Christianity 101: On “Social Justice” and the “Justice of God” and the “Justice of the Gospel” in Society

Can you please define separately both terms “social” and “justice”?

How does the concept of “social justice” relate to God’s lordship in/over “societies” (governing structures and systems in society) to effect the divine agenda of “global justice” and “total righteousness” in the world?

Moreover, how does the concept of social justice, both from a theological perspective and the practice and work of the church in society, relate to God’s eschatological (the “already-not-yet” New Testament concept/understanding framework of salvation-history) vision of redemptive emancipation (beyond the spiritual understanding of salvation) and new creation?

In recent conversations about the relationship between social justice and biblical justice, some Evangelical thinkers and pastors have linked the idea of “social justice” to Marxism and Communism. They have argued that Christians should reject the concept and not use it in their vocabulary. Rather, they suggested that Christians should use the notion of “biblical justice” to align with the intention and will of God on the matter of justice. (Yet the God of the Bible who claims to be a morally just Being also portrays himself as a fierce promoter of total and holistic justice, which may entail justice in all its facets and forms: moral, ethical, religious, social, relational, etc. )

Nonetheless, it seems to me that both “social” and “biblical” are adjectives. The first term is associated with society in general, and the second is linked to the society of the biblical world. (Social justice simply means justice in society or in the social realm.) For example, when we use the phrase the “biblical world,” it is doubtful that we are indicating that all that happened (i.e. human actions, plans, and desires) in the world in which the characters and actors of the Bible lived were sponsored or approved by God. By contrast, by deploying the phrase “the biblical world,” we are referring to a particular era or historical time frame in human history in the ancient world (of the Bible). From this perspective, when we say that something is “biblical,” it does not necessarily mean it is approved by God (I understand this is a common usage and understanding in Biblical and Theological Studies). In other words, linguistically speaking, something (i.e. a public policy or legislation to reduce poverty and crime in the city or to stop or reduce the number of abortion in this country) could be said “social” and Christ-centered or God-approved, correspondingly; social does not mean anti-Christ, anti-Christian, anti-Evangelical, or anti-biblical.

For example, the antislavery movement in the United States was a social, political, economic, and moral campaign against the institution of slavery–yet many Christians supported it; some even owned a few slaves. Many Christian abolitionists contributed to the abolition of slavery as a “social movement” or “social institution.” In this case, these Christian abolitionists were engaged in a “social justice” movement, which for many of them the enslavement of another human being or a particular racial group challenged the justice of God in society and dehumanized a group of individuals created in the Image of God. For these Christian abolitionists, the system of slavery was not “socially” just and was against the biblical definition of justice, that is “biblical justice.”

Hence, the phrase “social justice” does not always have to or should always associate with Marxist and Communist ideologies. It is also good to note that many Christian thinkers or non-Christian/secular critics use Marxism as a tool of analysis to investigate and understand the interplays of class relations and economic dynamics in society. To use a theoretical system to understand a philosophy or another system does not automatically indicate that the user of that selected system is a proponent of that school of thought, for example Marxism.

Unfortunately, many Christian thinkers who have not studied Marxism thoroughly as a critical theory or philosophical school quickly associate Marxism with being anti-Christ and anti-Christian. I must also state that Marxism as a philosophical school is not monolithic and homogeneous. There are many versions or manifestations of Marxism, just in Protestant Christianity one may find Baptist, Presbyterian, United Methodist, Church of God, Pentecostalism, Seventh Day Adventist, etc.

Furthermore, one must be very careful not to make this quick parallel or assumption; evidently, classical or orthodox Marxism is atheistic. Does that mean a Christian cannot learn anything meaningful from an atheist or an atheistic thinker? In fact, if Christians have problems with Marxism as an atheistic philosophy, they will have problems with most of the influential philosophers in modern Western philosophy or simply Christians will stop reading modern Western philosophy in general. Arguably, some of the most influential voices in the history of philosophy in Western philosophy were either atheists, agnostic, or anti-Christian. Another example pertains to the disciplines of modern Biology and Physics, most biologists and physicists today reject theistic evolution and theism, which is the popular view in modern Evangelicalism, in general. Some of these biologists (i.e. Richard Dawkins) and physicists (i.e. the late Stephen Hawkins, Neil Degrass Tyson) are radical or moderate atheists. Yet these scientists have made groundbreaking contributions to our understanding of scince, human life, and the universe. Should we simply stop reading their work or even stop using their scientific theories just because they do not embrace Christianity or endorse our theological commitment to theism?

The underlying point I’m attempting to convey here is this: it is okay for a Christian thinker or scholar to use, for example, critical theory such as Marxism, postcolonialism, post-structuralism, historical criticism, feminism, critical race theory, etc., as a tool of analysis to examine a phenomenon (Christian thinkers should not construe critical theory as just suspicious, anti-theism, or a form of modern secularism. One could use critical theory in the disciples of Biblical and Theological Studies for different purposes, just like both Old and New Testament scholars have exhausted modern literary approaches to studying the text and world of the Bibles.) By using one of the above schools of thought would not make one less of a Christian or lover of God or one would become a radical or moderate atheist. Christians ought to think rightly, responsibly, critically, and fairly and evaluate human knowledge, data, and phenomenon as active and engaged thinkers and critics in society.

Moreover, God is not a Marxist nor was Jesus a communist-Marxist Galilean preacher. Nonetheless, the Prophetic Tradition of the Hebrew Bible and the moral and ethical teachings of Jesus make a clarion call to the people of God and followers of Christ to be “a people of justice” and to embody in thought and action both moral justice and ethical justice in society and in the world.

Divine justice or righteousness not only has a moral aspect; it always leads to social obligations and responsibilities for the people of God and followers of Jesus Christ. God’s moral virtues, which are intrinsic to his nature and actions in the world, are intertwined with his idea of a justice-centered society, which always bears social obligations for the church, God’s only appointed agent in the world. The Christian understanding of spiritual salvation has tremendous implications that could and must contribute to a more equitable and just society; for example, it might entail Christian highest commitment to the Lordship of Christ and the Kingdom of God in society over Christian commitment to nationalistic ideas and political ideologies, Christian renunciation of human oppression and abuse, Christian commitment to the alleviation of human suffering in the world, Christian commitment to caring for the poor, the sick, and the needy in society, and Christian solidarity with the weak and helpless in the world, especially those whose hope is dependent on God for vindication and deliverance.

Finally, oppressive social structures and systems, which are sinful, demonic, and anti-Christ, contribute to the enslavement of the human soul in society, which is/ could be a hindrance to the effectiveness of the Gospel in people’s lives–if Christians fail to challenge them with the transformative power of the Gospel or just choose to ignore them. Followers of Jesus Christ are individuals who have renounced deliberately their own interests to embrace the interests of Christ and what he values. They have also put aside nationalistic ideologies to transform their community and society with the gospel through sacrificially serving and empowering people (especially the economically-disadvantaged populations in our country and in the world), and unconditionally loving and caring for the needy–both in deed and thought.

“Writing as Conviction and for Human Flourishing”

2018

Year 2018 was probably my most productive year as a writer. I coedited one major book on Jean Price-Mars for Lexington Books, published five major peer-reviewed articles on history, literature, theology, ethics, and anthropology, and wrote three opinion pieces for The Haitian Times. In addition, I wrote about some two dozen blog posts on my personal webpage (drcelucienjoseph.com)

2019

In the beginning of the new year 2019, I published a major article on James H. Cone, another one on Cone is currently under review, submitted the final manuscript to Routledge for my coedited book on Edwidge Danticat, wrote two draft articles on the religious sensibility of Toussaint Louverture and on the impact of Christianity and Christian ideas on the major actors of the Haitian Revolution, and Paul Camy Mocombe and I are currently editing a new book on Joseph Antenor Firmin; we’re almost finished providing feedback to our contributors for their first draft. I recently signed a book contract with the University Press Of Mississippi for a major book on Haitian intellectual history.

***I believe the Lord God has blessed me abundantly as a writer. He has given me a passion to write and for research. I always have something to write about. Writing is a vocation, and I take it seriously. For me, writing simply means justice activism, and as a dynamic vehicle, I use the technology of writing to foster a better understanding of the human condition and how human knowledge is constructed and circulated, improve human interplays and relationships, and to challenge the unjust social order and oppressive systems–hopefully, my little effort as a writer will lead to the transformation of culture and society through convictional ideas and beliefs. I also interpret my writing as a way to contribute to an equitable society and human flourishing. Writing is connected intimately to my existential reality and my self-assertion and self-expression in being-in-the world. In other words, writing is pivotal in my quest for identity and it is critical for me to sustain it through this constant recognition and affirmation of the self. The art of writing help to establish my identity and humanity as an Imago Dei and my ground in this broken and changing world.

Therefore, my writing is a sacred responsibility, and as we say in Christian jargon, writing is my ministry that contributes hopefully to the advancement of the kingdom of God in the world.

“The Kingdom of God is in the Midst of Undocumented Immigrants and Incarcerated (Immigrant) Poor People”

Because of obsessive patriotic zeal and dangerous nationalistic ideologies, many (Evangelical) Christians have lost the capacity to think Christianly and biblically and to act with mercy and compassion, as Jesus would have and commanded us to do likewise, toward undocumented immigrants. This is called the idolatry of nationalism and it is a grave sin before God.

Many of those undocumented immigrants come from the so-called poor nations and they themselves live in the so-called “extreme poverty” and “almost extreme poverty.” Guess what! The God of Bible is on the side of the poor and justice, not just “Christian poor,” but all the poor people in the world; he has commanded his people to care for the poor, which simply means to make an eternal impact and investment in the lives of those who are economically weak and needy for the kingdom of God. This is what servant evangelism looks like. This is the way to store up your treasures in heaven.

Some of us from the Christian community here would give a lot of money to international mission just to help those poor and pagan people in the black and brown world stay in their place, and not because we sincerely want to make an eternal impact in their lives–the very thing Jesus has commanded his followers to do: “store up your treasures in heaven” by distributing your wealth to the poor, demonstrating compassion toward them, and by willingly investing your wealth and resources in their lives as a Kingdom investment–that is to advance the Kingdom of God in America (local Christian mission) and in their country (international Christian mission). The undocumented adult immigrants and their children in
American prison-shelters and refugees-camps
are potential recipients of the benefits of the Kingdom of God on earth. The majority of these people try to flee from their country simply because of political violence and social evils they can no longer endure, and not because one day they decided that they were going to break American Immigration laws and violate American Border Ruling.

How are Christian communities in the U.S.A. defending their rights to life and existence, and their human rights as Imago Dei? How are Evangelical Christians in America treating them, both through word and action? How are American Christians with power and influence using these resources to provide hope to these economically-disavantaged group?

Confessing Jesus as your Lord and Savior is not enough to guarantee your seat in the Kingdom of God when you have a heart of a monster and that your interests and values contradict the values and interests of the Kingdom of God and the transformative and redemptive teachings of Jesus Christ. Undocumented immigrants and incarcerated poor people matter to Jesus! He has also called these group of individuals to be partarkers of the joy of his Kingdom. The message of the Kingdom is a clarion call to renounce idolatrous American nationalism, to see all people, especially the economically-disavantaged poor and families, from God’s perspective, to develop an unadulterated and single vision for the things of God, and it is also an urgent call to snatch individuals from their evil ways and actions through the proclamation of the spiritual salvation of the kingdom to all people.

“The United Methodist Church: Ecclesiastical Authority, the Body of Christ, and the Inclusion of LGBTQ Clergy in its Life”

Christian Churches in the United States will fall or stand on the issue of the inclusion of LGBTQ clergy in church leadership and the pastorate and the acceptance of same-sex marriage in its fellowship. What happened today in the United Methodist Church is a clear indication that (1) Christianity is a global phenomenon; (2) Christianity, in its various denominational expressions, goes beyond the Christian Americancentrism (i.e. American Christian particularities and preferences); (3) ecclesiastical authority matters, and its decisions (the decision-making process) may affect not only the collective life, activities, and functions of the universal church (as an institution), but also those of the local church and its associating (individual) members; (4) the issue of sexual and gender identities and the definition/redefinition of marriage is more than a legal matter–although same sex marriage is legal in the United States where the American United Methodist Church is also located, but the United Methodist Church is not American– , but also an issue that is decided by ecclesiastical authorities, on an international scale; and (5) finally, today’s collective decision in the United Methodist Church demonstrates that both marriage and sexual/gender identity is not merely a matter of individual preference, but a profound question entailing tradition, biblical authority, and theological hermeneutics.

As time evolves and people’s attitude toward religion changes, especially about traditional Christianity, Christians of various theological commitment will continue to struggle over the issue of gender and sexual identities and the meaning of marriage in the body of Christ, and the place of LGBTQ clergy in the pastorate and administration of the church. The battle is not over yet, and the matter is not just a concern of a particular christian denomination: The United Methodist Church. In fact, it is a vital concern of enormous implications and will be a matter for all Christian denominations, both in the present and in the future, to evaluate, reassess, and eventually to decide an outcome. This issue will make its way in the most theologically-conservative Christian denomination in the United States: the Southern Baptist Convention (SBC). Mark my word! In the meantime, we should continue to pray for the unity of the church and of all believers, for biblical fidelity, and for the people of God to remain true to their conviction–theological, moral, and ethical. Above all, we should always pursue love, truth, justice, and beauty grounded on the moral character of God in Christ Jesus.Correspondingly, let the church and followers of Jesus Christ show radical compassion, care, and love toward the LGBTQ people, who are also created in the Imago Dei and recipients of God’s abundant grace and mercy!

As Paul exhorts the Christians in the Church at Rome:
“7 For none of us lives for ourselves alone, and none of us dies for ourselves alone. 8 If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord. 9 For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living.19 Let us therefore make every effort to do what leads to peace and to mutual edification.” Romans 14:7-9, 19

The Mocombeian Foundation’s Third Annual Pan-african conference: “Crisis in the Black Church”

Saturday, February 23, 2019

“The Crisis and Challenges of the Black Church in the Twenty-First Century Culture: A Liberation Theological Perspective”

If you live in Broward and Dade counties, join us tomorrow, Feb. 23, 2019, for the Third Annual Pan African Conference.

I will be giving a talk on the subject of theology, ecclesiology, and human flourishing (Title: “The Crisis and Challenges of the Black Church in the Twenty-First Century”).

I will be on a panel with Drs. Carol Tomlin and Paul Camy Mocombe

If there’s one freedom I wholeheartedly cherish and do not want anyone or authority to take away from me is the freedom of my pen and to write what I want, not what I am told to write about.

“On Race as Power and Dominion, and Our Unity, Hope, and Diversity in Christ”

1. The function of race as a concept and reality in the American (human) experience is like the original sin, described by the biblical Prophets and Apostle Paul in their writings. Race taints every aspect of our individual and collective life. The bondage and dominion of race is unavoidable and omnipresent in human interactions in the American society. Like sin, race is power and control. Like sin in its universal outlook and dimension, the concept of race throughout the American history and experience is hegemonic dominion and existential psychological burden. The race idea means that it is a framework, a systems of thought-process, a state of (the) mind, a narrative of contrasts, and a series of human standardization that evaluates human dignity and worth, and assesses the subject of (human) inclusion and exclusion in the modern world. Race is a metaphor for/of the meaning and indiscriminate character of sin in the world.

2. As sin taints every aspect of the human reality in the world, race as a systemic structure and a regime of systems network architecture that undergirds American thought and pragmatism (i.e. ideas and actions, tangible and intangible, visible and invisible). Race wages war against the self and the collective.

3. Our attitude is tainted by race.
Our treatment of and interaction with other individuals is tainted by race.
Our emotions (both internal and external) are tainted by race.
Our human condition is tainted by race.
Our definition about humanity and who is human is tainted by race.

4. Our laws on home ownership is tainted by race.
Our laws on school coding and zoning is tainted by race.
Our public policies are tainted by race.
Our foreign policies are tainted by race.

5. Our theological praxis is tainted by race.
Our ecclesiastical functions are tainted by race.
Our righteousness is tainted by race.
Our theology and understanding of God and humanity is tainted by the racial veil.
Our theological writings and education are
Our evangelistic endeavors and missionary strategies are racially-guided.

However, the hope of race and humanity is Christ alone, and the redemption of race and humanity is in Christ alone.

“Paul clearly believed that ecclesial unity even amidst great diversity was possible, and the differences that Paul’s churches faced do not seem to have been any less challenging than what we face today. Christian friendships between Jew and Gentile, slave and free, male and female, rich and poor testify clearly to God’s ability to create unity and friendship amidst great diversity. Paul’s strategy was to articulate how God’s hospitality in Christ created a common identity for all his churches, a welcome that transformed them from enemies and outsiders into friends and family—both with God and with one another”

“And if God has welcomed us in Christ as his friends and family while we were enemies and outsiders, how can we not respond with hospitality and friendship to our Christian friends and family with whom we may different on the level of our cultural and social identifies” (pp. 70-71)–Joshua Jipp, “Saved by Faith and Hospitality”

Yon ti Koze sou Kriz Politik Aktyel an Ayti e lot koze avek Dr Celucien Joseph

“The Will of the Haitian People and the Failure of Haitian Politicians”

There are a few good and strong leaders in comtemporary Haitian politics. Certainly, what we have in Haiti are a group of political charlatans who have no patriotic zeal and are insensitive to the well-being of the Haitian people and the future of the next generation.

Haitians politician always create chaos (supported by the International Community) and thus invite foreign intervention. This is exactly what Western imperialists are looking for to exercise their hegemony over the country and the life of the Haitian people. The spirit of dependency and toxic leadership is written in the back of their political jackets, which will lead to their own decline and ultimate destruction.

Haitian politicians have contributed to the failure of the Haitian state as a governing institution and a body of structure. The Haitian people, by contrast, do not fail their country. The Haitian State may be a troubled structure, but the Haitian people are not a trouble group. They might be terrorized and troubled by the actions and vices of their politicians, but they are not a threat nor a hindrance to the progress and future of their country.

Other countries do not develop other countries. Development, in all its dimensions and forms, is always and must be an internal affair. When our politicians and our people come to this understanding, we will make a step forward toward a better Haiti for all of her children.

Haitian Politicians have failed the Haitian State, but the Haitian People have remained true to Haiti’s foundational democratic principles and progressive ideas. The predicament in contemporary Haitian politics is the great divide that exists between the will and interests of the Haitian people and the actions and ideologies of Haitian politicians. That is the enormous clash in Haiti at the moment.