I’m in awe of Amos, that farmer-turned-prophet from Tekoa publicly denouncing the sins of Israel from the steps of the temple at Bethel. I can hear his thundering words of judgment:
Thus says the Lord: For three transgressions of Israel, and for four, I will not revoke the punishment; because they sell the righteous for silver, and the needy for a pair of sandals–they trample the head to the poor into the dust of the earth, and push the afflicted out of the way; father and son go in to the same girl, so that my holy name is profaned; they lay themselves down beside every altar on garments taken in pledge; and in the house of their God they drink wine bought with fines they imposed”(Amos 2:6-8).
Every generation needs women and men who courageously, publicly, and unequivocally expose injustice, oppression, idolatry, hypocrisy, and corruption.
Prophets offer an alternative to present realities by articulating God’s dream for the world and announcing God’s judgment on the principalities and powers that threaten the divine vision.
Amos provides a model of such prophetic confrontation!
But an additional model is desperately needed today. In this harshly polarized and rigidly partisan world, civility and dialogue represent a prophetic way forward.
Prophetic civility requires courage, humility, vulnerability, persistence, and patience. Ongoing relationships and risky conversations provide the context for such prophetic work.
Rather than in public pronouncements and tweets, prophetic civil dialogue is likely to occur around the dinner table or living room, in Sunday school classes or small group gatherings, and in neighborhood conversations.
Prophetic civility preferences probing questions over dogmatic answers. Listening prevails over speaking. Shared personal experiences are encouraged over correcting others. Self-awareness of one’s own complicity and vulnerability temper all responses.
Empathy borne of entering the hurts, struggles, and convictions of others softens judgments and eschews condemnation. Understanding the other’s perspective precedes advocating one’s own.
Prophetic civility requires incarnation, entering the world of others with attentiveness, humility, and love. Incarnational presence is risky, painful, and hard work.
Jeremiah models prophetic ministry characterized by incarnational presence with its vulnerability, self-awareness, courage, and persistence. His pronouncements are basically the same as those spoken by Amos. Yet, he lived among the people, wept for and with them, and suffered abuse and even exile with and on their behalf.
Several years ago, L. Harold DeWolf, prominent theologian and mentor/friend of Martin Luther King, Jr., spent the weekend in the local church I served. At the time, Dr. DeWolf was actively involved in criminal justice reform. I shared that the local sheriff had barred me from visiting in the jail because of my public denunciation of the inhumane conditions in the local jail.
Dr. DeWolf cautioned that I may have to decide in particular contexts between public policy advocacy and personal pastoral ministry within the facility.
“Both are needed and legitimate,” he said. “The tragedy is people often pit one against the other as to which is more faithful. Both are faithful when done with integrity and courage; and they need to be mutually supportive.”
Amos and Jeremiah were not enemies! They both were faithful to their prophetic calling. They spoke on behalf of the same God and we are the beneficiaries of both expressions of faithfulness.
The current situation in American needs both Amos and Jeremiah. But I suspect that the model most needed today is Jeremiah, the who was pastorally prophetic and prophetically pastoral.
We need prophetic civility formed in humility and solidarity with the wounds and hurts of others coupled with a clear vision of God’s present and coming reign of compassion, justice, hospitality, and peace.