Customer Reviews

The Prophetic Imagination

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This book is a profound indictment of many churches and synagogues today who fail to recognize the "counter-cultural" prophetic voice of the Biblical faith. Exploring the lives and teachings of Moses, Amos, Isaiah, and Jesus, Brueggemann rightly contends that our religious roots call us to be passionately critical of the cultural status quo and to embrace an energetic, optimistic vision of the future. A very readable, relevant critique which will challenge the views of liberals and conservatives alike.

This book is counter-cultural in the best sense. It looks at Jeremiah, Isaiah and Ecclesiastes to demonstrate the need for different attitudes and expressions to begin the turn from sameness and despair toward change and hope. It remains one of the most important books in my life and often in the lives of people I have recommended it to. It is filled with astute observations in a clear, deliberate writing style, and it is not preachy. Phil Hey (hey@briar-cliff.edu)

Walter Brueggemann is the most dynamic writer of Old Testament Theology in the World. Here he deals with the Prophetic imaging of an alternative community which God's people are called to be. In the OT Israel is always called to not succumb to the idolatry of the royal powers and center its life around Yahweh as an alternative people who practice real justice, mercy, and love. Brueggemann offers great insight into the texts of the Old Testament. You will always say "wow, why did I not see this before" when reading a Brueggemann book. I recommend this book to everyone who is interested in the Bible.

Here is an extraordinarily valuable little book (104 pp. of text) for Christians who would like to better understand the essence of the prophetic impulse and the nature of the subsequent ministry that may be derived from it. Those with Pentecostal or Charismatic backgrounds or experiences will discover a profound spiritual resonance and a clear biblical insight in THE PROPHETIC IMAGINATION by Walter Brueggemann (Philadelphia: Fortress Press, 1978/1983).

Brueggemann shows convincingly from the ministries of Moses, Jeremiah, and Jesus, how each man in response to either an oppressive empire (Egypt) or unjust, religious community (pre-exilic Judah and first century Israel) employs "radical criticism" to "dismantle" the dying or dead culture. Solomon's imperial rule is also examined as an example of how a "royal consciousness" may serve to subvert even the community of promise resulting in satiation and the inevitable numbness and death. Second Isaiah (Isa. 40-66) serves as the primary example of the second aspect of the prophetic task; namely, "energizing" the despairing community with hope.

Brueggemann presents his thesis concerning the would-be Christian prophets' need for personal anguish, grief, and mourning as contrasted with the less painful exercise of mere anger and apathy while he ministers as God's instrument. For me it was surprising and gratifying to discover that an Old Testament professor from a mainline Protestant tradition could supply such compelling insights concerning both the tasks and the traumas of God's prophets. Not even my Pentecostal seminary professors helped me in this regard as much as this short read.

In the final chapter, it is clear the Brueggemann has the contemporary Christian community in mind as those again in need of the prophets' ministry today, but such discussion is not elaborated. Although he puts his finger on the many "bourgeois . . . obdurate" congregations of Christendom today--endicting them as closed and unsupportive to prophetic ministry--the courage to rebuke and expand upon their disinterest is not forthcoming here. The examination remains theoretical with the author's admission of "my own unsureness about this perception" (p. 111). The door remains ajar for others, however, as we read: "grief and praise are ways of prophetic criticism and energy, which can be more intentional even in our age" (p.111).

In the twenty-eight years since the book's publication, it is worth noting that prophetic intimations have become increasingly evident in numerous North American settings, although usually outside established church organizations. (The phenomena of the burgeoning "para-church" ministries during the last couple decades being supporting evidence.) As I Corinthians 12 and Ephesians 4 indicate: the opportunity for prophetic ministry has been the intent of the Holy Spirit all along! The office of prophet still remains a high and painful calling with comparatively few willing to suffer its dark side for very long despite their gifting to do the job.

THE PROPHETIC IMAGINATION is highly recommended to all would-be apostles; prophets; evangelists; and pastors, who may first need deliverance from the "royal consciousness" that still holds them and always militates against the prophetic.

Too many people see the Old Testament as nothing more than a boring succession of weird stories about people who lived a long time ago and far away. The great thing about Brueggemann's book is that he shows the power and depth of the book along with its applicability to the 21st century. Others do this as well, but all too often they take passages and stories out of the Old Testament context to make their points. Brueggemann's book keeps the context in tact AND shows how it is relevant to today. I especially liked chapter two, "Royal Consciousness: Countering the Counterculture," it made me see the stories of Samuel and Kings in an entirely different light.

Brueggemann has become one of my favorites. His straight forward dealing with the challenges of ministry is right on target and at the same time inspiring. His reality check approach is refreshing. His treatment of the inspirational is a solid reminder to all about why we're even involved in conversations of spirit and religion. If you have questions / concerns about the practice of theology, this book will make a difference for you. Read it and you won't be diappointed.

This book is what I call a "mind changer." It literally challenges you to think differently about the pagan form of Christianity practiced today. How man takes the covenant-relational gift of God and transforms it into political-idolatrous religion. He rightly credits G. Mendenhall who wrote of this in "The Tenth Generation," another great treatment of the topic.

The Prophetic Imagination is a profound and illuminating book, applying observations of the socio-political tensions in the Biblical narrative, and touching on human psychology. The observations, then, facilitate a close comparison of the imperial critique found within scripture and that of present consumerist society; This book effectively extends the imperial critique found in scripture to the present day empire. In doing so, Brueggeman nicely demonstrates the kind of message that needs to be heard today. Brueggeman uses the condition and the message found in the biblical narrative from Moses and the Exodus, Jeremiah, Isaiah, and Jesus to demonstrate what kind of message this can be.

This book is insightful and well-written, and I think it may have the affect of reinforcing interest in reading the Old Testament. I would highly recommend this book.

The following is a summery of the major points made in the text. It should be mentioned that I pulled these references from the 1978 version.

In The Prophetic Imagination, Walter Brueggemann's review of the Old Testament narrative leads him to recognize general characteristics of the imperial consciousness, and in the prophet's task to "evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us."(13) The world of empire, according to Brueggemann, is sustained by three interconnected elements: The Economy of Affluence, Politics of Oppression, and the Religion of Imminence (that is, domestication of God). Hence, the empire ignores God's freedom (that God cannot be domesticated) and his justice (his advocacy of the oppressed). The royal consciousness, then, leads people to apathy about suffering and death, and despair about power to new life. The task of the prophet is to subvert this royal consciousness.

First, consider apathy. The royal consciousness is upheld by an overall acceptance of immediate satiation. Therefore Brueggemann argues that the "royal consciousness leads people to numbness, especially to numbness about death. It is the task of the prophetic ministry and the imagination to bring people to engage their experiences of suffering to death."(46) The culture of immediate satiation is necessary to avoid the existential pain and struggle. The royal consciousness is concerned with an eternal now - it therefore denies the many dimensions of existence, exchanging concerns about experience with concerns about behavior (conformity over confrontation). "In the Christian tradition," writes Brueggemann, "having been co-opted by the king, we are tempted to legitamate the denial by offering cross-less good news and a future well-being without a present anguish. Such a religion serves the king well, for he imagines he is still king. He imagines that he can manage and that his little sand castle will endure (if you pardon the phrase) forever." That is, the life upheld by the empire is an illusion, advocating lies about self and neighbor. The task of the porphetic imagination, then, is "to cut through the numbness, to penetrate self deception, so that the God of endings is confessed as Lord."(49) The propeht addresses the pain and suffering the royal consciousness ignores. Criticism of the royal conscioussness is found in crying - the cry of those who are "paying attention" and understand that the empire will end.

Brueggemann sites Jeremiah as a 'criticising prophet.' While there is a time to mourn and a time to dance - Judah does not know what time it is:

Even the stork in the heavens knows her times;
and the turtledove, swallow, and craine
keep of their coming;
but my people know not the ordinance of the Lord. (Jer. 8.7; cf. 4.22)

Jerimiah continues to evoke metaphores depicting Judah's ignorance of her own ruin. This is an example that recognizes that "The riddle and insight of biblical faith is the awareness that only angusih leads to life, only grieving leads to joy, and only embraced endings permit new beginnings."(60)

Second, consider despair. "The royal conscoiussness leads people to depair about the power to new life. It is the task of the prophetic imagination and ministry to bring people to engage the promise of newness that is at work in our history with God." The dual task of the prophet is, on the one hand, to bring us to face our suffering unto death and, on the other hand, to bring us to the rejoicing of hope. "Numb people do not discern or fear death. Conversely, despairing people do not anticipate or receive newness."(62-63) This is how the happiness of satiation is replaced with the joy of hope. The gospel is presented to the prosperous by helping them face their own mortality and pain, and only in that context the prosperous can know the real good news is not in denial or despair, but in hope of new life amoung the dead.

Brueggemann sees Second Isaiah as the prophet bringing hope to a people in despair: "Whereas Jeremiah tried to penetrate the numbness, Second Isaiah had to deal with despair. Both had to speak out of Moses' liberating tradition against the royal mentality that would not let people grieve or hope."(72) Isaiah does this with doxology. While "Lament is the loss of true kingship," doxology is the "faithful embrace of the true king and the rejection of all the phony ones."(73) Doxology involves a return to remembering God's faithfulness. God is remembered not as one who is carried around, or is only present under certain socio-poliitical conditions. God's power and freedom brings him to those in exile:

Hearken to me, O house of Jacob,
all the remnant of the house of Israel,
who have been borne by me from your birth,
carried from the womb;...
I have made, and I will bear;
I will carry and will save... (Is. 46.3-4; cf. 43.22-24)

The Empire wants to transcend history and does not want to hear of new times, yet the exilers rejoice that God is "doing a new thing." God is free to do this. This God of newness is a source of energy and inspiration, representing hope that is not generated but given.

Walter Brueggemann's "The Prophetic Imagination" delivers a clear call for the role of the prophet in the ongoing life of the church. This book is simply a must read for anyone serving on a church staff. Although it can be difficult to navigate at some points, it is well worth the effort. Brueggemann is one of the world's leading Old Testament scholars yet he maintains a knack for writing with the church in mind. His description of the "Royal Consciousness," connected with Solomon and the "satiation" of that society is actually quite cutting socio-political commentary for today.

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In truth, this book has helped me to understand several different aspects of prophetic life. Brueggeman does a wonderful job breaking down the function of the prophetic and contrasting it with "normal society." In doing so, I was able to examine my own life and actions to see what I was doing that was nothing more than religious activity and contrary to the ways God wanted to move. This is an excellent book and works in detail to break down the prophetic ministries of Moses, Jeremiah, Isaiah, and Jesus. I would recommend this book for anyone that is prophetic and anyone that is looking to go forward in ministry.