Posts tagged ‘David Roberts’
On Confederate Flags and Moral Clarity
On the heels of a terrible tragedy has come a robust debate. When 21-year-old Dylann Roof walked into Emanuel African Methodist Episcopal Church in downtown Charleston for a Wednesday evening Bible study, 50 minutes later, he had shot eight people dead with a ninth victim who died later at the hospital. His stated reason for the rampage was horrifyingly racist. “You rape our women and you’re taking over our country,” he said to the African-American churchgoers, “and you have to go.”
As our nation has been processing its grief, it’s also been engaging in a debate over an old symbol connected to racism and slavery: the Confederate flag – specifically, the one that flies at the South Carolina State Capitol. In one way, I am still trying to wrap my head around how this debate was sparked by this tragedy. Although I would heartily agree that racism and slavery, in all their forms, are egregious, it seems that a debate over how to keep a firearm out of the hands of a man like Roof would be much more directly related to the tragedy at hand. In one way, I can’t help but wonder if we needed to find something over which to be morally outraged as a catharsis for our deep shock and grief. My psychologizing notwithstanding, this is still an interesting debate.
Sadly, as with so many of our debates, this one has quickly degenerated into cheap attacks. Take, for instance, this tweet from Vox’s David Roberts: “The American South has always been the most barbaric, backward region in any developed democracy. Can we admit that now?” Somehow, Roberts managed to connect a racist lunatic with a gun and a Civil War era symbol to a whole region of our country and its prevailing cultural sensibilities. Thankfully, CNN ran a much more nuanced piece on the history of the Confederate flag, which, it turns out, is not the Confederate flag at all, but the battle flag of General Robert E. Lee’s army unit. David Brooks of The New York Times provided us with a thoughtful biographical analysis of General Lee – both the good and the ugly.
I, for one, though I certainly see and would uphold the value in preserving the history of the Confederate flag, am not quite sure why this particular flag needs to fly outside the South Carolina State Capitol, especially when it is a reminder of terrible pain and division to so many. Preserving history is more the job of museums than it is of flagpoles outside capitol buildings.
But there is more here than just a debate over a flag. For out of this debate, a broader trend has once again emerged that deeply troubles me. Our cultural conversations have become so anemic and, in many instances, so vile that they are often of little to no value. Politically, sociologically, and morally, we have divided ourselves into traditional and progressive camps, loathe to admit that there is any worth, insight, or righteousness on the side to which we are opposed.
I happen to come from the generally progressive Pacific Northwest while finding myself much more at ease now living in the generally traditional state of Texas. This does not mean, however, that progressivism has nothing to teach me. I think of Senator Robert F. Kennedy’s speech at the University of Kansas in 1968:
Our Gross National Product, now, is over $800 billion dollars a year. But that Gross National Product – if we judge the United States of America by that – that Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts Whitman’s rifle and Speck’s knife, and the television programs which glorify violence in order to sell toys to our children. Yet the Gross National Product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country. It measures everything, in short, except that which makes life worthwhile.
Senator Kennedy may have been progressive, but it is hard to find sharper moral clarity than his. Traditionalists need to listen. Likewise, in what may come as a surprise to David Roberts, traditional culture – even when it’s from the South – has a lot that is good and outright charming. Chivalry, Southern manners, and a biblically informed, even if imperfectly so, moral compass are important to the thriving and future of any civilized society. Progressivism needs to take note.
As Christians, no matter what our general cultural sensibilities may be, we will always find ourselves as strangers in the midst of raging culture wars. After all, our first loyalty is not to the sensibilities or hobbyhorses of any particular culture, but to the truth of the Word of God. And God’s Word has a funny way of challenging every culture and every sinner.
Let’s remember that when we fight over flags – or over anything else, for that matter.
The Exodus Belongs To Jesus
“The Israelites Leaving Egypt” by David Roberts (1830)
One of the things for which I am deeply grateful is the hard work of New Testament textual scholars who search out and study ancient copies of biblical manuscripts, comparing and contrasting their little differences, in order to try to discern what the oldest, best, and, hopefully, original reading of a biblical text may have been. The standard for wading through the myriad of texts out there for pastors and scholars alike is the Nestle-Aland Novum Testamentum Graece. Your English Bible, if it is of recent translation, is more than likely based on this Greek text.
When I was in seminary, Nestle-Aland’s Greek New Testament was on its twenty-seventh edition. Recently, the twenty-eighth addition hit the presses. And though there are many notable changes and improvements, one change rises above the rest. It is in Jude 5. The NIV translates the verse this way: “I want to remind you that the Lord delivered His people out of Egypt, but later destroyed those who did not believe.” Here, Jude hearkens back to God’s rescue of His people out of Egypt as well as their unfortunate subsequent destruction because of their rebellion. He references the exodus to warn his readers against those “who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 4).
Interestingly, there has been a fair amount of dispute over the text of Jude 5. The NIV translates it according to the preferred reading of Nestle-Aland’s twenty-seventh edition. But the twenty-eighth edition makes an important change: “I want to remind you that Jesus delivered His people out of Egypt.” Rather than having “the Lord,” a title for God generically, deliver His people out of Egypt as the NIV translates it, the twenty-eighth edition of Nestle-Aland says this verse should read that it was Jesus specifically who led the people out of Egypt. Bruce Metzger, a world renowned textual scholar, notes that “critical principles seem to require the adoption of ‘Jesus,’ which admittedly is the best attested reading among Greek and versional witnesses.”[1]
The change from “the Lord” to “Jesus” is of inestimable significance, for it gives us an important window into the way first century Christians understood God’s work in Christ. Christ was no one new when He was born in Bethlehem; rather, He was older than creation itself. Indeed, He was active in creation itself (cf. John 1:1-3). And He has been active throughout the course of redemptive history, long before His incarnation.
Thus, wherever there is rescue, wherever there is salvation, wherever there is freedom, wherever there is hope – be that in the Old Testament or in the New Testament – there is Christ. Christ is present and active throughout all of Scripture. Christ led the charge out of slavery in Egypt for the Israelites and He leads the charge out of slavery in sin for us. Jude 5 says so.
[1] Bruce Metzger, A Textual Commentary on the New Testament, 3rd ed. (New York: United Bible Societies, 1971), 726.
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