In the magnificent book, The Prophetic Imagination by Walter Brueggemann, the reader is impacted by the author’s unique paradigm concerning the interpretation of the biblical text. Brueggemann deftly sets new parameters for biblical scholars to interpret scripture, specifically the prophetic texts. In this revised second edition, the author illustrates the restraints of the utilization of historical criticism by biblical scholars. For instance, the author speaks of the environment of biblical study during the first edition of his book in 1978. Brueggemann states that “at that time, however scripture study generally awaited the articulation of methods that moved beyond or underneath historical criticism of a conventional kind. Specifically, social-scientific criticism, stunningly introduced into Old Testament studies by Norman Gottwald in 1979-the year after my book - opened the way to see texts as ideological statements evoked by and evoking specific forms of social action and policy, social authorization, and social criticism.” [I] In addition, he states that “in like manner, critical study of the Old Testament in 1978 still awaited the emergence of rhetorical criticism and its appreciation of the generative, constitutive power of imagination.”[II] It is my opinion, that Brueggemann reveals his hermeneutical position with these words “one consequence of this new awareness is that biblical texts, in particular prophetic texts, could be seen as poetic scenarios of alternative social reality that might lead to direct confrontation with “presumed, taken-for-granted worlds” (the old liberal assumption).”[III] In my opinion,the “prophetic imagination” is a liberation hermeneutic.
Bruggemanns liberating concept is grounded by his notion of “imagination”. He states that his “accent on imagination has turned out to be exactly correct, for what is now required is that a relatively powerless prophetic voice must find imaginative ways that are rooted in the text but that freely and daringly move from the text toward concrete circumstance.”[IV] This moves Brueegemann’s concept from behind the ivory towers of academia to practical usage by prophetic voices, so as to impact “social practice”. Therefore, the prophetic voice becomes an influence on the social constructs that hinder the liberation of all people
[I] Walter Brueggemann, The Prophetic Imagination(Minneapolis: Fortress Press),x
[II] Walter Brueggemann, The Prophetic Imagination(Minneapolis: Fortress Press),x
[III] Walter Brueggemann, The Prophetic Imagination(Minneapolis: Fortress Press),x
[IV] Walter Brueggemann, The Prophetic Imagination(Minneapolis: Fortress Press),xii
Thursday, September 25, 2008
Friday, September 12, 2008
The text concerning the death and raising of Lazarus was at the forefront of my mind as I was writing my most recent sermon. Why would the one who is the beginning and the end cry.The bottom line is that Jesus loves us and is in touch with our humanity ! Jesus crys with us and for us. Like Mary and Martha in the text we must rush to Jesus. Jesus asks us where have we buried our faith as he asked the sisters where they have buried him(Lazarus). Like the sisters we should say "come and see' where we have laid him ".Wow. let Jesus see where you have buried your faith, Then Look up ! Jesus says "didn't I tell you if you believe you will see the glory of God. Keep believing, hold on to your faith, keep believing and we shall see the glory of the Lord.That is the truth ! Perhaps, you buried your faith at the gravesite and death of a loved one, or upon a diagnosis or prognosisi of a doctor, or in a court room or school room.Wherever you left it, show Jesus and believe and YOU will someday see the glory of God, just wait on the Lord ! He may not come when you want to, but he comes right on time.It's in the text !