Calcutta Bible Seminary

An assignment on:
Walter Brueggemann
Submitted by: Mrs. Aasha Pokheral Naskar Class: M.Div. (III)
Submitted to: Mr. Kija Amri Submission on:
14/02/2025
Subject: Old Testament Theology

Introduction:
Walter Brueggemann, is an American Protestant Old Testament scholar and theologian who
is widely considered one of the most influential Old Testament scholars of the last several
decades. In this paper we will briefly see his life, biography, types of methodology used in
Old Testament, contribution of Walter Brueggemann and his famous work.
1.Life and Biography
Walter Brueggemann, noted Biblical scholar, author, and former Eden Academic Dean, was
born on March 11 in Tilden, Neb. to the Rev. August L. Brueggemann (Eden, 1925), an
Evangelical Synod pastor, and Hilda Hallmann. “Pop” Brueggemann served churches in
Kansas, Nebraska, Indiana, and Missouri from 1925 to 1962. Walter considered his father to
be his “first and best teacher.” At his confirmation, Rev. Brueggemann picked as his son’s
confirmation Bible verse Psalm 119:105, “Your word is a lamp to my feet and a light to my
path.” Walter’s brother, Edward (Eden, 1958), pastored congregations at Napoleon, Mo. and
Lebanon, Ill. before becoming Minister of Program for the United Church of Christ Illinois
South Conference and later Conference Minister for the New Hampshire Conference.
Walter was educated at Elmhurst College (1955), Eden Theological Seminary (B.D., 1958)
and ordained in St. Paul’s UCC, Blackburn, Missouri on June 29, 1958. He continued his
education at Union Theological Seminary (Th.D., 1961) and St. Louis University (Ph.D.,
1974). He taught on the faculty at Eden, 1961–1986, and at Columbia Theological Seminary,
1986–2003. Walter has been a seminary teacher his entire career. Choosing to locate himself
in the seminary, not the university, proceeded out of his decision to be “a scholar for the
church.”
In his 42 years of teaching, he has presented a prophetic, biblical vision of Christianity to
many students preparing to be leaders in the Church. Where he has communicated with the
largest number of people, however, has been through his many books, articles, and sermons.
A rough count of book titles alone totals more than 60. In 1997, Eden Theological Seminary
presented Dr. Brueggemann with the honorary Doctor of Divinity degree. In the citation he
wrote for this event, Dr. John Bracke stated, “As scholar, prophet and teacher, Walter, a

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faithful son of the evangelical tradition, has called us all to discover God’s power mediated
through God’s word.1”
2.Methodology: In a comprehensive review of five decades of literature on OT theology,
various OT theologies can be classified into different methods.
i) The Dogmatic-Didactic Method: One traditional approach is the dogmatic-didactic
method, which organizes OT theology into categories borrowed from systematic theology,
such as God-Man-Salvation. This method, used by Georg Lorenz Bauer in 1796, has been
defended by R. C. Dentan in recent years, despite being largely discarded by others.
ii) The Genetic -Progressive Method: Genetic-progressive approach, which emphasizes the
historic progression of God’s revelation. This method, employed by scholars like Chester K.
Lehman, understands divine revelation as unfolding through various periods or eras, marked
by covenants with Noah, Abraham, Moses, and others.
iii) The Cross-Section Method: W. Eichrodt pioneered the cross-section method in OT
theology, focusing on the covenant as the central theme. By doing so, he achieved a
comprehensive understanding of OT thought. Eichrodt’s approach anticipated the later work
of G. Mendenhall on the covenant and inspired others to develop their own cross-section
theologies, contributing significantly to the field of OT theology.
iv) The Topical Method: The topical method in OT theology involves organizing themes
and materials without imposing external categories or synthesizing the OT world of thought.
John L. McKenzie advocates for this approach, notably emphasizing that he wrote his OT
theology without considering the New Testament. This stance contrasts with scholars like
B.S. Childs, who argues for a Biblical theology based on the Scriptural canon, and others
who propose a diachronic tradition-historical approach.
v)The Diachronic Method: The diachronic method in OT theology relies on tradition-
historical research, which was developed in the 1930s. G. von Rad, a pioneer of this
approach, used it to uncover theologically important aspects of the OT. His two-volume OT
Theology (1957, 1961) stimulated significant research and debate. Von Rad’s diachronic
approach aims to “retell” the OT’s kerygma by penetrating the successive layers of the text to
reveal Israel’s ongoing theological activity, particularly their attempts to make God’s
salvation relevant to each new generation.
vi) The “Formation-of-Tradition” Method: The diachronic method of G. von Rad has
influenced the development of the “formation-of-tradition” method by Hartmut Gese and
Peter Stuhlmacher. Gese’s approach views OT theology as an historical process of
development, emphasizing the unity of the tradition-building process. He argues that the NT
forms the conclusion of the OT's formation of tradition, creating a continuity between the
Testaments.
vii)The Thematic-Dialectical Method: The thematic dialectical method in OT theology
emerged in the late 1970s, influenced by post-von Rad and Bichrodt approaches. W.
Brueggemann identifies a convergence in recent OT theology, characterized by dialectical
and thematic relationships. He cites S. Terrien, C. Westermann, and Paul Hanson, who
1
Eden Theological Seminary Archives, accessed February 10,2025, https://www.eden.edu/the-archives-
at-eden-theological-seminary/.

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employ governing dialectics such as “ethic/aesthetic”, “deliverance/blessing”,and
“teleological/cosmic”. Terrien’s approach centres on the presence of God, arguing that
Israel’s faith is rooted in the dialectical tension between God’s presence and absence. 2
viii) Recent “Critical” OT Theology Method: Some scholars, like James Barr and John J.
Collins, have recently reflected on the future of OT theology, advocating for a renewal of
“critical” approaches. They express concerns about the field’s prospects. James Barr, a
prominent Biblical scholar, offers a keen and comprehensive analysis of OT theology’s
challenges and limitations.
ix) The “New Biblical Theology” Method: Scholars have long sought to connect the OT to
the NT. Brevard Childs has been a key proponent of a “new Biblical theology” that aims to
bridge the gap between historical criticism’s focus on “what it meant” and the theological
significance of “what it means”. Childs’ approach seeks to integrate the two perspectives,
overcoming the dichotomy between historical and theological interpretation.3
3.Contribution to O.T. Theology
Walter Brueggemann’s postmodern work challenges traditional Old Testament (OT) theology
by emphasizing the need to reject hegemonic forces and acknowledge the polyphonic
character of the biblical text. He highlights the presence of multiple voices and perspectives
within the text, advocating for a pluralistic approach to interpretation that recognizes the
diversity of OT theologies. Brueggemann emphasizes the importance of acknowledging the
polyphonic character of the Bible, with its diverse voices and narratives. He advocates for a
pluralistic approach to interpretation, recognizing the complexity of the text and avoiding
authoritarian closure or reductionism. Brueggemann also critiques traditional assumptions in
Old Testament theology, challenging the dominant Western and Christian perspectives that
have shaped interpretation. Instead, he calls for a critical examination of these assumptions
and a disestablishment from hegemonic interpretations. He critiques traditional Old
Testament theology for being shaped by Enlightenment assumptions, such as historicism,
evolutionism, and rationalism. He argues that these assumptions led to a hegemonic
interpretation that suppressed diverse perspectives. Instead, Brueggemann advocates for a
pluralistic interpretive context that acknowledges the complexity of the biblical text.
i)Plurality of the testimonies in the text
He highlights the plurality of testimonies within the text, such as competing traditions in the
Priestly and Deuteronomic accounts of exile, and the multiple stances on theodicy in the book
of Job. Brueggemann argues that the Old Testament’s canonization process was one of
accommodation and compromise, resulting in a pluralistic text that resists a single, unilateral
interpretation. He highlights the tension between the Priestly and Deuteronomic traditions as
evidence of this pluralism.
ii) Dispute and Accommodation in interpretation

2
Gerhard Hasel, Old Testament Theology: Basic Issues in the current debate – Fourth Edition (Grand
Rapids: William B. Eerdmans Publishing Company, 1991), 38-85.
3
Gerhard Hasel, Old Testament Theology…………. (Grand Rapids: William B. Eerdmans Publishing
Company, 1991).86-110.

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Brueggemann also notes that contemporary Old Testament interpretation must accommodate
diverse interpretive voices and contexts, recognizing that every interpretation is context
driven and temporary.4
iii) The metaphor of testimony
He uses the metaphor of testimony to describe Israel’s relationship with God, emphasizing
that testimony is always challenged and countered, and that no single voice can claim a
unilateral testimony of Yahweh. Brueggemann proposes an alternative understanding of
Yahwism, emphasizing communal praxis and radical embodiment.
iv) The metanarrative of military consumerism
He critiques the dominant metanarrative of military consumerism, which prioritizes
individual well-being and happiness through consumption and coercion. Brueggemann argues
that Israel’s testimony invites us into a world of undomesticated holiness, marked by
sovereignty and fidelity, and characterized by originary generosity and gift giving. This
testimony challenges the hegemonic vision of military consumerism and bourgeois
Christianity. Brueggemann argues that Israel’s testimony offers an alternative to the dominant
metanarrative of military consumerism, which prioritizes self-interest and exploitation.
Instead, Israel’s testimony invites us into a world of generosity, promise, and covenantal
exchange, where power is redeployed between the strong and the weak. This alternative
metanarrative emphasizes neighbourliness, justice, and well-being for all members of the
community.
Brueggemann concludes that Israel’s testimony provides a counter-narrative to the dominant
self-serving and hegemonic metanarratives, offering a model of sharing, caring, and nurturing
that should inform our theological interpretation of the Old Testament. Brueggemann’s work
highlights the importance of pluralism in Old Testament theology. The polyphonic character
of the text, disestablishing hegemonic interpretations, acknowledging the plurality of
testimonies, and recognizing the role of dispute and accommodation in biblical interpretation.
Additionally, Brueggemann emphasizes the need to liberate Old Testament interpretation
from the metanarrative of military consumerism, which prioritizes self-interest and
individualism. Ultimately, the issue of plurality in Old Testament theology remains open for
further debate and discussion.5
4.Famous Work “The Prophetic Imagination”
Walter Brueggemann playing an important role. His work, along with that of other writers,
has applied the prophetic text across the spectrum of theological disciplines, including
evangelism, pastoral theology, Christian education, and preaching.6
The Prophetic Imagination was a coming together of numerous factors in addition to the call
of the Holy. Brueggemann’s reading of Paul Ricoeur, a French philosopher who also
4
Kondasingu Jesurathnam, “Old Testament Theology- History, Issues and Perspectives”(New
Delhi :Christian World Imprints, 2016), 39-45.
5
Kondasingu Jesurathnam , “Old Testament Theology……..”(New Delhi :Christian World Imprints,
2016), 39-45.
6
David W. Baker, The Face of Old Testament Studies- A Survey of Contemporary Approaches in
“Israelite Prophets and Prophecy” (Grand Rapids: Apollos and BakerBooks, 1999), 292.

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dabbledin theology through a hermeneutical lens, led to a more “interpretive” approach to
reading the Bible and a recognition of socially constructed realities of social life. 7
He combined this interpretive approach with the form of rhetorical analysis that was passed
to him through Professor James Muilenburg of Union Seminary.
Walter believed that not only was historical criticism a static method that confined God and
“God’s mighty deeds” to the text and the dustbin of history, but it was also useless in
addressing the social chaos and psychological anxiety swirling in the wake of the civil rights
movement, the women’s liberation movement, the Vietnam War and subsequent protests, and
the increasing disillusionment with society’s institutions. Looking for theological and
sociological answers, he began to immerse himself in the liberation theology of the 1970s,
particularly José Miranda’s writings. Where he picked up Miranda’s book Marx and the Bible
he doesn’t remember. He does recall, however, that Miranda opened up a whole world about
which he knew little previously. At the same time, he recognized in Miranda labels for
concepts and realities that he knew intuitively to be true. Walter was particularly impacted by
the insistence of Miranda in visiting and revisiting Jeremiah 22, where the prophet has God
say, “to care for the poor and the needy, is this not to know me?” This was a crystalizing
moment for Walter, as he recognized that the text did not say if one has knowledge of God,
then they will care for the poor. Or that if one cares for the poor, they will get knowledge of
God. Rather, it simply declares that “the care of the poor is knowledge of God.” Knowledge
of God is practice! That verse alone was a turning point for Brueggemann.
The Prophetic Imagination was published in 1978, but it took several years before
Brueggemann realized that he had hit a home run that would change his life and even his
family forever. It was a happy time in the Brueggemann household, with Walter feeling good
about The Prophetic Imagination It certainly was not known yet what he would become, but
by 1980 it had become clear that he had a talent for preaching and teaching and that a
pipeline for writing was being dug. The themes of the book reflected the pain, grief, and cries
of the moment. In the wake of the Vietnam War, the United States was still picking up the
pieces from a nation torn apart by division and conflict. The book was well received in part
because no white theologian had done biblical interpretation for the contemporary white
church in the same way before Brueggemann.
The Prophetic Imagination changed all that and would become the defining theological
contribution of Brueggemann’s life. While he would move from the book of Jeremiah to
write about Deuteronomy, the Psalms, Isaiah, and more, the prophetic imaginative lens would
continue to guide his interpretation of Scripture.
Walter has spent the past forty years articulating and applying that imagination to one text
after another. By reading two or three newspapers daily and eight or nine books weekly, he
never tired nor lost the capacity to apply that imagination to what God was up to in the
contemporary world. Nor did he ever retire from confronting that world with prophetic truth
that originated in his newly found voice of The Prophetic Imagination. The naming of the

7
Conrad L. Kanagy,Walter Brueggemann’s Prophetic Imagination – A Theological Biography
(Minneapolis: FORTRESS PRESS,2023) 26-29.

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book came at the last moment, and only later did Brueggemann learn that the phrase had
come from a description of Flannery O’Connor’s work. He wished it had been his!8
It is no surprise that the two of them held “prophetic” and “imagination” together as both
were pursuing a similar agenda. Both recognized that prophetic faith was flat without
imagination bringing together “prophetic” with “imagination” also leads to poetic language
that confronts oppressive powers.9
Conclusion:
Walter Brueggemann’s work has had a profound impact on biblical scholarship, theological
education, and church leadership. His emphasis on prophetic imagination, social justice, and
nuanced biblical interpretation has inspired generations of scholars, pastors, and activists.

8
Conrad L. Kanagy,Walter Brueggemann’s Prophetic Imagination – A Theological Biography
(Minneapolis: FORTRESS PRESS,2023) 26-29.

9
Conrad L. Kanagy,Walter Brueggemann’s Prophetic Imagination – A Theological Biography (Minneapolis:
FORTRESS PRESS,2023) 26-29.

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Bibliography:
Baker, David W. The Face of Old Testament Studies- A Survey of Contemporary Approaches in “Israelite
Prophets and Prophecy”. Grand Rapids: Apollos and BakerBooks, 1999.

Eden Theological Seminary Archives. Accessed on February 10, 2025.https://www.eden.edu/the-archives-at-

Hasel, Gerhard. Old Testament Theology: Basic Issues in the current debate – Fourth Edition. Grand Rapids:
William B. Eerdmans Publishing Company, 1991.

Jesurathnam, Kondasingu. Old Testament Theology- History, Issues and Perspectives. New Delhi :Christian
World Imprints, 2016.

Kanagy, Conrad L. Walter Brueggemann’s Prophetic Imagination – A Theological Biography. Minneapolis: