Collectivism, the Cross, and universal justice

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.

Galatians 3:28

Recently a close friend observed that “freedom” in the west has been possible because of the liberty given for self-determinism. One can argue this has led to extreme individuality, even the breakdown of blood relationships. Nevertheless, our focus on individual volition in America has granted us freedoms that have been unavailable in socialist nations. Our “pioneering spirit” has empowered ingenuity, prosperity and technical advancement that has led the world for nearly a century.

But what of those who have been, for various reasons, intentionally excluded from these freedoms? 

 The “Gay” and “Black” communities are two such groups. Where freedom has been restricted collectives have formed. However, the outspoken rise of marginalized, collectivist groups are caught in a conundrum. The cry for “equality” belies a deeper desire—to meaningfully belong and to be honored within society. In this season we are witnessing the violence caused by this push-pull of desires, as there truly is no resolution without sacrifice. How can one be “equal” while at the same time being “uniquely different”? The cry for equality requires those outside the collective to award value to the difference between the parties while at the same time eliminating them. It is an impossible cycle. 

 Recently the Presbyterian Church in America (PCA) released their “REPORT OF THE AD INTERIM COMMITTEE ON HUMAN SEXUALITY.” In it, appears this quote: 

 Sinclair Ferguson, in his book The Whole Christ, reminds us that the two main ways that the gospel is compromised are through legalism on the one hand and antinomianism on the other. He then says that it is common to fall into “the mistake of prescribing a dose of antinomianism to heal legalism, and vice-versa, rather than the gospel antidote of our grace-union with Christ.”[1] He goes on to argue that the Church must present to the world the whole Christ, “clothed in his gospel.”[2]

This dramatic corrective swing either toward legalism or toward antinomianism is a good illustration in my opinion of what we are seeing play out in culture by both Black Lives Matter and LGBTQ rhetoric. Both recommend an over correction for the sake of justice. After all, what is the punishment that will restore the balance of justice? How shall we penalize our generation for the sins of our fathers in order to adequately discharge the guilt? For, we are surely culpable by mere association, whether it be to our “white” forefathers or our “straight” ones. 

Could there be any better illustration for the meaning of Christ’s sacrifice?

For Christians, the cross of Christ is central to understanding the human condition. Obviously, it makes possible our reconciliation to God. But, it also provides unique vengeance, justice, for wrongs perpetrated for the sake of our communion together. 

 On the cross, Christ has accepted upon Himself the crimes of the violent perpetrator (even our crimes.) Jesus has received punishment that liberates our consciences, enabling sincere forgiveness among each other. Otherwise, simple forgiveness could seem to the victim to be unjust. For example, to the victim of rape, forgiving the rapist may feel disillusioning, or worse, seem to diminish the gravity of the crime; until we recognize the extreme worth of Christ on the cross. He has died in the place of the violent abuser. Justice has been served. 

 Only Jesus death is adequate for the crimes we have inflicted upon each other.

 The cross of Christ empowers us to move beyond the injustices of the past toward hope. In the case of racism, can there be justice for the crimes of America’s past? Is there anywhere enough money, enough blood, enough opportunity to repay the injustice? No, except through the cross. Our “white,” public repentance must be an authentic acceptance of responsibility for the sins of “our fathers” who in various ways objectified marginalized people for centuries. And then, we must move through the cross to the future. What is the future we desire? Surely we share a vision of the future that can outweigh the injustices of the past.

 This will only be possible if the parties in question respond with forgiveness. 

 Will you BLM or LGBTQ forgive our generations, discharging America from punishment, for the sake of moving into the future together? And, will you join us in a common identity? Can we lay down our differences, our divisive identities, for the sake of one common whole? For the sake of our shared human dignity? Only a positive response will adequately bring us into the future without dissolving liberty and democracy in the US. This rise of collectivist activism, or course, leads to communism. This unnecessary correction will not yield the justice we all desire.

 [1] Sinclair Ferguson, The Whole Christ: Legalism, Antinomianism, and Gospel Assurance―Why the Marrow Controversy Still Matters (Wheaton, IL: Crossway, 2016), 86.

[2] Ibid., 46.