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Jesus' Gospel of Essential Justice The Human Order from Creation through Complete Salvation
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Glossary of Key Terms |
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the being-making disciples equation: the measure of the disciples we are in everyday life determines the measure of the disciples we will make in response to Jesus’ Great Commission, nothing more (chap. 6:107ff). benign injustice: the fact that how injustice is seen and thought of have varying understanding and relative ascription is the reality that produces benign injustice, which promotes illusions of justice by dulling or obscuring awareness of existing injustice—the practice of which involves complicity with that injustice (chap. 5:97).
the common denominator of injustice: as the antithesis of just-nection, this composes the relational distance, separation, or brokenness that fragment the human order and reduce persons to any and all relational disconnection contrary to their created likeness to God, which is consequential for preventing fulfillment of the inherent human need (chap. 4:60; 5:89). comparative injustice: with creation justice, God didn’t merely create life in what is right but what is best; God’s justice is the superlative, and anything less and any substitutes compose simply comparative injustice—the spectrum of which encompasses every consequence resulting from any lack of God’s justice, including benign injustice (chap. 6:116). a complex subject (as a person): in contrast to a simple object, this person is neither complicated from the inner out nor fragmented by the outer in, but is distinguished as the complex subject created in the qualitative image and relational likeness of the Trinity (chap. 2:33). conventional (common) change: change merely from the outer in (metaschematizo), which is the change that even Satan promotes (chap. 5:81). the critical distinction for human persons: as evolved from the primordial garden, the pivotal shift of persons from inner out to outer in that constructed human identity and function; from this defining distinction evolved related formative human distinctions (chap. 4:67). culturalism, nationalism/tribalism: on the social, political or economic levels, singling out, elevating, prioritizing, aggrandizing, and/or glorifying one group at the cost or exclusion of others (chap. 2:31).
default evangelism: evangelism revolving around justice-less salvation, the mode of which neither encompasses the good news of what Jesus brings nor embraces what he gives, and thus neither claims the depth underlying his Great Commission nor proclaims the extent of it (chap. 6:106). default love: the default action of those who do not make their whole person vulnerable for the depth of relational involvement with all persons without using distinctions, thus there is no justice in their love; rather their actions are rendered to default love, whose reduced function even enables injustice and disables justice to prevent just-nection (chap. 5:94). default salvation: this is a justice-less salvation the centers on saving from sin that either doesn’t include sin as reductionism or doesn’t include saving to wholeness; in Jesus’ 3-D gospel, justice is not merely the fruit of salvation but it is salvation (chap. 6:106). default social action: those pursuing the social action agenda over evangelism engage in whole-less justice and thus fall into this default action; in Jesus’ gospel, this default mode does not “bring justice to victory” as Jesus proclaimed (chap. 6:106). deficit model: the model used in the comparative process to measure where persons fall in the stratified human order, and what those less need to measure up to in order to rise higher in this human order; used to subordinate others as less and to maintain the inequality between them and those more (chap. 5:98). disablers of justice: persons under the shaping influence exerted by the prevailing norms of the surrounding status quo, whose practice then unintentionally disables their just-nection and/or the just-nection of others by rendering them as objects under the influence of their surrounding context; including those whose function serves to disable justice merely by their lack of justice or complicity with injustice (chap. 4:65).
enablers of injustice: as counterparts to disablers of justice, these are persons who also counter the bad news and contradict the good news of Jesus’ gospel by not embracing the change Jesus brings and thereby allowing benign injustice to continue, or by simply not enforcing God’s rule of law in whole-life justice (chap. 4:65). exceptionalism: the ultimate outcome that evolves from the illusion of culturalism, nationalism or tribalism to construct this delusion about the group, which others must defer to or be controlled by (chap. 2:31).
face-to-face justice: what Jesus embodied and enacted were only distinguished in the primacy of face-to-face relationship as constituted in the Trinity; accordingly, what Jesus proclaims is face-to-face justice, and he brings justice to victory only in the primacy of face-to-face relationship together to constitute persons and relationships in wholeness— the uncommon wholeness in likeness of the Trinity (chap. 6:116).
holy debate: the human voices about the perception of God and the theories of the human order, which speak for God rather than carefully listening to God speak (chap. 1:8). human need-rights: the integral human need composes these rights for all persons to have their inherent need—invariably designed by God and created in God’s image—respected, honored, and allowed to be fulfilled; this inherent human need antecedes what is considered ‘human rights’ and forms the irreducible and nonnegotiable basis for human need-rights (chap. 3:51).
immature peace: the peace without wholeness that results from conventional common change without the significance of transforming persons together in the primacy of relationship (chap. 5:87). individualism: giving primacy to the individual person over persons together in whatever formation—starting with the family, and including the church (chap. 2:31). integral human need: basic to all persons and underlying all rights in human life is the inherent need to fulfill and to be fulfilled in the created make-up of the human person, functioning in the primacy of relationship together in likeness of the Creator (chap. 3:51).
just-nection: the right order of relationship together created by Subject God for subject persons having the right relational connection in his likeness—the relational connection required for justice of the human order; therefore, God’s justice is distinguished and God’s peace is experienced just in this relational dynamic of just-nection (chap. 4:59; 5:89).
life lies: the lies, alternative facts and illusions of truth that we hear about ourselves and/or related others, which we then believe as the truth shaping us when in reality it was only a lie or illusion (chap. 2:30).
the “new” normal: the relational distance, disconnect or separation composing the relational condition of injustice in general and righteousness in particular (chap. 3:45,47).
permissible rights: rights available to all persons to the extent that their enactment either doesn’t disrespect, abuse and prevent the fulfillment of their and others’ human need, or that isn’t allowed access to that fulfillment by the normative enforcement of others (chap. 3:52). premature justice: the result from efforts lacking the significant change that transforms relationships in their primacy, which is necessary for justice to be whole (chap. 5:87).
privileged rights: rights unique to all persons created in God’s image, who can claim these nonnegotiable rights just in their created uniqueness, unless the rights are withdrawn or denied only by God (chap. 3:52). process of integrating priorities (PIP): the crucial process of integrating the secondary matters of life into the primary, in order to maintain the integrity of the subject-person’s identity and function from inner out to serve the right purpose and outcome for all persons and relationships to be whole (chap. 2:32). protective illusion of tolerance: the presumption by persons thinking that they accept others different from themselves, which in reality could become an obstruction to justice in human life and its essential order (chap. 3:39). pseudo-dialectic: the normative process of human persons and their relationships extending from the primordial garden in three steps: (1) when persons in just-nection become disconnected from their primacy in right relationship together, (2) the disjunction when persons take an opposite recourse in simulating relationship, whereby they substitute virtual connections to blunt the shame of relational disconnection, and (3) this pseudo-dialectic doesn’t reconcile the first two steps in a new synthesis but results in a different human order from creation—a variable difference in which persons are reduced and relationships are fragmented, all of which converge to form the normative values and practices framing the status quo (chap. 4:62).
reciprocating love: a new dimension that Jesus constituted for his rule of law to distinguish his followers in the contexts of the common—a new commandment of relational involvement with each other based just on the face-to-face experience of his intimate relational involvement with them (chap. 5:91). redemptive (uncommon) change: the turn-around change of transformation from inner out (metamorphoo) of the old dying and the new rising, which is the relational outcome constituting the uncommon good of Jesus’ gospel (chap. 5:81). relational orphans: the prevailing condition of persons who are alone in the company of others because of relational distance, separation or disconnection in contradiction to their created likeness of God, thus who live in a state lacking just-nection; this is the relational condition that Jesus promised his followers would not experience because of the relational work of the Spirit, yet which also pervades the church (chap. 4:69).
a simple object (as a person): reduced persons defined and determined by simply being broken down into various parts (i.e. fragments) from outer in as if to be nothing more than a object shaped accordingly (chap. 2:33). sin of reductionism: the sin that emerged from the primordial garden, which composes the human condition with persons in reduced ontology and function, and which composes the sin that Jesus saves us from in order to save us to wholeness (chap. 2:27). social justice: a generic term for the most common way of how to see and think about rights and justice, which uses a fragmented lens and mindset that is neither whole nor unifies all aspects of justice and thus subject to relativism of authority and its rule of law (chap. 3:41; 4:64).
the uncommon good: distinguished from the common good, the only good news emerging from Jesus’ gospel involves the uncommon good that is the relational outcome of the uncommon change Jesus brings; the uncommon good is not a mere ideal and it cannot be conflated with the common good, but embraces the heart of human life and encompasses the fragmentary heart of the human condition for uncommon change to uncommon peace (chap. 5:80). uncommon-izing relational process: the process of sanctification in which the consecrated are set apart, made holy in who, what and how they are, thus to be distinguished in their identity and function from the common and ordinary of human life; in other words, the consecrated are made uncommon by their uncommon God (chap. 7:122).
vested rights: the rights from God that are inherent to all persons created in God’s image, irreducible rights which cannot be revoked to prevent fulfillment of the human need (chap. 3:52).
whole-life justice: the inherent justice created by God that is irreducible and its human-need rights are nonnegotiable, which centers on the vested and privileged rights of all persons; this justice is not merely social but comprises the whole of life from inner out—involving the whole person and the breadth and depth of all their relationships—for which social justice is the pervasive substitute that variably shapes human thinking, perception and action about justice (chap. 4:64). the whole-ly culture: the unfolding of whole-ly faith formulates the gospel’s culture of what Jesus brings and gives, living this uncommon and whole life together in everyday life, which converges, emerges and unfolds on the basis of his relational process distinguishing the uncommon identity and whole function of his true followers (chap. 6:112). whole-ly faith: the nature of faith goes beyond merely believing the gospel but it embraces the direct relational response to Jesus and vulnerably trusting him in his whole-ly gospel, thus the nature of gospel faith by necessity is the integrated relational response both whole and uncommon (chap. 6:110).
©2018 T. Dave Matsuo |