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Texts That Linger, Words That Explode: Listening to Prophetic Voices, by William Marcellus McPheeters Professor of Old Testament Emeritus
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The Old Testament theologian extraordinaire reflects on the meaning of Israel's prophets for today's world.
- Sales Rank: #918690 in Books
- Brand: Brand: Augsburg Fortress Publishing
- Published on: 2000-03-01
- Original language: English
- Number of items: 1
- Dimensions: 8.90" h x .41" w x 4.40" l, .51 pounds
- Binding: Paperback
- 140 pages
- Used Book in Good Condition
About the Author
Walter Brueggemann is Professor Emeritus at Columbia Theological Seminary. He is an ordained minister in the United Church of Christ and was a past president of the Society of Biblical Literature. His most recent books include Disruptive Grace: Reflections on God, Scripture, and the Church and Journey to the Common Good.
Patrick D. Miller is Charles T. Haley Professor Emeritus of Old Testament Theology at Princeton Theological Seminary in Princeton, New Jersey. He is the author of numerous books, including "The Religion of Ancient Israel". He is coeditor of the Interpretation commentary series and the Westminster Bible Companion series. In 1998, he served as President of the Society of Biblical Literature. He was also editor of "Theology Today" for twenty years.
Excerpt. © Reprinted by permission. All rights reserved.
Chapter 1 The true meaning of scripture is the solid historical reality of the continuum of actual meanings over the centuries to actual people. It is as mundane, or as transcending, or both, as have been those actual meanings in the lives and hearts of persons. . . . The scripture . . . is dimly or vividly recognized as meaning not only such-and-such but at the same time more even than that, more than the reader or hearer has as yet discerned.
Wilfred Cantwell Smith, What Is Scripture?
A Comparative Approach (Fortress Press, 1993, 89) The durable role of biblical text as available tradition, which the community tends always to utter and experience again, is not done, characteristically, either with a full-blown canonical awareness or with a full- blown critical awareness. Rather, the force of these texts, which continue to sound in text, is through ad hoc use, utterance out of dense memory long schooled in the text in which an imaginative re-utterance makes poignant, astonishing, compelling, and illuminating but ad hoc contact with the present moment of experience.
In this subsequent moment of re-utterance and rehearing, both the speaker (quoter) and the hearer recognize intuitively that this is the right text in this moment, even if it is taken out of canonical or critical context. In that moment of utterance, the text is offered by the speaker (quoter) and received by the listener as revelatory. That is, it discloses something about this moment that would, without this utterance, not be known, seen, heard, or made available. It is, in my judgment, this ad hoc quality of text reuse, given in courageous imagination and received by intuition, which has been lacking in much of the conflicted discussion about canon and criticism.
It is the work of canonical practice in ecclesial communities and the work of criticism in the scholarly community to keep the text available. It is by the ongoing enterprise of religious and scholarly communities that the text lingers over time in available ways. Out of that lingering, however, from time to time, words of the text characteristically erupt into new usage. They are seized upon by someone in the community with daring. Or perhaps better, the words of the text seize someone in the community who is a candidate for daring. In that moment of re-utterance, the present is freshly illuminated, reality is irreversibly transformed. The community comes to know or see or receive or decide afresh. What has been tradition, hovering in dormancy, becomes available experience. In the moment of speaking and hearing, this is treasured tradition now become present experience, inimitable, without parallel, irreversible. In that utterance, the word does lead reality.
In what follows, I will consider several examples from the book of Jeremiah of the way in which these lingerings of tradition become explosions of utterance that make the world oddly different in the present.
I will pay attention to the ways in which these texts exercise ongoing influence in the community of faith well beyond their primary utterance in the book of Jeremiah.
I
The first of these is in Jer. 2:6-8a:
They did not say, Where is the Lord
who brought us up from the land of Egypt,
who led us in the wilderness,
in a land of deserts and pits,
in a land of drought and deep darkness,
in a land that no one passes through,
where no one lives?
I brought you into a plentiful land
to eat its fruit and its good things.
But when you entered you defiled my land,
and made my heritage an abomination.
The priests did not say, Where is the Lord? These verses form a centerpiece in the larger text of vv. 4-13, which scholars have widely recognized to be a lawsuit speech. They are an indictment, a statement of Israel's guilt that justifies the punishment of Yahweh soon to be inflicted.
These verses are organized around two parallel indictments, They did not say . . . (vv. 6, 8). It is interesting and important that Israel is indicted here not for what it did not do, but for what it did not say. The indictment recognizes that Israel is essentially a community of utterance. When Israel ceases to utter rightly, the community is jeopardized. In the first indictment, the entire community is accused, the explicit subject being your ancestors. The phrase refers here to all the past generations of Israel from Moses to the time of Jeremiah. All of them are indicted for a failure to say. What they did not say pertains to Yahweh's deliverance from Egypt and Yahweh's safe leadership in the wilderness. The long line of ancestors did not publicly--out loud--give an account of the ways in which Yahweh's faithful, powerful presence made life possible for Israel. They neglected to say, or they forgot to say, and in their failure to say, Yahweh, the central character of Israel's past, disappeared--so that a failure to say leads to a sense of autonomy, a life without Yahweh.
The indictment is only they did not say. We notice that there is no indirect object. They did not say to whom? We might expect that they did not say to their children. Or perhaps to their nonbelieving neighbors. But then perhaps the point is not that they did not speak so that somebody did not hear who needed to hear. It is as plausible that Israel needed to say. It is the saying, not the hearing, that matters here, for it is the saying that keeps the speakers inside the story, just as the saying keeps Yahweh palpably at the center of Israel's narrative and identity.
The second indictment for not saying (v. 8) pertains to the priests. It is much briefer and appears to be a subset of the first not say indictment. That is, the priests did not name the name, make available-- out loud--the One who is the key actor in Israel's core story.
Most helpful customer reviews
37 of 38 people found the following review helpful.
Great interpretation of Biblical text can be dangerious!
By fdoamerica
Dr. Walter Brueggemann is the Albert Einstein of Old Testament Theology. As Einstein could look deep into the expanse of space and extrapolate insight and meaning so too does Brueggemann peer at the biblical text of the Old Testament prophets and give us social, political and spiritual insight. "Text that Linger, Words that Explode" is the second in a trilogy of academic and ecclesiastical essays ("Deep Memory, Exuberant Hope" and "The Covenanted Self").
Great interpretation of Biblical prophetic text can be dangerous and subversive to the existing status quo of society. That is why great interpretation of Biblical prophetic text is so rare today; as in the word's of many church leaders and the contemporary Jamaican prophet, Bob Marley, "don't rock'a my boat." Brueggemann has never quailed when speaking or writing, nor does he with these ancient texts. He finds power in the reading of the prophetic writings and brings us a contemporary application that will cause many readers to revive their image of God and reconsider their place in His world.
Make no mistake, this is not a spiritual feel good book, rather it is solid Biblical hermeneutics. In "Text that Linger, Words that Explode," Dr. Walter Brueggemann expounds on various scriptural text, mainly from the books of Isaiah and Jeremiah. Though every chapter has value, they will be uneven in interest according to your focus. If you are an Old Testament student or scholar then his promulgation regarding canon, authorship and historical context will appeal to you. If you are a teacher, a preacher or a lay person interested in studying the Old Testament prophets, then certain chapters will give you wonderful new insight more than other. Regardless, both Isaiah and Jeremiah and their exposés of the people of Judaism are given new life by Dr. Brueggemann. Recommended
16 of 16 people found the following review helpful.
A Great Help for Homilies and Sermons
By Michele Husted
This book is an excellent read for anyone who is interested in Old Testament scripture. More than just interpreting and expanding, in these essays, Brueggemann brings certain passages into modern day use without violating the original context of the passage.
He demonstrates how the texts were used in recent times to support social justice issues. His clear understanding not only of the original biblical text but also of the modern day issues provide an excellent case study for anyone who fears that Old Testament prophetic writing is no longer "relevant".
I would recommend this not only for teachers and preachers, but for anyone who is strongly involved in social justice. It is not only educational and enlightening...it is inspiring.
2 of 2 people found the following review helpful.
texts that linger, words that explode...
By Leah Chang
In the first book of this 3-book series of collected lectures, The Covenanted Self, Walter Brueggemann discussed creation in covenant with Creator―especially regarding the life-giving words of the Ten Commandments of the Sinai Covenant and their later interpretation by Jesus of Nazareth as the Great Commandment to love God, Neighbor, and self. In Texts that Linger, Words that Explode, the second group of considerations of (mostly) texts from the Hebrew scriptures, the author emphasizes prophetic words, warnings, and promises from the Hebrew bible, relates them to the "fully-texted" [page 8] community of the New Testament, and insists upon the ongoing necessity of obedient, covenantal life in our own commodity-saturated context.
It's a logical continuation to contemplate dangers and outcomes of not following the Spirit of the Sinai Covenant, of not living justly with one another and with all creation, of not making God and neighbor a priority, of succumbing to temptations of fear, anxiety, and those still-present spurious allurements of consumerism and bling. As he almost always does, Walter Brueggemann reminds us the baptized, gospeled, "fully texted" community in which we gather around word and sacrament is the foundation of our own lives in resistance to death-dealing temptations, in embrace of resurrection-risking obedience. It's impossible to highlight and cite the 80% - 90% of everything in this series I found important, so I trust you'll consider reading these books for yourself. Deep Memory, Exuberant Hope, is the third and last book of the series.
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