“Make America Great Again”: Will the Seventh-day Adventist Church in America Survive the Storm?

person

It’s a global village now.

The term “global village” was invented when the global reality was much less apparent. Today, I can read the The New York Times in real time in Oslo and Ottawa and Osaka just as easily as in the city of its publication. CNN brings the world to a global audience of viewers twenty-four hours a day, seven days a week. I have digital subscriptions to The New York Times, The Washington Post, the Israeli newspaper Haaretz, The Atlantic, The New Yorker, and a Norwegian newspaper, and I sometimes read German or British newspapers online. This makes me an exception: newspapers and magazines compete for a shrinking audience. Visual news, by contrast, like CNN or Fox, is ubiquitous. We cannot avoid them even if we try.

And the subject — in print or on the television screen? There is more than one, but the main subject is President Donald J. Trump. He is the new chief in the global village; he attracts an audience; he keeps it up, tweet after tireless tweet. For the last four years, in outlets like CNN or Fox, there has not been one twenty-four-hour news cycle that failed to mention candidate Trump and later President Trump. Indeed, for the last four years, there has hardly been a twenty-four-hour news cycle when he was not the main subject.

I do not plan to engage this subject broadly. My focus will be narrow, announced in the headline. “Will the Seventh-day Adventist Church in America Survive the Storm?”

Why do I ask the question, why do I pose it as a matter of survival, and why do I ask it now? 

I have wondered about the impact of the political climate on the church on many occasions. A broad approach to my question would not be a waste of time, thinking particularly about the connection between the Sabbath and care for the world or the social conscience of the seventh day.[1] Here, my focus will be narrow; it will have one issue only. While some issues can be discussed dispassionately as matters belonging to gray zones, my concern cannot be discussed dispassionately, and it does not belong to a zone where there are varying shades of gray. Some things are black or white. This is one of those things.

On October 10, 2019, the President of the United States of America traveled to Minneapolis to give a speech. The stands were filled with people, twenty thousand in all. Many were dressed in the colors signifying support for the president’s aspiration to “Make America Great Again.” The president’s speech lasted one hour and thirty minutes. About one hour into the speech, the president turned to talk about the Somali-born Congresswoman Ilhan Omar and the immigration and refugee resettlement programs that brought many Somalis to Minnesota.[2]

Donald Trump: (54:16)
So in desperate attempt to attack our movement. Nancy and Chuck, two beauties, have given control of the Democrat party entirely over to the radical left, including Minnesota’s own representative Ilhan Omar. I know you people. I know you people. I know the people of Minnesota, and I want to tell you, and I also, at the same time, it’s both a question and a statement, how’d the hell did that ever happen? How did it happen? How did it happen? Congresswoman Omar is an America-hating socialist.

Donald Trump: (01:21:05)
Thank you very much. Thank you. Great people. Thank you. What a group. I think your very weak mayor made a mistake when he took them on. As you know, for many years, leaders in Washington brought large numbers of refugees to your state from Somalia without considering the impact on schools and communities and taxpayers. I promised you that as president, I would give local communities a greater say in refugee policy, and put in place enhanced vetting and responsible immigration controls.

Donald Trump: (01:22:13)
And I’ve done that. Since coming into office, I have reduced refugee resettlement by 85%, and as you know, maybe especially in Minnesota, I kept another promise. I issued an executive action, making clear that no refugees will be resettled in any city or any state without the express written consent of that city or that state. So speak to your mayor. You should be able to decide what is best for your own cities and for your own neighborhoods, and that’s what you have the right to do right now.

Donald Trump: (01:23:12)
If Democrats were ever to seize power, they would open the floodgates to unvetted, uncontrolled migration at levels you have never seen before. Do you think you have it bad now? You would never have seen anything like what they want to do. But in the Trump administration, we will always protect American families first, and that has not been done in Minnesota.

What is the problem? The president is speaking about foreign-born generally non-White people who are already in the country, many of them by now American citizens, including Ilhan Omar. The speech was given in her district, in the same area where some fifty thousand Somali refugees are settled. They came there, the refugees have said, because they were well received and felt safe. And now? The President of the United States of America tracks them down in their neighborhood. He vilified one of them by name, twisting things she has said in the most negative manner. He accused her for minimizing the September 11 tragedy, charged to her “a history of launching virulent anti-Semitic screeds” before delving into her marital history. At the mention of “Somalis,” the president’s mostly white crowd broke out in boos — “in effect jeering their neighbors,” as one person present put it.

In better days, Ilhan Omar would be proof that America is a great country, the greatest there is. How she, a Somali-born refugee found a home in the United States, how she got an education, how she overcame obstacles to make herself into a person who exemplifies the best there is of diversity and opportunity in the U.S. In the president’s world, however, Omar is repeatedly thrashed. She has become one of the members of Congress targeted by the Trump-inspired chant, “Send her back!”

Let us leave Omar out, if need be, for the conversation to proceed without allowing allegations about her to distract us. Let us not leave out the other more than fifty thousand refugees of Somali descent now living in Minnesota. The president had a special line for the mayor of Minneapolis, saying that he showed weakness when he took the refugees in. (33:57) “Minneapolis, Minneapolis, you’ve got a rotten man. You’ve got to change your mayor. You’ve got a bad mayor. You’ve got a bad mayor.” And now the Somali refugees, who fled one of the most broken countries in the world. They are there, in Minnesota, on October 10 the target of a viscerally hostile speech by the president of their new homeland.

Others are there, too. I am now referring to the people in the stands. Let the president do the vilification of the Somalis by himself. It is not necessary to become his accomplice in disparaging a vulnerable group. It is not necessary to attend the rally. It is not necessary to cheer.

This is where the question of survival comes in. Will the Seventh-day Adventist Church in America survive this storm? Eighty percent of evangelical Christians support this man and his policies. Fifty percent of Catholic white males are said to support him. How high is the percentage among Seventh-day Adventists? Were Adventists in the audience in Minneapolis? Did Adventists cheer the part of the speech that singled out the refugees? One journal, secular, of course, had a fitting headline afterwards. “Trump’s Minneapolis Rally Was a Demonstration of the Moral Suicide Pact He’s Made with His Supporters.”[3] The author, Jack Holmes, the political editor of Esquire magazine, does not want to be in on the moral suicide pact. 

This is a virulently racist tirade aimed at ginning up the worst instincts of the people in the crowd. It is not a coincidence Trump chose to come here, or to target a refugee community that is black and Muslim. This is how he thinks he can win reelection: by continuing to pull his base of support towards more vitriolic expressions of this vision of America as a country for and by white people; by scaring other constituencies away from speaking out; by using the Republican Party’s machinations to stop inconvenient voters from voting; by smearing his opponents as Just As Bad As Him, They Just Pretend to Be Prim and Proper; by soliciting foreign meddling that will benefit him in exchange for favors when he is reelected.

“I know you people. I know you people,” the president said as he began the part about the refugees. What does he know about them? Does he seek to unleash some hidden, inner hostility that resonates with his sentiment, knowing that it is there? What does he know? One of Adolf Hitler’s critics in the German Reichstag said before voices like his fell silent — before the Reichstag went into a twelve-year de facto hibernation — that Hitler had an uncanny ability to spot and stir to life a person’s “inner swine.” Surely, the talk about the Somali refugees in Minnesota, in public, before a cheering audience, some of whom are next-door neighbors to the Somalis, could be an example of inner swines cut loose from moral restraint.

Moral Suicide

In what sense does this qualify as moral suicide, a term that is well chosen? I will offer three reasons.

First is the biblical perspective. In the Old Testament, the refugee has special status as an object of God’s protection. Who will not be inspired and humbled by a walk-through of some of these texts? Their thrust is not only an obligation to treat refugees and immigrants with respect. It goes deeper than that. Believers are called to see themselves in the other person — to remember that we are in the same boat: what they are, we used to be. This should be easy to do for people in Minnesota. The ancestors of many in that state were not refugees but economic migrants from Scandinavia and Germany, but they came as aliens.

You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt (Exod. 22:21).

You shall not oppress a resident alien; you know the heart of an alien, for you were aliens in the land of Egypt (Exod. 23:9).

When an alien resides with you in your land, you shall not oppress the alien (Lev. 19:33).

Does it count as oppression when the president of your adopted country seeks you out in your back yard, there to call your mayor “a rotten person” for letting you in, there to make you be his foil for a vision of America that uses disdain for you to inspire them to be his supporters? Does it count as oppression when the speaker clearly intends to outsource to his audience to change the terms of the alien’s existence?

The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the LORD your God (Lev. 19:34).

You and the alien who resides with you shall have the same law and the same ordinance (Num. 15:16).

What is most impressive in these texts is the insistent, unprecedented, vociferous call to remember. Historical amnesia is a dangerous and ever-present risk. To counter the risk, Deuteronomy inscribes the memory of past oppression as a constituent of the believer’s present identity.

Remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; for this reason I lay this command upon you today (Deut. 15:15). 

Remember that you were a slave in Egypt, and diligently observe these statutes (Deut. 16:12).

You shall not abhor any of the Edomites, for they are your kin. You shall not abhor any of the Egyptians, because you were an alien residing in their land (Deut. 23:7).

Remember that you were a slave in Egypt and the LORD your God redeemed you from there; therefore I command you to do this (Deut. 24:18).

There they are, the Edomites and the Egyptians. They are there, in the text, but they are here, too, in the neighborhood. Just look on the map to see how little has changed even though the world has expanded. Lucky ones, are they not, to have a verbal footprint left for them in the Bible, the people who are now coming from where the Edomites used to live (Syria, Iraq, Palestine) or from Egypt (close enough to Somalia to count).

It was part of the liturgy of these believers to rehearse their story over and over in assembly, to say the following out loud:

You shall make this response before the LORD your God: “A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous” (Deut. 26:5).

The wandering Aramean, of course, is Abraham. In the New Testament, he is the role model for believers in Jesus (Rom. 4:16). In one New Testament iteration, Abraham never ceases to be an itinerant. For such a person and for such an itinerant faith-identity, understanding and empathy for those on the outside will only be stronger.

By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he looked forward to the city that has foundations, whose architect and builder is God (Heb. 11:8-10).

For here we have no lasting city, but we are looking for the city that is to come (Heb. 13:14).

For anyone working with refugees and seeing their plight first-hand, it helps to ponder such a faith identity. To be a migrant or a resident alien, as a believer, is not a stage left behind, a distant chapter to remember. It is a stage — even a state — of present existence.

Second, we have a historical reason not to be part of the moral collapse playing out with respect to refugees and resident aliens. Now as then, at issue is not refugee status only. It is also minority status, ethnic, racial, or religious. Two immense historical realities obligate and inform us, the history of slavery and the Holocaust. Fifteen million Africans were brought to the New World against their will (not all of them to the US); six million Jews were gassed and cremated in the Nazi era. Might it be possible to see in the face of the Somalis seeking entrance the face of Africans who were forced to come against their will? Now they come willingly, in a state of need. Is this a time to shut the doors — or ever to shut them? Is there not still an unpaid debt from us to them, “us” the enslavers of European descent and “them” the enslaved?

And the Holocaust? It was “Not Long Ago, Not Far Away,” as an exhibit now on display in New York puts it. What happened had a toxic rhetorical antecedent. I am not suggesting that something on that scale is in the making today. But I am saying that there is a family resemblance at the level of rhetoric. I do not envision that today’s rhetoric will become tomorrow’s genocide. But yesterday’s genocide makes today’s rhetoric indecent, dangerous, and unconscionable even if it is only rhetoric. For a Somali minority in the US to be disparaged by the nation’s president with a crowd of mostly white Americans cheering him on is immoral because of what happened “Not Far Away, Not Long Ago.” We cannot go near it again; we cannot cheer except to put our souls in the gravest peril. Think of it this way, too: he speaks that way not to show us what he is like but because he thinks he knows what we are like.

I find sobering support for the unfinished work history teaches us to do in the recent book by the philosopher I admire the most. Susan Neiman says that “I began life as a white girl in the segregated South, and I am likely to end it as a Jewish woman in Berlin.”[4] Her remarkable geographic, intellectual, and professional journey is as compelling as her message: the need for Vergangenheitsaufarbeitung, as they say it in German: the need for “working-off-the-past.” The spectacle in Minneapolis and other spectacles like it result, in Neiman’s story, “from America’s failure to confront its own history.”[5]

Third, we have a special Seventh-day Adventist reason not to condone, participate in, or in any way engage in the conduct on display in Minneapolis on October 10, 2019. This has to do with our history and self-understanding. Early Adventists saw themselves called to proclaim a message of everlasting good news or, as I propose to translate it, “an eternally valid message” (Rev. 14:6). The target audience is broadly specified in Revelation. The message is to be proclaimed “to those who live on the earth — to every nation and tribe and language and people” (Rev. 14:6). There are no favorites here, no national or ethnic or tribal preference. The first angel in Revelation takes the stage with an equal opportunity proposition with respect to “those who live on the earth.”

When Adventist pioneers contemplated the scope of this commission, they took comfort in how they saw Providence at work in the American experience. Human beings from “every nation and tribe and language and people” had come to the United States! The mission could be accomplished here, in the New World, because God had raised up a nation of migrants and immigrants, of refugees and fortune seekers, in the New World. It would not be necessary to go to them. God had brought them to us; God brought them here.

This vision has since undergone a much-needed correction. They did not all come here; it was necessary to go there to be faithful to the commission. But the early perception should not be abandoned without a trace. Seventh-day Adventists have a special reason to be welcoming to people from other nations and tribes. Not so long ago it was a settled Adventist conviction that God had brought them here as an element in God’s eschatological vision for the nations. God — not simply destitution or need or hope or opportunity.

It is a global village now. We are all in on this. “Immigrants and refugees are welcome in Minneapolis,” said Minneapolis Mayor Jacob Frey after the president’s visit. I am glad he did. According to the transcript, verbatim, people chanted, “Four more years. Four more years. Four more years. Four more years. Four more years. Four more years. Four more years. Four more years. Four more years” even though the visitors had told them that they have “a rotten mayor.”

Moses wasn’t there, but he gave a different speech to his migrant congregation before they took possession of the Promised Land. Then, too, there was a big crowd. Then, too, there was a pact. It was not a moral suicide pact but a moral pact meant to bring security to the most vulnerable. “Cursed be anyone who deprives the alien, the orphan, and the widow of justice,” said Moses.

And the people, back then, what did they say?

“All the people shall say, ‘Amen!’” (Deut. 27:19)

Notes & References:

Sigve K. Tonstad is Research Professor of Biblical Interpretation at Loma Linda University.

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Ground Zero Memorial and Rebuilding Fast Facts

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(CNN)Here’s a look at the rebuilding of Ground Zero in lower Manhattan and the memorial to the victims of the September 11 attacks.

April 28, 2003 – The World Trade Center Site Memorial Competition launches.
June 2003 – The Memorial Competition submission period closes. 5,201 submissions are received from 63 nations.
    November 19, 2003 – Eight prospective plans chosen from the submissions are displayed for the public in the World Financial Center in New York.
    January 6, 2004 – The Lower Manhattan Development Corporation announces its choice of “Reflecting Absence” by Israeli-born architect Michael Arad.
    September 10, 2005 – Supporters of the Take Back the Memorial campaign protest the inclusion of an International Freedom Center in plans for the memorial.
    September 28, 2005 – In a written statement, Governor George Pataki announces that plans for the International Freedom Center adjacent to the planned memorial at the World Trade Center site have been abandoned.
    July 12, 2011 – More than 42,000 passes to the memorial are reserved in the first 24 hours they are made available.
    September 11, 2011 – The 10th anniversary of the 9/11 attacks and the dedication of the memorial.
    September 12, 2011 – The memorial opens to the public.
    2012 – A dispute between the Port of Authority of New York and New Jersey delays construction of the 9/11 museum planned for the memorial site. The museum was originally supposed to open on the 11th anniversary of 9/11.
    September 10, 2012 – The budgetary dispute delaying the opening of the museum is resolved when all parties enter into a “memorandum of understanding,” an agreement that allows them to restart construction.
    May 15, 2014 – The National September 11 Memorial & Museum opens its doors for the 9/11 community — survivors, families and rescuers. Within it are 12,500 objects, 1,995 oral histories and 580 hours of film and video.
    May 21, 2014 – The museum opens to the public.
    Redevelopment of Lower Manhattan:
    Fall 2001 – New York Governor George Pataki and New York City Mayor Rudy Giuliani create the Lower Manhattan Development Corporation (LMDC). The mission of the LMDC is to “help plan and coordinate the rebuilding and revitalization of Lower Manhattan.”
    The LMDC also administers the World Trade Center Site Memorial Competition, a separate process from that of rebuilding the World Trade Center area.
    A 15-member board of directors governs the LMDC. The governor of New York and the mayor of New York City each appoint half of the members. The LMDC is also assisted by nine advisory councils.
    According to an audit conducted by the Port Authority of New York and New Jersey, the rebuilding cost grew from approximately $11 billion in 2008 to $14.8 billion in 2012.
    August 12, 2002 FEMA and the Federal Transit Administration announce $4.55 billion in federal aid for transportation improvements in Lower Manhattan.
    September 26, 2002 Six design teams are hired, out of 407 submissions, to create land use plans for the 16-acre site.
    December 18, 2002 An exhibit of nine possible designs opens at the World Financial Center.
    February 27, 2003 Daniel Libeskind’s “Memory Foundations” is selected as the new design for the site.
    September 17, 2003 The LMDC releases a revised Master Plan for the site.
    November 23 2003 – PATH train service is restored, linking Lower Manhattan and New Jersey. Trains operate out of a temporary station in the area.
    December 19, 2003 Plans for the Freedom Tower to be built at Ground Zero are revealed.
    January 22, 2004 – Architect Santiago Calatrava unveils his plans for the area transportation hub.
    July 4, 2004 Construction at Freedom Tower begins. A 20-ton slab of granite, inscribed “the enduring spirit of freedom,” is laid as the cornerstone of one of the new skyscrapers that will stand on the site.
    May 4, 2005 Governor Pataki calls for a redesign of the new tower for safety reasons.
    June 29, 2005 – New York officials release the latest design for the signature building at the site after revising it to make the tower more secure.
    September 6, 2005 Architect Santiago Calatrava and public officials dedicate the first steel rail for the future transportation station.
    December 15, 2005 Architect Lord Norman Foster agrees to design the next major building planned for the site. Foster will design a 65-story tower for the northeast corner of the 16-acre site.
    April 26, 2006 The Port Authority of New York and New Jersey and developer Larry Silverstein reach an agreement about the financing of Freedom Tower, resolving problems that had delayed construction.
    April 27, 2006 The formal groundbreaking of Freedom Tower takes place.
    March 26, 2009 The Port Authority of New York and New Jersey announces dropping the name “Freedom Tower,” and that the first commercial lease in the building has been signed. Upon completion, the building will be named One World Trade Center.
    May 10, 2013 Construction workers bolt the last pieces of a 408-foot spire into place atop One World Trade Center, bringing the building to a height of 1,776 feet. This height references the year the United States declared its independence. It also makes the building the tallest in the Western Hemisphere and the third tallest in the world.
    November 3, 2014 – One World Trade Center opens for business, when the first tenant, Conde Nast, moves in.
    May 29, 2015 – The observatory opens in the top three floors of One World Trade Center.
      March 3, 2016 – The first phase of the World Trade Center transportation hub opens.
      June 29, 2016 – Liberty Park opens to the public.

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      Belgium: Dismantling of gothic bridge

      After years of argument workers have begun taking apart Tournais Bridge of Holes

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      The dismantling of Tournais gothic Bridge of Holes to make room for larger boats down the Scheldt river has been met with solemn protest and a withering attack on local politicians by a minister in Belgiums federal government.

      After years of argument over the project, a crane attached to a barge was deployed from 6:00am on Friday morning to take apart the three arches of the Pont des Trous as a local cellist played mournfully on the river bank.

      The bridges bricks will be retained for its later reconstruction on similar lines to the original, albeit with a wider and higher central arch.

      The council had initially supported a contemporary replacement described by opponents as a Bridge of McDonalds due to its similarity to the burger chains logo, and officials have been criticised for their willingness to dismantle the landmark.

      A crowd on the rivers banks audibly reacted when some of the brickwork was seen falling into the water on Friday. Many watching a live stream on the website of the regional television station, Notele, wrote of their sadness at saying goodbye.

      Among those on the river bank was Belgiums minster for energy, Marie-Christine Marghem, who in a Facebook post deplored the lack of empathy for local people by the council.

      She wrote: Because a Tournaisien lives his city in joys and sorrows, I am at the foot of our Bridge of Holes since the sunrise to see how institutional killjoys attack a monument without prior heritage procedure, under the gloomy eye of the little local potentates.

      Prima facie, I obviously don’t see any numbered stone. Are we surprised? Throughout, in addition, no word of empathy has been addressed to the population which long expressed in a popular consultation her love for its roots, its identity, its history.

      Built between 1281 and 1304, the Pont des Trous is one of only three remaining 13th-century military bridges in the world.

      Bombed and partially destroyed during the second world war, the central arches were rebuilt and widened in 1947. Only its medieval towers the Bourdiel, built in 1281 on the left bank and the Thieulerie, built on the rivers right bank between 1302-04 are original.

      The bridges name comes from a nearby lock that was called Les Trous, or the holes, by Tournaisiens.

      The reconstruction was said to be necessary as part of a (4.2bn) (3.8bn) project to create a 65-mile (105km) canal, connecting the Seine and Scheldt rivers. The council wants to allow passage for boats of up to 2,000 tonnes rather than continue with the current 1,500-tonne limit.

      The dismantling of the bridge has been met with resistance throughout the process, with the Belgian prime minister, Charles Michel, asked to intervene.

      The criticism was at its most vociferous in 2016 when the council approved plans by the architect Olivier Bastin for a minimalist and contemporary style.

      A petition calling for the plan to be ditched attracted more than 20,000 signatures and the backing of the French radio and TV host Stphane Bern.

      It was only in March this year that the minister of public works in the francophone Walloon region, Carlo Di Antonio, announced that the modern design was being ditched and that the bridge would be rebuilt almost identically.

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