The Saturday Night Theologian is part of Progressive Theology
Exegesis of Word and World, based on readings from the Revised Common Lectionary
Transfiguration Sunday: Psalm 99
When U.S. military planners wanted a code name for the bombing of Afghanistan, the first one they proposed was Operation Infinite Justice. After a backlash from American Muslims, who noted their belief that only Allah can provide infinite justice, the military changed the name of the operation to Enduring Freedom. However, it's interesting to examine the original name for "the first battle in the war on terrorism." Leaving aside for the moment the notion that any temporal power could deliver justice that was infinite, I'd like to focus on the word "justice." What was the motivation behind the choice of that word? Undoubtedly it was the events of September 11, 2001. People often speak of bringing people to justice, when what they really mean is killing or imprisoning them. Many lawbreakers do need to be imprisoned, but what should we make of President Bush's words, "Whether we bring our enemies to justice, or justice to our enemies, justice will be done"? It is too often the case throughout history that those on one side of a conflict see their cause as completely just, and it is their enemies who need to be taught justice. Of course, it goes without saying that those on the other side of the conflict believe exactly the same thing. How can people of faith step back from such rhetoric and analyze conflict from a progressive, theological perspective?
Today's reading from Psalm 99 offers a solution. "Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob." The psalmist then proceeds to describe God's communication with God's people, including Moses, Aaron, and Samuel. The principle is clear: justice is God's concern, and it is God's decrees that set the standard for justice. The Old Testament unfortunately provides many counterexamples of the notion of a just and equitable God, for example, in the stories in which God orders the Israelites to slaughter the inhabitants of the land of Canaan, men, women, children, and even animals. However, in its noblest passages, the Old Testament also shows a more just God, one who tells God's followers not to kill, not to steal, and not to lie.
Warfare always breaks at least these three commandments. The killing of innocent civilians is labeled "collateral damage." The theft of land and goods is called "appropriation." Lies are referred to as "disinformation." As believers, we should indeed hope for infinite justice, but not the kind of false justice inflicted by national military forces, guerrilla fighters, or individual suicide bombers. Justice cannot be achieved by bombs or bullets. Justice can only be achieved through dialog, mutual respect, and a careful analysis of the existing and historical situation. Launching a mortar is easy; listening to the anguish of your adversaries is not. Dropping a bomb from a plane is easy; sacrificing a part of your dream so that those on the other side can realize part of their dream is not. Shooting a bullet at your enemy is easy; forgiving your enemy and reaching out a hand of friendship is not. Nations are ill-equipped to dispense justice, especially on other nations, not least because national self-interest always clouds one's judgment. Justice must be based on the values that people share: love of family, concern for the future, care of the land, and acknowledgement of the transcendent.