By Walter Brueggemann
Within the pages of the Hebrew Bible, historic Israel gave witness to its come upon with a profound and uncontrollable fact skilled via dating. This ebook, drawn from the guts of ultimate outdated testomony theologian Walter Brueggemann's Theology of the previous testomony, distills a career's worthy of insights into the middle message of the Hebrew Bible. God is defined there, Brueggemann observes, as attractive 4 "partners" - Israel, the countries, construction, and the individual - within the divine objective. This quantity offers Brueggemann at his most attractive, providing profound insights adapted specially for the start pupil of the Hebrew Bible
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Extra resources for An unsettling God : the heart of the Hebrew Bible
I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel.
I am pleased to republish this material because I believe that the notion of “partnership” as a theological datum is of acute importance in a technological society that refuses the interaction championed in this textual tradition. This large model of interactionism, a peculiarly Jewish insight in a modernist Enlightenment culture, moves in many directions in the text and touches many dimensions of faithful imagination. Thus I suggest that the notion of “partnership” that I have exposited provides important grist for critical reflection that concerns both the faithful practice of the church and larger public issues of humanness that pervade our society.
Against such disembodied silence or against scholastic authoritarianism, however, Israel’s covenantal speech is emphatically an antiphon between the God who speaks and the partner who answers or, conversely, the partner who speaks and the God who answers. Insofar as the community of biblical faith is a cultural linguistic community with well-established and well-disciplined practices of speech, we may in turn imagine how the partners practice the dialogue of faith. 31 We may take it as a truism—an important truism—that Israel’s dialogic approach to YHWH is through praise and lament.