Social Justice – The Concept of the Fool in Christian thinking about Social Justice; Introduction.

We have had an ex-convict AIDS sufferer living with us off and on for the last six years and despite two miraculous healing (one of which is something of a mystery to the neurological community and is being studied to find a secular explanation – although I suppose by definition miraculous healings are always something of a mystery), is not progressing in his walk. Why do I bring this up? Because, in the many frustrating episodes we have had with this individual, he refuses to act like a responsible adult. There are a host of reasons why he would not, given a horrific background, but since we believe that this background does not constitute an obstacle to the healing power of Christ, the failure to make changes is a source of frustration.

In dealing with this man, I have found the Biblical concept of the ‘fool’ to be an immensely useful explanatory tool. I might add that I have found more than a few ‘foolish’ things in my life and when I look at the lives of people around me, their relative success or failure can often be traced to the behavior ascribed to the biblical fool.

This is even more the case when dealing with ‘dysfunctional people’ – exactly the sort of person for whom modern ‘social theory’ would find a multitude of causative excuses.

Given the axiom that being ‘made in God’s image’ conveys upon all men and women a special status – the falling short of which is an affront to God (and by way of reminder, it does not say, those saved are made in God’s image, but all are), part of Christian social ethics is to be emphatic that being a ‘fool’ is a defilement or debasement of a person made for a higher purpose – to comport him or herself in accordance with his intended purpose – subject to the limits of Fallenness.

It is a central tenet of my definition of biblical social justice (based on an argument that has not yet been made) to say that social justice is predicated first on the existence of effective prophylactic measures – things that prevent a person (made in God’s image and intended for some degree of commensurate nobility) don’t be a fool or a harlot.

Some of my more orthodox Reformed brothers (and perhaps others) would argue that, absent election, the it is a (a small pun intended) a fool’s errand to expect that those not redeemed by the Holy Spirit can be anything other than fools.

With respect to salvation, I agree; with respect to a Christian’s obligation to order the fallen world so as to achieve justice and mercy even for those who are not of the elect (and nowhere do I know of a distinction in our obligation to do justice and love mercy only for the elect), I absolutely disagree. Rather, the application of the moral principles that are conducive to a life that attempts to maximize a person’s potential to act in accordance with God’s image is to apply the concept of ‘common grace’. Principles that uplift, regenerate, protect and preserve, like rain, can fall on the just and the unjust alike.

So, in this introduction to the theme of the fool and social justice, there are two Biblical themes that are central. One is central to this whole argument and which (I fervently hope) protects me from the charge of theocratic thinking – that of Christian approach to social policy is an attempt at common grace – it is doing the best we as Christians know how to create a more just world. It is Christianity as a form of social science (actually a number of forms)

The second concept is that of the ‘fool’. That is what the next essayette will try to articulate. How does the concept of the ‘fool’ apply in creating a just society? In so far as the ‘fool’ is not highly regarded in Scripture (particularly in Proverbs), part of the challenge is to be able to define what a fool looks like (and Scripture says much on this) and then what social obligations a system of Christian social justice would have regarding said fool.

As noted, the idea of the fool has two elements – the most important one with respect to creating a just society is reducing the number of fools to an absolute minimum – this is preventative social justice. The second is how to deal with the fools that could not be prevented. As will be seen, Christian social justice with regard to the second category will appear to many to be ‘blaming the victim’, at the very least.

As already stated, the fool is not a victim (not in Scripture anyway) but a person who chooses to lead a life that is contrary to the wisdom of God (defined here as an aspect of common Grace). If foolishness or non-foolishness is not a function of election (and I believe that the use of that term in Proverbs – where it is predominantly found - would substantiate this), than one of the first steps in assessing social justice in accordance with Biblical understandings of judging human behavior is to determine if the action being judged is the result of a ‘fool’.

More to follow.

A note to readers, if any.

I know that blogs are supposed to be much more hare-like and timely than my somewhat glacial pace. I wish I could devote more time to this and, if I were to be a really successful person I would find the time to do more. But I teach a full load and am attempting to finish my dissertation so I am somewhat pressed for time and also just plain pressed in general. So, at the current pace (or lack there of – almost more of a heartbeat than a pace), if you care to see what’s new – it will be posted in the Christian Carnival.

Again, I sincerely welcome criticism. My Blog is actually more of a work in progress to which I accept any well intentioned contributions; than a rapid response endeavor.

ColonelJim