Hospitality

Christians are called to move far beyond mere friendliness and engage in active acts of intentional hospitality.

The Prodigal could find no hospitality until he returned home; his older brother could not bring himself to offer hospitality. Both missed the love and grace that was poured out by the extravagant hospitality of the father.

As human beings, we have all experienced loneliness and rejection when wonderfully friendly people are so engrossed with their friends that they do not notice the stranger in their midst.

As children of God, we know the extravagant hospitality of God’s love and grace.

As Christians, we are called to share the hospitality we have received.

Hospitality (July 12, 2009)

Biblical Justice V — Distributive Justice

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:

1. those dependent on others to meet their basic needs,
2. those whose labor provides for their well-being and
3. 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.

Biblical Justice IV — Economic Justice

This month we address the fourth form of Biblical Justice: Economic Justice.

What do I mean by the phrase Economic Justice? 

Economic Justice is 1) a social system that 2)organizes and manages financial affairs in a 3) fair and righteous manner. Economic Justice calls for an economy that provides dignity in work and assistance for those unable to provide for themselves. As people of faith, we are talking about God’s economy where God’s will is “done on earth as it is in heaven.”

What does the Bible say about Economic Justice?

The Bible has a great deal to say about God’s economy or Economic Justice. In both the Old and New Testaments, one gleans a model of an economic system that is fair and just and righteous.

Pharaoh’s Dream (Genesis 41:1-39)

When Joseph interpreted pharaoh’s dreams to mean that there would be seven years of plenty followed by seven years of famine, Pharaoh responded by establishing a government program, funded by taxes, to store grain produced when there was plenty to be used during a time of scarcity.

A just economy takes advantage of abundance in order to overcome scarcity. This is Economic Justice.

Bread from Heaven (Exodus 16:1-31)

God gave the people bread from heaven and water from rocks. In doing so God also established a fundamental rule for the management of the resources necessary for survival in the desert. Each person was to gather only enough manna to meet his or her needs. Anything extra spoiled and was filled with maggots.

A just economy recognizes everyone’s a human right to food, shelter, health and liberty. This is Economic Justice.

The Sabbath, the Sabbath Year and the Year of Jubilee (Exodus 20:8, Deuteronomy 5:12-15: Leviticus 25)

The law of Moses established the Sabbath, the Sabbath year, and the year of Jubilee each of which had deep and profound implications for the way Israel’s economy would be structured.

Sabbath. There was to be no work on the seventh day of the week. Even God takes time for rest and renewal; the Israelites were liberated from the seven day work week when God led them out of Egypt.

Sabbath Year. Every seventh year, Israel was instructed to give the land rest. The land itself needed time to rest and rejuvenate.

Year of Jubilee. After seven Sabbath Years, the law provided for the Year of Jubilee. Every 50 years, all debts were canceled and all property returned to its original owners.

A just economy rewards labor with time and resources for rest and recovery. A just economy liberates people from the bondage of debt and protects laborers and the earth itself from exploitation. This is Economic Justice.

Parable of the Workers in the Vineyard (Matthew 20:1-15)

In the parable of the workers in the vineyard, all of the laborers are given a job and paid a denarius. A denarius was valued as a day’s labor – enough for the laborer to meet a family’s needs.  It did not matter what time of the day you were hired. Those looking for work at noon, 3pm and 5pm were given a job with a living wage.

In a just economy, everyone has access to a job that pays enough in wages and benefits to meet a family’s basic needs for food, shelter, health and liberty. This is Economic Justice.

Parable of the Sower (Matthew 13:1-9; Mark 4:1-8; Luke 8:1-8)

The parable of the sower teaches us that God is generous to a fault. Seed is scattered where crops cannot grow because even in the most unlikely of circumstances there is the potential for an extraordinary yield.

In the Palestine of Jesus day, the poor, the foreigners, lepers and the disabled depended on this extra yield. When the field had been harvested and the needs of the laborers were met, are those who are unable to provide for themselves had access to the gleanings the crops at the edge of the field and the grain left behind after the harvest.

In a just economy, an abundance of goods and services are produced so that the poor and indigent and outcasts may share in the abundance and have their needs met as well. This is Economic Justice.

The Fellowship of the Believers (Acts 3:45-46)

According to Luke the first Christians took all of this very seriously. “All the believers were together and had every thing in common. They sold property and possessions to give to anyone who had need.” (Acts 3:4-46)

In God’s economy those who have a great deal are expected to give and to share so that those who are in need may not suffer. The generosity of those with resources meet the needs of those without. This is Economic Justice.

What is the United Church of Christ Stand on Economic Justice?

The UCC and all of its predecessor bodies have been ardent advocates for labor rights and the basic human rights of all people to have their needs for food, shelter, clothing and liberty met.

In the first third of the 20th century, St John’s was part of the Evangelical Church, a progressive denomination deeply involved in the “Social Gospel” movement. Our evangelical ancestors fought for the rights of Americans to organize in the workplace and enjoy the benefits of their labor. During the depression, they supported efforts to meet the needs of the disabled and elderly through a new government anti-poverty program — Social Security.

Immediately before, during and after WWII, St John’s became part of the newly formed Evangelical and Reformed Church. Hospitals cared for the sick. Orphanages and Homes for the Developmentally Disabled provided for those who could not take care of themselves. Continuing within its progressive Social Gospel heritage, the E&R’s were advocates for organized labor and the poor. Returning veterans found broad support for the G. I. Bill among the E&R’s.

In 1957, we became part of the United Church of Christ. Economic Justice grew as we fought for equal pay for equal work, economic rights for women, African Americans and other minorities. The UCC has continued its advocacy for the poor and disenfranchised, the sick and the persecuted.

Throughout our history, the UCC and its predecessor bodies have been strong and vocal advocates for Economic Justice.

Biblical Justice III — Restorative Justice

This month we are half way through our exploration of Biblical Justice. In the last two months, we dealt with Social and Environmental Justice. After this month’s study of Restorative Justice, we’ll move on to Economic Justice and conclude with Distributive Justice. Biblical Justice cannot be fully understood apart from these five components; none of the five justices can stand alone.

What do I mean by the phrase Restorative Justice? 

Restorative justice grows out of the way, God deals with sinners and their victims. Throughout the Scriptures it is clear that God repeatedly comes back, time and time againto gather the people of Israel and bring them home, to restore them to the community of the kingdom of God. Restorative justice is two pronged: it deals with the wrongdoer to be sure; it also addresses the needs of the victim for reparation and restoration to wholeness. (I use the word “reparation” in its original definition — to repair or replace something that is broken: to make amends.)

The idea that justice is administered with the goal of returning and restoring the wrongdoer to the community stands in stark contrast to the way most modern societies administer justice. In America, it seems we take pride in establishing a system of justice intent on delivering pain and suffering, on punishing the wrongdoer. We do so in the belief that the threat of severe punishment up to and including death will deter others from committing the same wrongful acts. We call this form of justice punitive or retributive justice. We set out to seek our pound of flesh, make the wrongdoer “Pay for their crimes” and satisfy our need for retribution and vengeance. Retributive justice flies in the face of God’s command that we “judge not, lest we be judged.”

Dealing with the wrongdoer.

Society needs to be protected from wrongdoers; victims require protection from those who would do them harm. Restorative Justice separates the wrongdoer from society until that person can be safely returned. Incarceration is used to provide a place for rehabilitation, repentance and reform.

Holding wrongdoers accountable.

Restorative Justice calls upon wrongdoers to acknowledge the harm they have caused, confess their sins and demonstrate a willingness to “go and sin no more.” Restorative Justice nurtures the social skills and tools that will enable the wrongdoer to return and resume a positive place and role in society. Restorative Justice calls for reparations (in the contemporary sense of doing whatever is necessary to make amends.)

Tending the needs of the victim.

Victims require as much or more attention than wrongdoers. They have suffered loss, whether material, social, emotional or spiritual. Restorative Justice focuses attention and resources on restoring the victim to wholeness and their return to society as fully functioning survivors.

Restorative Justice demands reparations (in the archaic sense of repairing or replacing what has been broken.) Restorative Justice seeks reconciliation for the victim, a genuine mending of a torn heart and spirit, healing from pain and suffering endured and compensation for loss. This typically involves

• a genuine acknowledgement of the victims’ loss, pain and suffering,
• the affirmation by society that the wrongdoer will be held accountable, and
• political efforts to put policies and systems in place that will minimize further instances of this. (Legislation addressing a social issue often carries the name of an individual who has come to symbolize the pain and suffering. The Amber Alert is an example.)

Restorative Justice provides opportunities for the victim to express anger and grief. It also supports victims in their spiritual growth and capacity to accept what has happened to them and eventually to move toward forgiveness not vengeance. In forgiving, victims are freed from the grasp and control the event holds on their lives — sometimes for extraordinarily long periods of time.

What does the Bible say about Restorative Justice?

It would not be stretching the point to say that the entire biblical narrative is about restoring the people of Israel and their Christian descendants to their rightful place in the kingdom of God.

The Torah sets forth the covenant between God and old people — rules setting forth the way the people of God should live.

The Hebrew wisdom literature and hymns, writings like Psalms and Job, are overflowing with praise for the God who liberates from slavery, guides through wilderness, forms into community, and accompanies into the promised land.

The prophets have one single theme throughout all of there are prophecy in preaching and proclaiming: God loves all people and will go to extraordinary lengths to restore them to intimate community with the sacred in the Kingdom of God.

Jesus clearly had a passion for proclaiming the kingdom of God for healing those who could not gain entrance, for forgiving those barred from entrance, for associating with the outcasts and little people of society. Jesus execution and sacrifice are understood by all Christians to carry notions of atonement (at–one–meant.) Jesus reconciles us to God. Jesus life and ministry are Restorative Justice.

Here are just a few of the hundreds of Scripture passages that might be used to discuss Restorative Justice.

Flood.

The story of the flood (Genesis 9) ends with God establishing a new covenant with Noah and his descendents forever. In other words, God restores humanity and all creation to a relationship of love and grace. The rainbow reminds us that no matter what, God will not give up on us. That’s Restorative Justice.

Eye for an Eye.

There is an extended section in the Sermon on the Mount (Matthew 5:27-48) that addresses how we are to deal with “retributive Justice.” It is here that Jesus says: “You have heard that it was said, ‘Eye for eye, and tooth for tooth. But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.” (39-40.) That’s Restorative Justice.

Repentance and the Kingdom of God.

“The time has come,” he said. “Quote the kingdom of God has come near. Repent and believe the good news!” (Mark 1:15) This single sentence captures the entire Gospel Jesus came to proclaim. Repent — turn around, live differently, rethink — wrongdoers and sinners and those estranged from God are to be restored to the realm where God is in charge. That’s Restorative Justice.

Vengeance.

In Romans 12, the Apostle Paul is crystal clear that our Criminal Justice system is to be based on transformation and rehabilitation rather than punishment and retribution.

“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what that God’s will is his good, pleasing and perfect will.” (1-2).

After spelling out the implications of this transformation in the way we live, Paul concludes this chapter, by saying: “Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” (19) That’s Restorative Justice.

What is the United Church of Christ Stand on Restorative Justice?

The UCC is a strong advocate for and supporter of efforts to transform our current delete penal system in order to realize the promise of restorative Justice. This is especially true in relation to capital punishment and the death penalty. The General Synod has addressed the inadequacies of our current legal system to restore victims to wholeness and criminals to society on numerous occasions.

Is anyone really happy with our current Criminal Justice system? We continue to stigmatize those who’ve done their time and paid for their crime. We put people on lists and publish their names. These lists continue the mentality of punishment when we need to be supportive of efforts of repentance and transformation.

Do we as a society adequately address the needs of the victims of crime? Adopting the Biblical perspective of Restorative Justice would move us in that direction! Where does capital punishment fit in God’s justice? Are we protecting society, detering crime, playing out “an eye for an eye” style vengeance? The Synod has consistently said, “No!” God’s love is filled with mercy and grace. God’s justice requires restoration for both victim and wrongdoer.

Biblical Justice II — Eco-Justice

In last month’s Carillon (the monthly newsletter of St John’s UCC in Dover, OH) I began a series of articles about Biblical Justice. In that article I mentioned that Biblical Justice includes at least five different forms of justice. Last month I wrote about “Social Justice.” This month I am writing about another of the forms of Biblical Justice – “Eco-Justice.” Just as we cannot fully understand Biblical Justice without considering “Social Justice,” we cannot fully appreciate Biblical Justice without including “Eco-Justice.”

I will ask the same three questions about Eco-Justice we explored last month about social Justice: A) What do I mean by the phrase Eco-Justice? B) What does the Bible say about Eco-Justice? C) What is the United Church of Christ’s stand on Eco-Justice?

What do I mean by the word Eco-Justice? 

We all know that God craves justice for all human beings. But we, human beings, are part of a larger creation than just humanity. God craves justice for the whole of creation. Eco-Justice is that part of Biblical Justice that pertains to the home God has created for us and for all other living things in the garden in which God’s has placed us. Another phrase for Eco-Justice is environmental justice.

Eco-Justice is about access to, control over and distribution of the resources of the earth in order that all of God’s creatures may enjoy life to the fullest extent possible. Human beings, whether acting as individuals or the whole of humanity, are simply not to act in such a way that their pursuit of life’s extravagant pleasures exploits other people or any other part of God’s creation.

So, you ask, what does the ecology have to do with justice? Well, one of my seminary professors described Original Sin as “humanity’s perpetual propensity to mess things up.” And so it is. When it comes to finding and using the resources of the earth, both natural resources and living creatures, humanity has a perpetual propensity to act unjustly.

We fight wars over oil and other sources of energy. We enjoy the bounties of creation far beyond what we need in order to enjoy life while others on this globe die for lack of food, clean air, adequate clothing and water for bathing, cooking and drinking. We displace whole communities of the politically powerless and voiceless poor in order to build dams, mine coal and store nuclear waste. We claim ⅕ of the world’s freshwater that is stored in the Great Lakes as if it belongs to us and not to all of God’s creatures. We irrigate and draw down water tables that everyone needs to provide the corn that provides the corn syrup that sweetens our Coke’s and Pepsi’s. My professor was right. Humanity has a perpetual propensity to mess things up.

Eco-Justice then has to do with how we view the earth and all that it contains. Has God provided it only for some of us? — Or for all of his creatures? How do we access, control and distribute the earth’s natural resources so that all of God’s creatures may enjoy earth’s bounty? That is the question posed by Eco-Justice.

What does the Bible say about Eco-Justice?

Let’s briefly look at five passages from both the Old and New Testaments: the creation, manna in the wilderness, stewardship of creation, fishing in the sea of Galilee, and the feeding of the five thousand.

The Creation.

For centuries Christians and Jews have read the opening of the book of Genesis and concluded that God gave human beings the authority to exploit the earth and dominate all all other forms of life. “… let them have dominion over … every creeping thing that creeps upon the earth.” – Genesis 1:26. We have taken this verse as license to exploit and use, abuse and consume God’s creation.

Take notice of the instruction in Genesis chapter 2, the second creation story: “The Lord God took the man and put him in the garden of Eden to tend and keep it” – Genesis 2:15. We are not to use, abuse and consume the earth’s bounty. We are to view the earth as a garden that needs tender loving care and nurture. To exercise “dominion” is to rule gently and wisely with care and concern that all of God’s people. That’s Eco-Justice.

Manna in the wilderness.

We are all familiar with the story of Manna from heaven. But we often skim over or ignore the instructions that came with that Manna: “gather as much of it is each of you needs, … They gathered as much as each of them needed.” – Exodus 16:16,17. God provides enough bread for everyone if everyone takes only what they need. That’s Eco-Justice.

Stewardship of Creation.

The Psalmist prays: “The earth is the Lord’s and all that is in it, the world, and those who live in it.” – Psalm 24:1. Humanity does not own the earth. We are not free to do anything we want with it. The earth is God’s possession and we are God’s stewards, given the responsibility to hold the “earth and all that is in it” as a sacred trust. We are to manage the earth, our home, our environment as God would manage it. That’s Eco-Justice.

Fishing in the sea of Galilee.

After a long night without catching any fish, Jesus said to Simon, “put out into the deep water and let your nets down for a catch.” “When they had done this they caught so many fish that their nets were beginning to break.” – Luke 5:3,4. This is not a mere miracle performed by Jesus. This is a profound statement about our relationship with the earth.

You see, Herod claimed the fish in the sea as the property of Rome. He taxed every fish taken from the sea. After paying the tax and feeding their families, Simon and the others seldom had anything left to earn a living. But, Jesus’ instruction teaches us that the fish do not belong to Rome. The tax is unjust when Herod lives in luxury while the peasants are forced into abject poverty. That’s Eco-Justice.

The feeding of the five thousand.

We all know the story of loaves and fishes. It is the only miracle to appear in all four gospels. (Mt 14:13-21, Mk 6:31-44, Lk 9:10-17, Jn 6:1-13) Among other things, the story screams at us about the abundance of God’s creation and its availability to all of God’s people. “Take what you have found, take what is available to you,” Jesus tells the disciples, “and share it. There is more than enough in God’s creation for everyone to eat.” That’s Eco-Justice.

What is the United Church of Christ Stand on Eco-Justice?

The UCC has been an advocate for conservation, ecology, environmental issues and Eco-Justice since its founding in 1957. For more than half a century the UCC has provided public advocacy, developed and supported Eco-Justice programs both at home and abroad and created and provided resources to local congregations. Stewardship of Creation became one of five national priorities in the late 90’s. All of this has been done under the guidance and direction of the General Synod. The Synod is composed of 700 local church members (both clergy and lay) who are elected to represent UCC Conferences. For more information about the UCC stand on Eco-Justice, visit the web at www.ucc.org/environmental-ministries.

The UCC is also a participating sponsor of Eco-Justice Ministries, an independent, ecumenical agency that helps churches answer the call to care for all of God’s creation, and develop ministries that are faithful, relevant and effective in working toward social justice and environmental sustainability. See www.eco-justice.org for more information.

Biblical Justice I — Social Justice

Last week, a member of St John’s sent me an email asking me to clarify a phrase I had used in the sermon – “Social Justice.”

This particular phrase was brought to public attention last year when a prominent TV personality and political commentator condemned the phrase as antithetical to Christianity, as “code words” for Communism and Nazism. He then urged his fans and followers to report their pastors to church authorities when they use the phrase and to “run as fast as you can” from churches and denominations that use the phrase.

I am particularly appreciative that one of you approached me with your questions — especially when the phrase has been politicized and become a source of further controversy, contention and division in the community. I am appreciative because asking the question gives us an opportunity to engage in open dialog, learn from one another and grow in our faith.

The email asks three questions. Let me respond to each of them.

What does the Bible say about Social Justice?

While the literal phrase does not appear in the Bible, it has been around since before the Civil War. The phrase ‘social justice’ entered the Christian lexicon in 1840. Luigi Taparelli, a Jesuit priest, coined the term basing it on the teachings of the 13th century Bishop, Thomas Aquinas. The theological concept ‘social justice’ is essential to understanding Justice and Righteousness in both the Old and New Testaments.

Together, the Hebrew tsedeq and Greek dikaios appear nearly 700 times in the scriptures. Tsedeq in the Old Testament and dikaios in the New are both rendered as either justice or righteousness in English. Therefore in the Bible, justice and righteousness mean the same thing: Just Righteousness or Righteous Justice. Biblically, Just Righteousness is one of the fundamental characteristics of God; in the Kingdom of God, God is a righteous judge; the people of God are commanded to “let [righteous] justice roll down like waters, and [just] righteousness like an ever flowing stream.” (Micah 5:6)

If we look at all 700 instances of this word, we find the full mean-ing to include five distinct yet interdependent ‘justices.’ One of the five is ‘Social Justice.’ Biblically and theologically ‘Social Justice’ cannot be fully understood apart from the others. Similarly, Just Righteousness or Righteous Justice cannot be fully understood without considering ‘Social Justice.’

What do I mean by the phrase Social Justice?

Just Righteousness is inherently social. That is, it is about the communities and societies in which we live. In addition to righteousness, our individual behavior, God insists that Israel as-a-nation become a just society. Righteous Justice is not only personal and individual, but also corporate and social. Inherently political, ‘Social Justice’ focuses on God’s involvement with the structure, policies and actions of a nation or society — the social dimensions of life.

In God’s world, all human beings are equally children of God (Genesis 1:27 & 2:7) and have an inherent right to equal status not only in the eyes of God but also in the eyes of society. This right  derives directly from God and not from legal, constitutional or other provisions of a society made by human beings. In the words of the Declaration of Independence: “All [human beings] are endowed by their creator with certain unalienable rights, and that among these are life, liberty and the pursuit of happiness.”

We commit an injustice when we discriminate against another based on any identity other than an individual’s basic humanity. Social structures, laws and customs that establish barriers and impede any individual or group from being fully human are fundamentally unjust. No one “chooses” their gender or race or the family they are born into; no one “chooses” sickness or disability. There is nothing we do to fall into one or more of these classifications. Social Justice demands that we actively seek to treat all people as children of God regardless of their “social identity” or membership in one of these groups.

The scriptures tell us that humanity inevitably builds social networks, communities and nations that relegate people to a social hierarchy of classes and groups. Some groups live at the bottom and others at the top of the social ladder. All societies engage in “identity politics” that limit and constrain identity to race or gender or age or … (you know the list.) In scriptures, such divisions in the human family are sinful and inherently unjust.

Because of sin, the scriptures tell us God has commanded that special care and attention be given to those typically at the bottom of the socio-politico-economic ladder: the poor, women and children, foreigners and strangers, the persecuted and oppressed.

Israel as a nation is instructed to put social and political structures in place that provide for the poor, the widow, the orphan and the foreigner, structures that limit the accumulation of wealth and forgive debts. Jesus is known for including the poor, widows, the sick, the disabled, tax collectors, children, women, foreigners and non-Jews.

Social Justice is the work of endorsing, advocating and promoting everyone’s God-given identity of being human. Social Justice is the work of combatting, resisting and removing man-made social constructs that limit human being.

What is the United Church of Christ Stand on Social Justice?

The UCC has inherited a long and proud tradition of social activism from all of its predecessor bodies. The UCC has typically been out in front, promoting ‘social justice’ an advocating Just Righteousness for oppressed and marginalized minorities long before other Christians and the culture as a whole came on board.

Here are a few examples of UCC ‘firsts.’

1608    Oldest Publishing House in Continuous Operation in North America
1620    “Pilgrims” Seek Spiritual Freedom Come to the New World
1636    Oldest U.S. Institution of Higher Education — Harvard
1700    The First Abolitionist Pamphlet in America
1773    First Published African American Poet
1773    “Congregationalists” Plan Boston Tea Party
1785    First Ordained African American Pastor
1798    “Christian Church” Formed to Seek Liberty of Conscience
1810    First Foreign Mission Society in America
1812    First Foreign Missionaries to India
1817    Introduces American Sign Language
1817    First School for the Deaf — Gallaudet
1814    “Evangelical Church” Opens the Communion Table to All
1833    Femme Osage Church Torched Because of Open Table
1839    “Congregationalists” Defend Africans on Slave Ship Amistad
1846    First Integrated Anti-Slavery Society
1853    Ordains First Woman Pastor
1957    Birth of UCC Unites Diverse Spiritual and Ethnic Traditions
1959    Historic Ruling that Airwaves are Public Property
1972    Ordination of First Openly Gay Minister
1976    First African American Elected to Lead Integrated Church
2005    Advocates Marriage Equality

The UCC advocacy of equal justice and equal justice for all is a hallmark of our denomination. The UCC has historically stood at the center and built bridges between a radical secular humanism on the one hand, and a radical Christian fundamentalism on the other. In almost every case, the Church has been surrounded by controversy and criticism by is social justice advocacy. The secular left criticizes the UCC for being too Biblical and too spiritual; the fundamentalist evangelical right brands us as unbiblical heathens and enemies of faith and morality.

Social Security & Medicare: Entitlements? Really?

I find it incredibly odd that we seem to have redefined Social Security and Medicare in our public discourse. Politicians on both sides now call them ENTITLEMENTS as if the participants are “entitled” to receive from the public largesse as a citizenship right.

This reframing opens the door to false and misleading arguments that these programs “cost too much,” are a “government expenditure,” promote “socialism” and produce out-of-control “big government.” By accepting this reframing proponents of these programs find themselves defending high costs, socialism and big government.

The truth is, however, that Social Security and Medicare are NOT entitlement programs funded by the Federal Governent.

Social Security and Medicare ARE insurance programs! Nearly all American workers and their employers pay “premiums” into the Federal INSURANCE Corporation (FICA) through a mechanism called the “Payroll Tax.” In the case of Social Security, when we move out of the workforce because of retirement, disability or the death of a contributing parent, we receive a benefit to supplement our income. Similarly, Medicare premiums are paid through the same “Payroll Tax” and we receive medical and healthcare benefits when we reach 65 or find ourselves disabled. In both cases, we receive the benefits because we have paid the premiums.

I suppose you could say we are entitled to the benefits just as we are entitled to the policy benefits of any other insurance we purchase, but this is not a handout from government largesse by any stretch of the imagination.

Now, it’s true that a very small number of American workers do not purchase Social Security. Some public workers, some government employees and others purchase coverage through other government provided and administered programs. And there are some who don’t participate for reasons of conscience or religious conviction. But! — If you don’t purchase the insurance, you are not elligible for the benefit.

We forget that before the great depression, there was no safety net for those forced out of the labor force because age prevented them from continuing to work. Poverty among the elderly was very deep and widespread because many simply lacked the resources or had family members able to provide for their support. Similarly, before Medicare, the elderly often suffered needlessly or died prematurely because they simply could not afford health insurance, were prevented from having insurance because of age or preexisting conditions or did not have access to affordable health care.

These two public insurance programs have reduced poverty among the elderly and provided health care for many at a time when they most needed it. And they do so because we purchase insurance and pay premiums throughout ouur working careers.

Entitlements? I don’t think so.

Love Them Now

Love Them Now. Don’t wait
till they’re gone away.

Love Them Now,
while they’re around.

Touch them, hold them,
laugh and cry with them.

Show them, tell them,
don’t deny with them.

Honor them, give birth
and die with them now.

Love Them Now before
they’re just a guilty mem’ry.

Love Them Now.
Love Them Now.

Love Them Now, Avery & Marsh, ©1971

It was sudden. On the golf course–healthy–only 70–husband–father–grandfather–brother–firstborn–first in death. Like our dad, my brother had a massive coronary.

Ken, my two sisters and I share a family history of heart attacks at a young age. We have the same genes. His death reminds me: life is short; life is precious. I ponder my own mortality.

I began this article with the lyrics of Love Them Now for a reason. Yes, it’s important that we show our love for those closest to us before THEY die, but it’s especially important that do so before WE leave our loved ones behind.

I’ve seen grief without preplanning; I’ve seen grief that’s been anticipated and planned for. Believe me, the second is far better! Love Them Now! Don’t put off planning for your own death. Your loved ones will grieve with a deep and profound experience of the depth of your love for them.

In his death, I witnessed and felt Ken’s love. He “loved us now!” In specific and concrete ways, he made arrangements and planned for the time he would exchange his mortality for immortality in the love of God.

Here are some specific ways you can Love Them Now.

Love Them Now: Share your desires:

• Talk with your family, your closest friends and your pastor. Share your desires about everything listed below. You can’t expect your family to follow your wishes unless you make them known.

Love Them Now: Caregiver:

• If you are the primary care giver for a loved one, arrange for their care when you are no longer able to provide that care.
• Make plans for your own care should you no longer be able to care for yourself. Your loves ones will want to do what they can. They will appreciate your planning if your needs are best provided by home care givers, assisted living and/or nursing care.

Love Them Now: Driving:

• Get rid of the car keys before your loved ones are forced to take them away from you. You’ll avoid one of the most difficult and potentially divisive conversations you’ll ever have.
• Consider selling the car to a grandchild or donating it to your favorite charity.

Love Them Now: Your home and “stuff:”

• If at all possible, begin to downsize your living arrangements. Consider moving to a smaller home.
• Begin going through your belonging’s and possessions even if you remain in the home you have been in for years. Begin getting rid of your “stuff”. Decide what you want to go to your heirs, to donate to charity, to keep and to throw away.
• Once you have decided, begin implementing your decisions. Only keep those things that truly enhance your living today. Your loved one’s will be eternally grateful and you will be guaranteed to see that your desires are followed.

Love Them Now: Advance Directives

• Designate a medical power of attorney. If because of accident or illness, you are unable to make decisions about your care who will?  Designate someone you trust and someone who will follow your wishes.
• Prepare a Living Will. What are your wishes about life support and “heroic” measures if these leave you in a vegetative state or only postpone the inevitable. What do YOU want?
• What are your wishes regarding organ and/or whole body donation?
• Go on line yourself or ask someone to go online for you to obtain forms you can fill out yourself. Google “Ohio Living Wills,” or try this site http://www.morrowcountyhospital.com/pages/advance_directives.htm
• Make sure these documents are in the hands of your health care providers, your family and your pastor.

Love Them Now: Meet With Your Attorney

• Prepare a Will and make sure it is up to date. You will reduce or eliminate the potential for conflict, hurt and broken family relationships. This is the only way to ensure that your “stuff” goes where you want it to go when you no longer need it. You should have an attorney for this one.
• Consider a Planned Gift to your church or favorite charity. This gives you a way to continue your support long after you have any personal need for your assets. Talk to your attorney and/or financial planner.
• Your attorney can also help if you decide to donate your car or your home.

Love Them Now: Your Funeral

• Choose a funeral home. Don’t leave it to your family. They’ll already be in shock and grief. You’ll show your love for them by making some of these most basic decisions.
• Your body. Let your wishes be know regarding your body when you no longer have any need for it: Donate your organs and/or whole body; buy a cemetery plot if you want burial; arrange for your ashes to be buried or scattered if you want cremation.
• Preplanning. Talk with your funeral director and pastor about preplanning options. They’ll be more than glad to help. Here are some things to think about:
  • The Wake. When, where and how would you like friends and family to gather to share their grief, express their condolences and say “good-bye” if your body is present?
  • Worship. Meet with your pastor to discuss the service of worship to celebrate your life. Generally, either a Funeral is held at the time of burial or a Memorial Service held at a later date.

It’s never too early to show your love for your loved ones. Today is not too late. Love Them Now!

In a Canoe Without a River

In a Canoe Without a River

On an impulse, Chris purchased a canoe and set out to paddle the entire length of the Colorado River, a journey that he thought would take him to the river’s mouth in the Gulf of California.

Chris started high in the Rockies. He crossed man-made lakes; he negotiated whitewater; he paddled on as countless mountain streams and rivers added to the mighty Colorado. Above the Hoover Dam, Chris found the river both exciting and challenging.

Below the Dam, the Colorado meanders through the US desert southwest. Chris continued paddling. However, mighty Colorado no longer flows into the Gulf of California. Miles from his destination, Chris found himself in a canoe without a river. Chris finished his journey through the Sonoran Desert on foot. He carried the canoe when it could no longer carry him.

The true story of Chris McCandless is told in the book “Into the Wild” by Jon Krakauer. His story is also a metaphor for today’s church.

Early in the 20^th century, we negotiated two world wars, the roaring 20’s and the Great Depression. These were whitewater experiences and the church became quite skilled at navigating the canyons, avoiding the boulders and keeping the canoe upright. By the middle of the century, the UCC came into being, a church forged out of these experiences.

With strong outreach at home and abroad we came to be identified with the downtrodden, the alienated and the marginalized. We became a denomination known for its commitment to Social Justice. The UCC provided energy, nurture and faith for millions of Americans. The church provided spiritual energy in the same way the Colorado gave us electricity.

During the last third of the century the “church-as-we-knew-it” did not hesitate to engage the culture, diverting a great deal of energy, people and resources for ministries of compassion, racial justice and peacemaking.

We all assumed “church-as-we-knew-it” would continue for as long as any of us could imagine. We began thinking this was the way church would always be.

We didn’t notice the world changing all around us. Oblivious to the decline in members and resources we continued relying on the tried and true to carry us on. Canoes are great for traveling on water, not so much on desert sand.

Many faithful and devout church members are beginning to wonder if “church-as-we-knew-it” in the 20^th century is the best way to be church in the 21^st. They ask whether deep and profound cultural change renders “church-as-we-knew-it” powerless and ineffective.

Some believe we are already there. They say that “church-as-we-knew-it” is like Chris’s canoe without a river. It was the right thing for years past, but may be the wrong thing for the years ahead.

I am among those who are convinced that the church of the future will be dramatically different than “church-as-we-knew-it.” I don’t have any better idea than any of you about what tomorrow’s church will be with any detail. But I am confident that God is continuing to call us to compassion, justice and peacemaking.

Just as Chris did not abandon his canoe, we must not abandon the core mission of “church-as-we-knew-it.” But, there may be other things that need to be jettisoned; they’ll be too much to carry or drag; they’ll prevent us from moving on.

We are already seeing this in churches around the UCC. A lot of changes taking place and some are finding it unsettling. The tried and true no longer works. Old and familiar patterns have been disrupted. For some, the changes raise fears and anxieties. Some see only the negative and experience deep and profound grief. It feels like the church is letting them down. We must not ignore or abandon those who feel this way. Above all else, we must assure them that the church will never let them down – even if we grieve some of the changes.

At the same time, we have seen a renewed interest and involvement of children, youth, young families and the young at heart. We see an increase of enthusiasm and vitality in many of our churches. Many among us welcome and celebrate these changes. There is a willingness to reach out to those whose spiritual needs traditional Christianity has failed to meet.

Maybe, just maybe, these changes reflect a deeper reality. We are beginning to adapt to the realities of a dramatically changed culture. We have started to recognize the need to continue the journey, carrying with us the best of “church-as-we-knew-it” while letting go of the ideas, attitudes and traditions that hold us back. We are picking up our canoe and stepping out into the desert with confidence that God continues to lead.

Magnificat

Tradition tells us that when Mary visited her cousin Elizabeth, she experienced the quickening of the life growing within her womb. Luke records the event and Mary’s soaring prayer hymn – the Magnificat.

We explore how Mary’s Song can be our hymn of praise for the birth of the living Christ deep within our own spirits.

Like Mary, we offer praise and gratitude that God has taken notice – even of us. God notices even though we are not the rich and powerful, the rulers of this world. We celebrate that God’s love grows within all human beings beginning with the lowliest.

Like Mary, we see our values and lives turned upside down, especially during the time of year when our culture worships at the malls and kids prepare for the coming of a different God. The rich are toppled, the poor are exalted.

Like Mary, the growing spirit of Christ within assures us that our God – the God of Abraham and Sarah, the God of Miriam and Moses – keeps promises. Modern Commercialism does not deliver its promise of an easy life surrounded by material possessions. Despite the extravagance of our holiday giving, love comes not from the cultural celebration of Christmas. Instead, we affirm and celebrate that life and love comes only from the God we know through the life, death and resurrection of Jesus.

Magnificat (December 13, 2009)