By William Folan Higgins (coord.)
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Standing “with the slave” also means “standing with God . . [and] in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the Constitution and the Bible which are disregarded and trampled upon,” to “question and denounce . . ” Using a jeremiad to announce that American freedom depends on slavery and to bear witness against this injustice and its disavowal by whites, he also warns of the danger they bring on themselves: “Fellow-citizens . . Be warned!
33 Bellah himself quotes Herman Melville’s famous performance of this nationalism: Escaped from the house of bondage, Israel of old did not follow after the ways of the Egyptians. . And we Americans are the peculiar, chosen people—the Israel of our time; we bear the ark of the liberties of the world. 34 As Rogin argues, this messianic project, of extending freedom to “political pagans,” takes jeremiadic form: “Since the Puritan founding, American history has proceeded by consciousness of decline from the faith of the founders and efforts at heroic renewal.
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.
Campeche maya colonial by William Folan Higgins (coord.)