Category Archives: Social Peace

The Social Justice Gospel: Wrong Battle, Wrong Weapons, Wrong Prize

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In the previous essay, we considered the tendency of some well-meaning Christians to accept as compelling the social analysis and ethical vision of progressive humanism while continuing to confess the central Christian doctrines. Progressive humanism’s program of social justice becomes in the hands of believers the social justice gospel, a message of social reform that except for the surrounding patina of Christian language differs little from its secular counterpart. This essay continues the meticulous process of disentangling the genuine Christian elements within this “gospel” from secular and pagan ones.

Social Conflict

The social justice gospel (SJG) divides the human world into overlapping sets of identity types: classes, genders, and races. Each of these classic identity types is characterized by internal divisions and oppositions, which lie at the root of social conflicts. The most abstract and fundamental opposition is “same versus other.” Human beings tend to misunderstand, distrust, dislike, fear, and sometimes hate those whom they deem “other,” “weird,” or “strange.” They feel greater levels of comfort and trust in the company of those like them than they feel when with those unlike them. The dynamic tension of “same and other” comes into play in other more specific oppositions: wealthy versus poor, owners versus workers, powerful versus powerless, and cultured versus common. But in the latter oppositions, more is at work than mere subjective discomfort. In them, we also find unequal access to the coveted goods of money, social power, and honor. These inequalities occasion feelings of condescension, resentment, envy, pride, shame, or arrogance from the opposing sides. And these attitudes, then, lead to social conflict.

The Line Between Good and Evil

As a description of the contemporary social world, I cannot find anything terribly wrong with the above account. However, as the SJG moves from description of social phenomena to moral and theological analysis and from there to practical action, I find much to which to object. First, instead of seeking a deeper solidarity between the oppositions described, the SJG tends to heighten them by transforming the social distinctions within the identity types of class, gender, race into moral oppositions: guilty versus innocent, exploiter versus exploited, oppressor versus oppressed, and hater versus hated. Once this judgment has been ventured, the SJG makes the easy case that justice demands that Christians take the side of the innocent, oppressed, exploited, and hated group against the guilty, oppressor, exploiter, and hater group. Whenever Christians accept SJG’s description and moral analysis of the social situation and consent to take the side of the “innocent” against the “guilty,” they tend to rationalize their decision in religious terms: the just God demands that we do justice.

Coercion: Always the Final Solution

Second, the SJG concerns itself with society-wide social conflicts that arise from differences among and within identity groups—class, gender, and race. Progressive humanism sees these problems as amenable only to political solutions. Because the SJG presents itself as a Christian movement, it views social problems as fundamentally moral and religious in nature. If it can persuade the oppressors, exploiters, and haters to change through argument and prophetic calls for repentance, it will do this. But in practice the SJG often joins secular progressive social justice activists in using protest and cancellation to achieve its ends, if persuasion does not work. Ultimately, because oppressors, exploiters, and haters rarely give up power willingly, preachers of the SJG are tempted to seek the desired change through political action and state power. Those Christians, then, who come to see pursuit of social justice (understood as diversity, equity, and inclusion) as the primary message and work of the church in the world tend, almost without realizing what they are doing, to adopt the coercive methods of the secular progressive social justice movement. In doing so, they end up thinking and behaving in the name of Christianity much like the people they oppose.

Solidarity

I do not believe that the moral and theological analysis of the SJG measures up to the Christian understanding of the human condition. Whereas general society is in fact divided by class, race, and gender and the subdivisions within them, Christianity points to a deeper solidarity that embraces all of them. All human beings have been created by God in the image and likeness of God, and everyone sins and fails to live up to the glorious calling of God. And all are invited to be reconciled to God and each other through faith and obedience to Christ. Christianity encourages humility born of the consciousness of our sin and love even for enemies engendered by knowledge of God’s forgiveness. In contrast, the SJG fosters a spirit of self-righteousness among the “innocent” and justifies hatred of the “guilty.” But according to Christianity, self-righteousness is just as sinful as unrighteousness and hatred of the “oppressor” is just as bad as hatred of the “oppressed.” The SJG does not because it cannot overcome the hostility among and within class, race, and gender. It merely takes a different side in the wrong battle, fought with the wrong weapons, over the wrong prize.

10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God, so that you can take your stand against the devil’s schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Ephesians 6:10-12).

More to come…

An Open Letter to a Forgetful Church

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Dear Church:

I’d like to remind you of something. I have no authority to made demands, and I offer no new revelation from on high. I cannot read minds or infallibly discern hearts. My message is more an expression of longing than of prophetic denunciation: I want you to live up to your better self. I want you to remember who you are and why you are in this world. I want you to be free, fearless, and determined. I want you to be clear and confident.

You are God’s People

You are not like other people. You are different. You were chosen by God, assigned a mission, and empowered for a task. You know something other people do not know. Your sense of identity stretches backward before the world began and forward into eternity. The meaning of what you do daily is determined not merely by its immediate causes and effects but by its relationship to God.

When you think of yourself you must not think first of your national, social, or ethnic identity. You are not first male or female, black or white, rich or poor, or educated or uneducated. Like Paul, we must consider all these marks of identity and distinction “garbage” compared to knowing Jesus Christ (Phil 3:8). We are the person God chose us to be in Christ.

Church, please rise above these distinctions. Do not fall into the pattern of contemporary society and politics by giving these distinctions the importance nonbelievers give them and allowing them to cause divisions within God’s people. Nonbelievers, of course, have their identity in the world. That is all they know. But we know of another homeland and another family. I am not speaking here of mere politeness while you are at a church assembly. I am talking about what goes on in the deep recesses of your hearts. Know with the clarity and in depth of your soul that you are a child of God. Let that knowledge free you from the bonds of other identifiers.

Bear Witness to Jesus

Why did God choose, call, and empower you? You have one task, that is, to bear witness to the crucified and risen Lord Jesus Christ. You are obligated to point people to him as Lord and Savior. You are supposed to manifest to everyone the power and quality of life that Jesus lived. Jesus must live in your entire life, in every dimension, in every relationship, for every moment, and into and throughout your soul. Paul again speaks the word we need to hear:

“I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).

Bear witness to Jesus in the way you speak. Bless and never curse. It must begin in your heart. Turn away from anger and offense. Do not retaliate for evil done or insults given. Don’t do it on social media, in your car on the freeway, or in your heart of hearts. When nothing good can be said or done, keep silent. Bear witness to Jesus in how you act toward others. Never act unlovingly or unjustly toward anyone. Help those in need. Be faithful, loyal, and truthful. And when someone asks you why you live as you do, tell them how Jesus changed you.

Church, I am worried about you. Please keep your divinely given mission close to your heart: your charge is to witness to Jesus by living as he lived. Do not import worldly agendas into your life. Oh, how tempting it is to adopt contemporary social causes as if they were divine obligations. After all, these causes seem to be working for good ends. Should not the church stand against, injustice, poverty, oppression, abuse of the environment, inequity, and racism? Should not the church call out immorality, irresponsible behavior, and envy? Many contemporary believers find this an unanswerable argument. For the church also considers these things to be sinful and would happily see them removed. Indeed, it would. But not by the world’s methods.

Church, you must never let a part of your moral vision be disengaged from the complete vision of life in Christ and from the call to repent and believe in Jesus. That is what politicians and social activists want you to do. They want to channel the energy of the church into secular political causes, but they care nothing for the gospel and the life of discipleship to Jesus. Don’t be fooled. Do not join their causes—right, left, or center—no matter what evil it fights or what good it proposes. Their solutions to evil are intimidation, law, violence, rudeness, slander, obscenity, persecution, protest, coercion, and police action. Such activities cause strife and division among believers and between believers and nonbelievers. You must follow a different path. You must preach the gospel, do good works in the name of Jesus, and set an example of a comprehensively good life, individually and communally.

With affection and concern,

Ron Highfield

Some Things Cannot Be Delegated

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Never has an age promised so much and delivered so little as ours. Modern culture assures us that pursuing boldly our individual tastes and preferences is the way to create our identities to our liking and escape confining social roles, customs, and prescriptive morality.  Happiness will be ours if only we refuse to conform to readymade social roles and begin to live consistently with our inner selves. And yet, we find ourselves herded into groups whose identity is rooted in ethnicity, a political cause, gender, age, and a hundred other categories. We want to be unique as long as we are surrounded and supported by others just like us. By identifying with a group that vociferously distinguishes itself from other groups, we seek to resolve the conflict between individual and social identity. We self-deceptively adopt the group’s identity as our individual identity, assuring ourselves that we’ve done our duty to “become ourselves.” Becoming a unique individual is not as easy or as pleasant as modern culture makes it sound! Nor is becoming a Christian.

Christian people find the task of becoming an individual no less difficult and subject to self-deception than do our secular contemporaries. Identifying yourself with the Christian faith, a Christian denomination, or a local Christian congregation does not make you Christian. Although becoming a Christian involves adopting an identity that is shared by others and living as a Christian requires that we live in community with other Christians, no one else can become a Christian for you or live the Christian life in your place. The institutional church cannot do it. The clergy cannot do it. Others can guide, encourage, and provide good examples, but you must step into that bright, heavenly light alone and relate directly to your God.

To live as a Christian you must believe in Jesus Christ as Savior and Lord. No one else can believe for you. Repentance and confession of sin must come from your heart and your mouth. Identifying with a church where communal prayers and liturgies speak of repentance and forgiveness cannot replace your own inner contrition and secret confession to God. You have to change your own life. The two greatest commands are to love God and love your neighbor. To love God is to acknowledge his love for you, to place him on the throne of your heart, and to seek him as your highest good. No institution, no other person can do this for you. And you have to love your neighbor from your heart. You cannot delegate this task to someone else. No one else can pray your prayers, give your praise, and express your thanks. Experiencing God’s presence is not a group activity.

Living a good life and practicing virtue, while done in community, must be done by the individual. Faith, hope, and love cannot be inherited from your parents or distributed like communion wafers. No one can complete your God-given assignment. It’s not like such tasks as cooking dinner, washing the car, or taking out the trash, which you can have done for you. God gave the task to you, and your doing it is part of its nature. If you don’t complete it, it will not be done.

Human beings judge each other on superficial grounds, external appearance, church membership, group associations, social status, and professional accomplishments. God judges the heart. God knows us from the top of our heads to the bottoms of our feet, inside and out, down to the depths of our souls. We cannot hide from God within the crowd, in the audience. To become a Christian, you and I must first give up the self-deception that the secrets of our hearts are known only to us. We must face the fact that we have been found out, that is, we must come to realize that God has always known our sins. And then, under our own names and in our own persons, we must deal with God directly.

 

 

 

Is it Okay for Good People to Hate Really Bad People?

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I’ve known preachers to preach the same sermon twice within a short period, short enough that the rerun sounded very familiar. When asked why they preached the sermon again, the preacher may well reply, “You’ve not yet repented of the sin I preached against last time.” Well, that is what I am doing in this post. Since January 20th, 2017 (Let the reader understand.), I’ve heard brothers and sisters who in other settings seemed to be peacemaking and loving disciples of Jesus erupt in anger, use abusive speech, and melt in despair over what they describe as the dawning of a new Dark Age. This new era is characterized, they say, by hatred of the poor, weak, and wounded. So, these good people are angry.

I am not writing to dispute those who believe we’ve regressed to an age of barbarism. For argument’s sake I grant it. And I’m not addressing those who don’t claim to be disciples of Jesus. They don’t know better. My argument is with those Christian people who act and speak as though they believe this new situation requires that they “fight fire with fire.” I want to remind us that Jesus fought the world-dominating powers with suffering and death on a cross. Is it right then for his would-be disciples to react to unrighteous anger in what they think is righteous anger, to reply to unjust hatred with just hatred. Righteous anger? Just hatred? What absurd notions! Can there be such a thing as twisted straightness or peaceful violence or unhappy joy? Those are the thoughts of Saul of Tarsus as he persecuted the church and of Torquemada as he tortured the Jews of Spain. Saul didn’t realize that those who persecute “blasphemers” thereby become blasphemers, and it never entered Torquemada’s mind that those who torture “heretics” thereby make themselves into heretics. In exactly the same way, if we hate those we think hate the poor, weak, and wounded, we transform ourselves into haters.

So, I want to reblog a post from last year (“The Logic of Hate”) to encourage us…

to bless when cursed

to overcome evil with good

and

to believe in the power of a cross-shaped life.

 

“The Logic of Hate

Hate, hate, and more hate! Hate crimes! Hate speech! Hate looks! Hate thoughts! Television commentators, college administrators, columnists, political pundits, and political officials have a lot to say these days about hatred. However, as far as I can discern very little of it is grounded in any serious moral philosophy, much less in a thoughtful application of the original and most radical prohibition against hatred and hate speech, that is, Jesus’ teaching in the Sermon on the Mount. So, as we continue our thoughts about the Christian way of life let’s think carefully about hatred.

Keep in mind Jesus’ words from Matthew, Chapter 5, as we think about hate and hate speech:

 

You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’  But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell…“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect (Matthew 5:21-22; 43-48).

 

Who is My Enemy?

In verses 21-22, Jesus deals with what our culture calls hate, hate crimes, and hate speech. Most murderers are motivated by hatred, and Jesus addresses the motive as well as the act. But he makes a surprising move. Rather than saying “Don’t hate your brother or sister” he says “Don’t be angry” with them. We might make a plausible denial of hatred but we can hardly deny that we get angry with others. Jesus severely condemns even mild insults like “raca,” which means something like “idiot!”  And he warns that calling someone a “fool” places one in danger of divine judgment.

In verses 43-48, Jesus speaks about hate and love. It is human nature to think we can love some people and hate others. But Jesus teaches that it is never permissible to hate. Who is your enemy? The enemy is here defined relatively. Your enemy is anyone you think wishes you harm or refuses to give what you think you are due. Of course, the person you think wishes you harm or will not give you what you think you deserve may not actually wish you harm or intentionally withhold what you are due. But that makes no difference. Whatever the truth of the matter, Jesus commands that we love our enemies.

 

What is Hate?

What is hate? Let’s begin where Jesus began, with anger. Anger is an emotional response to insult.  In anger we desire revenge for the disrespect others show us. Anger feels a lot like fear, and sometimes it accompanies it. But they are not the same emotion. Fear precedes and anger follows a damaging act. We fear something that threatens to harm us. When we suddenly feel that we might fall from a great height or when a huge dog charges us, teeth bared, we become afraid. But when a human being moves to harm us the threat is accompanied by a sense of outrage. Human beings know they ought to respect our dignity.

If we think we have been insulted repeatedly by a person or if we can’t get a past insult out of our minds, anger becomes habitual. In a moment of anger we desire revenge, but hatred, as constant desire for revenge, becomes obsessed with imagining and plotting ways to get even. Hatred is anger that has taken root and come to dominate other motives. In its poisonous imagination it magnifies, distorts, and deepens the insult to the point that taking revenge becomes a sacred duty to oneself…and sometimes a duty to God. For the person consumed by hatred, taking revenge feels like the only way to find release from self-destructive emotions.

 

Jesus and Your Enemy

But Jesus says to love your enemy. And your enemy is anyone you think wishes you ill. And to wish someone ill is to hate them. Your enemy is the one you think hates you. Now don’t miss this: the “enemy” Jesus says to love is precisely the person you think hates you, that is, the hater. Jesus warns us not to insult anyone, not even the one who hates. But in contemporary culture it has become acceptable to target people who “hate” us and others as long as we think their hatred arises from irrational prejudices. Such “haters” deserve anger and insult from “good” people, that is, the non-haters. Labeling “haters” with insulting and damning names and pronouncing severe judgments on them is a duty, rational, holy, and good. The logic of hatred is subtle indeed! For it was precisely this logic that Jesus exposed when he rejected the rule “Love your neighbor but hate your enemy.”  The enemies you are duty bound to love are the irrational haters. There is no other kind! And if we rage in anger and hurl insults at those people, we have become “irrational haters” ourselves. The logic of hatred is this: You are like what you hate! Jesus’ answer is this: “Love your enemies.”

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Amazon.com link to Four Views on Women and Ministry

 

 

Blessed are the Peacemakers in a Culture at War

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In this time of social division and strife, when tempers simmer just below the boiling point and violent speech edges closer to action, how should Jesus’ disciples conduct themselves? I use the term “disciple” rather than “Christian” because some who think of themselves as “Christians” don’t seem to be aware that being a disciple—a real follower!—of Jesus is the indispensable condition of being a Christian. Do I need to prove that this is so? Well, then, recall the words of Jesus after he washed his disciples’ feet:

“You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.  I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them” (John 13:13-17).

Or the words of John the beloved disciple:

“But if anyone obeys his word, love for God is truly made complete in them. This is how we know we are in him: Whoever claims to live in him must live as Jesus did” (1 John 2:5-6).

Or Paul’s oft-quoted plea for unity and humility grounded in Christ’s example of self-emptying:

“Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others. In your relationships with one another, have the same mindset as Christ Jesus…” (Philippians 2:1-5).

Again I ask, how should disciples of Jesus conduct themselves in this age of division and strife? The answer to this question is not complicated. In his Sermon on the Mount, Jesus lays it out plainly. Be humble, meek, and merciful. Don’t speak evil to anyone or of anyone. Bless when others curse, love in situations where others hate, and seek peace when others foment strife. Pray, give generously, trust God, don’t seek honor, and don’t judge others.

In his seventh beatitude, Jesus says,

Blessed are the peacemakers, for they will be called children of God.

What would it mean to be a peacemaker in a culture at war? Sometimes we harbor an image of peacemakers as those who step courageously between combatants, placing themselves in harm’s way for the sake of peace. In my view, this is a romantic and heroic picture that is just as likely to lead the “peacemaker” to an inflated and uber-righteous self-concept as to any real peacemaking. Perhaps we ought to begin our peacemaking with less fanfare. The first qualification of peacemakers is that they refrain from contributing to strife. Less romantic and heroic I grant, but essential nonetheless! Our first inclination when we think someone has insulted us or something we hold dear is to return fire. And when we disagree with a strong opinion expressed we feel the urge to “set the record straight.” Jesus urges us to not to be provoked. Truth is truth, justice is justice, and God is God even if the whole world rises up in blasphemy. The survival of civilization doesn’t depend on your sharp-tongued retort. Often, the greatest contribution to peace we can make is to hold our peace.

After we’ve learned the lesson of self-control, we can also contribute to peace by substituting blessing for cursing. Genuine peacemakers look for something good to say, some area of common belief or value to affirm with their would-be opponents. They do kind or merciful deeds instead of retaliating for insult or injury. They go “the second mile” (Matthew 5:41).

Here is the secret of the peacemaker: you cannot become a peacemaker until you attain peace within yourself. You cannot “hold your peace” unless you are at peace. You cannot give peace unless you have peace. Outbursts of anger and episodes of strife are but externalizations of division and strife within. Only by relying on God for forgiveness, acceptance, self-worth, and hope can we become immune to insult and provocation from without. Only by trusting God to judge the world with justice can we give up the anxiety that without our words of protest truth will languish. Only by giving the world into God’s care can we give up the feeling that without our frantic actions the world will fall apart.

In a culture at war with itself let us say it again, “Blessed are the peacemakers, for they will be called children of God.”