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The Theology of the Book of Jeremiah (Old Testament Theology), by Walter Brueggemann
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The present study focuses on the theology of the Book of Jeremiah. That theology revolves around themes familiar from Israel's covenantal faith, especially the sovereignty of YHWH expressed in judgment and promise. The outcome of this theological nexus of context, person, and tradition is a book that moves into the abyss and out of the abyss in unexpected ways. It does so, in part, by asserting that God continues to be generatively and disturbingly operative in the affairs of the world, up to and including our contemporary abysses (such as 9/11). The God attested in the Book of Jeremiah invites its readers into and through any and all such dislocations to new futures that combine divine agency and human inventiveness rooted in faithfulness.
- Sales Rank: #1352155 in Books
- Brand: Brand: Cambridge University Press
- Published on: 2006-11-13
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .51" w x 5.43" l, .60 pounds
- Binding: Paperback
- 232 pages
- Used Book in Good Condition
Review
"Walter Brueggemann's study of Jeremiah fits perfectly in this promising series. Writing with characteristic passion and lucidity, Brueggemann boldly approaches Jeremiah with deep prophetic conviction himself. His treatment leads the reader through the scholarly debates into the ancient world of exile to our world of shoah and terror, and in the process mines Jeremiah for all its theological worth." --William P. Brown, Columbia Theological Seminary
About the Author
Dr Walter Brueggemann is an ordained minister in the United Church of Christ and former President of the Society of Biblical Literature.
Most helpful customer reviews
18 of 19 people found the following review helpful.
Theological shaping of Jeremiah
By Robert Spender
I really enjoyed Brueggemann's book and highly recommend it to anyone who wants an overview of Jeremiah and a snapshot of how recent scholarship has shifted in viewing this book.
While shaped, Dhum's three literary sources (voices) are still accepted. For Brueggemann three traditions ("rootage") are most significant, the covenant at Sinai (Sinai pericope), Hosea (the Northern emphasis), and Deuteronomy (the later shaping of all). These are referenced through out this book.
Recent overemphasis on prophetic literature and its late scribal development often creates a bit of despair when approaching Jeremiah. Bruggemann, unlike a number of current scholars, holds to a real Jeremiah but admits that very little can be known about him leaving a subjective guess through filtered readings of the book.
The work is concise but comprehensive in its discussion of Jeremiah's message. There is greater emphasis on tensions about how God is viewed than Israel's (Jeremiah's) understanding of the nature and person of God. In this Brueggeman tends to follow his own emphasis on the tension between continuity and discontinuity. Evident also is the author's emphasis upon verbs, especially the six infinitives of 1:10.
Brueggemann struggles to fully explain how opposing ideas and concepts survived later redactional work and community (re)composition. Areas like the royal perspective or Jeremiah's position as a trader in view of the preserved view of him as a great prophet of God are examples of such difficulties.
The work is helpful in that is combines essential points of many of the author's earlier writings. Discussion about the centrality of Jeremiah for the whole Bible and a section on Jeremiah and the New Testament are found toward the end. With Brueggeman's extensive work on Jeremiah I would recommend this book to any student of Jeremiah.
0 of 1 people found the following review helpful.
sometimes interesting, sometimes boringly obvious
By Michael Lewyn
This book is not for everyone: like many theological liberals, the author treats Biblical books as the product of a variety of traditions, rather than as the original work of God and/or one prophet. Having said that, this book does say a few interesting thinks.
For example, he ties the village of Anathoth (where Jeremiah was born) to Solomon's expulsion of a hostile priest to that village centuries earlier, and suggests that perhaps Jeremiah is part of a tradition "grounded in hostility to the Davidic establishment." And after noting the Bible's references to Jeremiah's Jewish allies, he suggests that this opposition was manifested not just in Jeremiah's criticism of social injustice, but also in the prophet's dovishness towards Babylon.
By contrast, Jerusalem-centered hawks tended to favor rebellion against Babylon. Brueggemann suggests that their view might have been based on the book of Isaiah, which they (perhaps) interpreted as a reassurance that no matter what the kingdom did, the Temple and Jerusalem would survive.
On the negative side, much of this book struck me as pretty obvious (at least to someone who has already read Jeremiah or other commentaries). And sometimes Brueggemann strains to make Jeremiah seem more unique than he really is; for example, he argues that both Jeremiah and Deuteronomy are part of a stream of tradition emphasizing that Jews will be punished for not obeying commandments. But Leviticus 26:32-39 also promises national destruction for bad behavior, so I'm not sure I see his point here.
1 of 1 people found the following review helpful.
Jeremiah is both historically important and relevant today
By Roanld Tenney
Old Testament Theology – the Theology of the Book of Jeremiah by Walter Bruggemann
I was interested in a accessible commentary on the Book of Jeremiah for a non-scholarly readership. Julie Faith Parker recommended this book to me. I have enjoyed reading and studying Jeremiah with the able assistance of Walter Brueggemann, a preeminent Old Testament Scholar.
The majority of the book is (as the title implies) a study of the theology of Jeremiah. In my faith tradition, far more interest is shown in the writings and prophecies of Isaiah. But Jeremiah has a profound impact both in his time and after. There are numerous references to him in the New Testament as well. Jeremiah is placed squarely in the middle of the Deuteronomistic history. As such, he reveres the righteous king, Josiah and decries all of his successors. Due to disobedience, Israel, specifically Judah, will suffer punishment by destruction of the temple and exile into Babylon. Jeremiah sees Nebuchadnezzar as God’s agent in this Diaspora. As such, he challenges the prophets who claim that the presence of the Temple in their midst will afford protection because God’s house will not be destroyed. But over and again, Jeremiah explores the depths of destruction, movement into the abyss and then recreation, restoration and redemption.
Brueggemann also notes the influence of the Prophet Hosea. Hosea is described as the most imaginative prophet, reconceptualizing the Sinai covenant as a marriage covenant. Rather than God being bound to Israel through a series of stipulations and blessings and cursing, God is seen as a loving husband that is longing for the love and companionship of his chronically unfaithful wife. God’s motive is love and longing. Many traces of this relationship appear in the writings of Jeremiah as well.
The most often quoted and most referenced part of Jeremiah in the LDS and other Christian churches is chapter 31. In this chapter the author of Hebrews. Brueggemann states (referring to chapter 8 of Hebrews):
But it is verse 13 that is important because of its use of the term “obsolete”. This usage shows how in the letter to the Hebrews the old claim of the Old Testament is characteristically overcome by its New Testament counterpart. Thus “old covenant – new covenant” is read here in a supersessionist way, so that the text of the Old Testament is used against the Old Testament itself.
I just read what I have written above. I think I am trying to sound more educated than I really am. Suffice it to say that I loved reading and pondering the messages contained in the second of the great prophets. I was especially touched by Brueggemann’s final chapter. In this chapter, Jeremiah is used as an interpretive text for everything from the destructive events of “9/11” to a deep personal crisis. Jeremiah provides a model for any person or people that have been transported deep in to the “abyss” and then eventually been restored out. Like the Book of Job, Jeremiah lives in a world where the simple belief of God’s protective hand seems to become God’s destructive fist. How does one maintain faith in such a crisis. The writings of Jeremiah provide many answers.
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