Putting First Things First, Part III
Social Justice and Wealth Redistirbution
We are engaged in a book review on What is the Mission of the Church? by Kevin DeYoung and Greg Gilbert. As one can tell the title of the book carries an extremely critical question. Added to this I am also providing my own commentary and input related to the issues that are raised both in the book and by Christians who are seeking to interact with contemporary culture. Especially, Christians who are attempting to bring God's answers into this arena. As I have stated earlier this volume written by DeYoung and Gilbert offers a very helpful framework for believers as they engage the world in which they live. I am interacting with this particular book along with the Scripture as a way of getting at some of the critical themes last year's election brought to the surface amongst Christians.
Most Christians to some degree realize that in order to interact with the culture on a serious level one must also interact with Scripture. To do this an individual believer or group of Christ followers must give themselves to the study and understanding of the Bible in such a way that moves beyond a simple proof texting of certain verses that on the surface seems to support their position. In other words, one cannot take their personal conviction on a particular subject and then find passages that seem to support their view of an issue especially when that view has been shaped for the most part outside of Scripture. Again, one of the compelling strengths of DeYong and Gilbert's work is the attempts they make at doing serious exegesis of the verses they labor with (DeYoung, p 141-171). This sole factor is one of the main reasons I chose to communicate some of the contents of their book.
Take for example one of the hot topics of the elections last autumn, the issue of social justice. Not only was this a much talked about political issue by both parties, but also inside the church many Christians taking their hint from the election culture begin to promote it. Facebook pages buzzed about this subject and various Christian groups held seminars on the issue. Serious discussions emerged among Christians on "wealth distribution" as a part of what it meant to create a more just society. One group I noticed discussing the theme of social justice and the possibility of biblical support for wealth distribution looked at the Jubilee laws in the books of Leviticus and Deuteronomy as a possible framework for Scriptural support of such redistribution. Some were excited over the possibility that the Federal government might be looking at the Jubilee laws as a possible grid work for spreading wealth evenly to everyone in our nation or the broader western world including Europe. Wealth spreading was surely a topic of the 2008 elections. It seemed to me however, that few paused to ask if the modern concept of material redistribution as suggested by some lined up with the biblical idea of Jubilee? Both contemporary ideas of social justice and redistribution of wealth as far as Christians are concerned must be examined by the Bible.
Social Justice?
According to DeYoung and Gilbert the idea of social justice although an accepted concept lacks clear definition. DeYoung and Gilbert express the conviction that a definition doesn't really exist (DeYoung, p 179). Of course, this does not mean that some have not made an attempt of providing one. Nor does it mean, because of the lack of a good definition, that Christians should not be engaged in the work of laboring for justice or a more just society. It does mean however, that the lack of an accepted definition that we are working with a concept that is absent of a proper framework making application more difficult. Therefore "social justice is a term that Christians must use with care" (DeYoung, p 180).
Popularly understood social justice means vaguely something to do with "poverty and oppression" (DeYoung, p 179). It must be made clear that "doing justice should not be confused with redistribution" (DeYoung, p 161). Understood from the framework of Scripture establishing justice possesses greater implications. Both the Bible and the authors of What is the Mission of the Church? provide some bullet points that can guide our thinking as we strive to develop concepts of engaging culture that are more faithful to the Scripture. For the sake of brevity I will give a few that I believe are helpful in the discussion. These points also include my own thoughts as well. Before I do I desire to make clear that where possible Christians must care about the issues of poverty and oppression greatly. However, due to the immensity of these issues as they are linked to the greater problem of sin, Christians and their church communities must understand their real purpose, which is connected to redemption and centered on the gospel. I will deal with the idea of wealth redistribution in an upcoming post. When it comes to justice here are a few critical points for our consideration. These 4 points are often overlook or fully ignored when discussing social justice. Of course a complete discussion on this important topic involves more than these 4 points, but when they are absent from the conversation a huge gap is created.
1. Concepts of justice must be built on the basis of law. For believers the foundation of God's righteousness when it comes to justice is the law of the Old Testament. Justice requires equal treatment under the law. The rich are neither favored or discriminated against nor are the poor because of their status either favored or discriminated against. In this way particularly the law of the Lord is perfect and righteous. (See Psalm 19:7-14) In this case. as DeYoung reminds us, "Injustice implies a corrupted judicial system, an arbitrary legal code, and outright cruelty to the poor." (DeYoung, p 159)
2. Justice requires just decisions. The rich can be guilty of greedy practices that exploit the poor, but the poor can be guilty of theft if they believe that in order to get economic justice, for example, they are allowed to take from the rich in what constitutes stealing. Both groups are guilty of violating the law of God and breaking his commandments.God forgives sin, but does not acquit the guilty, rich or poor, if they do not repent of their sin when it comes to unlawful economic behavior. (See Exodus 34:7) Poor as well as rich people can be guilty of greed, covetousness, and theft.
3. In order to establish justice the harder work of making just decisions on a case by case basis must be a major goal. Justice requires just decisions being made at local levels. (See Deuteronomy 16:18-20). This is why social justice talk often misses the mark especially when it comes to ideas of across the board redistribution of wealth. Discussion on wealth redistribution often neglects the effect on individual situations on a case by case basis. Without the proper consideration of the righteous application of the law one could end up doing violence to the wealthy in attempts to evenly distribute wealth to the poor. This applies to the use of Jubilee laws when used outside of their law based and historical context in Scripture.
4. Scripture usually defines the poor as those who are being oppressed by the rich and the politically powerful. (See Isaiah 1 & Jeremiah 22) DeYoung and Gilbert do an excellent job of pointing out this principle of Scripture (DeYoung, p 151-59). This final point can not be passed over as though we assume that everyone who is poor and needy is oppressed or being run over by wealthy or politically corrupt people or systems. Some are poor due to laziness, bad allocation of resources, or failure to outright go to work. Although there are poor people as a result of being oppressed, many fit the later description of failing to apply themselves. Each situation must be looked at and understood as to the reason for the poverty. This does not mean those in the later category do not need help, but wisdom must be used as to what is the best way to help.
Looking at just 4 ways that the issue of justice intersects with the law of the Old Testament causes us to understand how important a more complete picture is needed when working with Scripture. A prime example of this is seen when attempting to lift the idea of wealth redistribution from the laws related to the Jubilee in Leviticus without consideration of its actual historical context. I will provide some thoughts on the Jubilee as the law instructed Israel to practice it in my next post.
Before leaving this post allow me to make one final critical comment. The reason for stating the above points relates to the mission of the Church and the gospel in this way. When we labor to gain a fuller sense of the message Scripture is relaying to us when it address issues such as social justice or for this fact any other cultural topic, we bring to the forefront God's righteousness and his goodness. By doing this we accomplish the important task of helping both the wealthy and powerful, as well as the poor and oppressed, understand their need to repent of sin and see the goodness of God given to us in Christ. In this very crucial way the gospel is placed on center stage for both sections of society to see their need. Both conviction for sin (James 2:8-9) and the goodness of God (Romans 2:4) are necessary components.
Gary L. Finkbeiner
Christianity and Culture
Social Justice and Wealth Redistirbution
We are engaged in a book review on What is the Mission of the Church? by Kevin DeYoung and Greg Gilbert. As one can tell the title of the book carries an extremely critical question. Added to this I am also providing my own commentary and input related to the issues that are raised both in the book and by Christians who are seeking to interact with contemporary culture. Especially, Christians who are attempting to bring God's answers into this arena. As I have stated earlier this volume written by DeYoung and Gilbert offers a very helpful framework for believers as they engage the world in which they live. I am interacting with this particular book along with the Scripture as a way of getting at some of the critical themes last year's election brought to the surface amongst Christians.
Most Christians to some degree realize that in order to interact with the culture on a serious level one must also interact with Scripture. To do this an individual believer or group of Christ followers must give themselves to the study and understanding of the Bible in such a way that moves beyond a simple proof texting of certain verses that on the surface seems to support their position. In other words, one cannot take their personal conviction on a particular subject and then find passages that seem to support their view of an issue especially when that view has been shaped for the most part outside of Scripture. Again, one of the compelling strengths of DeYong and Gilbert's work is the attempts they make at doing serious exegesis of the verses they labor with (DeYoung, p 141-171). This sole factor is one of the main reasons I chose to communicate some of the contents of their book.
Take for example one of the hot topics of the elections last autumn, the issue of social justice. Not only was this a much talked about political issue by both parties, but also inside the church many Christians taking their hint from the election culture begin to promote it. Facebook pages buzzed about this subject and various Christian groups held seminars on the issue. Serious discussions emerged among Christians on "wealth distribution" as a part of what it meant to create a more just society. One group I noticed discussing the theme of social justice and the possibility of biblical support for wealth distribution looked at the Jubilee laws in the books of Leviticus and Deuteronomy as a possible framework for Scriptural support of such redistribution. Some were excited over the possibility that the Federal government might be looking at the Jubilee laws as a possible grid work for spreading wealth evenly to everyone in our nation or the broader western world including Europe. Wealth spreading was surely a topic of the 2008 elections. It seemed to me however, that few paused to ask if the modern concept of material redistribution as suggested by some lined up with the biblical idea of Jubilee? Both contemporary ideas of social justice and redistribution of wealth as far as Christians are concerned must be examined by the Bible.
Social Justice?
According to DeYoung and Gilbert the idea of social justice although an accepted concept lacks clear definition. DeYoung and Gilbert express the conviction that a definition doesn't really exist (DeYoung, p 179). Of course, this does not mean that some have not made an attempt of providing one. Nor does it mean, because of the lack of a good definition, that Christians should not be engaged in the work of laboring for justice or a more just society. It does mean however, that the lack of an accepted definition that we are working with a concept that is absent of a proper framework making application more difficult. Therefore "social justice is a term that Christians must use with care" (DeYoung, p 180).
Popularly understood social justice means vaguely something to do with "poverty and oppression" (DeYoung, p 179). It must be made clear that "doing justice should not be confused with redistribution" (DeYoung, p 161). Understood from the framework of Scripture establishing justice possesses greater implications. Both the Bible and the authors of What is the Mission of the Church? provide some bullet points that can guide our thinking as we strive to develop concepts of engaging culture that are more faithful to the Scripture. For the sake of brevity I will give a few that I believe are helpful in the discussion. These points also include my own thoughts as well. Before I do I desire to make clear that where possible Christians must care about the issues of poverty and oppression greatly. However, due to the immensity of these issues as they are linked to the greater problem of sin, Christians and their church communities must understand their real purpose, which is connected to redemption and centered on the gospel. I will deal with the idea of wealth redistribution in an upcoming post. When it comes to justice here are a few critical points for our consideration. These 4 points are often overlook or fully ignored when discussing social justice. Of course a complete discussion on this important topic involves more than these 4 points, but when they are absent from the conversation a huge gap is created.
1. Concepts of justice must be built on the basis of law. For believers the foundation of God's righteousness when it comes to justice is the law of the Old Testament. Justice requires equal treatment under the law. The rich are neither favored or discriminated against nor are the poor because of their status either favored or discriminated against. In this way particularly the law of the Lord is perfect and righteous. (See Psalm 19:7-14) In this case. as DeYoung reminds us, "Injustice implies a corrupted judicial system, an arbitrary legal code, and outright cruelty to the poor." (DeYoung, p 159)
2. Justice requires just decisions. The rich can be guilty of greedy practices that exploit the poor, but the poor can be guilty of theft if they believe that in order to get economic justice, for example, they are allowed to take from the rich in what constitutes stealing. Both groups are guilty of violating the law of God and breaking his commandments.God forgives sin, but does not acquit the guilty, rich or poor, if they do not repent of their sin when it comes to unlawful economic behavior. (See Exodus 34:7) Poor as well as rich people can be guilty of greed, covetousness, and theft.
3. In order to establish justice the harder work of making just decisions on a case by case basis must be a major goal. Justice requires just decisions being made at local levels. (See Deuteronomy 16:18-20). This is why social justice talk often misses the mark especially when it comes to ideas of across the board redistribution of wealth. Discussion on wealth redistribution often neglects the effect on individual situations on a case by case basis. Without the proper consideration of the righteous application of the law one could end up doing violence to the wealthy in attempts to evenly distribute wealth to the poor. This applies to the use of Jubilee laws when used outside of their law based and historical context in Scripture.
4. Scripture usually defines the poor as those who are being oppressed by the rich and the politically powerful. (See Isaiah 1 & Jeremiah 22) DeYoung and Gilbert do an excellent job of pointing out this principle of Scripture (DeYoung, p 151-59). This final point can not be passed over as though we assume that everyone who is poor and needy is oppressed or being run over by wealthy or politically corrupt people or systems. Some are poor due to laziness, bad allocation of resources, or failure to outright go to work. Although there are poor people as a result of being oppressed, many fit the later description of failing to apply themselves. Each situation must be looked at and understood as to the reason for the poverty. This does not mean those in the later category do not need help, but wisdom must be used as to what is the best way to help.
Looking at just 4 ways that the issue of justice intersects with the law of the Old Testament causes us to understand how important a more complete picture is needed when working with Scripture. A prime example of this is seen when attempting to lift the idea of wealth redistribution from the laws related to the Jubilee in Leviticus without consideration of its actual historical context. I will provide some thoughts on the Jubilee as the law instructed Israel to practice it in my next post.
Before leaving this post allow me to make one final critical comment. The reason for stating the above points relates to the mission of the Church and the gospel in this way. When we labor to gain a fuller sense of the message Scripture is relaying to us when it address issues such as social justice or for this fact any other cultural topic, we bring to the forefront God's righteousness and his goodness. By doing this we accomplish the important task of helping both the wealthy and powerful, as well as the poor and oppressed, understand their need to repent of sin and see the goodness of God given to us in Christ. In this very crucial way the gospel is placed on center stage for both sections of society to see their need. Both conviction for sin (James 2:8-9) and the goodness of God (Romans 2:4) are necessary components.
Gary L. Finkbeiner
Christianity and Culture
No comments:
Post a Comment