prophecy — Blog — Adventist Peace Fellowship

In church this past Sabbath, I listened to a sermon about the United States in biblical prophecy. The sermon was part of a prophecy series (Unlock/Unlocking Revelation) that is being preached across the Lake Union Conference, not just in our single congregation (Media: WNEM5, MLive). I was told there are over 170 locations running the series simultaneously.

I like our local pastor. I respect him. My frustration with the sermon is not about him (I don’t believe he wrote the sermon). My frustration is about a very white-centric view of U.S. history. For context, the pastor is white, I’m white, and the majority of the small congregation is white (more so now than when we began attending three years ago).

After writing an initial draft of this blog post, I shared it with him so he could comment before I posted it. I’ve made a few revisions based on that hour-long conversation.

The basic theme of the sermon—and this is an overly simplified summary—was that the U.S. started as a good Christian nation, but now our laws are becoming bad, which is clear since we are losing our Christian freedoms. The breakdown of the family and laws that allow this were the key example of the current problems. Presumably this related to same-sex marriage, but this wasn’t stated outright. This degradation was paralleled with the second beast of Revelation 13, the one that has horns like a lamb but speaks like a dragon.

So what the sermon was really saying by describing a fall from good to bad was that slavery did not discredit the early great Christian version of America. The U.S. was still godly. But today U.S. laws don’t support a certain version of Christian ideals relating to the family, so now we’re falling. However, this disregards the generations of families in slavery who were ripped apart as they were bought and sold (more than 10 million ^arrived^ in the New World, plus those born here; besides all those who died or were killed while crossing the Atlantic). How’s that for “Christian family values”? The abuse of those families didn’t invalidate the great Christian start to this country, but gay marriage does?

If our biblical interpretation demands that we disregard the violent injustice experienced by millions of people, then based on the centrality of justice to God’s Word, I propose that we reconsider our interpretation, or at least add a bit of nuance.

If one accepts the overall Adventist understanding of Revelation 13, then I propose a simple alteration of the sermon’s message: understand both features (lamb-like horns and dragon-like speech) throughout its history instead of saying one was earlier and the other was later. That is, at its start the U.S. had an appearance of godliness (lamb-like appearance), but it spoke like a dragon (slaves not treated as humans, at best counted only as three-fifths human). Injustice in word and action despite a religious appearance have continued in different forms ever since, and these require a persistent critique. To this end, I shared a small book with the pastor—Howard Zinn’s A People’s History of the United States.

This approach is in line with early Adventist views (not that early is necessarily right or best, but merely demonstrates that my proposed interpretation is hardly novel). Adventist historian Doug Morgan writes about those Adventists:

Challenging the prevalent postmillennialist conception of the United States as an instrument of progress toward the millennium, they asserted that apocalyptic Scripture cast the Republic as a persecuting beast. They pointed to slavery and the Protestant establishment’s intolerant treatment of dissenters as evidence of the fulfillment of prophecy. (Adventism and the American Republic, 2001, p. 11).

After our conversation, the pastor decided his interpretation could have been kept in place while being supplemented with the admission that the ideals expressed in the nation’s founding documents are the key point while also admitting we have not done a good job of living up to those ideals.

This racial issue was my main disagreement with the way U.S history and God’s values were portrayed, but there were three other points that were less central to the sermon’s main arguments. First, and I don’t remember the exact wording, the violent entrance of Columbus and the conquistadors was greatly minimized (something like: they joined the people already here).

Second, yes the Bible says there will be persecution, but I’m frustrated when American Adventists accept the view that American Christians are being greatly persecuted today. Allowing gay and lesbian couples to marry is not persecuting Christians; Christians are still free to worship however we like. There is a difference between being persecuted and simply not being able to force one’s values or morals on others. We want our civil and religious freedoms, so let’s extend that concern to all others as well.

Third, the quick rise of U.S. power was described as a blessing from God. I cringe a bit when I hear this argument because I believe slavery was a key factor in our economic development. Later military dominance became another unjust tool for economic expansion. For starters, consider Smedley Butler,*John Perkins, or the case of the United Fruit Company in Guatemala (Wiki, GWU). To say that growth of the U.S. economy and our subsequent place of power in the world is simply because of God’s blessing is to sweep too much history under the rug.

In conclusion, if the Adventist interpretation of prophecy is correct, then surely it can be presented in balanced and meaningful ways that don’t (a) ignore gross injustices such as slavery and imperialism and (b) accept popular definitions of Christian victimization in the U.S. that ring hollow compared with true persecution seen in other times and also in other places today.

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*My favorite Smedley quote: “I spent 33 years and four months in active military service and during that period I spent most of my time as a high class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer, a gangster for capitalism. I helped make Mexico and especially Tampico safe for American oil interests in 1914. I helped make Haiti and Cuba a decent place for the National City Bank boys to collect revenues in. I helped in the raping of half a dozen Central American republics for the benefit of Wall Street. I helped purify Nicaragua for the International Banking House of Brown Brothers in 1902–1912. I brought light to the Dominican Republic for the American sugar interests in 1916. I helped make Honduras right for the American fruit companies in 1903. In China in 1927 I helped see to it that Standard Oil went on its way unmolested. Looking back on it, I might have given Al Capone a few hints. The best he could do was to operate his racket in three districts. I operated on three continents.”