Ryan Bell is back in the news as he was recently interviewed by the Christian Post. In the article entitled: Former pastor Ryan Bell on why he abandoned his Christian faith: I gave it my best shotBell gives us some clues about how his politics became his religion and the new Progressivism displaced his Chrisitan faith. I doubt he understands how this really happened to him but it is something many of us have warned against for the last several years.
Christianity, Judaism, and Islam all profess an all-knowing and all-powerful supernatural being: God. Progressives may say they do not belong to a religion because they do not believe in God. But Progressivism professes an all-powerful State. The State is Progressives' god and determines what is moral and immoral and has the power to destroy whom it wants.https://www.americanthinker.com/articles/2018/08/progressivism_takes_its_place_among_the_major_religions.html
Toward the beginning of his interview Ryan Bell says:
" Another way to think about this is that conservative Christianity is a very bounded community. There are clear markers of who is in and who is out. Part of the theological and ministry project I found myself a part of was widening that community to include more people and a broader analysis of politics. Eventually, it widens so far that it includes everyone and at that point, I didn't feel the need for Christianity, per se. It was just the human family.
Notice how his supposed broader analysis of politics led him to feel no need of Christianity. Progressives often feel that they have the truth on politics, that truth becomes their truth and their believe in their political views is their new religion. Bell continues:
CP: How do you describe yourself now? Would you call yourself an atheist?Bell: There's no one identity that perfectly captures how I think of myself today. I am an atheist, for sure, but there's so much more to me than that. I'm a humanist in the sense that I don't believe anyone is coming to save us. We are the ones we're waiting for. I'm also a democratic socialist, which describes how I understand politics. My humanism and my democratic socialism go hand in hand. I can't separate existential questions about meaning and value from political questions about who has access to a materially good life.
Bell's Progressivism led him to socialism and socialism to humanism which is actually a religion
Roy Wood Sellars, who drafted Humanist Manifesto I, wrote in The Humanist (Vol. I, 1941, p. 5), an article “Humanism as a Religion,” in which he stated:Undeniably there is something imaginative and daring in bringing together in one phrase two such profoundly symbolic words as humanism and religion. An intimate union is foreshadowed in which religion will become humanistic and humanism religious. And I believe that such a synthesis is imperative if humanity is ever to achieve a firm and adequate understanding of itself and its cosmic situation…. Religious humanism rests upon the bedrock of a decision that it is, in the long run, saner and wiser to face facts than to live in a world of fable.https://www.thenewamerican.com/reviews/opinion/item/10697-is-humanism-a-religion
With Bell's new Progressive religion it is the way of integrity:
...Do you think this trend is being driven by the current secularization of American culture?Bell: The short answer is, yes, I think there is probably a positive feedback loop of some sort at work here. Secularization is driven by people determined to live their lives out from under old norms that turned out to be very exclusive and harmful to large swaths of the population. That secularization, in turn, encourages others to step out and live their lives with integrity and authenticity. If we take secularization to mean the de-religionization of America, then I think this means people are increasingly comfortable re-evaluating their ethics without reference to religion. People like Joshua Harris have done incredible harm to people by telling them that who they are isn't trustworthy or good. When you start to see the falsehood of that narrative come to life in the lives of the people you've influenced then yeah, that's either going to force you to question the foundations of your belief system or it will force you deeper into denial. Thankfully (from my perspective), Mr. Harris has chosen the path of integrity.
Democrats have traditionally had a strong base of religious voters. A decade ago, more than 80 percent of self-identified Democrats were affiliated with some sort of religion, according to the Pew Research Center. The party was nearly one-quarter Catholic and nearly one-half Protestant, including mainline, evangelical, and historically black denominations. By 2014, those numbers had shifted significantly: Pew found that 28 percent of Democrats identified as religiously unaffiliated.
One of the closing paragraphs of the Atlantic article sums it up:
"Perhaps the takeaway from this data, then, is that the Democratic Party is going through a transformative moment of both sentiment and identity. Many liberals are feeling anger, and finding ways to express that. The elite part of the party, especially those who are well educated, is most engaged. And for these people, progressive politics may offer a form of meaning making, especially if they are disconnected from other forms of ethnic or religious identity."
It is pretty clear that Progressivism will lead to two things. 1. the removal of Christianity and 2. Progression toward socialism. As Bell says. "My humanism and my democratic socialism go hand in hand." We always have to remember that in socialism the democratic part is just window dressing.
Bell is on the path to the more Perfect savior of humanity via socialism and communism. We all know the old Soviet Union and its attitude of Atheism the political progressivism of Ryan Bell and frankly, many of the writers at Adventist Today and Spectrum are on that same path.
For Further reading consider this article from Discover the Networks:
Marxist doctrine holds that just as society evolved from feudalism to capitalism, it will inexorably progress still further to socialism and eventually communism. Communists consider socialism to be an intermediary step between capitalism (out of which socialism is said to grow) and communism. That is, communism (whose motto is “From each according to his ability, to each according to his needs”) is deemed a further development, or “higher stage,” of socialism (whose motto is “From each according to his ability, to each according to his deeds”). Communism, in other words, is viewed as the more “perfect” of two systems that both advocate public ownership of the means of production, centralized economic planning, and the widespread redistribution of wealth.
The socialist principle of distribution according to deeds, or the quality and quantity of work that people perform, stands in marked contrast to the communist principle of distribution according to people’s needs. The former, because it accepts deed-based distribution of wealth, is considered easier to implement in a capitalist society without large-scale overhauls of existing political and economic structures. In essence, socialists view capitalism as a viable economic mechanism whose reins must simply be transferred from the currently dominant “oppressor class” that misuses capitalism to exploit workers, into the hands of the “worker class” which could use the system for laudable ends. http://archive.discoverthenetworks.org/guideDesc.asp?catid=115&type=issue
I was just visiting Ryan Bell's blog Intersections and saw that he and some of his friends from the little video which basically repeated shows people saying they are "social justice Christians" and I noticed that they were interviewed by a Pacifica radio network affiliate on the subject of social justice Christians. For those of you who don't know Pacifica is a politically Progressive radio network. Possibly the last one remaining. What is interesting about this interview other then the amazing factual distortions the host and his guests make is that this is a Progressive host who is unable to quote Glenn Beck but fails to even acknowledge that his own political view is what Glenn Beck is calling attention to. Here is what Glenn Beck said:
"What is that? It seems like such an innocuous phrase. It paints a picture of fairness — many churches use the term as a substitute for "outreach to the poor." Who could possibly be against that? Well, if you've read the news lately: I am. In fact, I even learned from TIME magazine recently that I hate Jesus.
"I'm just full of hate and I want to stop justice!
I'm glad to see Time suddenly cares about God... or am I? The other "news" from The New York Times was that I recommended leaving church if those churches help the poor. And I would have gotten away with it too, if it wasn't for those pesky, meddling "journalists"!
I'm not sure why I would expect the media to start searching for the truth now, when they've never let it get in the way before. The truth is this: The term "social justice" has been completely perverted and hijacked by progressives. It doesn't mean simply "help the poor" to them. It does to some people, but not to radical progressives.
And now, just for The New York Times and everyone else who thinks I hate poor people — I know your attention span is about 20 or 30 seconds, but try and pay attention — we'll set the record straight for you here on social justice. The kind I am talking about vs. the kind that they are talking about."
So was Glenn Beck right? Apparently as we see the Progressive radio talk show praise Ryan Bell for his little video. Now to hear the interview you have to go about 2/3 of the way through the program but it begins with a classical Progressive distortion. The host Ian Masters says after the introductions:
And all of you gentlemen are here to rebut I take it Glenn Beck who uh has warned people as to not go to churches who care about social justice (laughs) I must say that struck me as one of the most extraordinary statements and it really hasn't gone its uh largely gone unchallenged I think it is largely because we have such a polarized media now...my first reaction when I heard that him said what a terrible thing churches who preach social justice and hear the word social justice run because it either means you know the Nazi's or the communists...
That pathetic introduction was followed by the agreement of one of the video's sponsors. Ryan Bell goes on to say that it is a testament to how we in America have been co-opted by other interests. Apparently he does not see his part in the co-opting as he falls into lock step with the Progressive movement and distorts the Christian idea of justice into the political concept of social justice.
"Let's start with equal justice. If I am an illegal alien and I'm stopped by a cop, if I'm here illegally, I pay the fine, go to court; I'm sent home. Under equal justice if somebody else, Canadian, Egyptian, Chinese, Mexican is stopped by the police and they are here illegally, they are get to take it, pay the fine, go see a court and then are sent home. Under social justice, I would be sent home but somebody, because they're somehow or another different than me, they're not. That's the difference between social justice and equal justice."
That is why it is so important to actually understand what the social justice people are saying. Because they attempt to shore up their position by ascribing justice to their social justice. Of course if what they really meant was justice then that is what they would say. But it is not because they are attempting to do politics in the name of religion. Simple the other extreme from the 1980's movement of the moral majority.
I don't mind having a religious perspective influence your politics but the assumption that their politics is the sum total of Christianity and that they have to back up their position with lies and distortions make me have little respect for people like Ryan Bell.
I just saw this on the news as they are searching for a new Police Chief in Seattle. I was surprised to see the calls for social justice rather then equal justice:
"Police Search Committee members say the recent controversy over a racially charged incident involving Seattle Police Officers was not a factor in choosing Diaz.
"I don't think the video played a role. We were concerned about ethics and social justice, but we did not discuss the specifics on the video or about the incident," says committee member Charles Rolland.
Mayor McGinn thanked the 26-member committee, co-chaired by Kate Joncas and Rolland, for its work.
"I'm grateful for the hard work and commitment shown by Search Committee members during this important process," McGinn said. "I'm looking forward now to spending time with the finalists, allowing the public to get to know them, and choosing a chief for all of Seattle. I'll be looking for a chief who shares my values of public safety, fairness, and a commitment to racial and social justice."
I wonder does that make Mayor McGinn a social justice Christian or is he referring to his political values?
It has been a while since I broached the topic of Social Justice in my article Adventism and Social Justice. In that article I pointed out that the term social justice is most frequently used as a code word for political socialist ideas. I pointed out that it is, when used mostly undefined, which of course makes it perfect for political manipulation. After all words that sound good have often been used by totalitarian regimes attempting to persuade people that their methods were simply ways the government can do good. The most obvious example being: “From each, according to his ability; to each, according to his need” by Karl Marx. The Wikipedia gives us the whole paragraph of Marx’s famous slogan:
The complete paragraph containing Marx's statement of the creed in the 'Critique of the Gotha Program' is as follows:
In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly—only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!
The slogan which sounds so magnanimous and compassionate produced communist tyrannies that killed multiple millions of people and enslaved their populations. A slogan no matter how good sounding often carries with it implications that a good hearted person would never think of.
Recently certain Progressive Adventists have taken to attacking those who have pointed out the ulterior motives behind the term social justice. Not by using a reasoned argument to show that social justice has no connection to socialism, communism, or Nazi sympathizers, after all those are all actual historical connections, no they attack the person who brings the historical connections to the public light.
Recently Spectrum magazine online has posted two articles related to social justice and Glenn Beck. Two interesting things about those articles are that they are both factually wrong about Glenn Beck and neither article defines social justice. The first article Kill the. . .Huh?: Health Care Reform, Jesus, and the Sabbath by Alexander Carpenter where he writes:
This is the point: Jesus, by saying He acted through God's power to heal the man, undermined the power of the religious leaders. It was their domain. Saying who could receive grace and healing was where they got their power (and money) in society. When anyone works for social justice, structural change to our society to make it more egalitarian, they continue to the work of Jesus. And it's dangerous. Note: Glenn Beck's new crusade against Jim Wallis and churches that advocate social justice.
Of course Glenn Beck had no crusade against Jim Wallis, Jim Wallis attacked Glenn Beck. As the New York Times reported:
Last week, the conservative broadcaster Glenn Beck called on Christians to leave their churches if they hear preaching about social or economic justice, saying they were code words for Communism and Nazism.
This week the remarks prompted outrage from several Christian bloggers. The Rev. Jim Wallis, who leads the liberal Christian antipoverty group Sojourners, in Washington, called on Christians to leave Glenn Beck.
“What he has said attacks the very heart of our Christian faith, and Christians should no longer watch his show,” Mr. Wallis wrote on his blog, God’s Politics. “His show should now be in the same category as Howard Stern.”
Interestingly Jim Wallis is a Marxist by his own admission. He is as DiscovertheNetworks.org summarizes:
Activist preacher and editor of the leftwing Christian magazine Sojourners
Democratic Party operative
Apologist for communist atrocities in Cambodia and Vietnam
Dedicated foe of capitalism
Contends that Biblical scripture calls for large central government to aid the poor
He is also an advisor to President Obama and advisor to the Democratic National Committee. One thing for certain is once he attacked Glenn Beck he and his blog got a lot more publicity. As Jim Wallis said in his open letter to Glenn Beck, Wallis believes the heart of the gospel is social justice:
“Instead, let's have a conversation about whether social justice "is a perversion of the Gospel," as you say, or at the heart of the Gospel, as I say.”
Most of the readers of this blog are Christians yet how many of you would ever define the gospel as social justice. Few if any I would guess, the heart of the gospel is Jesus Christ, the incarnation of God who came into the world to reconcile the world to God. The gospel is not the Golden Rule, “do unto others as you would have them do to you”, because there is no salvation there, no reconciliation to God there. The heart of the gospel is the love, forgiveness and acceptance of God that is seen through the life of Jesus Christ and the assurance through His resurrection that God has the power to give us eternal life. Social justice no matter how it is defined is not the gospel. And when social justice is defined by communists it is far a field from anything the Bible encourages.
Father Coughlin first took to the airwaves in 1926, broadcasting weekly sermons over the radio. By the early 1930s the content of his broadcasts had shifted from theology to economics and politics. Just as the rest of the nation was obsessed by matters economic and political in the aftermath of the Depression, so too was Father Coughlin. Coughlin had a well-developed theory of what he termed "social justice," predicated on monetary "reforms." He began as an early Roosevelt supporter, coining a famous expression, that the nation's choice was between "Roosevelt or ruin." Later in the 1930s he turned against FDR and became one of the president's harshest critics. His program of "social justice" was a very radical challenge to capitalism and to many of the political institutions of his day…
Father Coughlin's influence on Depression-eraAmerica was enormous. Millions of Americans listened to his weekly radio broadcast. At the height of his popularity, one-third of the nation was tuned into his weekly broadcasts. In the early 1930s, Coughlin was, arguably, one of the most influential men in America. Although his core message was one of economic populism, his sermons also included attacks on prominent Jewish figures--attacks that many people considered evidence of anti-Semitism. His broadcasts became increasingly controversial for this reason, and in 1940 his superiors in the Catholic Church forced him to stop his broadcasts and return to his work as a parish priest.
His published magazine by the name Social Justice. Here are a few excepts from PBS.org
In November of 1934, Coughlin set up his own organization, the National Union for Social Justice. Two years later he began publishing a nationally circulating paper called "Social Justice" and, as his public identification with Roosevelt's New Deal politics waned, he began to seek closer grounds with some of the most right-wing and reactionary groups in the country.
…By 1938, the pages of "Social Justice" were frequently filled with accusations about Jewish control of America's financial institutions. In the summer of that year, Coughlin published a version of "The Protocols of the Elders of Zion." A virulently anti-Semitic piece of propaganda that had originated in Russia at the turn of the century, the "Protocols" accused Jews of planning to seize control of the world. Jewish leaders were shocked by Coughlin's actions.
The owner of WMCA, the New York station that carried Coughlin's show, refused to broadcast Coughlin's next radio message. The Nazi press reacted to the news with fury: "America is Not Allowed to Hear the Truth" declared one headline. "Jewish organizations camouflaged as American...have conducted such a campaign...that the radio station company has proceeded to muzzle the well-loved Father Coughlin." A "New York Times" correspondent in Germany noted that Coughlin had become for the moment "the hero of Nazi Germany."
Although National Socialism encompasses many various issues of concern to Aryan Americans, including a healthy environment, children's welfare, and freedom of belief without fear of System persecution...the two main tenants of National Socialism embodies the Struggle for Aryan Racial survival, and Social Justice for White Working Class people throughout our land.
Granted they modify social justice for white people but then when you don’t have a definition that is easy to do.
In Germany the The Social Democratic Party of Germany is the socialist party in Germany though the blend of capitalism and socialism is apparent, their party platform also includes social justice, as Wikipedia states:
The current party platform of the SPD espouses the goal of social democracy, which is seen as a vision of a societal arrangement in which freedom and social justice are paramount.
In the new millennium, the CPUSA maintains its commitment to the same political ideas that drove the Russian Revolution, but it embraces a more peaceful approach to creating change and social justice. Among the ideas it actively supports are socialized medicine, improved SOCIAL SECURITY benefits, stronger legislation to protect the environment, and full funding for education. The party also seeks greater cooperation with other political groups, believing that the best way to effect change is through the strength of broad-based coalitions.
Inspired by the values of social justice, democracy and peace, in the name of the President of the BolivarianRepublic of Venezuela, Hugo Chavez Frias, I wish to reaffirm to you our support of the UN, from a position that is critical but unambiguous and totally consistent with its highest goals.
I hope you get the idea because I could go on and on with these examples. Do any of the readers of this article really think that all these and other instances by nations and political organizations are referring to Christian beliefs, to the heart of the gospel? Are these racists and dictators really in harmony with the teachings of Christ just because they use the term social justice?
Of course they are not in harmony with Christ in whatever their definition of social justice is and that leads me to the second article where Ryan Bell sets out to make public service video’s with people saying they are social justice Christians. Again, without giving any definition of social justice.Just as with the with Alexander Carpenter article Bell has an article on the Huffington Post which again misinterprets Glenn Beck.
Glenn Beck, of course, is opposed to any interpretation of Christianity that would imply that people have a responsibility to take care of each other in any corporate sense. Let me be specific.
You might think that when he gets specific he would quote Glenn Beck but he does not, he does go on to say more fictional things however:
Finally, when the church makes acts of charity the only way to be involved in the world, it leaves systemic injustice -- and I would say, evil -- unchallenged. I have come to the conclusion that focusing exclusively on charity actually allows injustice to flourish. Providers of charity become those who service the wreckage of an economic system that leaves millions of people destitute. By holding to this theology of charity alone, Christians actually facilitate injustice rather than challenging it.
First he assumes that Beck has said that churches are only to be involved in charity as if the members of the churches would do nothing else, they won’t vote they won’t pursue any changes etc. Then Bell moves onto the same type of social justice we saw from Father Coughlin, and all those nations and political parties mentioned above. So we honestly have to wonder what he really means by social justice and why if it is so clearly Biblical and gospel centered it can’t be defined when it is used. The only answer I can see is that the term is meant as a political code word for socialized government just as it is used throughout the world: pretending the term to be a Christian virtue. After all how often have we seen the political liberals and Progressives come out in support of Christians in the past 20 years? That certainly seems strange. It is however totally in character for the political left to attack the political right like Glenn Beck, though even though he is a Latter Day Saint his references to God and the Bible are far more often and heart felt than any other talk show host it seems very strange that he is being so attacked by other Christians like Pastor Bell. That to me is very indicative of political ideology supplanting Christianity and frankly complete dishonesty about what Glenn Beck has been saying.
Here are a couple of important links for further reading:
The second link I was going to use seems to be having trouble so I will just post the article here for now, from First Things Magazine December 2000 by Michael Novak
Last year marked the one hundredth anniversary of the birth of Friedrich Hayek, among whose many contributions to the twentieth century was a sustained and animated put–down of most of the usages of the term “social justice.” I have never encountered a writer, religious or philosophical, who directly answers Hayek’s criticisms. In trying to understand social justice in our own time, there is no better place to start than with the man who, in his own intellectual life, exemplified the virtue whose common misuse he so deplored.
The trouble with “social justice” begins with the very meaning of the term. Hayek points out that whole books and treatises have been written about social justice without ever offering a definition of it. It is allowed to float in the air as if everyone will recognize an instance of it when it appears. This vagueness seems indispensable. The minute one begins to define social justice, one runs into embarrassing intellectual difficulties. It becomes, most often, a term of art whose operational meaning is, “We need a law against that.” In other words, it becomes an instrument of ideological intimidation, for the purpose of gaining the power of legal coercion.
Hayek points out another defect of twentieth–century theories of social justice. Most authors assert that they use it to designate a virtue (a moral virtue, by their account). But most of the descriptions they attach to it appertain to impersonal states of affairs—“high unemployment” or “inequality of incomes” or “lack of a living wage” are cited as instances of “social injustice.” Hayek goes to the heart of the matter: social justice is either a virtue or it is not. If it is, it can properly be ascribed only to the reflective and deliberate acts of individual persons. Most who use the term, however, ascribe it not to individuals but to social systems. They use “social justice” to denote a regulative principle of order; again, their focus is not virtue but power.
The term “social justice” was first used in 1840 by a Sicilian priest, Luigi Taparelli d’Azeglio, and given prominence by Antonio Rosmini–Serbati in La Costitutione Civile Secondo la Giustizia Sociale in 1848. John Stuart Mill gave this anthropomorphic approach to social questions almost canonical status for modern thinkers thirteen years later in Utilitarianism:
Society should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge. [Emphasis added.]
Mill imagines that societies can be virtuous in the same way that individuals can be. Perhaps in highly personalized societies of the ancient type, such a usage might make sense—under kings, tyrants, or tribal chiefs, for example, where one person made all the crucial social decisions. Curiously, however, the demand for the term “social justice” did not arise until modern times, in which more complex societies operate by impersonal rules applied with equal force to all under “the rule of law.”
The birth of the concept of social justice coincided with two other shifts in human consciousness: the “death of God” and the rise of the ideal of the command economy. When God “died,” people began to trust a conceit of reason and its inflated ambition to do what even God had not deigned to do: construct a just social order. The divinization of reason found its extension in the command economy; reason (that is, science) would command and humankind would collectively follow. The death of God, the rise of science, and the command economy yielded “scientific socialism.” Where reason would rule, the intellectuals would rule. (Or so some thought. Actually, the lovers of power would rule.)
From this line of reasoning it follows that “social justice” would have its natural end in a command economy in which individuals are told what to do, so that it would always be possible to identify those in charge and to hold them responsible. This notion presupposes that people are guided by specific external directions rather than internalized, personal rules of just conduct. It further implies that no individual should be held responsible for his relative position. To assert that he is responsible would be “blaming the victim.” It is the function of “social justice” to blame somebody else, to blame the system, to blame those who (mythically) “control” it. As Leszek Kolakowski wrote in his magisterial history of communism, the fundamental paradigm of Communist ideology is guaranteed to have wide appeal: you suffer; your suffering is caused by powerful others; these oppressors must be destroyed. We need to hold someone accountable, Hayek notes, even when we recognize that such a protest is absurd.
We are not wrong, Hayek concedes, in perceiving that the effects of the individual choices and open processes of a free society are not distributed according to a recognizable principle of justice. The meritorious are sometimes tragically unlucky; the evil prosper; good ideas don’t pan out, and sometimes those who backed them, however noble their vision, lose their shirts. But a system that values both trial–and–error and free choice is in no position to guarantee outcomes in advance. Furthermore, no one individual (and certainly no politburo or congressional committee or political party) can design rules that would treat each person according to his merit or even his need. No one has sufficient knowledge of all relevant personal details, and as Kant writes, no general rule has a grip fine enough to grasp them.
Hayek made a sharp distinction, however, between those failures of justice that involve breaking agreed–upon rules of fairness and those that consist in results that no one designed, foresaw, or commanded. The first sort of failure earned his severe moral condemnation. No one should break the rules; freedom imposes high moral responsibilities. The second, insofar as it springs from no willful or deliberate act, seemed to him not a moral matter but an inescapable feature of all societies and of nature itself. When labeling unfortunate results as “social injustices” leads to an attack upon the free society, with the aim of moving it toward a command society, Hayek strenuously opposes the term. The historical records of the command economies of Nazism and communism justify his revulsion at that way of thinking.
Hayek recognized that at the end of the nineteenth century, when the term “social justice” came to prominence, it was first used as an appeal to the ruling classes to attend to the needs of the new masses of uprooted peasants who had become urban workers. To this he had no objection. What he did object to was careless thinking. Careless thinkers forget that justice is by definition social. Such carelessness becomes positively destructive when the term “social” no longer describes the product of the virtuous actions of many individuals, but rather the utopian goal toward which all institutions and all individuals are “made in the utmost degree to converge” by coercion. In that case, the “social” in “social justice” refers to something that emerges not organically and spontaneously from the rule–abiding behavior of free individuals, but rather from an abstract ideal imposed from above.
Given the strength of Hayek’s argument against the term, it may seem odd to assert that he himself was a practitioner of social justice—even if one adds, as one must, “social justice rightly understood.” Still, Hayek plainly saw in his vocation as a thinker a life of service to his fellow men. Helping others to understand the intellectual keys to a free and creative society is to render them a great benefit. Hayek’s intellectual work was not merely a matter of his own self–interest, narrowly understood, but was aimed at the good of the human city as a whole. It was a work of justice in a social dimension—in other words, a work of virtue. To explain what Hayek did, then, we need a conception of social justice that Hayek never considered.
Social justice rightly understood is a specific habit of justice that is “social” in two senses. First, the skills it requires are those of inspiring, working with, and organizing others to accomplish together a work of justice. These are the elementary skills of civil society, through which free citizens exercise self–government by doing for themselves (that is, without turning to government) what needs to be done. Citizens who take part commonly explain their efforts as attempts to “give back” for all that they have received from the free society, or to meet the obligations of free citizens to think and act for themselves. The fact that this activity is carried out with others is one reason for designating it as a specific type of justice; it requires a broader range of social skills than do acts of individual justice.
The second characteristic of “social justice rightly understood” is that it aims at the good of the city, not at the good of one agent only. Citizens may band together, as in pioneer days, to put up a school or build a bridge. They may get together in the modern city to hold a bake sale for some charitable cause, to repair a playground, to clean up the environment, or for a million other purposes that their social imaginations might lead them to. Hence the second sense in which this habit of justice is “social”: its object, as well as its form, primarily involves the good of others.
One happy characteristic of this definition of the virtue of social justice is that it is ideologically neutral. It is as open to people on the left as on the right or in the center. Its field of activity may be literary, scientific, religious, political, economic, cultural, athletic, and so on, across the whole spectrum of human social activities. The virtue of social justice allows for people of good will to reach different—even opposing—practical judgments about the material content of the common good (ends) and how to get there (means). Such differences are the stuff of politics.
We must rule out any use of “social justice” that does not attach to the habits (that is, virtues) of individuals. Social justice is a virtue, an attribute of individuals, or it is a fraud. And if Tocqueville is right that “the principle of association is the first law of democracy,” then social justice is the first virtue of democracy, for it is the habit of putting the principle of association into daily practice. Neglect of it, Hayek wrote, has moral consequences:
It is one of the greatest weaknesses of our time that we lack the patience and faith to build up voluntary organizations for purposes which we value highly, and immediately ask the government to bring about by coercion (or with means raised by coercion) anything that appears as desirable to large numbers. Yet nothing can have a more deadening effect on real participation by the citizens than if government, instead of merely providing the essential framework of spontaneous growth, becomes monolithic and takes charge of the provision for all needs, which can be provided for only by the common effort of many.
Michael Novak holds the George Frederick Jewett Chair in Religion and Public Policy at the American Enterprise Institute. This essay is adapted from a lecture delivered at the University of Chicago’s Committee on Social Thought.
