Abstract
As followers of Jesus, we know we are called to imitate Christ, and we even reflect on how we are to empty ourselves and share the blessings God gives us so that all may experience God’s abundance. Yet many of us fail to recognize how filled we are and never really consider how self-emptying might transform our societies, faith communities, and institutions. White privilege has been an academic concept for decades. Yet the racial, economic, ecological, and medical injustices of the twenty-first century have brought the topic into sharper focus, personally and collectively. The Church has struggled and been divided. Robertson presents a sound reflection on how Christians, predominantly us White ones, can follow Jesus on a path toward true liberation from ignorance to spiritual transformation and praxis that will make a difference for all creation.
Robertson grounds this social and theological exploration with an epigraph, the Kenosis Hymn from Philippians 2:1–11, which says in part, Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus, (Phi 2:3–5).
He then introduces the book with a reflection on the COVID-19 pandemic and the stark reality of privilege which many sought to ignore or downplay despite the gruesome evidence. He reminds that while most will avoid conversations about privilege because they pry us open and reveal personal and uncomfortable truths, “it is imperative for Christians not to run from these conversations but rather lean into them all the more” (pp. 4–5). In Jesus, we have, as Robertson notes, a radical rabbi to lead us as we examine privilege from the perspectives of religion, ethics, social issues, and spiritual formation.
Robertson looks at “the problem of privilege” and states the importance of self-awareness and reflection on privilege that we all possess and how privilege isn’t inherently and morally wrong, rather how we use or abuse it matters. He helps us define privilege and connects it with societal structures and implicit bias. Not being aware is spiritual blindness, and we can be transformed by self-emptying through self-examination and reckoning.
He introduces our struggle with “paradoxology.” The early followers of Jesus didn’t just talk the talk, they walked the walk. They lived out the radical way of thinking and being for the community, not themselves individually. Robertson raises the question of sacrifice, particularly for the already oppressed, because Jesus was primarily concerned with empowerment of the oppressed. To follow Jesus and empty oneself of power and privilege makes it possible for others to be empowered, “—which is precisely the opposite message of the narrative perpetuated in each generation as power, privilege, and status are sought through conformity, corruption, and exploitation” (pp. 36–37).
Robertson invites us to adopt “a new mindset” as central to our emptying and transformation that is built on self-examination with “discipleship as doing.” Robertson uses the Beatitudes in Luke 6 to explore how we are filled to be emptied and do the hard work required for justice and equity by inconveniencing ourselves for the wellbeing of others. He writes, “Jesus was advocating for a faith that was manifested not primarily in religious ceremony or ritual, but in principled actions that brought actual change—” (p. 54).
The remaining chapters of the book walk through the Kenosis Hymn as a summary of how Jesus lived his life, and how we, as followers and disciples, should as well (p. 59). Using individual verses from Philippians 2:6–13, Robertson challenges people of privilege who claim to be Christian to own our identity so that we can name collective responsibility and take action to live “other-centered” lives, mimicking our radical rabbi, Jesus. He theologically grounds how we need to exchange roles as we empty ourselves by using our identity to empower others. Robertson names two necessary paths of action as Jesus did—activism and advocacy—that will transform community and political systems, like the Church. Using the writings of Cynthia Bourgeault and Richard Rohr, Robertson helps us move toward our own kenosis and death of ego and self, emptying of power so that others may thrive. Robertson writes, “the Kenosis Hymn suggests that Jesus’ willingness to surrender his power and privilege in service of those with little power and privilege resulted in a sense of exaltation” (p. 109). When this new kind of power is revealed, it is clearly not for the self and is absolutely for the good of others, and all creation is exalted. By harnessing radically subversive and kenotic power, we will dismantle Christian hegemony and transform the Church. Robertson notes how he discovered that “fear is the opposite of love” (p. 129). On this journey of insurrection, we should fear when things don’t get difficult for people of privilege because it is then there will not be resurrection and love.
I was captivated by this book because of my own work for liberation from abuse of privilege and self-discovery. As I read, I was thinking of contexts and situations where I will use my privilege to help others name, own, and transform theirs. I was also continuously asking how this kenotic journey is engaged with the marginalized. Yes, I and other Whites have the majority of implicit and explicit privilege work to do on the path to liberation. However, it’s not a static process; it is dynamic. Privilege is present in all systems and communities. Eric H. F. Law’s model “The Cycle of Gospel Living” was always in the background as I read this book. The powerful and privileged must choose the cross and death so that the powerless can find resurrection and life, and we all must use our privilege in ways that empower others in this cycle. Robertson helps us see and understand this happens when we humbly empty ourselves and let God use us for the thriving of God’s creation.
The book warns that now is a legitimate time for fear and trembling. “Our exploitation of creation for our own benefit has literally brought us to the brink of death” because of our ego, self-centeredness, and ignorance, “which is a stunning example of just how blind privilege and entitlement can make us” (p. 132). Name it. Own it. Change it.
Each chapter has suggested discussion questions for personal or group use, making this ideal for youth and adult formation or community book groups. Robertson also provides a list of recommended resources to further social and spiritual formation.