Theology of the Psalms, Essay Example

The “mismatch” between our world of disorder and the ordered words of church songs serves as a reminder that, even though the world appears to be disordered, God continues to rule and provide order. This is the most positive spin on an argument about a religious view that insists on focusing only on an oriented worldview when the reality of life demonstrates that we live in a world of disorientation.

Bruggemann believes that it is more likely a simple case of denial, prompted by fear and a refusal to admit what the world is really like. It is not an expression of faith, but of wishful optimism.

Bruggemman argues that “psalms of darkness” speak to the truth of the world as it is, and also reflect the real content of the Bible. It is an act of bold fait to acknowledge the darkness in the world while still maintaining faith in God. There is nothing “out of bounds” where communication with God, and everything must be “brought to speech” if the relationship with God is to be full and complete.

In this context, “fidelity” means that God is an active presence in the lives of people, and is “attentive to the darkness” that is a prt of human existence. Bruggeman sees this understanding of God as “transformative,” as it displaces the idea of an immutable God.

In this transformative view, life is a “pilgrimage or process through the darkness” that is a part of the human experience. For those living in a state of denial or self-deception about the true nature of the disordered and disorderly world, these psalms “evoke reality” by reminding us of the truth. They serve to “bring to speech” the things that may be too difficult to face or accept.

Because these songs evoke reality, they remind us that the world is not always polite and civil, and cause us (and allow us) to “think unthinkable thoughts.” Such psalms (and the thoughts and feelings they evoke) are at odds with religions that attempt to convince followers that the world is an orderly place.

As Bruggemann describes it, “proper” religion insists on an orderly and ordered view of existence, and these psalms run counter to that position. These psalms are hyperbolic and exaggerated precisely because they do not align with “proper” religious sensitivities.

Bruggemann is arguing that it is not just acceptable to employ these “psalms of darkness;” it is necessary. As he states, “Yaweh does not have protected sensitivities” and is expected and presumed to receive the fullness of Israel’s speech.” Any view of the psalms that embraces only “happy” ones is incomplete and ignores the true nature of God.

At the most basic level Bruggemann is arguing that what he describes as the “psalms of darkness” exist to “bring to speech” thoughts and ideas that may be unpleasant or even considered unthinkable. They serve to give voice to these dark thoughts, and to allow the speaker to commune with God about the fears and hopes of the speaker. They offer laments and praise, and a balanced view of a world that is not as ordered and orderly as the religions of “modernity” teach. Bruggemann certainly makes a strong case that a religious worldview that denies the reality of human existence is at best incomplete, and at worst, willfully deceptive. In a sense, Bruggemann is arguing against a construct of blind faith that promotes denial and arguing that faith that is maintained in the face of reality is a “bold” faith.