- Fr. Dr. Riju Veliyl
There is a popular ancient Roman saying (Summum jus, summa injuria) ‘law that is enforced with the utmost rigor becomes injustice’. Cardinal Christoph Schönborn in his book We Have Found Mercy; The Mystery of Divine Mercy, poses a difficult question, “the law of this world often seems to promote the survival of the fittest. What happens, then, to the merciful?”
The deep concepts like mercy and justice do not go together normally. Our culture, however, has grown from time immemorial, a vision of justice as opposed to the mercy and forgiveness. From these alternative realities we tend to use either justice or mercy but never together at the same time. Therefore, the world is always doubtful and unreceptive to see and treat them equally valuable.
Due to the marginalisation of mercy in the contemporary society there is an intrinsic conflict between mercy and justice. In the past century ‘mercy’ was perceived as fundamental reason or logic for the justification. A choice to lessening a judgement as a result of relieving factors or give help to the poor may have been portrayed in the past as merciful act. In the contemporary discussions, mercy holds ground that is both competently sloppy and deliberately powerless. It is an inappropriate ground from which to fight effective political encounters. To handle on the challenge for a contemporary restoration of mercy, one should consider probably the most unmistakable current conceptual understanding of justice also so as to see the scope of the potential comprehension of mercy.
An approach of combining mercy and justice is to dismiss the thought that mercy must be characterized with respect to justice. For instance, Nicholas Wolterstorff in his book Justice in Love, comments “Mercy comes in two forms. One form is mitigation of the severity of punishment. The other is alleviation of the plight of the unfortunate”. Mercy may be unjust if it violates a particular right or duty, but this differs from the true definition of mercy in relation to justice. Therefore, the decision to lighten a punishment for racial discrimination may be an example of unjust mercy, however, it is still mercy. Mercy requires you to reduce the severity of punishment or to reduce a need.
The word ‘Justice’ comes from the Latin jus, meaning right or law. The ‘just’ person as one who typically ‘does what is morally right’ and is disposed to ‘giving everyone his or her due’. It inclines the just person to give his/her due to everyone irrespective of who he/she may be. The idea of justice always has an ethical outlook. Justice can be understood as a value and a virtue. As a virtue, justice is exhibited basically in the external actions which embody right relations among individuals or between individuals and community.
Mercy and Justice: Biblical Understanding
In Hebrew literature the word for justice (mishpat) additionally conveys the feeling of putting things right. Mercy and justice according to the Bible is more concerned about the ministries of mercy and justice such as works of compassion, helping the needy and caring for the oppressed and often raising the voice against the injustices of the civilized society. In every phase of biblical history one can see a special concern and encouragement toward the practice of mercy and justice. In the Book of Deuteronomy (Deut 10: 18- 19) doing well for those who are in need is exalted. In the book of Job it is written, “the blessing of him who was about to perish came upon me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me; my justice was like a robe and a turban. I was eyes to the blind and feet to the lame. I was a father to the needy, and I searched out the cause of him whom I did not know. I broke the fangs of the unrighteous and made him drop his prey from his teeth” (Job 29:12-17).
Each demand of justice is a demand of love; however every interest of love need not be an interest of justice. It shows that every action of justice should be filled with the spirit of love and charity. Love is the comprehen-sive virtue that fulfils all the laws.
The Psalmist knows that God is a God of Justice (Ps 9: 16) but at the same time he cries out, ‘be gracious to me, O Lord (Ps 9: 13- 14). The supplication for justice and mercy come together in this psalm. The psalmist says God will show mercy toward him by implementing judgment on his adversaries: “Rise up, O Lord…let the nations be judged before you” (Ps 9: 19).
In God’s justice “the needy shall not always be forgotten, nor the hope of the poor perish forever” (Ps 9: 18). “Mercy and truth have met together; justice and peace have kissed” (Ps 85: 10). God frequently exhorts us to be just toward others: “Love justice, you that are judges of the earth” (Wis 1, 1); “Give justice to the weak and the fatherless” (Ps 82, 3). This is because God Himself is just.
More precisely, we can articulate the meaning of justice in the Bible with four statements consistent with one another. i. Justice is a form of love. Therefore, never oppose justice and love; ii. Justice is that form of love which is to love the other as other; iii. Justice is the form to love each other; iv. Justice as a form of love which is continually transcended. It is necessary but insufficient. What does it mean here? The law and the juridical sphere of life require mercy as tool of love for everyone. The law is necessary, but insufficient and must be transcended by mercy.
Mercy and Justice in the Teaching of Christ
God promised a Redeemer (Gen 3:15). Out of his unceasing love God sent His own Son (John 3:16). Through his life and suffering on earth he did restitution for every single sin ever committed. God’s justice and His mercy were shown by Christ’s passing on the cross. Jesus’ life and mission were a ministry of mercy accompanied by justice. In Luke 4: 18-19 his very entry into the public ministry was a rich proclamation of this particular mission. In the synoptic gospels (Mt. 9: 36; 14: 14; 15: 32), (Mk. 6: 34; 8: 2) and (Lk. 7: 13; 10: 33) Jesus is frequently portrayed as ‘having compassion’ and sympathy on individuals. In his teaching especially in the Sermon on the Mount (Mt 5-7; Lk 6: 20-49) and ‘The Judgment of the Nations’ (Mt 25: 31-46), describes the constructive balance between justice and mercy. The Parable of the Good Samaritan (Lk 10: 25-37) and the Parable of the Rich Man and Lazarus (Lk 16: 19-31) are also good narrations of the challenge of balancing mercy and justice. Jesus said, “I desire mercy not sacrifice” (Mt 12: 7= Hos 6: 6). Jesus tries to teach his people that justice and legalism are not the same and they are actually paradoxical. Jesus breaks the laws by healing a man with a withered hand on Sabbath to show the value of mercy over the rigorist practice of law (Mt 12: 9-14).
Justice and Love
Granting everyone his due is justice in its strict sense. The constructive concern for the good of the other is love. It is said that justice divides while love unites. Justice is more juridical and love is more personal. Justice attends to rights and love cares for the person.
Since individuals have rights and duties to the society the observance of justice is substantial and operative for everyone. However, it ought to be subservient to philanthropy which tends to draw people together into single network of love. In other words, each demand of justice is a demand of love; however every interest of love need not be an interest of justice. It shows that every action of justice should be filled with the spirit of love and charity. Love is the comprehensive virtue that fulfils all the laws. Only through charity our actions are ordained to God who is the ultimate end. Hence the importance of understanding the term justice together with love and mercy.
To show mercy in accordance with the rule of law is the unique nature of the government. It should prudently steward the interest of the citizens and the community. Therefore, showing mercy to the needy is not simply superfluous. Charity and mercy have value because they are exposed by people to other people.
In God, justice is mercy and, mercy is justice”. It opened up an effective discussion ‘how justice and mercy, righteousness and compassion’ goes together? Justice flows from the heart and character of God. As true and good, God seeks to complete the object of His merciful love. But in God combines these contradictory characteristic ideas since God is ‘God of mercy’ and ‘judges with justice’. Jesus was a good judge and at the same time he is merciful. Demonstration of kindness, love and penance was his justice. Mathew 25: 31-46 is one of the important indications to this fact. St Paul in the hymn of charity (1 Cor13:1-13) says that ‘charity will never end’. In Romans 13: 10 affirms the fact that, Love is the fulfilment of the entire law. Justice, if not united to charity, remains imperfect, incomplete.
Mercy, Justice and the State
Harm Bouwman remarked, the state and the government should be involved in caring for the citizens while safeguarding the justice with merciful considerations. The government cannot be indifferent to the material well-being of its citizens. It must therefore take measures to improve general welfare through effective social laws. Dutch economist Goudzwaard pens about the relationship between charity and justice: “Justice is enclosed, empowered and enriched by the commandment that we shall love our neighbour as ourselves… Especially the weak, those unjustly treated, are the ones who need our love-and in politics that means: our justice”.
The prime authority of the government is to give obligatory lawful guidelines, and at the same time to protect the right of the people and to prevent exploitation in society. The abuse of extreme poverty forces the government to take appropriate action through mercy. A sound society forces practically all its members to move just beyond their natural inclinations. It does so by setting standards of justice that are morally supported by the majority of the population. The balanced practice of mercy and justice will encourage human dignity and standard in life.
To show mercy in accordance with the rule of law is the unique nature of the government. It should prudently steward the interest of the citizens and the community. Therefore, showing mercy to the needy is not simply superfluous. Charity and mercy have value because they are exposed by people to other people.
Conclusion
Human justice reflects the political and ideological orientations and socio – cultural dominance. Divine justice does not depend on a prejudicial ideology, political and social options but is based on the person of God himself, whose divinity always show love, not wrath toward offenders with consequent punishment. In granting them mercy Jesus offers to humanity a justice sublimated by charity. Christian righteousness is the better guarantee to solve the problems that trouble man and society. Ultimately, justice that is fed not by laws, but of charity, cannot be compared to human justice. Divine justice operates in the logic of forgiveness. Jesus Christ is really the face of the Father’s mercy. In His earthly mission, Jesus walked the streets of his home Land; brought God’s mercy and forgiveness; healed, consoled, understood and he gave hope. It has brought the presence of God to all who cares for all. The Church as the community of His followers became the ‘major power of mercy’. Schönborn writes, “Countless works of love of neighbour performed by the Church throughout the world testify to this…The history of the ‘works of mercy’ shows that Christianity is the great engine powering the works of mercy”. Pope Francis in one of his homilies said, “In God, justice is mercy and, mercy is justice. I sum up this discussion with the words ‘True justice leads to real mercy and mercy leads to love that is binding, forgiving, and sharing. Is it not true justice? Is it not true Mercy? Loving one another and forgiving each other.
