In order to understand the two forms of social justice emerging in the earth, we must understand something that I like to call "minoritarianism" and the way this influences a secular liberation gospel. As a graduate student of architecture, some of my theoretical research has included the study of philosophies by Guiles Deleuze. (Bear with me for a second as I use some of his work to build a framework for this discussion.) The "Minoritarian" regularly shows up in his writings. Verena Conley, in her essy "Minoriatarian" explains Deleuze's understanding of the minority not by the "paucity of numbers," the standard half minus one, " but by its capacity to become." Deleuze, like most academics, refers to the majority as the social constant with the ability to exalt power and domination, rather than the standard thinking of the majority of half plus one. The difference between the majority and minority does not exist in quantity of numbers, but rather in power relations. In this case, the minoritarian is a force always in subject to the majority's power. Therefore, the minoritarian is in a state of creative potential often with constraints from the majority.
The way this translates through in regular language and in most liberation movements is that the minority is always the victim of the majority's controls. In contemporary culture, this is why we have terms such as "reverse racism," rather than simply allowing any state of of animosity between races to simply be called "racism." The "norm" of a majority group dominating a minority group allows the insertion of "reverse," and in some cases even excuses what many would consider racist behavior from the minority. This is a philosophical mindset that has permeated contemporary culture.
My point is not to deny the horrific actions that have historically occurred to many minority populations, some of whom I'm part of as a woman with a Native American heritage, and others who I'm learning more and more about from my Messianic Jewish husband. My concern, as I'm undergoing this understanding of what true biblical justice is and is not, is that this idea that the minority is in the constant victim state, is perverting our sense of truth about justice. Take the recent Israeli-Palestianian conflict, for example. A recent CNN broadcast announced the destruction of hopes and dreams of the Palestinian people after the Israeli's bombed a school in Gaza. How often has it been mentioned that Hamas has been bombing Israel consistently since early this past summer, regularly hitting schools in Sderot? And all this after a cease fire agreement. Not only has the the media neglected to broadcast the bombing of schools in Sderot, but they also neglected to mention that the school bombed in Gaza was a Hamas headquarters. Little has been reported on this fact because they hold the minority status in this conflict. This will lend the media to always have greater sympathies toward them than the Israelis, even though they often have to pervert the historical path of events, or omit certain truths that would change perception in favor of the majority to do so.
Greaves addresses this issue by presenting the biblical truth of injustice which "has to do with our corporate guilt before God, as the whole human race." Minority status does not elevate one's cause in God's eyes. As Romans 3:23 states "for all have sinned and fall short of the glory of God." Majority, minority; male, female; black, white; rich, poor; heterosexual, homosexual; no one is entitled to special rights in God's eyes due to their earthly status. Greaves continues to clarify that while we worship a God of justice, this isn't his primary controversy with humanity. "The burden of the Lord is stirred first for the internal condition of the human race and secondly for the manifestation of that internal condition; both need to be addressed."
But Jesus did feed the poor, right? He met the earthly needs of both the Jews and the Gentiles as he fed them miraculously with fish and bread. He healed the sick and leper. He cared about the earthly experience of those he came in contact with. He continues to meet these needs to this very day, but Greaves made a startling point that I had never considered. In John chapter 6, the people come to Yeshua to be fed a second time, but this time he refuses. "Jesus does not mind meeting physical needs, whatever they might be, but He wants to establish justice in our souls first. It is with this vision of justice in mind that Jesus refused to feed the people a second time. When He told them what He was requiring of them, many were offended and left, refusing to follow Him from that day forth."
One of my favorite scriptures is Matthew 11:6, Blessed is the man who does not fall away on account of me. In another version it is stated "Blessed is he who does not take offense at me." (NASB) Its obvious to be offended by the fact that coming into relationship with Him requires us to change, but its less obvious to think that we might be offended by the ways His character is different than our ideology wants us to believe. Through out history, many have been offended by the fact that Jesus is Jewish; actually called Yeshua, not Jesus, by his mother. In this generation, many will be offended to know that Yeshua is not a social activist, but rather a jealous bridegroom Messiah with a violent love for his bride. To view Yeshua as a reformer is to understand an incomplete and even false version of His true nature and character. Yeshua is about so much more than meeting our earthly needs. In our daily pursuits of love, we should seek justice for our neighbor with as much depth as Yeshua. We should bring them the full message of justice which cares for their eternal, as well as earthly need. Greaves continues to elaborate on Yeshua's refusal to feed the poor, citing Revelation 6:5 "Jesus breaks open the third seal; He withholds the bread of the nations resulting in the greatest famine in history." Not only does Yeshua break open the seal of famine, but also the seals of conquest, war, disease, martyrdom, environmental catastrophes, and tremendous loss of human life. (See Rev. 6: 1-2, 4, 8, 10-11, 12-14, and chapters 8 and 9)
"What will our message to the poor and the oppressed be in that hour?" asks Greaves. Its a question I'm not sure many people will know how to answer, but as the end of the age presents itself, we need to know.
I have been challenged by the boldness of Stuart Greaves explanation of justice; however, there is one truth I've noticed in my own studies on this subject that Greaves has not mentioned. This is God's heart to see justice in Israel. More on this later.
The Deleuze Dictionary pp. 164-165
Stuart Greaves full article can be found here.
Deceived by Social Justice? - Part 1
Who Really Cares About the Poor?