You say you want an eschaton

I can't be the only reactionary hard-shell Calvinist who misses Marxism's rhetorical domination of the educated elites. I enjoyed having a vocabulary in common with my opponents on the left. In particular, I really liked talking about what would happen when the Revolution comes (as in, "When the Revolution comes, the Republicans will be the first with their backs up against the wall." Ah, the good old days.). In the Marxist cosmos, "the Revolution" is that glorious impending moment in which the proletariat will rise up against their bourgeois oppressors, seize the means of production, and usher in an age of harmony and peace in a finally-classless society.

As a (nearly-)infinite number of Christian critics have noted, the Revolution is Marx's eschaton, his endpoint of history and new golden age. In that sense, Marxism is just another Christian heresy. In Christian orthodoxy, human history ends in Christ's return, the end of the present evil age, and our Lord's establishment of the new heavens and earth in which peace and justice reign. Marx (conveniently) removes Jesus and divine intervention from the scenario, but he does teach his students to look forward to an age of peace and justice.

Marx's vision will never, ever be achieved until the Revolution comes. (For what it's worth, I rather doubt it will.) Conversely, while the Christian eschaton is utterly dependent on the Lord's good pleasure to inaugurate it, it nonetheless is manifested in the present by the Christian's faith. "Now faith is the substance of things hoped for, the evidence of things not seen." (Hebrews 11:1) Along with the Old Testament saints, we are called to live in the present as though we already live in the age to come, according to the values of the city which has foundations (Hebrews 11-12). In other words, we are to live according to the Biblical principles of peace and justice now, even though they will not be rightly, fully, or permanently established until our Lord returns in glory.

Which brings us (at long last) to my point: an inaugurated eschatology requires the Christian to maintain a commitment to social justice. The perfect social justice of the new heavens and earth is not yet, but must be already present in the political agenda which the Christian pursues. Christians may, and certainly will, disagree as to how to pragmatically and prudentially pursue social justice in this present age; indeed, they often disagree as to what social justice even looks like. Nonetheless, whether they find themselves on the left or right of the political spectrum, whether they are politically active or inactive (or, in my case, only a reluctant voter), they must be bound by a desire to bring about as much social justice as is possible in this fallen world.

Accordingly, it is wrong, bordering on eschatologically heretical, to assert that Christians ought not be concerned with or driven by social justice. At their very best, such critiques evidence a rather poor grasp of Biblical eschatology.