A few weeks ago my son, Logan, engaged me in conversation about my job as a Paraprofessional educator for the Springfield Public

School system. Logan is twelve and the stereotypical picture of a third-culture child. He and his brother are making the cultural transition from an African context to an American and are concerned with questions of normality. He opened the conversation with this question. Dad, are the kids you work with at school considered normal? I responded, No, most people would not consider them normal because of their disabilities. But, Dad, dont you think that in their minds they are normal and we are the ones with a disability? Could it be they think their way of living is the way it is supposed to be and we just get in the way of what they want to do? His response took me by surprise and illuminated some new insights about my son. First, trying to discover whether or not he is normal in an American context weighs heavy on his mind. Second, his attempt to seek the broadest definition of normal shows a positivist bent and demonstrates his effort to see life from multiple perspectives. Third, processing the concept of normalcy in light of his experience(s) exhibits a keen mind. I am proud of his sociological awareness and his compassion for those labeled different. On the other hand, I am apprehensive about my ability to provide Logan a working definition of normal without employing exclusionary culturally biased language. Defining normal reveals the distorted lens of privilege through which I picture life. My son, however, perceives normality with a broader lens of diversity and experience. The basic human desire of being seen, included and accepted1 may push him toward a more narrow construction of normal one where exclusion instead of inclusion becomes predominant.

Allan Johnson, Privilege, Power, and Difference (New York: McGraw-Hill, 2006) 55.

Allan Johnsons book: Privilege, Power, and Difference, may not necessarily help me to answer Logans particular question but it does further illuminate my biases. Consequently, my self-awareness of how I use or abuse personal privilege empowers my potential to guide Logan toward a better use of his stubborn ounce.2 He will understand that, in certain contexts, his ethnicity and gender will (whether we like it or not) grant him certain privileges. He must choose whether to use his advantage selfishly or for the greater good. Thankfully, I have influence on his choices by the example I provide for him through my values and actions. Johnsons book elucidated two values I want to emphasize to Logan as I help to facilitate his journey toward discovering the meaning of normal. The Nature of Human Fallenness Permeates Every Part of Life Throughout Johnsons book, I found myself considering the pervasiveness of humankinds fall from grace. The very fact that privilege, power, and difference exist stems from Adams fall. After having fallen from grace, Adam assigns blame to Eve for the Garden event.3 This act gives insight into humanities need to justify individual actions at the expense of labeling or defaming others. Johnson speaks of an approach used by human resource managers (and others) called the tin-cup4 to get the privileged to consider the underprivileged. This approach attempts to get people to act in a virtuous manner but usually only results in arousing a sense of obligation.5 Johnson, however, asserts the need to move people from the obligation to ownership.6 Put another way, helping people see beyond doing the occasional polite thing and instead accept their responsibility in being a part of the problem.

Ibid, 136. See Genesis 3:12. All Scripture quotations are from the Holy Bible, New International Version (Grand Rapids: Zondervan Bible Publisher, 1978). 4 Ibid, 71-72. 5 Ibid, 72. 6 Ibid, 73.
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In some aspects, I agree with Johnsons ideal but believe he misses one crucial element to move people along the path to ownership: the fallenness of humanity. Johnson assumes human beings are able in their own power to consistently do good; and that humans also have some innate sense of otherness. The biblical narrative of human history points to humankinds propensity for selfishness and to do only those noble things that bring direct benefit.7 As a father I want to provide numerous possibilities for Logan to experience a wide range of cultural experiences. However, as a Christian I want him to filter the actions and systems of these cultures through the lens of human depravity and the power of the gospel to affect change. I want him to consider how the gospel of Christ works to redeem the actions and systems of cultures. The ability to exegete the redeemable qualities within a culture will empower Logan to use the gospel, not as a tool of division, but of reconciliation. The Possibility of Reconciliation Comes Through The Means of Gods Grace. Johnson does not seem to champion the concept of reconciliation. Instead he calls it wishful thinking.8 His premise strongly suggests the privileged wreak havoc through war and other means doing irreparable damage. The privileged perpetuates a never-ending cycle of oppression because they have the luxury of living with their eyes closed. A part of me wants to affirm Johnsons indictment of the privileged. After all, I have watched the cycle of poverty perpetuated by the policies of large corporations in Southern Africa. These policies deliberately gave advantage to the few, while turning a blind eye to the worker on the ground unable to afford decent housing. If Johnsons assertions represent the end of the matter, then, reconciliation reduces to the sphere of wishful thinking. However, his position is not the end of the matter. Johnson does not recognize the powerful means of Gods grace to bring humanity together.
7 8

See Romans 7:18; Ibid, 66.

As hard as I tried, I could not find a definitive answer by Johnson to bring about the end of privilege, power and difference. He certainly offers some helpful suggestions and strategies for creating environments of tolerance and politeness (especially in Chapter 9). I would agree with Johnsons proposal that the privileged accept their part in the problem.9 Furthermore, the principle of listening and learning from others is always appropriate.10 Nevertheless, because Johnson has no faith in the hope of reconciliation, these exercises develop into nothing more than matters of civility making minimal change. The privileged walks away thinking he or she has done the right thing; and the oppressed remain in the same position as before. A catalyst that bridges the gap between the two parties in order for the conversation to have real meaning must exist. The Christian community would call that bridge grace. One may argue that common grace is at work whenever one person takes the time to listen to, learn from; or do something for, another person. I think this argument carries much weight. Gods common grace produces the means by which more grace comes to light. If a privileged person listens to an underprivileged person (and vice-versa), it is a demonstration of common grace. If that same person gives the underprivileged a helping hand, then, a demonstration of Gods common grace is made visible. However, the fallenness of humankind (as we have discussed earlier) lacks the wherewithal to sustain goodness in his or her own power. The reconciliation hoped for but denied by Johnson can only come as humankind appropriates other means of Gods grace. True reconciliation begins when human beings reconcile with God. Reconciliation is facilitated by the salvific work of Jesus Christ.11 The possibility of reconciliation to God opens the door for the prospect of the privileged and underprivileged being reconciled to each

Ibid, 137. Ibid, 141-142. 11 See Romans 5:10

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other. The Apostle Paul asserts that reconciliation to God, through Christ, makes those who are in Christ the righteousness of God.12 Righteousness is that state God intended for humankind from the beginning.13 Furthermore, having been made righteous, humankind can act in appropriate ways offering justice or the virtue which gives each his due14 through the power of the indwelling Holy Spirit. Redeemed humanity looks forward to the hope of reconciliation with fellow humans because they have experienced the reconciling grace of God. The Holy Spirit provides sustaining grace and convicts individuals of their failure to act righteously and prompts them to act in ways that promote reconciliation. Of course, this assumes the Christ follower walks in submission to the leadership of the Holy Spirit. What lessons will Logan learn to assist him in defining normal? Simply put, he learns that Gods grace has transformative power. He learns, that even though taking advantage of ones privilege may seem normal by societal standards; it fails to meet the standard of Gods righteousness. Additionally, Logan learns the necessity of relying on Gods justification as the foundation from which he transforms into an agent of reconciliation. He must first reconcile with God, and in so doing, he returns to Gods intended state of being.

See 2 Corinthians 5:11-21 Blue Letter Bible. "Dictionary and Word Search for dikaiosyn (Strong's 1343)". Blue Letter Bible. 1996-2012. 5 Feb 2012. <http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G1343 > 14 Ibid, Blue Letter, dikaiosyn.
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12

Bibliography Blue Letter Bible. "Dictionary and Word Search for dikaiosyn (Strong's 1343)". Blue Letter Bible. 1996-2012. 5 Feb 2012. <http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G1343 > Johnson, Allan. Privilege, Power, and Difference. New York: McGraw-Hill, 2006.