Assignment | Lesson 2 | Justice Doing

I read “Paul’s Two Tiered Theology and Social Action” by Rod White. The opening statement about this “two tiers” made me curious about how they could be applied. The author shows that often Paul makes statements about the principles of Jesus (the first tier of justice), and then provides culturally relevant examples and guidance for how the early church should act given those principles (the second tier of justice). This answered a long-standing question for me, which is how can the bible say “there is no slave nor free” (Galatians 3:27), but then say things like “Slaves, obey your earthly masters in everything” (Colossians 3:22). How does some of the guidance in the Bible seem antithetical to what we know about the values of Jesus?

White’s answer: Paul’s guidance was culturally relevant to both push the boundaries of the current day, while also acknowledging the limitations believers would have in their specific contexts. It’s not a defense of slavery (Paul does advise slaves to get out if they are able in 1 Corinthians 7:21), but specific guidance to oppressed and marginalized people in his time. Likewise, in Le Chambon, the village understood the first tier (love and faithfulness), and really improvised the second tier actions that were necessary during World War 2.

In my local community, this is an important reminder that the social justice work that I engage in is rooted in my understanding of God and God’s values. The culture may change, the specific needs may change, and the practical applications may change, but the underlying truth about God’s love is constant. Additionally, if we want to have an anti-oppressive church, then we need to re-examine oppressive doctrine. This includes applying scripture that seem to marginalize women, slaves, LGBTQ folks, etc. to our current context.

White recommends applying this principle to Biblical interpretation “the closer a teaching in the Bible is to the culture of the day, the more likely it is to be culturally bound, and the more counter-cultural it is the more likely it is to be universal in application.” Are there other legal or social issues that you believe this statement can apply?

I chose to read (and listen) to Walter R. Strickland II’s lecture at North Greenville University in Tigerville, SC. Dr. Strickland’s lecture addresses how social justice relates to the bible and how it ties into God’s vision and creation. I decided on this one as it seems that there is so much debate on where things fall in the Bible these days.

What resonated with me most is that through his examples and explanations about how justice is tied to the Bible and to being a Christian, it is our natural responsibility to live into this work, not just sometimes, but daily and with humility. He speaks to how it reframes and shapes our goals and wants. Our priorities shift as we work toward working and living out God’s creation.

This lecture helped support my current work to shift into something that is more life-giving for me than what I have done in the past. Moving away from materialistic goals and putting more energy into justice-centered work, while it is sometimes so hard and difficult on my heart and soul, is where I need to be. This is why we are here.

Dr. Strickland started off with a focus on Genesis and Adam and Eve. In listening to him I reframed my thoughts on that story. I’ve always thought of it as a “why” story. This is the beginning of the why we are where we are, this is the first sign of “sin” and of our imperfection. But now it makes me wonder, if we should be going back to this story, to the beginning, and using that example as a way to get back to where God wanted us. Can we use this story as a guide and a path? Our justice work is the choice. 

I chose to read the paper Thy Kingdom Come: A Biblical Theology of Social Justice Movements  by Chloe Guillot, focusing on the section titled Opposition to the Culture: Sexuality and Affirmation. I chose this reading in part because the congregation I serve has long been affirming and working toward justice and inclusion for the LGBTQIA+ movement. I also claim a queer identity. I thought that reading about the Biblical theology that underpins this movement would be useful for all of us as we continue this work and witness.

I was interested to read in the historical analysis of the development of vocal resistance to “homosexuality” in the church that it really developed in the 1990s. For me personally, I was still coming of age during the ‘90s and had sort of assumed that it had always been that way. It’s interesting to better understand the context that it was really rising to new peaks during that time period when I was starting to pay attention to the wider church. The congregation I serve became ‘Open and Affirming’ during that time and I can see how their commitment to those values would have been very important to express while much of the wider church was in a stance of condemnation.

This quote from page 42 is directly relevant to work in my congregation: “It is becoming evident that one marker of opposition to social justice movements is a misapplication of scripture that relies on a “simple” reading of the Bible, meaning an interpretation that does not include contextual analysis.” Just two weeks ago a young man with a Bible came to our sanctuary before worship and began an argument about LGBTQIA+ inclusion in the church. He had seen our inclusive signage and website and felt it necessary to convince us that our ministry as a place of welcome and refuge for queer people was against the Bible - using these scriptures as evidence. No amount of explanation or offering to engage in deeper scriptural context was welcome. We do take the scripture and its context seriously and my congregation would also agree that the societal shift to greater understanding and acceptance is part of God’s movement toward justice. “Social justice movements should be understood as an external manifestation of the internal work of the Holy Spirit in our society.”

A question I have about this week’s materials is about the conditions that led the unique community in France to develop a pacifist refuge. It sounds like the remote geography, the elevated literacy of the farmers, and the strong convictions of a faith leader were all at play. But were other conditions necessary? Why was there only one community like this?

Assignment | Lesson 2 | Justice Doing

I read Paul’s Two-Tiered Theology and Social Action (2017), by Rod White. I chose this article because neither of the other writings grabbed my attention. However, after reading White’s article, I got so turned off, that I picked a second article to read.

When reading the White article, one thing troubled me so much when I read it, that I was completely thrown off kilter. In his section on Women, after discussing the two-tiered theology of Paul, White wrote,

“Head coverings, long hair for women, not men (although Jesus probably had long hair), women not speaking (elsewhere they are forbidden to teach men) although he encouraged them to keep their head covered while prophesying in the meeting – these are all inconsistent and specific applications.

When I read what he put in parentheses, the first thing I did was to wonder, “Where in the Bible does it say that Jesus had long hair? Where does it even speak about the length of his hair?”

Don’t get me wrong, I do understand and appreciate what the author is demonstrating about Paul’s two-tiered approach when it comes to social action. That the first tier is tied to our faith in Jesus Christ and represents while the second tier represents how you apply the first tier in different places and contexts.

Here’s my concern: This lesson is about justice and inclusion. When the author made the comment that Jesus “probably had long hair,” the picture that immediately came to my mind, was one with Jesus as a white, European with brown eyes and brown hair, i.e., the iconic picture that I grew up seeing in Bibles, churches, and on candle jars.  When it comes to the Jesus in the iconic picture, I think, “Wow, the people who look like that, or espouse that look, are acting in a way that doesn’t look, from where I stand like love, justice and, unity, but rather like hate, injustice, and division. One little parenthetical phrase has taken me from talking about Paul’s two-tiered approach to social action, to thinking about the state of this country, and to becoming angry. So, then I figured I’d better choose another article so I could get back on track.

The second article and video that I read and listened to, was the lecture by Dr. Walter Strickland, II, “A Biblical-Theological Vision of Social Engagement and Biblical Justice. I chose this second article because I got frustrated with the first one and, I also want to know more about what the bible says about justice.

What resonated with me with this video was the clear scriptural references to  social action and biblical justice. And how that, as shown in scripture, biblical justice is required of us (Micah 6:8); As Christians striving to be like Jesus, social action is expected of us. Our God is a just God, and we seek to be like him. Jesus cared for the vulnerable, the immigrant, and the poor, etc., and if we call ourselves Christian, and believe the Word of God, we should be caring for the vulnerable, the immigrant, and the poor, etc. Justice involves making things right; Restoring and repairing broken relationships and giving back what was taken wrongfully; Showing the love of Christ to everyone, not just those who share our look, our income, or our neighborhood.

Here’s how it applies to me in my current context: As I mentioned in Lesson 1, I serve on the Regional Anti-Racism/Pro-Reconciliation Committee. To maintain clergy standing in the PSWR of the Christian Church Disciples of Christ, ministers must complete Anti-Racism education, and a renewal education event every five years, A goal of the committee is to help move Ministers, Pastors, Congregations, and our region toward becoming Anti-Racist. A guiding scripture for me is Micah 6:8, and a quote we often use among committee members is that “You cannot be racist and walk humbly with your God.” After watching Dr. Strickland’s lecture, I know there are many other scriptures pointing to the requirement of social action and biblical justice. I can add these scriptures to the anti-racism facilitator toolbox to keep me mindful of why I am involved in this work.

The video about Le Chambon gave me insight into the community of Le Chambon. I’d never heard of it before, so I Googled it to find out more and then watched the video again. About 3 minutes into the video, Mrs. Hewitt reads what she refers to as the “heart of the declaration.”

“The duty of Christians is to resist the violence directed at our consciences, with the weapons of the spirit…“

Hewit read further, including saying that we should peacefully resist anything that went against the teachings of the Gospel. Hewitt read further, but it was that duty part that struck a chord with me. If I am a Christian, I have a duty to peacefully resist anything that goes against the teachings of the gospel.

The question that immediately occurred to me was, “So we know it’s my duty as a Christian then, why don’t I, and other Christians in our neighborhoods, communities, cities, states, and country, have the courage to stand up and say to the government, “No! This is against our religious teachings”? I am reminded of an often-used quote by Dr. King, “Our lives begin to end the day we become silent about things that matter.” But for all I know, there could be Le Chambons in Minneapolis right now.

Erwin, thank you for sharing the video. It was good to see clergy who are calling out the injustices of ICE and standing in the gap for the people in Minnesota, and in other parts of the country where ICE is running rampant, ordered by an administration that is sowing terror, hatred, and division among its citizens and immigrants alike. This group of Ministers is doing what we all as Christians are supposed to be doing. I’m just trying to find my way and my lane. The conviction I feel about what’s going on, lets me know I’m at least on the right highway to move toward justice.

I had heard of Mother Jones before, but after watching the video, I took the time to learn more about it. I subscribed to the newsletter. Thank you again for sharing the article.