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Group of angels from CorrègeExploring the Divine: The Group of Angels by Correggio Historical Context of Correggio's Masterpiece The Renaissance Era: A Flourishing of Art and Culture The Group of Angels by Correggio emerged during the Renaissance, a period marked by a revival of classical learning and a surge in artistic innovation. This era, spanning from the 14th to the 17th century, saw artists like Correggio push boundaries in painting, sculpture, and architecture. The
Exploring the Divine: The Group of Angels by Correggio
Historical Context of Correggio's Masterpiece
The Renaissance Era: A Flourishing of Art and Culture
The Group of Angels by Correggio emerged during the Renaissance, a period marked by a revival of classical learning and a surge in artistic innovation. This era, spanning from the 14th to the 17th century, saw artists like Correggio push boundaries in painting, sculpture, and architecture. The cultural climate fostered creativity, allowing artists to explore themes of spirituality, humanism, and nature.Correggio's Influence on Baroque Art
Correggio's work significantly influenced the Baroque movement that followed. His dynamic compositions and emotional depth paved the way for later artists like Caravaggio and Rubens. The use of light and shadow, known as chiaroscuro, became a hallmark of Baroque art, showcasing Correggio's lasting impact on the evolution of Western art.Patrons and Commissions: Who Supported Correggio?
Correggio received patronage from influential figures, including the Duke of Parma and the Church. These commissions allowed him to create masterpieces that reflected both religious devotion and the grandeur of the Renaissance. His ability to blend personal style with the expectations of his patrons set him apart in the competitive art world of his time.Artistic Techniques and Styles in Group of Angels
Chiaroscuro: The Play of Light and Shadow
In the Group of Angels, Correggio masterfully employs chiaroscuro to create a sense of depth and drama. The interplay of light and shadow enhances the three-dimensionality of the figures, making them appear almost lifelike. This technique draws viewers into the celestial scene, inviting them to experience the divine presence of the angels.Dynamic Composition: Movement and Emotion in the Painting
The composition of the Group of Angels is dynamic and fluid. Correggio captures the movement of the angels, giving the painting a sense of energy and emotion. The swirling arrangement of figures creates a visual rhythm that guides the viewer's eye throughout the artwork, evoking feelings of joy and reverence.Color Palette: The Vibrant Hues of the Celestial Realm
Correggio's use of a vibrant color palette brings the Group of Angels to life. Rich blues, soft pinks, and luminous whites create a heavenly atmosphere. The colors not only enhance the beauty of the angels but also symbolize purity and divinity, reinforcing the spiritual themes of the painting.Symbolism and Themes in the Group of Angels
Angelic Representation: The Role of Angels in Renaissance Art
Angels in Renaissance art often symbolize divine messengers and protectors. In the Group of Angels, Correggio portrays these celestial beings with grace and beauty, reflecting their role as intermediaries between God and humanity. This representation resonates with the spiritual beliefs of the time, emphasizing the importance of faith.Heavenly Hierarchy: Understanding the Different Types of Angels
The Group of Angels also explores the concept of heavenly hierarchy. Correggio's depiction includes various types of angels, each with distinct attributes and roles. This layered representation invites viewers to contemplate the complexities of the divine order and the significance of each angelic figure.Spirituality and Divine Love: The Message Behind the Artwork
At its core, the Group of Angels conveys a message of spirituality and divine love. The harmonious arrangement of the angels suggests unity and peace, inviting viewers to reflect on their own spiritual journeys. Correggio's work encourages a deeper understanding of the connection between the earthly and the divine.Correggio's Unique Approach to Angelic Imagery
Innovative Use of Perspective: Creating Depth and Dimension
Correggio's innovative use of perspective in the Group of Angels creates a sense of depth that draws viewers into the scene. By skillfully manipulating spatial relationships, he gives the impression that the angels are emerging from the canvas, enhancing the immersive experience of the artwork.Emotional Expressions: Capturing the Essence of the Divine
The emotional expressions of the angels in the Group of Angels are captivating. Correggio captures a range of feelings, from joy to serenity, reflecting the divine nature of these celestial beings. This emotional depth allows viewers to connect with the artwork on a personal level, fostering a sense of empathy and understanding.Contrasting Elements: The Balance of Light and Dark
Correggio expertly balances light and dark elements in the Group of Angels. This contrast not only enhances the visual appeal but also symbolizes the struggle between good and evil. The light represents divine grace, while the shadows suggest the challenges of earthly existence, creating a rich narrative within the painting.Comparative Analysis: Correggio vs. His Contemporaries
Contrasting Styles: Correggio and Raphael
While both Correggio and Raphael are celebrated Renaissance artists, their styles differ significantly. Raphael's work often emphasizes clarity and ideal beauty, while Correggio's approach is more dynamic and emotional. This contrast highlights the diverse expressions of art during the Renaissance.Influence of Michelangelo: A Study in Form and Anatomy
Michelangelo's influence on Correggio is evident in the anatomical precision of the angels. Correggio's figures exhibit a sense of movement and muscularity reminiscent of Michelangelo's sculptures. This connection underscores the importance of anatomical study in Renaissance art.Legacy of Correggio: Impact on Future Generations of Artists
Correggio's legacy extends beyond his lifetime, influencing generations of artists. His innovative techniques and emotional depth inspired the likes of Delacroix and Degas. The Group of Angels remains a testament to his enduring impact on the art world.Visiting the Original: Where to Experience Correggio's Work
Key Locations: Museums and Galleries Housing the Painting
Art enthusiasts can experience the Group of Angels in various prestigious locations. The original painting is housed in the Museo di Parma, Italy, where visitors can appreciate its grandeur up close. Other institutions may feature Correggio's works in temporary exhibitions.Art Exhibitions: Special Events Featuring Correggio's Art
Special exhibitions often showcase Correggio's masterpieces, providing opportunities for deeper engagement with his work. These events may include guided tours, lectures, and interactive experiences that enhance understanding of his artistic contributions.Virtual Tours: Exploring the Painting Online
For those unable to visit in person, virtual tours offer a fantastic way to explore the Group of Angels. Many museums provide online access to high-resolution images and detailed descriptions, allowing art lovers to appreciate Correggio's brilliance from anywhere in the world.FAQs about the Group of Angels by Correggio
What is the significance of the Group of Angels in Renaissance art?
The Group of Angels is significant for its innovative use of light, movement, and emotional depth, reflecting the spiritual beliefs of the Renaissance.How did Correggio's style differ from other artists of his time?
Correggio's style is characterized by dynamic compositions and a focus on emotional expression, setting him apart from contemporaries like Raphael.What themes are prevalent in the Group of Angels painting?
Themes of spirituality, divine love, and the heavenly hierarchy are prevalent in the Group of Angels, inviting viewers to reflect on their own beliefs.Can you describe the techniques used by Correggio in this artwork?
Correggio employed chiaroscuro, innovative perspective, and a vibrant color palette to create depth and emotional resonance in the Group of Angels.What is the historical background of the Group of Angels?
The Group of Angels was created during the Renaissance, a time of artistic flourishing, and reflects the cultural and spiritual values of the era.How can I appreciate the details in the Group of Angels painting?
To appreciate the details, focus on the expressions, the interplay of light and shadow, and the dynamic arrangement of the figures.What should I know about reproductions of Correggio's work?
Reproductions of Correggio's work, especially oil painting reproductions, capture the richness and texture of the original, offering a superior alternative to prints.Are there any notable features to look for in a reproduction of this painting?
When examining a reproduction, look for the vibrancy of colors, the quality of brushwork, and the accurate representation of light and shadow to ensure it reflects Correggio's original intent.Shipping Notes
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4.1 ★★★★★
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★★★★★ 5
Marries God's Grace, Orthodox Theology, and Social Justice
When I ordered Timothy Keller's "Generous Justice," I thought I was buying a book about God's justice (in condemning sinners), which has been assailed by so many recently. Never have I been so pleasantly and emotionally surprised by a book. What Keller has done instead is to wed a theology of God's grace to us, and one that is fully orthodox in nature, with a biblical emphasis on social justice. Keller's main thesis is this: God's "generous justice" to humans who are poor in spirit and in great need is a motivation for our administering social justice - as well as an evidence that we have truly received the grace of God.
This is truly a mind-blowing, heart-rending thesis - and it's hit me like a ton of bricks! The very night I read this book, I read (from the Book of Common Prayer) the prayer for Social Justice in our Evening Prayer service at church. Obviously God is trying to teach me something, and I think He's trying to teach you all the same thing. That something is that Christians are to be involved in social justice not only because it's a commandment but because it's a response to a life that's received the grace of God (His "generous justice").
Keller cuts across the great conservative/liberal divide in this book. He has something that most of you will at first disagree about, but when you truly consider it, you'll find that he's probably right. Social justice is about caring for the poor and alienated, both as individuals and as communities. To conservative Christians he preaches that social justice does indeed involve changing entire communities and that real oppression and social injustice still exists in the U.S. To liberal Christians he preaches that much of poverty really does come from the personal moral failings of individuals. In fact, he outlines 3 possible causes of poverty: oppression, calamity, and personal moral failure. He believes that the biblical emphasis is especially on the larger structural factors (although I don't necessarily agree with him here.)
Perhaps most importantly, Keller is putting his money where his mouth is: his Redeemer Presbyterian Church is located in Manhattan.
What Keller does best, beginning with the Old Testament and continuing through the teachings of Jesus and the Epistles is to show God's concern for social justice. You cannot read this book without being challenged to want to be more involved in correcting social injustice, whether at the individual or social level. This book hit me like a ton of bricks because years ago I had read Ron Sider's Rich Christians in an Age of Hunger while in college. I was originally moved by the book but then became aware that Sider had made a lot of errors in his theology and thinking. For years, I allowed this and the liberal emphasis on the social gospel as opposed to the true gospel to shield me from the biblical message of the need for justice.
This book has been like a sledgehammer to my soul, and it will take me months and years to sort out what God would have me do next.
In addition to providing the biblical and theological rationale for caring for the poor and disadvantaged, Keller turns towards a more practical approach towards the end of the book, which was exactly what I needed. He answers questions I and many others have, such as "What if I don't live by an area of poverty?" (then look for the disadvantaged, abused, neglected, sick, single parents wherever you are!) He discusses 3 levels of help that need to be offered: relief (direct aid to immediate needs), development (giving a family or community what they need to move beyond dependency), and social reform (changing the conditions and social conditions that cause dependency).
Keller divides his book up this way:
Introduction: Why Write This Book?
Chapter One - What is Doing Justice?
Chapter Two - Justice and the Old Testament
Chapter Three - What Did Jesus Say About Justice?
Chapter Four - Justice and Your Neighbor
Chapter Five - Why Should We Do Justice?
Chapter Six - How Should We Do Justice?
Chapter Seven - Doing Justice in the Public Square
Chapter Eight - Peace, Beauty, and Justice
There are still things I disagree with about the book, and I have a few areas where I think Keller could have been clearer or more forceful so as not to mislead.
My 1st objection is that Keller seems to emphasize justice in terms of structures more than the justice we seek for individuals (for example, the many ways I seek justice among my kids at home). Keller didn't talk about this side of things enough. He also, in my opinion, doesn't adequately take into account the moral failings that are the cause of so much of American poverty since the 20th century. It's not that he isn't aware of this side of things: I just think he understates it.
Second, while Keller's clearly aware that our contemporary situation is not a theocracy like that of ancient Israel, too much of the time he seems to assume that the social justice we seek is out in the world at large, as opposed to the social justice we seek specifically in the Church. The New Testament letters are clearly more heavily weighted toward how we seek justice specifically in the Church, which is to model social justice for the world, even as the justice of national Israel was to be a model for the nations. He also doesn't address the problem that in ancient Israel and the first century Church, Christians knew who the poor were because there was little social mobility. They knew who was really lame and who was faking; they knew who had fallen on hard times; and they knew who was merely lazy or malicious. It's much more difficult for Christians today to discern this, and Keller makes no (or at least inadequate) reference to the traditional Christian distinction between the deserving and the undeserving poor (an issue that several books by George Grant discuss more adequately).
In spite of these errors or exaggerations, "Generous Justice" is still a book every church should be discussing. Read it, and see if it doesn't break your heart and make you more aware of God's grace to you, as well as your need to do justice to those around you!
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Reviewed in the United States on November 4, 2010
★★★★★ 5
How the Gospel & Justice go hand in hand
Anything by Tim Keller is worth reading and re-reading. His book Generous Justice is no different. I worked my way through it last week as I prepped my sermon on James 2.
Here is the main idea of the book: "If a person grasped the meaning of God's grace in his heart, he will do justice. If he doesn't live justly, then he may say with his lips that he is grateful for God's grace, but in his heart he is far from him. If he doesn't care about the poor, it reveals that at best he doesn't understand the grace he has experienced, and at worst he has not really encountered the saving mercy of God. Grace should make you just."
One of the more interesting things I found in the book was how Keller weaved through Scripture and looked at the various places that justice, poor, widows, orphans, etc. are talked about in the Old and New Testaments. He also pointed out how God is introduced in Scripture as "the father to the fatherless and defender of the widow" almost more than any title. Which strikes me because God is often associated with suburbia. If the church and his followers are to be like him, what does that mean our lives should be like? What would we have to do so that we are identified as "the father to the fatherless and the defender of the widow?" Keller answers, "If God's character includes a zeal for justice that leads him to have the tenderest love and closest involvement with the socially weak, then what should God's people be like? They must be people who are likewise passionately concerned for the weak and vulnerable."
But what does doing justice mean? It has become a polarizing word and idea. Often, "doing justice" is associated solely with left wing politics or liberal Christianity, the social gospel. In fact, after spending the last 2 weeks talking about loving the overlooked at Revolution I was asked by someone if we were getting political as a church. While the question is misguided, I understand where it comes from. Evangelical Christianity is more focused on souls and eternity, which we are called to and incredibly important, but we are also called to love people and meet practical needs at the same time. I don't think you can separate the two (or at least we shouldn't separate the two), even though lots of people do. Justice is intricately associated with the gospel. Keller says, "We do justice when we give all human beings their due as creations of God. Doing justice includes not only the righting of wrongs (the gospel), but generosity and social concern, especially toward the poor and vulnerable. This kind of life reflects the character of God. It consists of a broad range of activities, from simple fair and honest dealings with people in daily life, to regular, radically generous giving of your time and resources, to activism that seeks to end particular forms of injustice, violence, and oppression."
Here are a few things that jumped out:
-A true experience of the grace of Jesus Christ inevitably motivates a man or woman to seek justice in the world.
-God loves and defends those with the least economic and social power, and so should we. That is what it means to "do justice."
-The Bible gives believers two basic motivations for doing justice - joyful awe before the goodness of God's creation, and the experience of God's grace in redemption.
I highly, highly recommend picking up this book. Every Christian needs to wrestle with what it means to be changed by the gospel and the implications on how we live and what that means in terms of the overlooked and "doing justice" in our world. For more, check out [...]
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Reviewed in the United States on February 19, 2011
★★★★★ 4
Good Book; Slightly Biased
I liked Tim Keller's book quite a bit. He makes a strong, biblical case for the necessity for christians to do justice. This part of the gospel has been lacking in conservative, evangelical circles. So, Pastor Keller performs a real service, as a conservative evangelical, in speaking out on the issue.
However, there is a slight, conservative, bias in the book. He seems to try to bend over backwards to be fair, but still ends up missing and misstating a few things.
As a conservative, he de-emphasizes the important role of government in social justice and the necessity for christians to actively promote justice in the public sphere. Yes, he mentions this, and even gives some examples where christians should be involved in promoting justice in the public sphere. But, the instances he cites are small cases like when we see injustice in local law enforcement or building inspector corruption. Those sorts of things. That's fine as far as it goes, but it's the tip of the iceberg. The things that can make a big difference in our society in promoting justice are national policies involving health care, housing assistance, education assistance, food stamps, etc.
Mr. Keller avoids talking about those things because they are inconsistent with the politics that conservative christians almost universally support. So, he doesn't want to alienate his supporters. And, perhaps he himself opposes things like national health care. Of course, obviously, that position is inconsistent with what Jesus taught about caring for the poor and sick. Mr. Keller, and other conservatives, would say it's not the government's role to provide health care to the poor; rather the role of the church. And, he would cite some small example of some church that maybe offers free health screenings. Give me a break. Tell me the church I can send a homeless person to where he can live and receive the cancer or heart treatment he needs and then I'll agree with Mr. Keller and the conservatives. Until then, the government MUST play a role in this area and christians should be leaders in promoting that.
But, Mr. Keller, rather predictably, mostly ignores this issue of the actual, true role of modern government in justice -- which necessarily, for better or worse, has to be quite large.
We see this conservative slant to the book other times as well. For instance, when talking about the Sermon on the Mount, Keller says that both conservatives and liberals miss part of Jesus' message. He says conservatives ignore Jesus' words about social justice and liberals ignore his words about personal morality. I just don't think that's fair because I think liberal christians care just as much as conservatives about private morality. It's possible to point to an issue here or there where that's not true; but then it's possible to point to others that point in the other direction. The bottom line is that supporting social justice requires private morality (unselfishness). Mr. Keller cites the private/individual morality issues that Jesus discusses as sexual lust in the heart, adultery, divorce and overwork and materialism. Yet, there is no evidence that liberals are more guilty of these issues than conservatives; in fact, I'd suggest the opposite may be true (certainly with respect to overwork and materialism).
I wish Keller would simply admit the obvious which is that liberal christians are much more on board with the Sermon on the Mount and generally with Jesus' message of promotion of Justice and God's Kingdom on earth. That message is at the heart of christian liberalism. But, rather than simply admitting that this is an area that liberals generally get right and conservatives get wrong; instead Keller reaches for straws that don't exist.
We see this again when Keller says in the introduction to the book that Walter Rauschenbusch (a "father" of liberal christianity) "rejected the traditional doctrines of Scripture and atonement." As evidence for this serious and broad criticism, Keller provides a footnote which fails to provide any quotes, rather it simply references Rauschenbusch's book A Theology for the Social Gospel, Ch. 19 and says that Rauschenbusch therein "rejects the theory of penal substitution."
Yet if one reads Ch. 19 of Rauschenbusch's book, one will find he clearly does NOT reject the theories of atonement or penal substitution. In fact, on page 244 Rauschenbusch states: "As Christian men we believe that the death of our Lord concerns us all. Our sins caused it. He bore the sin of the world. In turn his death was somehow for our good. Our spiritual situation is fundamentally changed in consequence of it." Then on pg. 273, Rauschenbusch says: "The cross is the monumental fact telling of grace and inviting repentance and humility."
Furthermore, Rauschenbusch on numerous occasions in all his books specifically states that his ideas of social justice take nothing away from traditional christian theology; rather they add important things to it. The very things Keller talks about.
Again, Keller provides no detailed information about why he thinks Rauschenbusch denied the theory of atonement -- he simply says he did and in a footnote cites a book that seems to not say what Keller thinks it says.
This kind of unfair and misleading criticism of "liberal" christians is just wrong and we see it too much. Liberal christianity does not deny any of the essentials of the faith (at least the liberals that Keller talks about); but adds the "do" and "God's Kingdom" parts of the gospel that conservative christians too often miss. Keller does a great service in pointing this out. I just wish he was fair to liberal christians who have long been exactly where Mr. Keller has now arrived.
But, again, very good book. And, one that I hope many christians (conservative and liberal) will read.
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Reviewed in the United States on May 12, 2011
★★★★★ 5
Book Summary for Generous Justice
I have read several of Keller's books. This one is a must read for every Christian, especially for those who hearts are nudging them toward ministry to the poor, the oppressed, and the marginalized. I will attempt summarize the book, but I encourage you to read it for yourself.
In Chapter One, citing Micah 6:8, Keller defines biblical justice as care for the vulnerable.
In premodern, agrarian societies, these four groups [widows, orphans, immigrants, and the poor] had no social power. They lived at a subsistence level and were only a few days away from starvation if there were any famine, invasion, or even minor social unrest. Today this quartet would be expanded to include the refugee, the migrant worker, the homeless, and many single parents and elderly people. The mishpat, or justness, of a society, according to the Bible, is evaluated by how it treats these groups. (pp.4-5)
Realize, then, how significant it is that the Biblical writers introduce God as "a father to the fatherless, a defender of widows" (Psalm 68:4-5). This is one of the main things he does in the world. He identifies with the powerless; he takes up their cause. (p.6)
Keller introduces another word for justice from the Old Testament, tzadeqah, which defines the righteous as those who are "right with God and therefore committed to putting right all other relationships in life." (p10) The two words, mishpat and tzadeqah, are used together over three dozen times. "The English expression that best conveys the meaning is 'social justice.'" (p.14) Keller then turns to the New Testament to point out that Jesus calls gifts to the poor "acts of righteousness." (Matthew 6:1-2) He concludes that "not giving generously, then, is not stinginess, but unrighteousness, a violation of God's law." (p15)
Chapter Two delves more deeply into the the themes of justice in the Old Testament. God gave the Israelites numerous laws "that, if practiced, would have virtually eliminated any permanent underclass." (p.27) There were laws of release from debt every seven years. Deuteronomy 15:7-8 commands Israelites to "be openhanded and freely lend him [the poor] whatever he needs," to help them reach self-sufficiency. Gleaning laws commanded land owners to leave a certain portion of their crops in the fields so that the poor could work to provide food for themselves. Every third year the tithes were put in public storehouses for the poor and marginalized. (Deut. 14:29) Every fifty years on the year of Jubilee, all debts were forgiven, the land went back to its original owners, and slaves were freed.
Each person or family had at least a once-in-a-lifetime chance to start afresh, no matter how irresponsibly they had handled their finances or how far into debt they had fallen. (p.28)
Keller shows how Paul used Exodus 16:18 as a reference when he wrote 2 Corinthians Chapter Eight. He showed how the Israelites were commanded not to hoard manna, but to share it with those who may not have gathered enough. The idea being that "the money you earn is a gift from God. Therefore the money you make must be shared to build up community. So wealthier believers must share with poorer ones. (p31) Before you jump to any conclusions, Keller is not a socialist, but shows how the Bible cannot be confined to any one political or economic philosophy. He cites Craig Blomberg's survey of the Mosaic laws of gleaning, releasing, tithing, and the Jubilee, where he concludes: "the Biblical attitude toward wealth and possessions does not fit into any of the normal categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism." (p.32)
Keller writes: "One of the main reasons we cannot fit the Bible's approach into a liberal or conservative economic model is the Scripture's highly nuanced understanding of the causes of poverty." (p.33) Whereas liberals blame social forces beyond the control of the poor and conservatives blame the breakdown of the family, poor character, and bad personal practices, the Bible is more balanced. Oppression is certainly one main reason for poverty, and the rich are blamed when vast disparities exist between the rich and poor. I will not cite the references here to be as concise as possible. He writes: "the Mosaic legislation was designed to keep the ordinary disparities between the wealthy and the poor from becoming aggravated and extreme." (p.33) The Bible also lists natural disasters as a cause of poverty. Some people lack the ability to make wise decisions. Another cause is personal moral failure. "Poverty, therefore, is seen in the Bible as a very complex phenomenon." (p.34)
In the New Testament, Keller quotes Luke 14:12-13 to show us "that it is in some respects our duty to give a preference to the poor." (p.46) In contrast to the patronage system in existence in Jesus' day, what Jesus prescribed "would have looked like economic and social suicide." (p.47) Instead of doing favors for the rich and influential, our Lord advised serving those who can do nothing for us. "Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse, but reveals that something is seriously wrong with one's spiritual compass, the heart." (p.51) The parable of the sheep and goats teaches that our heart and service towards the poor and marginalized reflect our heart and service to Jesus.
Perhaps the best chapter in the book is the fifth, entitled "Why Should We Do Justice?" When we delve down into what really motivates our behavior and values, we discover hidden treasure. It is obvious that mere reason and guilt trips will not change people's hearts to be more involved with helping the helpless. Keller comes at the "why" from two angles. The first is what he calls "honoring the image," which is based on creation. "The image of God carries with it the right to not be mistreated or harmed." (p.84) Or to put it another way, "Because we treasure the owner [God], we honor his house [people]." (p.85) Using this line of reasoning, we must acknowledge that everything we have came from God and ultimately belongs to God. We are stewards or caretakers of another's property. Applying the Old Testament principles of mishpat and tzadeqah, we can say, "the righteous [tzaddiq]...are willing to disadvantage themselves to advantage the community; the wicked are willing to disadvantage the community to advantage themselves." (p.90) Does this not echo the words of Paul:
You know the generous grace of our Lord Jesus Christ. Though he was rich, yet for your sakes he became poor, so that by his poverty he could make you rich. 2 Corinthians 8:9 (NLT)
With reference to the gleaning laws, Keller writes:
In God's view, however, while the poor did not have a right to the ownership of the farmer's land, they had a right to some of its produce. If the owner did not limit his profits and provide the poor with an opportunity to work for their own benefit in the field, he did not simply deprive the poor of charity, but of justice, of their right. Why? A lack of generosity refuses to acknowledge that your assets are not really yours, but God's. (p.91)
The second part of the "why" we should do justice is found in our response to grace. The idea here is that none of us deserve God's grace. Any argument against serving the poor because they don't deserve our help falls apart in light of this truth. James wrote that to look at a brother or sister without resources and do nothing about it reveals a lifeless kind of faith. (James 2:15-16) The doctrine of justification is necessary because the demands of the law are so high that none of us can attain to it. God's commands regarding loving the poor and helpless are so high that we must rely on God's grace to enable us to fulfill them. "People who come to grasp the gospel of grace and become spiritually poor find their hearts gravitating toward the materially poor. To the degree that the gospel shapes your self-image, you will identify with those in need." (p.102) Keller concludes: "I believe, however, when justice for the poor is connected not to guilt but to grace and to the gospel, this 'pushes the button' down deep in believers' souls, and they begin to wake up." (p.107)
The last two chapters deal with practical aspects of doing justice individually, as a church, and in partnership with others in the community. Since I am growing weary and need to move on to some other things, I will leave those to you to read. The last chapter shows how Jesus identified with the poor and oppressed when he hung upon the cross, penniless and without justice. His trial and execution were illegal. God came to earth as a poor carpenter and died as a criminal. He is the advocate of the poor, oppressed, and marginalized people of the earth, and has called his church to join him in manifesting God's love to those who desperately need it.
I hope you will take the time to purchase and read this book. It will impact your life for good.
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Reviewed in the United States on November 9, 2011
★★★★★ 5
Awakening My Heart for the Poor
"I would like to believe that a heart for the poor `sleeps' down in a Christian's soul until it is awakened" says Tim Keller in Generous Justice.
He then adds, "when justice for the poor is connected not to guilt but to grace and to the gospel, this `pushes the button' down deep in believers' souls, and then begin to wake up.
For me, Generous Justice, pushed the button, one that God has been pushing the past year or so, to see the world, to see the challenges of the poor and other 3rd world issues, with a desire to make a difference.
What I like about Keller's theology and writing is an understanding of grace. Guilt can motivate, but it's not God's way to motivate. Guilt can push for a moment, grace can drive for a lifetime. And the issues of the poor will take a lifetime of grace to deal with in this world.
Keller does a great job of digging into a Biblical sense of justice. For most people justice works us to just what they think it should be. Justice in the Biblical sense is more then punishment for what's wrong, it's upholding the needs of the poor and powerless. Justice protects their rights and their value before God.
In the Parable of the Good Samaritan, the Samaritan man shows justice and kindness to the Jewish man in need. He provides Generous Justice. But Keller picks it up a notch, by pointing out, what if the Good Samaritan travels that road often and keeps finding Jewish men mugged, beaten, left for dead? What does he do then? Generous Justice would be that he works to change the systemic issues.
Generous Justice is not simply how I respond, but how we respond to those in needs as individuals, congregations, and yes, in the political process as well. You may not always agree with Keller, but he will make you think and lay out the possible options to work through.
One of my favourite stories Keller includes is about the Roman Emperor Julian, who was not a big fan of Christians. Yet Julian says about these Christians he despises that they take care of their poor and ours as well. That love, that Generous Justice in action, transformed the world for Christ. We need such a transformation of Generous Justice in our day.
I highly recommend Generous Justice. It is more then a theological / theoretical book of what could be. Generous Justice is a theological / practical book of what by God's grace we can do as we empowered by God to serve the powerless with the power of God's love at work.
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Reviewed in the United States on February 20, 2012