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Deep Memory Exuberant Hope Paperback – July 1, 2000

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Editorial Reviews

From the Publisher

From the Foreword (pre-publication version):

This volume is the third in a series of Walter Brueggemann’s biblical and theological essays. The careful reader will have noted a similar cover on each of the volumes, marking them as a series. The first book, The Covenanted Self (1999), deals with covenant and the commandments and their significance for human existence. The second, Texts that Linger, Words that Explode (2000), takes up a part of the biblical corpus that has been to the forefront of Brueggemann’s writing and speaking for many years: the prophets. Now in this last of the series, a further dimension of Brueggemann’s work comes to the fore in a collection of essays whose primary focus is upon speech and rhetoric.

In an almost unique way, Brueggemann combines a passionate awareness of the nature and character of speech in Scripture with a demonstrated skill in rhetoric that permeates his own writing and speaking. That is, while focusing upon rhetoric and the power of language, he demonstrates both in all his writing as well as in his lecturing. There are few if any major lectureships in the field of biblical studies in this country to which he has not been invited. But his interest and skill in speech and rhetoric is well evidenced by the number of times he has been invited to lecture on preaching, for example, at the Academy of Homiletics meetings or the Lyman Beecher Lectures on Preaching at Yale (Finally Comes the Poet). Those who hear him learn by his teaching and his example that the medium really is the message, that communication with power—divine and human—persuades the hearers of the truthfulness of the word that is conveyed and that the form of communication participates significantly with the material to produce the whole word of truth. And I know nobody who teaches better by the way he answers questions from his listeners than does Walter Brueggemann.

This deep concern for communication of Scripture and its meaning is reflected in the essays in this volume of the series in a very forthright way. In these pages, Brueggemann turns directly to his largest audience, pastors of congregations who week by week take up the word to preach it faithfully and who regularly find that this Old Testament scholar brings it to life for them and does so in ways that signal what it can mean to those disparate folk who sit in their sanctuaries on a Sunday morning. His slant is not typical of books on preaching. There is little optimism and no triumphalism about preaching. It is a demanding and difficult task, and Brueggemann’s intention is not to provide homiletical helps—though such are never to be scorned (as any regular preacher knows well)—but to suggest a style of preaching, a style that is more substance and stance than it is technique. His lack of optimism is about the situation in which preaching takes place, about the world we live in and the tenor of our times (consumerist, militarist, secular, violent, and the like); but he knows the power of the gospel, and those who sit at his feet find their own convictions about that power renewed and their preaching invigorated.

For Brueggemann, however, the speech act of Christian belief, the rhetorical activity of communicating the word of God, is not confined to the pulpit but happens in the acts of listening to the Scriptures taught and interpreted and in the reading of them. His well-known popularity as a lecturer is a manifestation of the power of his words and the rhetorical skill with which he draws in listeners and readers to hear hard words and see hopeful visions. He is unflinching in tackling the disturbing dimensions of our cultural life, such as, consumerism and greed, militarism and violence, and he refuses to accept the often assumed dichotomy between piety and justice. The community of faith is in the foreground in his writing and in his speaking. The power of the Scriptures to speak truth to power and comfort to the comfortless is a prominent dimension of most of his writing.

In this final section, the power of rhetoric arises often out of the interpretation of the prophets, more specifically and frequently one of those prophets who has caught Brueggemann’s mind and heart, the unknown prophet of the exile whom we dub Second Isaiah. Brueggemann himself would never be presumptuous enough to align himself with those earlier prophetic voices, but their ancient texts do indeed explode with power afresh in his own gift of prophetic speech. His own power of communication turns his lectures/essays into genuine speech acts that accomplish in their hearers a responsive reaction. Careful readers (and listeners) will observe at least three ways in which Brueggemann accomplishes this. One is in his frequent use of words as identifiable signs of his own idiom, for example, “odd,” “daring,” “subversive,” “Saturday,” “disputatious,” and the like—all of which are common and loaded words in his rhetoric, expressing a sense about biblical literature that is Brueggemann’s own angle of vision but one that makes sense to those who encounter it. Yet a second medium of proclamation is his love of dialectical rhetoric, for example, the “certitude of autonomy and the certitude of absolutism” or “fearful conformity and troubled autonomy” or “the myth of scarcity and the lyric of abundance.” Finally his emphatic syntax expressed in accented speech and underlined words forces the reader/listener to sit up and pay attention. These words matter!

There is one further contribution of these essays that will interest many readers. In various ways, they lay the groundwork for Brueggemann’s magisterial Theology of the Old Testament.

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.

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Product Details

  • Paperback: 166 pages
  • Publisher: Augsburg Fortress Publishers (July 1, 2000)
  • Language: English
  • ISBN-10: 0800632370
  • ISBN-13: 978-0800632373
  • Product Dimensions: 6 x 0.4 x 9 inches
  • Shipping Weight: 9.6 ounces (View shipping rates and policies)
  • Average Customer Review: 4.7 out of 5 stars  See all reviews (3 customer reviews)
  • Amazon Best Sellers Rank: #1,381,631 in Books (See Top 100 in Books)

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Format: Paperback
...so Brueggemann begins the 5th chapter of "Deep Memory..." This is the third book in a series focussed on using Old Testament scriptures to illuminate problems in our post-modern society. As in the previous two books, each chapter will appeal to different readers in diverse ways. Some are of mostly theological interest; some are more visceral. The theme explored in all of them is the similarity between the culture of Isreal in Exile (ca.587BCE)and our own shattered society 26 centuries later.both they and we can no longer trust the institutions or the God that defined and dominated our communities until very recently. Brueggemann says that "...denial and despair are powerfully at work to prevent any serious engagement of the crisis of dislocation into which we are now plunged." These lead to self-preoccupation and self indulgence, words that aptly describe the "winner-take-all" world I see around us today. The author asks us to return to the Exilic scriptures (Samuel, the Psalms and Isaiah are used as examples) to see what help we can draw from the Hebrew relationship with Yahweh. In the past we have often set aside some of these verses because they cause conflict and pain to our post-enlightenment sensabilities. Brueggemann argues that we need to wrestle with these also; there is much to be learned from exploring why they wound us so deeply. These texts would not have been passed on unless they were of importance to the identity of both Isreal and the Christian community. This testimony by a people in exile about their relationship with their God can give us language with which to confront the narcissistic, neighbor-sacrificing culture that surrounds us.Read more ›
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After classes with the Master Teacher of Old Testament, I felt a need to dig around in his more recent essays: "The Role of Old Testament Theology in Old Testament Interpretation" ; "Preaching As Sub-version" ; Both his last and first essays!
In his current lectures in Old Testament Theology, Bruegge has progressed from Reformation and Enlightenment through Barth, Eichrodt and von Rad bringing up his issues of historical criticism and post modernism...landing squarely on page 115 with his repeated description of Theo-ology is "speech about God." Then as he does often conclude lectures: It may be from another source can come an alternative to this dominant construal of reality, "perhaps from what Robert Bellah terms the 'republican' tradition... If we work from the ground-up it is entirely possible that lived reality reimagined from this Character (God) who lives on the lips of these witness could offer a wholesale and compelling alternative."
This alternative world is clearly marked out in the first essay "Preaching as Sub-version"..."We say these things to one another because...the utterances mediate the Easter option" as possible, in our practice, imagined in public policy, stated again on pages 17, 25 and 49.
My favorite essays land on the first, "Preaching as Sub-version" and the final two out of nine Jewels of distilled Brueggemann!
One comment about Essay 8, "Crisis-Evoked, Crisis-Resolving Speech." "It is clear that OT Theology cannot effectively advance by focusing on conventional conceptual content in the text." In pointing out the "regresses" of Israel in times of crisis, YHWH both discloses and acknowledges the ways in which God fulfills, but also fails in his relationship to Israel.
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This is the third and final offering in a trilogy of reflections on our lives together by Walter Brueggemann, published by Fortress Press at the end of the last century, beginning of this one.

In memory and in hope, "We are forever re-imagining and retelling and reliving our lives through the scandal of Friday and the rumor of Sunday." Preaching as sub-version: a life-giving word within a death-dealing situation. Staying in Egypt is not our only option, and remember, [the exilic] 2nd Isaiah "funded Handel's Messiah!"

In this last book of the series that began with "The Covenanted Self," and continued with "Texts that Linger, Words That Explode," Walter Brueggemann asks why on earth anyone would want to "delete YHWH" [page 119] in relating these stories, these sagas, if you weren't proclaiming YHWH's agency and part in them? Well, if it weren't for YHWH, we wouldn't be reading or talkin' about any of these mighty acts of creation, liberation, homecoming, and resurrection because they wouldn't have happened; we couldn't begin to envision the possibility of daily bread for which we do not owe empire. In fact, if you do leave YHWH out of everything, "...not much that matters remains."

All three books in this series would be outstanding preaching and teaching resources; they even include detailed endnotes, as well as author and scripture indices.
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