The Rev. Dr. Kelli Brown Douglas manages to sum up several threads of what I call OtherWise — woven right up in there among that (annoying) Christian theology (which I can neither tolerate nor ignore).
To move to be free.
To vision beyond the binary
to see what is really there.
To address privilege
and be in solidarity
with the crucified of our time.
Her full comments weaving Black Church traditions of Exodus with Trinitarian theology are certainly worth a listen, especially for those who go in for all that sitting still talking about stuff approach (though her holding tension between her Episcopalian and Black Church contexts is also fun to watch).
We can’t try to move to the center. We’ve got to try to move to be free. That’s our call.
When I talk about a discourse of resistance, I’m talking about trying to find a way to gain a new perspective, a new worldview, a new way of seeing the world that frees us from this box of dualistic, binary thinking and seeing, because it always sets things in opposition to one another (doesn’t it). It doesn’t allow us to see that which is fully there.
Such a discourse compels us to always empty ourselves of the privileges that we hold in order to identify with this God who is always on the side of the crucified class of people in his own time, as we should be on the side of and in solidarity with the crucified people in our own time.
And here is a bonus KBD excerpt on resurrection, as I think it’s important to not let crucifixion theology ever have the last word…
The resurrection shows that evil has no stable existence. In the end, the one that was crucified was restored to life. Thus, a mockery was made of prevailing political and religious forces. In the end, the crucifixion and resurrection of Jesus witness to a force that restores justice to the universe. It is a force that repudiates and virtually makes a joke of the crucifying powers in the world.
~ Rev. Dr. Kelli Brown Douglas
in “Crucifixion, Resurrection, and the Reversal of Power”