Testaments. 2. Israels Weg mit JHWH (Stuttgart: Kohlhammer, 1992); O. Kaiser, Der Gott des Alten Testaments. Wesen und Wirken. Theologie des Alten Testaments Teil 2. Jahwe, der Gott Israels, Schöpfer der Welt und des Menschen (Göttingen: Vandenhoeck, 1998).
20 GLOBAL HERMENEUTICS? which integrates a certain tension into the image of God, such as Walter Brueggemann’s. 13 A third (III) strategy justifies divine violence. Approaches which use this strategy choose a view which is very positive towards the justification of the divine violence which we find, for example, in Deuteronomistic theology or in many prophetic books: Israel or Jerusalem has sinned and therefore God punishes the people. Some authors see a kind of divine pedagogy in God’s reprimanding of his people, which in the end leads to a positive result. The problem of God’s violence in the Old Testament can be seen from a different perspective (IV) as being overcome 14 by the New Testament’s God of love and by Jesus of Nazareth being the Christ. 15 In using this strategy one leaves the problem of divine violence in the Old Testament to Judaism—and it favours anti- Judaism as it is only the “God of the Jews” who is inclined to violence. Another weak point of this strategy is that it overlooks a lot of New Testament texts in which we find violent images of God and Jesus. 16 The problem of divine violence is also evident in the New Testament and not solved in it. Sometimes as part of the fourth strategy an evolutionary scheme (V) can be found in the development of the image of God in the Bible: divine violence 13 W. Brueggemann, Theology of the Old Testament. Testimony, Dispute, Advocacy (Minneapolis, Minn.: Fortress, 1997). Brueggemann does evaluate and to a certain extent also positively estimate violent images of God as “counter-testimony” to the “core testimony” of the loving God. 14 According to Michel (Gott und Gewalt, 4), this strategy could also be called substitutional (“Substitutionstheologie”); it is tied to a certain hermeneutics in which the Old Testament is seen to be superseded by the New. 15 Such a strategy can be found in the approaches of H. D. Preuss, “Alttestamentliche Aspekte zu Macht und Gewalt,” in Macht und Gewalt. Leitlinien lutherischer Theologie zur politischen Ethik heute. Erarbeitet von einem theologischen Ausschuß im Auftrag des Landeskirchenrates der Evangelisch-Lutherischen Kirche in Bayern (ed. H. Greifenstein; Hamburg: Lutherisches Verlagshaus, 1978), 113–134; or partly in: W. Gross and K.-J. Kuschel, “Ich schaffe Finsternis und Unheil!” Ist Gott verantwortlich für das Übel? (Mainz: Matthias Grünewald, 1992), 211–213. 16 Texts can be found in: J. Ebach, “Der Gott des Alten Testaments—ein Gott der Rache? Versuch einer Klärung einer gerade von Christen immer wieder gestellten Frage,” JK 55 (1994), 130–139; K. Berger, Wie kann Gott Leid und Katastrophen zulassen? (Stuttgart: Kohlhammer, 1996); idem, “Der ‘brutale Jesus.’ Gewaltsames Wirken und Verkündigung Jesu,” BiKi 51 (1996), 119–127; H. Ritt, “Rachephantasie, infantiles Weltbild, psychischer Konflikt? Gewalt in der Offenbarung des Johannes,” BiKi 51 (1996), 128–132; V. A. Lehnert, “Wenn der liebe Gott ‘böse’ wird—Überlegungen zum Zorn Gottes im Neuen Testament,” ZNT 9 (2002), 15–25; or M. Leutzsch, “Gewalt und Gewalterfahrung im Neuen Testament. Ein vergessenes Thema der neutestamentlichen Wissenschaft?” ZNT 17 (2006), 2–13.
Page 1 and 2: International Voices in Biblical St
Page 3 and 4: International Voices in Biblical St
Page 5 and 6: Copyright © 2010 by the Society of
Page 8 and 9: Introduction The XIXth Congress of
Page 10: List of Contributors DR. GERLINDE B
Page 14 and 15: Geographical and Institutional Aspe
Page 16 and 17: HOLTER 5 The first set of tables ou
Page 18 and 19: HOLTER 7 list. Then in 2005 there a
Page 20 and 21: HOLTER 9 1960s 1970s 1980s 1990s To
Page 22 and 23: HOLTER 11 collaboration is concerne
Page 24 and 25: HOLTER 13 research in France, or wh
Page 26: Part II CASE STUDIES
Page 29: 18 GLOBAL HERMENEUTICS? women. On t
Page 33 and 34: 22 GLOBAL HERMENEUTICS? Testament t
Page 35 and 36: 24 GLOBAL HERMENEUTICS? canonical a
Page 37 and 38: 26 GLOBAL HERMENEUTICS? BIBLICAL HE
Page 39 and 40: 28 GLOBAL HERMENEUTICS? the root of
Page 41 and 42: 30 GLOBAL HERMENEUTICS? The land is
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Page 46 and 47: Reading the Old Testament from a Ni
Page 48 and 49: OBIORAH 37 prerequisites for undert
Page 50 and 51: OBIORAH 39 It is a society where th
Page 52 and 53: OBIORAH 41 Those without formal edu
Page 54: OBIORAH 43 level of literacy among
Page 58 and 59: The Global Context and Its Conseque
Page 60 and 61: JONKER 49 It seems to me that Prof.
Page 62 and 63: JONKER 51 textual reception in the
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Page 68 and 69: The Global Context and Its Conseque
Page 70 and 71: MOJOLA 59 global ambitions: we find
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MOJOLA 69 Nevertheless it could be
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MOJOLA 71 Iraqw/Gorwa tongue for th
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MOJOLA 73 For many years ever since
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MOJOLA 75 of purification is normal
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MOJOLA 77 Jacob Milgrom held in a c
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MOJOLA 79 two systems. These differ
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MOJOLA 81 categories discussed abov
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Part IV AFTERWORD
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