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The Moral Arc of the Universe: Salvation asEmancipationJames W. WardJames Madison University (USA)
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029The Moral Arc of the Universe: Salvation as EmancipationEl arco del universo moral: la salvación como emancipaciónJames W. WardDepartment of Philosophy and ReligionJames Madison University (USA)Recibido: 11 de marzo de 2014Aceptado: 17 de julio de 2014AbstractMany modern Christian understandings of salvation spiritualize and personalizesalvation. Salvation is what makes it possible for an individual soul to spendeternity in heaven. Jewish and Christian notions of salvation are richer and morecomplicated, and include an understanding of salvation as emancipation frompowers and principalities. To be saved is to be adopted by the rightful ruler of theXQLYHUVH DQG OLEHUDWHG IURP VHUYLWXGH WR DOO RWKHU IDOVH UXOHUV , EULHÁ\ RXWOLQH WKH VLJQLÀFDQFH RI WKH ([RGXV DQG &KULVWLDQ XQGHUVWDQGLQJV RI WKH NLQJGRP RI *RG IRU three of the major emancipation movements in the history of the United States, andarguably the world, namely the American Revolution, the abolitionist movement,and the Civil Rights movement.Keywords: 6DOYDWLRQ (PDQFLSDWLRQ EROLWLRQ &LYLO 5LJKWV PHULFDQ Revolution.Resumen0XFKDV LQWHUSUHWDFLRQHV PRGHUQDV GH OD VDOYDFLyQ WUDVÀJXUDQ \ SHUVRQDOL]DQ OD salvación. La estancia eterna de un alma en el cielo es posible por medio de lasalvación. Las ideas judías y cristianas son más profundas y complicadas e incluyenuna idea de la salvación como una emancipación de “poderes y principios.” Lasalvación llega después de una adaptación por el dirigente legítimo del universo yXQD OLEHUDFLyQ GH OD HVFODYLWXG D RWURV GLULJHQWHV IDOVRV R UHVXPR HO VLJQLÀFDGR GHO e[RGR \ ODV LQWHUSUHWDFLRQHV FULVWLDQDV GHO UHLQR GH 'LRV HQ WUHV GH ORV PRYLPLHQWRV PiV LPSRUWDQWHV GH OD HPDQFLSDFLyQ HQ OD KLVWRULD GH ORV (VWDGRV 8QLGRV \ KDVWD se podría decir del mundo: la Revolución Americana, la campaña abolicionista y elmovimiento por los derechos civiles.Palabras clave: 6DOYDFLyQ (PDQFLSDFLyQ EROLFLyQ 'HUHFKRV FLYLOHV Revolución Americana.Para citar este artículo: Ward, James W. (2014). The Moral Arc of the Universe:6DOYDWLRQ DV (PDQFLSDWLRQ Revista de Humanidades, n. 23, p. 117-136. ISSN1130-5029.119
The Moral Arc of the Universe: Salvation as Emancipation. - James W. WardSumario: 7KRXJKWV RQ (PDQFLSDWLRQ 7KH PHULFDQ 5HYROXWLRQ 6DOYDWLRQ DV (PDQFLSDWLRQ 5HH[DPLQDWLRQ RI -HVXV &RQFOXVLRQ 6DOYDWLRQ DV (PDQFLSDWLRQ UH \RX VDYHG" DYH \RX EHHQ VDYHG" %LEOLRJUDSK\ 1. THOUGHTS ON EMANCIPATION“In France,” wrote Alexis de Tocqueville in 1835, “the spirit of religion and thespirit of freedom” marched “in opposite directions,” while in America “they wereintimately united” (Fox, 2004: 160).One of the great tensions of the Enlightenment was the tension between secularand religious authority and the relationship of both to individual liberty. This tensioncan be seen in the social and moral theory of the Enlightenment. The long years ofreligious wars that followed the Protestant Reformation helped fuel calls for religioustolerance and separation of church and state. Religious authority, in both its politicalform as a state church, and its use to posit and evaluate truth claims, was increasinglysuspect among the intelligentsia of the enlightenment.The emancipation project of the Enlightenment can be seen as a continuation ofthe emancipation project begun by the Reformation. Though the Reformers soughtfreedom from Rome, the Enlightenment emancipation project would lead to effortsto be free of a state church altogether. Thus some are understandably wary of bringingreligion into a conversation about emancipation.Why bring a discussion of religion into a discussion of freedom movements? Isthere not a real danger in understanding religious identity as more than personal, butas social and political? Is there not a real danger in understanding the impetus of thequest for freedom from oppressive social or political institutions as religious?This Enlightenment tension can be clearly seen in the thought of one of the mostLQÀXHQWLDO SKLORVRSKHUV IRU PRGHUQ HPDQFLSDWLRQ PRYHPHQWV -RKQ /RFNH ,Q KLV ³ /HWWHU &RQFHUQLQJ 7ROHUDWLRQ ZULWWHQ LQ /RFNH DUJXHG IRU D separation of church of state, and tolerance of religious differences, but also arguedthat religious identities that involved political allegiances, as he believed Roman&DWKROLF LGHQWLW\ GLG FRXOG QRW EH WROHUDWHG /RFNH DOVR DUJXHG WKDW DWKHLVP FRXOG not be tolerated as an atheist’s rejection of God was a rejection of the foundation ofPRUDOLW\ 0LOWRQ DQG 0LOWRQ /RFNH¶V RSSRVLWLRQ WR DXWKRULWDULDQLVP LQ ERWK SROLWLFDO DQG UHOLJLRXV IRUPV and his emphasis on natural human rights and social contract as the only legitimateEDVLV RI JRYHUQPHQW VWURQJO\ LQÀXHQFHG WKH VKDSLQJ GRFXPHQWV RI WKH 8QLWHG 6WDWHV WKH 'HFODUDWLRQ RI ,QGHSHQGHQFH DQG WKH &RQVWLWXWLRQ 7KHVH LQ WXUQ KDYH VWURQJO\ LQÀXHQFHG PRGHUQ HPDQFLSDWLRQ PRYHPHQWV HW LW LV GLI¿FXOW WR PDNH VHQVH RI /RFNH¶V XQGHUVWDQGLQJ RI QDWXUDO KXPDQ ULJKWV ZLWKRXW DQ XQGHUVWDQGLQJ RI KRZ 120
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029/RFNH VDZ WKHVH LQ WKH FRQWH[W RI RXU EHLQJ *RG¶V FUHDWXUHV RSHUDWLQJ LQ WKH FRQWH[W of a natural moral law.:H FDQ VHH D VLPLODU OLQH RI DUJXPHQW LQ WKH ZRUN RI -DPHV 0DGLVRQ DUJXDEO\ RQH RI WKH PRVW SHUVLVWHQW DQG PRVW LQÀXHQWLDO RI WKH IRXQGHUV LQ FUHDWLQJ WKH SROLWLFDO DQG OHJDO IUDPHZRUN IRU GLVHVWDEOLVKPHQW LQ WKH 8QLWHG 6WDWHV 0DGLVRQ DUJXHG IRU disestablishment to protect freedom of conscience and our freedom to act on ourduty toward our creator. He considered this religious duty a duty with precedenceover our civil duty as can be seen in the following quote from Madison: “Beforeany man can be considered as a member of civil society, he must be considered as aVXEMHFW RI WKH *RYHUQRU RI WKH 8QLYHUVH :LOOV On a philosophical level, this tension may be seen even more strongly in theWKRXJKW RI WKH *HUPDQ SKLORVRSKHU ,PPDQXHO .DQW )RU .DQW KXPDQ freedom was the basis of morality and of the dignity and respect all deserve. In hisOLIHWLPH .DQW DOVR UHFHLYHG WKH QLFNQDPH WKH ³ OOHV]HUPDOPHU IRU KLV UHIXWDWLRQV RI WKH FODVVLFDO PHWDSK\VLFDO DUJXPHQWV IRU WKH H[LVWHQFH RI *RG . QJ Kant argued that the rational human being, free from external authority, cannot, ongrounds of reason alone or rational examination of empirical evidence, prove theexistence of God.It would seem that Kant should have argued for a purely secular account ofKXPDQ IUHHGRP ,QVWHDG .DQW DUJXHG WKDW WR PDNH VHQVH RI PRUDOLW\ ZH KDG WR posit the existence of God, human freedom, and a life after death, though we couldQRW SURYH WKHP . QJ ,Q After Virtue, Alisdaire MacIntyre arguedthat Kant was essentially correct, that “morality did in the eighteenth century, asD PDWWHU RI KLVWRULFDO IDFW SUHVXSSRVH VRPHWKLQJ YHU\ OLNH WKH WHOHRORJLFDO VFKHPH RI *RG IUHHGRP DQG KDSSLQHVV DV WKH ¿QDO FURZQ RI YLUWXH ZKLFK .DQW SURSRXQGV 0DF,QW\UH Kant was led to this conclusion as he wrestled with one of the perennial humanquestions—what is the relationship between doing good and being happy? He arguedthat,I QR VWDWH RI ZHOO EHLQJ IROORZV KLV ZHOO GRLQJ WKHQ WKHUH ZRXOG EH D FRQWUDGLFWLRQ EHWZHHQ PRUDOLW\ DQG WKH FRXUVH RI QDWXUH :K\ VKRXOG , PDNH P\VHOI ZRUWK\ of happiness through morality if there is no being who can give me this happiness?Hence without God I would have to be either a visionary or a scoundrel. I wouldhave to deny my own nature and its eternal moral laws. I would have to cease beingD UDWLRQDO PDQ .DQW We can hear in Kant’s words an anticipation of the abolitionist Theodore3DUNHU¶V ODQJXDJH RI D PRUDO DUF WR WKH XQLYHUVH 0DUWLQ /XWKHU .LQJ -U ZRXOG GUDZ RQ WKLV ODQJXDJH LQ KLV RZQ VSHHFKHV LQ IDYRU RI FLYLO ULJKWV :K\ is the notion of a moral arc relevant? Among other reasons, it is relevant because it121
The Moral Arc of the Universe: Salvation as Emancipation. - James W. Wardaddresses the profound question named by Kant. Why should we do what is goodRU ULJKW LI GRLQJ VR ULVNV RXU RZQ LQGLYLGXDO KDSSLQHVV" )RU WKRVH LQ WKH PHULFDQ 5HYROXWLRQ WKH EROLWLRQLVW PRYHPHQW DQG WKRVH LQ WKH &LYLO 5LJKWV PRYHPHQW WKLV was not just an academic question.DQW¶V UHVROXWLRQ WR WKLV SUREOHP ZDV VLPLODU WR /RFNH¶V ZKR DOVR ZUHVWOHG with the question of the relationship of human freedom, a binding moral law, andKXPDQ KDSSLQHVV )RU ERWK .DQW DQG /RFNH WKLV OHG WR TXHVWLRQV DERXW WKH QDWXUH RI *RG DQG RXU UHODWLRQVKLS ZLWK *RG ,Q WUDGLWLRQDO -HZLVK DQG &KULVWLDQ WKRXJKW questions about the ways in which God shapes the relationship between humanhappiness, human morality, and human freedom, lead us, inevitably, to questions ofthe nature of salvation.,Q ZKDW IROORZV , ZLOO H[SORUH WKH ZD\V LQ ZKLFK -HZLVK DQG &KULVWLDQ understandings of salvation propelled three modern emancipation movements, the PHULFDQ 5HYROXWLRQ WKH DEROLWLRQLVW PRYHPHQW DQG WKH &LYLO 5LJKWV 0RYHPHQW I will focus on two profoundly shaping visions—that of the Exodus event and the&KULVWLDQ YLVLRQ RI WKH NLQJGRP RI *RG , ZLOO VKRZ WKDW RQH FDQQRW PDNH VHQVH of the energy that led to, and sustained, the American Revolution, the abolitionistPRYHPHQW RU WKH &LYLO 5LJKWV 0RYHPHQW ZLWKRXW DQ XQGHUVWDQGLQJ RI WKH ZD\V in which these movements were sustained by a religious imagination profoundlyLQÀXHQFHG E\ WKHVH VKDSLQJ YLVLRQV 1.1. Salvation as EmancipationIn the midst of a mighty struggle to rid our nation of racial and economic injustice,I have heard many ministers say: ‘Those are social issues, with which the gospelhas no real concern.’ And I have watched many churches commit themselves to aFRPSOHWHO\ RWKHU ZRUOGO\ UHOLJLRQ ZKLFK PDNHV D VWUDQJH XQ %LEOLFDO GLVWLQFWLRQ EHWZHHQ ERG\ DQG VRXO EHWZHHQ WKH VDFUHG DQG WKH VHFXODU .LQJ 7KHUH DUH PDQ\ WRGD\ ZKR OLNH 0DUWLQ /XWKHU .LQJ -U ¶V FULWLFV ¿QG connections of salvation to emancipation troubling. However, when we examine theways in which salvation is referenced in the Bible and the ways in which thosereferences were used in emancipation struggles such as the American Revolution,WKH EROLWLRQLVW 0RYHPHQW DQG WKH &LYLO 5LJKWV 0RYHPHQW LW LV FOHDU WKDW RXU FXOWXUDO XQGHUVWDQGLQJV RI HPDQFLSDWLRQ KDYH EHHQ VWURQJO\ LQÀXHQFHG E\ -HZLVK DQG &KULVWLDQ XQGHUVWDQGLQJV RI VDOYDWLRQ :K\ GR ZH ¿QG WKLV FRQQHFWLRQ EHWZHHQ VDOYDWLRQ DQG HPDQFLSDWLRQ WURXEOLQJ" One answer to this question has already been hinted at in words of Tocqueville.)RU VRPH UHOLJLRQ HVSHFLDOO\ RUJDQL]HG DQG LQVWLWXWLRQDOL]HG RQ WKH OHYHO RI D VWDWH FKXUFK LV RSSUHVVLYH UDWKHU WKDQ OLEHUDWLQJ :H VHH WKLV LQ WKH ZRUN RI 0DGLVRQ WR insure that there would be no establishment of a state church.122
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029:H DOVR ¿QG LW WURXEOLQJ IRU WKH UHDVRQV RXWOLQHG E\ 0DUWLQ /XWKHU .LQJ -U We could argue that our common modern cultural understanding of salvation inWKH 8QLWHG 6WDWHV KDV EHHQ VWURQJO\ LQÀXHQFHG E\ DQ HYDQJHOLFDO &KULVWLDQLW\ WKDW HPSKDVL]HV WKH SHUVRQDO QDWXUH RI VDOYDWLRQ 6DOYDWLRQ LQ WKLV WUDGLWLRQ LV FRPPRQO\ understood, and depicted, as personal, moral, spiritual, and other worldly. Are\RX VDYHG" 7R WKRVH DVNLQJ WKH TXHVWLRQ LQ WKLV ZD\ VDOYDWLRQ OLHV LQ D SHUVRQDO UHODWLRQVKLS ZLWK -HVXV &KULVW D UHODWLRQVKLS WKDW VDYHV XV IURP WKH ZDJHV RI VLQ and death, and guarantees our personal salvation, freedom from Hell, and eternityin paradise.,I -HVXV WUXO\ RIIHUHG D VDOYDWLRQ WKDW ZDV HWHUQDO OLIH LQ D NLQJGRP QRW RI WKLV HDUWK LW LV GLI¿FXOW WR XQGHUVWDQG ZK\ -HVXV ZDV FUXFL¿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¿FLHQW JLYHQ WKH UDQJH RI WKH XQGHUVWDQGLQJV RI VDOYDWLRQ IRXQG DPRQJ LQ WKH -XGDLVP RI -HVXV¶ GD\ RU DPRQJ HDUO\ &KULVWLDQV ,Q DGGLWLRQ VXFK DQ XQGHUVWDQGLQJ IDLOV WR H[SODLQ WKH XVH RI -HZLVK DQG &KULVWLDQ UHOLJLRXV ODQJXDJH DQG UHOLJLRXV V\PEROV LQ social and political liberation movements here and around the world.As the Exodus event is the most obvious example of a salvation that wasreligious, political, and social, I will begin with an examination of the Exodus eventDQG LWV LQÀXHQFH RQ WKH PHULFDQ 5HYROXWLRQ WKH EROLWLRQLVW PRYHPHQW DQG WKH &LYLO 5LJKWV PRYHPHQW 1.2 The ExodusWhen Israel was in Egypt land./HW 0\ 3HRSOH *ROppressed so hard they could not stand,/HW 0\ 3HRSOH *R ³7KXV VDLWK WKH /RUG EROG 0RVHV VDLG /HW P\ SHRSOH JR,I QRW ,¶OO VPLWH \RXU ¿UVW ERUQ GHDG /HW P\ SHRSOH JR Go down, Moses,Way down in Egypt land,123
The Moral Arc of the Universe: Salvation as Emancipation. - James W. WardTell ole Pharoah,/HW 0\ 3HRSOH *R ¶*R 'RZQ 0RVHV -RQHV 7KH VWRU\ RI WKH ([RGXV LV WKH WKHPH RI WKH VSLULWXDO *R 'RZQ 0RVHV : the God of the people of Israel, through the prophet Moses, freed the Israelites fromERQGDJH LQ (J\SW IWHU WHQ GHYDVWDWLQJ SODJXHV 3KDUDRK ¿QDOO\ VXPPRQHG 0RVHV and his brother Aaron. He then summoned Moses and Aaron in the middle of theQLJKW DQG VDLG ³5LVH 8S JR DZD\ IURP P\ SHRSOH ERWK \RX DQG WKH ,VUDHOLWHV *R ZRUVKLS WKH /RUG DV \RX VDLG ([RGXV 1HZ 5HYLVHG 6WDQGDUG 9HUVLRQ After the Israelites began their migration from Egypt, Pharaoh changed his mind,and sent his chariots after the people. Pursued by Pharaoh’s chariots, and trappedE\ WKH 5HG 6HD WKH ,VUDHOLWHV IHDUHG IRU WKHLU OLYHV *RG SDUWHG WKH 5HG 6HD DQG provided the Israelites passage out of Egypt and safety from the chariots of Pharaoh.%XW 0RVHV VDLG WR WKH SHRSOH ³'R QRW EH DIUDLG VWDQG ¿UP DQG VHH WKH GHOLYHUDQFH WKDW WKH /RUG ZLOO DFFRPSOLVK IRU \RX WRGD\ IRU WKH (J\SWLDQV ZKRP \RX VHH WRGD\ \RX VKDOO QHYHU VHH DJDLQ 7KH /RUG ZLOO ¿JKW IRU \RX DQG \RX KDYH RQO\ WR NHHS still” (Exodus 14:13).The Hebrew word translated in this passage as deliverance, could also betranslated as salvation, often is translated as salvation, and is translated as salvationLQ D ODWHU SDVVDJH ZKLFK UHIHUV WR WKLV SDVVDJH ³7KH /RUG LV P\ VWUHQJWK DQG P\ PLJKW DQG KH KDV EHFRPH P\ VDOYDWLRQ WKLV LV P\ *RG DQG , ZLOO SUDLVH KLP (Exodus 15:2).When the children of Israel had crossed, the water crashed in on the chariotsRI 3KDUDRK 7KLV LV UHIHUHQFHG LQ RQH RI WKH ROGHVW SDVVDJHV RI WKH -HZLVK 7D1D.K WKH 6RQJ RI 0LULDP WKH VLVWHU RI 0RVHV RQH RI WKH WHQ VRQJV RI UHGHPSWLRQ LQ -HZLVK WUDGLWLRQ %DQGVWUD ³, ZLOO VLQJ WR WKH /RUG IRU KH KDV WULXPSKHG JORULRXVO\ KRUVH DQG GULYHU KH KDV WKURZQ LQWR WKH VHD ([RGXV 1.3. Salvation and the MessiahIn Hebrew, the word we translate as “messiah” is a reference to one anointed by*RG ,W ZDV W\SLFDOO\ XVHG WR UHIHU WR NLQJV DQG ZDV DOVR IRXQG LQ UHIHUHQFHV WR KLJK SULHVWV 7KH %RRN RI ,VDLDK UHIHUV WR WKH 3HUVLDQ .LQJ &\UXV E\ QDPH GHVFULELQJ KLP as God’s shepherd and God’s anointed for his role in ending the Babylonian exileDQG UHVWRULQJ WKH 7HPSOH LQ -HUXVDOHP ,Q -HZLVK WUDGLWLRQ WKH 0HVVLDK ZRXOG FRPH to be understood as an agent of God through whom God would initiate the Messianicage, an age of peace, justice, and righteousness. In short, the salvation of this ageis not just an individual reality but also a social and a political reality. This is seenFOHDUO\ LQ WKH GHVFULSWLRQ RI &\UXV DV D ³PHVVLDK 124
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029%\ WKH WLPH RI -HVXV WKHUH ZHUH D QXPEHU RI PHVVLDQLF H[SHFWDWLRQV 6RPH ORRNHG IRU WKH UHWXUQ RI D PLJKW\ SURSKHW VXFK DV 0RVHV RU (OLMDK WR OHDG DQG UHQHZ WKH SHRSOH 6RPH ORRNHG IRU WKH UHVWRUDWLRQ RI WKH WKURQH RI 'DYLG 6RPH ORRNHG IRU D SULHVWO\ ¿JXUH WR UHQHZ WKH 7HPSOH RI *RG 6RPH ORRNHG QRW IRU DQ LQGLYLGXDO but a transformation of the people of Israel in such a way that that the people of*RG PLJKW EH *RG¶V DQRLQWHG 6RPH ORRNHG IRU UHFRJQLWLRQ E\ DOO WKH QDWLRQV RI -HUXVDOHP DV WKH FLW\ RI *RG DQG WKH 7HPSOH DV *RG¶V 7HPSOH 6RPH ORRNHG IRU D YLQGLFDWLRQ RI WKH IDLWKIXO RI *RG ,Q WKLV YLQGLFDWLRQ DOO WKH QDWLRQV ZRXOG UHFRJQL]H WKH DXWKRULW\ RI *RG DQG WKH IDLWKIXO VHUYDQWV RI *RG 6RPH ORRNHG IRU DQ HQG WR WKH GLDVSRUD RI WKH -HZLVK SHRSOH 7KHUH ZHUH JHQHUDO H[SHFWDWLRQV WKDW WKH PHVVLDQLF age would be an age of peace and righteousness.,Q WKH *RVSHO RI /XNH -HVXV UHDGV IURP WKH VFUROO RI ,VDLDK LV ZRUGV DUH D reference to the end of the Babylonian exile as described by Isaiah.:KHQ KH FDPH WR 1D]DUHWK ZKHUH KH KDG EHHQ EURXJKW XS KH ZHQW WR WKH V\QDJRJXH RQ WKH 6DEEDWK GD\ DV ZDV KLV FXVWRP H VWRRG XS WR UHDG DQG WKH VFUROO RI WKH prophet Isaiah was given to him. He unrolled the scroll and found the place whereit was written:µ7KH 6SLULW RI WKH /RUG LV XSRQ PH EHFDXVH KH KDV DQRLQWHG PH WR EULQJ JRRG news to the poor. He has sent me to proclaim release to the captives and recoveryof sight to the blind, to let the oppressed go free, to proclaim the year of the/RUG¶V IDYRU ¶ QG KH UROOHG XS WKH VFUROO JDYH LW EDFN WR WKH DWWHQGDQW DQG VDW GRZQ 7KH H\HV RI DOO LQ WKH V\QDJRJXH ZHUH ¿[HG XSRQ KLP 7KHQ KH EHJDQ WR VD\ WR WKHP µ7RGD\ WKLV VFULSWXUH KDV EHHQ IXO¿OOHG LQ \RXU KHDULQJ¶ /XNH V GHVFULEHG KHUH WKH \HDU RI WKH /RUG¶V IDYRU LV QRW MXVW D SHUVRQDO VSLULWXDO UHDOLW\ ,W LV DOVR D VRFLDO DQG D SROLWLFDO UHDOLW\ 6DOYDWLRQ LV HPDQFLSDWLRQ 2. THE AMERICAN REVOLUTIONThe Exodus event was inspirational to Pilgrims and Puritans and was calledXSRQ WR LQVSLUH WKH PHULFDQ 5HYROXWLRQ 3LOJULPV DQG 3XULWDQV VDZ WKH 1HZ :RUOG DV D 3URPLVHG /DQG LQ ZKLFK WKH\ FRXOG PDNH WKHLU FRYHQDQW ZLWK *RG 7KH PHULFDQ Revolution was preceded by revivals and conversions across the colonies in the 1740s%HOODK 7KRVH ZDQWLQJ WR LQVSLUH WKH PHULFDQ 5HYROXWLRQ FRXOG GHVFULEH King George III as a Pharaoh. In even stronger rhetoric, some described him as the QWLFKULVW %HOODK )RU KLV UROH LQ KHOSLQJ WR OLEHUDWH WKH FRORQLHV IURP Britain and establish a new social, legal, and political order, George Washington wasconsidered America’s Moses.125
The Moral Arc of the Universe: Salvation as Emancipation. - James W. Ward7KH ¿UVW ERRN SXEOLVKHG RQ DQ DFDGHPLF SULQWLQJ SUHVV LQ WKH FRORQLHV ZDV WKH %LEOH ,I \RX ZHUH OLWHUDWH DQG NQHZ DQ\ ERRN ZHOO LW ZDV OLNHO\ WKH %LEOH ,I \RX were illiterate, you were introduced to the Bible in sermons, stories, and hymns. InVKRUW LI RQH ERRN VKDSHG DQ\WKLQJ OLNH D VKDUHG LPDJLQDWLRQ LQ WKLV QHZ ZRUOG LW was the Bible.(YHQ WKRVH IRXQGHUV RI PRUH VHFXODU EHQW VXFK DV %HQ )UDQNOLQ DQG 7KRPDV -HIIHUVRQ VDZ WKH SRZHU RI V\PEROLF XVH RI WKH ([RGXV HYHQW RUVOH\ 7KLV ZDV -HIIHUVRQ¶V HGLW LQ RI )UDQNOLQ¶V SURSRVDO IRU WKH *UHDW 6HDO RI WKH 8QLWHG 6WDWHV 3KDUDRK VLWWLQJ LQ DQ RSHQ &KDULRW D &URZQ RQ KLV KHDG DQG D 6ZRUG LQ KLV KDQG SDVVLQJ WKURXJK WKH GLYLGHG :DWHUV RI WKH 5HG 6HD LQ 3XUVXLW RI WKH ,VUDHOLWHV 5D\V IURP D 3LOODU RI )LUH LQ WKH &ORXG H[SUHVVLYH RI WKH GLYLQH 3UHVHQFH DQG &RPPDQG EHDPLQJ RQ 0RVHV ZKR VWDQGV RQ WKH VKRUH DQG H[WHQGLQJ KLV KDQG RYHU WKH 6HD causes it to overwhelm Pharaoh. (Available at: http://greatseal.com/committees/¿UVWFRPP LQGH[ KWPO! [March 20, 2013])-HIIHUVRQ DOVR UHIHUHQFHG WKH ([RGXV HYHQW LQ KLV VHFRQG LQDXJXUDO DGGUHVVI need, too, the favor of that Being in whose hands we are, who led our forefathers,DV ,VUDHO RI ROG IURP WKHLU QDWLYH ODQG DQG SODQWHG WKHP LQ D FRXQWU\ ÀRZLQJ ZLWK DOO WKH QHFHVVLWLHV DQG FRPIRUWV RI OLIH ZKR KDV FRYHUHG RXU LQIDQF\ ZLWK KLV SURYLGHQFH DQG RXU ULSHU \HDUV ZLWK KLV ZLVGRP DQG SRZHU %HOODK 2.1 The Abolitionist MovementWade in the water,Wade in the water children,Wade in the water,*RG¶V JRQQD WURXEOH WKH ZDWHUV -RQHV ,Q RQH RI WKH GH¿QLQJ HYHQWV RI WKH -HZLVK 7D1D.K *RG OLEHUDWHG WKH FKLOGUHQ of Israel from slavery. The image of God as the great emancipator was not lost onslaves and could be seen in the spirituals such as Wade in the Water. Harriet Tubman,RI WKH 8QGHUJURXQG 5DLOURDG DOVR GHVFULEHG DV DQ PHULFDQ 0RVHV LV UHSRUWHG WR KDYH VXQJ :DGH LQ WKH :DWHU DQG *R 'RZQ 0RVHV WR FRPPXQLFDWH WR VODYHV ÀHHLQJ WR WKH QRUWK -RQHV In the experience of slaves, we see both the oppressive and the redemptiveQDWXUH RI &KULVWLDQLW\ &KULVWLDQLW\ ZDV XVHG E\ VODYHKROGHUV WR MXVWLI\ VODYHU\ DQG E\ DEROLWLRQLVWV WR FRQGHPQ LW 7KRVH ORRNLQJ IRU SURRI WH[WV LQ VXSSRUW RI VODYHU\ LQ WKH %LEOH FRXOG FHUWDLQO\ ¿QG WKHP )RU VODYHKROGHUV &KULVWLDQLW\ ZDV DOVR VHHQ 126
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029as superior to the many false religions slaves brought with them. As these falsereligions could not be tolerated by the slaveholders, it made sense to attempt toUHSODFH WKHVH ZLWK &KULVWLDQLW\ DV ORQJ DV WKDW &KULVWLDQLW\ FRXOG EH XVHG DV D PHDQV RI FRQWURO DQG VODYHV XQGHUVWRRG WKDW &KULVWLDQLW\ UHTXLUHG WKHLU DFFHSWDQFH RI VODYHU\ DQG REHGLHQFH WR WKHLU PDVWHUV HW DV :LOOV REVHUYHG ³&KULVWLDQLW\ PHDQW as an instrument of control from above, could be seen as a vehicle for rebellion fromEHORZ :LOOV 6ODYHV XVHG WKH FRYHU RI D VODYHKROGLQJ &KULVWLDQLW\ to hold onto their traditional beliefs and to the promise of freedom.7KH VWUXJJOH RYHU VODYHU\ ZDV SUHVHQW LQ &KULVWLDQ FKXUFKHV DQG LQ SROLWLFDO FRQÀLFWV SULRU WR WKH 5HYROXWLRQ EXW IHZ &KULVWLDQ GHQRPLQDWLRQV WRRN D FOHDU VWDQG DJDLQVW LW 7KH HDUOLHVW WR GR VR ZHUH WKH 4XDNHUV ZKR LQ DFWHG WR H[SHO VODYH KROGHUV *RQ]iOH] V ZLWK WKH PHULFDQ 5HYROXWLRQ WKH WLPH SULRU WR WKH &LYLO :DU VDZ UHYLYDOV DQG FRQYHUVLRQV VZHHS WKH ODQG 0HWKRGLVWV DQG %DSWLVW churches in particular grew in number and memberships. The Abolitionist movementZDV VWURQJO\ LQÀXHQFHG E\ ERWK WKH HYDQJHOLVP DQG WKH PLOOHQQLDOLVP RI WKLV 6HFRQG *UHDW ZDNHQLQJ &RQÀLFWV RYHU WKH OHJLWLPDF\ RI VODYHU\ ZRXOG OHDG WR VFKLVPV within the Methodist, Presbyterian, and the Baptist denominations. Only the Roman&DWKROLF DQG (SLVFRSDOLDQ FKXUFK DYRLGHG VFKLVP *RQ]iOH] ,Q 1DWKDQ %DQJV WKHQ HGLWRU RI WKH Christian Advocate, a publication of theMethodist church, responded to the British Abolitionist George Thompson’s lecture in1HZ RUN RQ WKH HYLOV RI VODYHU\ E\ HQFRXUDJLQJ 7KRPSVRQ WR LPLWDWH &KULVW¶V FRQGXFW DQG VWD\ RXW RI FLYLO DIIDLUV %DQJV DUJXHG WKDW -HVXV ZDV DZDUH RI WKH SHUYDVLYHQHVV RI WKH LQVWLWXWLRQ RI VODYHU\ DFURVV WKH 5RPDQ (PSLUH \HW DUJXHG WKDW -HVXV QHYHU denounced slave holders, nor did he “tell them that unless they let those oppressed goIUHH WKH\ FRXOG QRW UHSHQW DQG HQWHU LQWR WKH NLQJGRP RI KHDYHQ )R[ 7KH 6HFRQG *UHDW ZDNHQLQJ DOVR SURGXFHG ¿HU\ DQG GHWHUPLQHG RUDWRUV castigating those who held slaves and those who defended the institution of slavery. QJHOLQD *ULPNp LQ KHU Appeal to Christian Women of the South DVNHG LI -HVXV ZRXOG KLPVHOI KDYH RZQHG VODYHV 6KH JUDQWHG WR WKRVH ZKR KHOG DV %DQJV GLG WKDW -HVXV GLG QRW H[SOLFLWO\ FRQGHPQ VODYHU\ EXW UHGLUHFWHG WKH DUJXPHQW 7KH TXHVWLRQ VKH DVNHG ZDV ZKHWKHU VODYHU\ FRXOG EH FRQVLVWHQW ZLWK WKH PRUDO WHDFKLQJV RI -HVXV among them, the Golden Rule./HW HYHU\ VODYHKROGHU DSSO\ WKHVH TXHVWLRQV WR KLV RZQ KHDUW P , ZLOOLQJ WR EH D slave—Am I willing to see my wife the slave of another—Am I willing to see mymother a slave, or my father, my sister, or my brother? If not, then in holding othersas slaves, I am doing what I would not wish to be done to me or any relative I have(Fox, 2004: 207).:LOOLDP /OR\G *DUULVRQ D 4XDNHU DQG HGLWRU RI WKH DEROLWLRQLVW SXEOLFDWLRQ WKH Liberator compared the persecution of abolitionists such as himself to the sufferingsRI &KULVW DQG WKH SHUVHFXWLRQ RI WKH HDUO\ &KULVWLDQ PDUW\UV *DUULVRQ ZDV DQ DGYRFDWH 127
The Moral Arc of the Universe: Salvation as Emancipation. - James W. Wardfor “immediate emancipation,” the unconditional, and uncompensated, emancipationof slaves (Fox, 2004: 210). Garrison’s call for emancipation, and willingness tosuffer on behalf of this cause, was based on his conviction that in the incarnation of&KULVW -HVXV KDG XVKHUHG LQ QRW D IXWXUH ZRUOG IUHHG IURP VLQ EXW IUHHGRP IURP VLQ LQ WKLV ZRUOG *DUULVRQ DUJXHG WKDW WUXH &KULVWLDQV WKRVH WUXO\ IUHHG IURP VLQ PXVW “immediately sever their ties with ‘slaveholders, warriors, worshippers of mammon,enemies of holiness The axe must be laid to the root of the tree, and total abstinencefrom sin . insisted on as the reasonable duty of every human soul, and as essentialto christian character” (Fox, 2004: 210).,Q *DUULVRQ¶V FDOO IRU D UHYLYDO RI &KULVWLDQ OLIH RQH KHDUV FRQFHUQV QRW RQO\ for the fate of the individual soul, but the fate of the nation. We hear this concernexpressed strongly in the earlier words of Dr. Benjamin Rush, who in 1773, in hisAddress upon Slave-keeping, urged clergy to “Remember that national crimes requirenational punishments, and without declaring what punishment awaits this evil, youmay venture to assure them, that it cannot pass with impunity, unless God shall ceaseWR EH MXVW RU PHUFLIXO %HOODK 2.2 King and the Civil Rights Movement7KH VWUHQJWK RI WKH VWRU\ RI 0RVHV DQG WKH ([RGXV DQG LWV LQÀXHQFH RQ 0DUWLQ /XWKHU .LQJ -U FDQ EH VHHQ LQ KLV PRXQWDLQWRS VHUPRQ JLYHQ WKH QLJKW EHIRUH KLV assassination.:HOO , GRQ¶W NQRZ ZKDW ZLOO KDSSHQ QRZ :H¶YH JRW VRPH GLI¿FXOW GD\V DKHDG But it really doesn’t matter with me now, because I’ve been to the mountaintop.And I don’t mind./LNH DQ\ERG\ , ZRXOG OLNH WR OLYH D ORQJ OLIH /RQJHYLW\ KDV LWV SODFH %XW ,¶P QRW concerned about that now. I just want to do God’s will. And He’s allowed me to goXS WR WKH PRXQWDLQ QG ,¶YH ORRNHG RYHU QG ,¶YH VHHQ WKH 3URPLVHG /DQG , PD\ QRW JHW WKHUH ZLWK \RX %XW , ZDQW \RX WR NQRZ WRQLJKW WKDW ZH DV D SHRSOH ZLOO JHW WR WKH SURPLVHG ODQG And so I’m happy, tonight.I’m not worried about anything.,¶P QRW IHDULQJ DQ\ PDQ 0LQH H\HV KDYH VHHQ WKH JORU\ RI WKH FRPLQJ RI WKH /RUG .LQJ -U ODVW paragraph)0DUWLQ /XWKHU .LQJ -U ¶V ZRUGV FRQWLQXH WR KDXQW ,I *HRUJH :DVKLQJWRQ ZDV WKH 0RVHV RI WKH PHULFDQ 5HYROXWLRQ 0DUWLQ /XWKHU .LQJ -U ZDV WKH 0RVHV RI WKH &LYLO 5LJKWV 0RYHPHQW DQG DV 0RVHV KH ORRNHG GRZQ IURP WKH PRXQWDLQWRS LQWR WKH 3URPLVHG /DQG EXW GLG QRW MRLQ KLV SHRSOH WKHUH :KDW 0DUWLQ /XWKHU .LQJ -U 128
Revista de Humanidades, 23 (2014). p. 117-136. ISSN 1130-5029XQGHUVWRRG DQG ZKDW WKH &LYLO 5LJKWV 0RYHPHQW LOOXVWUDWHG ZDV WKDW WKH IUHHGRP RI individuals can only be guaranteed in the context of a social and political reality. If Iam to be free as an individual, people must be free. V KDG FULWLFV RI WKH DEROLWLRQLVW PRYHPHQW FULWLFV RI WKH &LYLO 5LJKWV 0RYHPHQW DUJXHG WKDW -HVXV ZDV FRQFHUQHG ZLWK WKH LQGLYLGXDO VRXO DQG QRW VRFLDO DQG SROLWLFDO LVVXHV ,Q KLV ³/HWWHU IURP %LUPLQJKDP -DLO ZULWWHQ LQ 0DUWLQ /XWKHU .LQJ -U VSRNH WR FULWLFV ZKR FODLPHG WKDW KLV PRYHPHQW ZDV WRR SROLWLFDO WRR FRQFHUQHG with social issues, and too little concerned with the gospel. He argued that thesecritics had a strange otherworldly vision of the Gospels. His vision of the Beloved&RPPXQLW\ D YLVLRQ WKDW VKDSHG KLV ZRUN LQ &LYLO 5LJKWV ZDV VWURQJO\ LQÀXHQFHG by his understanding of the Gospels. Though it is true that he drew inspiration fromGandhi’s movement of nonviolent civil disobedience, it is also true that GandhiKLPVHOI ZDV LQÀXHQFHG E\ -HVXV¶ WHDFKLQJ RQ QRQYLROHQFH ,Q *DQGKL¶V QRQYLROHQW movement, King saw how nonviolence could be used to direct social change.3. SALVATION AS EMANCIPATION: A REEXAMINATION OFJESUSHow is it that this notion of salvation as social and political emancipation,VR FOHDUO\ HYLGHQW LQ WKH ([RGXV HYHQW VHHPV WR KDYH EHHQ ORVW RU PLQLPL]HG LQ modern cultural understandings of salvation? This has happened in part because ofWKH GHYHORSPHQW RI DQ DKLVWRULFDO DQG DSROLWLFDO XQGHUVWDQGLQJ RI -HVXV ,URQLFDOO\ DV , ZDV ZULWLQJ WKLV WKH ORVV RI WKH SROLWLFV RI -HVXV ZDV LOOXVWUDWHG FRQFUHWHO\ LQ WKH OLEUDU\ VWDFNV RI -DPHV 0DGLVRQ 8QLYHUVLW\ LQ ZKLFK WKH FODVVLF WH[W E\ -RKQ RZDUG RGHU The Politics of Jesus, was literally missing.&RQVLGHU WKH /RUG¶V 3UD\HU DWWULEXWHG WR -HVXV DV IRXQG LQ WKH *RVSHO RI Matthew.Our father in heaven,Hallowed be your name. RXU NLQJGRP FRPH RXU ZLOO EH GRQH On earth as it in heaven.Give us this day our daily bread.And forgive us our debts,As we have also forgiven our debtors.And do not bring us to the time of trial,but rescue us from the evil one0DWWKHZ 129
The Moral Arc of the Universe: Salvation as Emancipation. - James W. Ward,Q WKH /RUG¶V 3UD\HU ZH ¿QG UHIHUHQFH WR WKH NLQJGRP DQG WR RXU ³GDLO\ bread.” This is a clear reference to the manna provided to the people of Israel fromGod as they wandered through the desert after liberation from Egypt. If salvationLV PHPEHUVKLS LQ WKH NLQJGRP RI *RG DQG WKRVH LQ WKH .LQJGRP RI *RG UHO\ RQ God for their daily bread, then salvation is not just personal and otherworldly. It ispolitical and this worldly emancipation.,I *RG LV WKH WUXH NLQJ RI WKH ZRUOG DQG D SURSKHW VSHDNV DQG DFWV E\ WKH SRZHU of
The Moral Arc of the Universe: Salvation as Emancipation El arco del universo moral: la salvación como emancipación James W. Ward Department of Philosophy and Religion James Madison University (USA) Recibido: 11 de marzo de 2014 Aceptado: 17 de julio de 2014 Abstract Many modern Christian understandings of salvation spiritualize and personalize
