Up-down theologies of domination have not served the world well.  Even the more liberal and entirely post-modern theologies of “stewardship” are still stuck in that up-down schema that inordinately privileges the human being in an anthropocentric hierarchy.  All this points to the need for a serious rethinking of the one, cosmic, male creator god who rules all things.  Talk of creation and the single creator it implies is not possible for those of us who take seriously the collateral-egalitarian balance and community-ist living.

Buffalo Shout, Salmon Cry” Tink Tinker, 178,179.

as white Christian settlers

The truth of the matter is that, as white Christian settlers, we are much more aligned with the Egyptians than the Hebrews/Israelites, since we have benefitted from a history of colonial violence, genocide, deception, exploitation and racism.  We are firmly located among the oppressors, and this sets us fundamentally at odds with the God of the exodus, the liberator of the oppressed.  This God is radically opposed to the brutal concentrations of wealth and power ascribed to the Egyptian regime in the exodus narrative, and, I would infer, opposed to the political and economic hegemony evident in the construction and consolidation of the colonial Canadian state.  In the effort to ensure superiority and domination, Christian settlers have readily enlisted the biblical God among the endorsers of expanding accumulation of political power and material wealth, completely suppressing the understanding of God as Creator and humans as creatures living in harmony and humility with other creatures and the earth, a truth firmly embedded within the sacred traditions of Indigenous culture(s).

Dave Diewert, “White Christian Settlers, the Bible, and (De)colonization” in Buffalo Shout, Salmon Cry, page 134.

The Kingdom is …

The Kingdom is a glimpse of true manhood and womanhood, without fear or stereotypes or abuses from the world. We are the restored image bearers in concert together, all participating, all parts functioning with holy interdependence. It’s trust and laughter and holy risk taking; it’s vocation and work and worship. It’s sharing leadership and responsibility. It’s turning away from the language of hierarchy and power to the posture of servanthood. It’s affirming all the seasons and callings of each other’s lives. It’s speaking out and working and advocating on behalf of our oppressed brothers and sisters around the world.

Sarah Bessey, “Jesus Feminist” page 165.