Prophets: Part Two
Thursday, July 11, 2019
In his classic book, The Prophetic Imagination, theologian Walter Brueggemann gives voice to the role of the prophet in honoring the ministry of imagination. Brueggemann writes:
The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us. . . .
The alternative consciousness to be nurtured, on the one hand, serves to criticize in dismantling the dominant consciousness. To that extent, it attempts to do what the liberal tendency has done: engage in a rejection and delegitimizing of the present ordering of things. On the other hand, that alternative consciousness to be nurtured serves to energize persons and communities by its promise of another time and situation toward which the community of faith may move. To that extent, it attempts to do what the conservative tendency has done, to live in fervent anticipation of the newness that God has promised and will surely give. . . .
Our sociology is predictably derived from, legitimated by, and reflective of our theology. And if we gather around a static god of order who only guards the interests of the “haves,” oppression cannot be far behind. Conversely, if a God is disclosed who is free to come and go, free from and even against the regime, free to hear and even answer slave cries, free from all proper goodness as defined by the empire, then it will bear decisively upon sociology because the freedom of God will surface in the brickyards and manifest itself as justice and compassion. . . .
Here is it enough to insist that Moses, paradigm for prophet, carried the alternative in both directions: a religion of God’s freedom as alternative to the static imperial religion of order and triumph and a politics of justice and compassion as alternative to the imperial politics of oppression. The point that prophetic imagination must ponder is that there is no freedom of God without the politics of justice and compassion, and there is no politics of justice and compassion without a religion of the freedom of God.
The prophet does not ask if the vision can be implemented, for questions of implementation are of no consequence until the vision can be imagined. The imagination must come before the implementation. Our culture is competent to implement almost anything and to imagine almost nothing. The same royal consciousness that makes it possible to implement anything and everything is the one that shrinks imagination because imagination is a danger. Thus every totalitarian regime is frightened of the artist. It is the vocation of the prophet to keep alive the ministry of imagination, to keep on conjuring and proposing futures alternative to the single one the king wants to urge as the only thinkable one. . . .
Walter Brueggemann, The Prophetic Imagination, 2nd ed. (Augsburg Fortress: 2001), 3, 8-9, 40.