Category: Justice

Dangerous Virtues: Justice-Life in an Age of Outrage

~ John Koessler ~ Leave a comment

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A saying attributed to St. Augustine goes, “Hope has two beautiful daughters. Their names are anger and courage; anger at the way things are, and courage to see that they do not remain the way they are.” No one seems to know where or even whether Augustine actually expressed such a thought. To be honest, it sounds more like something a modern would say. The view of the ancients was much less approving of anger than in our day. The ancient attitude was more like the one expressed by the fourth-century monk who warned: “If when you want to reprove someone you are stirred to anger, you are pandering to your own passion. Lose not yourself to save another.”

The old monk’s restraint seems peculiar to modern ears. Everybody gets angry. We’re pretty sure that some people deserve our anger. Besides, anger is just an emotion, an expression of our righteous indignation. When it is rightly employed, anger can be the fuel that energizes change. At least, that’s how we see it. Perhaps we are right in thinking this. As the words attributed to St. Augustine suggest, maybe anger really is the offspring of hope. Could anger be a fire kindled in the soul by a vision of a different world? We have removed anger from the list of deadly sins, given it a new name, and declared it to be a virtue. We call it justice.

The rhetoric of justice has become commonplace in our day, both inside and outside the church. But a common definition of what we mean by the term is hard to find. For some people, justice means racial reconciliation. For others it speaks of economic restructuring and redistribution of wealth. Those who serve meals in the homeless shelter, others who work with victims of human trafficking, and people who disrupt traffic on the expressway to protest police shootings all believe they are working for justice. Often, what we call a hunger for justice, is really only anger.

Cover of Dangerous Virtues by John Koessler available from Moody Publishers.
John Koessler’s latest Dangerous Virtues: How to Follow Jesus When Evil Masquerades as Good is now available from Moody Publishers!

Justice is a biblical virtue and a foundational requirement of law. The standard of biblical justice is righteousness, a measure that is established by God. The boundaries of what constitutes just behavior are not subject to the whims of the majority. In Scripture, righteousness is a matter for conformity, not consent. Today’s justice warriors often seem to have a very different view. We live in a vigilante culture where those who don’t like the outcome of due process take matters into their own hands. This view essentially equates justice with bullying. This is true whether it is a virtual mob, whose posts on social media endeavor to shout and shame, or a literal mob that surrounds someone whose views they oppose to intimidate.

But we don’t need to look any further than Jesus to find that there really is such a thing as virtuous anger. Jesus’ anger is an extension of the ultimate expression of virtuous anger: the wrath of God. Both testaments speak of God’s anger. Divine wrath is a measure of the distance that sin has introduced into our relationship with God. We know what it is like to be the focus of someone’s displeasure and to experience rejection. The Bible’s language of divine wrath is intended to remind us of what it is like to be in an oppositional relationship with God.The emphasis is not on God’s emotional state so much as it is on our position. Sin makes us God’s enemies. He is opposed to us because we are opposed to Him. Unrighteousness always places us at cross purposes with God so that we cannot be in harmony with Him.

As Christians, we are comfortable with the notion of grace. It is a part of our vocabulary. The nomenclature of grace is embedded in the songs we sing. But while we sing about grace, what we desire is many cases is retaliation. We are like Prince Felix, foreign minister of Austria, who was discussing what should be done with the captured rebels after the Hungarian revolt was suppressed in 1849. When someone suggested that it would be wise to show mercy toward the rebels, Schwarzenberg agreed. “Yes, indeed, a good idea,” he said, “but first, we will have a little hanging.”

A desire for justice is legitimate, as are many of the concerns of those who call for it. Unfortunately, what we call justice can also be nothing more than sentimentality expressed in the form of anger. This sentimentalized quest for justice trades on impatience. It misrepresents evil, by oversimplifying its nature. We are willing to shout, carry a sign, or post to social media. But that’s about as far as our plan of action goes. Anger is our only real contribution to the cause.

On the other hand, Micah 6:8 shows us what true justice looks like in practice: “He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” To act justly is to do the right thing. For the Jew, this meant conformity to the standards of God’s law. For Israel’s rulers, it involved the application of the law’s provisions and demands across all sectors of society. But the obligation to act justly was not exclusive to those who governed. In Micah’s prophecy, examples of unjust behavior include many drawn from daily life. They weren’t limited to the sins of rulers or even the rich. They involved sins of the marketplace and the family as well as the ruling powers (Micah 6:10–11; 7:5–8). Justice is the burden of the state, but it is also the obligation of the individual. Justice is a concern that stretches from the boardroom to the bedroom.

He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God. Micah 6:8

The greatest obstacle facing us in our quest for justice is the fact that we are, by nature, fundamentally unjust. When the New Testament speaks of righteousness, it speaks of the righteousness that comes to us from God as a gift through person and work of Jesus Christ. God, who has established righteousness as His standard, is also the only source of the righteousness He requires. By sending Jesus Christ to be a sacrifice of atonement, God was able to maintain His standard of righteousness while providing righteousness to those who had none of their own. God is the only one who has a right to feel righteous indignation. He keeps the accounts and He alone can execute ultimate justice. The day of vengeance belongs to the Lord (Isa. 34:8; 61:2). But God is also the only one who can satisfy His wrath. He is the Just One and the one who justifies because the only righteousness God will accept is His own.

To “do justice” in this New Testament sense means much more than social activism. It means that we will reflect Christ’s righteousness in our ordinary lives by the power of Christ. Doing justice is not a matter of living up to God’s standard but one of living out that standard through the empowerment of the Holy Spirit. To act justly in this Christian sense also means to act out of mercy. This includes specific acts of mercy, but it also involves more. The command of Micah 6:8 is to “love” mercy. The Lord calls for more than a practice of almsgiving. To love mercy is to cultivate a merciful disposition.

To ‘do justice’ in this New Testament sense means much more than social activism.

Not long after I started driving, I had to go to court over an automobile accident. It wasn’t a big one, just a fender bender. But it was my fault. I hit a patch of ice and slid into an oncoming vehicle. There were no injuries, and the damage to both cars was repairable. Still, the driver of the other car was angry. As the police officer wrote me a ticket and told me that I needed to appear in court, the other driver assured me that he would be there to make certain that I received the highest penalty. I was terrified as the date approached. I’d never been to court before and wondered what the punishment might be. I stood before the judge’s raised bench and shook as he reviewed the details of my case. “How do you plead?” he asked. “I stand mute,” I replied. The judge looked around the courtroom. “Is the driver of the other vehicle present?” he asked. Nobody answered. “Is the officer who wrote the ticket in the courtroom?” the judge inquired. He was not. “Case dismissed,” the judge curtly declared. The wave of relief that swept over me was palpable. It felt like mercy, but it was not. The judge dismissed my case on a technicality. He could not declare me guilty because there was nobody there to testify against me.

Mercy is something else. Mercy belongs only to the guilty. For the Christian, mercy is not a verdict. It is a person. Because Jesus took our place, God’s verdict of righteous for the believer is no mere legal fiction. When the Bible calls us righteous, it means what it says. For this reason, the word that the Bible uses to describe God’s verdict is not mercy but justice. By sending Jesus to stand in my place, God was able to be both “just” and “the one who justifies those who have faith in Jesus” (Rom. 3:26).

It is only through this lens that we can understand what it means to be just in the biblical sense of the word. Justice is not outrage. Neither is it revenge. Justice is righteousness, which is first received as a gift and then displayed as a testimony to God’s grace. It is the habit of walking with an awareness of God’s goodness, knowing that He has shown us mercy and empowered us to do the right thing. Justice is an act of faith that trusts God to look out for our interests. Justice is the offspring of hope that has two beautiful daughters. Their names are grace and truth: “For the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17).

Oh, Hell.

~ John Koessler ~ 2 Comments

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In the early days of my walk with Jesus, I did not believe in Hell. Or at least, I did not want to acknowledge the reality of Hell. I had heard about Hell and even prayed a prayer to Jesus to be saved from Hell as a child. But by the time I began to live seriously for Christ in my early 20’s, I had pushed that aspect of the gospel to the margins of my thinking. I was more interested in knowing whether God existed. I was attracted to Jesus because of the message of God’s love. I came to Him for the relationship.

I knew about the cross, of course. I understood that it as the preeminent proof of Christ’s love. I knew that it was the remedy for my sin and I did believe in sin. How could I not? The evidence was right in front of me. Indeed, it was in me. Like the apostle Paul, I was unable to do the good that I wanted to do (Romans 7:19-21).  I suppose the experience of my own sinfulness combined with the stark reality of Christ’s death should have made ask whether the cross even made sense if the threat of Hell did not exist. But somehow, I was able to ignore the question.

Except, I kept coming across Hell in the Bible. Even more disturbing to me was the fact that Jesus spoke about Hell in the Scriptures in a way that suggested that it was more than a metaphor. “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more” Jesus says in Luke 12:4-5, “But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into Hell. Yes, I tell you, fear him.” Jesus, it turned out, had more to say about Hell than anyone else.

If I was serious about following Jesus, I couldn’t affirm those aspects of His teaching that I liked and ignore those that made me uncomfortable. I realized that the same was true of the rest of the Bible. If I was going to accept it as God’s truth, I had to accept it all. There was no room to cherry-pick, holding on to the truths I liked and setting aside those I didn’t.

In The Great Divorce, C. S. Lewis suggested that those who find themselves in Hell choose to be there. “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it. Without that self-choice there could be no Hell.” One of the most insidious effects of sin is that it compels us to flee from the lover of our souls. Without the grace of God bestowed upon us in Christ, we would do so forever.

The cross is a symbol, but it is more than a symbol. I was right to see it as evidence of God’s love. But it is also a blunt reminder of the penalty that sin requires. The cross is proof of our need to take sin more seriously than we do. Only a grave condition could warrant such an extreme remedy. The cross is a warning. Jesus’ cry from the cross foreshadows the agony of all who will experience separation from God for eternity because of their sin (Matthew 27:46; Mark 15:34).

It is almost impossible to speak about the reality of Hell without seeming glib. I think this reflects a kind of denial. If it is hard for us to fathom heavenly things, it is even more difficult for us to grasp the danger of Hell. For one thing, we do not want to think about it. It is all too easy to put any thought of it out of our mind. We do not really believe that we deserve it. Most of us harbor a secret hope that in the end, God will change the standard, the way our teachers sometimes did when everyone flunked the exam in school.

The reason so many of us do not believe in hell is that we do not believe in righteousness. Despite all our contemporary talk about “justice,” we have no real conception of justice, at least where God is concerned. We still believe in evil. But only as a hyperbole. Evil is an unrealistic extreme that we see in a handful of others. We do not think of evil in reference to ourselves. Ironically, was true for me, we are happy to claim the cross for our own benefit. But deep inside we can’t help wondering if all the blood and brutality of the thing was really necessary. We chalk it up to the meanness of human beings. Such thinking sentimentalizes the cross, reducing it to a mere symbol. The cross has become a meme for us. We certainly do not see what it has to do with Hell. Or with justice, for that matter.

In the end, the cross and Hell are inevitably related to one another. Hell is the ultimate exercise of divine judgment. Hell is proof that our sin ultimately has reference to God. It is to Him that we must answer. “Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge” David declared after his sin with Bathsheba (Psalm 51:4). Sin is more than selfish petulance. It is more than a moral offense against our neighbor. Whether we are willing to recognize it or not, sin is an offense against God, and He will call everyone to account.

This may be the most disturbing aspect of the cross for those who reject its message. It is a picture of what is owed. The cross is an emblem of God’s love. But it is also the ultimate reminder to any who refuse to accept Christ’s payment, that their debt will one day be called in.

A Hunger for Justice

~ John Koessler ~ 2 Comments

I have a confession. I have been binge-watching the first season of the Netflix series Daredevil. I know, I know. I am supposed to be doing something more constructive with my spare time. Perhaps reading great literature. Or maybe writing great literature. Instead, I am hunkered down in my chair in front of the television. Don’t judge me.

Ok, go ahead and judge me. What do I care? There is something appealing about the show’s blind hero with his soft-spoken manner. He is a warrior for justice. Which, as far as I can tell, means beating the crap out of people. This seems to me to be a vision which resonates with our age. We have become a vigilante culture. If we don’t like the outcome of due process we simply take matters into our own hands.  This is a view which essentially equates justice with bullying. Since Daredevil does not actually exist, today’s justice warriors must take their own measures, which more and more look like the punishment of the mob. This is true whether it is the virtual mob, whose posts on social media endeavor to shout and shame, or the literal mob that surrounds someone whose views they oppose in an effort to intimidate.

This modern view of justice is sharply discordant from the one described in the fourth beatitude: “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6). The New Testament word which is translated “righteousness” can also mean “justice.” The difference with Jesus’ view is not His vocabulary so much as His angle of vision. What passes for justice today focuses primarily on what others are doing. It aims to call them to account. Jesus’ beatitude seems to turn the spotlight in the opposite direction.

Indeed, Jesus’ vision is not a spotlight at all but a hunger that gnaws from within. The righteousness He describes is a burning thirst that longs to be slaked. It is a compelling desire focused not on where others have gone wrong but upon myself. Instead of being imposed from without, this is a vision of a justice which springs from within. It is the picture of a world where I want to do right. More than this, it offers a radically reconfigured view of myself. It suggests a new creation where I not only do right but I am right.

I am not. At least, not in the way that Jesus describes it here. Perhaps that is why I can be so captivated by a cartoonish vision of justice. The fantasy is a momentary distraction from the harsh reality that my own hunger and thirst for righteousness are tepid and infrequent. Oh, I want you to do good, especially where your dealings have to do with me. But I do not always want to be good. I need more than a different moral agenda. I need an entirely new moral constitution.

What I need is the righteousness that Jesus describes in the beatitudes. It is a righteousness He promises to provide for anyone who hands their diseased and diminished moral appetite over to Him. Jesus’ promise of righteousness puts the lie to the comic book fantasy that we can overcome the darkness by taking up its own weapons and turning them against it. Romans 12:21 says, “Do not be overcome by evil, but overcome evil with good.” Don’t fear the darkness, overcome it. But before you can do this you will need to be overcome by something else. It what Jesus calls a hunger and thirst for righteousness.