Homeland Mythology: Biblical Narratives in American Culture
Penn State Press, 10 սեպ, 2015 թ. - 288 էջ
Since 9/11, America has presented itself to the world as a Christianist culture, no less antimodern and nostalgic for an idealized past than its Islamist foes. The master-narrative both sides share might sound like this: Once upon a time, the values of the righteous community coincided with those of the state. Home and land were harmoniously united under God. But through intellectual pride (read: science) and disobedience (read: human rights), this God-blessed homeland was lost and is now worth every drop of blood it takes, ours and others’, to recover.
For Americans, the prime source for this once-and-future-kingdom myth is the Bible, with its many narratives of blessings gained, lost, and regained: the garden of Eden, the covenant with Abraham, the bondage in Egypt, the exodus under Moses, the glory of David and Solomon’s realm, the coming of the promised Messiah, his crucifixion, resurrection, and ascension into heaven, his apocalyptic return at the end of history, and his establishment of the earthly kingdom of God. As Homeland Mythology shows, these biblical narratives have, over time, inspired a multitude of nationalist narratives, myths ingeniously spun out to justify a number of decidedly unchristian policies and institutions—from Indian genocide, the slave trade, and the exploitation of immigrant workers to Manifest Destiny, imperial expansionism, and, most recently, preemptive war.
On March 25, 2001, George W. Bush shared a bit of political wisdom: “You can fool some of the people all of the time—and those are the ones you have to concentrate on.” The cynical use of religion to cloak criminal behavior is always worth exposing, but why our leaders lie to us is no longer a mystery. What does remain mysterious is why so many of us are disposed to believe their lies. The unexamined issue that this book addresses is, therefore, not the mendacity of the few, but the credulity of the many.
Արդյունքներ 52–ի 1-ից 5-ը:
In grammatical terms, the speaker (the I) is invested with absolute powers of speech and must not be interrupted; the hearers (the You) are obliged to believe, or pretend to believe, with perfect faith; and the persons spoken about (the ...
We need first to recognize that every mythic narrative that we examine was once a narration—a real person (re)telling a ... of third persons (the They), who were never around to hear themselves talked about in this social performance.
Yahweh, in the fashion of an ancient King of Kings, is the first of all first persons, the I who, as the King James Version construes the Hebrew, refers to himself as the “I-am-who-am.” In the world envisioned by biblical faith, ...
In Chapter 5, “Abduction Narratives,” I shift my focus from the terrors of endtime rhetoric to the more structured scenario that Christians understand as the Redemption, literally a “buying back” of an abducted person.
Apart from my references to them in text, notes, and bibliography, I ought to single out for acknowledgement several of those persons whose work I found especially helpful: Ernest Lee Tuveson, whose Redeemer Nation first revealed to me ...