Johannes de Silentio admits that “Abraham I cannot understand, in a certain sense there is nothing I can learn from him but astonishment.” Can we say the same about John Brown? Smith clearly wants us to learn from him and from what happened at Harpers Ferry, not to mention what happened six weeks later. But it is a curious sort of learning, since Brown’s exceptional status — like Smith’s subtitle — acknowledges the limits of ethics in making sense of the violence enacted by, and on, such a singular figure.
The promise that Abraham will become a great nation is connected with the circumcision of his foreskin, forging a connection between sex and politics. This connection has controversial and unsettling resonances in a liberal society that would often separate the two.
I think that a politics of penitence and repair can disrupt old divisive racial patterns, potentially enabling the emergence of new racial communities not marked by old forms of racial hatred and violence. Smith’s argument for penitence and repair is compelling and I do think that a Christian political theology calls upon us to consider these two important practices. Smith presents a theological discussion of pardon that eventually takes us to repentance and repair when addressing racial wounds.
This past week, especially in light of the Copenhagen shootings, commentary about the White House summit on combatting “extremism,” and the publication of a controversial article in the magazine The Atlantic by one of its editors on ISIS, the big question in the news right now seems to be: “do the conflicts in Middle East mean we are fighting a global ‘war of religion(s),’ or at least a war with, as well as within, Islam?”
Ted Smith delivers an unprecedented thesis about Brown’s violent assault on slaveholders as the human side of a “divine violence.” From beyond the limits of any earthly system of political justice and social ethics, this is a divine judgment against the validity of an entire system of political ethics. Addressed, for one, to American ethicists today — both those who teach and study in the university and those who voice their ethical judgments on street corners, in churches, and across the Sunday dinner table — Smith’s words, while gently spoken, deliver their own report of divine judgment.
A bishop recently said that 90% of the homilies he has ever heard can be boiled down to two words: “Try harder.” Of all the things that Ted Smith’s book does well, the most compelling for me is his attempt to critique the ethical confines to which reflection on politics and violence — along with so much else — is often limited.
In conjunction with the Marginalia (part of the LA Review of Books), Political Theology Today has organized a symposium on Ted Smith’s extraordinary new book Weird John Brown: Divine Violence and the Limits of Ethics. Over the coming two and a half weeks, we will host responses to the book from E. Brooks Holifield, William Cavanaugh, Peter Ochs, Keri Day, and Andrew Murphy, concluding with a response to the responses by author Ted Smith. Here is the first response, from E. Brooks Holifield of Emory University.
The journal Political Theology is very pleased to announce new members of its editorial team who will further the journal’s geographical diversity and will strengthen the journal’s interdisciplinarity. New editorial team members include Ruth Marshall, a scholar with joint appointments in political science and religion at the University of Toronto; Elizabeth Phillips, a theologian at Cambridge University; and Timothy Stanley, a philosopher of religion at the University of Newcastle, Australia. Brad Littlejohn, the managing editor of the journal’s blog, will continue in that capacity and will now be recognized as Associate Editor for the Blog.
In the 17th of July, 2014, Eric Garner died after being placed in a chokehold by Staten Island police during his arrest for the suspicion of selling loose cigarettes. Less than a month later, on August 9th, Michael Brown was shot to death in an altercation with Darren Wilson, a police officer in Ferguson, Missouri. Both cases raised significant concerns about civil rights, about the possible militarization of policing in American cities, and about the treatment of minority communities by white police officers and white police forces. In response to the furor that arose, the two district attorneys, Robert McCulloch in Ferguson and Dan Donovan in Staten Island, sought to quell community distrust by going to extraordinary measures.
God’s covenant with humanity and creation after the Flood is a universal one, a theme that is often revisited in later Scriptures. This is an important word in a world with wars fuelled by religious differences.