** spoiler alert ** Keller's book on how the Bible explains justice and how we should approach justice-related issues in our Christian life.

***"In Western society these sets of concerns have often been split off from one another. In fact, each of America's two main political parties has built its platform on one of these sets of ethical prescriptions to the near exclusion of the other. Conservatism stresses the importance of personal morality, especially the importance of traditional sexual mores and hard work, and feels that liberal charges of racism and social injustice are overblown. On the other hand, liberalism stresses social justice, and considers conservative emphases on moral virtue to be prudish and psychologically harmful. Each side, of course, thinks the other side is smug and self-righteous.
It is not only the political parties that fail to reflect this "whole cloth" Biblical agenda. The churches of America are often more controlled by the surrounding political culture than by the spirit of Jesus and the prophets. Conservative churches tend to concentrate on one set of sins, while liberal ones concentrate on another set. Jesus, like the Old Testament prophets, does not see two categories of morality. In Amos 2:37, we read, "they trample the heads of the poor; father and son go in to the same girl." The prophet condemns social injustice and sexual licentiousness in virtually the same breath (cf. Isaiah 5:8ff). Such denunciations cut across all current conventional political agendas. The Biblical perspectives sees sexual immorality and material selfishness as both flowing from self-centeredness rather than God-centeredness." p.54-55.

*** "Many people who are evidently genuine Christians do not demonstrate much concern for the poor. How do we account for that? I would like to believe that a heart for the poor "sleeps" down in a Christian's soul until it is awakened. I think the reason that this sensibility has not been more aroused in the Christian world is due to the failure of my own class - pastors and Christian leaders. We tend to try to develop a social conscience in Christians the same way the world does - through guilt. We tell them that they have so much and don't they see that they need to share with those who have so little. That doesn't work, because we have built-in defense mechanisms against such appeals. Almost no one really feels all that wealthy. Even the well-off don't feel rich compared to the others with whom they live and work. 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. Here is an example of the kind of argument that accomplishes this. It comes from a sermon by a young Scottish minister early in the nineteenth century, preaching on the text “It is more blessed to give than to receive” (Acts 20:35): Now, dear Christians, some of you pray night and day to be branches of the true Vine; you pray to be made all over in the image of Christ. If so, you must be like him in giving … “Though he was rich, yet for our sakes he became poor”… Objection 1. “My money is my own.” Answer: Christ might have said, “My blood is my own, my life is my own” … then where should be have been? Objection 2. “the poor are undeserving.” Answer: Christ might have said, “they are wicked rebels … shall I lay down my life for these? I will give to the good angels.” But no, he left the ninety-nine, and came after the lost. He gave his blood for the undeserving. Objection 3. “the poor may abuse it.” Answer: Christ might have said the same; yea, with far greater truth. Christ knew that thousands would trample his blood under their feet; that most would despise it; that many would make it an excuse for sinning more; yet he gave his own blood. Oh my dear Christians! If you would be like Christ, give much, give often, given freely, to the vile and poor, the thankless and the undeserving. Christ is glorious and happy and so will you be. It is not your money I want, but your happiness. Remember his own word, “It is more blessed to give than to receive.” P.107-108.

On p119 Keller references a Mark Gornik who writes about how important it is for the leaders and people making the change in a community to be from the community. If they are not the primary agents of action it is unlikely for any positive changes to remain in effect.

*** One of the problems Keller cautions against is issue of churches trying to do to much by themselves. He cites Kuyper when he mentions that community development organizations can be used to serve the community so that pastors and leaders in the church can concentrate on building up the church through evangelism. If churches take on too much themselves, it can lead to the compromise of the true purpose of the church - preaching the gospel.