To the authors of the Statement on Social Justice and the Gospel:
I am a Christian, an academic and a millennial. I hold a Ph.D. in philosophy and a master’s degree in theology; and I teach ethics, political philosophy and history of philosophy at a liberal arts college on the East Coast. I mention my training and my occupation simply to say, in the spirit of I Timothy 4:12, that I have done my homework.
The purpose of my letter is this. Your Statement on Social Justice and the Gospel purports to clarify the relationship between “social justice” and the Gospel; and I feel compelled to tell you, publicly, that it does nothing of the sort.
I should begin by expressing my sincere hope that your Statement was not crafted for the benefit of my generation. In the main, we have rejected your easy gospel. That’s why we are leaving your church—not the Church, just your church. I hasten to add that no attempts at clarification or explanation will stop the hemorrhaging. We know what you’re selling and we’re just not interested.
Despite its aspirations, your Statement is nothing new. The collective evangelical imagination has long suffered under the yoke of self-appointed spokesmen whose enthusiasm for politics goes unchecked by the limits of their own expertise. Nowhere is the vacuum of discernment more acute than in the field of institutional moral analysis: systemic injustice is invisible to those—like you—whose moral horizons are tethered to individual piety.
Believers of my generation are eager to embrace a vision of political life that comprehends the social infirmities we stand to inherit. We are not nostalgic for the culture wars of the 1970s and ‘80s. And we are weary of effortless civil religion that serves politicians rather than the poor. Defending orphans and widows is a sacred expression of corporate worship. We want to go to church.
With this in view, your Statement is problematic for several reasons. First, your Statement presents “social justice” as a grab-bag of diverse agendas—some of which are inconsistent with a straightforward reading of Scripture, and others that are not only consistent with but indeed mandated by Scripture. For example, in the addendum to Article 3, social justice is described as an aggregation of concerns over things like economic justice, climate change, abortion and LGBTQ rights. By forcing those who care about economic justice into the same political tent as those who support same-sex marriage, you force earnest believers to pit their understanding of God’s design for marriage against God’s command to make laws that give the poor their due. While this false dilemma is useful to politicians, it is unhelpful to the Church.
Second, Article 3 of your Statement affirms that God requires us to give to every person “…what he or she is due,” and that we “…must establish laws to correct injustices that have been imposed through cultural prejudice.” This insight is to be commended. But it is incommensurate with your opposition to public policies that would soften the echoes of past injustice. So either you misrepresent your beliefs about the importance of correcting historical injustice, or you are ignorant of the economic disadvantages that reverberate in the lives of those whose grandparents were unjustly denied access to the instruments of financial capital. And we don’t need Marx or critical theory to discern the wickedness of laws that permit predatory lending to those whose parents and grandparents were effectively barred from amassing and transferring what would have been their inheritance. The fear of God is sufficient.
Third, the addendum to Article 3 claims that justice as described in the Bible has nothing to do with economic justice. This is patently false. (See the Old Testament. Also see the New Testament, especially where Christ quotes the Old Testament. Marty Duren offers a detailed treatment here.)
Fourth, throughout your Statement, the pursuit of economic justice is carelessly equated with Marxism, communism and the view that all wealth should be evenly distributed. This carelessness is indefensible. And insofar as it engenders baseless anxieties about communism that encourage God’s people to abandon the cause of the poor, it is wicked.
Finally, the overall tone of your Statement is a source of concern. The Gospel is not furthered when ambitious ministers, by virtue of nothing other than their status as ministers, speak with unearned confidence about technical matters that they have not studied in any disciplined way.
My generation stands to inherit problems of unprecedented complexity and scale. In practical matters of grave importance, the believers of my generation need guidance that is thoughtful and well-informed. If you are unprepared to offer such guidance, you would do well to take your own advice and restrict your remarks to the Gospel as you understand it.
Scott M. Coley, Ph.D.
Questions? Care to discuss? Comment below or contact me on Twitter @scott_m_coley .