The Justice of Injustice

By Larry Doyle Crenshaw

MeditationsInLight.Blogspot.com

The paradox is posed: Can justice in injustice be found?

The proposition strains credulity and our sense of fairness

The premise tends to confuse, complicate and confound

As this mortal probation limits our celestial awareness

Since the beginning of time, we have struggled with the theological dilemma of evil in the world.  This week’s meditation explores a piece – a small part of the question, “Can justice be found in injustice?”  For the sincere and Godly believer and the equally sincere non-believer the question often begins, “How could God let such-and-such happen?”  The reader can fill in the blank with any number of terrible, painful, unfair, and even evil situations.  These may include the untimely death of a loved one, the ravages of war, terrorism, or the devastation of disease, or terrible destruction of storms and severe natural events.  In addition to these outward occurring situations, there are equally painful inward experiences within the mind and heart and soul. Spiritual, emotional, and mental sufferings exact their own agonizing tolls.

In such moments we are tempted to cry out, “Why, God?” “Why this?”  “Why now?”  “Aren’t you supposed to be a kind, all-knowing, all-powerful and loving and Heavenly Father?”  There was once one who asked a similar question as He cried out, “My God, my God, why has Thou forsaken me?”  (Matthew 27:46).  In these raw, painful, and tender moments there are answers; but some are hard to hear, hard to see, and hard to feel.

Even the theological argument of “God’s Sovereignty” may leave little comfort.  Meaning that God is omnipotent, omnipresent, and omniscient, and can therefore do anything He wants and for His own purposes – for our own good - purposes that we may never understand.  However, it is our nature to want to know, to understand the whys and wherefores, and the purposes and reasons for things – especially things that cause us pain and suffering. While we accept God’s sovereignty as a theological principle, we believe that there is more to the argument.

Hence, we offer the “Agency” argument - meaning that we are here on Earth to learn Godly attributes and traits through making right agentive choices. Learning correct principles, then making wise choices is the divinely sanctioned method to become more like our heavenly parents.   Accordingly, there are four necessary and essential conditions for agentive choice during our experience here on Earth. Bruce R. McConkie explained that first, laws must exist which can be obeyed or disobeyed. Second, opposites must exist – good and evil, right and wrong. Third, we must have the opportunity to learn and know good from evil.  And lastly, we must have an unfettered power of choice. All four of these conditions are necessary  (Mormon Doctrine, p. 26).  But in addition, there must be a way to counter the effects of devastatingly bad choices and to overcome or remediate the damage done by ill health – be it physical, mental, emotional, or spiritual.  Fortunately, Christ’s Atonement provides the opportunity to make corrective changes, allow “miracles” to happen, receive healing, or remove the damning effects of bad choices through repentance.  In these circumstances the forces of God’s Sovereignty and Agency will be at work.

If we believe that God, even though absolutely sovereign, operates within and promotes the law of agency, we can begin to see some semblance of reason and purpose to what happens here on this Earth which operates by earthly natural law.  The Earth is a “fallen Earth” and it follows the natural law to which this Earth is subject, producing beautiful sunrises and sunsets, while also producing destructive storms, floods, and earthquakes that destroy and kill.  Likewise, we are “fallen man” – our natures, even our bodies are of the earth and subject to its laws, including generation after generation of genetic transmission, including predispositions to certain diseases and health-related conditions. Also, we are able to learn both good and evil from our life circumstances and we make choices which can produce Mother Teresas, but also Adolph Hitlers, and every type of person in between.

This is not an exhaustive thesis on the subject justice and injustice - but a brief meditational prelude to the verses of this week’s writing regarding “The Justice of Injustice.”  When we combine the Sovereignty of God argument with the Agency argument, we find, at least in some cases, that God usually allows the work of agency to go unfettered without His exceptional divine and sovereign intervention so that the laws of justice may be met – not always on our timeline, but on His. If He fails to intervene on key occasions, it may well be that He is allowing eternal principles of agency and justice to be applied - principles not always visible or discernible.   

On other occasions He may intervene and apply the law of mercy based on His sovereignty and other goals that He desires to achieve.  Through it all we begin to understand that in God’s eyes pain and death can be two means to a more glorious end. It is hard for us mortals to understand pain as an instrument of refining and death as a portal of transition.  The learning and refining process is always subject to divine mathematics wherein the equation of justice and mercy is always in balance. 

God said through Isaiah, “Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.” Isaiah 48:10 Later, the Apostle Paul said, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” 1 Peter 4:12-13  To accept such doctrines requires that we climb upward to a more Godly perspective and begin to see things in less mortally confined ways. However, when we are able to do so, we begin to find purpose and meaning in what might otherwise be viewed as an arbitrary, capricious, and uncaring Deity.  Through all our pain and suffering we may rely on God’s promise, “For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.” Moses 1:39

Meanwhile:

This blood of the innocents shall stand witness at last

And cry mightily against the vile and murderous crowd

As the Great Judge metes justice, and judgment is passed

Wicked tongues will confess and every knee shall be bowed

Today the wicked rejoice in avarice, evil, and malice

Until judgment day, fair recompense will not be found

Faith and forbearance must await the day of full justice

Then those abused will wear a royal robe and a victor's crown

The Justice of Injustice

And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire.
And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.  But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.

Book of Mormon    Alma 14:9-11

Captive innocents are consumed by fire and die

Captive observers cry out at the awful aggression

“Can we not stretch forth our hands and cry

Unto the Lord for redress and intercession?”

 “No, for the Spirit constraineth our hand

For the Lord receiveth them unto His glory

He suffereth that they die according to plan

That injustice be not the end of the story”

The paradox is posed: Can justice in injustice be found?

The proposition strains credulity and our sense of fairness

The premise tends to confuse, complicate and confound

As this mortal probation limits our celestial awareness




For the blood of the innocents shall stand witness at last

And cry mightily against the vile and murderous crowd

As the Great Judge metes justice and judgment is passed

Wicked tongues will confess and every knee shall be bowed

Today the wicked rejoice in avarice, evil, and malice

Until judgment day, fair recompense will not be found

Faith and forbearance must await the day of full justice

Then those abused will wear a royal robe and the victor's crown

Larry Doyle Crenshaw