If Christians believe in a God of the oppressed, it is incumbent upon them to similarly locate themselves on the side of the oppressed.
God’s call is not to engage in politics of personal power or self-service, but engage in a politics of liberation, one that ends the idolatrous hold on power so many have.
The God present in the book of Jonah is a God who never gives up hope on anyone, even those who have perpetrated the worst evils. Also, the God present here is a God who demands that we repent thoroughly, completely, and without reservation. This is not a cheap reconciliation, but a very costly one indeed.
The introduction of radically liberative political concepts has profound implications for how communities understand punishment and vengeance. This particular political moment allows for a reconceptualization of power with regard to racism and scripture.
“Can’t the disadvantaged be advantaged without disadvantaging us? Does their uplift necessarily have to entail our own loss?”
In collaboration with the Voice and Voicelessness Project, UNISA, the Transatlantic Roundtable on Religion and Race will be sponsoring a conference, July 10-16, 2014, in Praetoria, South Africa, investigating “Social Struggle and Faith-Based Activism in ‘Black Empowerment’ Times.”
Isaiah 35:1-10 is a hopeful final statement to First Isaiah. Bringing together images of nature leading the way into a new world and release from political oppression, it continues to resonate in our contemporary situation.
