Download American Prophecy: Race and Redemption in American Political by George Shulman PDF

By George Shulman

Prophecy is the basic idiom of yank politics—a biblical rhetoric approximately redeeming the crimes, agony, and promise of a distinct humans. but American prophecy and its nice practitioners—from Frederick Douglass and Henry Thoreau to Martin Luther King, James Baldwin, and Toni Morrison—are hardly ever addressed, not to mention analyzed, by way of political theorists. This paradox is on the middle of yank Prophecy, a piece within which George Shulman unpacks and evaluations the political that means of yank prophetic rhetoric. within the face of non secular fundamentalisms that affiliate prophecy and redemption with dogmatism and domination, American Prophecy reveals connections among prophetic language and democratic politics, fairly racial politics. Exploring how American critics of white supremacy have again and again remodeled biblical prophecy, Shulman demonstrates how those writers and thinkers have reworked prophecy right into a political language and given redemption a political which means. to envision how antiracism is associated with prophecy as a vernacular idiom is to reconsider political theology, recast democratic conception, and think again the bearing of faith on American political tradition. nonetheless, prophetic language isn't constantly liberatory, and American Prophecy keeps a serious dispassion a couple of rhetoric that's either standard and tricky.

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They explore “states of exception” as being analogous to miracles and seek forms of authority analogous to the apostolic. Conceptions of community, once cast only in terms of “contingent foundations,” now entail moments not only of disidentification but of affirmation. As community bears the grip of “wounded attachment,” so theorists explore the meaning of trauma, the relation between mourning and melancholy, and the ethics of vulnerability. 46 Faith, theology, ethics, trauma, and speech—constitutively prophetic issues—are featured increasingly in the work of political theorists in the United States.

From the four corners of the earth” (Isa. 11:11–12). Crushing the empires by which he once punished them, God makes “a highway for the remnant of his people, as it was to Israel in the day he came up out of Egypt” (Isa. 11:16). For Jeremiah, a “remnant” redeemed from exile will make a “new covenant” that “circumcises the heart”: I will make a new covenant with the House of Israel and the House of Judah: not according to the covenant that I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt; which covenant they broke, though I was a husband unto them.

To call them to “join . . ” As he quotes the psalmist’s “plaintive lament” for a “woe-smitten people”: By the rivers of Babylon, there we sat down. Yea! We wept when we remembered Zion. There, they that carried us away captive required of us a song; they who wasted us required of us mirth, saying, Sing us one of the songs of Zion. How can we sing the Lord’s song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth.

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