R3 Contributor
*This is an excerpt of a paper originally presented at the National Council of Black Studies on March 14, 2013 in Indianapolis, Indiana
One
of the classic works on prophecy is Abraham Joshua Heschel’s “The
Prophets.” Heschel projects theories of
God’s connection to the ancient 8th century Hebrew prophets of the
Old Testament and eloquently waxes concepts relative to their psychology,
rhetoric and mission.[1]
As
is the case with conventional concepts of covenantal theology, we must see
Heschel’s works as relatively one sided also.
He seems to be conditioned to tilt towards an affirmation of Jewish theological
sensibilities, even at the expense of theological concepts that predate Hebrew
prophecy. It is known that ancient Jewish,
Israeli and Hebrew theology is a bi-product of notions and concepts of God from
other ethnic groups (namingly African and Mesopotamian). Heschel and others have centered thoughts
relative to prophecy and the prophetic tradition primarily on the Old Testament
prophets. Yet, R. E. Clements had
already begun conceding that canonical prophets were not necessarily
originals. This means that as we construct a prophetic theology we ought not to be
bound to biblical witness alone. Often
times for the contemporary church the Bible is the pivot point for more
interpretive problems than it is inspirational solutions. According to Clements, “…work of the
canonical prophets arose out of the activity of a much larger prophetic
movement in Israel…”[2] It seems obvious to me that if what is
represented canonically is not exhaustive of the movement in Israel, clearly,
there are other movements, traditions and sacred texts that share similarities
and are in need of consideration as we lay the foundations of prophetic
theology. Nevertheless, Heschel does
highlight the shift towards a prophetic theology that is saturated with
concepts of prophetic persona, theodicy, pathos and concern for those who are
oppressed.
Along
with the past works of Heschel, more contemporary seeds of prophetic theology
have already been planted through the work of Dr. Andre Johnson and his
rhetorical work on prophecy, especially his work on Bishop Henry McNeal
Turner. Johnson grounds his work in what
he calls “prophetic rhetoric.”[3] For Johnson, prophetic rhetoric is one of the
vehicles at the prophet’s disposal to persuade his/her community to adopt the
ideas the prophet has for the alternative vision of existence. These ideas, in my estimation, are seeds of
evidence we can use to construct our prophetic theology. Johnson defines prophetic rhetoric as, “discourse
grounded in the sacred and rooted in a community experience that offers a
critique of existing communities and traditions by charging and challenging
society to live up to the ideals espoused while offering celebration and hope
for a brighter future.”[4]
What
I believe Johnson offers through his interpretation on prophetic rhetoric, is a
chance to interrogate what theological concepts would cause one (or inspire
one) to use such speech. This is the
platform for us to construct prophetic theology.
I posit that prophetic theology is
a constructed concept of God that inspires one to use their gifts, skills,
imagination, creativity and privileges to empower and equip those who are
underprivileged.
This type of theology is rooted in theories relative to justice, love
and mercy for all peoples. It is not
mere morality but a cosmological theology that includes humanity in the
production of peace, even when that peace comes as a result of painful
sacrifice or martyrdom. It is not mere
social criticism but a “fire shut up in the bones” of one who deeply believes
God is displeased with the state of society and thereby calls one to act using
rhetorical and other vehicles of persuasion to improve the environment. The theology of the prophets has historically
sought to represent God’s will on behalf of those who are at the margins of
society; the powerless, forgotten and left behind. I also
contend that prophetic theology is not necessarily biblical theology. This makes prophetic theology (and thereby
those who embrace such) more inclusive and sensitive by proxy. Prophetic theology is one that honors the
best and brightest of the religious tradition yet has the courage and gumption
to speak truth to power when the power is tilted towards the strong and not the
weak, especially when this power is a religious and ecclesiastical power. Prophetic Theology is grounded in a love
ethic which challenges its constituents to practice what they preach and
thereby remain sensitive to the plight of the poor and oppressed even if it
means changing their own place of residence.
Unlike that (racist) systematic theology of the past, the theology of
the prophets use divine inspiration to empower others and addresses the
conformity and complacency of those who claim to walk in the ways of God or
what Walter Brueggemann calls, “Royal Consciousness.”[5] Prophetic theology is courageous, honest and
cannot be commodified (in part, because it doesn’t pay well to speak out
against those who have the most resources when they have used their resources
to maintain power and privilege). We
must study the prophetic tradition[6] to
ensure that we are intentional when we represent God’s will for humanity.
Prophetic theology, unlike legalistic, dogmatic and
oppressive theology, is not concerned with a personal piety as established by
the status quo. While legalistic
theology attempts to affirm righteous works based upon the maintenance of
hegemonic control, prophetic theology realizes that righteous works will often
times cause one to be marginalized, outcaste and even killed. Nevertheless, if we are to reclaim those who
we have neglected, forsaken and forgotten, we must embrace and incorporate a
more prophetic theology realizing that many of the systems we have set up (even
in the name of God) have been anything but just and fair to the least of
these.
Therefore those who stand in the prophetic tradition today
(the contemporary prophets) are still being discerned and at the very least
express evidence of having constructed an understanding of God through a prophetic
theology –not just a theological sound-bite or proof-text.
If we are to revive and salvage the religious fervor and
Spirit of Jesus and other ancient prophetic figures, these shifts from pimpish
proselytizing and irrelevant religion to a more covenantal, prophetic and
inclusive theology must be made. Until
then, we will continue to (both knowingly and unknowingly) abuse, marginalize,
oppress and even kill others in the name of righteousness.
[1] See A. J. Heschel, The Prophets,
First Edition (New York: Harper & Row, 1962).
[2] R. E. Clements, Prophecy and
the Prophets, (Naperville: SCM Press LTD, 1965) p. 14.
[3] A. E. Johnson, The ForgottenProphet, (Lanham: Lexington Books, 2012) p. 6-8.
[4] Ibid. p. 7.
[5] See Brueggemann, p. 21.
[6] Prophetic Tradition here is not
limited to ancient Hebrew prophecy but also includes ancient African theologies
and oral traditions that are rooted in theories of love and justice. Ancient African Griots have by and large been
left out of the conversation regarding prophets and prophecy. However, whenever there is social injustice,
historically, there have been figures (of various ethnicities and
nationalities) that have used their understanding of divine inspiration to
speak out and represent those who are oppressed. Therefore we must have a more holistic and
well-rounded understanding of the prophetic tradition itself, lest it become
tainted with opportunists and a shallow litany of prophetic figures and
witnesses.
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