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David's Truth: In Israel's Imagination and Memory, by Walter Brueggemann
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In this completely revised edition of a classic, the author thoughtfully examines four different David narratives.
- Sales Rank: #837886 in Books
- Published on: 2000-09-05
- Original language: English
- Number of items: 1
- Dimensions: 8.64" h x .40" w x 5.42" l, .55 pounds
- Binding: Paperback
- 153 pages
- ISBN13: 9780800634612
- Condition: New
- Notes: BRAND NEW FROM PUBLISHER! 100% Satisfaction Guarantee. Tracking provided on most orders. Buy with Confidence! Millions of books sold!
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.
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Sociological and Literary analysis of David.
By Ben Kickert
Ben Kickert. Review of Walter Brueggemann, David's Truth in Israel's Imagination and Memory, 2nd Edition (Minneapolis: Fortress Press, 2002).
Walter Brueggemann has revisited his original 1985 book David's Truth in Israel's Imagination and Memory with a second edition. This book, like the original edition, seeks to outline the polyvalent truth of King David through four different approaches and goals the people of Israel employed in describing and remembering their ultimate leader. Brueggemann uses a survey of various texts to outline four distinct portraits and corresponding "truths" of David; using these insights he then sketches how various groups use each in projecting a story that is most compatible and helpful for their needs.
Readers should not assume that Bruggemann's use of the term "truth" has anything to do with historical facts or actual events. In fact, by his own admission, the author is uninterested in the historical David and believes such pursuits are fatally flawed and fruitless (1-3). Rather than conduct a historical quest for the person of David, Brueggemann has chosen to approach the project through a sociological and literary lens. This in effect focuses the study on the story of David, the underlying motives and purposes of those who constructed the story, and how people have related to and understood these stories.
This book is laid out in four sections to correspond with the four approaches people, especially the people of Israel, have taken to David. The first section entitled "The Trustful Truth of the Tribe" looks at the rise of David as seen in 1 Samuel 16 - 2 Samuel 5:5. The second section is entitled "The Painful Truth of the Man" and outlines the struggles of the Davidic monarchy by tracing 2 Samuel 8-20 and 1 Kings 1-2. The author uses the third chapter, "The Sure Truth of the State" to describe how the story of David was used by the monarchy, especially in 2 Samuel 5:6-8:18. Finally, "The Hopeful Truth of the Assembly" looks at post-exilic texts like Psalms 89 and 132, Lamentations 3:21-27, Isaiah 55:3 and 1 Chronicles 10-29 to describe how the people of God recast the story of David after the fall of the monarchy.
For Brueggemann, the opening scenes of the David narrative serve to reinforce the perpetual hope for the underdog. He uses his first chapter to show how the people of Israel set forth this encouraging story of a nobody rising to the highest level in order to reinforce tribal hope and give confidence to the causes of the everyday people. While the author does not explicitly say it, it is obvious he views the early story of David's rise in much the same way modern readers might view a fairy tale or fable: it is an entertaining story that leaves a positive vision of the way things can or should be. Brueggemann uses this concept of tribe and tribal roots in much the same way we might understand a hometown hero; by living vicariously through a person like us, we can realize an "alternative social reality" where things are different from our current confines (11-12). He argues that this idealistic portrait of David is meant to remind the everyday people and nobodies that when the "wind of God" blows, things just might turn out in their favor.
The second chapter of David's Truth examines a presentation of the Israelite King wherein the idealism is set aside and the realism of humanity is affirmed. Brueggemann notes this transition accompanies a move from depicting the public life of David to understanding the interiority of David (34). At the heart of this painful truth is the David-Bathsheba-Uriah episode. Unlike in the story of his rise to kingship, in these accounts we see the full humanness of David - warts and all. It is not that the prior story showed the King as faultless, rather, in these chapters we see the inner turmoil and perhaps more importantly the accountability and consequences that comes with David's actions. For Brueggemann, the Succession Narrative, which this chapter covers, serves the purpose of reassuring the people of Israel that even the king must walk the line between "playful freedom and dreadful accountability" (61). In other words, by portraying the pain and consequences of a national hero the author(s) and hearers are able to better grapple with the pain and consequences of their own lives.
In terms of narrative flow Brueggemann jumps backwards in his third chapter as he looks to the connecting narrative of 2 Samuel 5:5-8:18. This section of scripture lies between the rise of David and what is commonly referred to as the Succession Narrative and in many ways serves as a bridge between tribalism and the shift to a theocratic monarchy. As such, Brueggemann contends the purpose of these passages is to justify and defend the institution. These "state truths" are no more so propaganda than the other passages studied, but according to the author's argument, they serve to establish and concentrate power (67). By connecting the kingship with the will of YHWH, the authors are able to legitimize an Israelite dynasty. This is largely accomplished through connecting the rule and favor of David with the ongoing kingship and identity of Israel.
The final segment of Brueggemann's book looks beyond the life of David himself and toward the lives and practices of those who follow much later. By looking at post-exilic texts, the author examines how the people of Israel recast the story of David to address the issues of their day; these he contends are the most overtly theological construction (86). Here, the kingship of David can no longer carry the political or even tribal weight it once did and practitioners of the faith must look for deeper truths. This leads to an increased value on liturgy and the need to identify with eternal promises rather than the tangible realities previously promised. This emphasis on worship and even eschatology provides an alternative reality for Israel that transcends the powerless situation they had found themselves in. It is this reality that lays the bedrock for Messianic hope.
By studying these four presentations of Davidic truth Brueggemann is able to reveal just how rich and varied the portrait of the Israelite king is. For him, it is the tension between these portrayals that is most telling; he argues these differing and often conflicting reports reveal more about the people who tell the stories than the character himself. In the end it is the humanness and grace of the figure that draws generation after generation to the stories and truths of Israel's greatest leader. While he does not explicitly say it, it is obvious Brueggemann sees the need for even the current generation to discover the truth of David that is most appropriate and useful for us.
The first issue that must be addressed in evaluating Brueggemann's study of the truths of David is his approach to reading scripture. His use of sociological and literary criticism as the primary vehicles for his study certainly would have raised eyebrows when the first edition of this book was published, and while the influence of post-modernity has made this more mainstream, it is still a unique approach for a biblical scholar to take. Without doubt, conservative readers will take exception with the author's refusal to search for historic truth; furthermore, his openness to heterodox conclusions will certainly frustrate those who are seeking absolute truth in scripture. That being said, it must be noted that from the onset it was not Brueggemann's intention to provide a consistent, universal portrayal of King David. Rather, he set out with the goal of examining ways in which people have used the story of David and from there explore how people can participate in these stories (2). So then, if the author's stated purpose is to explore the literary and sociological impact of King David, it must be affirmed that the author has met his goal. That being said, the merit of such goal within the church is certainly up for debate.
Brueggemann's focus on narrative over historical fact or even textual criticism has placed him in a unique situation wherein he must often appeal to the text or historical accounts even while vehemently denying the historicity of any account. In many places throughout the book he denies the importance or attainability of knowledge of a historical person (ix, xiii, 1, 5, 21) yet still constantly refers to people and events as historical rather than as narrative constructs. Brueggemann navigates this minefield only moderately successfully by stating that he is looking not for the truth about David, but the truth linked to David (3) - a distinction that is more about semantics than techniques.
With these shortcomings in technique in mind, Brueggemann offers his readers approaches and conclusions that are extremely useful. By refusing to get caught up in discussions of history, the author is free to focus on how stories of David are used and explore authorial motives; this is a discussion that hold great promise and is often truncated in other approaches to scripture. Additionally, what is lost in lack of focus on the historical David is made up for in the revealing discoveries of the people who tell and hear the stories of Israel's greatest king. Thus, Brueggemann is concerned with history - he just chooses to focus on the history of a people rather than the history of a person. While his approach may not be most useful when used alone, when it is paired with intentional historical and textual study the results are synergistic.
The greatest contribution Brueggemann makes with David's Truth comes in the way he has organized and worked through the Davidic texts. Every reader has a different level of tension they can hold in dealing with divergent texts. For some, there is a need to justify and explain every seeming contradiction; for others they can tolerate and even appreciate more voices even if they are not saying the same thing. Regardless of where a reader falls on this spectrum, the author has highlighted a wide array of theological and practical constructions that describe the person of King David. Some may see these as contradictory and others as complementary, but the fact remains that by understanding these various presentations we are better equipped to understand one of the most influential figures in Israelite history, and perhaps more importantly, the people of Israel who look to this figure. These "truths" prepare us for when we ask the question for our generation, "Who is David and how do we respond to that?"
Overall Walter Brueggemann has succeeded at his stated purpose of using literary and sociological studies to better understand the stories attached to King David as well as the people who share his story. If a reader is looking for a book to teach a Sunday School lesson from, they will greatly disappointed with this text; however, if one wants to supplement a historical and textual understanding of David with sociological and literary insights then this book is an excellent resource. Brueggemann has a lot to offer to readers who are willing to engage his approach regardless of their views of historicity; however, if a reader decides to quarrel over differing understandings of truth they will be frustrated from page one and will miss the larger contribution this book makes.
16 of 17 people found the following review helpful.
David's Truth--Many Parts Make a Whole
By A Customer
Serious students of the Old Testament will enjoy searching out the 'truth' along with Walter Brueggemann, Bible scholar. I read this book as background for teaching a series on David for children and adults at my church. There were four sections, with references to the Bible verses they covered.
First, was the 'trustful truth of the tribe'--namely David's was the ultimate story of an outsider making it to the top: from obscure shepard to king of a united Israel. Those who feel themselves on the margins of society can take heart from David's ascent.
Next there is the 'painful truth of the man' as David sins and repents. David is a very human example of what God is looking for in us, which is different from what we are looking for in Him.
The third truth is the 'sure truth of the state' which includes the principles David upheld both as ruler and in our memory, shaping our heritage, and our opinions of rulers since.
Lastly there is the 'hopeful truth of the assembly' with emphasis on how David valued worship and relationship with God, making them the core of his life and being.
I took a slow, 2-week tour through this book; it is not an easy read, but well worth the effort.
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