Kinds of social justice: works by Luba Lukova (Bulgaria)

Definition of Social Justice Truth, morality and justice. Social Justice is about these principles applied to our life as a group of beings. Social Justice is the concept of a society in which justice is in every aspect of society, rather than merely from the administration of Law.
Trumpet call signaled the day of Atonement (Yom Kippur). Also a warning of danger, signaling a battle, etc.

The activities are not the work of non-religious people, they were sincere in their activities. Not simply wishing, I would like an ice cream cone or whatever; they were out on the pavement trying to find a shop that sold glce or whatever. They were seeking God, but they werent finding him. God even goes so far as to tell them why their worship was not acceptable. Problem: It was their approach to God. The basis or foundation of Social Justice. 1st question

How do we approach God?

Tim Keller says that there are two ways to approach God

1. The way of the pagan, the gentiles. Again, they were religious people. 2. The way of those who approach God as father. Abba as the words of a child just learning to speak

Two ways of relating to God, like living in a house. 1. A renter/locataire. Rents a room or apartment, follows rules, but cant be a relationship.

2. Family

The type of relationship that a pagan has with God. Business, performance (Ive done it all, why havent you answered me, or You havent answered my prayers, therefore I must not have done what I needed.)

Kellers view of Righteousness Bibical/OT vs Modern Community vs individual rights, et. al.

Basic idea of the bible, starting with Garden down to Jesus

I will be your God is worked out in the great commandment as seen in the teaching of Christ

The look at the relationship connection or matrix

A better expression of the relationship

Looking at the approach to God of the Jewish people again.

More broadly, verses 6 and 7 suggest how deliberate action is to be taken on behalf of people in two general areas of need.
Verse 6, first of all, calls for action on behalf of those in civil need. The language of deliverance is couched in metaphors of civil restraint: chains of injustice; cords of the yoke; and freedom for the oppressed. Each one speaks of the singular reality of structural wickedness (The system!) under which victims suffer the hampering of and tampering with their civil rights. Thus, Isaiah pictures them as legally encumbered, bound up in slave-like ways, and socially and economically downtrodden. Verse 7, then, compels action on behalf of those in physical need. The grammatical emphasis is on the first infinitive: Share your food is break your bread, i.e. Equality is at the heart of spirituality of this sort and is made visible in the provision of food for the hungry, shelter for the homeless and clothing for the naked. It does not allow adherents to hide from the stark needs of flesh and blood humanity. The Hebrew is literally to conceal, suggesting a refusal to participate

in the active injustice of covering up social wrongs, rather than simply avoiding the passive behavior of ignoring human need. With verse 8, the text broaches the question of ultimate concern: what is the aftermath of this sort of authentic spirituality? What follows in its wake? Then your light shall break forth like the dawn and your recovery shall spring forth quickly and your righteousness shall walk ahead of you. The glory of the Lord shall gather up behind you.
6

Is not this the kind of fasting I have chosen: to loose the chains of injustice - Lit. release from prison and untie the cords of the yoke, to set the oppressed free and break every yoke? 7 Is it not to share your food with the hungry - Lit break bread w/them and to provide the poor wanderer with shelter the alien, refugee when you see the naked, to clothe them, and not to turn away from your own flesh and blood? Who are your flesh and blood? All the above! The text is speaking of the wake that follows in the path of those who observe this fast which God chooses: It includes the infusion of light into dark places, the speedy advent of social recovery and the advance of communal righteousness. But ultimately, the aftermath of this brand of true spirituality is nothing less than the glory of the Lord. The many-sided Hebraic idea of glory (kabod) incorporates that which reveals the beauty of God. When humanity exhibits true spirituality, such as the previous verses have described, the beauty of God is made visible. Furthermore, Isaiah contends that socially-active spirituality leads to potency in prayer (vs.9) the replacement of gloom with bright hope (vs.10). It also portends the ongoing guidance of God and that quality of nourishment/life that only comes from him (vs.11). (physical, social, mental, spiritual) So supernaturally directed and enabled, the people of God can take on the task of rebuilding that which has been devastated by social ruin and repairing the breach left in the wake of social decay (vs.12). They make cities inhabitable once again (vs.12). How does salt become salt? Does it wake up one morning and decide to become a pile of salt? Light is energy, but it cant be destroyed, only changed from one form to another.

1. 2. 3. 4. 5.

Self-indulgence Magic Religiosity Manipulation Self-delusion