I grew up in a Christian tradition that has been strong in social justice but somewhat weak in evangelism. Friends churches have a long history of promoting equality, community, peace, integrity, and simplicity. To this end, Friends have worked to end slavery and human trafficking. Friends have worked to end war and the various roots of war. Friends have worked to build up strong communities dependant upon God. Because of this background, one of the themes I tend to notice as I read the gospels is the theme of social justice. For this paper I will be focusing on various scenes in the gospel of John that seem to reveal what Christian social justice should be.
Social justice is a very broad term. As one begins to explore this concept it becomes readily apparent that there are many different views of what makes up a “just society.” Even if we confine ourselves to Christian ideas of social justice it becomes apparent that there are a myriad of opinions of what is just. Unfortunately, while Jesus says many different things about what a just society should be, it does not appear that Jesus provides an overarching philosophy of how all people at all times should live justly together. Jesus does provide many examples of how a 1st century Palestinian Jew should live within his or her society. But, how does one exegete beyond this setting to our present day and age?
This paper will focus on several instances when Jesus seems to clearly explain how a first century Palestinian Jew should live justly, and we will explore how this understanding of social justice translates to the author of this paper’s time and culture.
It does not appear that we can easily define social justice in any broader context. To this end, I will take a moment to define the author. I am a 21st century white protestant male living in the rural Midwest of the United States.
The theme of social justice first occurs in the preamble of the Gospel of John. John 1:12-13 makes it readily apparent that the gospel message of Jesus Christ is an inclusive message. By inclusive I mean that it was meant for all people at all times who are willing to receive “the word” (Christ). Within my Quaker context there has been an ongoing debate about what it means for the gospel to be inclusive. Many have argued that the inclusive nature of the gospel message means that God is working through Jesus to redeem every human regardless of whether that human has rejected or accepted the gospel message. This introductory statement in John 1 seems to suggest that the gospel message is inclusive because it is available to all who choose to receive Christ; those who receive Christ become the children of God.
It seems that we are not all “equal” before God; rather, there are two kinds of people: those who have become God’s children and those who have not. The church is to be inclusive to all who have become a child of God and work to reveal God to all those who have not yet received the word.
Jesus exemplifies this calling in John 4:7-30 when he speaks with a Samaritan woman. The woman appears to be well versed in theology and is seeking out the truth of God. Jesus recognizes that this woman is spiritually seeking and initiates a conversation with her.
There are many people that I would rather not be in heaven. There are many people that I feel do not deserve the opportunity to know and worship God. However, it is not my choice who God calls. I do not get to choose who I share Jesus with. It is my responsibility to listen to God’s leading and be aware of the spiritual needs of the individuals and the community around me. Who was the last person that my friends were “amazed” that I was speaking with them about God?
Jesus placed the needs of people ahead of religious piety. In John 5:8-16 and John 9:14-16, Jesus heals individuals on the Sabbath. The religious elite are outraged by this behavior, but it appears that Jesus felt that people were more important than piety. However, Jesus does not just randomly dismiss religious tradition; rather Jesus breaks the traditional Sabbath rest because an opportunity existed for people to have faith and believe. The act of healing was not just to heal, but to bring the individuals to a point of becoming children of God.
As a church community we do not engage in social justice merely for the sake of social justice. Rather, there is a motivation to reveal the gospel of Christ to all people. This can create conflict in the lives of those reaching out to the downtrodden; are we reaching out because we care or are we reaching out with some ulterior motive? Did Jesus reach out to these people just because they were in need or because he felt that they were ready to turn to God? It would seem to me that the latter is more clearly evident in the texts.
Between these two Sabbath healing accounts Jesus says to his followers, “Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.”
Jesus recognizes that people turn to God not out of thoughtful philosophy, but out of met needs. We as a church need to reach out to those in need because that is how they will most easily experience the love of God. If the church fills a void in someone’s life than the church has brought that person closer to God. It is not the job of the church to choose whose needs it meets, rather it should seek to meet as many of it’s communities needs as is possible, and let God work as God chooses in that community.
Some of the last recorded words of Jesus (in John 21:15-17) are his instructions to Peter to feed his sheep. Who are Jesus sheep? Often times Christians interpret Jesus sheep to be the church, those who have already become children of God. But throughout the Gospel the sheep does not seem to be an allusion to just those who have found God, but rather to all of humanity. In John 10:15, Jesus says that he lays down his life for his sheep; a reference to his eventual crucifixion. It would seem that this is a reference to all humanity. Jesus is commanding Peter to take over as shepherd and feed the world in the absence of Christ. It would seem that this command extends beyond Peter to all believers. We are called to feed Christ’s sheep. We are called to care for the poor, the naked, the weak, the downtrodden. We are not called to build temples, or clubs, or palaces, but to feed Christ’s sheep.
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