The Listening Congregation: A Review of Joining God, Remaking Church, Changing the World

The Listening Congregation

A review of Joining God, Remaking Church, Changing the World

Alan J. Roxburgh, Joining God, Remaking Church, Changing the World: The New Shape of the Church in Our Time, (New York: Morehouse Publishing, 2015), 111 pages.

Alan Roxburgh’s book is based on a simple premise: God is already in the neighborhoods where our churches are located. It is up to us to discover what God is doing and join God in our neighborhoods. Of course he points out all the reasons why this is not so simple. An entire chapter is dedicated to the roadblocks we encounter, and for Roxburgh all of these relate to the human tendency to return to our “default” behaviors rather than embracing change.

One of the keys to joining God in changing the word, according to Roxburgh, is listening. He identifies this as listening to each other, listening to God, and ultimately listening to our neighborhood. Listening to one another involves sharing our stories and listening to each other’s stories. This will be the easiest form of listening and perhaps feel the most comfortable. Sharing our testimony is a time-honored practice in the church. But as Roxburgh points out, sharing our testimony in church really is just practice for the main even, sharing with our neighborhood. And we are out of practice. Most congregations stopped having prayer and testimony service long ago. And most of our sharing is one way: from the pulpit to the congregation. Listening helps us to create connections that will aid us in our mission following the Way of Jesus.

A practice that Roxburgh recommends for listening to God is Dwelling in the Word. He even provides a practice guide that involves two readings of a passage. He recommends Luke 10:1-12 for congregations that are trying to reconnect with their neighborhoods. After the first reading, he suggests asking people to consider these questions as it is read for the second time.  “Where do you stop? Are there words, phrases, or ideas that grasp you? Is there a question you’d like to ask…?”

Finally, Roxburgh recommends listening to our neighborhoods. For this practice, he suggests getting down on ground level by walking through the neighborhood three or four times a week and varying the times when we walk so that we see and hear different things. Say hello to people on the street and engage them in conversation. How long have they lived in the area? What do they like about living there? What are the needs in the neighborhood? Notice the “third places” where people gather such as coffee shops, salons, gyms, and community centers. Spend time in these places and engage in conversation.

These ideas are just a small part of the congregational journey that Roxburgh recommends. He suggests all congregations develop practices for listening, discerning, testing / experimenting, reflecting, and deciding. Joining God is well worth the read.

The Upside Down Kingdom - Book Review and Study Guide

Source: Kraybill, Donald B.,  The Upside-Down Kingdom, Updated Edition  (Harrisonburg, VA: Herald Press, 2011), pp 1-139

Review: Donald B. Kraybill, a senior fellow in the Young Center for Anabaptist and Pietist Studies at Elizabethtown College (2011), received a National Religious Book Award for The Upside-Down Kingdom which first published in 1978 and is now available in a 2018 Anniversary Edition. Kraybill and his family are members of the Church of the Bretheren and he was raised Mennonte. He is considerd an expert in Amish studies and therefore has a thorough grounding in all of the Anabaptist traditions. Across all of the Anabaptist traditions they are known for peacemaking and their belief in a believers baptism as opposed to infant baptism.

The Upside-Down Kingdom is an extraordinary framing of Jesus message on the reign of God that has relevance today. As Young Lee Herting, a prominent Asian-American theologian put it, the book “Not only challenges Christians to resist cultural conformity but also urges people to practice upside-down living rooted in God’s reign.”

As the title implies, Kraybill describes the kingdom of God as an “upside-down kingdom” by framing it in the three temptations of Jesus and Jesus’ inaugural address at the synagogue in Nazareth. Theologically, Kraybill makes a profound case for revisioning the Christian message in harmony with Jesus’ radical message of peace and justice where power is “upended” and a new community of love and relationships is entered. He isn’t suggesting that we change Jesus’ message but rather that we get back to it, that the church has veered away from the core message of God’s reign.

Kraybill carefully guides the reader through an understanding of Jesus’ theology of the reign of God. Kraybill’s vision of community is reasoned directly from the teachings and actions of Jesus by transporting principles of generosity, Jubilee, forgiveness, and compassion to our modern contexts. 

Study Guide:

Congregations may wish to consider using Dondald Kraybill’s The Upside-Down Kingdom as a study text for adult classes. The text itself includes great questions for discussion, so I will not add my own here. I would suggest a class studying the text begin with prayer and that the facilitator select a hymn from Community of Christ Sings to help illustrate the points made in the chapter.

Ch. 1. Down Is Up.

Sing or read together: CCS 404.. Canticle of the Turning. (based on Mary’s Magnificat).

Kraybill begins with Luke’s introit of John the Baptist and the Magnificat and their poetic proclamation of a coming “upside-down kingdom” (15-16). Kraybill tells us that Jesus’ central theme, the kingdom of God, “challenges the prevailing social order” yielding an “inverted kingdom” (16). It is a “relational kingdom” and its actions are lived out in the world and not in isolation (17). It is a collectivity and network where “hearts and relationships” yield to God in harmony with Jesus’ teachings and actions (19). It is “upside-down” because “social life has vertical dimensions,” meaning existing societal hierarchy is not flat. The kingdom of God shatters assumptions, encourages questions, and surprises us (20-21).

Kraybill believes the church’s traditional focus on doctrine has distorted Jesus’ message and that it is possible and vitally important to retrieve Jesus’ message (21-22). He describes several “detours” that “bypass the gospel message.” He argues that: 1. Jesus is not lost to history, themes can be found in reliable evidence (22-23). 2. Jesus’ message can still be transported to today by paying careful attention to cultural uniqueness (23-25). 3. Temporal misunderstandings can be explained by the kingdom’s present and future dimensions. And changing power relationships “bigger than our human understandings of time” (25-27). 4. Kraybill reasons that “any gospel without feet isn’t gospel. God’s love for the world produced social action” (27-28).  5. The gospel is not strictly personal but rather introduces the concepts for “the collective life of the kingdom” (29-31).

Ch. 2. Mountain Politics.

Sing or read CCS 241 Nada te turbe. The English translation of St. Teresa of Avila’s ancient words appears in the notes at the bottom of the hymn.

Kraybill introduces the three temptations in the symbols of mountain, temple and bread (33-34). The mountain temptation was a temptation to become “Jesus the Great” in simile to Alexander the Great (34). Kraybill frames Jesus’ desert temptations by providing an insightful historical review of Jewish political hopes stretching from the times of “the madman” Antiochus IV to the Jewish defeat at Masada (36-50).  He then contrasts the temptation of the high mountain with the low mountain of the kingdom view. Jesus rejected violence and children and servants as heroes (50-52). He rejects any depiction of Jesus as a violent zealot and instead characterizes Jesus’ compassion and love as the “new Torah” (53-55).

Ch. 3 Temple Piety.

Sing or read CCS 247. My Shepherd Will Supply My Need. Based on Psalm 23.

For Kraybill, the second temptation “invited Jesus to embrace institutionalized religion” (56). Kraybill overviews the temple physically, organizationally, ritually, and in terms of Torah mediation. (57-64). He describes the “party politics” as including Pharisees or “separated ones” who believe in strict ritual purity, Torah interpretation (oral tradition), and in living outside Jerusalem, often appealing to common people (65-66). Conversely, Sadducees “lived primarily in Jerusalem,” accepted Roman control, represented the status quo of the upper class, and often served in the Sanhedrin and as chief priests. Zealots emerged as an identifiable movement after Jesus’ death (66). Essenes lived communally in Qumran and awaited the defeat of the Romans and the end of the world (66). All groups had messianic hopes (67-68). But Jesus, the “upside-down messiah” resisted the temptation of establishment religion and “replaced the machinery of formalized religion with compassion and love” 68-69).

Ch. 4. Wilderness Bread.

Sing or read together CCS 227. Come Now, You Hungry.

Kraybill contends that the bread temptation invited Jesus to become a “welfare king” (71-72). “Plush aristocrats” were enriched by a system of oppressive taxation on the “poor masses” unjustly administered by both a kind of “Roman IRS” and “God’s IRS” (73-79). Jesus was poor but not from among the “poorest of the poor” (79-80). He eschewed violent economic revolution and advocated “a new kingdom that would grapple with poverty in a new way” (80). Jesus was the “living bread” whose messianic identity and body “broken for others” were understood in the breaking of bread (80-82). The temptations of mountain, temple, and bread symbolize Jesus’ rejection of “corrupt politics, empty religion, and unjust economics” (82).

Ch. 5. Free Slaves.

Sing or read CCS 261. We Shall Overcome.

Jesus’ reading of the Isaiah scroll in the Nazareth synagogue summarizes his identity and message by: revealing Jesus’ identity as Messiah; Jesus’ role in bringing “liberating news to the poor, the blind, the slaves, and the oppressed”; and Jesus’ proclamation of the jubilee year (84-85). Kraybill reviews Torah concepts of sabbath and jubilee related to land, slaves, and debts (86-87). Jubilee reveals theological principles of divine ownership and divine liberation (88-90). The “jubilee response” of “forgiving debts, releasing slaves, and redeeming the land” is “the natural and joyful response to the good news of God’s liberation” (90). Jubilee response is motivated by God’s liberation and compassion towards others (90-91). The “Jubilean vision” of “institutionalized grace” weaves “spiritual and social dimensions” (92). In the “redemptive rhythm” of Jubilee a habit of “accepting and granting forgiveness are linked” (94-95). “Jesus’ theological vision has social consequences” (97).

Ch. 6. Luxurious Poverty.

Sing or read CCS 616. Brothers and Sisters of Mine are the Hungry.

“Particularly in Luke’s gospel, he ties the economic conversion to the new kingdom” (99). Kraybill reviews six of Jesus’ teachings about wealth (99-112) in illustration of the “good news to the poor” (112). The story of the rich young ruler exposes a rejection of Jesus’ invitation to follow by selling one’s possessions (112-113) whereas the story of Zacchaeus illustrates faith “driv[ing] the economic agenda” (116). The story of the poor widow illustrates how “upside-down Jubilee occurs when the poor give out of their poverty “bigger gifts” than the rich” (118). Jesus’ new economic vision and rejection of attachment to wealth is not a specific set of policies or programs but rather a vision “that heralds grace rather than greed, compassion rather than competition” (119).

Ch. 7. Right-Side Up Detours.

Sing or read together: CCS 275. Leftover People in Leftover Places.

Kraybill returns to the detour metaphor to describe nine ways Jesus’ economic vision is bypassed (120-129). In so doing he rejects misguided religious justifications of profiteering, the prosperity gospel, economic fatalism, good intentions, stewardship as wealth management, “legalistic” tithing, wealth as a means of affinity, and royal entitlement (120-129). Instead, Kraybill finds new economic ethics for today rooted in Jesus’ teachings. This involves a redefinition of the rich from a global perspective (131-132); an ethic of “downscaling” that rejects consumerism (133-135); the modern version of practicing jubilee (135-137), and “upside-down giving” (138-139).

Ch. 8. Impious Piety.

Sing or read CCS 285. For Everyone Born.

Jesus valued human need above strict adherence to pious practices, ritual and sacred symbols. His bold and visible confrontation with religious authority and practice led to his crucifixion (140). Jesus confronted the oral tradition and instead upheld the Torah, scripture, and their intent (141). While both the Sadducees and Pharisees upheld the written Torah, the Pharisees additionally followed a highly complex oral tradition. Scribes developed a detailed oral law in three stages of Midrash, Mishnah, and eventually Talmud (141). Pharisees followed the oral tradition strictly and “to the letter.” Kraybill describes Pharisees as “sincere progressives” with a vision “to call forth a holy nation, a nation of priests” (142-143).

Jesus openly and irreverently opposed the reigning interpretations of the law. Jesus’ assault on Sabbath traditions was meant to uphold the “principles of the Sabbath” (144). Sabbath principles were undermined by Jesus’ disciples shelling of grain. Jesus is warned of these violations by the Pharisees and they “put him under surveillance (Mark 3:2) to see if they can catch him in a second offense punishable by death.” Despite being warned, Jesus “profanes the Sabbath again, this time by healing.” The Pharisees then plan to destroy Jesus (145). Jesus’ Sabbath violations undercut religious authority, especially that of the Pharisees (146).

Jesus also openly and irreverently violated standards of purity or cleanliness. Jesus skipped ceremonial washing of hands (148). Instead, Jesus reasoned that “perfect cleansing… comes when acts of charity flow from the heart (Luke 11:41)” (149). Further, Jesus shared table fellowship with “unclean persons.” Citing Borg, Kraybill notes that “some scholars contend that Jesus’ table fellowship with sinners and outcasts was the distinguishing mark that set him apart…” (149, 275n).

Jesus also confronted Sadducees through the acts of defiance in the temple that “rebuked the temple hierarchy” (150). Jesus actions opened the temple to Gentiles and indeed briefly shut down the temple operations (151). “This flagrant act cost Jesus his life” (152). Kraybill notes the risk of anti-Semitism by misunderstandings of Jesus’ actions as anti-Jewishh rather than as opposition to piety at the expense of true worship (153). Kraybill reviews several of Jesus’ teachings aimed to expose and condemn excessive piety by religious authorities (153-160).

Building on Jesus’ wineskins metaphor, Kraybill posits several concepts based on distinctions between “kingdom, church, culture, and structure” (160-161). The kingdom points to something greater: “a new vision, a new set of values, and a new openness to yield” to God’s will (161). The “kingdom transcends the church” because it came first and is larger (162). Kraybill notes “the genius of the Gospels is its seed of self-criticism or self-reformation” (163). “Hidden in the excruciating pain of judgment is the germ of renewal. Kingdom values form fresh, elastic skins for the kingdom’s ferment. … the church reforms itself across the generations” (166).

Ch. 9. Lovable Enemies.

Sing or read CCS 367. Jesu, Jesu, Fill Us With Your Love.

Kraybill begins by showing how the parable of the prodigal son “suggests that God is like a foolish father” (167-171). He then shows how the parable of the good Samaritan “flips their expectations upside-down. A Samaritan, not a Jew, pops up as hero” (171). Kraybill shows how the story illustrates kingdom values and shows that agape is: indiscriminate, bold, inconvenient, risky, prolonged, expensive, and jeopardizes social status (174-175).

“The invitation to love our neighbor as ourself collides with selfish individualism” (176). Agape love revises the norm of reciprocity in both its positive and negative forms (177-184). He shows numerous ethical teachings of Jesus that support the concept of love for enemies (183-184). Jesus models forgiveness (184-185) and nonresistance (185-186). Detours around agape include Old Testament warfare, crusades, nationalism, ideas of “just war,” and the notion that we need only love personal enemies (186-188). Kraybill rejects the “myth of redemptive violence” and instead posits a practical “vision of Shalom” that incorporates everything from anti-bullying programs to restorative justice (190-193).

Ch. 10. Inside Outsiders.

Sing or read CCS 603. A Prophet Woman Broke A Jar.

Rather than form affinities based on our “social checkerboards,” Kraybill follows a Jesus who “crosses lines” and “shatters boxes” of ethnic purity (197), Gentile segregation (197-202), Samaritan segregation (202-203), gender segregation (203-209), and social status (210-212). Kraybill then discusses how the modern church can transcend social clusters and cliques to experience “a new unity” (213-217).

Ch. 11. Low Is High.  

Sing or read CCS 211. Humble Yourself.

Kraybill is carefully developing a kingdom of God theology that inverts political, religious, and economic power through the application of Jesus’ teachings as proclaimed by John the Baptist and Mary and elucidated in the life and teachings of Jesus. Counterpoint to the temptations of mountain, temple, and bread, along with Jesus’ declaration of liberation and jubilee when carefully examined in the larger context of the gospels provides a basis for this theology of the upside-down kingdom.

The Prophetic Imagination: A Brief Review and Study Guide

By Glenn Johnson                                                                             

Source: Walter J. Brueggemann,  The Prophetic Imagination, 2nd ed.,  (Minneapolis: Augsburg Fortress, 2001)

Walter Brueggemann brings thorough research and scholarly insight to historical and modern questions of authority, oppression, and economics, in his seminal work: The Prophetic Imagination. Drawing extensively on the prophetic tradition modeled by Moses, Jeremiah, Second Isaiah, and Jesus of Nazareth, Brueggemann explores themes of prophetic criticism, grief, energizing, and amazement. This leads to an informed discussion of prophetic ministry and its practice today.

I believe many adult Sunday School classes would enjoy the theology of this text and will find its message, though written decades ago, surprisingly relevant today. What follows is a summary of the chapters and some discussion questions that you can use to prompt engagement with the text.

As you study the text together, it is recommended that the group leader select a hymn that can be read or sung and to begin each session with prayer.

Ch. 1. The Alternative Community of Moses. The “American ethos of consumerism” diminishes the church’s faith and activity (1). Brueggemann proposes that the prophetic task is to form an alternative consciousness (3). Every action of ministry ought to build a prophetic alternative community (4). “The task of prophetic ministry is to hold together criticism and energizing” (4).

For Brueggemann, the “covenantal tradition of Moses” forms the basis for insight into the prophetic function (5). The radical prophetic call for “alternative social reality” births a “theological cause” (6).  In a break with “triumphalism and oppression,” the myths of empire are overturned by “the alternative religion of the freedom of God” (6). Moses substitutes political “justice and compassion” for “oppression and exploitation” (6-7). Moses’ prophetic activity centered on the intersection of the “religion of God’s freedom” and the “politics of human justice” (7).

Moses’ rendering of alternative consciousness arose through “criticizing and energizing” (9). The motif of grief in Israel’s history gives birth to prophetic criticizing (12). Prophetic criticism of the imperial consciousness yields energizing in three ways. 1. “…Energy comes from the embrace of inscrutable darkness” (14). 2. “God is for us. In an empire, no god is for anyone” (15-16). 3. Moses’ prophetic doxology in the Song of the Sea and the Song of Miriam energizes alternative life” (16-17).

Questions for consideration:

1.     The author suggests that the prophetic task is to form an alternative consciousness and to build a prophetic alternative community. Can you think of examples in the church today where the voice of a prophetic alternative community has been heard?

2.     What do you suppose Brueggemann means by “God’s freedom” as opposed to human freedom? In what ways can the activities of humans go against God’s freedom? In what ways can human actions embrace God’s freedom?

3.     Why do you suppose criticizing and energizing are seen as related? In what ways must criticizing proceed energizing? Why is it important for energizing to follow prophetic criticism?

Ch. 2. Royal Consciousness: Countering the Counterculture. “Moses was not acting to overthrow a regime, but rather to overturn royal consciousness thereby permitting a “new reality to appear” (21). Moses’ concern with linguistic and epistemological matters is not less than his concern with social and pollical ones (21). Brueggemann’s analysis of Solomon’s reign is of a “self-serving achievement with its sole purpose the self-securing of the king and dynasty including harems; tax districts; elaborate bureaucracy; a standing army; fascination with wisdom; and conscripted labor. This agenda was pursued under the “umbrella of the Jerusalem temple” (23-24). Brueggemann explores three dimensions of Solomon’s achievement: affluence; oppressive social policy; and state religion (26-28). Through these means “the freedom of God is completely overcome” and “God is now ‘on call,’ and access to [God] is controlled by the royal court (28-29). Solomon: “countered the economics of equality with the economics of affluence”; “countered the politics of justice with the politics of oppression”; and “countered the religion of God’s freedom with the religion of God’s accessibility” (31). Creation faith and messianism hold theological promise for Israel but are coopted by royal consciousness (34-35). “The royal program of achievable satiation” leverages “management mentality,”  an “official religion of optimism,” and “annulment of neighbor” to achieve a reality served by the royal consciousness (37).

Questions for consideration:

1.     Brueggeman’s critique of Solomon shows how political and religious power can be utilized to oppress, control, and exploit. What examples can you think of today or in Christian history where these powers have combined in similar ways? Does separation of church and state ensure that this doesn’t happen?

2.     What do you think is meant by “the royal consciousness”? In what ways can the royal consciousness exist even in non-monarchical societies? How does one guard against it?

3.     Who gets left out of the “royal program of achievable satiation”? Why does that matter?

Ch. 3. Prophetic Criticizing and the Embrace of Pathos. Prophets are characterized by their use of  “poetry and lyric” (40). Poetic imagination, which comes before implementation, challenges the dominant cultural reality (40). Conversely, royal consciousness fosters “numbness about death” (42). We cannot relate to death effectively, so we “deny it with numbness” (43). The task of prophetic imagination is to “offer symbols” that convey the “horror” and scale of death under empire; bring them to public attention; and render metaphor and detail to ignite candid passion (45). Therefore, the prophetic idiom is “the language of grief” (46).

Jeremiah models “prophetic imagination and ministry” (46-47). Jeremiah grieved for the “end of his people” and grieved that “no one would listen” (47). Jeremiah grieves at the “lack of resolution” but also feels empathy for “royal folk” (51). Jeremiah speaks midway through Israel’s history of grief between Amos and Jesus (56).

Questions for consideration:

1.     Pass around copies of Doctrine and Covenants Section 161 and 163. Highlight or underline phrases that exemplify “poetry and lyric”. Discuss with the group why you selected certain passages and how they might be good examples of what Brueggemann is discussing.

2.     Brueggemann says “the prophetic idiom is the language of grief.” What scriptural passages can you find that help illustrate the use of the language of grief in the prophetic idiom?

3.     Why do you suppose Jeremiah felt empathy for “royal folk”? What was happening in his context that might evoke such empathy?

Ch. 4. Prophetic Energizing and the Emergence of Amazement. “…The prophetic alternative community is both critical and energizing (59). Royal consciousness fosters despair of new life whereas the prophetic task is to imagine the “newness that is at work in our history with God” (59-60). Royal consciousness opposes hope; new beginnings; and engenders despair (61-63). The prophetic task is to “offer symbols”, bring hope, and reveal “newness that redefines” (65-67). The “language of amazement,” as modeled in Second Isaiah, “serves as the peculiar paradigm for a prophet of hope to kings in despair” (68). Second Isaiah brings people back to the “doxology of Moses” (70) and energizes Israel “to fresh faith” (71). Second Isaiah offers three poetic inversions: “new song” (74); “birth to the barren” (75-76); and “alternative bread” to that of the empire (76).

Questions for consideration:

1.     Pass around copies of Doctrine and Covenants Section 161 and 163. Highlight or underline phrases that exemplify “energizing” and the “language of amazement.” Discuss with the group why you selected certain passages and how they might be good examples of what Brueggemann is discussing.

2.     Brueggemann says “the language of amazement” is modeled in Second Isaiah (typically considered to be chapters 40-66). What scriptural passages can you find that help illustrate the use of the language of amazement in second Isaiah?

3.     What scriptural stories can you think of that illustrate new song, birth to the barren, or alternative bread? In what ways do these stories contain an inversion? What does Brueggemann mean by this?

Ch. 5. Criticism and Pathos in Jesus of Nazareth. Brueggemann relates “the prophetic ministry of criticism” to Jesus’ ministry (81). Jesus’ birth (82-84); kingdom teachings (84-88); compassionate ministry; and crucifixion (94-98) are all dimensions of Jesus’ prophetic criticism. Jesus embodied the “politics of justice and compassion” that “Jeremiah felt so poignantly” (99).

Questions for consideration:

1.     What are some specific teachings or examples from Jesus’ ministry that illustrate “the prophetic ministry of criticism”?.

2.     Thinking specifically of the crucifixion, how does the betrayal, trials and condemnation of Jesus reveal a criticism of the standing order and authority of those times? Who was being criticized?

3.     How is “the politics of justice and compassion” seen as a part of Jesus life and ministry? What examples may best illustrate and reinforce this view? Do you agree with it?

Ch. 6.  Energizing and Amazement in Jesus of Nazareth. Now Brueggemann sets about showing how—in similitude to Second Isaiah—Jesus’ birth, ministry, teachings, and resurrection (102-113) energize and amaze the community in a way that revitalizes the “religion of God’s freedom and politics of justice and compassion” (101) and enables “dismantling of the royal consciousness” (102).

Questions for consideration:

1.     What are some specific teachings or examples from Jesus’ ministry that illustrate “energizing and amazement in Jesus of Nazareth”?

2.     How do these stories and teachings serve to revitalize the “religion of God’s freedom and politics of justice and compassion”? What might an alternative point of view be today and how would you respond to it?

3.     What are some examples of ways that churches today might be engaged in “dismantling of the royal consciousness”? Is there room for such activity in a movement that espouses peace and nonviolence?

Ch. 7. A Note on the Practice of Ministry. Brueggemann summarizes by recounting how his review of the prophetic imagination found in Moses, Jeremiah, Second Isaiah, and ultimately in Jesus of Nazareth, models criticizing, dismantling, energizing, and amazement (115-116). Jesus of Nazareth practiced the most radical form of prophetic imagination. His death embodied the full dismantling of empire and his resurrection embodied the “new future given by God” (116). In terms of practical ministry, the task of prophetic ministry is “to evoke an alternative community.” It encompasses all aspects of ministry. A prophetic minister shares pain, overcomes numbness, and lets the reality of death “sink in.” Prophetic ministry penetrates despair, energizes, and affirms the future (117). Radical faith is a gift that employs “grieving about the present” to foster “the joy of the kingdom” (118).

Questions for consideration:

1.     Thinking of your specific congregation or ministry group and its contexts, what is the “grief” that you face today? What are some examples of this in your community?

2.     What specifically can your congregation or ministry group do to bring criticism and energizing and amazement in these situations? What would that look like? Who would be involved? How can you get started?

3.     Prepare together a poster or art project that declares the joy of the kingdom in your context. Celebrate your time studying together and close with prayer.

Conclusion: Brueggemann’s clear and compelling analysis spans prophetic traditions from Moses to Jesus. In so doing, he reveals patterns in the prophetic imagination characterized by criticizing, dismantling, grieving, energizing, and amazement that overcome imperial oppression and invoke a new reality and hope for the future. “And finally, we have yet to learn it about God, who grieves in ways hidden from us and who waits to rejoice until [God’s] promises are fully kept” (119).

July 20, 2023

Walter Brueggeman’s Theology of Shalom

Source details: Walter J. Brueggemann,  Living Toward A Vision : Biblical Reflections on Shalom  (New York: United Church Press, 1982)

Living Toward a Vision offers perspectives on Shalom rooted deeply in Old Testament scholar Walter Brueggemann’s insights into the scriptural and faith traditions of Israel as well as Christian scriptures and traditions. His passion for peace and justice profoundly colors his masterful exposition of shalom as a foundation of biblical traditions across history. Brueggemann captures dimensions of shalom rooted in overlaying themes within these Old Testament and New Testament traditions.

This is a good book for those seeking to deepen their understanding of peace and to more deeply follow and embrace the teachings of Jesus as the peaceful one. In addition to Brueggemann’s ability to survey the breadth of the scriptures in providing his compelling reflections on Shalom, he is also able to engage powerful metaphors like the exodus, the “brickyard,” the towel and basin, and oredering and eating at the table, to make profound observations about the biblical vision of Shalom.

While I recommend Brueggemann’s The Prophetic Imagination as a more useable Sunday School text, Living Toward a Vision is a good instructor’s guide to prepare the facilitator for a class based on The Prophetic Imagination. So the following summary of Brueggemann’s message is offered in highly condensed form to help us appreciate the breadth and details of his theological conversation around Shalom.

Brueggeman begins by sharing that in the faith traditions of Israel and the New Testament: “Shalom is the substance of the biblical vision of one community embracing all creation” and dependent upon inclusive community (16). For those looking for connecting points with Community of Christ enduring principles, the notion that All Are Called, Unity in Diversity, and Blessings of Community all come together as principles supported by his theology.

Justice and righteousness result in shalom and their absence leads to injustice and turmoil (19). Shalom doesn’t exist when “private arrangements of injustice and exploitation” prevail or exploitation borrows from the future (21). Even in these times, shalom is a vital hope. God entered history as an “embodiment of shalom” (22-24). Brueggemann’s thinking in this regard is supportive of the Community of Christ mission initiative of Abolish Poverty, End Suffering. His text makes clear the role of economic injustice and thee need to be advocates for justice.

We learn from Brueggemann that  Shalom’s meaning depends on context (27). The “Moses-Joshua-Samuel prophetic tradition… emerged from a situation of have nots” (28). He suggests that the paradigmatic construct  of “cry out, hear, and deliver” leads to a “theology of salvation” (29).

On the other handm Brueggemann observes that the “Noah-Abraham-David” tradition represents the “haves” and results in a theology of blessing and fertility. Our context locates us within this “polarity of shalom” (34) and results in “two models of shalom” – one that assures the disadvantaged that their cries are heard and one that buoys the confidence of the advantaged that “the world will hold together” (36). Remember that much of the context for Brueggemann leading into this book was the turbulence of the sixties and seventies.

In shalom, “God envisions the church and the world as they are not” according to Brueggemann(40). Oppression yields a theme of freedom seen in the exodus. For Brueggemann, “the gospel stories may indeed be seen as a new exodus recital…” (41). Nevertheless, “Jesus unites” and “God wills unity” (43-44). “The promise of the gospel is that we may be free and united” (48). Shalom ends coercion and fragmentation (50). This observation can be a powerful comment on the divisiveness in society today, even within the church, and how the centrality of Christ serves to unite us in Shalom – that is peace, wholeness, completeness, restoration, right relationships.

Brueggemann employs the “drama of the brickyard” (picture the slaves in Egypt making bricks for the great building projects of the pharaohs) as a metaphor showing oppression, coercion, unhappiness, and a “place of hopelessness” (54). From the exodus, we learn that Yahweh is “shorthand for ‘Let my people go’” (57). From the gospel, we learn that “Jesus comes to the brickyard and posts the sign: ‘Under new management’” (58). Resurrection of the dead on Good Friday (Mt. 27:52-53) demonstrates an end to the injustice of the brickyard and “a statement about who is in charge” (60-61).

 “Exoduses are happening all around us” (65). People find their identity in their own exodus stories and then must live according to their exodus (64-66). This involves a morality “concerned with the disinherited in society” (67).

Much has been commented upon by contemporary biblical scholarships about table fellowship. Brueggemann points out that the table is both a real and metaphorical measure of who is at table [inclusion] and their seating order [social privilege] (73-74). This is revealed in a theology of hope and its opposite, a theology of despair (75). The fundamental act of eating involves decisions of covenant, occasions of conflict, integration, and sacramental (eucharistic) presence (75-77). Similarly, the Joseph narrative and Luke 14:12-14 capture these fundamentals. Brueggemann argues that Luke’s “gospel to the outcasts” captures the undoing of “social constructions” (82).

Present thinking about sin and forgiveness protect status quo institutions and economics (86). To Brueggemann, “order as gift” means we cannot finally unmake God’s world because God is creator (88). “Order as task” means that “order is a task entrusted to us” (89). God is creator but we are called to help God in the reign of God. Despite what onemight think “Chaos” while a force of “anti-creation” … “can be highly ordered” (92). We have much to guard against when confronting established powers in defense of the sacredness of creation. The order of shalom is the Lord’s justice and righteousness, not imperial rule (94).

Shalom order is order through  righteousness and justice not in ontōs (ordained order) or techné (human creativity and production) and it is achieved, Brueggemann says, through “the hassle of covenant” (96). Monarchs can be agents of order and prophets agents of vision in attempts at shalom order (97-98). “We should not be romantic about peace” Brueggemann says, which in the end and always “requires redistribution of power”(101).

Brueggemann describes polarities of order and chaos as well as injustice and justice. Brueggemann believes that God favors no particular political forms and monarchy in Israel was a limited historical formation (104-106). “God is on the side of justice” and justice transforms society (105-107). Jesus prophetically objected to misuse of the law to protect power (109). Scribes and priests embodied injustice (110).

What then does Brueggemann say about the church? The forces of greed, fear, and manipulation, have no power over Jesus or his community (116). The church has a towel of empowering vulnerability (117). “God’s will for shalom will win out” (120). Shalom is the church’s mission, and the world hates us for it (122).

In addition, Shalom is the church’s message. The church shares a gospel of newness. Kings preserve what is. Prophets speak of what will be. Technicians work at problem-solving. Poets present expansive imagination (123-124). Genesis is old age reality and new age vision (129). The cross also expresses this imagery (130). He sees all of these communication archetypes as a necessary part of the shalom vision.

So how does change occur? Change occurs when the church and the people leverage shalom tools. In a shalom community the “whole people” leverage their power on behalf of the disenfranchised and weak (134). John’s gospel account of Jesus washing the disciples’ feet provides useful servant’s tool metaphors of towel and basin (134-135). Those excluded and lowered should be included and raised (136-137). The central call of the church is empowering love of brother and sister (138). And then the church as servant is raised to friend (collaborator) in the shalom mission (139).

Becoming a Shalom church. At the table, Jesus’ farewell talks present another reality and  order (141-143). “At the table … we are made aware that true life is in mystery and not in management” (143). True branches remain close to the vine (Jesus) and bear fruit (145-146). The church has no fear; is fruitful; is hated; resists falling away; receives the Spirit’s foolishness to restore and heal; and is vulnerable (152). Jesus’ farewell words “my shalom I give to you,” leave us “kneeling, hated, and vulnerable” but also free and without doubt (153).

Becoming a Shalom Person. Memory of exodus and resurrection informs our shalom understanding of personhood. In the exodus, persons are “active participants in history” (158). As shalom persons, exodus forms identity in relationships (160). Metaphorically speaking, as shalom persons, we are empowered to leave the brickyard and trust in the wilderness (161). As Christians, “every episode with Jesus is characteristically a resurrection event—or if you prefer, an exodus event” (164). Resurrection yields a secure life and frees us to alternative living (165). We begin “unencumbered life,” “leave the brickyard,” and  are healed and “in our right minds.” But while the slaves were freed, “Pharoah never had an exodus!” (166).

In conclusion, Brueggemann weaves narratives of genesis, exodus, and kings with the gospel of table and resurrection to elucidate a theology of shalom rooted in righteousness, justice, order, inclusive community, and freedom. He leverages Luke’s “gospel to the outcasts” and Jesus’ Johannine farewell addresses to challenge the church and every person to new life of well-being. liberation, wholeness, and love.

A Review of The Nonviolent God by J. Denny Weaver

Book details: Weaver, J. Denny. The Nonviolent God. Grand Rapids, MI/Cambridge, U.K.: Eerdmans, 2013. [Available on Kindle]

By Glenn Johnson

For a church pursuing peace, the ultimate revelation of God in Christ shapes the conversation. While various reports and perspectives on violence may be found in the scriptures, the conversation is not inconclusive. As Denny Weaver puts it in his book, The Nonviolent God, “whatever we might say or think about God should not be contradicted by what is revealed about God in the narrative of Jesus.” (Weaver, 5). On balance, Weaver agrees with John Dominic Crossan whom he quotes: “It is not the violent but the nonviolent God who is revealed to Christian faith in Jesus of Nazareth and announced to Christian faith by Paul of Tarsus.” (Crossan as quoted by Weaver, 21).

Tony Chvala-Smith introduces Weaver’s book this way: “Weaver represents one of the historic peace church traditions (Anabaptists/Mennonites) and is therefore well placed to engage us on the topic of believing in and serving the God whom Jesus reveals, whom Weaver calls the nonviolent God. Weaver is a theological descendant of the Mennonite theologian, the late John Howard Yoder, whose 1972 book The Politics of Jesus is a classic work among pacifist theologians and ethicists. The Nonviolent God builds on, extends, and even departs from Yoder's work, and is a sequel to Weaver's earlier book, The Nonviolent Atonement (2001; 2nd edition 2011).  The Nonviolent God is a spirited, reflective attempt to do theology from the standpoint of the primary Christian claim that Jesus Christ reveals the nature and identity of God.”

As Paul J. Deffenbaugh noted in his review in The Christian Century, “Weaver is convinced that the divinely sanctioned violence featured in the church’s atonement models—especially the Christus Victor, satisfaction, and substitutionary views—is a regrettable diversion from the original message of Jesus.”

In Community of Christ, the conversation about God is more easily framed in a non-violent perspective when using the Community of Christ sermon helps, worship helps and lessons. These materials prepared for your use aid congregations in responsibly remembering and interpreting the sacred story even when the surface meanings in a particular passage may seem to diverge from the overall peaceful narrative revealed in Christ.

It is important for local church leadership to recognize that some specific scriptures are dissonant with the overall narrative of Christ often due to the perspective, context or theology of the writer. Helping a congregation to deal with these scriptures requires careful steps to avoid “misuse of scripture” (Doctrine and Covenants 163:7).

A good classroom exercise to help illustrate the “conversation” about violence in the Bible might be a discussion on the parable of the banquet. As noted by Weaver, Luke’s version omits the violence present in Matthew’s version (Weaver, 119-120).

Weaver does not dodge some of the harsher and more violent passages in the gospels. Weaver addresses them directly. I will admit I found the violent threads  highlighted by Weaver in some of Jesus’ parables at great dissonance with my rose-colored image of Jesus, particularly his review of the parable of the unforgiving slave (Weaver, 95-96), the parable of the wicked tenants (Weaver, 96), the parable of the marriage feast (Weaver, 96-97), and the parable of the talents (Weaver, 97).

In the corresponding section “counters to nonviolence” Weaver counters the violence present in Matthew’s parable of the marriage feast with Luke’s nonviolent approach. Then he introduces a very interesting concept of “invitational judgment.” (Weaver 119-120).This idea attributed to Nelson-Pallmeyer of a concept of “invitational judgment” as noted by Weaver could make for an interesting Sunday School discussion or book club topic(120).

During the lesson, the congregation could be helped to see how such conversations are reflective of Community of Christ scriptural affirmations, such as affirmation 8: “Disciples are called to grow in their knowledge and understanding of the scriptures so that they may ever increase in love for God, neighbor, and self (Matthew 22:37–40; Mosiah 1:49), uphold the dignity and worth of all persons (Doctrine and Covenants 16:3c–d), and faithfully follow the way of Jesus Christ.” (See https://cofchrist.org/scripture/)

Pastors and mission center leaders who select speakers and teachers have a special responsibility to discern whether scripture is being used responsibly with regard to the full context of the original author, the cultural and historical setting, and the possibility of misunderstanding by modern listeners. Having useful commentaries available in the church library may be helpful to responsible interpretation. The People’s New Testament Commentary by Eugene Boring and Fred Craddock is recommended. (Louisville, KY: Westminster John Knox Press, 2004.) The People’s New Testament Commentary is a very useful single-volume commentary on the New Testament that is more detailed than a study Bible but less intricate than a multi-volume commentary.

I have also enjoyed a subscription to Sojourners’ Preaching the Word which offers lectionary-based commentary that can be consistently relied upon to find peace and justice perspectives in the weekly readings. Churches wishing to interpret scripture responsibly can benefit by Weaver’s perspective on the narrative of Christ as an important foundation for revelation of God.