Quotes from Walter Brueggemann

The political agency of YHWH comes, in Israelite tradition, to be a stable, orderly cultic presence, but without surrendering any of the force of agency known in the exodus narrative itself. Thus "glory" becomes a cover term that holds together forceful agency and abiding presence

A student of Old Testament theology must be alert to the problem of conventional thinking about ontology, thinking that is essentially alien to Old Testament testimony.

Peace requires the capacity to forgive. Peace requires a readiness to share generously. Peace requires the violation of strict class stratification in society. Peace requires attentiveness to the vulnerable and the unproductive. Peace requires humility in the face of exaltation, being last among those who insist on being first and denying self in the interest of the neighbor. These are all practices that mark his presence in his society.

The rat race of such predation and usurpation is a restlessness that issues inescapably in anxiety that is often at the edge of being unmanageable; when pursued vigorously enough, moreover, one is propelled to violence against the neighbor in eagerness for what properly belongs to the neighbor.

But these matters of life and faith cannot be expressed in the tongues of modernity, for it is this very epistemology that has consigned us to death and despair.

Thus the Sabbath of the fourth commandment is an act of trust in the subversive, exodus-causing God of the first commandment, an act of submission to the restful God of commandments one, two, and three. Sabbath is a practical divestment so that neighborly engagement, rather than production and consumption, defines our lives.

Along with anger, God makes a second response to our guilt. Anger at the throne is compounded by God's utter anguish at having hoped and been betrayed, at having yearned and failed. The

The judge remembers to be a parent: a father in wistfulness, a mother in yearning, a God of grief flowing with tears beside the deathbed. The angry God remembers to be a God who cares about the beloved partner. God has noticed. God has noticed the mocking and the dying, the denial and the irrepressible pain. To

The burden of what Jesus says is this: give it away. Give it away gladly. Make friends by your generosity. The door to a gospel future is by generosity, outrageous, intentional giving away in the present to create a viable future. That seems to me such an urgent word, because we are so deeply caught in cycles of greed and affluence and self-indulgence and acquisitiveness of a fearful kind that will yield no human future.

Prophecy in this context may be understood as a redescription of the public processes of history through which the purposes of Yahweh are given in human utterance.

Following the lead of Moses, Israel seizes upon this revelation as the clue to its future. Israel celebrates that Yahweh is this peculiar God of covenantal relatedness, even as Israel insists that Yahweh must be the God who is self-announced in this way. Israel "prays back" to Yahweh in an imperative, Yahweh's own words of self-announcement.

The shock of such a partner destabilizes us too much. The risk too great, the discomfort so demanding. We much prefer to settle for a less demanding, less overwhelming meeting. Yet we are haunted by the awareness that only this overwhelming meeting gives life.