in the face of sound historical consciousness, it also denies the theological and historical implications of the doctrine of the incarnation and God’s self-revelation in, and not beyond, history. This is the double problem faced by any who would employ the Bible today as a source of “timeless truth” and a “timeless moral code” (L. T. Johnson 1987, 63–64). The second position, on the other hand, while justified in its criticism of the misuse of the Bible in legitimating the abuse of and discrimination