Social Justice Is The Love Of Jesus In Action

Micah 6:6-8

At General Convention 79, Presiding Bishop Michael Curry kicked off the campaign “Becoming the

Beloved Community”, The Episcopal Church participation in the larger interreligious ‘Jesus Movement’.

There will be a churchwide focus on what we can do to become the ‘beloved community’ and live more

fully into the teachings of Jesus; one of the hallmarks of the ‘Jesus Movement’ is ensuring there is a just

society for all people.

According to the New Oxford American Dictionary social justice is "justice in terms of the distribution of

wealth, opportunities, and privileges within a society". Aristotle, in The Politics, said ‘justice’ ensured that

individuals both fulfilled their societal roles and received what was their due from society. Joseph

Joubert, a French moralist and essayist, said it more succinctly, “Justice is truth in action”. Over the years,

these benefits and rights have come to include public education, access to health care, social security,

the right to organize, and a broader spectrum of other public service: the citizen has the responsibility to

vote, pay equitable taxes, defend the country, and work for the common good of all citizens. A

progressive tax structure and regulation of markets have been developed to help distribute wealth more

equally and give more people access to property ownership and job security.

Who could be against justice? If there's one thing that the laws and prophets – and especially Jesus –

agreed on, it's justice for all, regardless of a person’s background or social status. Some Christians believe

that justice is strictly the punishment of wrongdoing, as in our court systems. They would insist that

helping the needy through generous giving should be called mercy, compassion or charity — not justice.

In English, however, the word “charity” conveys a good but 'elective’ activity. Charity cannot be a

requirement, for then it would not be charity. In Matthew 6:1-2, gifts to the poor are called “acts of

righteousness”. Not giving generously, then, is not stinginess but unrighteousness, a violation of God’s

law. In the book of Job, we see Job call every failure to help the poor a sin, offensive to God’s splendor

(Job 31:23) and deserving of judgment and punishment (Job 31:28). Remarkably, Job is asserting that it

would be a sin against God to think of one’s goods as belonging to himself alone. To not ‘share his bread’

and assets with the poor would be unrighteous, a sin against God - a violation of God’s justice.

Despite the effort to differentiate between “justice” as legal fairness and sharing as “charity,” numerous

Scripture passages make radical generosity necessary to live justly. Just persons live a life of honesty,

equity and generosity in every aspect of their life.

If you are trying to live a life in accordance with the Bible, the concept and call to justice is inescapable.

We do justice when we give all human beings their due as creations of God. Doing justice includes not

only the righting of wrongs, but practicing generosity and an interest in social concern, especially toward

the poor and vulnerable.

Again and again in the Gospels, Jesus angrily challenges the religious authorities, mocking them for their

self-aggrandizing, self-promoting ways. He alienated the elite by spending time with and showing favor

to the poor and marginalized; he talked to women, ate without regard for the dietary rules, he healed

those considered unclean and returned them to wholeness. He questioned current laws and challenged

the status quo. And as a result, he became the target of those in authority. Ultimately, those authorities

killed him.

Nevertheless, Jesus showed us that there are times when we must stand up and express ‘truth to power’

in constructive, meaningful, unyielding ways despite the possible consequences. Consider how often, and

in how many ways, Jesus expressed anger in the Gospels. He was clear and direct, bringing about justice

or revealing malice or ignorance. He made no personal attacks, but sought to uncover the evil behind the

actions. There is no record of Jesus being angered by a personal offense, no matter how wrong, unjust,

or violent it may have been. He lived and taught that the one who is persecuting us is also created in the

image of God and loved by God, and in that reality, we can love our enemy.

Just as God is righteously angered over oppression and injustice, so we should be. Learning how to

balance these teachings and actions is a lifelong process for those who choose to follow in God’s ways.

The Good Samaritan wasn't good because of his origins or because he was traveling. Instead, he looked

around him, around where he lived and worked and traveled, saw a human in need, and got involved. He

gave up time, money, and most likely status and respect in doing so. As he went about his day, he loved