‘Preaching on justice means speaking about God in the indicative. Faced with the demand which God’s commandment places on us, our task is to deliver “the message of the free grace of God to all people” (Barmen VI). Because, in the Bible, justice is first and foremost a summarized rephrasing of God’s own good works. The Psalms declare: “How wonderful are the things the Lord does … his righteousness endures forever” (Ps 111:2f.). Hence, “the heavens proclaim his righteousness” (Ps 97:6) “and from one generation to the next … shall sing aloud of [his] righteousness” (Ps 145:7).
God’s justice (i.e., righteousness) – that is, his active caring for his creation – is his attentive accompaniment of his people; that is, his saving deeds and his good guidance. Justice – that is, his constant listening to the cries of the suffering – is his strong arm that liberates the captives; and in all this is God’s passionate love for his people, which can rage terribly about their wickedness and stupidity, but which can do nothing else except be “merciful and gracious, slow to anger and abounding in steadfast love” (Ps 103:8). Where the justitia is blind, indeed inevitably must be blind to avoid being dazzled by the specific case at hand, it is said of the God of Israel: he watches, he listens and he yields – he applies the freedom of his love by doing justice to each of his creatures in a way that is conducive to his or her life in his or her particular situation. Justice: that is the way of our God through the time and space of his creation, the way on which he keeps his covenant and faithfulness to Israel unto eternity, and through Israel to the whole world, and never abandons the work of his hands. And hence: In the path of righteousness there is life (Prov 12:28a).
Also in the [Accra Confession], this prae of God’s justice takes precedence before all human endeavour. That is why the statements of faith always start with confessions of belief in God before going on to the rejections of economic injustice and ecological destruction.
In this context, I believe it is important to explicitly praise the confessional character of the Accra Declaration. For, in a very specific way, it corresponds to the fact that for us Christians standing up for justice is not a matter of political belief, but the response to God’s own words and deeds, through which we live and to which we, in faith, bear witness.
In order to make this clear, the sermon will, however, have to make the praise for God’s justice resound more clearly and comprehensively than the Accra Confession did or was able to do. I draw attention again to what was said at the beginning regarding the distinction between confession and sermon. Whereas the Accra Confession recalls God’s action in rather dry theological sentences, the sermon, guided by Bible stories, tells of the salvation work of God in such a way that it becomes clear: what happened at that time is also true today; the (hi)story of God with his people also embraces my world and my (hi)story. God is able to change my world and my life, and he will do so!
Hence, the sermon should avoid speaking “gesetzlich” (which means mixing gospel and the law) about the gospel (Manfred Josuttis). This always happens when the impression is given that human deeds could/should take the place of God’s action, as in: “Easter occurs when we rise up against death…” This kind of sermon does not offer much comfort, for it leaves those hearing it on their own, when they would in actual fact be in urgent need of God’s healing action …
After Accra, our basic task in preaching, and simultaneously our unmistakable Christian contribution is to keep making new attempts to tell about the justice of God and to offer it to our listeners as free grace so that despite all their fears and hardship they will become aware of their wealth; despite all their weaknesses they will become aware of their God-given power (cf. 2 Cor 6:3ff.; 12:9) and so become willing and able to stand up to injustice’.
– Peter Bukowski, ‘Preaching on Justice: The Question of the Homiletic Implementation of the Accra Confession’, Reformed World 55, no. 3 (2005), 236–7, 238.