In context, the lost sheep story that Jesus tells in Luke’s gospel sparks curiosity about the value of the people whom those in power were pushing to the edges of their world. In a language most of the wealthy elites would understand (livestock then equalled net worth), Jesus taught the value going in search of a lost sheep. In Thomas’ gospel, the lost sheep was also the fattest sheep. While yes, the other sheep had value, in that moment, they were not in danger. The one sheep was. To insist that the other sheep mattered too would dismiss the systemic harm committed against the marginalized people Jesus was identifying with, ignore the specific struggles of those living on the edges of their society and undermine Jesus’ calls for justice for the “least of these.”
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This is Part 2 of Sheep, Coins, and a Preferential Option for the Marginalized
(Read this series from its beginning here.)
We experience this social phenomenon any time we focus on one specific sector of our diverse society because of systemic harm being done to them. In that moment, the one “lost sheep” is the focus because of their need. One example is the “All Lives Matter” response to calls for racial equality.
The phrase “All Lives Matter” emerged to counter the Black Lives Matter movement, which advocates for justice and equality for Black people facing systemic racism and violence. While the assertion “all lives matter” is fundamentally true, its use in this context often serves to undermine and dismiss the specific struggles Black and marginalized communities face. The response fails to recognize the unique historical and social contexts that contribute to these groups’ disproportionate suffering.
The fallacy of focusing on the 99 sheep rather than the 1 sheep that is in danger can be understood through the lens of selective attention to issues of inequality. When individuals assert that all lives matter in response to calls for justice for a specific group, they divert attention away from the systemic inequalities that make those justice movements necessary to begin with. It is akin to saying, “All houses matter” when a particular house is on fire; it ignores the urgent need for intervention in a specific instance of crisis. As a result, it perpetuates a status quo that keeps certain injustices unaddressed.
In contrast, and in harmony with this week’s parables of the lost sheep and the lost coin, liberation theologies offer frameworks that prioritize the needs of marginalized communities. Rooted in Christian teachings, liberation theologies emphasize the preferential option for communities that are marginalized and oppressed. These theological perspectives assert that God’s love and justice are particularly directed toward those who are suffering due to social, economic, and political injustices. Rather than adopting a universalist stance that diminishes the unique experiences of marginalized groups, liberation theologies call for a focused commitment to those who have historically been or are presently being silenced and oppressed.
The preferential option for the marginalized acknowledges that while all lives are inherently valuable, those who have been subjected to systemic injustice require special attention and immediate, focused advocacy. This approach is not about elevating one group over another but about recognizing disparities and actively working to change them. We are called to solidarity with those who are suffering and to demand justice in light of their specific circumstances.
The parables of the lost sheep and the lost coin in our reading this week both challenge the notion that social justice can be achieved without addressing the root causes of oppression and focusing on communities who suffer harm from inequities. This is where we will wrap up in Part 3.
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