BF10602: Understanding the Bible as a Progressive Christian
Week 4 Reflection Paper
Using what you have read in and about the Book of Joshua, what you have learned thus far about the Book of Ruth, and the exemplars of Ruth-like and Orpah-like figures in American history noted in Donaldson’s article, reflect on the use of divinely inspired genocide as a recurring theme in history.
The theme of divinely inspired genocide, prominently featured in the Book of Joshua, presents a complex and morally challenging narrative for modern, peace-loving Christians. The Book of Joshua depicts Yahweh commanding the Israelites to conquer Canaan and utterly destroy its inhabitants (Joshua 6:21), including the obliteration of their religious symbols and cultural markers. This directive aims to secure the Promised Land for Israel, but it raises difficult questions about divine justice and the justification of violence in the name of religious mandate (using the Hebrew term “herem”, meaning a divinely commanded act of total destruction, wherein conquered peoples, their cities, and possessions were "devoted to destruction" as a form of consecration to God).
The idea of “herem” has marred history. Medieval Crusaders, believing they acted on God's will, slaughtered Muslims and Jews, mirroring Joshua's conquest. Similarly, European colonialism, justified by doctrines like the "Doctrine of Discovery" and “Manifest Destiny” rationalized the genocide of indigenous peoples. This belief in divine mandate, as seen in Joshua, fueled oppression. Recognizing these patterns is crucial to understanding the dangers of religious extremism and the need for critical engagement with religious texts. We stand again at the crossroads of this narrative being adopted by the Chinese, the Russians and perhaps even the United States, so this story and its devastating results throughout history remains a cautionary tale to us in modern times.
The Books of Joshua and Ruth are genealogically intertwined through Rahab, a Canaanite woman featured in Joshua's conquest narrative, who later becomes the mother of Boaz. Rahab's act of aiding Israelite spies during the fall of Jericho results in her integration into the Israelite culture and lineage, a move that mirrors Ruth's later assimilation into Israelite society. Both women, considered "indigenous" figures within their respective narratives, are foreign women who transition from paganism to monotheism, and are ultimately absorbed into the genealogy leading to King David. This genealogical connection links the violent conquest of Joshua to the seemingly peaceful narrative of Ruth, highlighting a shared theme of foreign women aligning with Israelite men and contributing to the formation of Israel's royal lineage. This narrative contributes to the idea that “winners always write history” but leaves traces of the stories of conquered and marginalized people we must seek out as Donaldson does in order to understand the whole truth of ancient stories.
In pursuit of this truth, Donaldson offers a different and more nuanced perspective on how Naomi - who is usually portrayed as the hero of the story - contributes to the cultural assimilation of her people[1]. Although the Book of Ruth is most often used to highlight an idealized story of inclusion, ethnic harmony, and a beautiful bond of love and commitment between women, Donaldson invites readers to consider a more critical interpretation from a Native American perspective. Ruth, a Moabite woman, chooses to remain with her Israelite mother-in-law, Naomi, and to embrace her people and God (Ruth 1:16–17). She eventually marries Boaz, an Israelite, and becomes an ancestor of King David. The birth of Obed and his integration into the Israelite lineage of David completes the narrative of Ruth’s assimilation. Donaldson draws a parallel between Ruth and Pocahontas, invoking the concept of the "Pocahontas Perplex[2]," wherein Indigenous women are mythologized for aiding colonizers and facilitating assimilation.
In contrast to Ruth, Donaldson highlights Orpah, Ruth's sister-in-law, as the possible hero of the story, because when Orpah chooses to return to her "mother's house" and her own people (Ruth 1:14), Donaldson sees Orpah's decision as an act of resistance against assimilation, a choice to preserve her traditions and honor her ancestors. From a Native American perspective, Orpah embodies hope by not rejecting her traditions, unlike Ruth, who integrates into Israelite society. This provides a very different point of view from an indigenous theology perspective that can be useful in decentering dominant narratives in a multicultural church.
[1] Donaldson, Laura E. (2008). The Sign of Orpah: Reading Ruth through Native Eyes. In Vernacular Hermeneutics, R. S. Sugirtharajah (Ed.), pp. 159-170. Sheffield: Sheffield Academic Press.
[2] Donaldson. P 166
