Thoughts About Justice and the Christian Life…

There is no peace without justice while we are living “east of Eden.” If shalom (universal peace and flourishing ) is the end goal of all of creation (human and non-human), then peaceableness is the top floor of shalom and justice is the bottom floor, the foundation; they are book ends if you will (read my thoughts about peace here).

So what is justice? In the Greek culture, justice most likely referred to the Greek goddess Dike, who would have been the personification of the virtue. This is where the Greek (and biblical) word díkaios would have come from, which means, “to be just, or right.” In the biblical sense, the word justice would imply not only the just execution of the law of goodness, but right living on behalf of those who cry out for justice.

The words “righteous” and “justice” seem to go hand in hand in the biblical narrative, and they actually could be defined by the term justification. In salvation terms, to be justified, is to be declared “right and good” before God and having been justly acquitted of one’s rebellion and brokenness because Jesus paid for what we deserved (justice) with his sacrifice.

So justice, in part, means to be free and forgiven of one’s inner and outer brokenness, and empowered to do what is right based on the freedom one has received. This is the long and difficult way of simply saying: justice is that state in which everyone receives what is rightful and appropriate. Since humans are created with certain rights (food, clothing, work), then a society is just when everyone in the society enjoys the goods that everyone has rights to. But a society is also just when there are consequences for those who have disregarded or kept others from these certain rights as well. A city that is just is a city that respects the dignity of every human, especially within the Christian worldview that believes that every human is created in the image of God.

At the least, in the talk of renewal, justice is absent whenever basic needs go unmet. This means that liberation from in-justice and repairs made because of the wrongs done are at the very core of justice. If one skimmed the Old Testament to search out who were some of the people whom God had special concern for in view of justice, you would see that it is the most vulnerable of society: widows, orphans, aliens, sojourners, the homeless, the naked, the hungry and the afflicted. And this justice was never a nationalistic priority that made one nation or one people group more important than another. Actually, we can see in the narrative of Scripture, when Israel took their nationality too seriously, or saw themselves as more important or elite and selfish, correction swiftly followed. Humans, universally, who are a part of the demographics of God’s special concern are to be an integral part of our every day relationships.

If we followed this theme throughout the Old Testament, it would be hard to ignore the loud and clear message that justice happens when the marginal ones are no longer marginal. And this Old Testament understanding of justice is fully embodied in Jesus, who was very concerned with those who were on the margins of society, those who were vulnerable and exploited by people who had the power, and in many cases, Western Christendom has been more about law and power than justice and service.

This can also be teased out to include all who have ever come to Jesus for salvation (the forgiveness of one’s sin and being declared right before God). We are all marginalized because of our brokenness, cut off from God, but because of God’s mercy and love for us, Jesus became one of us, to once and for all, deal with the rebellion and tyranny that we created, both internally and externally. God brought justice to humanity through the advent, life, death, and resurrection of Jesus.

The righteous demands of the law, or in other words, the legal expression of God’s justice, were satisfied when Christ was put to death and suffered the torment of separation from God, in our place. In simpler terms, it is because the “just” paid for the “unjust,” that we can be granted mercy and grace as people on the margins, and be brought near to God (no longer making our home in the margins).

This is justice, which flies in the face of a Western view of justice, condemns all of us, if we indeed held ourselves to the standard of justice that we hold others to. Justice does not make sense to a world committed to the four P’s: power, progress, profit, and pursuit of happiness, and within this world view, many forms of churches in the West have been engrafted.

When we see injustice happening in our city, it usually means that we will have to miss out on one or all of the four P’s if we’re going to stand against it. There’s no money in it for those who want to plead the case of the widow, feed and clothe the naked, or stand against oppressive systems and structures that abuse and exploit the weak. Actually, downward mobility is to be expected if one is going to give their lives to this kind of justice, and it’s hard to build a church when downward mobility is one of the chief engines of church growth. This new ethos must be present in the renewal of the Western church.

The result of living a life of justice in the biblical sense in our 21st century Western society, most of the time, means that we lose ground on the four P’s of our culture and this is not very attractive, at least not long term. To see renewal happen in churches then, I am convinced that we will need an uprising of men and women who are willing to not be controlled by the P’s within the old institutional church model, and begin courageously living as an alternative community in the midst of our over-indulgences and commitments to the bottom line and financial sustainability of church business.

This will not be an easy lot for the pioneers of renewal, but justice has never been an easy virtue to live by. After all, justice on God’s part was very costly. The promise of comfort is very seductive, especially when faced with needed changes in lifestyle to begin standing against injustice. Ultimately, justice will always prevail, with or without us, but we do have a choice to get in on the fight for “justice.” It’s not attractive nor easy these days to stand for what is just and right, nor is it always clear what we should be fighting for.

I hope in this short article I gave you the beginnings of a blueprint with which to pray and meditate about what justice looks life in your life and among those around you. We are living within a contemporary Christian culture that has lost much of the ancient orthodox faith that has painstakingly been passed down to us and made Christian worship more about events, projects, and business, but not justice. I believe this “norm” must be renewed to have not just a biblical view of justice, but a biblical life of lived justice.

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CCDA and the Ethos of Love


CCDA. It stands for Christian Community Development Association. It’s a one-of-a-kind association, at least from what I’m aware of. It’s odd how you can be one member among thousands and yet feel a sense of being at home, a sense of belonging. It’s an association birthed from pain, struggle, injustice, and a desire for Jesus to show up in the midst of it all, which is Jesus’ specialty. 

Maybe the feeling of being at home and belonging is real because there is solidarity in the struggle, or at least for those willing to be honest with the struggle. It’s like folks who are in war together, taking cover in the trenches, knowing that they are radically different in many ways, yet family, willing to take the next bullet if it means protecting them as they run across the battlefield to tend to a dying sister. When you’re in the trenches, you don’t have time to ask your comrade whether or not they see the Bible as inerrant, inspired, authoritative, or not. It’s in the trenches where you don’t have time to make sure your convictions line up exactly so that you can be sure your tribe would approve of your partnership. No. When there’s war, we partner with everyone who’s pointing towards the end goal.  

I’ve been a part of other associations where partners would be in the trenches together and would start arguing about the gifts of the spirit: “I can’t cover you bro if you believe in speaking in tongues,” or “Get out of my trench with your Arminianism!” Believe me, I understand the importance of right belief and how that can shape a culture or a people group. But I also believe that there is a higher law within the Christian doctrine, that supersedes all other laws, and it’s the law of love. The command to love one another is soaked with messages of acceptance and patience and long-suffering. The command of love is saturated with an ethos of belonging that precedes right belief or acceptable behavior. 

It’s precisely this higher law of love that has permeated the CCDA culture, which creates an ethos of radical love, that looks to many within various Christian tribes like a move away from the gospel and “good doctrine.” I believe it is the willingness to associate with the margins that makes one become labeled by another tribe as “on the slippery slope” or “walking the line of orthodoxy,” but are we called to make our tribe feel at ease with our doctrine, or to love without abandon? Love trumps all (no pun intended), and I don’t believe this is a cop out answer, even as I know the understanding of love has been watered down and chopped up as something that is overly sentimental or an acceptance of anything regardless the consequence. I’ll camp out in the “Love trumps all” camp and let the power and culture of love defend itself. 

I say all this because it’s been three years since I’ve been to a CCDA conference and joining my friends from Phoenix and from around the nation was a homecoming again, a homecoming of radical love and acceptance of a diverse people who have given their lives to presence themselves among brokenness. Even though many were strangers and new friends to me, I still felt at home. I was encouraged, I wept with others who wept, and wept for the pain of my family and others. I felt completely full in some ways, and completely poured out in other ways, and it was still good.

Isn’t this what we are all longing for, to go home, maybe for some of us to find home for the first time, ever! But once we’re home, we are received and valued and honored and loved for who we are. Men and women and children working and partnering together, sharing gifts, not holding title or rank over another, and when it does happen, there is confession and tears and forgiveness. This is a picture of a healthy family. It’s what Jesus offers us when we were far from home and lost. He comes to us, as homeless strangers, and says, ” You belong with me… this is your home. I see you. I see your pain and loss. I understand you sense of homelessness. I know your longing and see your shortcomings, and I want to be with you.” 

Belonging! Belonging precedes right belief or behavior. This is Our God, and this is our call to love one another as well. It’s diversity not for diversity’s sake, but for loves sake. It’s a messy call that will make you a heretic to many, but a saint in God’s eyes. This is what family is like at CCDA. This ethos will be part of the change we truly are longing for, which also means it’s the ethos that will birth in its people a divine patience for others who would disagree with this way of life. We truly all need each other, more than we’ll ever fully know.