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The first situation in this scheme, that of being securely oriented, is a situation of equilibrium. While we all yearn for it, it is not very interesting and it does not produce great prayer or powerful song. It consists in being well-settled, knowing that life makes sense and God is well-placed in heaven, presiding but not bothering.
Psalms of reorientation are a response to when human life surprisingly moves from disorientation to a new orientation.
And when it happens, it is always a surprise, always a gift of graciousness, and always an experience that evokes gratitude.
If we move from the premise of equilibrium, some Psalms speak of chaos (disorder) and new order---disorientation.
Brueggemann suggests, in a simple schematic fashion, that our life of faith consists in moving with God in terms of: (a) being securely oriented; (b) being painfully disoriented; and (c) being surprisingly reoriented.
This general way of speaking can apply to our
self-acceptance, our relations to significant others, our participation in public issues. It can permit us to speak of “passages,” the life-cycle, stages of growth, and identity crises.
It can permit us to be honest about what is happening to us. Most of all, it may provide us a way to think about the Psalms in relation to our common human experience, for each of God’s children is in transit along the flow of orientation, disorientation, and reorientation.
The
Psalm
Categories
of
Walter Brueggemann
The Psalter knows that life is dislocated. No cover-up is necessary.
These types of Psalms are religious only in the sense that they are willing to articulate this chaos to the very face of the Holy One. They call God by name and expects a response.
This is the mood of much of the middle-class Church. In terms of the Bible, this attitude of equilibrium and safe orientation is best reflected in the teaching of the ancient book of Proverbs which affirms that life is equitable, symmetrical, and well-proportioned.
These Psalms are an assurance to us that when we pray and worship, we are not expected to censure or deny the deepness of our own human pilgrimage.
Rather, we are expected to submit it openly and trustingly so that it can be brought to eloquent and passionate speech addressed to the Holy One.
Plea to God
Statement of Praise/Gratitude
Call to Worship/Praise
Narration of Present Situation
Narration of Past Situation & Resolution
Reasons to Worship/Praise
Statement
of Trust
Renewed Call to Worship/Praise
Renewed Statement of Praise/Gratitude