i do not believe in "social justice"

Why aren't more Christians involved in social justice? Are we callous and uncaring? We don't think so. We can both learn and do

Ken and Deborah Loyd, in the book An Emergent Manifesto of Hope, p. 272

First, there is the question "What is social justice?" That's probably one of the concepts emergents and others who use it aren't likely to define very well. If you look back a few months, you'll see where in Tony Jones' book "The New Christians", he relates how in one emergent church a woman was wearing a t-shirt saying she was a straight woman for gay rights because her Bible teaches social justice.

Journey doesn't have an "official statement" about homosexuality, but there's obviously enough freedom in the community for Courtney to wear her beliefs on her shirt.

Courtney's shirt.
Straight Chrisitians for Gay Rights
(My Bible Teaches Social Justice)

Tony Jones, The New Christians, pp. 198, 197

Perhaps we aren't involved in social justice, because we can see through the rhetoric of social justice, and know what it is--a thin veil behind which leftist policies and politics are pushed.

Social justice seems to be about the legalizing of sexual immorality. It's also seems to be about the enforced silence of those who teach the Bible's stand on such immorality.

Social justice seems to be about punishing some crimes more than others because of perceived "hate" involved, even when unproven (one may almost say 'especially when unproven').

Social justice seems to be about the redistribution of wealth through socialistic economical policies.

Social justice seems to be about scaring people into being "green", despite the evidence against any such thing as global warming.

Social justice seems to be about going into histronics over deaths in war, while either downplaying over even supporting the many more who die in abortion.

I do not believe in social justice. I do, however, believe in justice. And I believe in compassion.

I do not believe that practicing theft through socialism will solve the plight of the poor. To borrow a quote I read in a comic book, "Communism is the equal distribution of poverty". To try to equalize the field (except for a handful of elites at the top who will find reasons to give themselves special privileges, which is one thing that happened in Soviet Russia), will only result in all being poor, and none being really helped. And there is no justice in the rhetoric of class hatred.

I do not believe that justice demands that we recognize and legitimize sexual immorality. If anything, justice and compassion demands that we call these things the sins they are.

I do not believe that justice demands that we cave in to environmental fearmongers, especially when truth of their claims is being questioned, and when there is such an obvious political agenda behind it.

In regards to how we are to care for the poor, there are things taught in the Bible that should be of help in how to properly do so.

It may be strange that Paul tells the Thessalonians to NOT help some among them who had stopped working and were only idling their time waiting for Jesus to return. He says they should get back to their work.

It may seem strange that Paul tells another church to be wary of what widows they should help and support.

It may seem strange that one can see things in Proverbs that don't seem very kind about some kinds of poor people.

It may seem strange that it's in the Bible that we find the phrase "If a man will not work, neither shall he eat".

It may seem strange that we aren't told that the Samaritan who found the guy left for dead didn't return home, find a few likeminded people, and start wandering the highways and byways looking for people left along the road, robbed or otherwise in ill fortune. He helped one man who was on his way, as he was about his own business.

I know that there are things said about helping the needy, I'm not making an exhaustive list here. But I'm saying the issue is more complex than many emergents seem to want to accept.

They also seem to think that because Christians don't do things their way, then they aren't doing them. They likely don't recognize that there are Christians who give when they have the opportunities, whose generosity takes many forms, who do things quietly and with their eyes open.

no we're not all God's children

With all this background, you may understand the reason my statement of faith, my personal credo, written in seminary and required for ordination in the Presbyterian Church, included the line; "I believe that all people are children of God, created and loved by God, and that God's compassionate grace is available to us at all times."

Imagine my surprise when a particular pastor challenged me on this point. He suggested that "children of God" is a biblical phrase, and that I was using it unbiblically. He believed that not all people are children of God, only Christians. If I'd been quicker on my feet, I would have done a Bible study with him right there; instead, I focused on not letting my jaw hit the floor and mumbled something aobut God creating all human beings. Back at my seminary desk, I searched for words and understanding about these concepts.
Nanette Sawyer, in the book "An Emergent Manifesto of Hope", p. 45

I can't help but give some credit where it may be due here, that at the least when she was challenged on her beliefs, she does say that she wished she had thought to take the person challenging her to the Bible. Granted, if the man who challenged her was up on his Bible, he would likely have shown her why she was wrong, but at least there is something good there.

But not in her ideas, which are wrong. Consider this...

He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither is he that loveth not his brother (1 John 3:8-10)
taken from R.A. Torrey "What the Bible Teaches", p. 353

So what about the Bible on this question of the children of God? Is it unbiblical to call all people children of God? It is true that there are many places in the New Testament that talk about the children of God as the followers of Jesus. But it is not true that this must lead us to the kind of arrogance that asserts that non-Christians are not children of God. In fact, there are three biblical instances undermining such an exclusionary claim.
Sawyer, "EMH", p. 46

Note first the attempt to paint those who are against her in a bad light-- "...the kind of arrogance...", as if anyone who disagrees with her couldn't find ample biblical reasons to think her wrong, as if the Bible doesn't say much against her contentions.

But, at least she sets forth a case, so let's look at it.

Paul says in Romans that "we are children of God" (8:16 NRSV) and that we are waiting for adoption, while the who creation waits with eager longing for the revealing of the children of God (see vv. 22-23). He indicates that we are not yet fully children of God. This metaphor of adoption into the family of God is based on the idea of becoming "conformed to the image" of Jesus, becoming so like him that we become adopted siblings (v. 29). A similar incompleteness and uncertainty is maintained in the first letter of John, which says that we are God's children now, but what we will be has not yet been revealed (see 1 John 3:2). And finally, in the Acts of the Apostles 17: 28-29, Paul expands the "we" when he affirms to the Greeks, to whom he was is preaching, and who are not followers of Jesus, "We are God's offspring".
Sawyer, "EMH", p. 47

Ok, so, let's look at this.

Romans 8:12-17
Therefore, brethren, we are debtors--not to the flesh, to live according to the flesh. For is you live according to the flesh you will die; but if by the Spirit you put to death the deed of the body, you will live. For as many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out "Abba, Father." The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs--heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.

22-23
For we know that the whole creation groans and labors with birth pangs together until no. Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.

First off, who is Paul writing too? He specifically addresses "brethren", by which we may understand fellow Christians like himself. And Romans was a letter addressed to a church or churches, thus to fellow Christians. It was not, then, addressed to those who were not Christians. Therefore, to say that Paul is making some kind of statement about the universal condition of all people being "children of God" is unwarranted from this passage.

I John 3 1-2
Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

And here again, we the writer is addressing those who are Christians. He even makes the contrast with Christians and those in the world. And it is later in that same passage that the passage above from Torrey's book is taken, the one about children of God and children of the devil.

The most problematic one was in Acts 17.

Acts 17:28-29
for in Him we live an dmove and have our being, as also some of your own poets have said, 'For we are also His offspring'. Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising.

This one was problematic for me, because I think I understood it, but was not certain how to defend my understanding for a while.

I found this in Torrey's book. It's a bit tricky to put here, though, because one part makes mention of two Greek words, and I'm not able to type those letters here. I'll do the best approximations I can with it.

The doctrine of the universal Fatherhood of God is utterly unscriptural and untrue. It is true that all men are His offspring, stock, race, or nation (Acts 17:28, 'yevog' not 'tenva', see usage in Greek concordance), is the sense of being His creatures, having our being in Him, and being made in His likeness. (see context, verses 28-29). But we become His "sons" or "children" by faith in Christ Jesus (Gal. 3:26 RV, John 1:12 RV).
Torrey, pp. 353-354

I am with Torrey in this, and against Sawyer. All people are God's creations, so are of value in that sense. But we are not all God's children. Although I respect that she tried to make a biblical case for her position (which puts her ahead of some others), her case is rather weak.