The Justice of God and Justice in the World
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Today all questions of justice are questions of global justice. The justice on the global dimension is not restricted to the areas of the economy and politics, but goes beyond the human life up to the ecological dimension. In spite of its characteristic universality and uniformity, globalization confronts us with a radical pluralism of ways of reasoning and of views of justice. Globalization as the global encounter of cultures and religions therefore requires us to pay attention to particularities and differences. As far as the world religions are global entities playing a key role in defining people’s particular identities and moral outlooks, and since their views on justice are bound to particular perspectives of religious commitment, it seems worthwhile to inquire what the Christian theological view of the justice of God and of justice in the world has to the philosophical and political dialogues on justice. Unlike the pre-modern reflection on justice focused on the issue of virtue relating justice to the notion of goodness or the modern reflection taking it a starting point from freedom as a principle of radical self-determination, contemporary philosophical reflection on justice is characterized by the following three changes in perspectives: 1. from the procedural views of justice to the substantive ones about the common good, 2. from the autonomous subject to the person in relationships, 3. from the conditions of a perfectly just society to the practices of growing justice. The theological reflection on justice based on creative justice from the justice of God corresponds to these challenges of philosophical reflection. The creative justice is not the human capacity for self-determination, but the fundamental and universal dignity granted to all human beings as images of God, which transcends the human standards of justice creatively. This view of creative justice which makes the whole world as the creature of God the equal subject matter of the justice of God(the creator) seems to be suitable for the universal character of globalization. And it establishes as enabling justice also the possibilities for improving the participation of individual people and community in just relationship by recognizing injustice to rectifying it and by increasing the opportunities of participation.
Abstract
Today all questions of justice are questions of global justice. The justice on the global dimension is not restricted to the areas of the economy and politics, but goes beyond the human life up to the ecological dimension. In spite of its characteristic universality and uniformity, globalization confronts us with a radical pluralism of ways of reasoning and of views of justice. Globalization as the global encounter of cultures and religions therefore requires us to pay attention to particularities and differences. As far as the world religions are global entities playing a key role in defining people’s particular identities and moral outlooks, and since their views on justice are bound to particular perspectives of religious commitment, it seems worthwhile to inquire what the Christian theological view of the justice of God and of justice in the world has to the philosophical and political dialogues on justice. Unlike the pre-modern reflection on justice focused on the issue of virtue relating justice to the notion of goodness or the modern reflection taking it a starting point from freedom as a principle of radical self-determination, contemporary philosophical reflection on justice is characterized by the following three changes in perspectives: 1. from the procedural views of justice to the substantive ones about the common good, 2. from the autonomous subject to the person in relationships, 3. from the conditions of a perfectly just society to the practices of growing justice. The theological reflection on justice based on creative justice from the justice of God corresponds to these challenges of philosophical reflection. The creative justice is not the human capacity for self-determination, but the fundamental and universal dignity granted to all human beings as images of God, which transcends the human standards of justice creatively. This view of creative justice which makes the whole world as the creature of God the equal subject matter of the justice of God(the creator) seems to be suitable for the universal character of globalization. And it establishes as enabling justice also the possibilities for improving the participation of individual people and community in just relationship by recognizing injustice to rectifying it and by increasing the opportunities of participation.
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