Is Brueggemann Really a Pluralist?

Abstract

One characteristic of Walter Brueggemann's recently published Theology of the Old Testament that distinguishes it from comparable studies is its author's explicit commitment to hermeneutical pluralism. Whereas the classic works of biblical theology located the enterprise within a univocally Christian framework, Brueggemann's massive and learned volume proposes a “contextual shift from hegemonic interpretation … toward a pluralistic interpretive context.” The transition is not an option but a necessity in a postmodern situation marked by “the disestablishment of the triumphalist church in the West” and the loss of “a consensus authority.” “No interpretive institution,” he writes, “ecclesial or academic, can any longer sustain a hegemonic mode of interpretation, so that our capacity for a magisterial or even a broadly based consensus about a pattern of interpretation will be hard to come by.” For Brueggemann, this loss is a gain, since “the [biblical] texts themselves witness to a plurality of testimonies concerning God and Israel's life with God.” The disintegration of consensus goes hand in hand with “the parallel disestablishment of the institutional vehicles of such interpretation” that have repressed awareness of the rich internal diversity of the Old Testament. In the absence of a hegemonic consensus, enforced by repressive and discriminatory institutions, “the testimony of Israel” will be able to recover its character “as a subversive protest and as an alternative act of vision that invites criticism and transformation.” For Brueggemann, the repressiveness and discrimination of the institutions is reflected in the dominance of the white males within them. In a situation of more diversity of race and gender, he repeatedly tells us, valid alternative visions will blossom.

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