Dear Friends of the Way,

How can I not be part of the problem: I often ask myself this question. As a white, straight, cis-gendered, male, able-bodied, economically-advantaged, mainline Protestant, American citizen, there is not a lot in terms of classic diversity that I bring to the table. This can be a challenge when one is committed to God’s preferential option for those experiencing oppression. What’s my role in the divine commonwealth, other than to get out of the way? Is my presence with another an act of solidarity or of benevolent paternalism?

Often, unjustly advantaged persons like myself feel resentful or guilty when they hear about a sacred preferential option from the “underside.” Neither response is particularly helpful. We all have to find where we fit into the story of God’s people struggling for dignity, and sometimes that means that we find we have more in common with Pharaoh than with enslaved Hebrews. But there is a place in God’s vision for Pharaoh, too: “Let my people go!”

I find that persons like myself, and churches that cater to persons like me, are generally ill-equipped to respond to the divine call, because it is not initially addressed to us. God reaches out first to those being trampled upon, and my role is to remove my foot. That is how I get to participate in the divine commonwealth. There can be no healthy relationships while oppression is ongoing. I get to be saved from oppressing others after they are saved from domination.

For this to happen, I need divine assistance, what is traditionally called “transcendence.” But it does not come from on high, an image which only serves to perpetuate the rule of the powerful. I need to hear the sacred voice not vertically but horizontally: through my neighbor, my enemy, and the excluded. Then and only then can I discern God’s call for me concerning that relationship.

Even when one has an experience that calls into question what is good, or acceptable, or just, there is the ongoing risk of trying to control relationships with oppressed communities under the guise of mutuality and repentance. “Don’t you know I’ve seen the light and can be your partner now?” Well, just because you are aware of the unjust power you have doesn’t make you innocent of it. Power differentials don’t disappear because you don’t like them. Being honest about the situation is a good first but not last step. At the end of the day, I live in hope that the divine can take situations of unjust influence and transform us into humble partners.

That would be real transcendence from below.