Sing A New Song

Mary Kieffer, Loyola University Chicago Institute of Pastoral Studies, MAPS student

In the present age which is filled with rampant consumerism, disputes between nations, and, at least in American society, individualism, it is comforting to study and appreciate the ancient scriptures known as the Old Testament which are comforting in their prophetic vision that remains relevant despite the passing of time. As Walter Brueggemann attests, the Old Testament continues to offer “an alternative to the paths of death” when individuals or nations ignore the covenant relationship between humankind and YHWH. In fact, Brueggemann asserts that it is impossible to be a complete Christian if we feel that we can solely rely on New Testament teachings to guide us to the wholeness for which each of us is called. The Old Testament’s prophetic critique of autonomy, covenantal relationship and the saving power of YHWH are all tools of salvation which make us “human in the world” as well as chosen people of God.

There is one aspect of the Old Testament that formerly caused me unease until our studies this semester, that is: if Jews were the chosen people of YHWH, what did that mean for the rest of YHWH’s human creation which is equally loved by its creator? Did YHWH’s command for universal inclusion, equitable distribution of goods and justice for all creation ring hollow in the face of his regard for the Israelites? Brueggemann addresses this issue in An Unsettling God by his examination of a passage from the Book of Amos which in his words contains “radical hope for the nations.” (128) I Amos 9: 7, YHWH speaks to the Israelites: “Are you not like the Ethiopians to me, O people of Israel? says the Lord. Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor and the Arameans from Kir?” This passage is a response to YHWH to the Israelites for their fixation on what they believe is an exclusive relationship with the Creator. Here the text does not deny that God is “protector,” or God is “liberator,” or God is the “One who saves.” Yet YHWH takes exception to the misconception by the Israelites that they are the only ones who are subject to God’s transforming powers. Brueggemann emphasizes that in this scripture “Israel’s monopoly on YHWH is “broken.” (129) Not only does God’s transforming power includes others, that inclusion is also meant for Israel’s most despised and feared neighbors. Here God is proclaiming that he/she is the enforcer of justice in the world and that justice is meant for all creation. God does not cause violence in the world so much as God responds to violence in the world. As well, YHWH’s love is so great that it cannot be limited to one person or group of peoples no matter what favor has been placed upon them.

In Chapter Six, “The Drama of Partnership with YHWH,” we are reminded of YHWH’s steadfast regard for us in Brueggemann’s example of what he views as the “dramatic movement for YHWH’s partners,” be they individuals or nations (p. 164). First YHWH offers “creation for glad obedience” which includes trust in God as protector and savior. This comprises of a relationship between YHWH and humankind in which each listens to the other. As well, humankind is gifted with the freedom of discernment of YHWH’s will. We are free to choose YHWH’s will or our will. If we are mindful of the scriptures, when we choose God, the choice is sweetened by the very fact that we had a choice and discerned that choice in dialogue with YHWH.

The second movement of the pattern is “a failed relationship.” Here YHWH, who recognizes our broken and limited nature, gives humankind another gift. As Brueggemann points out, the Pit of our sometimes failed relationship with God is custom-made for complaint, petition and thanksgiving. (165) The Israelite view of redemption differs from Christianity in that it gives little regard to the Christian idea of redemption. They do not analyze why people fail, only that it is a part of human nature. As well, the Old Testament recognizes that our occasional fall into the Pit is not hopeless in that God can redeem us from the depths of the Pit at any time. Another aspect of the Pit that Brueggemann describes flows counter to our Christian reliance on passivity when addressing the will of God. According to Old Testament thinking, “the person in the Pit is not to remain passive and docile” while awaiting God’s working in their lives. Rather, humankind is involved in their own healing by the use of complaint and petition to YHWH. The vehicle most often used for complaint and petition were the psalms. In Psalm 88: 2-5, we hear the despairing lament of Israel: “Let my prayer come before you; incline your ear to my cry. For my soul is filled with troubles; my life draws near to Sheol. I am reckoned with those who go down to the pit; I am weak, without strength.” Yet, as the psalm continues, the petition includes complaint. “All day long I call on you, Lord; I stretch out my hands to you. Do you work wonders for the dead? Do the shades arise and praise you?” (Ps 88: 10b-11). The human petitioner reminds YHWH of their covenantal relationship and God’s promise to be steadfast in love. There must be mutual energy between God and God’s human partner to work on liberation from the Pit.

The final aspect of the dramatic movement with YHWH’s partners is “rehabilitation or a new beginning.” (165) Here, the petitioner has been raised by the power of YHWH to new life filled with hope for the future as well as praise for YHWH and the restoration of the covenantal relationship. This restoration is a deep reminder that if we are to live health-filled lives, we cannot achieve this goal alone. Only through relationship with YHWH, the Creator which is expressed by our relationship with our brothers and sisters can we achieve and maintain the “glad obedience” which frees us from the slavery of our imperfect egos.

Contrary to image of the Old Testament as a repository for legalism, it can be argued that the Old Testament is a postmodern collection of sacred writings in that it speaks with many voices (Discussion with W. Brueggemann, 12-07-10). This “collage of interpretive freedom” demands more work for us than if we looked at the Old Testament as a legal document of “dos and don’ts.” We are called to accept the sovereignty of YHWH which is defining and demanding, yet also contains a freedom in which we interpret the will of God in our lives. The texts call us to intimate and radical relationship with our Creator; a relationship that with us and in us, is not remote. Our fears are alleviated when we put trust in our protector God by listening (obedience) to the One who only wants good for us. We are called to be radically counter to our present culture of consumerism, militarism and individualism which can only guarantee death and be filled with the hope that YHWH’s abiding love offers. Every day of our lives we are called to “Sing unto the Lord a new song” (Is 42: 10).