God’s Restorative Justice
A Prophet’s Call for Justice
Monday, March 2, 2026
Richard Rohr considers how God used the prophets to upend notions of retributive justice, which prevail in most cultures to this day:
Justice, most of us believe, is when we send bad guys to jail. We imagine that we can point out the few who get caught and that then we can think of ourselves as a fair society. But we don’t dare convict the whole system of massive injustice and deceit. Maybe we are refusing to carry both guilt and responsibility? Taking responsibility for the common good is the more important moral mandate. And that is exactly where the prophets began. When the common good is the focus, preaching is not about imposing guilt and shame on individuals, but about giving vision and encouragement to society.
What history has needed is a positive and inspiring universal vision for the earth and the people of God. Harping about individual sin and convicting wrongdoers might shame a few individuals into halfhearted obedience, but in terms of societal change it has been a notorious Christian failure. Retributive justice has backfired because it is not founded in a positive love and appreciation of the good, the true, and the beautiful in the world or in creation. Negative energy feeds on itself, but positive energy evokes a positive vision.
So what is the Hebrew prophet Amos’s positive vision? When we read the way he ends his prophecy, it’s clear that the rewards and rejoicing are very much based in this earth and this world. According to Amos, God says:
I mean to restore the fortunes of my people Israel.
They will rebuild their ruined cities and live in them,
plant vineyards and drink their wine,
dig gardens and eat their produce (Amos 9:14).
Radical unity with God and neighbor is the only way any of us truly heals or improves. Perhaps that is why Alcoholics Anonymous continues to make such an enduring difference in people’s lives. AA insists on personal responsibility for woundedness, the inner experience of a Higher Power, and some kind of ongoing small-group practice: the whole package of healthy religion.
By his final verses, Amos sees God as more merciful and more compassionate, even as he continues to lament Israel’s foolishness and failures:
That day I will re-erect the tottering hut of David,
Make good the gaps in it,
Restore the ancient ruins,
And rebuild its ancient ruins (Amos 9:11).
Amos is inaugurating a revolution in our understanding of how divine love operates among us. This is no longer retribution or punishment, but a full reordering. It is such divine extravagance, a philosophy of love them into loving me back, that sets the pattern for all the prophets to follow. He represents a strong and clear movement away from retribution and punishment to what will become a new covenant of restorative justice that we see worked out in Isaiah, Jeremiah, Ezekiel, and, of course, in the life of Jesus. This changes everything, or at least it should.
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