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.
Banks like JP Morgan Chase and Wells Fargo accepted Slaves as CollateralRachel Swarns of the New York Times joins us to discuss what she discovered when she followed the money trail of one of the nation’s top financial institutions all the back to the 19th century... RACHEL: In 1847, Godfrey died in the Midlothian Coal Mines. We still don’t know exactly how he died, but in New York Life’s accounting of the deaths that happened, they simply described, “burned to death.”
New York Life was good for its policy. And Nicholas Mills put in a claim and within months of Nicholas Mills’ claims— three months, actually— they paid up: $337. The folks at New York Life collected a lot of information, but not information that his family, today, might wanna know, or people looking at the institution of slavery might wanna know. They did not record his last name. They did not record where he was, or if he was, buried. Simply “burned to death” and “$337 payment.”
CHENJERAI: This payment to a Southern slave owner wasn’t coming from Charleston, or Richmond, it was coming from New York... And slaves were often used by people who went to a bank, wanted to get a loan, and had to, as we often do today, show some property for collateral, and would say, “okay, I got these 20 guys here. This is my collateral.”
That was a very pernicious system because, if you think it through, what happens when that guy defaults? Well, we know what happens if you default on your car loan today. The bank will come take it. The same thing happened back then.
JACK: Wait a minute. There were slave repo men?
RACHEL: There were slave repo men.
It’s very simple. You default on your loan, you have given up some collateral, the banks then become the owners of that property. And so the banks became owners of human beings, of these enslaved people. They took them, repossessed them, and tried to sell them, because it’s just like in foreclosures, you know, they don’t wanna hold on to these distressed properties. You know, they’re not in the real estate business. Banks are not really in the slave owning business.
RACHEL: We are talking about, you know, there, there are contemporary banks that have this history, you know.
CHENJERAI: Could you, could you name them?
RACHEL: So some of the banks that were involved in this business, banks who accepted slaves as collateral were J.P. Morgan Chase and Wells Fargo.
.. CHENJERAI: So this how the descendants are responding? How are the insurance companies responding to this?
RACHEL: You know, no one really wants a call from a reporter saying, talking about…. their ties to slavery. It’s, it’s just not … A lot of people are looking-
RACHEL: … for coverage from the New York Times. This is not an issue where anyone is happy about a connection.
This information about slave insurance and these records came out in the 2000s, when states and municipalities required companies to disclose their ties to this period of time. So, you know, there was some trying to say, “well this is old news, there’s no reason to delve into this.” In some ways, it’s no surprise that-
.. There was a lawsuit that was filed particularly against New York Life and other companies that was dismissed in 2004, after a judge ruled that the black plaintiffs had been unable to establish a direct link to the companies that they had sued, and that the statute of limitations had run out.
With the advance of genealogy and the digitization of records, it’s now possible, difficult, but possible, to trace these people, and their descendants to the present day... JACK: And in terms of just Americans coming to grips with this history, how should we- how do we tell that story?
RACHEL: You know, I think, with a lot of these issues, you know, there is the moral question, right? And what do we do with that, as, as Americans? It is simply true that African Americans were not paid for labor, right? For a long time. (laughing).
.. Ta-Nehisi Coates obviously did that really provocative piece about reparations and arguing for reparations. And he actually was at a conference and he was talking about that debate in American society and saying… You know people were saying, “Well, what would it look like?” and he said, “You know, we can’t really talk about what reparations looks like if there is no consensus that there was a debt.”And I think that’s where America is right now is trying to figure out is there a debt? And part of the work that I do, and the work that a lot of people are doing in this area and looking at these kinds of connections between slavery and today, is just illuminating those kinds of connections.
A little-known story of how one woman stood up to one of the most powerful men in American history. Her story comes to us from Uncivil, a history podcast from Gimlet where they go back to the time our divisions turned into a war, and bring you stories left out of the official history.
In 1805 there were just over one million slaves worth about $300 million; fifty-five years later there were four million slaves worth close to $3 billion. In the 11 states that eventually formed the Confederacy, four out of ten people were slaves in 1860, and these people accounted for more than half the agricultural labor in those states. In the cotton regions the importance of slave labor was even greater. The value of capital invested in slaves roughly equaled the total value of all farmland and farm buildings in the South.
.. Looking at Figure 1, it is hardly surprising that Southern slaveowners in 1860 were optimistic about the economic future of their region. They were, after all, in the midst of an unparalleled rise in the value of their slave assets.
.. The Northern states also had a huge economic stake in slavery and the cotton trade. The first half of the nineteenth century witnessed an enormous increase in the production of short-staple cotton in the South, and most of that cotton was exported to Great Britain and Europe. Figure 2 charts the growth of cotton exports from 1815 to 1860. By the mid 1830s, cotton shipments accounted for more than half the value of all exports from the United States. Note that there is a marked similarity between the trends in the export of cotton and the rising value of the slave population depicted in Figure 1. There could be little doubt that the prosperity of the slave economy rested on its ability to produce cotton more efficiently than any other region of the world.
.. The income generated by this “export sector” was a major impetus for growth not only in the South, but in the rest of the economy as well. Douglass North, in his pioneering study of the antebellum U.S. economy, examined the flows of trade within the United States to demonstrate how all regions benefited from the South’s concentration on cotton production (North 1961). Northern merchants gained from Southern demands for shipping cotton to markets abroad, and from the demand by Southerners for Northern and imported consumption goods. The low price of raw cotton produced by slave labor in the American South enabled textile manufacturers — both in the United States and in Britain — to expand production and provide benefits to consumers through a declining cost of textile products. As manufacturing of all kinds expanded at home and abroad, the need for food in cities created markets for foodstuffs that could be produced in the areas north of the Ohio River. And the primary force at work was the economic stimulus from the export of Southern Cotton. When James Hammond exclaimed in 1859 that “Cotton is King!” no one rose to dispute the point.
.. One “economic” solution to the slave problem would be for those who objected to slavery to “buy out” the economic interest of Southern slaveholders. Under such a scheme, the federal government would purchase slaves. A major problem here was that the costs of such a scheme would have been enormous. Claudia Goldin estimates that the cost of having the government buy all the slaves in the United States in 1860, would be about $2.7 billion (1973: 85, Table 1). Obviously, such a large sum could not be paid all at once. Yet even if the payments were spread over 25 years, the annual costs of such a scheme would involve a tripling of federal government outlays (Ransom and Sutch 1990: 39-42)! The costs could be reduced substantially if instead of freeing all the slaves at once, children were left in bondage until the age of 18 or 21 (Goldin 1973:85). Yet there would remain the problem of how even those reduced costs could be distributed among various groups in the population. The cost of any “compensated” emancipation scheme was so high that even those who wished to eliminate slavery were unwilling to pay for a “buyout” of those who owned slaves.
.. Beard and Hacker focused on the narrow economic aspects of these changes, interpreting them as the efforts of an emerging class of industrial capitalists to gain control of economic policy. More recently, historians have taken a broader view of the situation, arguing that the sectional splits on these economic issues reflected sweeping economic and social changes in the Northern and Western states that were not experienced by people in the South. The term most historians have used to describe these changes is a “market revolution.”
.. In 1860 6.1 million people — roughly one out of five persons in the United States — lived in an urban county. A glance at either the map or Table 2 reveals the enormous difference in urban development in the South compared to the Northern states. More than two-thirds of all urban counties were in the Northeast and West; those two regions accounted for nearly 80 percent of the urban population of the country. By contrast, less than 7 percent of people in the 11 Southern states of Table 2 lived in urban counties.
.. In the South, the picture was very different. Cotton cultivation with slave labor did not require local financial services or nearby manufacturing activities that might generate urban activities. The 11 states of the Confederacy had only 51 urban counties and they were widely scattered throughout the region. Western agriculture with its emphasis on foodstuffs encouraged urban activity near to the source of production. These centers were not necessarily large; indeed, the West had roughly the same number of large and mid-sized cities as the South. However there were far more small towns scattered throughout settled regions of Ohio, Indiana, Illinois, Wisconsin and Michigan than in the Southern landscape.
.. Settlement of western lands had always been a major bone of contention for slave and free-labor farms. The manner in which the federal government distributed land to people could have a major impact on the nature of farming in a region. Northerners wanted to encourage the settlement of farms which would depend primarily on family labor by offering cheap land in small parcels. Southerners feared that such a policy would make it more difficult to keep areas open for settlement by slaveholders who wanted to establish large plantations. This all came to a head with the “Homestead Act” of 1860 that would provide 160 acres of free land for anyone who wanted to settle and farm the land. Northern and western congressmen strongly favored the bill in the House of Representatives but the measure received only a single vote from slave states’ representatives. The bill passed, but President Buchanan vetoed it.
.. Southerners, with their emphasis on staple agriculture and need to buy goods produced outside the South, strongly objected to the imposition of duties on imported goods. Manufacturers in the Northeast, on the other hand, supported a high tariff as protection against cheap British imports. People in the West were caught in the middle of this controversy. Like the agricultural South they disliked the idea of a high “protective” tariff that raised the cost of imports. However the tariff was also the main source of federal revenue at this time, and Westerners needed government funds for the transportation improvements they supported in Congress.
.. In 1834 President Andrew Jackson created a major furor when he vetoed a bill to recharter the Second Bank of the United States. Jackson’s veto ushered in a period of that was termed “free banking” in the United States, where the chartering and regulation of banks was left entirely in the hands of state governments. Banks were a relatively new economic institution at this point in time, and opinions were sharply divided over the degree to which the federal government should regulate banks. In the Northeast, where over 60 percent of all banks were located, there was strong support by 1860 for the creation of a system of banks that would be chartered and regulated by the federal government. But in the South, which had little need for local banking services, there was little enthusiasm for such a proposal.
.. They see the economic conflict of North and South, in the words of Richard Brown, as “the conflict of a modernizing society”
.. James McPherson, argues that Southerners were correct when they claimed that the revolutionary program sweeping through the North threatened their way of life
.. Most writers argue that the decision for war on Lincoln’s part was not based primarily on economic grounds. However, Gerald Gunderson points out that if, as many historians argue, Northern Republicans were intent on controlling the spread of slavery, then a war to keep the South in the Union might have made sense. Gunderson compares the “costs” of the war (which we discuss below) with the cost of “compensated” emancipation and notes that the two are roughly the same order of magnitude — 2.5 to 3.7 billion dollars (1974: 940-42). Thus, going to war made as much “economic sense” as buying out the slaveholders.
.. the only way that the North could ensure that their program to contain slavery could be “enforced” would be if the South were kept in the Union. Allowing the South to leave the Union would mean that the North could no longer control the expansion of slavery anywhere in the Western Hemisphere