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Rediscovering Sabbath: Hebrew Social Thought and Its Contribution to Black Theology's Vision for America Christopher Taylor Spotts Marquette University

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Rediscovering Sabbath: Hebrew Social Thought and Its Contribution to Black Theology's Vision for America Christopher Taylor Spotts Marquette University Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Rediscovering Sabbath: Hebrew Social Thought And Its Contribution To Black Theology's Vision For America Christopher Taylor Spotts Marquette University Recommended Citation Spotts, hrC istopher Taylor, "Rediscovering Sabbath: Hebrew Social Thought And Its Contribution To Black Theology's Vision For America" (2013). Dissertations (2009 -). Paper 284. http://epublications.marquette.edu/dissertations_mu/284 REDISCOVERING SABBATH: HEBREW SOCIAL THOUGHT AND ITS CONTRIBUTION TO BLACK THEOLOGY’S VISION FOR AMERICA by Christopher T. Spotts A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin August 2013 ABSTRACT REDISCOVERING SABBATH: HEBREW SOCIAL THOUGHT AND ITS CONTRIBUTION TO BLACK THEOLOGY’S VISION FOR AMERICA Christopher T. Spotts, B.A.E.. M.A. Marquette University, 2013 Black Theology has made extensive use of the Exodus narrative for making its theological and ethical claims. It has served to demonstrate God’s concerns for liberation both within history and eschatologically. However, the Sabbath and Jubilee laws of the Hebrew Scriptures have been underutilized as sources of social ethical critique. Sabbath and Jubilee together were a unique way of life and an implicit social ethical system established by Israel in response to their slavery and oppression in Egypt. It is Sabbath and Jubilee that reveal Israel’s response to God’s liberative act, and demonstrates the way in which they understand what a liberated society should look like. Any attempt to utilize the Exodus narrative as a means of doing theology is incomplete without a correlative examination of the Israelite response to that redemptive saga. The purpose of this dissertation is to determine the ways in which the ethical vision conveyed by the theological and ethical principles that underlie Sabbath and Jubilee can become an interlocutor for Black theology, providing both criticism and support for its ethical vision for America. In order to do so, the dissertation first demonstrates the influence of Exodus within early African American religion and Black Theology. It then examines the hermeneutical framework in which the Exodus is understood. After exploring the theological and ethical principles that underlie the Sabbath and Jubilee, including their canonical connection to the Exodus, the dissertation demonstrates the ways in which a black hermeneutical reading of Sabbath and Jubilee might prove meaningful for Black Theology. i ACKNOWLEDGMENTS Christopher T. Spotts I would like to thank Fr. Bryan Massingale for his patient and gracious direction. I am truly grateful for your guidance and the conversations that not only developed this project, but also proved formative for the one writing it. I would also like to thank my parents for their constant support and encouragement. To my three children, Noah, Micah and Jayda, thank you for your willingness to put up with your father’s absence on so many occasions. Most of all, I want to thank my wife, Jamie, who has sacrificed more than anybody, and is perhaps more excited about its completion than I am. Without you none of this would be possible. I love you. TABLE OF CONTENTS ACKNOWLEDGMENTS ……………………………………………………….. i INTRODUCTION ……………………………………………………………….. 1 CHAPTER I. “THE EXODUS” FROM SLAVE RELIGION TO CIVIL RIGHTS MOVEMENT ………………………………………………………………. 7 Context of Slave Religion ………………………………………….. 7 Exodus Themes in African American Religion …………………… 25 II. EXODUS IN BLACK THEOLOGY ………………………………..... 56 James Cone ……………………………………………………….. 59 Deotis Roberts …………………………………………………….. 75 Dwight Hopkins …………………………………………………... 85 III. BLACK HERMENEUTICS ………………………………………… 100 Context in Black Hermeneutics ………………………………….. 101 The Operative Assumptions Determining the “Word of God” ….. 104 Hermeneutical Challenges to Black Hermeneutics ……………… 113 An Excursus on the Partiality of God in Conquering Canaan …… 130 IV. SABBATH AND JUBILEE ………………………………………… 136 The Sabbath Prescriptions ……………………………………….. 138 Sabbath and Exodus ……………………………………………... 140 Sabbath and Covenant …………………………………………… 149 Sabbath and Land ………………………………………………... 161 The Eschatological Jubilee ………………………………………. 172 Sabbath Rest ……………………………………………………... 178 Sabbath, Jubilee and Jesus ……………………………………….. 181 V. THE SABBATH VISION AND BLACK THEOLOGY …………….. 192 Sabbath’s Contribution to Extant Black Theological Concerns …. 197 New Avenues Opened by the Sabbath Tradition ………………… 221 Conclusion ……………………………………………………….. 236 BIBLIOGRAPHY ……………………………………………………………….. 240 1 Introduction Some Christians may assume that the Sabbath, as revealed in the Bible, is no longer necessary in light of the advent of Christ. The gospels certainly seem to depict a struggle between the legalistic purveyors of the Sabbath laws and the One who scoffed at their rules, and eventually made them irrelevant. Sabbath becomes a part of “the Law,” which they argue has been set aside by the advent of grace made available through the cross of Jesus Christ. For those who find Sabbath to be of any value at all it is primarily a day of rest in which worship and rest supplant the busyness of the rest of the week. For these people, Sabbath has become a means of preparing for more busyness and toil. However, the ancient Israelites recognized the Sabbath and Jubilee, which is associated with it, as so much more. The Sabbath day was not just a religious practice that kept them from working once a week. It bore more than religious implications, but social, economic and political implications as well. Terms such as “economic” or “political” are anachronistic, as the biblical authors did not understand the world in such categories. They did not understand religion as something unique from politics or economics, because religion suffused every activity in daily life. For those of us in North America for whom religion has become something that is easily separable from politics and economics the use of these terms is instructive, because they demonstrate the extent to which the Sabbath was more than “religious.” It bore implications for how the Israelites made money, worked the land, cared for their neighbor, and lived with those who swore allegiance to gods or kings other than YHWH. As such, the Sabbath conveyed a certain ethic for the ancient Israelites. It was deeply rooted in their 2 relationship with YHWH, and served to define in many ways the way they were to live with one another. Perhaps because of this marginalization the Sabbath and Jubilee laws of the Hebrew Scriptures have been underutilized as sources of social ethical critique. However, the Exodus, which serves as one of the narrative backgrounds for the development of Sabbath and Jubilee, has been utilized widely for ethical purposes, in particular by those who wish to argue for the Church’s involvement in liberation for the victimized and oppressed. Many liberation theologies have made use of the Exodus as a paradigmatic narrative for understanding theology and ethics, but they have not fully discovered Sabbath, the unique way of life and implicit social ethical system established by Israel in response to the slavery and oppression of Egypt. It is Sabbath, in part, that reveals Israel’s response to God’s liberative act, and demonstrates the way in which they understand what a liberated society should look like. Any attempt to utilize the exodus narrative as a means of doing theology is incomplete without a correlative examination of the Israelite response to that redemptive saga. It is evident that the exodus narrative has stirred the theological imaginations of African Americans from their days in slavery through the Civil Rights Movement and Martin Luther King, Jr. to the present works of James Cone and Black Theology. The consistency of its use demonstrates its significance in African American biblical hermeneutics and social discourse. But the Exodus is not merely a story of liberation from slavery; it is a story about the birth of a people called to live according to the covenant of YHWH; canonically, exodus gives birth to Sabbath. Those who have sought freedom from oppression have been moved by the exodus narrative to call for liberation, 3 based on God’s concern for the enslaved and oppressed, but to what end? What might the rediscovery of Sabbath and Jubilee look like in American Black Theology? These are the questions that this dissertation seeks to answer. Because exodus is foundational for a Black liberationist understanding of theology, Sabbath, as the canonical response to Exodus, provides a biblical ethical framework consistent with many of the ethical concerns of Black liberationist thought. It is one thing to argue that God is concerned about liberation. It is another thing to point to the ethical framework established by YHWH as an example of what liberation might result in. As such, the aims of this dissertation are to determine the ways in which the ethical vision conveyed by Sabbath can become an interlocutor for Black theology, providing both criticism and support for its ethical vision for America. I now provide a brief explanation of “Sabbath” and related concepts which will be more fully developed as the dissertation unfolds. “Sabbath” was more than just a once-a- week practice for the ancient Israelites. It included the Sabbath day, the Sabbath year and the Jubilee year. When I am referring
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