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.