Thinking Religion 175: Lamentations and American Trauma

Thinking Religion

Thinking Religion 175: Lamentations and American Trauma

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Summary

Sam Harrelson, host of the Thinking Religion podcast, and Matthew Klippenstein, an engineer, discussed the Book of Lamentations and its connection to current US events, such as the killing of Renee Good in Minnesota, noting the resulting anger mirrors the trauma of conquest or occupation addressed in Lamentations. They explored the historical context of Lamentations as something liminal before post-catastrophe “reconstruction theology” following the Babylonian conquest around 587 BCE, and discussed scholarly challenges to biblical authorship, including the traditional attribution of Lamentations to Jeremiah. The discussion emphasized that lamentation, as described by theologian Walter Brueggemann, is a necessary “mode of speech that keeps faith alive by refusing to lie about the world” and serves as “trauma literature” for a community facing collective shock and institutional devaluation.

Details

• Connection to Lamentations Matthew Klippenstein proposed discussing the Book of Lamentations, drawing a connection between the ancient text and recent events in the US, specifically the anger and sadness following the death of a woman killed in her car in Minnesota by an ICE officer. Matthew Klippenstein observed that the emotional reactions mirrored a desire for how things were recently, suggesting a similarity to the trauma of being conquered or occupied addressed in Lamentations (00:02:37).

• Attribution and Authorship in Biblical Texts Matthew Klippenstein noted that Lamentations is historically attributed to Jeremiah, but modern scholarship suggests otherwise, which led to a broader discussion on common quotes being falsely attributed to famous figures, citing the Japanese admiral Yamamoto’s widely-believed but unsaid quote about “awakening a sleeping giant” (00:03:47). Sam Harrelson concurred that similar issues exist with biblical authorship, noting that figures like Daniel, Mark, Matthew, Luke, and John are not believed to have written the books attributed to them, and referring to the concept of “deutero-Isaiah” and “trito Isaiah” in scholarly circles (00:05:49).
  
• Host and Guest Introductions Following the initial discussion, Sam Harrelson formally welcomed Matthew Klippenstein to the Thinking Religion podcast, providing a brief introduction to their guest (00:06:49). Matthew Klippenstein introduced themself as an engineer in Vancouver who grew up in a non-religious family but later developed a love for religious texts, positioning themself as someone who approaches religious thought from an atheist standpoint (00:08:06).
  
• Connecting Lamentations to the Current US Context Sam Harrelson connected the book of Lamentations to the current political and spiritual situation in the United States, based on Matthew Klippenstein’s earlier suggestion (00:09:09). Matthew Klippenstein elaborated on the trigger for their connection: articles stating it would take a generation to recover from cuts made under a previous administration, juxtaposed with the killing of Renee Good in Minnesota, creating a sense of loss and anger over a constitutional order people feel they no longer have (00:10:19).
  
• Historical Context of Lamentations Sam Harrelson corrected the historical detail, clarifying that the conquest relevant to Lamentations was by the Babylonians around 587 BCE, not the Assyrians who had conquered the Northern Kingdom of Israel earlier (00:11:44). Sam Harrelson explained that Lamentations is thought to have come out of the tradition surrounding Jeremiah, noting the term “Jeremiah” is no longer common in popular talk. The text is situated around 500 BCE, after Cyrus the Great allowed the elites to return from Babylon to a ruined Jerusalem, leading to socioeconomic tensions with the people of the land who remained (00:12:54).
  
• Lamentations as Post-Catastrophe Reflection Sam Harrelson emphasized that Lamentations is particularly interesting because it is not about the fall of Jerusalem in the heat of battle but is a post-event “reconstruction theology” addressing the trauma after the temple was destroyed and political sovereignty was lost (00:15:11). Matthew Klippenstein compared Lamentations to a “lessons learned analysis” in industry, reflecting on the causes of a generational disaster after the recovery period (00:17:20).
  
• Personification and Meaning of Lament in the Text Sam Harrelson highlighted the personification of Jerusalem in Lamentations, citing a verse that describes the city as a lonely widow and a princess who has become a vassal (00:18:09). Matthew Klippenstein noted that using interpersonal relationship terms makes the trauma more emotionally affecting than dry historical terms (00:19:20). Sam Harrelson cited theologian Walter Brueggemann’s view of lament as a “mode of speech that keeps faith alive by refusing to lie about the world,” distinguishing it from optimism or silence (00:20:37).
  
• Structural Details and Symbolism in Lamentations Matthew Klippenstein pointed out the structural detail of the five chapters in Lamentations having verses corresponding to the 22 letters of the Hebrew alphabet (22, 66, 22), suggesting a poetic and symbolic intention (00:21:40). Sam Harrelson linked this to the US’s reliance on symbols, such as the flag and the eagle, and the often-misunderstood origins of national symbols like the Pledge of Allegiance (00:22:46).
  
• Hope and Simplicity in Lamentations Sam Harrelson discussed how popular culture often extracts verses like “the steadfast love of the Lord never ceases” from Lamentations 3 to create slogans, but argued that the text pushes back against simple optimism, offering a view of hope as “survivability” amidst ongoing devastation (00:26:07). Matthew Klippenstein related this to Hindu and Buddhist texts on accepting the current uncomfortable situation while maintaining faith, and mentioned Viktor Frankl’s observation that survivors in concentration camps maintained hope by focusing on future purpose (00:28:27).
  
• Lament as Trauma Literature and Community Shock Sam Harrelson introduced Kathleen O’Connor’s reading of Lamentations as “trauma literature,” where a community learns to speak after collective shock (00:33:31). Sam Harrelson connected this to contemporary shock felt by events like the shooting of Renee Good and the constant stream of distressing news, noting that Lamentations does not explain suffering but rather accompanies it (00:34:45).
  
• Erosion of Rights and Othering in the US Sam Harrelson reflected on the shock of increased demands for identification by officials like ICE, contrasting it with memories of previous norms against such practices (00:36:20). Matthew Klippenstein noted that indigenous Canadians had historically required permission from white bureaucrats to leave their reservations, underscoring systemic injustices (00:37:48). Sam Harrelson and Matthew Klippenstein agreed that the text’s focus on sin allows for different political interpretations of how the US reached its current state (00:39:06).
  
• Historical Disparities in Rights Sam Harrelson and Matthew Klippenstein discussed historical inequalities, noting that women in the US and Canada required a male co-signer for basic financial services like checking accounts well into their lifetimes (00:40:12). Sam Harrelson connected this history of prioritizing one group (historically white males) and “othering” others to current issues like ICE detention camps and the reaction to the murder of Renee Good, where attempts are made to dismiss her as “not mainstream” (00:41:22).
  
• America as the New Jerusalem and Institutional Devaluation Sam Harrelson addressed the historical ideal of “America as the new Jerusalem” or “city on a hill” promulgated by figures like Jonathan Edwards (00:44:57). Matthew Klippenstein suggested that the American fundamentals creed fits this backdrop as a “new Nicene creed” (00:46:08). Sam Harrelson concluded that Lamentations teaches communities how to speak after realizing that their institutions—such as the president or federal agencies—cannot save them, which is relevant to the current “devaluation of those institutions” (00:48:20).
  
• The Dangerous Memory of Lamentations Sam Harrelson cited Lamentations 4:1-2, which speaks of gold growing dim and holy stones scattered, as a “devastating image of devaluation” where what once mattered is now treated as disposable (00:50:40). Sam Harrelson referred to the concept of “dangerous memory” from German theologian Johann Baptist Metz, which posits Lamentations as a necessary prophecy for a civilization to recover from collapse and reckon with its history (00:52:50).
  
• Atomization and Susceptibility to Influence Matthew Klippenstein reflected on the Lamentations verse about people becoming cruel, like ostriches, while jackals still nurse their young, suggesting that the atomization facilitated by mass media and the internet makes it easier to “other people” (00:54:12). Sam Harrelson agreed that everyone is susceptible to the influence of algorithms and unbalanced media consumption, even those who consider themselves smart and capable (00:55:35). Matthew Klippenstein concluded that humility about one’s expertise is necessary, echoing Socrates’ view that wisdom is knowing what one does not know (00:57:28).
  
• The Role of Lamentation and Withstanding Suffering Sam Harrelson discussed how people often defend their political side, whether it’s related to Trump, AOC, or others, but they argued that the work of Lamentation offers no such defense of God or political figures, instead keeping company with suffering (00:58:51). They suggested that engaging in the hard work of lament must happen at an individual level before reaching the community level, particularly in a world full of distractions. Matthew Klippenstein affirmed that the text is cathartic and helpful for processing and surfacing what needs to be surfaced, even without offering a specific prescription (01:00:07).
  
• Lament as a Discipline of Presence Sam Harrelson emphasized that lamentation offers no resolution, rebuilt temple, or answered prayers; rather, it is what faithful communities practice when they refuse denial and despair, occupying a middle ground. They defined lament as a discipline of staying present to what is broken without pretending to know how it will be fixed or healed. Sam Harrelson reflected on the current shocking circumstances for their five children, contrasting their 18-year-old’s challenges today with the world Harrelson experienced at the same age in 1997, highlighting the shift in ease of travel and feeling American abroad (01:01:11).
  
• Call to Presentness and Reflection Sam Harrelson urged people to stay in the present moment of shock rather than immediately reacting, advocating for the hard work of lament to prevent repeating past mistakes. They reiterated that the discipline of staying present to what is broken is a personal reminder to themself in the face of shocking events like a TV shooting or a story of deportation (01:02:17). Matthew Klippenstein and Sam Harrelson concluded the discussion, with Harrelson expressing appreciation for Klippenstein’s input in helping them sort through things and mentioning that Klippenstein has exciting developments coming up.