Is America Israel or Egypt?

Well, it depends. I suppose understanding the origins on this nation in biblical terms was a temptation too strong to resist. When you consider 1) the alien nature of the land for European settlers and 2) the deeply religious worldview of those settlers, it is not surprising in the slightest that they would interpret their settlement in a new and alien continent in religious terms. It would be more surprising if they didn't understand their discovery and settlement of this new world in religious terms. Consider the nature of the land.  This was an altogether new land--full of resources and danger--that seemed to miraculously appear on their map at just the right time for their "salvation." Then consider the first European settlers. These settlers worshipped a God of Providence who was in control of every part of life and society. And they had fled religious tryanny in England in search of a more authentic experience of religion. It would have been more surprising if they did not make sense of their experience using biblical imagery and language. This is what Bible people have always done.

The story that they gravitated toward more than any other was the story of the Exodus of God's people from Egypt. They interpreted the story typologically - the story of the Exodus provided a pattern that was being repeated among God's people in their own generation. Of course, now England was Egypt and the New World was Canaan.

Consider the following quotes from David Kling...

John Winthrop, governor of the Massachusetts Bay Colony, announced to his fellow voyagers on the deck of the flagship Arabella in 1630, "The Lord will surely break out in wrath against us...and make us know the price of the breach of such a covenant." He closed his sermon by quoting Moses: if we follow the Lord and keep his commandments, we will be blessed; if our hearts turn away in disobedience, we will surely perish (Deut. 30:15-17).

In their poem, "On the Rising Glory of America" (1771), Philip Freneau and Hugh Henry Brackenridge...described America as the site where "another Canaan shall excel the old."

When war broke out between England and the colonies, Nicholas Street uplifted the parallels between the biblical exodus and America's condition in his sermon "The American States Acting over the Part of the Children of Israel in the Wilderness and Thereby Impeding Their Entrance into Canaan's Rest" (1777). He identified the wilderness as a condition in which the British (Egyptians) and the British tyrant (Pharaoh) were "endeavoring to oppress, enslave and destroy these American States."

Benjamin Franklin suggested the scene of Moses with his upraised staff parting the Red Sea while Pharaoh and his army drowned as the collapsed wall of water engulfed them. The motto: "Rebellion to tyrants is obedience to God." Thomas Jefferson proposed the less violent episode of the Israelites being providentially guided out of Egypt by a cloud during the day and a pillar of fire at night. In the end, the eagle--the classical sign of ancient republics--was chosen for the seal, though it alluded as well to the biblical eagle of Exodus 19:4, where God informs Moses, "I bore you on eagles' wings and brought you to myself."

In "The United States Elevated to Glory and Honor" (1783), Yale's president Ezra Stiles hailed the new nation as God's American Israel" and exuded with optimism over the "future prosperity and splendour of the United States."

In his "Conquest of Canaan" (1785), Timothy Dwight, Stiles' successor at Yale, envisioned American "by heaven design'd, The last retreat for poor, oppress'd mankind."

The Reverend Samuel Langdon, in "The Republic of the Israelites an Example to the American States" (1788), expressed the widely accepted view that George Washington was America's Moses.

In his Thanksgiving Day sermon, "Traits of Resemblance in the People of the United States of America to Ancient Israel" (1799), the Reverend Abiel Abbot observed, "It has been often remarked that the people of the United States come nearer to a parallel with Ancient Israel, than any other nation upon the globe."

The story of this country does not just include white European settlers, however. It also includes the experience of African slaves. Kling points out "As blacks knew only too well, there was a tragic irony to Americans' claim to be the new Israel--the reality of an enslaved old Israel in their midst. America had become a New Canaan for whites, but at what cost to blacks?" As these slaves learned about the God of their masters and came eventually to even worship that same God, it became clear to many that the story of the Exodus was really their own story. In an incredibly bold and subversive move, slaves began singing spiritual songs about crossin' over into Canaan land. They would sing lyrics like...

Gwine to write Massa Jesus,To send some Valiant soldier, To turn back Pharoah's army, Hallelu!

America, at least the Southern states, was their Egypt. And they were eagerly awaiting liberation (There is a little debate about exactly what kind of liberation black slaves were groaning for - physical/spiritual/both?) from their white Pharoahs. Thus began a long tradition in the African American community that continues today of reappropriating the story of the Exodus as a story of suffering, heartbreak, and eventually liberation for the black community.

David W. Kling, The Bible in History: How the Texts Have Shaped the Times (New York: Oxford, 2004), 206-207.

Racial liberation and the gay marriage debate

One of the interesting side-plots in the whole gay marriage debate - especially since President Obama publicly announced his support - involves the disposition of the black church towards the issue of gay marriage and homosexuality in general. James Cone announced his feelings loud and clear here. Of course this position comes as no surprise. Many within liberationist (both racial and gender) circles have been associating the causes of racial justice, gender justice, and sexual justice for years. Desmond Tutu, for instance, has said, “We struggled against apartheid because we were being blamed and made to suffer for something we could do nothing about. It is the same with homosexuality. The orientation is a given, not a matter of choice. It would be crazy for someone to choose to be gay, given the homophobia that is present.” The reasoning is this: The Gospel is a message of liberation. The Kingdom is upside down - humbling the powerful while giving power to the powerless, chastizing the elite while comforting the marginalized. This is the guiding principle of liberation theology. And, despite the many flaws (and there are many) of liberation theology, it must be granted that the kingdom IS truly upside down and counter-cultural. We can (and will) argue and debate about how to best implement or practice this kingdom principle - but the principle itself is biblical and powerful.


Here is the question however: Does scripture regard issues of race and gender in the same way that it regards issues of sexuality? Because homosexuals are relatively powerless. They are certainly marginalized. Should the arguments applied to racial or gender liberation be applied to sexual liberation as well? The answer from scripture is clearly "no." William Webb's redemptive movement hermeneutic illustrates this point pretty well. This is why most who associate sexuality with race and gender will choose to make arguments based on the fallibility, ignorance, or outright homophobia of ancient people especially Paul. Paul was just mistaken or perhaps he was closeted himself. If he would have been as enlightened as we certainly are, he would not have said those nasty things about homosexuality (or the dozens of other sins that we energetically try to justify in our own lives). Of course no one wants to be labeled a bigot or closed-minded. And this is unfortunately becoming the popular assumption. If you are against gay marriage, you are against civil rights, you are closed-minded, hateful, and probably dangerous. You might as well be one of those rednecks from the deep south spraying water hoses at black teenagers during the civil rights protests in the 60's. Classic straw man - falsely associating a person's beliefs with those of another, more despicable person for the purpose of dismissing or underminding their arguments. Clearly we are called to love and reconciliation. And clearly, we shouldn't treat homosexuality as some sort of "unforgiveable" sin (1 Cor. 6:9-11)! But if we are interested at all in taking scripture seriously on this topic, we must acknowledge that it does in fact call this "sin." It is just not regarded in the same way as race or gender. And to attempt to bully black churches (or anyone) into this position just because of their race (and their politics) is, frankly, insulting.

Tribal Metanarrative

I include this video not for political reasons. I am no fan of Harry Belafonte - his music or his politics. I think that his viewpoint is caustic, dismissive, and laughable if it wasn't so racist.  I am also no fan of Henry Cain. I do typically vote conservative in most elections, but I simply don't know enough about Cain to have an informed opinion on him. I also don't believe that Belafonte represents the thoughts of most or even many African-Americans. His views are on the extreme fringe. The reason why I linked to this video is because of what it demonstrates. It demonstrates the dangers of the type of tribalistic thinking that often accompanies liberationist theologies. Tribalistic thinking allows us to handily separate people into "good blacks" and "bad blacks," "good women" and "bad women," "good evangelicals" and "bad evangelicals," etc. based on how faithful an individual is to the accepted narrative of their tribe. If you occupy a certain tribe (or rather, as is most often the case, if I have placed you into a certain tribe independant of your personal feelings), then you must think, act, and talk in a certain way in order to be "good." In this case, it turns blackness into nothing more than an ideology or dogma.

http://youtu.be/5fxjQ5h6Ri4

A Redemptive-Movement Hermeneutic

From Slaves, Women, & Homosexuals by William Webb

SLAVERY

Original Culture - Slavery with many abuses
Bible - Slavery with better conditions and fewer abuses
Our Culture - Slavery eliminated and working conditions often improved
Ultimate Ethic - Slavery eliminated, improved working conditions, wages maximized for all, and harmony, respect and unified purpose between all levels in an organizational structure

WOMEN

Original Culture - Strong patriarchy with many abuses
Bible - Moderated patriarchy with fewer abuses
Our Culture - Secular egalitarianism with significantly improved status of women and an emphasis on individual rights, autonomy and self-fulfillment
Ultimate Ethic - Ultra-soft patriarchy or complementary egalitarianism and interdependence, mutuality and servant-like attitude in relationships

HOMOSEXUALS

Original Culture - Mixed acceptance and no restrictions of homosexual activity
Bible - Negative assessment and complete restriction of homosexual activity
Our Culture - Almost complete acceptance and no restrictions of homosexual activity
Ultimate Ethic - Negative assessment and complete restriction of homosexual activity and greater understanding and compassion, utilization of a sliding scale of culpability, and variation in the degree of negative assessment based on the type of same-sex activity.

Martin Luther King Jr.

Excerpts from Martin Luther King’s Our God is Marching On
March 25, 1965

. . . Yes, we are on the move and no wave of racism can stop us. (Yes, sir) We are on the move now. The burning of our churches will not deter us. (Yes, sir) The bombing of our homes will not dissuade us. (Yes, sir) We are on the move now. (Yes, sir) The beating and killing of our clergymen and young people will not divert us. We are on the move now. (Yes, sir) The wanton release of their known murderers would not discourage us. We are on the move now. (Yes, sir) Like an idea whose time has come, (Yes, sir) not even the marching of mighty armies can halt us. (Yes, sir) We are moving to the land of freedom. (Yes, sir)Let us therefore continue our triumphant march (Uh huh) to the realization of the American dream. (Yes, sir) Let us march on segregated housing (Yes, sir) until every ghetto or social and economic depression dissolves, and Negroes and whites live side by side in decent, safe, and sanitary housing. (Yes, sir) Let us march on segregated schools (Let us march, Tell it) until every vestige of segregated and inferior education becomes a thing of the past, and Negroes and whites study side-by-side in the socially-healing context of the classroom.Let us march on poverty (Let us march) until no American parent has to skip a meal so that their children may eat. (Yes, sir) March on poverty (Let us march) until no starved man walks the streets of our cities and towns (Yes, sir) in search of jobs that do not exist. (Yes, sir) Let us march on poverty (Let us march) until wrinkled stomachs in Mississippi are filled, (That's right) and the idle industries of Appalachia are realized and revitalized, and broken lives in sweltering ghettos are mended and remolded.Let us march on ballot boxes, (Let's march) march on ballot boxes until race-baiters disappear from the political arena.Let us march on ballot boxes until the salient misdeeds of bloodthirsty mobs (Yes, sir) will be transformed into the calculated good deeds of orderly citizens. (Speak, Doctor)Let us march on ballot boxes (Let us march) until the Wallaces of our nation tremble away in silence.Let us march on ballot boxes (Let us march) until we send to our city councils (Yes, sir), state legislatures, (Yes, sir) and the United States Congress, (Yes, sir) men who will not fear to do justly, love mercy, andwalk humbly with thy God.Let us march on ballot boxes (Let us march. March) until brotherhood becomes more than a meaningless word in an opening prayer, but the order of the day on every legislative agenda.Let us march on ballot boxes (Yes) until all over Alabama God's children will be able to walk the earth in decency and honor.There is nothing wrong with marching in this sense. (Yes, sir) The Bible tells us that the mighty men of Joshua merely walked about the walled city of Jericho (Yes) and the barriers to freedom came tumbling down. (Yes, sir) I like that old Negro spiritual, (Yes, sir) "Joshua Fit the Battle of Jericho." In its simple, yet colorful, depiction (Yes, sir) of that great moment in biblical history, it tells us that:Joshua fit the battle of Jericho, (Tell it)Joshua fit the battle of Jericho, (Yes, sir)And the walls come tumbling down. (Yes, sir. Tell it)Up to the walls of Jericho they marched, spear in hand. (Yes, sir)"Go blow them ramhorns," Joshua cried,"'Cause the battle am in my hand." (Yes, sir)These words I have given you just as they were given us by the unknown, long-dead, dark-skinned originator. (Yes, sir) Some now long-gone black bard bequeathed to posterity these words in ungrammatical form, (Yes, sir) yet with emphatic pertinence for all of us today. (Uh huh)

Martin Luther King Jr.

Excerpts from Martin Luther King’s I’ve Been to the Mountaintop
Memphis, TN, April 3, 1968

. . . Now that's a strange statement to make because the world is all messed up. The nation is sick, trouble is in the land, confusion all around. That's a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. (All right, Yes) And I see God working in this period of the twentieth century in a way that men in some strange way are responding. Something is happening in our world. (Yeah) The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee, the cry is always the same: "We want to be free." [applause]. . . You know, what's beautiful to me is to see all of these ministers of the Gospel. (Amen) It's a marvelous picture. (Yes) Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must have a kind of fire shut up in his bones (Yes), and whenever injustice is around he must tell it. (Yes) Somehow the preacher must be an Amos, who said, "When God speaks, who can but prophesy?" (Yes) Again with Amos, "Let justice roll down like waters and righteousness like a mighty stream." (Yes) Somehow the preacher must say with Jesus, "The spirit of the Lord is upon me (Yes), because he hath anointed me (Yes), and he's anointed me to deal with the problems of the poor." (Go ahead)And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years. He's been to jail for struggling; he's been kicked out of Vanderbilt University for this struggling; but he's still going on, fighting for the rights of his people. [applause] Reverend Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit. But I want to thank all of them, and I want you to thank them because so often preachers aren't concerned about anything but themselves. [applause] And I'm always happy to see a relevant ministry. It's all right to talk about long white robes over yonder, in all of its symbolism, but ultimately people want some suits and dresses and shoes to wear down here. [applause] It's all right to talk about streets flowing with milk and honey, but God has commanded us to be concerned about the slums down here and His children who can't eat three square meals a day. [applause] It's all right to talk about the new Jerusalem, but one day God's preacher must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. [applause] This is what we have to do.

. . . Well, I don't know what will happen now; we've got some difficult days ahead. (Amen) But it really doesn't matter with me now, because I've been to the mountaintop. (Yeah) [applause] And I don't mind. [applause continues] Like anybody, I would like to live a long life-longevity has its place. But I'm not concerned about that now. I just want to do God's will. (Yeah) And He's allowed me to go up to the mountain. (Go ahead) And I've looked over (Yes sir), and I've seen the Promised Land. (Go ahead) I may not get there with you. (Go ahead) But I want you to know tonight, (Yes) that we, as a people, will get to the Promised Land. [applause] (Go ahead. Go ahead) And so I'm happy tonight; I'm not worried about anything; I'm not fearing any man. Mine eyes have seen the glory of the coming of the Lord. [applause]

James Cone

See especially after 12:00

Black Hermeneutics

It is unthinkable that the oppressors could identify with oppressed existence and thus say something relevant about God's liberation of the oppressed. In order to be Christian theology, white theology must cease being white theology and become black theology by denying whiteness as an acceptable form of human existence and affirming blackness as God's intention for humanity.

James H. Cone, A Black Theology of Liberation, Twentieth Anniversary Edition (Orbis: 2006), 9.