Brueggemann blows apart the Enlightenment that there is only one correct interpretation of any biblical text. He encourages us to think that our interpretations are clearly from the interpreter’s perspective (local), based on experience and environment (contextual) and subject to change when new life experiences or learnings occur (provisional). [Even that last statement does not really do justice to Brueggemann’s argument.] Williamson Jr puts together a striking compendium of Brueggemann’s major works, summarizing them with critical commentary. Additionally, he describes academic dialogues between Brueggemann and his critics regarding various works. The author is not silent and often becomes an apologist for Brueggemann against his critics though recognizing the validity of the raised concerns. It’s often helpful when the author also provides clarification based on conversations with his mentor, Brueggemann.

Brueggemann’s works often suggest an economic equity framework to understanding God’s intent, a revelation of God’s heart through scripture. God is more interested in justice and mercy than we may have originally believed or been taught. Yes, many, many passages often deal with money, wealth, economic justice, poverty and several other aspects of consumerism, greed and so on. Therefore, it’s not totally obtuse to explore our perspective of God through this framework. Not only a review of the book, “A Theology of the Old Testament,” but also “Money and Possessions” and another chapter dealing with “Sabbath as Resistance” and “Materiality as Resistance,” Williamson cogently describes how all the works fit together and a bit of evolution in Brueggemann’s scholarship. Some of the final chapters dealing with the critics and summarizing the overall themes of Brueggemann’s writings are a benefit, putting several puzzle pieces into the larger picture of his body of work.

Brueggemann is also comfortable not resolving passages that seem in conflict. He wants us to struggle with the particular lesson(s) any one passage is trying to teach us. In any regard, we will not fully understand the text or the tension without trying to live it and making it real in our lives—particularly how we relate with God, Jesus and the Holy Spirit. Our faith and understanding of God’s heart is more than just oral recitation.

While Brueggemann criticizes the Enlightenment and Systematic Theologies, he seems to have his own weaknesses. Though he strongly suggests that interpreters are projecting their own perspectives onto the text, he rarely, if at all, cites non-Western analysts. We may be aware that a sculptured figure can be described differently from six different orientations, or an elephant described differently by a group of blind people, he does not promote any other socio-ecclesial-political-economic-educational-ethnic perspectives. How do First Nation readers bullied by a more powerful people group engage with these texts? How do formerly enslaved people-group engage with these texts? How does a poor person engage with these texts? (Brueggemann emphatically suggests the church—the preachers—help us engage with psalms of lament, but yet what are we lamenting?)

I do applaud Brueggemann’s challenge to academicians, theologians and any other church-complacent people. I see resonance in other “rebellious” works like Brennan Manning’s “Ragamuffin Gospel” and Howard Snyder’s “The Problem with Wineskins” and McNeal’s more recent “The Present Future: Six Tough Questions for the Church.” If you don’t want to spend a lot of time reading Brueggemann directly, this book is a good introduction.

I’m appreciative of the publisher providing an advanced copy.

I have a couple of books by Walter Brueggemann that I picked up on sale, but I just hadn’t gotten around to reading them and then I saw this volume in the net galley selections and thought this would be a wonderful way to get an introduction to Brueggemann‘s overall thought, and to decide which books I would like to read in what order. The author, Robert Williamson Junior has done a masterful job summarizing the major works by Brueggemann throughout his career. He does not hide the fact that he was a student of Brueggemann and speaks highly of his works, but that does not stop him from engaging with them critically. The author does an in-depth analysis on work such as the prophetic imagination, a theology of the Old Testament, money and possessions, Sabbath as resistance and materialism as resistance among others. He is able to artfully draw out Brueggemann‘s main lines of thought, and I feel that my reading of Brueggemann‘s works will be greatly enhanced by the fact that I have gotten some idea of his direction and where he’s going. This has gotten me excited to read Walter Brueggemann a bit more deeply.

#ReadingtheBiblewithBrueggemann #NetGalley

If you enjoy the theology of recently-deceased Brueggemann, wonder what the fuss was about his thinking, or want to broaden the scope of what it means to live as God's people, this one's for you.
Williamson presents an overview of Brueggemann's writings that is appropriate for the curious beginner in a review that is helpful for seasoned theologians. Whether you agree with the presentation or it expands your understanding, this one's for academics and lay readers alike.