Catching up and VHC 10: Public Justice and the Hospitality of Liberation

Well, a few things to pass along. First, a funny irony pointed out by Peter Leithart. It's short and on Bultmann so check it out. Second, I saw Dr. Scott Carroll of Cornerstone University speak on the Da Vinci Code last night at our church. Good speaker; smart guy. Had a good time with Matt Rose who came down for the event. Third, I was offered a free ticket to and free lodging the night of a Colplay concert in Cleveland. I don't see how I can pass that down, BUT it'll be hard getting there. Good thing I have a cool boss!

Now, to those few who have been reading my summaries of Boersma's Violence, Hospitality, and the Cross (Baker Academic, 2004), here is the last installment. This chapter is Boersma's efforts to outline and defend that the Christian faith can, contrary to recent belief, work against violence and injustice in the public sphere, beyond the walls of the church. The question he asks, and to which he answers affirmatively, is, "Can we look to the cross as providing an impetus for public justice that reaches...into the political, social, and economic arenas?" This puts him on a collision course with what he calls the "fatal disease of false humility" (the language of which he credits to Milbank) (238). That he places this discussion outside his discussion of the Church his his siding with Augustine and Aquinas that there is a place for earthly politics (the foundational disagreement between pacifists and just war thinkers, IMO). Boersma's argument flows from the belief that moral influence and Christus Victor theories of atonement contribute to public notions of justice, with their eyes on the eschatological kingdom of God. The best categorization of this contribution are "liberation" (240).

First, Boersma applauds Radical Orthodoxy's attempt to bring back the notion of metanarrative and unashamedly put forth the community of the church as the community of forgiveness. However, Boersma's criticizes John Milbank for his rejection of violence but acceptance of coercive force (or power) in the interest of peace. "Milbank cannot have it both ways" (243). Rather, Boersma wishes Milbank would play a more realist (my word) card, admitting the pervasive nature of violence and nodding yea or nay to its use depending on relationship to the eschatological kingdom. Second, Boersma criticizes RO's prominence of the church--moving its position from being central to being monopolic. Milbank limits justice to ecclesial justice (244). This leads to a negation of the value of politics beyond the Church.

Next Boersma considers different proposals of liberation theology, rightly bringing discussion down to the question of the "location of the public and the social beyond the Church" (251). A pacifist position, (over?)emphasizing the counter cultural nature of the Church, says Boersma, holding strong to the Radical Reformation and recent proponents Cavanaugh, Yoder, and Hauerwas, denies even the "relative good and hospitality to take shape outside the ecclesial boundaries" (251, emphasis mine).

Contrarily, Boersma follows liberation theologian Jon Sobrino that forgiveness of sin also means its eradication. One cannot simply hate sin, but must eradicate and this might mean violence against the sinner. Forgiveness cannot simply mean legal acquittal, but must mean "transformation of social injustice" (253). Boersma alters Sobrino, though, by saying that justice aims at restoration, not eradication. In fact, it may serve as an indicator to the coming Kingdom and of the resurrection (255).

This chapter is bit tough to understand, especially considering the works Boersma is dealing with. At times the rhetorical beauty of his interlocutors overtakes its coherence. But, it is a neat entry point into conversation between Radicaly Orthodoxy thinkers, their supporters and their detractors.