Public Justice Review (PJR) explores in depth specific questions of public justice, equipping citizens to pursue God's good purpose for our political community. 

Vol. 9, Issue 3: Fairness for All: Does Supporting Religious Freedom Require Opposition to LGBT Civil Rights?

Stephanie Summers (Contributing Editor)

4. Fairness for All: A Better Way than the Equality Act

Stanley Carlson-Thies

The Equality Act, which would add to federal civil rights laws new prohibitions of discrimination on the bases of sexual orientation, gender identity, and sex, was introduced into the House of Representatives on March 13. Supporters of the Equality Act cl aim that it protects religious freedom, but in fact it would severely constrain many faith - based organizations and persons of faith who simply desire to live by their convictions about human sexuality and marriage without harming others. In this article, f irst published in the e - News of the Institutional Religious Freedom Alliance and being republished as a companion piece to the 2019 Kuyper Lecture given by Shapri LoMaglio on April 25, 2019, Stanley Carlson - Thies presents the Fairness for All framework as a new and better way to protect both LGBT people and religious freedom


3. 2019 Kuyper Lecture: Fairness for All: A Framework for Living Together Peacefully

Dr. Stanley Carlson-Thies



Fairness for All (FFA) is an important example of peacemaking and prudential policymaking. In the midst of our society’s deep and fierce polarization around LGBT rights and religious freedom, FFA is a careful and prayerful effort to find a way forward. It is a pluralistic framework that better protects rights and freedoms for all in our society, argues Dr. Stanley Carlson-Thies, the Founder and Senior Director of the Institutional Religious Freedom Alliance (IRFA), in this response to the 2019 Kuyper Lecture by Shapri LoMaglio, given on April 25, 2019.  The aim of Fairness for All is to present a peacemaking approach to our society’s divided views on marriage and sexuality, and to urge Christians to adopt this type of approach in going forward. Instead of battling for political power as the only way to protect the freedom to live and serve consistently with one’s worldview, neighbors with different worldviews can devote themselves to setting good examples, to persuasion, arguments and research, and to prayer—seeking to convince, rather than coerce, each other about what is true and best. This is Fairness for All.  


2. 2. 2019 Kuyper Lecture: Does Supporting Religious Freedom Require Opposition to LGBT Civil Rights?

Shapri LoMaglio



Christians promote rather than just tolerate religious freedom — it is a political principle rooted in our convictions about the fallibility of human nature and the limited competence of any government, as well as an affirmation of human dignity.  Yet in supporting religious freedom, Christians support the rights of individuals and organizations to live and act consistently with their differing—and even offensive—beliefs (within limits).Fairness for All creates a legal framework that allows both those committed to progressive views on sexuality and those committed to historical Christian views to live as good neighbors. This allows us to carry out our disputes and differences peaceably, rather than using the force of law to restrict the full participation of the other in society. Fairness for All presents a model to protect all citizens and organizations in light of our nation’s diverse convictions about sexuality. 

1. 2019 Kuyper Lecture: Bringing A Kuyperian Framework To Religious Freedom And LGBT Civil Rights

Stephanie Summers



The Center for Public Justice's annual Kuyper Lecture focuses on significant questions of religion in public life and Jesus' Lordship over all creation. Its goal is to inspire and equip Christians to pursue their common calling to faithful citizenship, and to affirm the vital role of government in upholding public justice. This year’s lecture, delivered by Shapri LoMaglio at Calvin College on April 25, 2019, explored how to bridge the gap between religious freedom advocates and LGBT rights advocates. To give context for the lecture, Center for Public Justice CEO Stephanie Summers provided some history of the debate between these two groups. Her remarks offer a helpful framing for the idea of Fairness for All, including themes informed by Abraham Kuyper’s ideas and practice. 

Vol. 9, Issue 2: Populists or Internationalists? Globalization and Evangelical Tribes

Kevin den Dulk (Contributing Editor)

6. Evangelicals' Responses to the Immigration Debate

Ruth Melkonian-Hoover

Evangelicals, though often portrayed as a right-wing populist “tribe” in their politics, in fact hold quite diverse perspectives on immigration and have reacted in multiple ways to it. Rather than one evangelical tribe with a singular position on immigration, there are—and have long been—multiple responses to the different ethical principles at stake in immigration. Evangelicals believe, identify, respond and engage with immigration in ways ranging from right-wing populist to liberal internationalist. 


5. Evangelical Internationalism in Comparative Perspective: Discerning a Global Social Ethic

Paul S. Rowe

Paul Rowe writes today that while the cultural influence, financial support and power of Evangelical populism in the United States remains influential throughout the world, context clearly makes a significant difference in the appeal of political populism among Christians. Put simply, it is impossible to read contemporary populism among evangelicals through a narrow lens. 


4. Tending the Garden of the Real

Marc LiVecche

Among evangelical Protestants, one significant rift appears between Christian realism and evangelical populism. Marc LiVecche writes for us today that while the Christian realist will share populism’s recognition of the importance of national interests, it will reject its more jingoistic expressions, which often stokes an isolationist impulse away from responsible engagement in global affairs. Against this, the Christian realist understands that human beings, made in the image of God, have a divine mandate to exercise dominion—providential care—in creation.  READ >>

3. Can We Be Better (Christian) Humanitarians?

Jessica Robertson Wright

How can we better connect our faith with our service to others in a complex global environment? What does it look like to avoid some of the common controversies and pitfalls of Christian humanitarianism? Looking at our history to inform our present efforts and our future work can yield important insight. Heather Curtis provides us with an engaging means to do so in her new book Holy Humanitarians, which explores the rise of American Christian humanitarianism and philanthropy through the work of the Christian Herald, one of the most influential religious newspapers at the turn of the twentieth century. This article discusses Curtis’s book and her conclusions about Christian humanitarianism, arguing that we will never arrive at the perfect balance of Christian “charity” anywhere. Our divergent faith traditions and political ideologies will inevitably lead us to divergent humanitarian relief endeavors and outcomes. However, applying a public justice lens to the issues can help us see that the differentiated roles of all of God’s divinely ordained institutions is critical to the work of healing and restoration for our vulnerable neighbors, near and far. READ >>

2. Evangelical Tribes? Group Instinct and the Fate of American Christianity

Robert J. Joustra

In this essay editor Robert Joustra reviews the claims of Amy Chua’s new book Political Tribes: Group Instinct and the Fate of Nations. He wonders, alongside Richard Mouw’s new book, Adventures in Evangelical Civility: A Lifelong Quest for Common Ground, if Chua’s language of tribes, groups and super-groups organizes or clarifies the battlegrounds of American Evangelicalism. Are Evangelicals a kind of tribe, and if so, what resources might there be for inter-tribal dialogue and politics?  READ >>

1. Evangelical Populists and Their Discontents

Kevin den Dulk

This series address the tension between contrasting narratives of nationalism and internationalism within the evangelical tradition. The concept of populism cuts across those narratives. In this opening piece to the series, political scientist Kevin den Dulk examines the intersection of populism and evangelicalism. While any account of “evangelical populism” comes with numerous caveats, den Dulk argues the phenomenon is real, and the drawbacks of populism are too great to ignore for anyone committed to democratic pluralism.  READ >>

Vol. 9, Issue 1: Faith, Family and the Future of Work

Rachel Anderson (Contributing Editor)

7. Work and Pastoral Care

Rev. Irwyn Ince

Today, Rev. Dr. Irwyn Ince asks what role the church as institution can play in the work lives, both the employed and the under and unemployed, of its members. He arrives at three practices: prayer, promotion, and provision that form a foundation for pastoral care in the church when people face the trauma that comes from unemployment and underemployment.  READ >>

6. Dignity in Difficult Work: A Perspective from Health Care Worker Advocates

Interview by Rachel Anderson

Dignity in work can be the privilege of a very white-collar conversation. But much work in the world, and in America, is done outside the office and the coffeeshop. How do Christians think about, and practice, work and its balance in the many trades and sectors that too often go unnoticed in these conversations? Today, contributing editor Rachel Hope Anderson interviews Tish Douma and Susan Siemens of the Christian Labour Association of Canada to find out.  READ >>

5. Cultivating a Work-Wise Family

Hannah Anderson

As the new gig economy gives opportunity, it also presents dilemmas, including weakening the barriers between our public and private lives. If we’re not careful, argues Hannah Anderson in this week’s Public Justice Review, the arena of public life governed by competition and capital can take over our private lives too. To resist this, families must become work-wise, cultivating virtues and practices that honor our work while preserving the rhythms and norms of the home.  READ >>

4. Worshipping My Way Toward a Theology of Work

Gideon Strauss


For CPJ Fellow Gideon Strauss, theologizing about work is not in the first place a scholarly practice. Instead, he argues, it emerges out of the interaction between his lived experience of the Bible and his lived experience of working in the historical times and political places in which he finds himself. Strauss says this emergence happens more often than not while praying the Psalms. In this piece, Strauss shares how the Psalms are paradigmatic for prayer, and worship is paradigmatic for work. In this way, he uses worship as a way towards an understanding of his own work.  READ >>

3. How Working Parents are Changing What It Means to be "Involved"

Bekah McNeel

In interviews, working parents explain that while they may not expect to be able to be “involved” with every aspect of their children’s school career, they do find ways to provide essential emotional and academic support. For many, these ordinary irregularities and responsibilities of parenthood yield a precarious work-life balance. Emergency circumstances and irregular work schedules—both of which are likely to occur in the lives of low-income families—can lead to imbalance that is, at times, intractable.  READ >>

2. Which Side Are You On? Christianity and Labor in an Age of Inequality

Heath Carter

While any number of denominations still have pro-labor social teachings on their books, Christian support for unions has largely collapsed in recent decades, hastening not only the demise of organized labor but also the dawn of a New Gilded Age. Believers who are concerned about runaway inequality in the present should consult the past. There they will find a robust tradition of pro-labor faith and practices, cultivated first and foremost at the Christian grassroots. Insofar as this tradition prioritizes justice and solidarity over untrammeled economic freedom, it resonates as provocatively today as it did in the heyday of the early labor movement.  READ >>

1. Work for the Sake of the Family

Rachel Anderson

One of God's good purposes for work is for our work to be done in service of others, including our family and community. As our economy undergoes changes that may impact the nature of work and the types of jobs in which people work, how will these changes affect family and community? Work that is more flexible and less structured around the typical rhythms of a workweek presents opportunities as well as challenges to families. Families must redouble their attention to family time. Institutions outside the family, like unions and the social safety net, and may play a valuable role in helping families secure work that supports rather than strains family life.