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One of the most serious errors theologians make, at least in the Western hemisphere,is 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 foundin some biblical writings, and even in some ancient Near Eastern documents writtenlong before Israel came into being. Circumstances and realities, however, do notsupport those lofty claims. We live in a transient world: Our bodies, minds andcapacities are not of the eternal fibre we wish they were. Even if divine actions andwords descended into our time and space they would become stale and decay, likethe manna of Ex 16, as we attempted to conserve, formalize, and manipulate them.Theology is essentially a thoroughly transient science; God-talk is a precariousaffair: The words cannot be fixed but must constantly be renewed. To ears attunedto Western theological attitudes, Biblical witnesses do not point to enduring stabilityand unchangeable validity: They teach the transience, contextuality, and pluralismof human theological insights.This article is a follow-up of a previous study (Part I) which presented a brief survey ofconcurrent as well as successive models of faith in the Hebrew Scriptures.

PLURALISM IN THEOLOGY? AN OLD TESTAMENT INQUIRY 1 PART II THAT ALL MAY BECOME ONE: GLOBAL RESPONSIBILITY IN CHRISTIAN THINKING