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One of the most serious errors theologians make, at least in the Western hemisphere,has been to see themselves as having the absolute truth, so that all other theologicalpositions become error. This arrogant certitude has a long history. It can be found insome biblical writings, and even in some ancient Near Eastern documents written longbefore Israel came into being. Circumstances and realities, however, do not supportthose lofty claims. We live in a transient world: Our bodies, minds and capacities arenot of the eternal fibre we wish they were. Even if divine actions and words descendedinto our time and space they would become stale and decay, like the manna of Ex 16, aswe attempted to conserve, formalize, and manipulate them. Theology is essentially athoroughly transient science; God-talk is a precarious affair: The words cannot be fixedbut must constantly be renewed. To ears attuned to Western theological attitudes,Biblical witnesses do not point to enduring stability and unchangeable validity: Theyteach the transience, contextuality, and pluralism of human theological insights.This article (together with Part II that will follow later) presents a brief survey ofconcurrent as well as successive models of faith in the Hebrew Scriptures. Theseparadigms are tied to clearly recognizable social organizations.

PLURALISM IN THEOLOGY? AN OLD TESTAMENT INQUIRY 1 PART I SOJOURNERS WE ARE: SOCIAL ROOTINGS OF BIBLICAL WITNESSES