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Duke Kwon

@dukekwondc

Feb 14, 2022

While the postbellum promise of "40 acres and a mule" is typically credited to Union General William Sherman, the idea itself was derived from the words and advocacy of Reverend Garrison Frazier, pastor of First Bryan Baptist Church in Savannah, Ga. #BlackReparationsHistory

On January 12, 1865, Gen Sherman and Sec of War Edwin Stanton met with a group of twenty black ministers from Savannah discuss what they wanted for their newly freed people. The highly respected Rev. Frazier, aged 67 at the time, was chosen to speak on behalf of the group.

During the meeting, later known as the Savannah Colloquy, he was asked a series of questions. Frazier, who had purchased his & his wife's freedom for $1k in gold/silver only 8 years prior, responded with powerful and persuasive words, such as the following:

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Duke Kwon

@dukekwondc

Nov 24, 2021

Can't shake from my mind just how unlikely this #McMichaelBryanTrial #AhmaudArbery verdict was:

• Original DA shielded the suspects from arrest (showing them "affection and favor") and obstructed police. She has been indicted for the coverup.

• Case was handed over to a second DA, who 1) wrote a letter to police arguing that there was insufficient probable cause to arrest suspects, 2) then recused himself, 3) but only after Arbery's mom highlighted a conflict of interest involving his son.

• The case turned only after cellphone video went viral and gained nat'l attention. The video was 1) recorded by one of the now convicted murderers, not a bystander, and 2) leaked by a local lawyer with support of the suspects, who may have expected the video to exonerate them.

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Duke Kwon

@dukekwondc

Nov 23, 2021

@JonathanLeeman

1. Although we are not the major characters in this plot, I want to offer some brief thoughts in response to @JonathanLeeman's recent article, which cites my/Greg's work as a noteworthy example ("to a T") of the so-called deconstruction project's discursive script.

2. Notably, we are set in close proximity to deconstructionist "wolves," or wolves-in-denial who "never think they are wolves," or prospective wolves who "soon discover their sitting on the very [confessional] branch the project is trying to saw through." Well, alright then.

3. Foremost, it strikes me as odd that Leeman identifies us as proponents of a project that "doesn't begin with exegesis but with exegeting the exegete" when the beginning of our public engagement was a book we wrote that broadly surveys 300+ years of exegesis/ethical reflection.

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Duke Kwon

@dukekwondc

Oct 14, 2021

1. The “third way of the gospel” has been used as a rubric for public life. Its main point is to stress that Christ's kingdom (upper register) reveals a politics “from above” (Jn 18:36). The gospel transcends human political categories (and false binaries)—and critiques them all.

2. However, this “third way” is often presented with a rhetorical “balance” (e.g., “the gospel is neither...nor...”) that implies that kingdom faithfulness necessarily entails political-cultural centrism and an equitable critique of each side.

3. But the gospel doesn't critique each side in symmetrical fashion on every issue. At times the best public expression of a particular kingdom principle or priority may be found on one end of the spectrum. The still transcendent gospel might make us “lean left” on one issue...

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Duke Kwon

@dukekwondc

Jul 23, 2021

To all who repeatedly cite Ezekiel 18:20 as if it were the scriptural deathblow to all things reparations:

Stop it. 😉

A Christian account of reparations isn't grounded in the imputation of a predecessor's personal guilt to an innocent party.

Rather, it is grounded, in part, in an old Christian ethical tradition that reads Numbers 5:8 as requiring stolen goods to be returned to descendants of the originally injured party, i.e., heirs whose rightful possession those good would have been had they not been stolen.

See, e.g., Aquinas (1456), Robert Some (1562), John Wemyss (1632), William Fenner (1648), Watson (1668), Baxter (1673), Ezekiel Hopkins (1692), William Beveridge (1711), Randolph Ford (1711), White Kennett (1719), Thomas Boston (1773), Thomas Ridgley (1814), William Plumer (1864)

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Duke Kwon

@dukekwondc

Jul 21, 2021

1/ I’d like to offer a some responses to several of the questions raised by Rev. DeYoung in his review. Some critics are suggesting that we focused on methodological concerns in our essay b/c we—intimidated by his arguments—had no substantive response. We predicted this reaction:

2/ Again, this is false. As explained, we regularly engage these questions & study them; they warrant sustained reflection. But we also believe DeYoung's methodology shapes/distorts many of his questions. This is why we sought to expose and critique his method first and foremost.

3/ What follows, then, are brief and provisional responses to some of DeYoung’s critical assessments. Importantly, they are offered against the backdrop of our previous essay. We continue to reflect on these questions & others, and invite you to do the same with curiosity & hope.

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