It may be that the title of this paper contains an outright contradiction or, at best, an uneasy collocation of terms in the phrase "Yahwistic theologian of culture." For, like religions and theologies of nature, ancient or modern, theologies of culture may be expected to accent the immanence of God and the workings of divine power in and through the structures which make up our cultural (and natural) existence and, therefore, to value these structures to the point of sacralizing, in some instances even deifying, them; whereas Yahwism (and theologies most often derived from it) at best lives on uneasy terms with human culture and seems never to be more in character than when the values and structures of culture are being brought under radical critique and doomed to perish under the pronouncedly transcendent hand of the God of history, in favor of a kingdom not of this world, or at least not of this present adulterous and crooked generation. But the phrase in question is no more bold than, and I would maintain is an implication of, one of Bernard Meland's characteristically striking historical judgments in which he associates the neoorthodox movement in theology with process philosophy in a united front-what he terms a "new frontier of realism"-as part of a contemporary "revolution in fundamental notions as these bear upon every form of disciplined thought."' One of the hallmarks of neoorthodoxy was a rediscovery of the Bible in its quickening power