‘[G]ross national product…measures neither the health of our children, the quality of their education, nor the joy of their play. It measures neither the beauty of our poetry, nor the strength of our marriages. It pays no heed to the intelligence of our public debate, or the integrity of our public officials. It measures neither our wisdom nor our learning, neither our wit nor our courage, neither our compassion nor our devotion to country. It measures everything, in short, except that which makes life worth living, and it can tell us everything about our country except those things that make us proud to be a part of it.'

Robert Kennedy [1]

jubilee-centre.org. articles....
here is more:

The starting point of biblical teaching on national life and social organisation is the sovereignty of Christ over all creation, for ‘all things were created by him and for him…and in him all things hold together' (Colossians 1:16). This does not allow Christians to force their views on other people, but it does authorise Christians to practise ‘love' in the world, and to seek to persuade other people by example and argument (Matthew 5:19).

In terms of national goals, the focus of biblical teaching is the theme of right relationships. Christianity is a relational religion. [17] God as Father, Son and Holy Spirit enjoys relationships within as well as outside the Godhead. This distinctive relational nature of the Trinity, characterised by love and righteousness, sets Christianity apart. The central significance of relationships in human society is not imposed by God arbitrarily but reflects who he is. Righteousness is not just absence of guilt through God's forgiveness, but the practice of right relationships, towards both God and humans; the essence of sin is the desire for autonomy.

Biblical teaching covers Godward and intra-family relationships but also covers other relationships such as those between citizens, across gender and age groups, between citizens and the state, between citizens and foreigners, between ethnic groups, and between nations. In a modern state, God is surely concerned about relationships between doctor and patient, shareholder and director, and between professional groups, to name but a few.

What, then, are the characteristics of right relationships? ‘Justice…is the fulfilment of the demands of a relationship, with God or a person. There is no norm of righteousness outside of that personal involvement. When people fulfil the conditions imposed on them by relationships they are righteous. Every relationship has specific obligations.' [18] Right relationships are characterised by justice, mercy, faithfulness, forgiveness, truth, generosity, compassion, respect, hope, patience and love; wrong or bad relationships by injustice, oppression, violence, deceit, self-centredness, lust, irritability, envy, greed. [19] Biblical law rests on ‘love'. [20]

The good and bad relationships listed above shine through many aspects of OT Law. The role of the Law in part is to provide teaching on how to establish an institutional framework conducive to sustaining right relationships and ‘love'. These same values characterise the social vision of the prophets, particularly Isaiah. [21] Above all, these virtues are demonstrated in the life and teaching of Jesus. For example, Jesus' practice of, and emphasis on, social inclusion [22] echoes the emphasis of the Law on loving the alien, [23] and also echoes the teaching of the Prophets. [24] He fulfils the Law by showing right relationships being practised in the life of a person, and also demonstrates ‘shalom' (health, tranquillity, contentment, well-being) in his response to crisis situations. No wonder Isaiah described the future Messiah as the ‘Prince of Peace'. [25]

Within this framework, the ultimate goal of society is described in biblical teaching as ‘shalom', which is translated normally as peace, but includes the idea of well-being and social harmony for the nation, the community and the individual. The exiled Jews in Babylon are called by Jeremiah ‘to seek the peace and prosperity (shalom) of the city' where they were exiled. [26] ‘Shalom' is more than the absence of conflict; it is about forgiveness, the resolution of conflict, security, safety and a society at peace with itself. The only route to shalom is through right relationships (righteousness): as Isaiah says, ‘The fruit of righteousness will be shalom '. [27]

Although biblical law is clear enough on what brings peace for both individual and community, sadly at a personal level we each do wrong. Through Christ we can be saved from our sin and have our true, God-given nature restored. However, salvation is not simply a process of individual transformation. God's intention is that all believers should become part of Christian communities that demonstrate his values in their collective life through the power of the Spirit. This is bound to bring about social change among those touched by these communities, and may result in change at a national level where Christian communities are numerous enough. [28]

Promoting right relationships, leading to social harmony and well-being at both a community and personal level, which I term ‘relational well-being' (RWB), does not directly bring anyone into the Kingdom. However, it does contribute indirectly by preparing the ground for the gospel. [29] In addition, God's promise to the nation of Israel is that right relationships across society will result in successful family formation, food security, net capital outflows, trade, military security and leadership in international affairs. [30] Relational well-being, then, is the goal of social change, and brings political and economic benefits.

Hmmm,
These are good words Jonathan. They resonate with what I have been learning in Nehemiah 9, 10 and 11. The Isrealites had just rebuilt the wall and were reviving and repenting and reforming their faith and community. They were adressing some of these issues of justice in community, and the result was a promise to God and each other (with an oath and a curse it seems) to seek justice and holiness in their relationships to Him and each other. What I find especially interesting, exciting and challenging is that after the oath was made, there was sacrifice. But it was a different sort of sacrifice than I would expect. People in the community picked up and moved to the city, sacrificing their old homes for new ones with challenges, to live in the city giving the community of Isreal a strong presence in the city. They sacrifced comfort, stability and security for the benefit of their comunity. It says...
Neh 11:
"1 Now the leaders of the people settled in Jerusalem. The rest of the people cast lots to bring one out of every ten of them to live in Jerusalem, the holy city, while the remaining nine were to stay in their own towns. 2 The people commended all who volunteered to live in Jerusalem."

It was a big deal for them to leave all they had built in the country to live in what was an expensive and potentially dangerous city. I wonder if this is something we value today. Sacrifce for our community or for each other? I wonder what this would look like? I also wonder if I would need serious revival and repentance before I'd be motivated to sacrifce in this way?
I think I need to meditate on this some more, but it seems to fit with what you wrote about justice and what I think I know about Grace.

Anyhow, thanks for the good words Jonathan,

Terry

I love this stuff and I love your willingness to take the time to contribute. Thanks Jonathan. This is a really helpful blog.

it's hard being just when i'm the judge, huh?
i sooo-o-o-o-o welcome little teaching vignettes like this. want examples as well...
it is more than being fair? it is right motives?!!!
if the holy spirit is in me, you'd think i'd have righteousness and justice.
thanks jonathan (you look like you have right motives. you just have that look in your eye)

Thanks for explaining justice in further detail Jonathan. The quotes really helped to simplify it. Defining justice helps me account for whether I am practicing this in my own life. Am I treating everyone like they are at a disadvantage or do I treat everyone as I want to be treated, honestly, I don't think I do and that is something to bring to God!

Christa