The quest for justice.

Hendel, Kurt K.

In our contemporary theological world, the commitment to the quest for justice is identified particularly with the variety of liberation theologies, including Black, Womanist, Latin liberation, mujerista, Dalit, and minjung theologies. It is important to emphasize, however, that this commitment and quest are already part of the biblical heritage. The prophetic tradition surely includes the courageous call for justice and righteousness. Jesus was concerned about the spiritual, emotional, and physical well-being of all people, and Christ's earthly ministry focused especially on the poor, the outcast, and the marginalized of his contemporary society. In the Sermon on the Mount, Jesus also challenges his followers with a vision of faithful living that is radically altruistic and that stresses the believer's servant role. Martin Luther provides his theological and ecclesiastical heirs with an ethic that mirrors Christ's altruistic perspective as the Reformer encourages people of faith to focus on their neighbors rather than on themselves and to express their faith in loving service of those neighbors. Caring for fellow human beings and for the whole creation and working for justice in the world are, therefore, inherent characteristics and priorities of the biblical tradition and, hence, of the Christian heritage. The pursuit of justice is the vocation of the individual Christian and of the whole church.

The essays featured in this issue of Currents in Theology and Mission explore this pursuit from a variety of perspectives and invite our readers to join the quest as they heed God's invitation to be God's instruments of life and wholeness in the world. George L. Murphy provides an important contextual theological perspective for the Christian quest for justice by affirming Christ's presence, not only in the Eucharist but throughout the cosmos. He discusses the church's confession of Christ's presence in light of implications from contemporary scientific insights, particularly quantum theory, &coherence, and relativity. By employing scientific analogies, Murphy simply seeks to provide hints regarding God's new creation, in light of which Christ's presence should be confessed, rather than offering scientific explanations. He concludes that it ... may be possible For a body to have a nonlocal aspect or to transport itself to distant locations in ways that violate common sense. "At the same time, he notes that while Christ's omnipresence may be asserted, Luther's caution that Christ is present for us specifically where he has promised to be present, namely, in word and sacrament, is essential. Hence, we see Christ present everywhere because of his revealed presence in the means of grace.

George Zachariah explores the nature of the Christian mission in light of the environmental crisis. Weaving together biblical, theological, and ecological themes, he proposes that the notion of the groaning of creation, which includes the groaning of marginalized and victimized people everywhere, is not a cry of resignation or despair. Rather, it is revelatory because it clarifies the diverse causes of the environmental crisis and of varied expressions of injustice. It is also hopeful because, by means of their groaning, the victims of injustice discover the vision of God as co-sufferer who has already created a new, redeemed world where suffering and injustice no longer reign. The hope engendered by that vision inspires the whole Christian community to transcend the despair often engendered by the ecological crisis and to expect the healing of the whole creation and, hence, the reality of new life. This expectation, in turn, calls the Christian community to combat the causes of pollution, to stand with and advocate for all environmental refugees, and to be the body of Christ in the world today.

Albert "Pete" Pero Jr. invites the community of faith to address the economic crisis that impacts particularly the poor in profound ways by paying attention to the experiences and insights of the poor, women, and people of color. While they experience economic deprivation and scarcity, these sisters and brothers nevertheless trust the biblical message that God the Economist is a God of plenty who provides generously. The Eucharist, in particular, is a persistent reminder and confirmation of God's generosity. Those who are especially affected by the consequences of the economic crisis also challenge the church to be instruments of God in the struggle against poverty and oppression. Pero argues that theology and economics must be viewed as allies rather than as aliens. He insists, therefore, that the commitment to economic justice and equality is ultimately a theological and a confessional issue, and he calls on the church to be a witness of God's generosity in the face of human poverty.

Greg W. Burch's essay focuses our attention on ministry with children at risk. In light of Exodus 1:15-22, which recounts the courage of the midwives in Egypt who save the boys born to Hebrew women in clear opposition of the Pharaoh's orders, the author proposes that the community of faith must develop practices that bring healing to children throughout the world who are at risk. He notes that there has been limited theological reflection focusing on the ministry to children, particularly children at risk, who are often powerless but who can also be agents of change through their being and action. Even liberation theologians have not made significant theological contributions to this justice ministry. An exception has been the Child Theology Movement, however, which he explores briefly. Burch urges that ministry practices be envisioned and implemented on the basis of careful biblical deliberation because Scripture must be the basis for a ministry that focuses on the well-being of the most vulnerable children. Both reflection and action are essential for such a ministry, if it is to be faithful and effective.

The Occupy (Wall Street) Movement and its quest for justice are the focus of Craig L. Nessan's article. While Nessan clarifies the advent, inspiration, and goals of the Occupy Movement, his chief purpose is to examine this recent expression of social critique and action from a theological and ethical perspective. Noting that Occupy's advent is explained largely by the continuing economic challenges faced by the middle class in North America and other parts of the world, he highlights the similarities of Occupy to other populist movements in U.S. history that sought to foster participatory democracy. He also summarizes Occupy's critique of the negative human and environmental impact of global capitalism. After surveying the movement and its goals, Nessan explores theological insights that shed light on the movement and its quest for economic justice. He focuses particularly on the liberating nature of the God revealed in Scripture, the biblical critique of the rich and powerful, the message and ministry of Jesus, Luther's identification of greed as idolatry and his critical evaluation of the economic practices of his own time, the Social Gospel's focus on economic justice, the contemporary liberationist portrayal of God as a God of justice, and liberation theology's commitment to transform all societal structures that oppress the poor. Nessan suggests that Korean minjung theology, in particular, provides keen insights that shed theological light on the Occupy movement and its particular agendas. He concludes his essay by arguing that nonviolent civil resistance is a much more effective strategy for effecting social change than violent protests.

The prophet Micah (6:8) reminded his contemporaries that God requires God's people ... to do justice, to love kindness, and to walk humbly with - God.

That is still the vocation of believers. We hope that the essays in this issue of Currents are helpful reminders of the urgency and the diverse nature of God's call to seek and foster justice in our world.

Kurt K. Hendel

Editor