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Worship and Killing: Who did George Washington _________?

11/8/2010

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In Carolyn Marvin’s Blood Sacrifice and the Nation, she notes (perhaps stating the obvious) that “Americans have rarely bled, sacrificed or died for Christianity or any other sectarian faith.  Americans have often bled, sacrificed and died for their country (9).” She also observes that legitimate killing is reserved for the behest of the deity in most religious systems (10).  Which brings us to George Washington...
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There are numerous books, blogs and articles attempting to make some case regarding whether George Washington was "a Christian," generically, by some standard of orthodoxy or pious practice.  To that milieu, I add my own rather UNorthodox assessment: In 1779, publisher John Bell wrote that Washington was “a total stranger to religious prejudices, which have so often excited Christians of one denomination to cut the throats of those of another.”[i] This is evidenced by Washington’s forceful instructions to Benedict Arnold that he be “particularly careful” to avoid any disrespect of Catholicism in the Canadian expedition, even punishing officers who engaged in such actions.[ii] Nonetheless, historian Joseph Buffington (1855-1947) praised Washington’s wisdom in making the “Christmas Day” (actually December 26, 1776) attack on Trenton, NJ.  Buffington wrote that Washington devised the attack because he was “filled with the Christmas spirit himself… [and] knowing the German and British love of Christmas and their joy of Christmas cheer… [they] would, of all nights in the year, be off guard.”[iii] Reportedly, when Washington was informed by General Sullivan that the weather inhibited the army’s weapons from firing, Washington retorted “Tell General Sullivan to use the bayonet. I am resolved to take Trenton."[iv]
 So foreign to the throat-cutting religious prejudices of denominations, Washington apparently had no qualms about taking advantage of the celebration of a Christian holiday to kill (in this case 23) other Christians for his political prejudices.[v]  All told,
“If to be a member of a Christian church, to attend church with a fair degree of regularity, to insist on the importance of organized religion for society, and to believe in an overruling Providence in human affairs is to be a Christian, then Washington can assuredly be regarded as a Christian.”[vi]

[i] Boller Jr., Paul F., George Washington and Religion, 118.
[ii] Boller, George Washington and Religion, 124.
[iii] Boller, George Washington and Religion, 21.  Howard Peckham, ed.  The Toll of Independence: Engagements and Battle Casualties of the American Revolution (Chicago: The University of Chicago Press, 1974), 27.  It is granted that few groups of Christians throughout history would qualify if this test (unwillingness to kill other Christians) was applied.  Stories of informal Christmas Day truces during WWI are as heartwarming as the stories of the resumption of killing the following day are painful.
[iv] Wright, Kevin. “The Crossing and Battle at Trenton – 1776” An article for Bergen County Historical Society. http://www.bergencountyhistory.org/Pages/crossingatdtrenton.html
[v] Peckham, The Toll of Independence,  132.
[vi] Boller, George Washington and Religion, 89-90.
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Liberation in White and Black

10/28/2010

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In 1998, I first walked through the doors of The Church of the Advocate (Episcopal), in North Philadelphia and found myself facing a mural that illustrates Exodus 12:29, “The Lord smote the first born of Egypt…(KJV).”  At the time, I was living and working in contexts where I was frequently the only White person present and I considered myself quite comfortable.  When I saw the painting of a fierce Black man in broken shackles driving a dagger towards the throat of a ghastly White face, I felt unsafe.  I did not want to be identified with that White face by anyone who might identify with the Black liberator.  White guilt and fear die hard sometimes.  However, I and the friend who had brought me there were the only ones in the vast space and I was both too enthralled and too proud to jump back in the car and leave.  As I learned more about the way that the other thirteen murals connected biblical narrative with the story of African American history (trans-Atlantic slave trade, the suffering of plantation slavery, the abolition movement, segregation, civil rights, Black Nationalism, urban riots) I became more fascinated, but it was years before I returned and began to understand the historical and political context of the Episcopal Church or Philadelphia with regard to race and art.
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In the meantime, while taking a walk in Valley Forge Park in the Philadelphia suburbs, I happened upon Washington Memorial Chapel (also Episcopal) and entered.  It was initially just as disturbing for me, but in a different way.   The stained glass and carvings of the church told stories populated with far more uniformed White men with muskets and bayonets than biblical figures in robes.  The stories of English Protestantism, colonial North America and the Revolutionary founding of the United States (by George Washington in particular) superseded the stories I expected to find visualized in Christian churches.  This time my trans-national Christian multiculturalism and pacifism were offended by what appeared to me to be militaristic White nationalism in the place of worship. 

Shortly thereafter, the Church of the Advocate came back to mind and I realized that these places were in a sense having a sort of visual conversation, or perhaps an iconomachy (image war) about the meaning of the Christian faith, the Bible, America and freedom or liberation.
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    Matt Hunter, Ph.D

    Multidisciplinary religious scholar and practitioner

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