Originally published in Political Theology, 11.3 (2010) 473-485

Introduction to the Work of CSW and IJM

1997 saw the emergence of two Christian human rights organizations. One, Christian Solidarity Worldwide (CSW), was formerly the UK wing of Christian Solidarity International, with a vision for expressing solidarity with persecuted Christians around the world. The other, International Justice Mission (IJM), was founded by American attorney Gary Haugen, with a manifesto to release victims of injustice and oppression through legal and political advocacy. This paper explores the use made of the Bible by these two organizations, identifying the particular parts of Scripture appealed to, the hermeneutic adopted, and asks whether there are other resources in the Bible which they could use to inspire and inform their work.

Notwithstanding the fact that both have a significant evangelical constituency amongst their supporters, a survey of CSW and IJM’s literature, their promotional material and their websites revealed how little use is made of the Bible in some of their literature. Both organizations have worked out that story telling is a key to fund-raising and to keeping their supporters engaged with their mission. It is that, rather than Scriptural exegesis and application, which sells. Putting the matter differently, and perhaps more charitably, both organizations may take the view that their supporters are already convinced of the biblical imperative behind their work and therefore they do not need to take up time and space “preaching to the converted.” Where the Bible does appear in their literature it is usually in the form of single verses, quoted in isolation and not given any form of context (especially in the prayer diaries which CSW sends its supporters).

This paper focuses instead on two books that bring the Bible into explicit conjunction with the stories that the organizations use to inform and inspire their supporters about their work. Gary Haugen’s Good News About Injustice, published in 1999, can be read as IJM’s mission statement, whilst Joseph D’Souza and Benedict Rogers’ On the Side of the Angels, published in 2007, is more an ex post facto exposition of the biblical motivation behind the work of CSW and D’Souza’s Dalit Freedom Network.¹ Both books represent important, popular contributions to the ongoing debate regarding the relationship between Christianity and human rights.² The authors have also written accounts of their experiences in human rights fieldwork, but these are primarily intended to explain the situations on the ground rather than to give the biblical and theological framework for the work being carried out.³

It would be easy, but relatively unilluminating, to criticize Haugen, D’Souza and Rogers for not writing a different sort of literature. They do not offer the heavily footnoted, word-by-word exegesis of the most rigorous scholarship in biblical studies, nor would it be fair to expect them to do so given their target audience. Haugen is explicit about his role being that of the activist, not the theologian. Towards the end of Good News About Injustice he says:

The teachers and shepherds of today’s church have a huge task before them in helping Christians to come to know the God of justice. Our Bible scholars, theologians and historians need to dig deeply into the Scriptures to help us understand how God in his holiness relates to the sinful abuse of power and how we can do our part in “setting the oppressed free”… [T]he body of Christ cannot take up its rightful ministry of justice if its mind has not been thoroughly renewed by and rooted in the Word of God.⁴

Haugen, D’Souza and Rogers are not biblical scholars nor are they writing for a theologically expert audience, nor even for the academy in the broader sense. Their books are written for their supporters, for a number of reasons, including encouraging them to give to the work of these organizations and also explaining the theological rationale behind their work.

Even in terms of that task, Haugen acknowledges, in the Preface to his book, that “this modest volume is not an exhaustive treatment of anything” and that it was not pretending to offer “a full theological treatment of the character of the God of justice” but instead to “stimulate reflection…on some of the most arrestingly blunt declarations of Scripture.”⁵

Nonetheless, given that these books are supposed to be providing some sort of theological underpinning for the human rights work carried out by the organizations in question, it is not unreasonable to consider whether the Bible verses to which they refer are quoted in context, and whether they demonstrate an awareness of the place of the quotation within the canon of Scripture and of the main interpretations of the particular passages which they deploy in support of their causes.

International Justice Mission

IJM was founded in 1997 to fill a gap in Christian service, which had been identified by its founder, Gary Haugen. A survey of 65 organizations representing 40,000 missionaries had revealed that almost everywhere such Christian workers were aware of abuses of power by police and other authorities in the communities where they worked, yet there existed no specialist Christian organization with the expertise and the resources to address these issues.

IJM’s website states: “When the poor are hungry, homeless or alienated, the Church has come to their aid by providing food, shelter and missionaries to meet the pressing needs. But when the poor have been oppressed, treated unjustly and suffered under the hand of someone more powerful, little was done on their behalf. Accordingly, IJM was established to help fill this void,”⁶ acting as an organization that stands in the gap for victims when they are left without an advocate. IJM staff members (human rights experts, attorneys and law enforcement professionals) receive case referrals from, and work in conjunction with, other non-governmental organizations and casework alliances abroad.

Gary Haugen founded International Justice Mission following his time as director of the United Nations genocide investigation in Rwanda. He turned to the Scriptures to find a response to the unutterable horrors he discovered there. Perhaps naturally, it was in the Psalms that he found words which gave voice to the emotions provoked by what he had seen. In particular, he quotes from Psalms 10 and 11 which state that the wicked man will be called to account by God.⁷

As he began reflecting more generally on injustice around the world, Haugen saw obvious parallels between the child prostitution, child labour, slavery, murder, corruption, abuse of police power, detention or disappearance without trial, and torture, which he was documenting today, and the situations described and condemned by the Old Testament prophets.⁸ It is the Old Testament Haugen quotes when offering a taxonomy of injustice as perpetrated through coercion and deception.⁹ Haugen defines justice by reference to the story of the poor man’s lamb told by the prophet Nathan to David to expose his abuse of power in violating Bathsheba and then covering up the consequences.¹⁰ On IJM’s website, it is Eccl. 4:1 (“Again I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed—and they have no comforter; power was on the side of their oppressors”) which Larry Martin, Senior Vice president of Education and Dean of the IJM Institute, cites when analysing injustice.

It is in the Psalms and the Prophets that Haugen finds God’s hatred of injustice spelt out.¹¹ When describing God’s compassion on the victims of injustice, he cites a wide range of biblical sources: Exod. 3:7; 22:26-27; Ps. 9:9, 12; 12:5; 76:9; 103:6; 145:9; Isa. 19:20-21; 53:3; Lam. 3:36; the parable of the Good Samaritan in Lk. 10:25-37; Jn 11:33-35; and Jas 5:4.12 It is Ps. 146:5-10 which is set out at length, however, in order to make the argument that God hates injustice and longs to bring about deliverance from injustice.¹³

Haugen contends that “Everywhere in the Bible, teachers—Jesus, Moses, King David, the prophets and the apostles—tell us that our God is a judge who knows right from wrong and is passionate about the difference.”¹⁴ However, Haugen largely makes his case for the content of justice from the Prophets, not from the Torah or the New Testament. He sets out the Nazareth manifesto (Lk. 4:18), itself a quotation from Isa. 61:1-2a but then he immediately juxtaposes Isa. 58:6-12 rather than exploring how Jesus’ ministry might be understood as a fulfilment of this prophecy.¹⁵

Haugen argues that “seeking justice is a straightforward command of God for his people and part of Christ’s prayer that his Father’s will be done ‘on earth as it is in heaven’ (Matthew 5:10).” What God requires of his people is spelt out in Micah 6:8: “He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?”¹⁶

If the Old Testament is predominant in Haugen’s account of injustice, he relies on the New Testament to a significant extent in arguing why responding to injustice is a Christian imperative. In Good News About Injustice, Gary Haugen accuses the Church of having “forgotten how to be…a witness of Christ’s love, power and justice in the world.”¹⁷ He makes the key point that “while never neglecting or subordinating spiritual needs, Jesus called his followers to respond to hunger with food, to nakedness with clothes, to imprisonment with visitation, to beatings with bandages and to injustice with justice (Mt. 15:32-38; 25:35-36; Lk. 10:34; 11:42).”¹⁸

Elsewhere he says:

But what is the core of my Christian calling? … [T]o love God and to love our neighbour as ourselves (Mt. 22:37-40). Christ taught that to love our neighbour was to treat people the way we would like to be treated (Lk. 6:31). Accordingly, the call to remember the oppressed is couched in the logic of love: “Remember…those who are mistreated as if you yourselves were suffering.” The Scriptures are confident that if we imagine that we are the child prostitute, the torture victim, the child labourer, we would not want to be forgotten.¹⁹

Generally, however, Haugen uses the Old Testament to identify the content of injustice to be combated, and the New Testament to make the case for Christian involvement in and perseverance in the work of seeking justice.²⁰ He quotes Paul, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Gal. 6:9).²¹

Haugen is not, however, guilty of espousing an over-realized eschatology, and his book is wisely devoid of speculations about the millennium. Instead, Haugen argues for the importance of Christian engagement in the fight against injustice, even though the fight will be a continual one.

We are not caught up in a Pollyanna-like dream of bringing heaven to earth and abolishing injustice. On the contrary, we know that an ocean of oppression will pound humanity until he whom “even the wind and waves obey” shall command the storm to cease (Mt. 8:27).²²

There is no question that God grants justice. As Jesus put it, “he will quickly grant justice” (Luke 18:8 NRSV). The question is, Will God find faith on the earth? Will he find his instruments of mercy and justice, his people, ready for service (Lk. 18:1-8)?²³

We will not see heaven come to earth or the world purged of injustice. But we will see the God of justice being faithful. We will see him “rescue the poor from those too strong for them” (Ps. 35:10). We will see that he “secures justice for the poor and upholds the cause of the needy” (Ps. 140:12-13). If we simply and courageously make ourselves available to him, Jesus Christ himself will “release the oppressed” (Lk. 4:18)—and we will know the extraordinary joy of watching him do it through us.²⁴

With regard to the practical ways in which Christians should respond to injustice, there is a marked contrast between the ways in which Haugen approaches the role of prayer and how he uses Scripture with regard to other forms of action. In his discussion of the importance of prayer, Haugen refers to a wide variety of Scripture: Exod. 3:7-9; Neh. 9:27; Ps. 141:5; Acts 12; Rom. 8:26-27; Eph. 6:12; Jas 2:15-17, 5:13-16; 1 Jn 3:18. However, in terms of practical action, Haugen argues for four distinct types of intervention, each of which is justified by reference to a passage of

Scripture operating somewhat in the nature of a proof-text: Ps. 82:3-4 is cited in relation to victim rescue, Ps. 10:2, 15 in relation to perpetrator accountability; Ps. 10:18 in relation to structural prevention; and Ps. 146:7-9 in relation to victim assistance.²⁵

Although Haugen quotes Scripture liberally, he rarely expounds it. At times he paints with a very broad brush, as when he says: “an entire book of the Bible is all about a woman’s very practical efforts to stop the violent deceptions of an abusive government official—the book of Esther.”²⁶ Whilst this is true, one would like to see some more explanation of the message of Esther beyond this rather bald assertion.

There are two significant exceptions to Haugen’s general approach to Scripture. The first is his treatment of Matthew’s account of Jesus’ arrest (Matt. 26:47).²⁷ He identifies from this passage three important elements of coercion (the use of weapons and brute force, the existence of powers behind the force, the claim to lawful authority), and uses these three elements to interpret situations of contemporary injustice, from racial segregation in the Deep South to bonded labour in India. The second is his analysis of the parable of the Good Samaritan (Lk. 10:25-37). The three lessons he draws from this are that the Good Samaritan got close enough to assess the man’s needs; he offered what aid he could; and he referred his hurting neighbour to a professional who was equipped to meet the man’s needs in a way that he himself could not.²⁸

Areas for Further Work

Although Haugen cites the Old Testament prophets frequently, he does not relate their message to the social vision of the Torah. The prophetic critique of particular injustices is not put in the context of the alternative social vision which the Deuteronomists developed.²⁹ He says almost nothing about the Exodus as the demonstration of God’s willingness to address flagrant injustice; although it does get mention when he is discussing the power of prayer.³⁰ Nor, as we shall see, in marked contrast to CSW, does he focus much attention on the pattern of Jesus’ ministry as an inspiration for Christian action against injustice (apart from the perhaps unavoidable reference in Matt. 25). Finally, although Haugen makes use of quotations from the book of James, he does not look at the key message of the book as a whole and its function as bringing the prophetic concerns of the Old Testament into the life of the Church in the New Testament.

It is likely that some of these moves would prove to be difficult to make, for a variety of reasons. The social vision of the Torah cannot be immediately conveyed; it requires unpacking and explanation in a way that would differ from Haugen’s preferred style of communication. Considering Jesus’ own ministry in terms of justice takes us in the direction of the political Jesus (the Jesus of John Howard Yoder, Jim Wallis and Alan Storkey) and this Jesus is an uncomfortable one for Haugen’s American audience to confront.³¹ Potentially even more problematic is the Exodus, with its use in liberation theology something from which I suspect IJM would find it prudent to distance itself. Perhaps the easiest thing to integrate into his writings would be the book of James. This “epistle of straw,” as Luther unkindly called it, in fact links Christian social teaching to the prophetic tradition of Amos and Micah. Here, in the New Testament, is social critique confirming that not just Jesus, but also the Church that bears his name, has a mandate to challenge and confront social injustice.

Christian Solidarity Worldwide

CSW’s website contains quotes not only from the New Testament, but also from the Hebrew Bible. In particular, CSW has adopted Prov. 31:8-9 “Speak up for those who cannot speak for themselves, for the rights of all who are destitute, speak up and judge fairly; defend the rights of the poor and the needy” as something of a motto.³² CSW’s website also takes the case of Jeremiah’s imprisonment recorded in Jeremiah chapters 38 and 39 as a case study which its supporters might like to reflect on.³³ Those references to Old Testament passages on CSW’s website are important because On the Side of the Angels by D’Souza and Rogers places much greater emphasis on the New Testament than does Haugen in Good News About Injustice.

Reading D’Souza and Rogers’s book it is striking how different the appeal is to Scripture from that in Haugen’s book. Whereas Haugen builds his case for the importance of justice around the Old Testament prophets, D’Souza and Rogers do so from the New Testament. Whereas Haugen reflects very little on the Nazareth Manifesto, it is a central feature of D’Souza’s and Rogers’s work. D’Souza and Rogers pay particular attention to Jesus’ actions in the gospels, reading them as “political” in nature and as actions in favour of human rights. They quote at length from missiologist Charles R. Taber and argue that:

Building on, but radically extending, hints found in the Hebrew Law and Prophets, Jesus alone among all religious founders and leaders rejected all forms of discrimination and insisted that all human beings ought to be treated in exactly the same way… He extended the category “neighbour” to all humankind and insisted that the two Great Commandments applied to all. These surely were the reasons why Jesus’ peers found him troublingly subversive and therefore condemned him.³⁴

This emphasis on the radical implications of Jesus’ message is reinforced in D’Souza’s own book Dalit Freedom Now and Forever, whose ninth chapter, entitled “Jesus and Brahminism,” presents Jesus’ death on the cross as “a death blow” to “spiritual fascism,” extending “spiritual rights” “to all people freely and equally”³⁵ and whose vision of the Kingdom was one in which “all people are made in the image of God and where the God of love reaches out to the oppressed, the poor, the sinners and the downtrodden.”³⁶

There is thus a key difference between the approaches of Haugen on the one hand, and D’Souza and Rogers on the other. Whereas Haugen typically appeals to the Old Testament to establish what to do and to the New Testament to show the importance of doing justice, D’Souza and Rogers build both parts of their case for Christian human rights advocacy from the New Testament, and directly from the example of Jesus.

Another key difference is that whereas the Kingdom of God is not a prominent organizing concept for Haugen,37 it is key to the hermeneutic of D’Souza and Rogers and a main focus of the third chapter of their book.³⁸ In many ways, the capstone of D’Souza and Rogers’s argument that justice is integral to the kingdom of God comes towards the end of their book where they expressly make the following link: “The Great Commission must always go hand in hand with the Great Commandment, and the Great Commandment is deeply linked with the need for involvement in the lives of those who are oppressed, persecuted, abused, and dehumanized.”³⁹ In her Foreword endorsing D’Souza and Rogers’s book, Baroness Cox says: “the authors argue convincingly [that] aid and advocacy are inherently interwoven: the Biblical mandate requires us to speak for the oppressed and also to heal the sick, feed the hungry, and clothe the naked.”⁴⁰

CSW also makes the case for human rights advocacy on behalf of fellow Christians expressly on its website. Christian Solidarity Worldwide has a special vocation to challenge human rights abuses against Christians, and their website cites 1 Cor. 12:26 “If one part [of the body] suffers, every part suffers with it…” and Heb. 13:3 “Remember those in prison as if you were their fellow prisoners and those who are ill-treated as if you yourselves were suffering.”⁴¹ In the section on its website entitled “Why should the Church be concerned?,” CSW states:

• Because the Bible teaches we are one Body (1 Cor. 12:12-26), therefore it is a family issue
• These are our brothers and sisters who are often left as orphans, widows, destitute, naked, hungry, thirsty, ill and without medicines, sometimes imprisoned, even facing a death sentence with no-one to: (Matt. 25:34-45)
  • Speak for them
  • To provide food and clothes for them
  • To provide medicines for them
  • To provide Bibles and spiritual support.

The appeal to Matt. 25:34-45 is to be expected but other than the reference to 1 Cor. 12:26, CSW does not offer a developed account of its understanding of the unity of the body of Christ.⁴² This key concept is assumed as axiomatic rather than argued for.⁴³ This omission by D’Souza and Rogers may be partly tactical. D’Souza and Rogers’s book, although illustrated by reference to the organizations with which they are involved, is intended to be a broader apologetic for Christian involvement in human rights work rather than solely focused on CSW’s own mission. As to the relative silence in CSW’s other literature, this may also be tactical. CSW promotes Christian Solidarity without regard to denominational boundaries, and giving an account of exactly how the various Christian churches constitute one Church is something which may be seen as divisive.

Although the New Testament is far more prominent in the work of D’Souza and Rogers than it is in Good News About Injustice by Haugen, the Old Testament is not wholly ignored. Psalm 10, a key text for Haugen, is set out at length in their book.⁴⁴ In their final chapter, D’Souza and Rogers quote Isa. 58:6-12, Isa. 1:17, Amos 5:21-24, and Mic. 6:8 in turn as proof of how important justice is to the God of the Bible.⁴⁵

Whereas Haugen, largely writing for the American evangelical constituency, says little about the Exodus, perhaps because he does not want the idea of justice mission to be dismissed as simply a Westernized liberation theology, by contrast, Joseph D’Souza is an Indian theologian and human rights activist, for whom the theological imperative is to be seen to be doing something with the texts so dear to the hearts of the liberation theologians. The four pages D’Souza and Rogers devote to exploring the Exodus story may be read as an attempt to demonstrate how those passages may be integrated in a vision of integral mission.⁴⁶

Areas for Further Work

As noted above, although the Gospels feature prominently in D’Souza and Rogers’s book, there is relatively little reference to the appeals for solidarity amongst Christian churches in the New Testament epistles. There is certainly room for a companion volume in which CSW goes beyond simply invoking the idea of the Body of Christ to explaining the spiritual significance of this idea. Doing so might enable D’Souza and Rogers to show how the teaching of Jesus about the importance of justice was interpreted and applied by the early Church in its particular social context or alternatively how it was neglected and ignored.

D’Souza and Rogers’s book is a light read. It seems at times to be vulnerable to the challenge of biblical occasionalism. Reading their short book, one sometimes feels that the biblical theology is there to illustrate the contemporary stories, rather than vice versa. The interpretation of Jesus’ mission in terms of human rights action needs to be grounded in the social vision of the Torah and the ministry of the prophets in order to offer a more coherent narrative of how action on behalf of those who have been oppressed, enslaved and violated is integral to the mission of God.

Conclusions

CSW with its focus on the persecuted Church most naturally draws its inspiration from the New Testament; whilst IJM whose work principally addresses other forms of injustice such as slavery, forced prostitution, expropriation of land and exploitation of workers, makes greater appeal to the Old Testament. This judgment is, however, a generalization and requires further nuancing. CSW focuses more on the Gospels and less on the Epistles than might have been expected whilst IJM draws mainly from the prophets rather than other parts of the biblical literature.

The biblical framework for IJM’s work could be strengthened by a more sustained attention to Jesus’ ministry as a model of human rights intervention and advocacy as well as reflection on the significance of the Exodus as indicative of God’s purposes for those who are enslaved or oppressed. The book of James is also an important bridge between the concerns of the prophets in the Old Testament and the mission of the Church in the New.

CSW needs to integrate its commendable emphasis on Jesus’ mission as exemplary for Christian human rights action with a holistic reading of the Bible and in particular with a greater exploration of the spiritual and practical importance of the Church as the Body of Christ.

Martin Luther King warned about “the paralysis of analysis.” The number of systematic theologies, from Thomas Aquinas to Karl Barth, which have remained uncompleted is testimony to the fact that developing a holistic theology which gives full weight to all aspects of God’s self-revelation is more than the work of a lifetime. Of course, we need to reflect upon praxis, and to recognize bias and partiality in our approach to Scripture, but CSW and IJM are to be commended both for reflecting on such questions and also for being followers of Jesus not just in word but also in deed. It is, however, to be hoped that they will engage in or be supported by more in-depth research and writing on the ways in which the concerns of human rights are expressed and addressed in the Bible.

__________________________________________________

1. This is an evangelical Christian organization which campaigns for the rights and freedoms of India’s Dalits, the “Untouchables” who form the lowest of India’s castes: www.dalitnetwork.org.
2. Examples of the various positions taken on this issue include John Warwick Montgomery, Human Rights and Human Dignity (Edmonton, Alberta: Canadian Institute for Law, Theology and Public Policy, 1995 [1986]) who argues that the only secure foundation for human rights is a Christian one; J. M. Berthoud, Une Réligion Sans Dieu: Les Droits de l’Homme contre l’Evangile (Paris: Editions l’Age de l’Homme, 1993), who argues that human rights are a substitute for God; and H. Taylor, Human Rights: Its Culture and Moral Confusions (Edinburgh: Rutherford House, 2004) who takes an intermediate position.
3. G. A. Haugen and G. Hunter, Terrify No More: Young Girls Held Captive and the Daring Undercover Operation to Win their Freedom (Nashville: Thomas Nelson, 2005) tells the story of an IJM operation in Cambodia; B. Rogers, A Land Without Evil (Oxford: Monarch, 2004) addresses the attempted genocide of the Karen people by the military regime in Burma, and J. D’Souza’s Dalit Freedom Now and Forever: The Epic Struggle for Dalit Emancipation (Secunderabad, India: OM Books, 2004) looks at the plight of India’s Untouchables. Haugen has also recently published an inspirational book Just Courage: God’s Great Expedition for the Restless Christian (Downers Grove: InterVarsity Press, 2008).
4. G. A. Haugen, Good News About Injustice: A Witness of Courage in a Hurting World (Leicester: InterVarsity Press, 1999), 179.
5. Haugen, Good News About Injustice, 16–17.
6. From http://www.ijm.org/NETCOMMUNITY/Page.aspx?pid=183&srcid=178 accessed December 12, 2007).
7. Haugen, Good News About Injustice, 32–3, 74, 94–5.
8. Haugen, Good News About Injustice, 49, quotes Job 24:2-4, 9-10; Ps. 37:14; Isa. 3:14; Lam. 5:11-13; Ezek. 22:29; Joel 3:3; Amos 1:13.
9. Haugen, Good News About Injustice, 124–5, quotes Ps. 10:10; 37:4; Prov. 10:11; Isa. 32:7; at 130–1, he quotes Mic. 2:2; 3:9; 7:3; Isa. 32:7; Ezek. 22; Prov. 10:11; Jn 3:20. In Just Courage at 63–5, he quotes Pss. 12:5; 10:17-18; 35:10; 116:5 and Isa. 1:17.
10. Haugen, Good News About Injustice, 72.
11. Haugen, Good News About Injustice, 75, quotes Isa. 61:8; Pss. 7:11; 11:5-7; Prov. 28:5; Jer. 9:23-24; 22:15-16; and also Matt. 23:23. At 86–7, he quotes Amos 5:12; Prov. 14:31; Ezek. 22:25-31. At 88–9, he quotes Isa. 59:2, 16; Jer. 5:28-29; 21:12; Amos 2:6-7; Zech. 7:8-12; and also Lk. 11:42.
12. Haugen, Good News About Injustice, 79, 81–2.
13. Haugen, Good News About Injustice, 77.
14. Haugen, Good News About Injustice, 89.
15. Haugen, Good News About Injustice, 178; Just Courage, 40–1, 69, 132.
16. Haugen, Good News About Injustice, 76.
17. Haugen, Good News About Injustice, 13.
18. Haugen, Good News About Injustice, 95.
19. Haugen, Good News About Injustice, 39.
20. Haugen, Good News About Injustice, 35–6, 50, 99, 105, and ch. 12.
21. Haugen, Good News About Injustice, 62.
22. Haugen, Good News About Injustice, 61.
23. Haugen, Good News About Injustice, 100.
24. Haugen, Good News About Injustice, 105.
25. Haugen, Good News About Injustice, 155–7.
26. Haugen, Good News About Injustice, 143.
27. Haugen, Good News About Injustice, 126–9.
28. Haugen, Good News About Injustice, 186. Haugen revisits the parable of the Good Samaritan in chapter 6 of Just Courage.
29. Perhaps because Haugen does not want to have to deal directly with the flat earth reading of the Torah by the Theonomists.
30. Haugen, Good News About Injustice, 158.
31. J. H. Yoder, The Politics of Jesus: Vicit Agnus Noster, 2nd ed. (Grand Rapids: Eerdmans; Carlisle: Paternoster Press, 1994); J. Wallis, God’s Politics: Why the Right Gets It Wrong and the Left Doesn’t Get It (Oxford: Lion Hudson, 2006); A. Storkey, Jesus and Politics: Confronting the Powers (Grand Rapids: Baker Academic, 2005).
32. From http://www.csw.org.uk/AboutCSW/index.htm accessed December 12, 2007).
33. From http://www.csw.org.uk/Resources/ChurchRes/index.htm (accessed December 12, 2007).
34. J. D’Souza and B. Rogers, On the Side of the Angels: Justice, Human Rights, and Kingdom Mission (Milton Keynes: Authentic, 2007), 62–3, quoting Charles R. Taber, International Bulletin of Missionary Research (June 2002). In fact this is an abbreviated quotation of the quotation cited.
35. D’Souza, Dalit Freedom Now and Forever, 90.
36. D’Souza, Dalit Freedom Now and Forever, 92.
37. This is not say that he ignores so central a biblical theme. On the contrary, he makes reference to it (13, 35).
38. It dominates the discussion in On the Side of the Angels, 55–79.
39. D’Souza and Rogers, On the Side of the Angels, 174.
40. D’Souza and Rogers, On the Side of the Angels, xi.
41. Haugen also picks up on this verse in his recent book Just Courage at 48 and 75.
42. The dedication to Roger’s A Land Without Evil quotes 1 Cor. 12:12.
43. In Good News About Injustice, Gary Haugen picks up on verses more naturally applicable to the work of CSW, citing the call to remember those who are in prison or mistreated (Heb. 13:3; Gal. 2:10; Col. 4:18) but he doesn’t put these verses in the context of the unity of the Body of Christ either: Haugen, Good News About Injustice, 39.
44. D’Souza and Rogers, On the Side of the Angels, 22–23.
45. Rogers also quotes Mic. 6:8 and Prov. 31:8-9 in A Land Without Evil, 244.
46. D’Souza and Rogers, On the Side of the Angels, 69–73.