The Gospel Is the Justice Liberals Are Looking For
The Bible is an incredibly multifaceted document penned by a diversity of authors over a span of important historical epochs. It speaks to a wide range of moral, social, and even political issues. Why, then, do a lot of us in the church tend to talk about the Bible to non-believers with the same script?
I grew up in a very politically conservative household. My church and my state are both quite conservative as well, and as a result, I don’t talk to as many people on the left side of the political spectrum. For this reason, I have made a concerted effort to engage and listen to those who are further to the left than I am. As the conversations flow into shared theology, I’ve discovered something interesting. The left tends to emphasize different aspects of the gospel story. Specifically, I’ve noticed a lot of talk about Amos.
Amos and Justice
Why Amos? Amos is a remarkable book for a few reasons. The book’s central theme is justice, and Amos is very hard on leadership in both halves of the divided kingdom. Not only that, but the specific motifs of justice are particularly appropriate for the things that political liberals talk about the most. Israel’s leaders abuse the poor and the penniless and feign religion to take advantage of the people. Even before Amos talks about Israel and Judah, he opens by denouncing several nations – two of which he condemns for the slave trade. The slave trade in particular was run of the mill for warring nations at the time. Social justice – meaning: justice for those who are typically devalued in the social order – is explicitly present in the book of Amos.
“For three transgressions of Israel and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted.” – Amos 2:6
The Justice Approach
Because justice resonates with the left, it presents wonderful inroads to conversations about the gospel. Don’t get me wrong, I am not advocating for politicizing the gospel. I am arguing that on a practical level, the same canned speech and the same predictable soapboxes are not going to be effective for everyone.
Generally speaking, different things are effective for our liberal friends than are effective for our conservative friends. Too often, we open with the rules: fornication, same-sex relationships, getting drunk, and so on. Or even, God forbid, “let me tell you why your politics are wrong, and why God’s politics are the same as mine.” But if justice, particularly justice for the oppressed, is on the minds of our friends, why not connect that to the greatest champion of justice in all of human history?
Jesus’ Example
Jesus’s care for all of humanity is obvious in his sacrifice on the cross. But it’s also clear in the emphasis of his sermons. Jesus saved his harshest words for corrupt religious leaders that took advantage of the people, especially the poor. Matthew 23 is full of examples of this, although verse 23 is especially pointed: “you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness.”
These are but a few examples. The theme of justice itself is not limited to Amos, nor to Jesus. It’s all throughout the prophets, and is often even connected with whether or not God accepts the worship of His people. For example:
“When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood… learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” – Isaiah 1:15,17
“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the LORD of hosts.” – Malachi 3:5
This same principle – to consider the root values of our audience and adapt our emphasis accordingly – can be applied to many types of audiences. The important thing is that we avoid requiring folks to adopt our own priorities so that they can be more receptive to the argument we like the most.
Conclusion
Personally, I am fond of discussing The Moral Argument as an inroad to the gospel, and I find it tremendously persuasive. But not everyone does. If they don’t, then I simply use another argument. Why? Because the case for Christianity is cumulative, not dependent on one tenet. Likewise, the gospel is a multilayered, cumulative story of reality, not dependent on one exact order and sequence of words and ideas.
