Justice in An Unjust World, Part 3

Chapter 4:  Righteousness: Injustice and God

"Human justice is born in relationship with God."  God is love; God loves justice; God desires justice to be done in society.  If social oppression is the norm in society, then the church's acts of liberation are required for justice.  As all persons are sinners, so also all societies are oppressive in one form or another.

The liberation of the slaves in Exodus continues in principle in the gospel of Luke as described in Luke 4:18-19---a radical mission statement about the kingdom of God.  The Messiah comes to liberate his people with a special concerned for the oppressed poor.  A stern word for the oppressor:

"Biblical justice does not permit hiding from personal responsibility. . . . The first word of God to the oppressor is rebuke.  Oppressors prefer to think that justice can be done without rebuke, without condemnation, without punishment.  'Righteousness works in two directions.  Positively, it brings liberation to the righteous; negatively, it damns the godless'"

The story of the exploiter Zacchaeus illustrates some important points.  Jesus initiates the confrontation.  In the presence of pure love and justice, Zacchaeus realizes his sin and acts with repentance and restitution.

Oppression and justice have to do with relationships and community.

Chapter 5: Injustice and the Oppressed

Knowing that God is on their side, the oppressed must resist oppression.  Outcry, even anger and rage, is an appropriate response though usually not violence.  Also repudiation: "refusing to permit oppressors to define reality."  Also refusing cheap reconciliation---a reconciliation without justice.  And resolve---determination to resist even to the point of death.  And rebellion: "The Hebrew midwives . . . rebelled against their oppressors.  They refused to obey their oppressors decree."

Chapter 6:  Injustice and the Oppressor

The oppressor is called to respect---to recognize that everyone is created in the image of God and has dignity and rights.  Also responsibility: the justice of involvement:

"I would urge, against much of the contemporary discussion of justice, that justice does not begin in respect of rights.  Justice begins in responsibility.  But the language of rights is not distinctively biblical.  The language of duty or responsibility [and love] is more biblical."

We have a responsibility to see to it that the operation of social structures is just; a responsibility for the church to give a preferential option for the poor because biblically the poor are a litmus test for justice; a responsibility to do acts of solidarity with the poor.

We must recognize, admit our past wrongs and then act to correct them.  Rebuke may be needed to force recognition as Nathan did with David.  Recognition should lead to repentance; repentance should result in public "renunciation and reparations."  In the U.S., there was a call from blacks for reparations.  "The white churches and synagogues simply tried to share a little of their abundance without any pain or any real shift in power."  Oppressors are masters at nickel-and-diming an issue to death, making only minor cosmetic changes to appease the oppressed.  This is not biblical justice because the system of oppression continues on as before.  Reparations are a costly type of restitution; genuine biblical repentance leads to restitution.  Reparations "restore the balance of power, repay the debt, and reestablish right relationship."

See next blog for Part 4.