Tradition for Crisis: Hosea by Walter Brueggemann

by Walter Brueggemann

Excellent condition inside of paperback; pages are clean and bright; the binding is tight; the spine is intact without creases; light wear on the cover; stamp “book sale” on the fore edge and text block;164 total of pages; 5 3/4”x8”; 1968 edition; published by John Knox Press(j5)

Mass Market Paperback

First published January 1, 1981

About the author

Walter Brueggemann was an American Christian scholar and theologian who is widely considered an influential Old Testament scholar. His work often focused on the Hebrew prophetic tradition and the sociopolitical imagination of the Church. He argued that the Church must provide a counter-narrative to the dominant forces of consumerism, militarism, and nationalism.

Reviews

[Johnny · Rating 4 out of 5]

Written in 1968, Hosea: Tradition for Crisis was written during a time when urban unrest and anti-war protests were attracting the attention of the United States. Today, in 2020, it seems as relevant as when I bought it in the early ‘70s. Don’t get me wrong. Walter Brueggemann was not trying to equate the United States and Israel as do some fundamentalist evangelical preachers. Brueggemann begins by considering the historical situation for Israel, God’s People. He concludes with consideration of what a prophetic ministry would mean within the modern church, God’s People. The book is not only full of solid scholarship, but Brueggemann uses the foundation of that scholarship to make solid points of application.

What were some of the considerations which Hosea brought to Israel’s attention? First, there was the danger of foreign contamination (p. 44). This was not because Israelite prophecy is intended to be racist, but because “foreign” influences in the 8th century before Christ presented a danger of syncretism and turning away from Israel’s experience of the divine in Yahweh (similar to the danger of over-secularization in modern churches). Second, there were warnings concerning “rugged individualism” (p. 45) with the caveat that when one is totally self-sufficient, one is not reliant upon God. Third, Hosea needed to remind Israel to be careful with success (p. 46), realizing that success, fertility, and the “prosperity gospel” can contaminate each other. In addition, there are warnings against depending upon human governance (p. 46) (just because one should cultivate “rugged individualism” to the exclusion of devotion and cooperation, one should not grow dependent upon human institutions).

There are specific warnings about economic sin (p. 50), but the biggest problem in the 8th century was the dual problem of covenant infidelity. “On the one hand Israel is out of covenant with Yahweh. … On the other hand, Israel is beholden to another power, …” (p. 53). Biblical scholars will be familiar with the forms of litigation (indictment, judgment, and sentence) used to underscore the seriousness of Israel’s covenant violations. Hosea: Tradition for Crisis sees the prophet’s job as being a “Watcher” (p. 84), experiencing the dissonance of two tasks: 1) declaring that punishment is certain and 2) declaring that punishment can be averted (p. 85).

There is a terrific section where Brueggemann drills down into Hosea’s second chapter and shows how the latter section of the chapter is the flip side of the first section. Brueggemann argues that the role of the prophet is within the religious institution as the “watcher” reinterprets and repurposes the old traditions to challenge Israel to right living and a right relationship with God. Prophecy, to some extent then, is “hermeneutics.” “To be Israel is to choose life, which means justice, wholeness, security, freedom, responsibility. To refuse to be Israel is to choose death, which means continued corruption, wickedness, insecurity, false alliances, and false securities which will lead to destruction and historical annihilation.” (p. 127)

How is modern society like Israel? Brueggemann cites: 1) loss of respect for authority (p. 129), 2) the balance of private interests vs. public good (p. 130), 3) racial/gender/social immobility (p. 130), 4) technology (automation and cybernation) eliminating some jobs, 5) confusion between private and public responsibility (p. 130), 6) claims and counterclaims of nationalism (p. 131), 7) ethical challenges of medical and biochemical advances (p. 131), 8) ethical challenges of military stances, development, and deployments (p. 131), 9) obstacles cause by the knowledge explosion (p. 131), 10) urbanization’s effect on isolation and anonymity, and 11) art forms so divorced from important traditions that they do not unify or communicate (p. 132). Modern church members have to deal with a society where such challenges exist. Hosea is one traditional source that can help believers find their answers within their relationship with God.

Frankly, I don’t think I realized quite how powerful this book was when I first bought it. Indeed, this is the third time I’ve read it and I’m more impressed with Hosea: Tradition for Crisis than ever.

[Brad Kittle · Rating 2 out of 5]

I would rate it higher but it is not really a book I'd recommend. Very scholarly and matter of factly presented; however, some of the information in the book was very good. The explanation of the historic and covenantal relationship between God, his people and the prophets was very good and full of insight. Also, the presentation of the communal aspects of the prophet ministry were very good, but, overall, very dry, very boring and too scholastic for my taste. Also, not sure of the overall theology of Mr. Bruegemann. Need to understand more about if overall theological views. Glad I read the book but won't be reading it again!