Which brings me to a brilliant critique of Brueggemann's Old Testament Theology, written by Ellen Davis, published in 1999 and kindly posted by Stephen Cook on his blog Biblische Ausbildung. I agree with every word and hope, given Brueggemann's wide popularity, that this review gets the reading it deserves. Here's a taster paragraph:
Yet it is in the interest of promoting openness in the interpretive conversation that the most troublesome aspect of Brueggemann’s argument arises. He radicalizes the notion of the Old Testament as witness to the extent of asserting that speech, Israel’s religious rhetoric, is the only determinate reality in the Old Testament. “Speech constitutes reality, and who God turns out to be in Israel depends on the utterance of the Israelites or, derivatively, the utterance of the text” (65). In giving rhetoric primacy, Brueggemann repudiates the “essentialist tradition” of Christian theology. Among contemporary scholars, he identifies Brevard Childs as the major proponent of this position, which takes as its basis the church’s doctrinal inheritance and therefore “imports” theological claims not present in the Old Testament. In response to Childs’ reference to “the reality of God” behind the biblical text, Brueggemann responds, “In terms of Old Testament theology, however, one must ask, What reality? Where behind?” Thus Brueggemann states his own emphatically non-essentialist argument: “I shall insist . . . that the God of Old Testament theology as such lives in, with, and under the rhetorical enterprise of this text, and nowhere else and in no other way” (66). In what follows, I hope to show that the non-essentialist argument as Brueggemann presents it here is deeply flawed in both its genesis and its consequence, and that in both respects it runs counter to the fundamental aims that are evident in the larger body of Brueggemann’s work.“I shall insist . . . that the God of Old Testament theology as such lives in, with, and under the rhetorical enterprise of this text, and nowhere else and in no other way” (66). I shudder when I read that.
Another great critique is Jon Levenson's "Is Brueggemann Really a Pluralist?", Harvard Theological Review 93/3 (2000), pp. 265-294, especially concerning Brueggemann and Childs' claims to respect Jewish exegesis.
I should add that Childs also reviewed Brueggemann's book, to which Brueggemann responded, in the Scottish Theological Review. I have elucidated Childs' critique and Brueggemann's misunderstanding of it my post Ecclesial Context: Brueggemann vs Childs.
[HT: John Hobbins]
2 comments:
There was a time when I was a passionate Brueggemannian.
I think this is a requisite for students of our generation, no? :-) My experience is much like yours as you describe it here. I took his Theology of the Old Testament with me to Puerto Rico (sadly, I had to leave it behind in my recent move); I re-read a couple of years ago and assessed it much differently then than I had originally done. Unpacking my books over the past couple of months, I have found, to my amazement, a large stack of Brueggemann's books--many more than I thought I had. I have decided to re-read them all in the coming months and years, and see what, if anything,I make of them now.
I think it's probably healthy to go through a Brueggemann phase. He's so iconic of what is going on culturally in at least the Anglo-Saxon sphere (it seems to me) that he is loved because he speaks to a felt need. Many are experiencing the disintegration of which he speaks and are looking for a way out. His way out is eloquent, exciting, and new. I just think it's theologically thin and so, though helpful for his many insights, cannot offer anything of real substance to the churhc.
I hope you post your thoughts on him in the coming months ...
Post a Comment