New Beginnings and Our Justice Work Today
New Beginnings and Our Justice Work Today
Herb Montgomery | January 2, 2026
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Our reading this first weekend of the new year is from the gospel of John.
“He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.” (John 1:10-18)
Our subject this week is New Beginnings and Our Justice Work Today. But before we rush to our topic, it’s important to consider some preliminary thoughts about the Gospel of John itself, since it is our foundation for this week’s contemplations.
As we begin this week, it’s healthy to remember that John’s gospel stands apart from the synoptic gospels. It’s the latest gospel written (by quite a lewngth of time) in our sacred canon and it is quite different from the others in both style and theology. Regarding style, rather than short parables and healing stories, John’s version of the Jesus story is comprised of extended dialogues by Jesus, John’s famous “signs,” and high Christology based reflections. John centers Jesus’ identity more than the chronology of his ministry. Events appear in a different order, and Jesus speaks in long, reflective discourses. Theologically, the gospel of John presents a high Christology, portraying Jesus not merely as God’s agent but as fully divine. From its opening lines—“In the beginning was the Word”—John identifies Jesus with the ideas of the eternal Logos in the ancient world who was with God and was God. Jesus exists before creation, participates in creation, and ultimatly in the gospel of John, reveals God’s very nature. John emphasizes a union between the Father and Son, and presents Jesus as the definitive revelation of God’s glory, life, and presence in the world.
The gospel of John has also long raised concerns about antisemitism because it repeatedly, negatively refers to “the Jews” as opponents of Jesus. Christians have historically misused these passages to justify hostility toward Jewish people. However, some scholars stress that John reflects an intense intra-Jewish conflict of the late 1st Century, not condemnation of Judaism as a whole. Jesus, his followers, and the author(s) of John were themselves Jewish. The polemical language likely mirrors painful community divisions after the synagogue–Johannine community split. Responsible interpretation requires historical context and rejection of antisemitic interpretations. This week’s reading contains language such as “his own people did not accept him” and contrasts Moses and Jesus. We’ll unpack this a bit more later.
But first, from the early church fathers all the way down to more recent scholars, readers have associated John with first and second century gnosticism because of its elevated language about knowledge, light, and divine revelation and how it contrasts spirit and the flesh. John speaks of Jesus as the preexistent Logos (Word) who descends from above, revealing truth to a world trapped in misunderstandings. This emphasis on revelation and knowing God has led many scholars to suggest that John reflects gnostic thought. However, other scholars argue that while John uses similar vocabulary to the gnostic communities of that time, the gospel ultimately stands in dialogue and tension with Gnosticism and does not promotes it.
Classical gnostics viewed the material world as inherently evil and salvation as an escape from the physical realm through secret knowledge (gnosis). John’s gospel both confirms this view of the material world as negative (i.e. “ who were born, not of blood or of the will of the flesh or of the will of man, but of God.”) and at other times seems to confront it (“the Word became flesh and dwelt among us”). Salvation in John, like salvation in gnosticism, is achieved through esoteric knowledge, yet for John that knowledge is only available through Jesus and revealed and embodied in Jesus’ life. Eternal life is both an escape from the world and “knowing” (gnosis) God’s glory. (John 17:3). On one side, John’s gospel emphasizes the incarnation and on another describes Jesus transforming death into a portal into the afterlife.
The gospel of John can be understood as engaging proto-gnostic ideas circulating in the 1st Century, sometimes by agreeing with them and sometimes by debating and providing theological tension with gnosticism. John adopts familiar gnostic language while presenting a theology that affirms the ethic of the love of God more than the synoptics’ focus on justice and love of neighbor. John’s Gospel thus proclaims a spirituality that insists that gnosticism’s knowledge is knowledge of the divine as known through Jesus and the real revelation is a disclosure of God loving the world. John’s gospels doesn’t define salvation as quite the same as do the synoptic gospels. Salvation in John is not as Jesus’ kingdom having arrived on earth or God’s will being done on earth as in heaven. In John salvation is through obtaining the knowledge of God in Jesus and entering fully into the divine life that transforms death into an escape from our material world into God who is spirit. All of this gives us much to ponder in tension with not only 1st Century gnosticism but also its relationship to the synoptic gospels.
Let’s get back to the contrast between Moses and Jesus. In John’s gospel, contrasting Moses with Jesus in ways that portray Moses or Judaism as inferior is a form of antisemitic interpretation. Not all of the New Testament requires that reading, but John does. These contrasts often frame Moses as representing legalism, wrath, or spiritual blindness, while depicting Jesus as embodying grace, truth, or love. But the opposition distorts both figures. Moses is central to Israel’s story of liberation, covenant, and justice, and Jewish tradition has long understood the Torah as a gift of grace, not a legalistic burden. When Christian readings suggest that Jesus replaces rather than building on and dialoguing with Moses, they implicitly delegitimize Judaism and sever Jesus from his own Jewish identity. The synoptic gospels, in contrast to John, present Jesus as standing firmly within Israel’s Hebrew prophetic justice tradition, drawing on the Torah and the prophets rather than rejecting them. Healthy interpretation emphasizes congruency: Jesus continues and intensifies Moses’ vision of covenant liberation, compassion, and justice. Reading Moses and Jesus in both continuity and at times in tension with with each other, correcting and even dissenting from each other, doesn’t mean they weren’t still part of the same Jewish family. Their has always existed vigorous incongruence even within Hebrew traditions themselves. Historically, dissonant voices have existed within Hebrew and Jewish culture, both then and even now. But however we interepret both Jesus and Moses, refraining from denigrating Moses in order to center attention on Jesus resists antisemitism and honors Jesus’ Jewish roots and the Jewish roots of the Christian faith itself.
However one reads the gospel of John, the Jesus of the synoptic gospel stories did not emerge in history as a quiet spiritual teacher detached from the realities of oppression and power. He came as a liberator, proclaiming a vision of God’s reign that directly confronted systemic injustice and exposed the moral bankruptcy of entrenched hierarchies. In 1st Century Judaism, economic exploitation, political domination by Rome, and religious systems that had grown complicit with imperial power all shaped everyday life. And into this world, Jesus announced “good news to the poor,” release to the captives, and freedom for the oppressed. It was language that was not merely metaphorical but also deeply social and political in its implications.
Jesus consistently named and challenged structures that privileged the elites while crushing the vulnerable. He confronted economic injustice by condemning wealth hoarding and exposing how predatory debt, land consolidation, and state taxation impoverished peasants. His parables turned accepted social logic upside down: day laborers received equal wages, the last were made first, and those excluded from honor were welcomed to the table. These teachings were not abstract ideals; they undermined the economic and social assumptions that kept the powerful secure.
Equally disruptive was Jesus’ critique of the elites’ authority when it aligned with empire. He challenged purity systems that excluded the sick, women, and the poor, and restored dignity to those deemed unclean or unworthy. On this, John’s gospel wholly agrees with the synoptics. His symbolic actions—such as the disruption of the Temple economy—publicly exposed how his society’s institutions had become tools of exploitation. By declaring that God desired mercy rather than sacrifice, Jesus echoes other Jewish voices who also questioned a system that justified injustice in the name of faithfulness.
As Jesus’ movement grew, so did its threat to the status quo. Crowds followed him not simply because of miracles, but because his vision offered hope of real transformation. A society organized around mutual care, shared resources, and the equal worth of all people was dangerous to those who benefited from hierarchy and control. Roman authorities feared unrest; local elites feared loss of influence; and the leaders of Jesus’ society feared destabilization. Crucifixion, we must remember, was Rome’s instrument of terror, reserved for those who challenged imperial order. Jesus was executed not for private, religious beliefs, but for a public, liberating message that called the existing system into question.
The Jesus narratives, from beginning (Christmas) to the end (the resurrection), insist that justice, peace and love will win in the end. These narratives proclaim that life, justice, and love outlast injustice and empire. In this sense, the Jesus story is God’s refusal to validate systems that oppress and do harm. The gospels affirm that the way of Jesus was solidarity with the oppressed, resistance to injustice, and courageous love. This way began in a manger in Bethlehem, traversed the countryside challenging injustice and mitigating harm, and ultimately, after standing up to systemic injustice in Jesus’ own societal context, Jesus’ way was not defeated by a Roman cross, but was resurrected to live on in the lives of his followers.
To follow Jesus today is to take his liberating call seriously. It means recognizing that injustice is not only personal but also systemic and woven into economic, political, social, and yes, even religious structures. Discipleship involves naming those injustices, standing with those harmed by them, and working for change even when such efforts are costly. Just as in Jesus’ time, movements for justice will unsettle comfort and provoke resistance. Yet the call remains the same: to seek a world shaped by compassion, equity, and shared thriving. This second weekend of the Christian Christmas season, let’s embrace the call to believe and live out the gospel truth that justice work is sacred, necessary, and, ultimately, life-giving.
Discussion Group Questions
1. Share something that spoke to you from this week’s podcast episode with your discussion group.
2. What new beginnings are you making as you commit this new year to making our world a safer, more just place for everyone? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
New Episode of The Social Jesus Podcast
A podcast where we talk about the intersection of faith and social justice and what a first century, prophet of the poor from Galilee might have to offer us today in our work of love, compassion and justice.
This week:
Season 3 Episode 1: New Beginnings and Our Justice Work Today
John 1:10-18
“These narratives proclaim that life, justice, and love outlast injustice and empire. In this sense, the Jesus story is God’s refusal to validate systems that oppress and do harm. The gospels affirm that the way of Jesus was solidarity with the oppressed, resistance to injustice, and courageous love. This way began in a manger in Bethlehem, traversed the countryside challenging injustice and mitigating harm, and ultimately, after standing up to systemic injustice in Jesus’ own societal context, Jesus’ way was not defeated by a Roman cross, but was resurrected to live on in the lives of his followers. To follow Jesus today is to take his liberating call seriously. It means recognizing that injustice is not only personal but also systemic and woven into economic, political, social, and yes, even religious structures. Discipleship involves naming those injustices, standing with those harmed by them, and working for change even when such efforts are costly. Just as in Jesus’ time, movements for justice will unsettle comfort and provoke resistance. Yet the call remains the same: to seek a world shaped by compassion, equity, and shared thriving. This second weekend of the Christian Christmas season, and the first weekend of the new year, let’s embrace the call to believe and live out the gospel truth that justice work is sacred, necessary, and, ultimately, life-giving.”
Available on all major podcast carriers and at:
https://the-social-jesus-podcast.simplecast.com/episodes/new-beginnings-and-our-justice-work-today
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon!
In Finding Jesus, author Herb Montgomery delves into the profound and often overlooked political dimensions of the gospels. Through meticulous analysis of biblical texts, historical context, and social discourse, this thought-provoking book unveils the gospels’ socio-political, economic teachings as rooted in a profound concern for justice, compassion, and the well-being of the marginalized. The book navigates the intersections between faith and societal justice, presenting a compelling argument for a more socially engaged and transformative Christianity.
Finding Jesus is not just a scholarly exploration; it is a call to action. It challenges readers to reevaluate their understanding of Christianity’s role in public life and to consider how the radical teachings of the gospels can inspire a renewed commitment to justice, equality, and compassion. This book is a must-read for those seeking a deeper understanding of the social implications of Christian faith and a blueprint for building a more just and inclusive society.
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The Lost Sheep
by Herb Montgomery | October 27, 2017
“This has implications for our justice work today as well. There are two types of justice work. One seeks to give people equal access to a competitive system where there will still be winners and losers regardless of race, gender, orientation, or other traits. The other is a type of social justice that seeks to include everyone, yet has a radical vision for society of no more winners and losers, and cooperation over competition. In the second vision, people aren’t simply given the education and tools required for them to play the game with equal ability. Rather, we call into question whether the game itself is good for humans to play at all.”
Featured Text:
“Which person is there among you who has a hundred sheep, on losing one of them, will not leave the ninety-nine in the mountains‚ and go hunt for the lost one? And if it should happen that he finds it, I say to you that he rejoices over it more than over the ninety-nine that did not go astray.” (Q 15:4-5a, 7)
Companion Text:
Matthew 18:12-13—“What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off.”
Luke 15:4-7—“Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? And when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.”
Gospel of Thomas 107: “Jesus says: ‘The kingdom is like a shepherd who had a hundred sheep. One of them went astray, the largest. He left the ninety-nine, and he sought the one until he found it. After he had toiled, he said to the sheep: “I love you more than the ninety-nine.”’”
In Matthew’s and Luke’s gospels, this saying is used in different contexts for two different narrative purposes. We’ll look at both.
Matthew’s Vulnerable
In Matthew, this saying about 99 abandoned but safe sheep focuses on the vulnerability of the one lost sheep. Matthew prepares the reader by Jesus saying first, “See that you do not despise one of these little ones.” (Matthew 18:10)
The context is Jesus’ teaching about children.
In Jesus’ ancient Mediterannean world, children were at the bottom of the social and economic scale when it came to status and rights. Thomas Carney, in The Shape of the Past: Models of Antiquity, explains:
“Age division, and commensurate power and responsibility, were hierarchical, sharply demarcated and significant. Authority ran vertically downward. Age and tradition were revered and powerful . . . Early training was harshly disciplined. It was not until early adulthood that the young person began receiving serious consideration as a member of the family group.” (p. 92)
Here in Greenbrier County, WV, I sit on the board of our Child and Youth Advocacy Center (CYAC). This CYAC brings justice, hope, and healing to children in Greenbrier, and the nearby Monroe and Pocahontas Counties. The CYAC is a nationally-accredited child advocacy center that compassionately and effectively puts first the needs of children who are victims of abuse. In a society where those with access to resources have greater power and social control, children have access to neither power nor resources. In Western society, children have no independent access to the typical avenues to power and self-determination: education, income, or work. They are the most vulnerable to abuse and neglect so child advocacy and children’s rights are much needed. Whatever discrimination we speak of on the basis of race, gender, sexual orientation, gender identity, national origin, religion, disability, color, or ethnicity, we must remember that all of these discriminations are significantly compounded when they apply to children who depend on others for both their survival and their thriving.
Matthew points to the singular lamb that receives the shepherd’s preferential option for the most vulnerable in his flock—the “little ones” Jesus taught about.
Gustavo Gutiérrez often states that Jesus’ preferential option for the vulnerable is 90% of liberation theologies, and it’s this preferential option that we come face to face with in this week’s saying. What does “preferential option” mean?
The world of society’s most vulnerable is a world of both poverty and death. Poverty, in most societies, means death before one’s time. Societal vulnerability comes in multiple forms and has different causes, but is characterized by certain ones in a community being considered less than, other, insignificant, or less human. They become dehumanized and objectified. Vulnerability can be simply economic or can also involve gender, race, gender identity and sexual orientation. Because it is complex, vulnerability demands more than individual acts of charity: it requires the work of justice. As I am fond of saying, the prophets did not call for charity; they called for justice. Our tools must help us to identify and then actively resist the unjust structures that cause societal vulnerability.
So when liberation theologians speak of a preferential option for the vulnerable, they do not mean that it is optional. Option in this case means a commitment. It means to opt for this rather than that. In this week’s saying we see a teaching that calls us to choose the side of the vulnerable people in our societies.
Making certain ones vulnerable to benefit others at their expense wounds the entire society. Their vulnerability can only be healed by us “choosing” solidarity alongside the vulnerable. And that is where the preferential part comes in. By “preferential” we mean who should first have our solidarity? The preferential option means subscribing to Jesus’ vision for society where the last become first and the first become last. Jesus’ followers are to stand in preferential solidarity with the “poor,” the “hungry,” and those who “weep” (Luke 6:20-21)
This weeks’ saying calls each of us to stand in solidarity with the ones who are vulnerable rather than remaining safe in our social status among the ninety-nine who are not threatened.
Luke’s “Sinners”
Luke’s use of this saying is similar, but different. He uses this saying to explain why Jesus is standing in solidarity with people whom some of the more popular religious leading voices of his day said are unclean, are sinners, and should be marginalized.
“Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’” (Luke 15:1, 2)
The use of the label “sinners” in the gospels is specific not universal. Christians today, especially evangelical Christians see the label of “sinner” as applying to everyone. In the Jesus stories there’s a cultural context for the label “sinner.” It was used to refer to Jewish people who were not living up to contemporary interpretations and definitions of Torah observance. (We’ll discuss this at length in next week’s saying.)
In Luke, these “sinners” are responding positively to Jesus’ economic teachings while the wealthy progressive Pharisees are not.
Luke 5:27-28: “After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. ‘Follow me,’ Jesus said to him, and Levi got up, left everything and followed him.”
Luke 19:1-9: “Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. When Jesus reached the spot, he looked up and said to him, ‘Zacchaeus, come down immediately. I must stay at your house today.’ So he came down at once and welcomed him gladly. All the people saw this and began to mutter, ‘He has gone to be the guest of a sinner.’ But Zacchaeus stood up and said to the Lord, ‘Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.’ Jesus said to him, ‘Today salvation has come to this house, because this man, too, is a son of Abraham.’”
Now contrast those passages with this one.
Luke 16:14: “The Pharisees, who loved money, heard all this and were sneering at Jesus.”
Ched Myers does an excellent job at distilling for us the social and political positions of the Pharisees in the Gospels. The scholarly evidence can be found in his book Binding the Strong Man: A Political Reading of Mark’s Story of Jesus (see pages 75-78 and 431). What I had missed in my modern reading is that one of the tensions between the Pharisees and the Sadducees in the Jesus story was political power from their interpretations of the purity codes. (We’ll unpack this in detail next week, too.) The Sadducees kept a tight rein on political power by maintaining a more conservative interpretation of purity that keep them firmly centered as social elites and sole community decision-makers.
By contrast, the Pharisees sought to gain political power by opening up the definitions of purity to more people but still leaving themselves in control of determining who was “clean” and who was “unclean.” The Pharisees’ interpretation of purity according to the Torah was much more progressive or “liberal”, and therefore gave access to more people than the Sadducee’s interpretations did, but it still left them holding all the reins. It was therefore more popular with the masses than the Sadducee interpretation and was what gave the Pharisees their social power.
But whereas the Sadducees appealed to the upper class elites, the Pharisees appealed to those we would today call “middle class,” and the poor masses were still unclean and therefore excluded. Jesus emerged within Galilee as a prophet of the poor. The Gospels are an effort to convince readers that “the Pharisaic social strategy practice, that it is not the populist alternative it seems, but merely a cosmetic alternative to the oppressive clerical hierarchy.” Jesus does this repeatedly in the stories by “raising a deeper issue concerning the place of the poor in the [Pharisaical] social order” (Ibid. p 431).
This brings to my mind the reality I’ve witnessed within more progressive strands of modern Christianity. A Christian group or ministry can be very progressive compared to others, but still be racist, sexist, heterosexist, classist, or capitalist. The label of “liberal” is not synonymous with liberation; and “progressive” does not necessarily mean radical.
Jesus wasn’t a liberal. He taught what could be termed radical liberation. Jesus wasn’t offering people greater access and opportunity in the current domination and/or competition system, but he rather offered an entirely new way for people to relate to each other as humans in community. Because he repudiated the then-present system and had an alternative vision for human community, Jesus rejoiced in centering voices long neglected rather than those who through religious ritual perfection and purity located themselves at the center or top of community power structures.
This has implications for our justice work today as well. There are two types of justice work. One seeks to give people equal access to a competitive system where there will still be winners and losers regardless of race, gender, orientation, or other traits. The other is a type of social justice that seeks to include everyone, yet has a radical vision for society of no more winners and losers, and cooperation over competition. In the second vision, people aren’t simply given the education and tools required for them to play the game with equal ability. Rather, we call into question whether the game itself is good for humans to play at all.
Where Matthew focuses on solidarity with the vulnerable, Luke focuses on including those who have been marginalized as unclean outsiders, announcing their inclusion in the shared table that Jesus is promoting. Both Matthew and Luke give us much to ponder in our work today.
“Which person is there among you who has a hundred sheep, on losing one of them, will not leave the ninety-nine in the mountains‚ and go hunt for the lost one? And if it should happen that he finds it, I say to you that he rejoices over it more than over the ninety-nine that did not go astray.” (Q 15:4-5a, 7)
HeartGroup Application
This past week, Keisha McKenzie directed my attention to an article by Chanequa Walker-Barnes entitled Why I Gave Up Church. In this article, Walker-Barnes asks the question:
“What word does Christianity have to offer for those of us who live with our backs constantly against the walls of white supremacist heterosexist patriarchal ableist capitalism?”
This week I want you to:
- Read the article together as a group.
- Once you’re finished, take some time to discuss the article together. How did Walker-Barnes affirm what you were already feeling? How did she challenge you? Which of her points, if any, did you agree with? Explain your answers in your group.
- Lastly, this week, please remember that 80% of Puerto Rico is still without drinking water and electricity. As Rosa Clemente stated last week, “This is a colonial problem that began 119 years ago.” As a HeartGroup, come up with a way to help.
One HeartGroup shared with me one of their group members had convinced their workplace to have a casual Friday where a donation of $10 or more to Puerto Rico allowed employees to come to work in casual clothing. All income was donated. If you need help knowing exactly how to do something concrete that will help, there are many suggestions right now. An example is Puerto Rico Still Needs Our Help. Here’s What You Can Do. The point is to come up with something your group can do and then take action.
Thank you for checking in with us again this week. Keep living in love, and keep engaging the work of survival, resistance, liberation, restoration and transformation.
And for those of you who are supporting our work, I just can’t thank you enough. This past weekend proved once again just how vital and much needed our work here at RHM is. We could not exist without you, and I thank you for your financial partnership with us. For others of you who are interested in supporting our work as well, please go to renewedheartministries.com and click donate. There you can become one of our monthly contributors or make a one-time donation. Either way, every amount helps.
Together we are making a difference, carrying on the work found in Luke 4:18-19 one engagement at a time.
I love each of you dearly.
I’ll see you next week.
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