Glenn Pemberton. After Lament: Psalms for Learning to Trust Again. Abilene, TX: ACU Press, 2014. 220 pp. $17.99
Thirty years ago, OT scholar Walter Brueggemann, in his book The Message of the Psalms, developed the labels of “orientation” (a time of praise), “disorientation” (a time of suffering) and “new orientation” (a time of restoration) as an approach to studying Psalms. Since its publication, Brueggemann’s cycle of orientation has become the standard paradigm for interpreting and preaching the psalms. Pemberton has already followed in Brueggemann’s footsteps by focusing on psalms of “disorientation” in his previous volume Hurting with God. Now, in this new volume, Pemberton indicates that he will be moving on to psalms of “new orientation” to demonstrate how lament moves us toward mature faith in God through the image of a wagon wheel. With lament at the center, each chapter focuses on a different “spoke”—a different type of psalm—that comes out of lament and brings about that “new orientation” (e.g., psalms of trust, thanksgiving psalms and wisdom psalms). The volume concludes with a look at some of Pemberton’s “case studies” that he has examined in both volumes.
In terms of evaluation, Pemberton’s volume has both strengths and limitations. In terms of strengths, this volume speaks with the same pastoral voice as his previous volume Hurting with God. Pemberton has experienced an immense amount of suffering in a short time, and he shares his suffering in such a way that we find a kindred spirit in these pages rather than a disconnected scholar who has never experienced a moment of anguish. Additionally, this volume effectively compliments Hurting with God in that Pemberton spends most of this volume focusing on the psalms of “new orientation.” Although he continues to look at the lament psalms in an effort to bring these texts back into the church’s language and to make us comfortable with them, he does focus a great deal on the prayers and hymns of bygone saints who have emerged from their suffering more confident in their faith. He is quick, though, to note that “happily ever after” is not a guarantee of “new orientation.” The sickness or sin is still present; however our hope in God has matured. Lastly, the general strength of this volume—as with Hurting with God—is the practical approach that the volume takes. Pemberton has not written for the scholar but for the student, everyday church member and preacher. His exegesis, if not slightly tinged by his new normal of daily suffering, is solid and communicated with the care and creativity of a veteran preacher.
However, this does not mean that this volume is free of critique. There are a couple of minor technical issues that I must address: 1) The boldfacing of selected Psalms is not consistent throughout the volume, and 2) not all of the referenced material makes the Works Cited or Recommended Bibliography sections. These are minor points of critique, yet I think their mention is warranted. Now, on a larger scale, there are three major points of critique that I have with this volume. First, while I appreciate the personal nature with which he writes, I fear that Pemberton borders on using his writing as a form of self-medication. As someone who has endured a different type of suffering, I can resonate with Pemberton. There needs to be a place for people of faith to address our concerns to our God. Yet, drowning in our own sorrows only perpetuates our sorrows. Second, although the title indicates that he is going to move beyond the psalms of “disorientation,” Pemberton continues to focus predominately on such psalms. The bulk of this volume rests in that unsettled upward curve between crisis and stability rather than fully moving to “new orientation.” Third, his “spokes” paradigm is disconnected. Pemberton envisions the psalms of “disorientation” as the center of a wheel and the psalms of “new orientation” as the spokes that come out of the center. Taken collectively, he argues, these spokes form a wheel of faith that allows us to continue moving spiritually. However, the spokes operate more like fan blades. They are certainly connected to the center, yet they are not connected to one another. Lament can lead this way or that way, however there is nothing that connects them to one another.
Still, despite my concerns, this is a solid study and a needed pastoral voice in our religiously shallow world. If you are not hurting, someone close to you is. These texts can be your words of solace to them. If you are hurting, Pemberton gets you. He understands your pain and wants to help you discover the words you need to offer to God. This book, along with Hurting with God, would make for a great Bible study (discussion questions are included). I would also recommend both volumes to the undergraduate instructor who is teaching a text course in Psalms. That being said, I hope that Pemberton writes a third volume, an “orientation” volume, that will complete the cycle.
Rob O’Lynn, MDiv
Assistant Professor of Preaching and Ministry
Kentucky Christian University