Amalek – About Things That Matter

Netanyahu’s Bible Is Not about God

The ongoing genocide in Gaza at the hands of Apartheid Israel has brought the question of biblical interpretation from the margins to the center.

The impetus to do so has come from Benjamin Netanyahu. Think of his pronouncements about his Amalek strategy justifying his attacks in Gaza. Couple that with his IOF (Israel Occupation Force) song and dance celebrating the same. It has all raised the perennial question of the very nature of the God of the Jewish Testament.

And the question is simple. It was articulated by the ancient fathers of the Christian community – men like Irenaeus, Justin Martyr, and the hereticated Marcion of Sinope. All of them wondered how anyone with a drop of humanity or possessed of the most elementary moral compass could believe in a God who commanded complete genocides directed specifically against women, children, infants, cattle, and sheep?

Of course, similar questions might be addressed today to Bibi Netanyahu or Genocide Joe Biden. Where’s your humanity? Have you completely lost your moral compass? What kind of God would justify your crimes?

So, let’s examine the question of Apartheid Israel’s genocidal God. Let’s think about divinity bereft of moral compass. Start with facing the fact that the Hebrew Bible might not be about God at all. Next look at the powerful beings who are presented there. And finally, consider Jesus’ attitude towards the so-called God of Israel.

No God in the Hebrew Bible

On this first and second points, I’m following the direction of scholars like the Australian Paul Wallis and the Italian biblical scholar Mauro Biglino. They question entirely the traditional interpretations of the biblical God.

According to Biglino and Wallis, the Hebrew Bible’s genocidal God is no God at all. In fact, the Hebrew Testament itself is not about God. Instead, close examination reveals that it is about “Elohim,” i.e., “Powerful Ones.”

These were Beings from Beyond who in the ancient world vied for control of our planet. Stories of such paleo-contacts with extraterrestrials (ETs) are found throughout revered texts across the planet from China to Egypt, and Babylon; from the Philippines to the Mayan Popol Vu. In fact, every ancient civilization holds that we came from above – from the sons of the stars.

Most often these foreign entities appear in reptilian forms or as fire-breathing dragons, Sometimes they possess wings. At others, the Powerful Ones appear in human form and are recognized as giants, witches, magicians, governors, lawgivers, as “Sons of God” or simply as kings whose specific names were forgotten, but who were remembered as divine. Still elsewhere the Powerful Ones take the form of “angels,” (messengers from beyond) or demons. Invariably, they possess super-human powers.

In biblical texts these “Powerful Ones” had names such as El, El Shaddai, Elion, Baal, Ruach, Ashera, and Yahweh. Together they comprised a family that included 70 sons of El. Among them Yahweh was an inferior subordinate of his father who apportioned to his offspring control of various geographical regions. Yahweh’s assignment was to protect the nation of Israel. (Note El’s name in the term Yisra-El itself.)

Only at the beginning of the first millennium BCE was El replaced by Yahweh as the supreme and only God. That is, Jewish polytheism and henotheism morphed into monotheism for the first time around 530 BCE – after the Babylonian exile. It was then that Judah’s elite in the persons of Ezra, Josiah (640-609 BCE), and Nehemiah reformulated the nation’s longstanding traditions. Their patriarchal work removed, downplayed, and/or reinterpreted all references acknowledging the existence and power of Gods from above other than Yahweh, Judah’s national deity.

Put otherwise, the Jewish biblical tradition was rewritten with the name Yahweh pasted over references to the Elohim as if Israel had always been monotheistic. This is how Yahweh became responsible for the genocides of El Shaddai and other “divinities” who lacked human feeling or moral compass.

The reformers took special pains to erase references to goddess worship. Against great resistance, Israel’s beloved goddess Ashera was consigned to the biblical memory hole.

Not God for Yeshua

The impoverished and imperialized prophet, Yeshua of Nazareth, had little to do with the Yahweh pasted over the traditions of the Elohim. Nowhere does he even refer to God using that name.

On the contrary, the prophet was highly critical of and even rejected any understandings of an exclusively national God, much less as one who commanded the slaughter of enemies.

Instead, Yeshua spoke of God as a Universal Father and as the One his disciple Paul of Tarsus described as the Source of the universe and everything in it – as the One in whom we live and move and have our being (Acts 17:28).

For Yeshua and his disciples, God was international, universal, and unconcerned with Temple worship and sacrifice. This eventually led Yeshua’s followers to reject not only Judaism’s limited understandings of God, but Judaism and its law in general.

Still, the Christian tradition continued to embrace the Jewish Testament as part of the Holy Bible as though Jesus was a worshipper of Yahweh. It did so because Christians understood Jesus as fulfilling Jewish testament prophecies.

The resulting process of distortion was straight forward. Christianity started out as a sect of Judaism that followed the teachings of the Jewish prophet, Yeshua. After his execution around 30 CE, his followers inspired by his international and universal vision had grown geographically and numerically far beyond the Jewish community. Their movement had spread to all parts of the Roman Empire to become a largely gentile association that for various reasons even came to despise its Jewish origins.

These international characteristics led to the Bible’s becoming a world book by the 4^th century CE. For it was then that the Roman Emperor Constantine’s Edict of Milan legalized Yeshua’s Jewish movement now called “The Way.”

The change was necessary because the Roman Empire’s unifying religion (also for various reasons associated with the increasing cultural diversity of its subjects) had lost credibility across its ever-expanding territories. It needed an international unifying religious ideology that would uphold the belief that the Emperor was supported by divine authority.

So, in the early 4^th century and after long years of persecuting “Christians,” the Empire’s Office for Religious Affairs (under Constantine) decided to legalize the sect that had become more universal than what the Roman pantheon had come to represent. Eventually, by 380 CE Christianity became Rome’s official religion (under Theodosius).

Afterwards, widely diverse beliefs about the identity of Yeshua of Nazareth (and about the Bible and its tales) were streamlined into official doctrines, while alternative understandings were condemned and punished as heresies.

Thus Jesus became understood as a worshipper of the Elohim-become-Yahweh with all their contradictions, instead of as a prophet who rejected all but the Mosaic tradition as championed by Israel’s prophets and as universal father and spirit in whom we live and move and have our being.

Conclusion

To summarize: the Bible is not a world book written for humankind in general. Instead, it is a memoir of a small marginal and relatively insignificant group in the ancient Mideast called “Hebrews.” It was written for them, not for Christians.

Neither is the Bible about a universal “God.” Rather, it is about various kings and generals and Powerful Ones from the world above. In their various ancient pre-literate oral traditions Hebrews called them “Elohim,” “El,” “El Shaddai,” “Ruach,” “Baal,” “Ashera,” and “Yahweh.” The Powerful Ones included generals and kings who were often gradually elevated to divine status, just as happened with kings in other Mideastern cultures. Many of these Elohim were cruel and violent colonizers interested only in accumulating herds, gold, and virgin girls to improve their DNA.

“Yahweh” was the member of the Elohim to whose protection the Hebrew people were assigned, while (according to pre-literate traditions) other peoples were assigned other protectors drawn from the supra-human “Powerful Ones” who might even have been extra-terrestrials referenced in their own ways by virtually all ancient traditions across the planet.

In the 6^th century BCE under Josiah, the Hebrew religion was streamlined and was rendered monotheistic. Biblical texts were rewritten as though Yahweh had always been the only God recognized by Israel.

In effect, what’s recorded in the Jewish Testament is a “Battle of the Gods,” i.e., contradictory, and incompatible understandings of powerful entities presented side-by-side with the inconsistencies ignored.

Today’s Palestinians in Gaza are the latest victims of the cruelest of the biblical Elohim.

In Praise of Persistent Women like Medea Benjamin, Elizabeth Warren, and Amy Goodman (Sunday Homily)

Readings for 29th Sunday in Ordinary Time: EX 17: 8-13; PS 121: 1-8; 2 TM 3:14-4:2; LK 18: 1-8; http://usccb.org/bible/readings/102013.cfm

Medea Benjamin is a peace activist and founder of Code Pink. In May of this year, she interrupted a speech by President Obama about the closing of Guantanamo Bay. Four times during his speech, she reminded the president that as chief executive he had the power to close the prison as he had promised during his campaign of 2008. The president was forced to acknowledge Benjamin’s point, but held that the issue was more complicated than she made it out to be. Clearly her outspokenness called for great courage and exposed to an international audience President Obama’s failure to keep his word. It pressured the president to change policy.
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Elizabeth Warren is the Democratic Senator from Massachusetts. Elected to the Senate in 2012, she is the first female senator from Massachusetts. Ms. Warren is a tireless consumer advocate and the first female Senator from Massachusetts. During her campaign, she called attention to the hypocrisy of “self-made men” claiming they owed nothing to government or community to explain their success. She said,

“There is nobody in this country who got rich on his own. Nobody. You built a factory out there — good for you. But I want to be clear. You moved your goods to market on the roads the rest of us paid for. You hired workers the rest of us paid to educate. You were safe in your factory because of police forces and fire forces that the rest of us paid for.….Now look. You built a factory and it turned into something terrific or a great idea — God Bless! Keep a Big Hunk of it. But part of the underlying social contract is you take a hunk of that and pay forward for the next kid who comes along.”
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Amy Goodman is a television journalist and host of “Democracy Now: the War and Peace Report” – a daily news hour on the Pacifica Radio and Television network. In the face of mainstream media’s refusal to cover significant grassroots events and issues, Ms. Goodman’s program has been called “probably the most significant progressive news institution that has come around in some time” (by professor and media critic Robert McChesney.) In addition to OpEdNews, “Democracy Now” is an invaluable daily source of information for the well-informed. It is an example of what can be accomplished for peace and social justice in the face of overwhelming odds.
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Keep in mind the examples of Medea Benjamin, Elizabeth Warren, and Amy Goodman as we attempt to understand today’s liturgy of the word. Our readings raise the issue of prayer, and what it means (in Jesus’ words) to “pray always without ceasing.”

Actually, the readings compare what might be termed “men’s way of praying” with women’s. At least in today’s readings, men pray that God might intervene to slaughter their enemies. In contrast, the woman in today’s gospel confronts the power structure of her day as her way of praying. That is, she persistently works to bring her world into harmony with God’s justice.

Take that first reading from Exodus. . . . Did it make you raise your eyebrows? It should have. It’s about God facilitating mass slaughter. It tells the story of Moses praying during a battle against the King of Amalek. It’s a classic etiology evidently meant to explain a chair-like rock formation near a site remembered as an early Hebrew battleground.

“What means this formation?” would have been the question inspiring this explanatory folk tale. “Well,” came the answer, “Long ago when our enemy Amelek attacked our people, Moses told Joshua to raise an elite corps of fighters. During the course of the ensuing battle, Moses watched from this very place where we are standing accompanied by his brother Aaron and another friend called Hur.

Moses raised his hands in prayer during the day-long battle. And as long as he did so, Joshua’s troops got the better of Amalek’s. But Moses would get tired from time to time; so he’d lower his hands. When he did so, Amalek’s troops got the better of Joshua’s.

“To solve the problem, Aaron and Hur sat Moses down on this stone you see before us. They held up his arms during the entire battle. That strategy saved the day. Joshua won his battle “mowing down Amelek and his people.”

So here we have a God who responds to ad hoc prayers and reverses history so that one group of his children might “mow down” another group of people he supposedly loves. Hmmm. . . .

In today’s gospel, Jesus has another approach to prayer. For him, prayer is not an ad hoc affair – about changing God’s mind. Rather, praying always represents the adoption of an attitude that consistently seeks justice for the oppressed. Praying always means living from a place that won’t let go of justice concerns like those that drive Medea Benjamin, Elizabeth Warren and Amy Goodman.

To illustrate that point for his own time, Jesus tells a comic parable about a persistent woman. (Remember, he’s speaking to people who have no power in a legal system, which, like ours favors the wealthy and powerful.)

“Imagine a judge,” Jesus said. “He’s like most of the judges we know. He doesn’t give a damn about the God of the poor, and he doesn’t care what people like us think of him.” (Already Jesus’ audience is smiling seeing a funny story coming.)

“But then along comes this widow-woman. Like all of us, she’s poor, and as usual, the judge pays no attention to her.” (Jesus’ audience recognizes the syndrome; they nod to each other.)

“But this woman’s a nagger,” Jesus says. (Now his audience is snickering and chuckling.)

“She just won’t let go. And she’s strong and aggressive besides. She comes back day after day insisting that she get justice against her adversary. And as the days go by, she gets more and more insistent – and threatening. So much so that the judge starts getting worried about his own safety.

(Laughter from the crowd . . .)

“’While it is true,’ he says to himself, ‘that I neither fear God nor respect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’”

In other words, this macho judge is afraid of this poor widow; he’s afraid she’ll come and beat him up!

Can you imagine Jesus saying that without smiling broadly – and without the crowd roaring in laughter?

Anyway, here’s Jesus point: “If an unjust judge responds to the prayer of the poor like that, how do you suppose the All-Parent will respond when we ask for justice? The All-Parent will respond swiftly, Jesus says, because that’s who God is – the one who (as Martin Luther King put it) has established an arc of history that bends towards justice.

Prayer, then, is about reminding ourselves of that fact, trusting and having faith that in the long run justice and truth will prevail. Taking that position in the face of overwhelming evidence to the contrary, takes great faith that’s harder and harder to find.

So Jesus ends his parable with the rhetorical question, “When the Son of Man returns, do you think he’ll find that kind of faith anywhere?”

What I’m suggesting here is that today we’re more likely to find that kind of faith, that kind of prayer, that kind of persistence in women rather than men. The example of social activist Medea Benjamin encourages us to find our voices in defense of the voiceless in U.S. prison camps throughout the world. Politician, Elizabeth Warren, calls us to pray always by calling into question received truths like those surrounding “self-made men.” Amy Goodman and her “War and Peace Report” inspire us to renounce ideas of God that call us to “mow our enemies down.”

Thank God for persistent women! We men have an awful lot to learn from them.