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firstumcschenectady · 2 years ago

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“Love Your Neighbor” based on Deuteronomy 5:11-22 and Romans 13:8-10

This Romans 13 passage is hard for me to preach on because it is so core to how I understand faith that I struggle with adequate distance from it. I spent college with a construction paper sign on my door that said “Love is the Answer” and happily chirped to those who said “what is the question?” “it doesn't matter.”

Jesus wasn't the first one to notice that “love your neighbor” undergirded the other laws. Rabbi Hillel was in leadership from about 30BCE to 10CE – so he was someone a little older than Jesus. A famous story is told of Rabbi Hillel.

A stranger came to Hillel and made the request, "Teach me the Torah as I stand on one foot." So Hillel taught him: "That which is hateful to you, do not do to your fellow. That is the whole Torah, all the rest is commentary. Now, go and learn it."

It is reasonable to think that Hillel was pretty famous, and Jesus agreed with his conclusion.

I would even go another step and say that there are two great commandments: Love your neighbor as yourself and love God with all your heart, soul, mind, and strength. Loving God is reflected in the first 3 commandments, loving your neighbor in the final 6, and they're both in the 4th about the Sabbath. Furthermore, I'm going to claim the TWO are even the same commandment in two forms. How do we love God? We love God by loving our neighbors. Why do we love our neighbors? Because we love God who loves them. They're not differentiable.

So, that 4th commandment, the one about Sabbath. Have you ever noticed that it is a whole lot wordier than the others? “You shall not steal” is concise. “Observe the sabbath day and keep it holy, as the HOLY ONE your God commands you” is the opening sentence in the paragraph on Sabbath.

When John Dominic Crossan was here, he proposed that Sabbath is at the core of the theological stream that understands God to be aimed at distributive justice. I should say that differently. “Dom says the Sabbath is the key to faith as he knows it.” Phew, that's better.

The thing that really strikes me about the Sabbath as explained in Deuteronomy is that is IS “distributed” fairly. When I want to encourage people to take Sabbath, and to take seriously their need to rest, to play, to connect with loved ones, and to remember that life is more than work – when I want to do all that I end up worrying that I'm just guilting the already overwhelmed. When people are working multiple jobs to have enough to eat, or working obscene hours to fulfill impossible job requirements – how does it help them for me to encourage them to “take a break?”

This may be why I hear “you shall not do any work – you, or your daughter, or your son, or the migrant in your towns, so that your female slave and your male slave may rest as you do” and I'm blown away by it. Imagine! Imagine if EVERYONE got equal access to FULL rest, EVERY week! Imagine if you didn't have to a certain level of wealthy to afford rest!! Imagine if it weren't a privilege, if it didn't have to be earned, if it couldn't be taken away.

I find this hard to imagine.

“Remember that a slave were you in the land of Egypt, and the FAITHFUL ONE your God brought you out from there with a mighty hand and an outstretched arm; therefore the HOLY ONE your God commanded you to keep the Sabbath day.” That is, because you were once aching and in need of help, give rest and help to those aching today. Don't work, to try to get ahead and therefore demand others work. Rest so others can rest. Work doesn't define life. Don't be like those who oppressed you. Be people of God.

Because the people of God rest.

Because the people of God make space for others to rest.

Because love your neighbor as yourself means let them get a Sabbath rest too, let even those you have power over. It means letting them remember why life is worth living, and why work isn't the centerpiece of life.

You may have heard me speak before about Walter Brueggemann's book “Sabbath as Resistance” because it is a favorite of mine. I'm not going to start quoting it at you because if I start I won't be able to start. But I've been deeply formed by Brueggemann's thinking on Sabbath.

John Dominic Crossan says Sabbath is the starting point for justice, for the ways of God in the world.

Brueggemann says Sabbath is the central commandment, the most important one.

They both think practicing Sabbath is central to loving your neighbor. The connection, I think, is that NOT WORKING is imperative to BEING HUMAN. And we generally aren't any better at letting other people be human than we are at letting ourselves be human. So we need regular time to stop and practice being humans – not people worth what we can do or make – but just beloved people of God SO THAT we can do the same for others.

We have to have regular time to NOT WORK in order to LOVE people, and loving people is loving God, and this turns out to be really important.

Last week I talked about nurturing the space for God to grow seeds of hope in us. This week I'm getting around to suggesting that Sabbath is a well known best practice for that.

Now, Sabbath may not be what you think it is, so let me go deep down into its roots. Sabbath is a time to stop being productive so you can be whole. Sabbath is a weekly day off to focus on the things that matter instead of the things demanded of you. Sabbath is for family, friendship, relationship, time with God, laughter, play, poetry, art, music, song, and naps. Sabbath is the practice of leaving behind Pharoah's demand that the decedents of Abraham make bricks, and relearning the rhythms of grace instead.

Sabbath is trusting in God's abundance, instead of fighting for your part of a scarcity pie.

Sabbath is focused on love, not productivity.

Sabbath isn't generative. It doesn't create value. Instead, Sabbath makes time to savor what is and what is good.

Sabbath is time for loving neighbor, and self, God and earth. Sabbath is TIME set ASIDE from LABOR for LOVE.

Those of us who have practiced yoga are familiar with the practice of shavasana, the intentional rest after movement, to allow the practice to settle in. For many it is a dreary, drowsy, sweet, restful time that is more restorative than sleep. Sabbath is meant to be delicious like that. Sabbath IS delicious like that.

At one low point in my spiritual life, I met with a guide to get things back on track and I found myself repeating “I'm so tired, I'm just so tired.” She recommended sleep. I laughed as I realized my communication failure. “Oh, I get sleep. Physically I'm fine. It is all the other ways I'm tired.” Luckily she understood, and recommended more time alone with God where I don't try to produce anything, but simply savor the love God has for me.

Don't try to produce anything, just savor the love God has for you.

Do you do that? Would you want to try? Could you give it 5 minutes? An hour? A day? A day a week? What would happen if you did? What wonderful things would happen? (Savoring God's love, it turns out, as mentioned previously, often looks a lot like savoring the love of God's other beloveds.)

Will you?

Amen

Rev. Sara E. Baron First United Methodist Church of Schenectady 603 State St. Schenectady, NY 12305 Pronouns: she/her/hers http://fumcschenectady.org/ https://www.facebook.com/FUMCSchenectady

April 23, 2023

#Thinking Church #progressive christianity #Brueggemann #Crossan #Sabbath #10 Commandments #Golden Rule #First UMC Schenectady #FUMC SChenectady #UMC #Schenectady #Sorry about the homophobic mess that is the UMC #Rev Sara E Baron #Love Your Neighbor As Yourself

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a-queer-seminarian · 10 months ago

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Walter Brueggemann's Chosen? Reading the Bible amid the Israeli-Palestinian Conflict (2015)

I've been searching for biblical scholarship on disconnecting biblical Israel from the modern nation of Israel. It felt necessary to read Brueggemann's take, as he is one of the best-known Hebrew Bible scholars of our time. So for those interested, here are my thoughts! (Btw, I've posted this same piece on Medium if you prefer reading it there.)

My review in one sentence:

I did find this book helpful in articulating the distinctions between biblical Israel and modern Israel, as well as how both modern Israel and Christian Zionists have co-opted the biblical narrative to serve their own agendas;

however, I strongly disagree with Brueggemann's staunch support of modern Israel, which he maintains as he acknowledges that its military is vastly overpowered and that its treatment of Palestinians is unconscionable.

Summing up my summary:

If you want to know the key points Brueggemann makes without reading through the rest of this post, here they are:

How biblical Israel and modern Israel are not the same:

While biblical Israel was a theocracy relying on theological claims, modern Israel relies on military might and power politics (as well as support from Western powers like the United States).

Deuteronomy and the prophets emphasize that while God gave the Israelites the "promised land" unconditionally, their retaining of that land is conditional on whether they obey Torah. Modern Israel's violence against Palestine is absolutely not obedient to Torah, which emphasizes protection of "the other."

Other key points:

Trying to apply scripture to any modern issue is complex and risky, because scripture is an ancient collection of differing viewpoints; our own personal biases will color which biblical voices we uplift to further our own agendas.

Even so, taking all of scripture together, God's reach is clearly towards "the Other" — towards the most vulnerable of society — and our interpretation should reflect that. Ultimately, none of us should be able to morph biblical symbols or themes into an uncompromising ideology to justify our violence or bigotry.

Zionist Jews more or less hold that Judaism = Israel / the "promised" land. Other Jews emphasize that they are "people of the book" (Torah), which means that Judaism can be practiced anywhere!

Meanwhile, Christian Zionists co-opt Jewish Zionism to serve their own agenda to Catalyze The Eschaton lol (i.e. how to make the Second Coming of Christ happen; learn more about this at christianzionism.org). Christians also appropriate the biblical concept of Jews being God's chosen people for our own uses, which is supersessionist.

My full summary, key quotes, and longer review are below the readmore. Alternatively, read or share this piece as a Medium article.

I'm going to write about the stuff I actually found helpful in this book first, and then end with more critique of Brueggemann's personal politics. After all, I read this book for help with the biblical scholarship side of things, not for opinions about a "solution" to this issue, and the book did deliver on what I came to it for. Even so, awareness of the author's personal views is important in noticing where his scholarship leans towards that bias (as I believe Brueggemann would agree).

Book Summary:

Introduction:

Brueggemann notes that "much has changed" since he wrote a previous book on this topic (The Land, 1977): since then, Israel has become an immense military power, has escalated its occupation of the West Bank, and continues to be "indifferent" to Palestinians' well-being.

Thus this new book aims to clarify that “...peace will come only with the legitimation of the political reality of both Israelis and Palestinians.”

Book thesis: a warning to and hope for Christians:

“It will not do for Christian readers of the Bible to reduce the Bible to an ideological prop for the state of Israel, as though support for Israel were a final outcome of biblical testimony.”

“It is my hope that the Christian community in the United States will cease to appeal to the Bible as a direct support for the state of Israel and will have the courage to deal with the political realities without being cowed by accusations of anti-Semitism.”

Chapter 1: Reading the Bible in the Midst of the Israeli-Palestinian Conflict

Chapter’s aim: determine how to read the Bible responsibly in the face of this conflict — can the Bible guide us at all here? Trying to apply scripture to any contemporary issue is risky, because the Bible’s multiple voices allows us to draw the conclusions we want to.

Modern Israel claims that God gave ancient Israel the “promised” land unconditionally, so that it remains promised to Jews today.

They’re drawing from the ancestral narratives of Genesis

But other biblical voices hold a different point of view: Deuteronomy and the prophets understand the land as given unconditionally but held conditionally — if the people break their end of the bargain, they can (and eventually do!) lose the land.

Among the biblical authors reckoning with Judah’s fall, there are exclusionists and inclusionists

Ezra the exclusionist: “Ezra referred to the community as ‘the holy seed’ (9:2). That phrase intends a biological identity…” Ezra had foreign wives expelled in order to guarantee “the purity of the land and of Israelite society”; modern Israel favors this reading, uses it to argue for “one people in one land”

Post-exilic inclusionists pave the way for expressions of Judaism that welcome the other:

Jonah is sent to show God’s mercy to Nineveh, a major oppressor of Israel; Ruth the Moabite is part of David's line; Isaiah 56:1-8 radically welcomes foreigners & eunuchs [my personal fave passage in all of scripture btw]

So any arguments using one of these two voices tend to fail because the other one is also present in the text

However, throughout scripture God’s reach tends to be towards the other. Thus any view that excludes the other should be met with skepticism – more likely to be about our own fears and hopes “that serve self-protection and end in destruction”

“The Israeli-Palestinian conflict cannot be resolved until the human rights of the other are recognized and guaranteed. These human rights are demanded by sociopolitical reality. They are, moreover, the bottom line of Judaism that has not been preempted by Zionist ideology.”

Desmond Tutu: “...the liberation of Palestine will liberate Israel, too.”

Chapter 2: God’s Chosen People: Claim and Problem

The Hebrew Bible makes no sense if we ignore its claim that Israel is God’s chosen people — a claim which carries on into Judaism today. The chapter explores whether this chosenness is revocable and if not, who carries it today. Ultimately, it concludes that any “chosen” group must “choose beyond their chosenness” to end the violence.

At least 3 traditions in scripture imply that Israel is God's chosen, all without explaining why God chooses Israel — it's beyond explaining, doesn't need to be explained

Ancestral tradition of Abraham — God promises “to be God to you and to your children after you” (Gen. 17:7). “The drama of the book of Genesis, in each generation, is whether God will grant an heir who can carry the promise and live as God’s covenant partner.”

Exodus tradition — here God declares that “Israel is my firstborn son” (Exod. 4:22). Firstborn son = role of “special privilege and entitlement but also one of responsibility.”

Sinai tradition — “Israel is given opportunity to be God’s ‘treasured possession out of all peoples’ (Exod. 19:5).”

“In these traditions, however, the specific language of “chosen” is not exactly used. It remained for Deuteronomy, which represents perhaps a later tradition, to utilize the most direct and unambiguous rhetoric for Israel’s status as God’s chosen people:

“For you are a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be his people, his treasured possession” (Deut. 7:6).

Deuteronomy gives a reason for this chosenness: it’s not because Israel is more numerous or righteous, but because God “set his heart” on Israel and “loved” Israel (7:7–8; 10:15).

The exilic texts also reaffirm that Israel remains God’s chosen — beautiful in the face of all the seeming rejection of being humiliated and displaced.

But there are two big questions that problematize the chosenness that the biblical authors take for granted:

1. Is this chosenness conditional? Most biblical texts seem to assume it is unconditional and permanent; but places like Exodus 19:5 and parts of the prophets name a conditional if — that the people’s covenantal chosenness depends on their obedience to the Torah.

2. Has this theological claim morphed into an ideological claim that functions as self-justification? — particularly in the context of the modern state of Israel, but also…

Christians have appropriated the concept of being “God’s chosen”

The United States has too — we are the “city set on a hill” according to the first Puritan governor; we are God’s emancipated, coming from the “wilderness” of Europe to the “promised land” of the New World. And now we are Moses to the “benighted peoples” of the world, butting in with our military to “save” them.

Even liberation theology takes the concept of chosenness and applies it to the poor. “Jon Levenson, a noted Jewish interpreter, has protested against the notion of the poor as God’s chosen people, as though to usurp the claim from the Jews to that status.”

Another issue: what about the unchosen?

Genesis’ ancestral tradition is aware of other peoples, makes a place for them “as those who are blessed by the life of Israel”

Paul takes this “good news” that God’s promise reaches beyond Israel to argue for the “admission of Gentiles”

Prophets also explore this issue — through Amos 9:7 and 3:2 we find that Israel is “chosen for obedience but without monopoly of God’s saving deeds, especially when presumed upon.”

Ultimately, those who are “chosen” — be they Israel, USA, or church — must “choose beyond their chosenness” or expect present violence to yield to a future of endless violence.

Chapter 3: Holy Land?

Digging deeper into the biblical theme of land in the light of all that’s happening in Palestine. Even though it’s only a “small ingredient” in the current conflict, it is one that needs to be explored. Within Judaism, Zionists equate Judaism and the land, while other Jews focus on being "people of the book" (Torah), meaning that Judaism can be practiced anywhere!

Reiterates how “the land is given to Israel unconditionally, but it is held by Israel conditionally."

Adds that one thing that leads to disobedience, which then leads to land loss, is “the temptation to self-sufficiency” (drawing from Deut. 6:18)

Another interesting point is that the Torah, “the most authoritative textual tradition in the Hebrew Bible, ends before Israel enters the land (see Deut. 34:4). That is, Israel’s original or earliest tradition is not about having the land; it is about anticipating the land.”

Turns out that the prophets’ “if” is correct; the land is losable, as Israel and Judah do fall, with many Judeans deported

And yet — “The story does not end with land loss, displacement, and grief. Most stunningly, in this season of deeply felt abandonment there wells up a bold and vigorous reassertion of the land promise.”

The prophets argue that God will “reperform the land promise”

One key question: how central and indispensable are the land and land promise for Judaism’s existence?

The Zionist movement argues Judaism = the land (disregarding the Deuteronomic if)

But in the 5th century BCE as Judaism was developing, different Jews had differing opinions; some exiles were not “smitten with” returning to the land.

“One compelling alternative to land theology is the recognition that Judaism consists most elementally in interpretation of and obedience to the Torah in its requirements of justice and holiness. Such intense adherence to the Torah can be done anywhere at all.”

[PS: if you're interested in an anti-Zionist Jewish view from the early 1900s, check out this article on the General Jewish Labour Bund]

Second key question: Is today’s Israel the biblical Israel?

No. While biblical Israel was a theocracy relying on theological claims, modern Israel relies on military might and power politics.

Furthermore, any appeal to theology for self-justification holds no weight among Israel’s “adversaries”; it’s just not compelling to anyone outside Zionism.

Chapter 4: Zionism and Israel

Opens with discussion of “Zion” as the poetic name for Jerusalem, has poetic force

The restoration of Zion is a primary theme in places like Second Isaiah

Delves into the history of Jewish Zionism, from the nineteenth century, through the Balfour Declaration, into 1948. [JVP has an article that delves into this history more thoroughly.]

By 1967, this ideology had “hardened” into something completely uncompromising, wanting Palestinians to just go away.

Differences between Jewish and Christian Zionism, and different branches under each umbrella

It seems like Brueggemann would call himself a Christian Zionist, of the kind that resists weird End Times versions of it, but wholeheartedly supports Israel even while insisting on critique of its violence…

His problem with Zionism isn’t that we shouldn’t have an ethnostate or whatever, but that Zion has been morphed from a biblical “symbol” into an uncompromising ideology, and thus Israel uses Zionism to claim itself beyond critique.

Brueggemann's closing statement: “...it is characteristically the ongoing work of responsible faith to make such a critique of any ideology that co-opts faith for a one-dimensional cause that is taken to be above criticism. Indeed, ancient prophetic assessments of the Jerusalem establishment were just such a critique against a belief system that had reduced faith to a self-serving ideology. Because every uncompromising ideology reduces faith to an idolatry, such critical work in faith continues to be important.”

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Key Quotes

For even more excerpts from the book, visit this Google Doc.

On the complexity of biblical interpretation/application

“We may draw these conclusions about reading the Bible.

It is important in any case to recognize that the Bible refuses to speak in a single voice. It argues with itself, and we must avoid simplistic, reductionist readings of any ilk.

Any “straight-line” reading from ancient text to contemporary issues is sure to be suspect in its oversimplification. Such a reading disregards the huge impact of historical distance between the text and our current context.

Such a straight-line reading that ignores historical distance is most likely to be propelled by an ideology, that is, by a deeply held conviction that is immune to critical thought and is unswayed by argument, by reason, or by the facts on the ground. That is, it disregards complexities in the process of interpretation. A one-dimensional, uncritical appropriation of the ancient land promises for the state of Israel is exactly such a conviction that is immune to critical thought, reason, or facts on the ground. ...

...Tribalism, often in Christian practice expressed as sectarianism, tends to absolutize its claims to the exclusion of all else. The tribe or sect characteristically imagines that it has a final formulation, a final interpretation. Absolutist readings of the Bible lead to violent actions against one’s opponent…"

On the Land

“The dispute between Palestinians and Israelis is elementally about land and secondarily about security and human rights. ...while the state of Israel continues to 'negotiate' with the Palestinians, the dominant Zionist appeal to land promises continues to hold intransigently to the exclusionary claim that all the land belongs to Israel and the unacceptable other must be excluded, either by law or by coercive violence.” (ch. 1)

“As we ponder the grand sweep of this vision that runs from Abraham to King Cyrus of Persia, two questions arise: First, how central and indispensable are the land and the land promise for Judaism’s existence? The contemporary Zionist movement would have us believe that Judaism is equated with the land and, consequently, with support for the state of Israel as the present embodiment of the land of promise. ...That approach, however, amounts to a particular interpretive trajectory that is not required by the tradition, and it disregards the Deuteronomic if: that the land is held conditionally. This interpretive position, like every interpretive position, requires a careful reading of carefully selected texts. More crucial is the recognition that while the land tradition is of immense importance for the textual tradition, Judaism as it took form in the fifth century BCE was in fact not uniform and represented a variety of interpretive possibilities. Specifically, there were many Jews in exile who were not smitten with the land of Judah and who did not feel compelled by faith to return to the land. One compelling alternative to land theology is the recognition that Judaism consists most elementally in interpretation of and obedience to the Torah in its requirements of justice and holiness. Such intense adherence to the Torah can be done anywhere at all. Thus, land theology is, at least in some traditions of Judaism, relativized by the recognition that Judaism is a “religion of the book” (the Torah) and consists in the practice and interpretation of texts. Robert Alter has noted that Judaism is primarily a “culture of interpretation” that refuses absolutizing any conclusions from the text; we may assume that this includes absolutizing conclusions about the land…” (ch. 3)

Distinctions between Modern Israel & Biblical Israel

“...there is a huge difference between the ancient Israel of the biblical text and the contemporary state of Israel. While defenders of the state of Israel insist upon the identity of the two, many more-critical observers see that there is a defining difference between a covenant people and a state that relies on military power without reference to covenantal restraints.” (Q&A)

"...[T]he state of Israel can, like any nation-state, make its legitimate political claims and insist upon legitimate security. But appeal to the ancient faith traditions about land promise in order to justify its claims carries little conviction except for those who innocently and uncritically accept the authority of that ancient story. At most, appeal to the land tradition can “energize the base,” that is, evoke support from adherents to the ancient promise. Such an appeal, however, carries little if any force for any who are outsiders to that narrative. It is no claim to be used in negotiations because it is grounded in theological claims to which Israel’s adversaries will give no weight. ...The appeal to the biblical promise must simply be set alongside very old claims made by the Palestinians." (ch. 3)

On Chosenness — what about the "unchosen"?

“The matter of other peoples who are not chosen is a very important element in any talk about the chosen people. In the tradition of the ancestors in Genesis, there is clearly an awareness of the other peoples and an effort to make a place for them as those who are blessed by the life of Israel. ... One can, moreover, see at the edge of the Old Testament an inclusion of other peoples in the sphere of God’s attentiveness, an inclusion that intends to mitigate any exclusionary claim by Israel. In Amos 9:7, in which the prophet intends to critique sharply the pride of Israel, he makes a claim that God enacts exoduses for other peoples as well as for Israel:

Are you not like the Ethiopians to me, O people of Israel? says the Lord. Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor and the Arameans from Kir?

In the later lines of this poem, the prophet names ancient Israel’s two most immediate enemies, the Philistines and the Arameans, as recipients of God’s deliverance. The text does not go so far as to name them as chosen of God, but the claim may be implied. Of course, it is this same Amos who says in his polemic against Israel:

You only have I known [chosen] of all the families of the earth; Therefore I will punish you for all your iniquities.” (3:2)

In this verse, the prophet acknowledges the singular chosenness of Israel, but it is that chosenness that evokes harsh divine judgment. The evident tension between Amos 9:7 and 3:2 indicates the edginess of the claim of chosenness, thus chosen for obedience but without monopoly of God’s saving deeds, especially when presumed upon. (ch. 2)

Making Room for the Other

“Welcome to the other appears to be a romantic dream in the world of real politics, and certainly current Israeli policy would find such openness to the Palestinians to be absurd. But if welcome to the other is considered romanticism, so ultimate exclusion of the other is a suicidal policy, because the other will not go away and cannot simply be wished away or forced away. As a result, the question of the other becomes the interpretive key to how to read the Bible. The other can be perceived, as in Zionist perspective, as a huge threat to the security of the state and the well-being of the holy seed. Conversely, the other can be perceived as a neighbor with whom to work at shalom.” (ch. 1)

Brueggemann's Suggestion for How Christians Should Respond to the so-called "Israeli-Palestinian Conflict"

“In the end, Israelis and Palestinians are finally neighbors and have long been neighbors. When ideology coupled with unrivaled power is preferred to sharing the neighborhood, the chance for neighborliness is forfeited. Christians must pay attention to the possibility for neighborliness and must refuse protection and support for neighborhood bullies. Christians must support political efforts to strengthen the hand of the “middle body” of political opinion among Israelis and Palestinians to overcome the dominance of extremists on both sides who seem to want war and victory rather than peace and justice. Christians must call for new thinking in the U.S. government and do some new thinking that no longer assumes the old judgments about the vulnerability of Israel. Prophetic faith is characteristically contemporary in its anticipation of the purpose of God; it insists on truth-telling that is attentive to bodily suffering, and it refuses ideological pretenses. It will tell the truth in the face of distortions that come with ideological passion and unrestrained power. When truthfulness about human suffering is honored, new possibilities of a just kind can and do emerge. Thus, being able to differentiate between old mantras and urgent truthfulness is a beginning point for faithful engagement in the real world.” (Q&A)

“God’s Holy Mountain” by Oscar (Asher) Frohlich

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Returning to My Disagreements with Brueggemann’s Politics

In the introduction to Chosen? (2015), Brueggemann alludes to his previous book on this topic, The Land (1977). He admits that that book needs revising, as it didn’t contend with Palestinians’ suffering under Israeli occupation. Yet he is quick to emphasize right off the bat (and in pretty much every chapter) that he continues to support the state of Israel wholeheartedly, considering its continued existence necessary for the security of Jews worldwide:

“Mindful of the long history of Christian anti-Semitism and the deep fissure of the Shoah [e.g. Holocaust], we have surely been right to give thanks for the founding of the state of Israel and the securing of a Jewish homeland. But the issues have altered dramatically as the state of Israel has developed into a major military power that continues administrative-military control of the Palestinian territories.” (Acknowledgements)

For alternative perspectives, I recommend anti-Zionist Jewish perspectives like here, and here, and here, and here. In short, shipping all Jews off to a settler colony is not the solution to bigotry and violence against Jews; instead, every culture actually dealing with its antisemitism is.

(Then there are the glaring facts that Israel is racist about which Jews it prioritizes; has a long history of mistreating Shoah survivors; and discriminates against Jews who show support for Palestine. If an ethnostate is truly the only way to keep all Jews safe, Irael is majorly failing that assignment.)

But back to the book: Brueggemann takes for granted that modern Israel is the correct response to the problem of worldwide antisemitism — in essence, to what he calls the “continuing vulnerability of Jews.” Still, he sees that Israel’s military has “long since moved past the vulnerability of the beginning of a fragile state” (Q&A).

So keep the state, but reduce its military; that’s Brueggemann’s solution in a nutshell — at least insofar as he states it in this book. To be fair, this text’s goal isn’t to formulate an airtight “solution” to the violence against Palestine. Still, what solution Brueggemann does suggest in Chosen? can be summed up in this bit from the Q&A at the end:

“There is, in my judgment, no realistic hope for any two-state solution. For all of the pretense and obfuscation of Israel, it never intends to allow a viable Palestinian state, so two-state negotiations simply buy more time for the development and expansion of the state of Israel.

It may be that the solution will be found in a one-state solution that insists upon well-protected human rights for Palestinians while the Israeli occupation is fully recognized. A settlement will require an even-handed engagement by the Great Powers (including the United States) as well as acts of greater courage and political will by the immediate parties to the conflict.”

Again, I know it’s not his goal to come up with a perfect solution, but I have so many questions about this version of a one-state solution. For one thing, will Palestinians be made full citizens of Israel in order to ensure their rights are protected? Or will they permanently be second-class (non-)citizens / trapped in this limbo of not being allowed to exist as their own recognized state? What about their right to self-representation? Furthermore, must Israel remain an ethnostate in order to be this supposed safe-haven for all Jews?

My last comment on Brueggemann’s perspective is that, if he does understand that Israel is the oppressor of the Palestinians, he still — at least as of the writing of this book in 2015 — has work to do in un-internalizing a mindset that pretends the two sides are equally responsible for this “conflict.” Indeed, the use of the term “Israeli-Palestinian Conflict” in the book’s very title highlights this issue — this term implies equal footing between the two sides, rather than making it clear that Israel is the aggressor and any violence that Palestinians respond with is resistance to that aggression, apartheid, ethnic cleansing, and yes, even genocide.

Along with the book’s title, other comments throughout the text imply equal footing between Israel and Palestine. Here are two examples, both from chapter 1:

“…Israeli Zionists want Palestinians to go away. Conversely many Arabs wish Israel would go away. But they will not.”

Palestinians’ and Israelis’ fear of the other, said to be grounded in the Bible, has been transposed into a military apparatus that is aimed at the elimination of the other…”

Both of these comments fail to emphasize the different sources of these wishes and fears for Israelis versus Palestinians. For Israel, the wish that Palestinians would “go away” is a desire to take the land from — to literally seize and dwell in the homes — Palestinians. Meanwhile, any Palestinians who wish Israelis would just “go away” are wishing to be left alone in their own homes that they built, the agricultural lands they have long tended.

Same with their respective “fear of the other”: Israel spins propaganda to represent Palestinians as hateful and antisemitic, a threat to Israeli’s peace, taking incidents of resistance out of context to do so; Palestinians’ fear of Israelis is based in real and recurring incidents of ethnic cleansing, imprisonment and torture, and daily deprivations and insults.

To speak of the desires and fears of both sides as if they are equivalent, without carefully emphasizing the power dynamic between oppressor/oppressed, colonizer/colonized, is negligent and dangerous. It does nothing to “take seriously” “the brutalizing, uncompromising policy of Israel toward the Palestinian people and their political future” (Q&A) as Brueggemann purports as his aim.

This article, “The Myth of the Cycle of Violence,” discusses the problems with treating Israeli and Palestinian violence equally.

Wrapping up

I am very curious to know whether and how Brueggemann’s perspective between the time of this book’s publication in 2015 and today. How did he respond to the explosion of violence in 2021? To October 7, 2023, and Israel’s ongoing bombardment of Gaza? Does he continue to believe that the state of Israel is necessary for Jewish well-being worldwide? I only did a cursory search; if anyone has any information on Brueggemann’s views today, please do share.

Or if you have thoughts of Brueggemann's take, share that too!

Finally, if anyone has suggestions for more texts I should read as I explore the relationship between scripture and modern Israel’s ongoing occupation of Palestine, let me know!

Stay tuned for more summaries and reviews. In the meantime, one source I recommend but won’t be reviewing is Rabbi Danya Ruttenberg’s recent newsletter post “Debunking the conquest narrative.”

#christians for palestine #biblical studies #biblical israel #modern israel #walter brueggemann #reading and studying the bible #bible tag #zionism #essays #review #long post #chosen? reading the bible amid the israeli-palestinian conflict #log #spring 2023

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