Greetings! This summer I have been reading Gareth Higgins, Steve Charleston, Ched Myers and others, going deeper to expand my understanding of reparations in the context of the Way of Jesus and Liberation Theology. This fall we will be engaging in several context’s to continue this conversation.
Nikki Sanchez in this Ted Talk puts it plainly to settlers: “This history is not your fault, but it is absolutely your responsibility.”
https://youtu.be/QP9x1NnCWNY
“If you make victims and survivors the ones who are most responsible for reconciliation, you’re harming them again. The people who are most responsible for reconciliation are the people responsible for creating the harm in the first place.”
Northern Irish peace activist and author Gareth Higgins, founder of The Porch, author of How not to be Afraid.
Liberation theology, grounded in the Way of Jesus, emphasizes justice for the oppressed and calls Christians to take radical action against systems of inequality. When applied to reparations for Indigenous, BIPOC, immigrant and other marginalized communities, this theology provides us a restorative imperative to address historical and ongoing injustices.
Jesus’ life offers a model for reparations through his solidarity with the marginalized. He aligned himself with those oppressed by societal, political, and religious structures and actively worked to dismantle these systems. Liberation theology teaches that true discipleship involves not just charity but a commitment to justice—standing in solidarity with Indigenous, immigrant, refugee and other marginalized communities and working together towards their liberation.
Gareth Higgins, Irish Peace Maker and author of How not to be Afraid, wrote that “the people who are most responsible for reconciliation are the people responsible for creating the harm in the first place” is crucial in the context of reparations. It underscores that the responsibility lies with those who have benefited from colonization and perpetuated harm. Reparations are not merely financial compensation but a baptismal commitment to correct the wrongs of history and restore dignity to Indigenous communities.
Higgins emphasizes that placing the burden of reconciliation on victims and survivors further harms them. Rather he suggests that “those in positions of power must lead the reparative efforts.” This aligns with the Way of Jesus, who challenged the powerful to take responsibility for justice. Action grounded in faith means that Christians must actively participate in dismantling oppressive systems and supporting Indigenous-led initiatives for reparations.
Fundamental to the Way of Jesus are the values of love, justice, and reconciliation. Love requires centering Indigenous voices and experiences. Justice demands returning stolen lands and resources, while reconciliation involves rebuilding relationships on the basis of mutual respect and trust. Reparations become a means of living out these values in a concrete, transformative way.
Liberation theology, rooted in Jesus’ teachings, envisions the Realm of Heaven as a reality where all people live free from oppression. Reparations are a step towards this vision, undoing the legacies of colonization and fostering true peace and justice. By engaging in reparations, we Christians embody the Way of Jesus—together working towards a world where all, especially Indigenous communities, can thrive.
Gareth Higgins’ insights viewed through the lens of liberation theology, suggests that reparations for Indigenous communities are not just a political or economic issue but a deeply spiritual one. It is a call to justice and action that mirrors the life and teachings of Jesus. Christians are invited to participate in this work as an expression of their faith—a faith that seeks to heal, restore, and bring about the Realm of Heaven on earth.
Shalom
Rex
