by Dr. Christian A. Eberhart,
Professor of New Testament Studies
at the Lutheran Theological Seminary,
with the assistance of Ron Bestvater
1. What is Social Justice? Towards a General Definition
Social justice is the general concern for human rights that asks whether these rights are equally available for people of different ethnic origins, religions, social status, and gender. Social justice, therefore, deals with, or might imply the equalization of possessions and income to create a society in which all can participate in its benefits and possibilities, and in which all have the right to work toward the full realization of their abilities. As such it can be a response to the fact that human societies are usually dominated by a minority of people who hold key political offices and/or are wealthy. Social justice can be viewed as an effort to counterbalances such tendencies and extend welfare and the possibility of fulfillment to marginalized members of a society.
2. Is Social Justice a Concern in the Bible? Social Justice and the Old Testament
The Old Testament envisions Israel, God’s chosen people, as a just society at all of its levels. One foundation of this justice was Israel’s memory of being an ethnic and religious minority in Egypt. Hence Israel’s Torah does not only stipulate: “You shall love your neighbor as yourself” (Leviticus 19:18), thus referring to one’s fellow Israelite. More striking is the command: “The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt” (Leviticus 19:34). The Torah requires justice in various areas of daily life as well, such as honesty when trading (Leviticus 19:35-36), fair treatment of Hebrew slaves including their release after six years (Exodus 21:1-11), and protection of widows and orphans (Exodus 22:22). Finally, political leadership was not exempt from such ideals. The administration of justice was central to the position, and for kings to be honorable was to exercise justice in their dealings with their subjects.
Despite such a vision of a just society it seems that justice did not always prevail in Israel. The ideal of kindness, justice and impartiality was sometimes contrasted by a reality of corruption, oppression and favoritism. In fact, many Old Testament writings are surprisingly frank in reporting how especially people in positions of authority abused their power for selfish purposes. 2 Samuel 11, for example, reports king David’s adultery with Bathsheba whose husband he had killed to cover up his actions. In addition, Old Testament writings mention how the rights of the poor and disenfranchised were trampled on. The Prophets became their vociferous advocates. Amos, for instance, complained that poor people are being oppressed and the needy crushed, but warns that the God of justice will avenge such injustice (Amos 2:4-9; 4:1). An historical link probably existed between Amos and the prophets Micah and Isaiah. Jeremiah 26:18f indicates that Micah preached in Jerusalem during the time of the ministry of Isaiah, and so it is likely that the young Micah may have been influenced by Amos’ preaching (compare Micah 2:6 with Amos 2:12; 5:11, and 7:10-11). Like Amos, Micah also exposed the injustice of Jerusalem, or of Israel and Judah (Micah 2:2: 3:1-4). As goes Jerusalem so goes the nation; as God’s judgment falls on Jerusalem, so it falls upon the nation. Micah especially criticized that people would worship God at the sanctuary without allowing God’s principles of justice and care to impact their lives:
With what shall I come before the LORD, and bow down before the exalted God?
Shall I come before him with burnt offerings, with calves a year old?
Will the LORD be pleased with thousands of rams with ten thousand rivers of oil?
Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul?
He has told you, O mortal, what is good. And what does the Lord require of you?
To act justly and to love mercy and to walk humbly with your God.
(Micah 6:6-8; see also Hosea 3:4; 8:11 –13)
3. Does Social Justice Exist in the Bible? Social Justice and the New Testament
In the New Testament writings, justice and justification are key words, and concerns for social justice appear at the heart of the gospel of Jesus. Already John the baptizer came to show “the way of justice (or: righteousness)” (Matthew 21:32). Jesus himself understood his mission in the tradition of the Old Testament prophets when he said that he came to fulfill the Law and the Prophets (Matthew 5:17). He was, however, also critical of how justice was administered at his time, and admonished people: “Unless your justice (or: righteousness) surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20).
If social justice was defined as a particular concern for those who are marginalized and oppressed in a society, then such ministry was absolutely essential to the mission of Jesus. He constantly crossed the boundaries imposed not only by his contemporary society which demanded that a person of certain standing should not have any contact with people of a lower class. Contemporary Judaism also insisted that a righteous person had to avoid those who were considered unclean such as Gentiles, people with certain diseases, and sinners. Contrary to those standards, Jesus maintained contact with many outsiders of his society. Hence Jesus countered exclusion by embrace (M. Volf). The following stories from the New Testament Gospels present examples of this attitude of Jesus:
Mark 2:13-17: Jesus enjoys the company of tax collectors and sinners;
Luke 7:36-39: Jesus does not object that a woman who is a sinner anoints his feet;
Mark 5:1-20: Jesus meets a person (the “Gerasene Demoniac”) in Gentile territory; the man lives in tombs which mark an unclean location;
Mark 5:25-34: Jesus does not object to being touched by a woman who, because she suffered from hemorrhages, is considered unclean;
Mark 7:24-30: Jesus meets a Gentile woman and acknowledges her faith.
In addition to that, Jesus actions were, above all, aimed at integrating the outsiders of society. For example, he refers to a Samaritan as a role model of compassion (Luke 10:29-37), and he heals those who were deaf or blind, or who suffer from leprosy – in doing so he also restores their social status (Mark 1:40-44; 7:31-37; 8:22-26; 10:46-52). Hence the mission of Jesus was guided by love and tolerance toward all who were poor, sick, outcast, or were considered sinners. The so-called “Golden Rule” became a guiding principle for this attitude: “In everything do to others as you would have them do to you; for this is the law and the prophets” (Matthew 7:12). Through his message and his behavior, Jesus became one of the most remarkable role models of social justice for all ages to come.
What is manifest in the behavior of Jesus was captured later by the apostle Paul in his letter to the congregations in Rome. There Paul flatly denies that some humans could earn their status of justification before God while others might not be able to do so. Paul argues that, instead, all humans are equally sinful (Romans 3:9-23). God has, therefore, made justification available freely through faith in Jesus Christ (Romans 3:28; see also Galatians 2:16). This justification becomes the foundation of a society characterized by love and radical inclusion in which xenophobia – the fear of those who are different – is overcome: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28; see also 1 Corinthians 13:4-5).
Christians who speak of and work toward social justice are not committing themselves strictly to ‘the rule of Law’ nor to ‘faith and order’ as though social justice were synonymous with a call to increased policing in their cities, or the right to bear and use small arms in defense of person and property. Rather social justice for a Christian means to invoke the Name of God in the pursuit of the just society that emerges from the love of the merciful God who is not only just but who also justifies the unjust through Jesus Christ.
4. Is Social Justice Mainly a “Biblical” Concern? Social Justice Beyond Judaism and Christianity
It should be mentioned that Judaism or Christianity are not the only religions who recognize the equality of all human beings. Other religions share similar commitments. Particularly the famous “Golden Rule” is a principle of respectful human interaction that is attested in various religions such as Hinduism (“Do not do to others what would cause pain if done to you”), Buddhism (“Treat not others in ways that you yourself would find hurtful”), Confucianism, Zoroastrianism, Taoism (“Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss”) or Islam (“Not one of you truly believes until you wish for others what you wish for yourself”); Native Spirituality even extended this awareness to include the earth (“We are as much alive as we keep the earth alive”).
In addition philosophers, secular humanists, and socialists promote a similar vision of society without the religious reasoning. In his work “The Republic,” for example, Plato (who is roughly a contemporary of some Old Testament prophets) developed the vision that an ideal state would rest on four virtues: wisdom, courage, moderation, and justice. Also politics remain open to those who seek social justice. Political involvement is not based on the exertion of ‘Christian power’ (as in ‘Christian politics’) but rather on the assertion of Christians that politically they do pursue the highest and best that is possible. Stanley Hauerwas, for instance, shows the importance of social justice in examining the martyrdom of Sir Thomas More through Samuel Becket’s play, “A Man for All Seasons.” More’s hope lay not in “the rule of law,” but rather in the “rule of lawyers,” specifically, lawyers whose consciences were ruled by such love of their sovereign under God as to resist their sovereign’s tyranny.
Today ideals of social justice are exemplified in the United Nations assertion that “human rights are based on respect for the dignity and worth of all human beings and seek to ensure freedom from fear and want.” Recently the United Nations added further social and cultural rights, including the right to satisfactory living standards; the right to education; the right to work and to equal pay for equal work; and the right of minorities to enjoy their own culture, religion and language.
5. Concluding Thoughts: Social Justice Today
Are we moving toward a better, more just world today? This question is difficult to answer on a global scale. Yet a few aspects regarding social justice may be pointed out which suggest that there are developments to make this world a better place. In our Western societies and cultures, postmodernism has gradually developed to become a prevalent force. What does this word stand for? Postmodernism summarizes skepticism toward interpretations that claim to be valid for every human being or group of people. Postmodernism instead focuses on the relative truths of all groups, cultures, traditions, or races. As such, postmodernism pays particular attention to minorities and to all those who have, in the past, been excluded from participation in society. In our postmodern world, therefore, feminism claims that women be granted equal status in society, be no longer restricted to work at home, and earn the same wages as men. After having faced centuries of systematic segregation and oppression, North American ethnic minorities participate more fully in politics and economy and find stronger representation in our media. Members of different religions have started to dialogue in order to overcome mutual suspicion and to find common grounds as well as inspiration for their own traditions. Also concerns of the aboriginal population find more attention; Native Spirituality with its ability to include the earth in its cosmic vision, for example, inspires many today who oppose the exploitation of natural resources and take action against global warming. Such action, in turn, also protects those who would otherwise become victims of natural disasters.
All of these developments are facets of social justice as they give voice to the oppressed and empower individuals and groups who have previously been marginalized. Wherever justice becomes manifest, Christians will recognize that the good news of Jesus Christ is alive today:
“I tell you the truth, whatever you did for one of the least of these who are members of my family – you did it to me” (Matthew 25:40).
___________________________
Bibliography:
Pamela Couture, Child Poverty: Love, Justice, and Social Responsibility, St. Louis: Chalice Press, 2007;
Curtiss Paul DeYoung, Living Faith: How Faith Inspires Social Justice, Minneapolis: Fortress Press, 2007;
Stanley M. Hauerwas, Christian Existence Today: Essays on Church, World, and Living In Between, Durham, North Carolina: The Labyrinth Press, 1988;
Anne Kothawala, ‘Journalists pay high toll for ideal of free world,’ The Star-Phoenix, Saskatoon, May 3, 2007, p A11;
Emmanuel Levinas, Nine Talmudic Readings (translated by Annette Aronowicz), Bloomington, IN: Indiana University Press, 1990;
Christopher D. Marshall, Beyond Retribution: A New Testament Vision for Justice, Crime, and Punishment, Grand Rapids, MI: Wm. B. Eerdmans Pub., 2001;
Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus, Maryknoll, N.Y.: Orbis Books, 1988;
Paul Ricoeur, Political and Social Essays, collected and edited by David Stewart and Joseph Bien, Athens, Ohio: Ohio University press, 1974;
Miroslav Volf, Exclusion and Embrace: A Theological Exploration of Identity, Otherness and Reconciliation, Nashville, TN: Abingdon Press, 1996;
Geoffrey Wainwright, Doxology: The Praise of God in Worship, Doctrine, and Life, New York: Oxford University press, 1980.
No comments:
Post a Comment