The new ecclesiastical and theological consciousness of our time has given rise to a new search for the proper way to interpret the OT.1 A comparison of the views of Vischer, Hirsch, and Eichrodt will provide a summary of the situation. The presupposition that these writers have in common is the historical-critical method which has been practiced for 150 years. The crucial question, however, does not deal with the particular findings of this research. It is concerned with
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