It was way back in November when a member of St. John’s asked me about “Social Justice.” Her query prompted me to write this series about five ways the Bible understands justice: Social Justice, Eco-justice, Restorative Justice, Economic Justice, and finally, Distributive Justice.
What do I mean by the phrase Distributive Justice?
Simply put, Distributive Justice addresses the way wealth is distributed among all of God’s people, from those at the bottom of our social and economic society to those at the very top. Distributive Justice demands the wealth of a society be distributed and shared to the benefit of the common good and for the sake of all members of that society. In concrete and practical terms, Distribute Justice addresses three groups of people who are present in every society:
- those dependent on others to meet their basic needs,
- those whose labor provides for their well-being and
- those whose accumulated wealth provides their every need and then some.
The Needy. Every society includes persons who through no fault of their own are unable to provide for themselves: infants and children, the aged and infirmed, those with physical and emotional disabilities, the sick and injured, the unemployed and underemployed. When the wealth of the society is distributed justly, no one who is unable to provide for themselves because of age, health, disability, discrimination, or other circumstance beyond their control is denied the basic needs of life. Those who need help from the society have a basic right to food, shelter, clothing, companionship, health care and a modest level of creaturely comfort.
The Workers. When the wealth of the society is distributed justly, those who contribute their labor to the society are rewarded with sufficient resources to meet the basic needs of themselves and their families. Distributive Justice requires that no one who labors be left wanting for the basic necessities of life. This is regardless of the nature of the work, the responsibilities inherent in the position, the education and skills required by the job. Distributive Justice requires fair pay for a fair days work.
The Wealthy. In any society there will be those who are not in need and who do not need to work. There will be those whose accumulated wealth provides all they need and then some. The wealthy may choose to work and haven’t earned income, but when push comes to shove they are not dependent upon their labor as a means of meeting the basic needs of life. When the wealth of the society is distributed justly, those with the greatest ability to contribute to the common good and provide for the neediest among us have an inherent responsibility to do so. In fact, the responsibility for the distribution of the society’s wealth for the benefit of all falls disproportionately on those with the greatest ability.
In a just and compassionate society wealth is distributed in such a way that the discrepancy between the neediest among us and the wealthiest among us is minimized. The wealth and blessings of those at the top do not derive from the pain and suffering of those at the bottom.
What does the Bible say about Distributive Justice?
Both the old and the new Testaments are clear in their treatment and understanding of wealth. God bestows the blessings of material wealth with the clear understanding and expectation that these material blessings will be shared and used to alleviate human suffering and eliminate human need.
Those who preach a prosperity gospel often miss the point that great responsibility accompanies the blessings of great wealth. Wealth is not a reward for godly living as some would have us believe. No, wealth is bestowed by God upon those who are best equipped and most likely to use and enjoy their blessings for the sake of others.
There is no greater condemnation than the judgment placed upon those who acquire their wealth at the expense of others and those who neglect to share what God has given them with those inhabiting the lowest rungs of society. For example, the prophet Ezekiel takes the rulers and leaders of Israel to task for enriching themselves at the expense of the people they have been called to serve.
1 The word of the LORD came to me: 2 “Son of man, prophesy against the shepherds of Israel; prophesy and say to them: ‘This is what the Sovereign LORD says: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? 3 You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. 4 You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally. (Ezekiel 34:1-4.)
When James declares that faith without works is dead, he is merciless in his condemnation of those who exploit their workers:
1 Now listen, you rich people, weep and wail because of the misery that is coming on you. 2 Your wealth has rotted, and moths have eaten your clothes. 3 Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. 4 Look! The wages you failed to pay the workers who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. 5 You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. 6 You have condemned and murdered the innocent one, who was not opposing you. (James 5:1-6.)
Jesus makes it clear on numerous occasions that wealth can be a barrier to the Kingdom of God. It is not that wealth is inherently wrong, but “it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” (Luke 18:25.)
Zachaeus is praised for giving half his wealth to the poor and repaying quadruple damages to any he has defrauded. (Luke 19:1-10)
The Servants are given even greater responsibility when they use the talents entrusted to their care in the way the master wanted. (Luke 19:11-27)
The widow’s meager offering is greater than those who give out of their abundance. (Mark 12:41-44)
Over and over again, the Bible is clear. Wealth is to be used for the common good and to alleviate the suffering of the poor and neediest among us. Whether we turn to the law of Moses, the testimony of the Prophets, the writings of Paul and the disciples or the teachings of Jesus, it is clear: blessings are not given solely for the benefit of the one blessed. Blessings are given to be shared.
God’s intention is for the distribution of wealth so that the needs of the poor are met, the work of the laborer is amply rewarded and the wealthy are a source of blessing to those less fortunate.
What is the United Church of Christ Stand on Distributive Justice?
Throughout its history, the United Church of Christ has steadfastly a consistently called for a compassionate and just society characterized by distributive justice. The UCC has been a strong advocate for the principles that the societies economic policies systems and structures can form to God’s justice when the distribution of wealth normally and naturally moves from the top to the bottom.
The United Church of Christ has also recognized that human societies tend to gravitate toward a distribution of wealth that goes in precisely the opposite direction, from the bottom to the top. In recent decades, the United Church of Christ has gone on record decrying the redistribution of wealth toward the wealthiest among us at the expense of those in greatest need and in ways that exploit those whose labor is the backbone of our society.
Distributive justice requires that the wealth of society move from top to bottom. The neediest among us must have their needs met. Those who work must be fairly and justly compensated for their labor. And those who have been blessed with vast stores of accumulated wealth have a disproportionate responsibility to share their wealth and use it for the benefit of those at the other end of the economic spectrum.
D Gene Kraus 