¹ Harnack, Adolf von, What is Christianity?(Philadelphia: Fortress Press, 1957), 221Google Scholar.

² For a compelling argument for the theological reading of Scripture see Fowl's, Stephen E. Engaging Scripture(Oxford: Blackwell, 1998)Google Scholar. For a recent example of reading Exodus theologically see Gowan's, Donald E. Theology in Exodus: Biblical Theology in the Form of a Commentary(Louisville: Westminster John Knox, 1994)Google Scholar. My approach differs from Gowan's in that he maintains the disciplinary distinctions, performing the exegetical task before turning to how the text can be understood theologically in conversation with the tradition of Christian theology. He writes, “This book claims to be theology-writing rather than exegesis, since the reflection that begins with texts in Exodus does not end there or satisfy itself with references to related passages (as standard commentaries do), but includes extended discussion of what all of scripture says on the subject, and then moves on to consideration of its contemporary significance.” x. In this he roughly follows the form of Brevard Childs's now classic commentary, The Book of Exodus(Louisville: Westminster, 1974)Google Scholar. I do not think reflection on the biblical text and its present theological significance can be easily separated.

³ Gilson, Etienne, God and Philosophy(New Haven: Yale, 1941), 40Google Scholar.

⁴ Buber, Martin, Moses(Oxford: East and West Library, 1946), 52Google Scholar.

⁵ Buber, 52.

⁶ Cobb, John B. Jr., and Griffin, David Ray, Process Theology: An Introductory Exposition(Philadelphia: Westminster, 1976), 44Google Scholar.

⁷ Cobb and Griffin, 43.

⁸ William C. Placher in his book Narratives of a Vulnerable God(Louisville: Westminster John Knox, 1994)Google Scholar offers a more nuanced critique that better understands the categories of classical Christian theology. See the first chapter, “The Vulnerable God,” 3–7.

⁹ McCabe, Herbert, God Matters(Springfield, Ill: Templegate, 1987), 39Google Scholar.

¹⁰ McCabe, 39–51.

¹¹ McCabe, 44.

¹² McCabe, 44–45.

¹³ McCabe, 45.

¹⁴ McCabe, 45.

¹⁵ McCabe, 45.

¹⁶ Unless otherwise noted, all the Scripture quotations are taken from Everett Fox's translation of Exodus in The Five Books of Moses: The Schocken Bible Volume 1(New York: Schocken Books, 1995)Google Scholar.

¹⁷ Gowan, 6.

¹⁸ Fox, 263n3.

¹⁹ Buber, 44.

²⁰ Buber, 43.

²¹ Buber, 43–44.

²² Buber, 44.

²³ Buber, 49.

²⁴ Buber, 51.

²⁵ Buber, 126.

²⁶ Ellen Davis, too, points us to the radical freedom of God indicated by the divine name, writing, “Fixed images of God violate what is most characteristic of God: free-spiritedness. That was the very first truth God revealed to Moses out of the burning bush, with the Name that bespeaks God's radical freedom: ‘ehyeh ‘asher ehyeh, ‘I will be who I will be’(Exodus 3:14).”Getting Involved with God: Rediscovering the Old Testament(Cambridge, MA: Cowley, 2001), 157Google Scholar.

²⁷ Barth, Karl, The Doctrine of Reconciliation: Church Dogmatics, Volume IV/I trans. Bromiley, G. W. (New York: Scribners), 428Google Scholar.

²⁸ Buber, 151.

²⁹ Buber, 151.

³⁰ Barth, 428.

³¹ Barth, 425.