Ministry in Life's Corners through Social Justice
Ministry in Life's Corners through Social Justice
[originally published June 2025]
"Blessed is he whose help is the God of Jacob, whose hope is is in the Lord his God, who made heaven and earth, the sea and all that is in them, who keeps faith forever; who executes justice for the oppressed, who gives food to the hungry."
Psam 146:5-7, ESV
Introduction
The gravelly picture on my family's black and white television screen did not distract from my childhood viewing of video clips from John F. Kennedy's famous 1961 presidential inaugural address where he beckoned Americans to "Ask not what your country can do for you--ask what you can do for your country." His appeal was for citizens to make sacrifices for the common good. Six-weeks later he established the Peace Corps that inspired a generation of people to serve others. His cadence enabled me to remember his words and his challenge resonated with me.
However, the lasting imprint on my heart came soon thereafter in my Baptist church's mission group for boys, Royal Ambassadors, where I was taught to have a "Christlike concern for all people!" I remembered Kennedy's words but the biblical truth in that R.A. pledge was burned into my young believer's heart. This Christian conviction led young men like me to a lifetime focus on sharing the gospel of Christ, feeding the hungry, visiting the sick, and providing equal access to healthcare here at home and around the world.
Of course, I was to learn later as a Christian ethics professor that my "Christlike concern" was rooted in a biblical understanding of what has been termed social justice. "Social" means relationships with humans. It includes interest in, interaction with, and concern for the welfare of people. I had absorbed at an early age the significance of elementary justice for the flourishing of all people based upon God's creation of humankind in His image (Genesis 1:26-28).
Even so, there has been a longstanding cross current among my own Baptist tribe that warns of dangers in social justice! This riptide leads me to examine today why there might be opposition to "Christian biblical social justice" and to encourage ways to continue exhibiting "Christlike concern for all people" in community ministries here at home and around the globe. [1] Humankind needs to see evidence of our care for the whole person--bodies, minds, and souls.
However, the lasting imprint on my heart came soon thereafter in my Baptist church's mission group for boys, Royal Ambassadors, where I was taught to have a "Christlike concern for all people!" I remembered Kennedy's words but the biblical truth in that R.A. pledge was burned into my young believer's heart. This Christian conviction led young men like me to a lifetime focus on sharing the gospel of Christ, feeding the hungry, visiting the sick, and providing equal access to healthcare here at home and around the world.
Of course, I was to learn later as a Christian ethics professor that my "Christlike concern" was rooted in a biblical understanding of what has been termed social justice. "Social" means relationships with humans. It includes interest in, interaction with, and concern for the welfare of people. I had absorbed at an early age the significance of elementary justice for the flourishing of all people based upon God's creation of humankind in His image (Genesis 1:26-28).
Even so, there has been a longstanding cross current among my own Baptist tribe that warns of dangers in social justice! This riptide leads me to examine today why there might be opposition to "Christian biblical social justice" and to encourage ways to continue exhibiting "Christlike concern for all people" in community ministries here at home and around the globe. [1] Humankind needs to see evidence of our care for the whole person--bodies, minds, and souls.
What is the Meaning and Application of
"Biblical Social Justice"?
"Biblical Social Justice"?
The biblical meaning. Justice is a key and transmittable attribute of God's character and actions (Exodus 34:6-8; Deuteronomy 32:4; Psalm 10:17-18; 11:7; 89:14; Isaiah 5:16; 30:18; Romans 3:26; 9:14). The Heavenly Father's expression of justice gives evidence of his holiness and establishes the basis for His justice demands upon His creation. Justice on the part of humans refers to right rule, right conduct, or to each person getting his due, whether good or bad. The biblical word group for the term intertwines with the concept of "righteousness." [2]
Evidence throughout Scripture. The Bible abounds with calls for justice on the part of God's people for His glory and the common good. Elements of justice/righteousness appear in the Law (Exodus 20), Prophets (Joshua 22:5; Amos 5:2; Hosea 4:12; 5:7; 9:1; 11:7; 13:16; Isaiah 1:21, God denounces social corruption; Hosea 6:6; Amos 3:2; 5:24, right relations to community; Jeremiah 5:28; Ezekiel 22:7, 29, care for the needy), Wisdom literature (Proverbs 21:3; 6:17-19), the Gospels (Matthew 7:12; Luke 6:31, justice as evident in the "law of grace"; 10:25-37; John 21:15-17), New Testament Writings (Acts 6:1-6; 9:6; 10:2, 4; 24:25), the letters of Paul (Ephesians 2:8-10; Romans 6:1-4; Galatians 5:14), and the General Letters (1 John 3:14-15; 4:7-8, 16, 19, 20-21). Indeed, the twin ethical requirements of justice/justness and right/righteousness permeate the Scriptures! Therefore, that which flows through God's word ought to saturate our lives. Christians should be vigilant to demonstrate concern for, and actions that reflect, the character and nature of God for His glory. [3] Justice is expressed in several senses.
Various senses of justice. First, justice is a norm for human moral agency that has its source in the being and power of God to act and make choices. Secondly, the word refers to justice as a virtue. Justness or integrity is to be evident in God's people. Thirdly, the concept indicates a norm for the governing of human relationships that compares with a standard of love for neighbor (agape). Fourthly, the term also means the normative ordering and distribution of social benefits and burdens among citizens of a commonwealth. It is evident that these foci of justice raise questions for the application of the concept. For example, sincere Christians often debate whether the justice of political life is compatible with the idea of justice as a virtue!
Evidence throughout Scripture. The Bible abounds with calls for justice on the part of God's people for His glory and the common good. Elements of justice/righteousness appear in the Law (Exodus 20), Prophets (Joshua 22:5; Amos 5:2; Hosea 4:12; 5:7; 9:1; 11:7; 13:16; Isaiah 1:21, God denounces social corruption; Hosea 6:6; Amos 3:2; 5:24, right relations to community; Jeremiah 5:28; Ezekiel 22:7, 29, care for the needy), Wisdom literature (Proverbs 21:3; 6:17-19), the Gospels (Matthew 7:12; Luke 6:31, justice as evident in the "law of grace"; 10:25-37; John 21:15-17), New Testament Writings (Acts 6:1-6; 9:6; 10:2, 4; 24:25), the letters of Paul (Ephesians 2:8-10; Romans 6:1-4; Galatians 5:14), and the General Letters (1 John 3:14-15; 4:7-8, 16, 19, 20-21). Indeed, the twin ethical requirements of justice/justness and right/righteousness permeate the Scriptures! Therefore, that which flows through God's word ought to saturate our lives. Christians should be vigilant to demonstrate concern for, and actions that reflect, the character and nature of God for His glory. [3] Justice is expressed in several senses.
Various senses of justice. First, justice is a norm for human moral agency that has its source in the being and power of God to act and make choices. Secondly, the word refers to justice as a virtue. Justness or integrity is to be evident in God's people. Thirdly, the concept indicates a norm for the governing of human relationships that compares with a standard of love for neighbor (agape). Fourthly, the term also means the normative ordering and distribution of social benefits and burdens among citizens of a commonwealth. It is evident that these foci of justice raise questions for the application of the concept. For example, sincere Christians often debate whether the justice of political life is compatible with the idea of justice as a virtue!
The sense of biblical social justice
Historical disquiet. Many Baptists have expressed historical disquiet with social causes, since some founders of these movements defended slavery. To support the social cause without addressing the individual sin seems irreconcilable. Social movements often separated an individual's sin from social sin. Looking back, one wonders how such an egregious evil and injustice as slavery could be justified in such a way. The emergence of "social gospel teaching" in the early 20th century also led to a wider reticence to address social causes.
Differing theologies. Theological differences among Baptists and Evangelicals contribute to the belief among some that Jesus cares merely for the salvation of the soul and not the "whole person." This view is often embedded in kingdom of heaven views that focus on spreading the gospel to the ends of the earth before Christ's imminent return. Furthermore, there has been a growing unease among some Baptists and Evangelicals in the recent generation that secular philosophies and methodologies are eroding adherence to the Scriptures. [4] For example, Critical Race Theory and various gender philosophies have led many Baptists and Evangelicals to warn against social justice causes as a whole.
Ironically, the Scriptures, as illustrated above, issue a clear call to address systemic wrongs in government, culture, the church, and individual Christian practice. We are commanded to feed the poor, visit the sick, and care for widows and orphans (e.g. James 1:27). I sincerely embrace the resolve to remain faithful to the Scriptures and warn against hurtful secular ideologies, but not to the neglect of social concern for humanity here at home and around the world. There remains yet another element to consider when examining our call to social justice.
Differing theologies. Theological differences among Baptists and Evangelicals contribute to the belief among some that Jesus cares merely for the salvation of the soul and not the "whole person." This view is often embedded in kingdom of heaven views that focus on spreading the gospel to the ends of the earth before Christ's imminent return. Furthermore, there has been a growing unease among some Baptists and Evangelicals in the recent generation that secular philosophies and methodologies are eroding adherence to the Scriptures. [4] For example, Critical Race Theory and various gender philosophies have led many Baptists and Evangelicals to warn against social justice causes as a whole.
Ironically, the Scriptures, as illustrated above, issue a clear call to address systemic wrongs in government, culture, the church, and individual Christian practice. We are commanded to feed the poor, visit the sick, and care for widows and orphans (e.g. James 1:27). I sincerely embrace the resolve to remain faithful to the Scriptures and warn against hurtful secular ideologies, but not to the neglect of social concern for humanity here at home and around the world. There remains yet another element to consider when examining our call to social justice.
Spritual benefits of engagement in social justice
Alert to Gospel opportunities in life's corners. Richard Foster writes of the "tiny insignificant corners of life" where the real moral issues are addressed. He decries our "infatuation with the big deal" and calls us back to the service of small things. [5] It is my conviction that spiritual growth and community emerge from within life's corners. Notice the balance between evangelism and social justice in Acts 6:1-7. The occasion for ministry and spiritual formation began at the intersection of food ministry for poor widows. Holistic social concern for those widows plowed the ground for further gospel understanding and expansion (6:5, 7; cf. Sense 1 above and God's just nature and agency in the world).
Embrace growth in the virtue of justice (see Senses 2, 3, and 4 above). Social ministries like food distribution and medical and dental clinics offer the opportunity for reciprocal spiritual formation. These encounters stand ready to create communities of wholeness where physical/spiritual needs are addressed and the Holy Spirit opens the way to see spiritual need in our own souls. The food ministry illustrated in Acts 6 showed Jesus' equity and care, not only for the Hebrew lives, but Hellenistic ones, too. Sadly, we often rush past such occasions to recognize our own spiritual poverty and the gift of God's mercy. Engagement in social justice ministry opens the way to expose our own shriveled souls and lack of justness! [6]
Embrace growth in the virtue of justice (see Senses 2, 3, and 4 above). Social ministries like food distribution and medical and dental clinics offer the opportunity for reciprocal spiritual formation. These encounters stand ready to create communities of wholeness where physical/spiritual needs are addressed and the Holy Spirit opens the way to see spiritual need in our own souls. The food ministry illustrated in Acts 6 showed Jesus' equity and care, not only for the Hebrew lives, but Hellenistic ones, too. Sadly, we often rush past such occasions to recognize our own spiritual poverty and the gift of God's mercy. Engagement in social justice ministry opens the way to expose our own shriveled souls and lack of justness! [6]
Conclusion
John F. Kennedy's inaugural address awakened national interest in social needs here at home and around the world. His call to seek the common good challenges Christians to ask what we might do for the common global good as representatives of our just and merciful God.
Christians rightly seek to understand and apply God's word to our lives, but we should never fail to understand that the Christian ethic is an ethic of community and is relational. Core biblical principles, like justice and righteousness, apply to and are operative within our community relationships and activities. The prophet Micah reminds us: "He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God" (6:8).
Prayerfully yours,
Larry C. Ashlock
Christians rightly seek to understand and apply God's word to our lives, but we should never fail to understand that the Christian ethic is an ethic of community and is relational. Core biblical principles, like justice and righteousness, apply to and are operative within our community relationships and activities. The prophet Micah reminds us: "He has told you, O man, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God" (6:8).
Prayerfully yours,
Larry C. Ashlock
Notes:
1. Writings on the topic of social justice and the common good are expansive and diverse across the philosophical spectrum. Compare Aristotle's concept of justice as a virtue that encompasses fairness, lawfulness, and giving people what they deserve. General justice aligns with lawfulness and the common good. Particular justice involves the fair distribution of resources (which are often scarce) and resolution of wrongs.
John Stuart Mill's understanding of justice was rooted in his utilitarianism. He said actions are judged to be right when they promote the greatest happiness of the most people, and wrong when they produce the reverse of happiness for the many. His principle of justice was a sentiment that motivated a person to abide by rules that were essential for social utility. Justice includes the respect for legal and moral rights, giving people what they deserve, and equality. Justice, according to Mill, is a "powerful sentiment" that obliges a person to act on behalf of an individual's claims for justice. However, individual justice claims might be overridden when they conflict with the justice claims of the greatest number of people.
John Rawl's concept of justice places a focus on "justice as fairness." It is inclusive of two main principles: equal basic liberties and difference, meaning inequalities are permissible only when they contribute to the greatest benefit of the least advantaged members of society. His notion of the concept was meant to guide the cohesiveness of a well-ordered society.
Longstanding interrelationships of governmental programs and churches have addressed key social concerns like hunger, illness, and education. Distinct philosophical and theological differences are recognized, but both sides join hands to provide social aid for the common benefit of those in need.
The focused intent in this article is to raise awareness of the Biblical nature of "Christian and biblical social justice." I suggest ways to strengthen our resolve to practice a holistic love for our neighbors that includes a desire for their lives to be transformed by Christ and to become more like Him in our daily lives for the glory of God and the common good.
2. Walter Elwell, ed., Evangelical Dictionary of Theology.
3. T. B. Maston, Biblical Ethics: A Survey. Word Books, 1974.
4. David Roach, "Why Southern Baptists' Social Justice Spat Is Actually About the Sufficiency of Scripture," Christianity Today, 7 August 2019. Cf. also "The Statement on Social Justice and the Gospel." The statement reads, in part, as follows: "We are deeply concerned that values borrowed from secular culture are currently undermining Scripture in the areas of race and ethnicity, manhood and womanhood, and human sexuality. The Bible’s teaching on each of these subjects is being challenged under the broad and somewhat nebulous rubric of concern for 'social justice.' If the doctrines of God’s Word are not uncompromisingly reasserted and defended at these points, there is every reason to anticipate that these dangerous ideas and corrupted moral values will spread their influence into other realms of biblical doctrines and principles" (italics mine). Aside from a flawed slippery slope argument that equates social justice as a whole with corrupted moral values, this position undermines the total witness of the Scriptures that the statement seeks to defend.
5. Richard Foster, Celebration of Discipline: The Path to Spiritual Growth, 135.
6. Ibid., Unpublished Association of Theological Schools Educational Practices Global Partnership Peer Group Project Minutes, October 2016. These minutes were part of a report that defined and identified best practices in reciprocal relationships between global partners, supplied by Dr. Karen Bullock, member of the Peer Group.
John Stuart Mill's understanding of justice was rooted in his utilitarianism. He said actions are judged to be right when they promote the greatest happiness of the most people, and wrong when they produce the reverse of happiness for the many. His principle of justice was a sentiment that motivated a person to abide by rules that were essential for social utility. Justice includes the respect for legal and moral rights, giving people what they deserve, and equality. Justice, according to Mill, is a "powerful sentiment" that obliges a person to act on behalf of an individual's claims for justice. However, individual justice claims might be overridden when they conflict with the justice claims of the greatest number of people.
John Rawl's concept of justice places a focus on "justice as fairness." It is inclusive of two main principles: equal basic liberties and difference, meaning inequalities are permissible only when they contribute to the greatest benefit of the least advantaged members of society. His notion of the concept was meant to guide the cohesiveness of a well-ordered society.
Longstanding interrelationships of governmental programs and churches have addressed key social concerns like hunger, illness, and education. Distinct philosophical and theological differences are recognized, but both sides join hands to provide social aid for the common benefit of those in need.
The focused intent in this article is to raise awareness of the Biblical nature of "Christian and biblical social justice." I suggest ways to strengthen our resolve to practice a holistic love for our neighbors that includes a desire for their lives to be transformed by Christ and to become more like Him in our daily lives for the glory of God and the common good.
2. Walter Elwell, ed., Evangelical Dictionary of Theology.
3. T. B. Maston, Biblical Ethics: A Survey. Word Books, 1974.
4. David Roach, "Why Southern Baptists' Social Justice Spat Is Actually About the Sufficiency of Scripture," Christianity Today, 7 August 2019. Cf. also "The Statement on Social Justice and the Gospel." The statement reads, in part, as follows: "We are deeply concerned that values borrowed from secular culture are currently undermining Scripture in the areas of race and ethnicity, manhood and womanhood, and human sexuality. The Bible’s teaching on each of these subjects is being challenged under the broad and somewhat nebulous rubric of concern for 'social justice.' If the doctrines of God’s Word are not uncompromisingly reasserted and defended at these points, there is every reason to anticipate that these dangerous ideas and corrupted moral values will spread their influence into other realms of biblical doctrines and principles" (italics mine). Aside from a flawed slippery slope argument that equates social justice as a whole with corrupted moral values, this position undermines the total witness of the Scriptures that the statement seeks to defend.
5. Richard Foster, Celebration of Discipline: The Path to Spiritual Growth, 135.
6. Ibid., Unpublished Association of Theological Schools Educational Practices Global Partnership Peer Group Project Minutes, October 2016. These minutes were part of a report that defined and identified best practices in reciprocal relationships between global partners, supplied by Dr. Karen Bullock, member of the Peer Group.
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