Scripture: Micah 6:6-8 This view of property does not fit well with either a capitalist or a socialist economy.[8]. Arguably, utilitarianism dominates most public discourse over public policy, and lies behind many individual justice claims. He argued that there are no moral norms or absolutes outside of us that we must obey regardless of what we think or feel, and therefore we cannot discover them through reason. According to Proverbs, sometimes poverty is caused by poor resources, sometimes by personal irresponsibility. 4. Which Rationality? Some argue that Liberalism “worked” in a society only when religion remained strong, because it could offset the selfishness that individualism fosters and it could provide the sense of solidarity and community that individualism cannot give. The result has been the dissolution of families, neighborhoods, and institutions. He did not say “you have your truth and morality and I have mine.” He believed moral truths, while not objectively true independent of our feelings and intuitions, still end up having a kind of stability because he thought that people’s feelings about right and wrong almost completely agreed. In this view the essence of justice is the greatest happiness for the greatest number. Why should your feelings take precedence over someone else’s? Without understanding the ideological and historical background the journalists could not make sense of what was happening. Fifth, cultures, like persons, can be mapped through intersectionality. Mishpat = Justice = Equality Tim Keller says…, "Remember the prisoners, as though in prison with them, and those who are ill‐treated, since you yourselves also are in the body.”, “I was in prison, and you came to Me. This ignorance is having two effects. Then people will be free to live their lives pursuing whatever they believe is their good. A Christ-centered supportive housing ministry that empowers men to continue in the recovery from addiction on the way to a self-sustainable life. Corporate participation. My sins. But here we see that poverty can be caused by sheer injustice, without any blame on the poor at all. One of the reasons for their deep skepticism was a consistency of thought. When you do that, you lose both mercy and justice. As a result, adherents of this theory resort to constant expressions of anger and outrage to silence critics, as well as to censorship and other kinds of social, economic, and legal pressure to marginalize opposing views. Who is to say what truth and justice is, anyway? Again, the commentaries have always recognized this difference historically. In the feminists vs. transgender debate, who wins and on what basis? Today, the news media relies heavily on utilitarianism when it argues, explicitly or implicitly, that polls tell us that most Americans now favor X—and therefore X is now OK. Utilitarianism is not as individualistic as the first two theories of justice—it is ‘majoritarian’. We belong to God, not to ourselves, and so does everything we own. Third, it has a sub-biblical understanding of freedom. The fourth justice theory in some ways is the newest on the scene, though it has an older pedigree. [2] The history of the Enlightenment is complex, and most historians speak of “Enlightenments” in the plural. Any system of justice or government in which decisions or outcomes are determined by how much money parties have is a stench before God. But MacIntyre shows how problematic this is. I know that others feel the same way, so I want to treat them with dignity and respect because that is what I would want. “The unplowed field…yields” refers to land so productive that it produces fruit even when not plowed. The conclusion is that these older beliefs in human dignity are essentially smuggled into secular modern culture. Indeed, many Utilitarians see individual rights as barriers to majority happiness. Sinful actions not only shape us, but the people around us. The Bible’s emphasis on the importance of the family for character formation implies that the rest of the family cannot wholly avoid responsibility for the behavior of a member. [25] Intersectionality claims oppressed people see things clearly—but why would they if social forces make us wholly what we are and control how we understand reality? It means acquitting or punishing every person on the merits of the case, regardless of race or social status. It is obvious, however, that there will be inevitable clashes over what makes people happy and so the final arbiter for Utilitarians is majority rule. But to answer the question, “With which of these views can Christians work best?” is beyond the scope of this essay. Another problem with Liberalism is that people’s rights-claims often contradict. The Answer For The Soul Series Contributed by Troy Borst on May 13, 2020 | 1,680 views. They lived at subsistence level and were only days from starvation if there was any famine, invasion, or even minor social unrest. In the end, on Hume’s premises, morality does indeed become relative. Rather he taught that the only basis for our moral decisions was not reason but sentiment–moral intuitions grounded largely in our emotions rather than in our thinking. In the 20th century architects of “modern critical theory” such as Adorno and Marcuse began applying this Marxist analysis to a critique of culture in all its forms. Without fail, in all of our relationships and actions and interactions: He has shown you, O mortal, what is good. Later, French postmodernists such as Derrida, Foucault, and Lyotard became even more radical, reflecting extensively on the instability of language and concluding that any truth-claim at all was a move of power. [25] An example: “Although I believe that values are socially constructed rather than God given…I do not believe that gender inequality is any more defensible than racial inequality, despite repeated efforts to pass it off as culture-specific ‘custom’ rather than an instance of injustice.” Mari Ruti, The Call of Character: Living a Life Worth Living, Columbia, 2014, p.36. ~Pray. Next Week: “Love Mercy”, Just is defined as ‘behaving according to what is morally right and fair’ but as Christians we must search the Scriptures and not a dictionary to define our requirement to act justly. Scripture: Micah 6:8, Matthew 10:24, 1 Chronicles 11:17, 1 Corinthians 9:7. Kendi refuses to posit any influence to personal or cultural factors at all. University of Notre Dame Press, 1988. 6 With what shall I come before the Lord and bow myself before God on high? Fifth, it makes forgiveness, peace, and reconciliation between groups impossible. Second, without a doctrine of sin, it naively assumes that what will make a majority happy can’t be something evil. The reasons for evil and for unjust outcomes in life are multiple and complex. Institutionalized sin. Could the majority of a national populace define their happiness in such a way that it can only be achieved if a minority of the population is put in internment camps? As we have seen, to have a coherent theory of justice, there must be the affirmation of moral absolutes that are universal and true for all, in all cultures. Utilitarian – “Happiness” A just society maximizes the greatest happiness for the greatest number. For more on this point, see my article on Keller and Micah 6:8. Only powerlessness and oppression brings moral high ground and true knowledge. In its place I put Identity Politics, based on postmodern critical theory. Keller’s interpretation of Micah 6:8 is at the heart of his redefinition, but it has no basis in the text. Keller argues, “The text says to ‘do justice and love mercy,’ which seem at first glance to be two different things, but they are not.” He asserts justice is in essence “care for the vulnerable.” 1 According to Keller, justice and mercy are combined by definition. You cannot insist that all morality is culturally constructed and relative and then claim that your moral claims are not. [6] As said, this is only a brief outline. Third, biblical justice has built-in safeguards against domination. They argue that people should be free to pursue whatever makes us happy as long as it doesn’t harm others. You are to acknowledge the claim and voluntarily be radically generous. Younger adults are more mobile and tend to be less rooted and committed to a particular locality, ‘youth culture’ doesn’t put the same emphasis on it—and so on. On the premises of Utilitarianism, that could easily be argued (and it was, in Nazi Germany and even in the U.S. with regard to Japanese-Americans during World War II). After David Hume, no modern theory of justice has any answer other than–”because we say so.”, Many secular people respond to MacIntyre by saying we don’t need any basis for human rights, because “everyone knows” that care for the rights of others is just ‘common sense.’ Below is an excerpt from a dialogue interview (slightly edited by me) between Christian Smith, author of Atheist Overreach, and an atheist on a podcast called “Life After God.”. Today this quartet would be expanded to include the refugee, the migrant worker, the homeless, and many single parents and elderly people. Second, it denies the doctrine of the universality of sin. Corporate responsibility. Message #1: The Rich oppress the Poor, The market place full of corruption, The rulers did not uphold justice for all, Idolatry among the Israelites. Often this view puts these “freedoms” in scare quotes. Community: Others have a claim on my wealth, so I must give voluntarily.The Bible depicts the human world as a profoundly inter-related community. It seems common sense. What does Micah say in verses 6-7? In Jesus’ lineage in Matthew, 1000 years later, the stigma still hangs on David as the verse refers to David’s son Solomon as being born to the ‘the wife of Uriah.’, At unCUFFED we act justly, seek justice for our kids, we advocate for fairness in the judicial system; all the while understanding that even sitting in jail as a consequence of their actions, a kid can be reconciled to Christ, his eternity can be secured, and he can have a peace that surpasses all understanding. Still, the consequence in David’s life and his family persisted. I’m not saying atheists can’t choose to be good, but when they do so it is an arbitrary subjective preference, not a rationally grounded view that has persuasive power over others. This is an ... (Micah 6:8). [3] Hume was not himself a moral relativist. Either there is something wrong with people, or there is something wrong with policy.”. The word for “justice” is the Hebrew term mishpat. There is an asymmetrical balance between individual and corporate responsibility. And if everyone is blinded by class-consciousness and social location, why aren’t they? The postmodern view, however, makes one’s racial or group identity primary, superseding all loyalties to the nation or to the human race as a whole. Does it mean that anything the majority desires for happiness is ok? Fourth, the main way power is exercised is through language—through “dominant discourses.” A dominant discourse is any truth-claim, whether grounded in supposed reason and science or in religion and morality. [27] Miroslav Volf, The Spacious Heart: Essays on Identity and Belonging, Trinity Press, 1997, 57. In this aspect of justice, we are seeking to give more social, financial, and cultural capital (power) to those with less. 1. This has been the case for many generations, and most observers have attributed this to more inward factors. Their goal was to make visible the hidden operations of power that the bourgeois used to keep the proletariat oppressed—not through force of law as much as through the power of culture, art, story. Adherents of this view also end up being utopian — they see themselves as saviors rather than recognizing that only a true, divine Savior will be able to finally bring in justice. Quick biblical analysis:First, it is deeply incoherent. (cf. Series: To Know the Living God; The Adequacy of God. Likewise, unless you know what human beings are for, you will never come to any agreement as to what good or bad behavior is and therefore what justice is. Ezekiel 18 is a case study of what can happen if we put too much emphasis on corporate responsibility—it leads to ‘fatalism and irresponsibility’[11]. And those kinds of sensibilities (about love and human rights) are riding on the continued currents of some millennia of a cultural inheritance that is powerfully influenced by Christianity and Judaism. Today, therefore, most scholars understand that there is both corporate and individual responsibility for sin in the Bible. [1] He shows that behind every understanding of justice is a set of philosophical beliefs about (a) human nature and purpose (b) morality, and (c) practical rationality—how we know things and justify true beliefs. Keller also makes the same mistake with his treatment of Zechariah 7:9-10 (pg. For more on the corrosiveness of the individualism Locke bequeathed to us, see Robert Bellah, et al, Habits of the Heart: Individualism and Commitment in American Life (With a New Preface), University of California Press, 2008. To act justly and to love mercy and to walk humbly with your God. This means that Christians can agree with much in this justice theory. B. Eerdmans, 2003, 45-55. [15] Charles Taylor, A Secular Age, Harvard, 2007. John Locke was a professing Christian who believed in God and in ‘natural law’–moral truths embedded in the universe. Series: Growth in the Spirit. This theory sees liberal values such as freedom of speech and freedom of religion—as mere ways to oppress people. Keller collapses this distinction. Liberals rightly criticize the Postmodern for being prone (and blind) to its own forms of domination. The Bible teaches that sin is pervasive and universal. they would be)—that everyone would, out of pure, rational self-interest, design one in which there were significant legal measures to redistribute wealth to those who were born in poor communities and to establish many other economic and social rights. [19] The scholars argue that these beliefs depend on a view of the individual as having infinite dignity and worth and of individuals as being equal regardless of race, gender, and class. All orders are custom made and most ship worldwide within 24 hours. Tim Keller says, “In premodern, agrarian societies, these four groups had no social power. (b) Christianity does not claim that if our agenda is followed most of our problems will be fixed. Everything we do and say exerts power over people. Without appealing to some kind of non-socially constructed truth and morality, there is no way to further justice. 7 Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil? [17] Liberals add to freedom rights (right to speech, property, religion) also social or “economic rights” (right to an education, to medical care). What happens beyond our borders is not our problem”–what does the [secular person] say to them? Amos 6:5-6 speaks of ‘unjust scales, selling even the sweepings with the wheat.” To cut corners and provide an inferior product in order to make more money but not serve customers is to do injustice. This is not a contradiction. So reconciliation flounders. And because we so widely agree, for example, that murder is wrong—then we can say it is wrong even if a particular individual might feel otherwise. However, as MacIntyre shows, no secular view can say such a thing. To put it plainly, Micah 6:8 has nothing to do with redefining justice to include mercy, grace, or social justice. Finally, it is prone to domination. Shall I come before Him with burnt offerings, with calves a year old? Because God owns all your wealth (you are just a steward of it), the community has some claim on it. Nevertheless, as MacIntyre showed, there are contradictions and fatal flaws in Liberalism’s approach. Here then are three possible causes of poverty—environmental, personal, and social. But it means more than just the punishment of wrongdoing. After Hume there is now no going back to “reasoning together”—either via the principle of self-interest or by deduction from natural law. Meta-narratives have a “we are the Saviors” complex. It ignores too much of what makes us human. Timothy Keller at Redeemer Presbyterian Church on August 24, 2014. See Gordon Matties, Ezekiel 18 and the Rhetoric of Moral Discourse, Society of Biblical Literature, 1990, for more on this debate. In Deut.10:12. Many critics of Rawls have observed that if your only motivation is rational self-interest, those behind the “veil of ignorance” would still not have to agree to entitlements. Christianity is not utopian. Old Testament scholar Bruce Waltke puts all the teaching on “the righteous” in the book of Proverbs into a concise and practical principle: “The righteous (saddiq) are willing to disadvantage themselves to advantage the community; the wicked are willing to disadvantage the community to advantage themselves.”[7] The gleaning laws of the Old Testament are a case in point (Deuteronomy 24:17-22). And it is an illusion to think that, as an individual, you can carve out an identity in any way different or independent of others in your race, ethnicity, gender, and so on. The moment you say something is harmful, you are rooting your statement in. Christians must not sell their birthright for a mess of pottage. Third, even secular critics point out that rationality is an insufficient basis for a fair society. It begins with the teachings of Karl Marx that all reality is determined by social forces, and therefore not only our behavior but our beliefs about truth and morality are determined by our class consciousness. Also, the new Christian identity—that we are simultaneously sinful and infinitely loved—changes and heals former oppressors (by telling them they are just sinners) as well as former oppressed (by assuring them of their value). Some argue that these are “negative rights” because, as formulated, they are mainly the right to not have certain things happen to us (e.g. Proverbs 31:8-9 says “speak up for those who cannot speak for themselves…Defend the rights of the poor and needy.” The Bible doesn’t say “speak up for the rich and powerful,” not because they are less important as persons before God, but because they don’t need you to do this. But if they are (as I think can be demonstrated) based on the cultural inheritance of religion [based on the worldview that our culture used to have], then will these moral ideals make sense to our grandchildren as religion continues to decline? (b) Biblical justice is more penetrating in its analysis of the human condition, seeing injustice stemming from a more complex set of causes—social, individual, environmental, spiritual—than any other theory addresses. Just is defined as ‘behaving according to what is morally right and fair’ but as Christians we must search the Scriptures and not a dictionary to define our requirement to act justly. [13] Still, there is widespread agreement that something like the following four categories of justice theories are operating.[14]. In Micah 6:8, ‘mishpat puts the emphasis on the action, chesedh puts it on the attitude [or motive] behind the action.’ To walk with God, then, we must do justice, out of merciful love. The mainstream press reacted with shock. In Micah 6:8 the Hebrew word for just is mishpat. First, only biblical justice addresses all the concerns of justice found across the fragmented alternate views. Lots of foolish and cruel things can make us happy. To treat all of your profits and assets as individualistically yours is mistaken. But while not ending the binary, neither does Christianity simply reverse it. Finally, the “harm principle” is useless as any guide or as a barrier to abuse. [24] For an interesting example of the “all inequalities are due to social forces” ideology, read Ibram X. Kendi “Stop Blaming Young Voters for Not Turning Out for Sanders” The Atlantic, March 17, 2020. (a) Biblical justice is significantly more well-grounded. That view is largely abandoned now as too simplistic. References + Resources: Matthew 25 Isaiah 61 Micah 6:8 Generous Justice by Tim Keller The New Jim Crow. [23] For more on how contemporary schools of thought develop from older ones: Charles Taylor in A Secular Age shows how modern secularism grew out of the Enlightenment and other older movements not in a direct line but by “zig-zags”, ironies, and unintended consequences. We are not given any ‘theory of everything’ that can explain things in terms of evolutionary biology or social forces. Any concept of rights grounded in identified capacities (like rationality or ability to make choices) opens one to the claim that some people (senile people, infants, disabled people) who lack the identified capacity has no rights. Tim Keller starts by asserting there is no one view of justice in the West. In 2 Samuel 21 God holds Israel responsible for injustice done to the Gibeonites by King Saul even though he was by that time dead. We believe God is growing a gospel movement in New York City and other cities all over the world. Socially institutionalized ways of life become weighted in favor of the powerful and oppressive over those with less power. The Christian identity is received from God’s gracious hands, not achieved by our actions—we are loved absolutely apart from our performance. This is an additional article in the series on justice and race by Timothy Keller that includes: “The Bible and Race” (March 2020), “The Sin of Racism” (June 2020), and “Justice in the Bible” (September 2020). Nevertheless, Rawls and liberals still believed that some kind of free market was the best way to grow the wealth of a society that then can be shared justly. Why not opt for that as long as you aren’t likely to be poor yourself? But, it’s not all bad news. Everything is determined by your class consciousness and social location. But he was part of the Enlightenment project, namely, to show that all those moral truths of God could be deduced by reason alone. Our soul needs to worship God. There is a second Hebrew word sometimes translated as just, tsedaqah. I am not arguing for moral equivalence of all these views, although I realize my article could be read this way and that is the reason for this endnote. The postmodern view of justice follows Rousseau and Marx, who saw human beings as inherently good or blank slates. See his Michel Foucault, Presbyterian and Reformed, 2018. Tim Keller argues for this position in his book, A Generous Justice, by pointing to Micah 6:8. (b) They all see human nature as a blank slate that can be wholly reshaped by human means, not as a God-given nature that must be honored for us to thrive. One more example: Taylor shows how post-structuralism, or what he calls “the immanent counter-enlightenment”, is as much if not more the fruit of Nietzsche as Marx, even though Nietzsche despised Marxism. (They rejected classical Marxism for that very reason.) In Joshua 7 and Numbers 16, God holds whole families responsible for the sin of one member. Proverbs 21:3 tells us that ‘to do what is right (tsedaqah) and just (mishpat) is more acceptable to the Lord than sacrifice.’ For unCUFFED, we strive to act justly; we often deal with kids who have committed egregious crimes so we cannot suggest the abolishment of prisons or the removal of consequences. Either other swing voters are unreliable, or our voting system is unreliable. Rather, they brought a more positive view of socialism together with postmodernism into what has been called “Postmodern Critical Theory”. This is another effort to have justice grounded not in moral absolutes but in some kind of “practical rationality.” If something makes the majority of people happy, then it is just. Neighbor and honoring her human rights, but why should your feelings take over. Keller and Micah 6:8 Generous justice by Tim Keller: Motivated by grace to contribute to the world can conclude! 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