In this fascinating book, Julia O’Brien interrogates a modern orthodoxy of progressive Chris­­tianity: the idea that the prophets of the Old Testament/Hebrew Bible can be framed in a modern context as pioneers of social justice.

Part One focuses on challenging progressive orthodoxy. O’Brien points out that the ancient pro­­phets were not, in their day, social reformers, but advisers to the king and readers of signs. She highlights the impact editors had on the content of prophetic books, often, she argues, promoting the false impression that prophecy has only one ‘biblical’ understanding. Next, we turn to problems with reading the prophetic books. Prophets sought to be affective not effective, prompting disgust at wrongdoing, for example. Their cries for justice were not inclusive, they often promoted injustice, as in Ezekiel 16, where God’s anger will only be assuaged through ven­­geance on women’s bodies. O’Brien concludes that ‘[w]hile much of the prophetic books does inspire hope, this material perpetrates many of the very ideologies that progres­­sives so vehemently protest: ra­­cism, sexism, imperialism, able­­ism and militarism’ (p. 41).

Chapter 3 investigates ‘the origins of progressive orthodoxy,’ beginning with Enlightenment thinking and scientific biblical criticism. In chapter 4, we move to critique this orthodoxy. Section One finishes with a key question, given that O’Brien has system­­atically deconstructed the idea of the prophets as social reformers: ‘How can the prophetic literature spark life-giving discussions about justice?’

Beginning with the theme of economic justice, O’Brien com­­plexifies accepted interpretations of Amos and Micah. Simplified correlations between crimes that Amos outlines and contemporary economic realities are misleading, she argues. Her concern is to highlight the roles of editors and interpreters in ascribing meaning to text. O’Brien’s appeal is for a more humble activism. Reading selectively and then bestowing authority on our own reconstructions and recruiting them to our causes is both dishonest and unproductive to constructive activism. We need to acknowledge the validity of a variety of inter­­pretations. Unless we do so, we will argue about the meaning of texts, rather than the effects of our own assumptions and convictions. Interestingly for those of us who preach, O’Brien says that she finds preaching most powerful when speakers begin with their analysis of the present, rather than their interpretation of text.

Chapters 7 and 8 are rich ex­­­­plorations of passages from Isaiah and Jeremiah, asking ‘[w]hose justice does prophetic rhetoric actually promote?’ (p. 90). Hope comes after destruction, peace comes on Judah’s terms, when justice is done not all will benefit, O’Brien concludes. Christian acti­­vists need to recognise the Jewish roots of the prophets, and of Jesus. In doing so we might better understand immigrant communities and hear the voices of those abandoned by previous colonial rulers.

Jeremiah is often presented as the quirky courageous prophet standing against an unjust system, an interpretation that allows con­­­temporary activists to become modern-day Jeremiahs. But read whole, Jeremiah is shot through with misogyny, and the destruction wrought by Babylon is not to be resisted. In reality, O’Brien argues, the disaster spoken of by Jeremiah has already taken place and the purpose of the prophecy is to try to explain it. Jeremiah writes from a traumatised community, seeking to find meaning in their trauma. The handling of Jeremiah in the lec­­­­tionary obscures the depth of despair in the nation, promotes the idea of Jeremiah as an individual and offers a trajectory of hope. When read through the lens of trauma, the prophet might enable communities to name their own experiences.
Chapter 9 focuses on ecological justice and critiques the creation-based paradigm of Christian cli­­­mate activism, finding it ‘woefully inadequate’ (p. 115).

Stewardship of the earth leads to the elevation of humanity as ‘in charge’ and the reduction of the earth to ‘natural resources.’ Elevating the status of our planet to that of Mother Earth simply appeals to patriarchal structures to elicit compassion. A new approach is needed that challenges unhelpful ideas and seeks better ways forward by engaging the prophets more deeply. ‘[S]elf-interest and myopia lurk beneath modern attempts at climate activism,’ claims O’Brien (p. 123). It is true of corporate greenwashing, and of ‘relatively ineffective faith-based campaigns.’ In conclusion, O’Brien reiterates the book’s consistent argument – progressive orthodoxy about the prophets ill serves our fragile planet.

This is an informative, challeng­­ing and consistently argued book, which I wholeheartedly commend.

Prophets beyond Activism

£23.00