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Pray March Act Principles

In the beginning, God created the heavens and the earth.[1] On the sixth day, God made humanity, male and female, in His image by breathing His very life into them.[2] Every single one of us is made in the image of God, with beautiful and unique physical, emotional, and cultural differences. God wove His image into our very being and that cannot be changed or stripped away. Though our humanity may be tainted and broken because of sin, nothing can erase our dignity and worth.[3]

The implications of being created in the image of God are profound:
(1) It means that every human has human has intrinsic value and is supremely loved by God[4];
(2) As image-bearers, we are designed to reflect God’s character and love in the world
towards others.[5]
(3) God views our treatment of others as the same as our treatment of him.[6]
(4) because our God is triune, three-in-one, we are made to live in harmonious interdependent relationships with one another.[7]
(5) as our God creates, we create - everything from artwork to equitable societies, reflecting God’s glory in the world.[8]

After creating humanity in His image, God appointed us His representatives on Earth to steward over creation.[9] Additionally, the Imago Dei principle informs us how we are to “have dominion.[10]” Contrary to the abuses of power seen throughout human history, dominion here means we are to rule as God rules; to exercise authority justly, in a manner that maximizes the flourishing of all, especially those with less power. That is the example the creation account demonstrates. God gave us a model to follow to promote shalom and justice throughout our world.

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[1] Genesis 1:1

[2] Genesis 1:27

[3] Psalm 139:13-16

[4] Genesis 9:6

[5] James 3:6

[6] 1 John 4:20, Proverbs 14:31

[7] John 17:20-21

[8] Ephesians 2:10

[9] Genesis 1;27, Psalm 8

[10] Genesis 1:29-31

Righteousness and justice are the foundation of your throne; love and faithfulness go before you (Psalm 89:14 NIV). The Hebrew words for righteousness and justice in this passage (and throughout the OT) are tzedakah and mishpat[11] Each term refers to a state of moral goodness before God and people. It includes both; the state of being accepted by God[12] and the virtue of how we treat those around us with decency and fairness.[13]

God’s justice is an expression of His righteousness and His compassion towards the vulnerable.[14] Though Biblical writers sometimes employ the term justice to refer to punishing a person for wrongdoings,[15] more often the Bible uses the word justice in reference to the proactive, positive use of power that promotes the flourishing of others.[16], Principles such as restorative justice is foundational in the Scripture. Restorative justice involves making whole both parties: the one who was unjustly wronged as well as the one(s) who caused the harm, and flows from this biblical framework of justice.17] The combination of righteousness and justice that God establishes, therefore, embodies a selfless way of life in which we do everything we can to ensure that we treat others as we would desire to be treated and work to end injustices.[18]

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[11] Psalms 33:5, Ezekiel 18:5-8, Jeremiah 9:23-24. Similarly, in the NT, the Greek work dikesoune is translated either “righteousness” or “justice” depending on the context (example in NT)

[12] Galatians 3:6

[13] Luke 11:42

[14] God often introduces himself as a Father to the  fatherless, a defender of widows (see Psalm 68:4)

[15] Deuteronomy 32:41

[16] The Biblical prophets are consistently calling  God’s people to repent from the oppression of  vulnerable and marginalized people groups  (Zechariah 7:10-11, Jeremiah 22:3, Deuteronomy  10:18). Because vulnerable groups had no social power and lived at subsistence level, they were  vulnerable to starvation or death based on social  conditions. Scripture recognizes that societies can have power dynamics where certain vulnerable groups have less power and are consistently more materially vulnerable. What these scriptural commands and exhortations tell us is that the justness of a society is determined by how it treats these vulnerable groups. 

[17] See Exodus 22:1, and the application of this  reparations principle applied by Zaccheus in  Luke 19:1-10

[18] Luke 6:31, Proverbs 29:7

By virtue of being created in God’s image, each person is endowed with intrinsic dignity and worth. Unfortunately, broken people have created broken systems that undermine that dignity through injustice which we see disproportionately impacting the most vulnerable communities. [19] Historically, in the United States in general and New York City in particular, structural racism, justified by the narrative of racial difference, has entrenched itself and been the source of the destructive disparities we see. These patterns of human sinfulness abuse power, and continue to marginalize people throughout the city. 

The Bible comments on this tendency in fallen humanity and commends the faithful to stand against it: “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor” (Leviticus 19:15). 

Systems are interworking processes that wield great power which can either be used for immeasurable good or incalculable harm. The Bible recognizes the significant impact social systems have on citizens’ lives, and countless bible stories indicate these centers of power matter to the community of faith and wider society. The structures of power symbolized as courts,[20] city gates,[21] and emperors’ thrones [22] are evaluated in light of the justice they distribute or fail to distribute to everyone fairly. From the establishment of the Law of Moses[23] to Nehemiah’s use of the law to rebuke exploitation, the Old Testament frequently points to systemic injustice.

This theme is picked up in the New Testament with John the Baptizer admonishing the powerful.[24] and Jesus’ instructions to his disciples about the just leadership.[25] In the Epistles, the Apostle Paul teaches believers that systems of government and public policy exist to promote justice.[26]  Through his example, he models how to challenge injustice. [27], and describes it as an evil that should be resisted by the church.[28] Ultimately, the restoration of the entire system of the cosmos itself is proclaimed and predicted as a place where systemic injustice has been eliminated.[29]  

Throughout the history of our nation, in New York City, and in this present moment we have observed the need to confront failures in the systems of civic governance in order to do justice and walk humbly with our God. The poor and marginalized are often the first offerings to idols of greed, prejudice, and ambition. The current obstacles to human flourishing we see in the city often reveal disparities that expose gross inequalities, especially, though not exclusively, on the basis of race. Injustices that perpetuate homelessness and housing unaffordability, unequal access to quality education, unfairness in our criminal legal system, and more must be confronted. For by pursuing justice, Christians reflect the character of our King––a King whose throne is one of righteousness and justice.[30]

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[19] In Scripture, power-holding groups are recognized and rebuked for their oppression and abuse of power. For instance, in the Book of James, Christians are critiqued for showing favoritism to the rich, who held power due to their wealth (2:1-8). James observes a pattern of the rich oppressing others in the community, dragging others into court, withholding wages from workers, and utilizing violence for their advantage (2:5-8, 5:1-6).  In a racialized society, a dominant race group has power because of the way the society categorizes racial attributes. Christians should follow the biblical example of calling out and rebuking unjust patterns of power.

[20] Psalm 94: 14-15

[21] Proverbs 22:22

[22] Isaiah 16:4-5

[23] Exodus 18:13-23

[24] Luke 3:10-14

[25] Matthew 20:25-28

[26] Romans 13:1-6

[27] Acts 22:22-24, Acts 16:35-37

[28] Ephesians 6:11-12

[29] Revelation 21:8, 27

[30] Psalm 89:14

All too often, the concept of justice in our world is reduced to judgment, punishment,  or even “fairness.” While justice includes those things, the Biblical framework for justice that informs our vision extends far beyond that and encompasses shalom.

Shalom is a key theme in the Bible. In the same way, the Apostle John defines God as love, Gideon, in Judges 6:24, describes God as shalom. Though shalom is generally translated as “peace” in our English translations of the Bible, in Hebrew, shalom refers to the general well-being in all areas of life. Shalom is not merely an absence of conflict but also the affirmative presence of physical, spiritual, relational, and emotional wholeness. It is the responsibility of the people of God to ensure every image bearer’s flourishing and access to opportunity, and we must confront injustice to do so.[31] Since God is shalom, as His image-bearers, we are to be and seek the shalom of our communities, cities, country, and world.

A key component of shalom is justice, for there can be no shalom without justice. In other words, “No justice, no peace!” Shalom is also communal, for one cannot have shalom in its fullness if one’s neighbor does not have shalom as well.[32] In Isaiah 9:6-7, the prophet Isaiah pronounces the Messiah as the Prince of Peace whose government and peace will have no end, meaning it would extend both geographically and generationally. As Christ’s body, the Church, we are to participate in His government by being a people of shalom who take up the missional responsibility to seek and establish justice and shalom for all.[33] 

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[31] Jeremiah 29:11, Romans 12:18

[32] Luke 10:25-37

[33] Esther 8:5-6, Nehemiah 2:7. Also, see Acts 16 and 21 where Paul is unjustly arrested. In neither instance, does Paul appeal to the individuals involved to experience personal conversion and be transformed, nor does he seek to build better relationships between the parties or groups involved. Instead, Paul appeals to the government officials to act with integrity to the law and give him the rights due to his citizenship. Likewise, structural approaches to justice believe that fighting systemic injustice or disparities solely through pursuing personal conversion and right personal relationships is an insufficient approach.

Being the perfect image of God on earth, Jesus is our model through His sinless sacrificial life (Hebrews 1:3). His actions and behaviors serve as the blueprint for how to live as responsible stewards of creation and loving image-bearers towards fellow image-bearers. Our calling to do justice is an expression of the gospel of the kingdom, the type of human flourishing that becomes fertile soil for the proclamation of that same gospel in the lives of those who experience our witness. Jesus offers us a model to follow. He interceded specifically: giving sight to the blind, food to the hungry, and dignity and justice to the oppressed. He also challenged those who have been blessed financially and relationally: “to whom much is given, much will be demanded” (Luke 12:48). 

PMA is committed to doing justice work rooted in the Christian activist tradition to break the particular strongholds we see at the root of the structural inequalities we face. For “the least,” “the last,” and “the lost” at the margins and periphery of society, and for those who are exploited and excluded, our Messiah’s invitation defiantly proclaims that the coming new order has been inaugurated for them. (Luke 1:46-55, 4:18) 

Following in Jesus’s footsteps, Pray March Act is committed to restoring the dignity and worth of those our society has devalued and cast aside through proximity, humility, and service.

The task is enormous, but our God is bigger.

That is why we stand committed to Pray March Act