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[1],
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.[2] 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
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