Calvin, Reformed Faith and the Passion for Social Justice
By Mike Hogeterp

Excerpts from a presentation to the Rediscovering Calvin Conference, June 20, 2009—Emmanuel and Knox Colleges, University of Toronto.

The reformed principles of God's sovereignty and Common Grace, and Imago Dei most certainly motivate a passion for social justice. In the tribe I come from, Dutch neocalvinism, these principles motivated a significant intellectual tradition—in theology and political theory. This project led to an impressive array of articulated ideas about social justice and citizenship—ideas that some have taken up with energy and practical insight.

However, it can't be said that a passion for social justice has gripped reformed Christian communities. In many cases church folks have gravitated to dominant perspectives on society and citizenship. This speaks to the power of the dominant ideologies of individualism and consumerism. These are gods that are, I believe, in the process of failing.

In the hopefulness of faith I trust that the world is in search of new perspectives—alternatives to the "me first" and the "more, more, more" ethics that have marginalized and impoverished so many and led to the deep wounding of God's good creation.

An Aboriginal leader confronted some of us CRC social justice types in a discussion about theology and social justice recently. He implied that articulated ideas—something we're pretty good at—are only a minimal step. Belief is not what we say, it's in what we do. He implored us to move from impressive ideas to passionate action.

Principles for transformative doing

This movement will require a humble and realistic approach to social justice work, and a commitment to hear—to truly hear—and act on the voices of Aboriginal People.

I'd like to offer two thoughts on how reformed principles for peace and justice can shape transformative doing.

1. God's Sovereignty & Common Grace

The neocalvinist tradition has been particularly strong on the topic of God's sovereignty. God is sovereign, God's grace is relevant to the commons, and the state and church are limited in their authority.

In this contemporary, post-christendom era, the reformed ideas of God's sovereignty and common grace tell us something about the pursuit of a robust pluralism. Limited state sovereignty in a diverse society means that justice and the rule of law are founded on a process of conciliation—one viewpoint or faith must not impose its will on the community. Preston Manning is in the habit of encouraging people of faith interested in political influence to grow up: we should not engage in public debate with the attitude that our ideas are the final word.

What does it mean for us to grow up? It means respecting the calling, the limitations and challenges of government when we interact with it. It means having a disposition of humility and respect in public dialogue, while remaining transparent about values and starting points (this is a pluralism that goes beyond bland liberal secularism!). It's also important to engage in public dialogue from a 'common grace' perspective of seeking the public good—voices of faith that seek public good in a constructive way, rather than critical expressions of narrow interests, have been know to surprise political leaders. Patient, thoughtful participation in public dialogue along these lines runs counter to political culture—and as such can be and is transformative.

"Common grace ministries"—political and otherwise—are important expressions of God's goodness. Richard Mouw says in Uncommon Decency: Christian Civility in an Uncivil World that as Calvinists, "we ought actively to promote the joy and hope and to diminish the grief and anguish of our fellow human beings." Compassion and public good are our callings—because God is sovereign and his kingdom extends to all of life.

2. Imago Dei and Covenant faithfulness

Calvin's anthropology is built on the notion that all humans are created in God's image. This has profound implications for social justice. In Until Justice and Peace Embrace: the Kuyper Lectures for 1981, Nicholas Wolterstorff argues, "Injury to our fellow human beings is an injury to God." The Imago Dei implies a sacred bond in the entire human race and a profound duty to love and show compassion for all. So in politics, so in economics, the concept of Imago Dei implies that there are significant rights and responsibilities beyond ourselves—again, a profoundly transformative idea in today's political culture.

Sheila Watt-Cloutier is an Inuit Elder and international Climate Change expert. She pursues her work with a profound dignity: refusing postures of victimhood and anger and using gentle but powerful arguments. The traditional and sustainable Inuit way of life centres on the knowledge and wisdom of the hunting culture—practices that depend on the ice and snow. Cloutier explains that rapid climate change is having a significant impact on that hunting culture: hunters with generations of knowledge of the ice can no longer predict the behaviour of the ice, and accidents happen more and more frequently. A way of life is at risk, the confidence and culture of a people able to survive for millennia in a severe environment are being shaken. The Inuit are Image Bearers of the Creator—the creation is injured, Inuit people and communities are injured, the Creator is injured. This should be, in itself, a mandate for climate change activism—and we would do well to model our efforts on Sheila Watt-Cloutier.

Injuries of racism, colonialism and assimilation are also injuries to God. I'd like to reflect on our responsibilities as the dominant white church, and as Reformed Christians, in relationship with Canada's Aboriginal People.

On June 11, 2008 Prime Minister Stephen Harper stood in the House of Commons and apologized for the sins of abuse, racism and assimilation in Canada's—that is our—residential school system. This apology was graciously accepted by indigenous leaders as a signal of a new journey between Canada and Aboriginal People.

They should not, and could not, journey alone. To be real, the apology requires our passionate commitment to reconciliation and healing. And this is where covenant thinking—in an echo of our spiritual grandfather Calvin—is important.

In 1987 Canadian Churches, including the CRC recognized the need for nation to nation relationships and Aboriginal Self government in a formal declaration of "A New Covenant" with Aboriginal People. The declaration expressed a hope:

In this way, Canada could become a living example, before the rest of the world, of a society that is coming to terms with the historic demands for justice affecting the descendants of its original inhabitants. In so doing, we might be able to recover some of the deeper spiritual meaning of covenant-making, the essence of which, resides in God, the Creator, the Great Spirit.

The new Covenant was an important practical and symbolic act—in itself a good step. It did not, however, galvanize citizens in or out of church pews to 'come to terms with the injustices.' Aboriginal marginalization continues, despite the efforts of many people of good will. The covenant lacks popular support and the political will to accept its cost.

The Apology is a new moment to "recover the deeper spiritual meaning of covenant making."

Continuing in the theme of covenant and apology requires honest commitment and action in a journey of reconciliation. This is really a basic affirmation of Covenant—that our words and commitments as churches and as a nation need to be followed by action:

• in addressing the deep social problems encountered by Aboriginal people;
• in expeditious action on land claims;
• and, beyond the legal and public world, in working to overcome the invisible barriers to community between Aboriginal and non-aboriginal people by building relationships.

Covenant has costs and benefits, for all parties involved. And for mainstream Canadian society, including churches, this means a change in ourselves.

I began by saying that the gods of consumerism and individualism are failing. That's a prayer and a belief that implies a call to passionate engagement in social justice. It's a call that demands sophisticated faith-based action in the public square, and an ability to listen to and work with the wisdom of all image bearers of God in partnership for the Common Good.

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