By George Shulman
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Additional resources for American Prophecy: Race and Redemption in American Political Culture
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.