Well, I'm not sure what good specificity would do first of all if one is opposed to the idea of social justice at the outset. But, ok, though some of these we're already offered: we specifically oppose slavery first of all as an evil that must be stopped, without regard to any reparations or who may've caused it, etc. Likewise for human trafficking, starvation, genocide, domestic and child abuse, discrimination based on race or gender, and maintain that it's the duty of mankind to fight these issues using whaterever availalble resources might apply to the particular need: churches, religious orders, relief agenceis, sometimes police, military, etc.
I don't know of any Christian church or organization that is afraid to talk about these things. I want to share my sincere concerns with "social justice" as a modern concept. I would hope that you read this carefully and respond to the concerns. Please do not write it off as a fear of talking about social justice.
My thoughts on social justice
I want to offer a concern—not about justice itself, which Scripture clearly affirms—but about the way
“social justice” is often used as a broad, undefined category in Christian discussion.
One of the pitfalls of this language is that it can blur biblical categories. In Scripture, justice is grounded in the character of God and tied closely to righteousness, mercy, repentance, and covenant faithfulness. In modern usage, however,
social justice can mean many different things, often shaped more by contemporary political or ideological frameworks than by Scripture. When Christians adopt the term uncritically, biblical concepts like sin, grace, reconciliation, and redemption can quietly be replaced by categories such as power, oppression, and identity.
Another danger is moral reductionism. The Bible recognizes unjust systems, but it never treats injustice as merely structural. Jesus consistently locates the root of evil in the human heart (Mark 7:20–23). When injustice is framed only in systemic terms, personal repentance and the need for grace are minimized, and the gospel can be reduced to activism rather than transformation.
There is also a risk of substituting discipleship with causes. Doing good works is essential to Christian faith, but it is possible to confuse moral action with reconciliation to God. Jesus rebuked those who emphasized certain forms of justice while neglecting faithfulness to God Himself (Matt. 23:23). Justice matters—but it must flow from devotion to Christ, not replace it.
This raises an important question:
Is social justice the main thrust of Christ’s mission?
The answer, I believe, is no—though justice is certainly not irrelevant.
Jesus is clear about why He came: to seek and save the lost (Luke 19:10), to reconcile sinners to God (1 Pet. 3:18), and to inaugurate the kingdom of God through repentance and faith. While His teaching has profound ethical and social implications, He consistently refuses to reduce His mission to political or social reform. His kingdom is “not of this world” (John 18:36), and lasting justice flows outward from transformed hearts, not imposed structures.
The early church followed this pattern. They proclaimed Christ crucified, practiced generosity and mercy, cared for the poor, and lived as a holy people within a broken society—without attempting to engineer a worldly utopia through power.
A healthier Christian framing may be this: justice is not the gospel, but the fruit of it. We are called to love God and neighbor, to do justice and love mercy, and to walk humbly with God (Micah 6:8). When justice is biblically defined, rooted in the gospel, practiced personally, and held together with mercy and truth, it reflects Christ rather than replacing Him.
Keeping Christ at the center guards both our theology and our witness.
