Δικαιοσύνη

The word Δικαιοσύνη (dhikaiosýni), justice, is a translation of the Hebraic word צְדָקָה (tsedakáh). This word means the divine energy which accomplishes man's salvation. It is parallel and almost synonymous to the other Hebraic word, חֶסֶד (chèsed) which means mercy, compassion, love, and to the word, אֱמֶת (emèt) which means fidelity, truth. This, as you see, gives a completely other dimension to what we usually conceive as justice.

This is how the Church understood God's justice. This is what the Fathers of the Church taught of it. "How can you call God just," writes Saint Isaac the Syrian, "when you read the passage on the wage given to the workers? 'Friend, I do thee no wrong; I will give unto this last even as unto thee who worked for me from the first hour. Is thine eye evil, because I am good?'"

"How can a man call God just," continues Saint Isaac, "when he comes across the passage on the prodigal son, who wasted his wealth in riotous living, and yet only for the contrition which he showed, the father ran and fell upon his neck, and gave him authority over all his wealth? None other but His very Son said these things concerning Him lest we doubt it, and thus He bare witness concerning Him. Where, then, is God's justice, for whilst we were sinners, Christ died for us!"

So we see that God is not just, with the human meaning of this word, but we see that His justice means His goodness and love, which are given in an unjust manner, that is, God always gives without taking anything in return, and He gives to persons like us who are not worthy of receiving. That is why Saint Isaac teaches us: "Do not call God just, for His justice is not manifest in the things concerning you. And if David calls Him just and upright, His Son revealed to us that He is good and kind. 'He is good,' He says, 'to the evil and impious.'"

God is good, loving, and kind toward those who disregard, disobey, and ignore Him. He never returns evil for evil, He never takes vengeance. His punishments are loving means of correction, as long as anything can be corrected and healed in this life. They never extend to eternity. He created everything good. The wild beasts recognize as their master the Christian who through humility has gained the likeness of God. They draw near to him, not with fear, but with joy, in grateful and loving submission; they wag their heads and lick his hands and serve him with gratitude. The irrational beasts know that their Master and God is not evil and wicked and vengeful, but rather full of love. He protected and saved us when we fell. The eternally evil has nothing to do with God. It comes rather from the will of His free, logical creatures, and this will He respects.

Death was not inflicted upon us by God. We fell into it by our revolt. God is Life and Life is God. We revolted against God, we closed our gates to His life-giving grace. "For as much as he departed from life," wrote Saint Basil, "by so much did he draw nearer to death. For God is Life, deprivation of life is death."

"God did not create death," continues Saint Basil, "but we brought it upon ourselves… Not at all, however, did He hinder the dissolution… so that He would not make the infirmity immortal in us."

As Saint Irenaeus puts it, "Separation from God is death, separation from light is darkness… and it is not the light which brings upon them the punishment of blindness."

"Death," says Saint Maximus the Confessor, "is principally the separation from God, from which followed necessarily the death of the body. Life is principally He who said, 'I am the Life.'"

And why did death come upon the whole of humanity?
Why did those who did not sin with Adam die as did Adam?

Here is the reply of Saint Anastasius the Sinaite, "We became the inheritors of the curse in Adam. We were not punished as if we had disobeyed that divine commandment along with Adam; but because Adam became mortal, he transmitted sin to his posterity. We became mortal since we were born from a mortal."

And Saint Gregory Palamas makes this point, "[God] did not say to Adam: return to whence thou wast taken; but He said to him: Earth thou art and unto the earth thou shall return… He did not say: 'in whatsoever day ye shall eat of it, die!' but, 'in whatsoever day ye shall eat of it, ye shall surely die.' Nor did He afterwards say: 'return now unto the earth,' but He said, 'thou shalt return,' in this manner forewarning, justly permitting and not obstructing what shall come to pass." We see that death did not come at the behest of God but as a consequence of Adam's severing his relations with the source of Life, by his disobedience; and God in His kindness did only warn him of it.

"The tree of knowledge itself," says Theophilus of Antic, "was good, and its fruit was good. For it was not the tree, as some think, that had death in it, but the disobedience which had death in it; for there was nothing else in the fruit but knowledge alone, and knowledge is good when one uses it properly."

The Fathers teach us that the prohibition to taste the tree of knowledge was not absolute but temporary. Adam was a spiritual infant. Not all foods are good for infants. Some foods may even kill them although adults would find them wholesome. The tree of knowledge was planted by God for man. It was good and nourishing. But it was solid food, while Adam was able to digest only milk.

So in the language of the Holy Scriptures Δικαιοσύνη, just, means good and loving.

— Alexandre Kalomiras, The River of Fire