Social justice

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"Social Justice" is a term you hear almost every day. But did you ever hear anybody define what it actually means? Jonah Goldberg of the American Enterprise Institute tries to pin this catchall phrase to the wall. In doing so, he exposes the not-so-hidden agenda of those who use it. What sounds so caring and noble turns out to be something very different.__Time 5:31

Social justice

Social justice is supposed to be a concept of fair and just relations between the individual and society. But over the centuries ideas creep into the thinking of society that actually abandons what is fair and just for the individual under the guise of social justice.

Further, social justice is often used for the reallocation of resources based on an arbitrary standard imposed by society often through government.

According to a UN report on Social Justice, the term is defined, “Social justice may be broadly understood as the fair and compassionate distribution of the fruits of economic growth. Social justice is not possible without strong and coherent redistributive policies conceived and implemented by public agencies” with no mention of the "private organizations" or the individuals who establish them. "The UN report goes on to insist that: “Present-day believers in an absolute truth identified with virtue and justice are neither willing nor desirable companions for the defenders of social justice.”

  • "Translation: if you believe truth and justice are concepts independent of the agenda of the forces of progress as defined by the left, you are an enemy of social justice." Jonah Goldberg for Prager University

This thinking that social justice is achieved through government force is contrary to the original use of the term and contrary if not self-defeating and even destructive to the goals claimed by modern social justice warriors.

Some claim that the concept of social justice can be traced through the theology of Augustine of Hippo and the philosophy of Thomas Paine but which concept of social justice are they referring to? The term social justice has been defined and redefined over the years.

While Augustine never used the term social justice his "vita socialis" can be "understood as residing in neighbourly love, grounded in his understanding of the common origin of humanity." [1] He believed that society ran on love and "What does love look like? It has the hands to help others. It has the feet to hasten to the poor and needy. It has eyes to see misery and want. It has the ears to hear the sighs and sorrows of men. That is what love looks like." The idea of using the power of government to force equity by taking from one group to provide for another would be in opposition to John the Baptist, Christ and the whole Bible and injustice. Augustine believed that "In the absence of justice, what is sovereignty but organized robbery?"

In 1840 A priest named Luigi Taparelli using the term social justice advocated that levels of society, having both rights and duties, should be recognized and supported by individuals as members sub-societies[2]. These individuals should cooperate rationally avoiding competition and conflict.

The work of another priest Antonio Rosmini-Serbati who pioneered the concept of social justice in 1830 with the Institute of Charity {Societas a charitate nuncupata). Charity is the antitheses of forced redistribution of wealth.

We see the same distinction made later when Friedrich Hayek criticizes the concept of social justice. He is not talking about individuals working in small groups operating by charity with an equality of choice and opportunity but those societies engaged in the use of authoritarian powers while lacking the accepted moral standard of Ty shalt not covet anything that is thy neighbors".

“While an equality of rights under a limited government is possible and an essential condition of individual freedom, a claim for equality of material position can be met only by a government with totalitarian powers.” Friedrich A. von Hayek, The Mirage of Social Justice


Early Christians' viewed being a believer and having a belief in God much different than the Modern Christian. The early Church was doing things much different than we see in the modern Church today. But there was a difference between public religion and Pure Religion which produced the Christian conflict with Rome.

Comments on "Social costs"
"Social costs"[3] can be examined in economics but also in society itself. Society is often "An association or company of persons united together by mutual consent..." but may merely be "the people in general".
"Social costs" in the kingdom model are easier to calculate. Since the economy is substantive and real-time without usury there is little dependence on debt and therefore less "market failure". Secondly, because the power of governing remains divided within the hands of the individual under basic property rights the ideas of government intervention to regulate is already on the head of every individual people must make "rational" choices for their actions since they will pay the consequences of their action.
There can be unaccounted social cost, externalities, and some market failure but they become more irrelevant because responsibility is both in the hands of the individual and spread among them.
What needs to be accomplished in the case of "externalities" were done through private investment or Administered through the Church in the wilderness and the early Church by freewill offerings to the minister of choice within the network of tens. This competitive choice compelled a servant government to provide the most for the least cost. It also allowed titular representation as a pure Republic without the compromise of personal rights.
This was not done through an invented currency which would be in violation of the warnings about the Golden calf and One purse. The monetary system of the original Common Law and the law of nature and nature's God always depends on present value or some form of Commodity money. To create an unlicensed exchange is a crime in most States.
Then there is the matter of Social Justice which is often defined as:
  • Social justice is a concept of fair and just relations between the individual and society.
The terms "fair and just" are relative terms often determined by cultural morality and private virtue.
  • Social justice is also defined or characterized in terms of the distribution of wealth, opportunities, and privileges within a society.
The question may and needs to be asked "distribution" by whom?
In the Kingdom model, the distribution is first by the individual producer in a substantive economy not by benefactors who exercise authority one over the other.
In the Kingdom model the sacrifices or the Corban of the people is the result of freewill offerings] in charity an not the result of taxation or force because such systems would make the word of God to none effect.
The power of distribution is "within you" the individual in the kingdom model.
Early Israel and the early Church were also pure Republics, what Tacitus called Libera Res Publica, where the people were free from things public and the leaders were not rulers because they were titular.
They organized themselves in a network of free assemblies by Tens which was the purpose of feast gatherings like Pentecost.
The Temples and Altars had a purpose.
People covet those benefits provided by the Fathers of earth and are entangled in the yoke of bondage.
* What did Rome have in common with the world today?
* What are the two types of government welfare?
* Were the Levites the church in the wilderness?
* What did the Levites and the early Church have in common?

Socrates (through Plato's dialogue Crito) developed the idea of a social contract, whereby people are expected to follow the rules of a society, and accept its burdens because they have accepted its benefits. This means the more benefits one receives from society the more burdens one will be expected to endure. If the benefits are provided through force by way of taxation then the burdens will be imposed by the same force through the power of the State. If the benefits are provided by way of charity through freewill offerings then the obligations to society will also be performed through freewill choice. In that simple truth, we may see why The Way of Christ sets men free and all other ways bring man back into bondage.

If "Justice is, for Plato, at once a part of human virtue and the bond, which joins man together in society" then "Justice is an order and duty of the parts of the soul, it is to the soul as health is to the body."[4] The soul of society becomes the soul of Cain. You, may at any time, choose to go the way of Cain, Nimrod, Pharaoh or Caesar which will alter your soul and the soul of society to which you cling or you may repent and go The Way of Christ seeking the kingdom of God and his righteousness through which you will be born again.

If you believe that it is okay to force your neighbor to provide for your benefit through the power of the State then by reciprocation through a continuation of that precept it is also okay for the State to impose obligations and duties upon all of society. That too is social justice.

The early Church and the early Christian society shared a common communion through fervent charity and the Eucharist of Christ. They were not only excluded from the benefits of those of those benefactors who exercised authority, those "Fathers of the earth", for conscience sake but eventually they were barred by legal constraints. The Mark of the Beast is a test of the resolve of the soul for those who do not receive it but also for those who have.

"And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me." Matthew 25:40


Capitalism does not need to lead to a "few rich oligarchs" if the people remain generally moral. Among a basically moral people who do not covet their neighbors' good and actively care about their neighbor as much as themselves, there is no threat of an oligarchy taking control.

Socialism requires the same general moral people who care about others, but such people would have no need for socialism because they would already be sharing what they produce through systems of charity without the exercising of authority as a collective. Without a moral people who care about their neighbor's rights to their own production, a socialist system becomes a nation of tyrants where the mob takes away the rights of others and the people become weaker, with laziness and self-indulgence in their lifestyle. http://www.preparingyou.com/wiki/Socialism

Social justice supposedly assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation, but in the kingdom of God the distribution is based on moral criteria in order to produce a fruitful outcome. This is a duty of Religion, and to make it Pure Religion you must distribute the true needs of the individual by the individual for the intrinsic benefit for the individual, while attending to the weightier matters including the use of good judgment and mercy with diligent and persistent faith.

But a more selfish and arrogant "social warrior" imagines the relevant institutions created often include taxation, compelled social insurance, public health, public school, and public services financed by that taxation ... and debt. They imagine that these covetous practices used to ensure fair distribution of wealth, and equal opportunity, are their salvation. Polybius makes it clear that such patterns in corruptcorrupts society. Peter says it will make you merchandise and curse children.


In the review of the book "Human Rights versus Legal Rights: why the church must separate from the state", part two of the four-part series deals with social cost and social justice.


Social costs

  • "Open rebuke is better than secret love." Proverbs 27:5

Play #3 in new window or download

Social Justice

  • "As many as I love, I rebuke and chasten: be zealous therefore, and repent." Revelation 3:19

Play #4 in new window or download

see also Part 1 and 2 of the series.


Is Social justice a form of public religion?

Is a belief in Social justice and those who enforce it a belief in strange gods?



Belief in God

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Description Jordan Peterson vs Susan Blackmore • Do we need God to make sense of life? If that question is to be answered other terms must be defined. Certainly the word "God" but also words like belief and religion and even the word life. Jordan B Peterson who considers himself religious debates the psychology of religious belief with atheist academic Susan Blackmore in the first episode of The Big Conversation. Susan is not grateful to "God" but to the "Universe". She does not see a need for "religion" because she defines religion, like so many others today, as "what you think about supreme being" but she does believe in public religion and the "gods many" required to operate a socialist utopia with health care and social programs that make life good but always at the expense of her neighbor. By subtly changing the definition of religion from a duty to an opinion about God people did not see the establishment of public Social Security as the transference of a religious duty to a government that exercises authority. The atheist still believes in religion and gods but they now call it social justice and government. Instead of depending on charity and hope they choose to take away the choice of the individual and apply force to accomplish their covetous practices. Polybius and the prophets warned us of the result of such choices. Time 47 min

The question "Do you Believe in God?" creates at least two more questions that must be answered first.

What do you mean by "belief"?

What do you mean by "God"?

Without a clear answer to those two questions, there may be no honestly true answer to the first.

So, everyone has a Believe about Jesus but how do we know who has a belief in Jesus, His Father and the Holy Spirit He send as a comforter to us?

How do we know them that truly believe?[5] Who are true believers?


One of the first questions that must be answered to come to an honest discussion of God and belief is "What is religion?"

Today we commonly think that religion is what we think about God or a supreme being. But that is not the original definition. Religion was ir centuries and at the time of Christ a "duty to God and our fellowman". That duty included the actions of love both for God and our neighbor and even the stranger and our enemy. For a Christian, the question should be "What is Pure Religion?"

For centuries "divine law" or "divine will" was defined as "right reason". Mankind was supposedly made in the image of God but it appears that many people have chosen to remake God in their own image or at least in their imagination. This has been done in the name of religion but again what is the meaning of Religion. This imagined God or Jesus is the essence of idolatry. It is also at the core of all the evil or wickedness or iniquity done in the name of religion. Without a willingness to critically look at the whole gospel of the kingdom the whole world may be deceived and brought under a strong delusion.

Most Atheists simply rename the gods of their life but they still believe there is a need for something greater than themselves. Socialism is the religion you get when you have no Pure Religion.

Those who are willing to use religious terms see the universe as created by someone identified as God who is even called the "Creator".[6] That "Divine Creator" built into creation a Divine pattern of "cause and effect" with uniformity throughout the observable universe.

It is clear that "God" or a "god" is someone or something greater than ourselves. If religion is how you perform your duty to that "God" or "gods" and your fellowman and pure religion is performing that duty to your fellow man through love and charity rather than the force. ear, and fealty required in the socialist State then there are a lot of modern Christians who say they believe in God but remain workers of iniquity.

Understanding why Christ commanded the His student ministers to organize the people in patterns of tens before there was to be a distribution of the loaves and fishes made available by sharing through charity may call us to a better comprehension of the importance of fervent charity in the practice of Pure Religion. That of course would be true repentance.



Some Questions

More Questions

To find the answers, we must seek and strive to do what Jesus said the way He said to do it... Including attending to the Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to provide for the needy of society through the Covetous Practices and the men who call themselves benefactors but who exercise authority one over the other like the socialists do.

The Way of Christ was like neither the way of the world of Rome nor the governments of the gentiles who depend on those fathers of the earth through force, fear and fealty who deliver the people back in bondage again like they were in Egypt. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ and have become workers of iniquity.

The Christian conflict with Rome in the first century Church appointed by Christ was because they would not apply to the fathers of the earth for their free bread but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens as He commanded.

The modern Christians are in need of repentance.

"Follow me!" —Jesus the Christ.


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Footnotes

  1. ↑ Chiba, Shin (1995). "Hannah Arendt on Love and the Political: Love, Friendship, and Citizenship". The Review of Politics. 57 (3): 505–535 [507]. doi:10.1017/S0034670500019720. JSTOR 1408599
  2. ↑ sub-societies "a body of individuals living as members of a community."
  3. ↑ Social cost in economics may be distinguished from "private cost". ... The social cost is also considered to be the private cost plus externalities. Rational choice theory often assumes that individuals consider only the costs they themselves bear when making decisions, not the costs that may be borne by others.
  4. ↑ "20th WCP: Plato's Concept Of Justice: An Analysis", D.R. Bhandari.
  5. ↑ Hosea 14. 9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.
    Those who do not walk in the ways of the LORD are Transgressors for they say the believe but do not do the will of the Father.
    John: 10. 27. My sheep hear my voice, and I know them, and they follow me:
    Matthew: 7. 20. Wherefore by their fruits ye shall know them.  21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.  24. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: ... Matthew: 7. 26. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
    1 Corinthians: 2. 14. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 1 Corinthians: 2. 15. But he that is spiritual judgeth all things, yet he himself is judged of no man.
    Matthew: 7. 16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
  6. ↑ Ecclesiastes 12:1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
    Isaiah 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.
    Romans 1:25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
    1 Peter 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
  7. ↑ Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
    Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
    Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.


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