Walter Brueggemann’s The Prophetic Imagination is perhaps the best-known of the seemingly countless books of a writing and publishing career that has seen him established as one of the most prolific of contemporary Old Testament theologians. In its second edition, The Prophetic Imagination has sold more than 1 million copies, but this year marks the 40th anniversary of its initial publication—which seems as good a reason as any to revisit this remarkable work. However, it is also a book that still speaks powerfully to the role of faith and imagination in responding to the cultural and political powers that so dominate our consciousness and actions.
.. The Prophetic Imagination is a survey of the deeper role of the prophetic voice found in the leadership, action, and teaching of the key protagonists in the biblical stories of Moses, Jeremiah, and Jesus. As Brueggemann describes it in his original preface, this small book is “an attempt to understand what the prophets were up to, if we can be freed from our usual stereotypes of foretellers or social protestors”
.. Brueggemann thus dismisses the two most common approaches to the prophetic voice among Bible readers, instead seeking a deeper reading than that often adopted in conversations about biblical justice. But this is not to ignore the practical implications of the message of the Bible’s prophets, rather it prompts a more profound response—and in that sense, more practical response—to the powers that perpetuate injustice and destroy imagination
Beginning with the story of Moses and his call to lead his people out of slavery and oppression in the land of Egypt, Brueggemann establishes a sketch of the powers that oppress all people and work to entrench and perpetuate that power. He describes this as a “royal consciousness” but one that is not only held by the ruling class but also presented to and insisted upon even among those it oppresses. As well as seeking to be all pervading, part of its mythology is the assumption of its inevitability, by which it seeks to preclude any alternative imagination or possibility. Thus, Moses’ call to the enslaved people was not merely to escape from Egypt and slavery but to begin to think that such freedom might even be possible. While this might seem less dramatic than a slaves’ revolt, this is actually the larger work: Moses’ “work is nothing less than an assault on the consciousness of the empire, aimed at nothing less than the dismantling of the empire both in its social practices and in its mythic pretensions” (page 9).
.. Brueggemann also uses the narrative of Moses’ confrontation with the oppressive powers of Egypt to emphasize the necessary link between faith and social justice. He does this by critiquing both extremes:
- first, that social radicalism by itself is a “cut flower without nourishment, without any sanctions deeper than human courage and good intentions” (page 8); but,
- second, that an unprophetic conservative faith offers a “God of well-being and good order” that too easily becomes “precisely the source of social oppression” (page 8).
.. Despite the seeming success of Moses’ project and the significant detail to which the biblical text goes to establish an alternative society among the newly freed Hebrew slaves in preparation for the establishment of a new nation, the perennial temptations of the royal consciousness is demonstrated by its re-emergence in the nation under the reign of Solomon. The lavishness of Solomon’s household, lifestyle, and building projects—including the Temple—contrast starkly with the oppression, forced labor, and poverty of the people. Although primarily enjoyed by only a privileged few, the growing affluence is built upon but also reinforces political oppression, and the “static religion” Moses confronted is employed to give a theological justification for the political and economic status quo. The king—and those who constitute the ruling class—comes to be regarded as having a unique access to and favor from the divine, and many religious leaders are willing to endorse this political theology as a way of incorporating themselves into the power structure.
.. This loop of power, oppression, and theological self-justification leads to a failure of imagination among both the powerful and the powerless. Focused so much on maintaining their power and privilege, the powerful are unable to conceive of the end of their power, as inevitable as that might be. But what had been unimaginable was becoming reality, which renders a double loss to those who have been comfortable in the collapsing order. As a way of surviving seemingly unalterable circumstances, the powerless were reduced to numbness, unable to feel the ongoing insults, injuries, and even death. Amid this numbness—and partially in answer to this status quo—comes the cry of the prophet Jeremiah, calling the people to grieve both the end of their empire and the losses that have been experienced by so many of its people.
.. While the temptation is to avoid the pain of grief, Jeremiah insists it is the only real and faithful response. As such, it is the prophets’ role to call people to the genuine experience of grief as a first step in the prophetic act of imagining other ways of being and living in the world. However, such grief brings the risk of despair. While grief is necessary, Brueggemann contrasts the lament of Jeremiah with the hope proclaimed by Second Isaiah “as a prophet of hope to kings in despair” (page 68). In the scriptural narrative, the prophetic role is responsive to the national circumstances. Amid attack, exile and ongoing subjugation—in the context of grief—hope becomes the primary task of prophetic imagination.
.. In the Christian reading of the Hebrew prophets, this hopeful imagination always points forward to Jesus as the coming Messiah. But when Brueggemann’s attention turns to Jesus, he also argues that the ministry of Jesus can also be read and understood in the context of the tradition of the Hebrew prophets. He identifies the same progression of
- numbness and
- despair and
played out in the ministry and ultimately in the crucifixion and resurrection of Jesus.
Jesus’ life and ministry unmask and critique the oppressive powers of his day. From His birth, His healing miracles, His teaching, and His acts of resurrection, there are many examples of Jesus working to undermine the sense of assumption and inevitability that must be overcome before the status quo can be challenged. While Jesus focused primarily on the oppressed with whom He identified in so many aspects of His life and experience, “there are never oppressed without oppressors” (page 84). In turn, He challenged each of the powers that maintained the political, economic, and religious oppression of the people. In place of numbness, Jesus practiced a compassion that was all-encompassing and “a radical form of criticism, for it announces that hurt is to be taken seriously, that hurt is not to be accepted as normal and natural but is an abnormal and unacceptable condition for humanness” (page 88).
But Jesus was not merely a social or political critic. He demonstrated the prophetic imagination to which the previous Hebrew prophets had pointed. Despite the context in which He and most of His hearers lived and suffered, He insisted on a new and different kind of kingdom that was, even then, growing among them. While Jesus’ ultimate critique—even judgment—of the oppressors came in the context and process of His death by crucifixion, He re-energized the possibilities of transformative hope by His resurrection. In Brueggemann’s language, “the resurrection can only be received and affirmed and celebrated as the new action of God, whose province is to create new futures for people and to let them be amazed in the midst of despair” (page 112). While this is radically new, for Brueggemann, it is best understood in the context of the promises and hopes of the prophets who came before, as “the ultimate act of prophetic energizing” (page 113) that made space for life and newness, wonder and possibility.
.. “It is the vocation of the prophet to keep alive the ministry of imagination, to keep on conjuring and proposing future alternatives to the single one the king wants to urge as the only thinkable one” (page 40). Using the biblical narratives and Hebrew prophets as models and mentors, as well as sources of teaching and inspiration, leaders in these communities are called to speak and act with prophetic imagination.
.. Prompted by one of his students, Brueggemann’s focus is sharpened in “A Postscript on Practice” in the second edition, bringing together specific examples of what prophetic imagination looks like in contemporary culture. Key to faithfully living out the call to prophetic imagination is resistance to the dominant culture, its assumptions, and its supposed inevitability. Prophetic imagination will insist on
- feeling, and
- responding differently
to people and society around us. And leaders with prophetic imagination will seek to build communities in which this imagination is shared, fostered, and lived out in ways that change society and culture.
It was the way in which, at the age of seven, in a time of great trauma in my family, I personally became attached to nature. And this was a day in August, 1954, when my mother had gone away to hospital because she’d had a mental breakdown, and my brother, who was a year older than me, was completely mortified. He was terribly, terribly upset, and yet, I felt nothing whatsoever, which took me 50 years and a certain amount of psychotherapy to discover why.
And we went to my aunt’s in a nearby suburb of the town where I grew up, which was greener than our house, which had been in the inner city, and there was a garden, two doors away. And over the wall of this garden hung a buddleia bush. And in those days, when wildlife was far more numerous in the U.K., as indeed all around the world, than it is now, on the first morning, as I ran out into the road to play, this bush was just simply covered in butterflies. And it was, very particularly, very colorful ones, the most colorful of all the British butterflies, four of them, in particular — the peacock, the red admiral, the small tortoiseshell, and the — what’s the other one? Vanessa cardui. And I was very taken by them. I was lost in contemplation of them. I thought they were remarkable. And it was a time when I should have had terrible feelings, but I had no feelings, and the feelings for the butterflies filled this hole, as it were. And from that moment on, I began to love the natural world, albeit in fairly strange circumstances.
.. But it all came crashing down in 1982, when I was 35, because my mother died at the age of 68, and I found, then, to my absolute amazement, that I could not mourn her and that, just as I felt nothing when she went away in 1954 when I was seven, now, when she went away forever, I couldn’t feel anything either. And I did not know how to react to this; it was — to have your grief taken away from you is a very, very strange situation.
And I came to understand what had happened, and the fact was that when my mother had gone away when I was seven, I had hated her for that. I had hated her because she hadn’t said farewell to us or anything like that; she’d just gone away and left me, although my psyche did not allow me to admit that, so it turned into indifference. And similarly, when she went away forever, when she died, the same feeling kicked in. I hated her because she had gone away again. I hated my mother because she was dead. And these are the sorts of tangled bits of your psyche that psychotherapy — which has lots of critics, but sometimes can help you actually sort out, and it did in my case. And so I was greatly thrilled to have recovered my feelings for my mother and to have understood what happened in my childhood, which had seemed so confused.
But I had no way of marking that. I didn’t have a way of commemorating this really big thing in my life. We like meaning-making, don’t we; that’s why we have ceremonies. We have ceremonies for christening; most of all, we have ceremonies for marriage, and we have ceremonies for funerals. We don’t let people be buried or cremated, just like that. We want to have some sort of solemnity, some sort of meaning-making. But I did not have one.
.. MS. TIPPETT: You do, of course, realize how — that the metaphor there, the allusion of that love for your mother and where we come from and how we can’t feel our grief at the loss of our insects and our birds and our blossoms, it’s — I don’t know; I hear it now more, having you tell the story, than I did when I read it, even.
MR. MCCARTHY: I hadn’t — I think, instinctively, but I didn’t make the explicit connection. I’ll make it now that you say it.
a variety of powerful forces are coalescing now to raise and to concentrate white racial consciousness. Among them is a sense among a certain class of whites that they have no roots — a conviction that leads them to find identity in victimization.
.. The problem is not the persistence of the graven image of Robert E. Lee in American life. The problem is the profound lack of Lee’s character traits in American life.
After President Trump’s foul, self-aggrandizing tirade the other night in Phoenix, I thought about how in the hell it was that a culture — Southern culture — that professes to honor the character traits embodied in Robert E. Lee, Stonewall Jackson, and the rest, can embrace as its champion a vain, fat-mouthing Yankee con man who is a respecter of nothing. Trump has exactly one classic Southern character trait: a willingness to fight. But then, absent the rest of them, that makes him no different than a trashy barroom brawler.
.. But the escapism that permeates country’s recent hit-making formula reveals the depth of the problems that plague the regions traditionally composing country music’s fanbase, and offers a unique glimpse into the motivations behind the Trump phenomenon. After all, vague rallying cries like “Make America Great Again” speak to a sense of loss, without actually requiring the painful introspection necessary to identify that which has been lost.
.. they can’t steal from you what you already threw away. That’s something none of us in this country — white or black, rich or poor, North or South or East or West — want to talk about. It’s so much easier, and so much more politically useful, to complain about what They are doing to us.
.. And you monument iconoclasts, you think to about what you’re doing, and why you’re doing it. Yes, it’s so much easier to tell yourself that as soon as a statue comes down, your life will improve, and America will be greater for it. Your life won’t improve one bit, and because you will have made some of the most hard-up-against-it people in the country hate you, and our common problems that much more difficult to solve, you will have made America worse.
.. Civil Rights leader Andrew Young understands this, telling NPR the other day:
I’m saying these [Black Lives Matter activists] are kids who grew up free, and they don’t realize what still enslaves them — and it’s not those monuments.
.. And I’m saying that a minority can’t be provoking a racist majority that is still underemployed, undereducated and dying faster than we are — that the issue is life and death – not some stupid monument.
.. I had always assumed that the French revolutionaries were basically decent, though they went too far in some cases. And then I went to France and studied the Revolution, which disabused me of that naive thought. But I could not with an easy conscience sympathize with the ancien regime, whose cruelties and injustices were impossible to deny. It seems to me that to enter history with open eyes is to cease to be a fundamentalist about such things.
The average net charge-off rate for large U.S. card issuers—the percentage of outstanding debt that issuers write off as a loss—increased to 3.29% in the second quarter, its highest level in four years, according to Fitch Ratings.
.. If consumers’ budgets get more stretched, a pullback in spending could pressure both growth and corporate profits.
.. While losses are rising, they remain low compared with historical levels and the 10% net charge-off rate they hit in early 2010.
.. starting around 2014 many lenders loosened underwriting standards substantially, turning to subprime borrowers with lower credit scores that brought in higher yields.
.. That contributed to a new boom in credit-card spending. Card balances nationwide rose 6% over the last 12 months through May, a growth rate that is up from about 1% four years ago
.. The rising losses are occurring during a time of near record-low U.S. unemployment, which suggests that credit performance could quickly weaken should the jobs situation turn.
.. Credit cards also moved to the top of the list of concerns about potential losses in the Fed’s annual stress test of banks in June.