Of coffee, gospel and social action

Well, my little piece on FairTrade coffee has ignited plenty of discussion and debate—not only about the pros and cons of the FairTrade movement, but about social action, doing good and political involvement more generally. It is to these latter questions of theology and principle that I now want to turn (although ‘turn’ sounds rather too grand—as if I am about to give myself to a lengthy and learned disquisition).

What I have in mind instead is three short posts that attempt to provide punchy (and doubtless limited) answers to three related questions:

  1. What is the relationship between evangelism and social action?
  2. How does social action relate to the Last Day and the new creation?
  3. What does social action look like for the Christian?

(Incidentally, I am not using the term ‘social action’ to mean something different from ‘social involvement’ or other similar phrases—all of which refer to the good that Christians seek to do in their local communities, and in society more broadly conceived.)

Firstly, then:

Six propositions on the relationship between evangelism and social action

  1. Evangelism and social action are distinct activities
    This is an obvious thing to say, but it needs to be said. Evangelism = telling weak, sinful people that they are lost and powerless, but for the amazing message of God’s grace in Jesus Christ. Social action = empowering the weak, and working together with them to effect change in their temporary circumstances here and now. Evangelism and social action are both good and worthwhile things, but they are not the same thing. We should not try to justify social action by disguising it as evangelism, nor make our evangelism more acceptable to the world (and more amenable to our weak selves) by redefining it as social action.
  2. Prayerful proclamation is central to the work of the Lord
    Because of the human predicament (sinners facing God’s wrath), and because of the days we live in (open season on salvation as we wait for judgement day), God has given us a work to do. He has commissioned his people to an urgent task that addresses the need of the hour—that people hear the call to repent while there is time. Thus evangelism and social action are both good activities, but they are not equal in importance. There is an urgency and centrality to the gospel task.
  3. Evangelism and social action are inseparable
    All the same, the language of ‘priority’ is probably not so useful (as in ‘evangelism has priority’), because it might imply that we sit down and devise our evangelistic ‘To Do’ list, and then see if there is any time left to help people (agenda items 16 through 20). In reality, the two happen side by side as we love people, live among them and seek to bring them the gospel. Proclamation may be central, but its context will be a life of love that seeks to do good to those around us. The nature of this loving social action will be largely determined by our circumstances (i.e. preaching the gospel in the slums of Calcutta will require a different form of action than if we were preaching in a leafy, materialist suburb, where the pressing need may not be material deprivation but a breakdown in relationships, marriages and family life).
  4. Social action is unconditional love, not a tactic
    Godly living adorns the gospel, says Paul to Titus (2:10). But godly living is not an evangelistic tactic, and neither is social action. Good works are glorifying to God in and of themselves. They are the reason Christ gave himself for us, that he might “purify for himself a people for his own possession who are zealous for good works” (Titus 2:14). Social action (like any form of godly action in Christ) may have the effect of impressing people deeply, and causing them to enquire after Christ. But then again, it might not. Those who campaign, for example, against the social evils of abortion or alcohol abuse are routinely despised and ridiculed in our society. In such cases, it will only be on the day of God’s visitation that their revilers will glorify God (1 Pet 2:12).
  5. Social action is not a magic evangelistic bullet
    Social action is not a key to unlock people’s hearts—as if all we need to do is engage in more effective and visible forms of social improvement in order for people to suddenly understand the gospel and come flooding into the kingdom. It’s not a means to an end, nor is it our gospel. We do not preach ourselves and our wonderful good deeds; we hold up a despised and pathetic-looking banner that says “Christ crucified”, and then pray for the Spirit to unstop the ears and open the eyes of the people we speak to (1 Cor 1:23).
  6. The Great Commission is to make and to teach
    We might summarize all this by saying that the Great Commission has two interrelated facets: to make disciples and to baptize them into the teaching of Jesus. We make disciples by proclaiming the gospel prayerfully, and then we teach disciples to love others as Jesus commanded (which means serving others and doing good to them as we have opportunity—Gal 6:10).

Apart for asking about how this relates to eschatology/the new creation, and what it looks like in practice (the subjects of the next two parts), what do you think?

(Most of the points above are developed at greater length in a pair of articles I co-authored with Tim Chester for The Briefing back in 2005. I’ll get these online at The Briefing site as soon as I can.)

Part 2.

14 thoughts on “Of coffee, gospel and social action

  1. Tony,
    Thanks for that. I like the Chester / Payne articles and it would be good to see them available.

    I like what you’ve said here and want to affirm it. Though it puzzles me why what you said about fairtrade coffee was different to what I’d say if we agree on this framework. (That is leaving aside the question of whether it actually helps people – which is a complicated debate obviously). So I wonder if I might see different implcations flowing from what you’ve said.

    I wonder if you’d be willing to add (either as a new point or as part of 3) that the Bible is particularly concerned for the poor – so that even in “a leafy, materialist suburb” we have a responsibility for the poor.

    I also wonder if you’d want to differentiate what is a ‘church’ responsibility and what is a ‘christian’ one. I find the church so bound into the idenity of being ‘chrisitian’ that I can’t really make the distinction in a hard and fast way, but I wonder if that is a distinction you would make.

  2. A helpful post Tony. The bible makes it quite clear that evangelism and social action are completely separate things and often we need reminding of this biblical fact.

    You are also right to point out (in #5) that social action is not a ‘magic evangelistic bullet’. Once again the Bible makes it clear this is not the way to win hearts over.

    Lack of social action can (in some situations) however, render any form of evangelism useless and ineffective. People are so sceptical these days about sincerity (and often rightly so) that we need to demonstrate that we genuinely care for and want to be involved in their lives all the time, and not just when it suits us (ie to evangelise). Social action allows us to build up a sort of ‘street cred’ with the local community, and helps soften hearts to the prospect of evangelism.

    Sydney Anglicans need to find a better balance between evangelism/social action, but it needs to be done with a loving heart and with genuine motives. If not, the non-christian will see right through it.

  3. Yes, I think this is a good list, especially point four. Doing the right thing may in fact get you killed! Sometimes I think churches see social action as something akin to marketing.

  4. Disagree that ‘evangelism’ has greater weight than ‘social justice’ causes.

    As I read the accounts of Jesus’ life and the messages he preached, I don’t think he saw a distinction between the two.  This was a later development in the Pauline tradition.

    The compassionate life lived, and bringing the Kingdom of God to the needy and vulnerable were one in the same.

    Our desire to individuate and rank these two concepts reminds me of the law makers that Jesus himself rallied against.

    Cheers.

  5. I think points 2 and 3 are shown in the parable of the good Samaritan (Lk 10v25-37).  This is a story about a man on a journey (=mission) who stops to help someone in need, then carries on his journey.  In the context it is Jesus and his disciples on a journey (= mission 9v51-62).  The parable tells the disciples that on their mission, should they find someone in need, they must stop and help them – then continue with their mission.  From this I learn that evangelism should be our priority, and that we help people as we have opportunity (Gal 6v9,10) but that we must not be sidetracked into social action alone.

  6. Hi David,

    Whether you think that Matthew 25:31-46 is a call to social action or not will depend on who you think Jesus is referring to when he talks about “the least of these brothers of mine” in verses 40 & 45.

    If you believe that the “least of these’ is a reference to the poor, then Matthew 25:31-46, is, at the very least, a call to social action. Taken to its extreme end, I’ve seen this interpretation of the passage used to say that we are saved by our generousity and service to the poor.

    However, nowhere else in Matthew’s gospel does Jesus use a term like “my brothers” to refer to the poor. Instead, when Jesus uses the term “brothers” in Matthew’s gospel (Matt. 12:48-49, 28:10), he uses the term in reference to his followers. Thus a better interpretation of the passage is that the way that you treat Jesus’ followers is indicative of your response to him.

    This view finds support from within Matthew’s gospel. In Matthew 10:40-42, Jesus tells his disciples:
    “He who receives you receives me, and he who receives me receives the one who sent me…And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward.”

    So, in my humble opinion, Matthew 25:31-46 isn’t the call to social action that many believe it to be.

  7. Helpful comments, Tony.  I work for a Christian international relief org. and so I swim through these issues daily.  I especially appreciate your reminder, “There is an urgency and centrality to the gospel task.” 

    Curious, though, where do you find your definition of “social action” (i.e., “empowering the weak, and working together with them to effect change in their temporary circumstances here and now”) in Scripture? 

    I find concepts of “good works” (i.e., just, beautiful, or beneficial deeds) and “love your neighbor” in Scripture, is that what you mean by “social action”?  Do you see warrant then for political lobbying?  Protests?

  8. In response to Mark’s comment re: points 2 and 3 are seen in the parable of the good Samaritan (Lk 10:25-37), it is also of interest Luke’s account of Jesus at the home of Martha and Mary (Lk 10:38-42) immediately following. It would seem that Martha is quite practically going about loving her neighbour, as she is busy with much serving. Yet it’s Mary who has chosen the good portion in sitting at Jesus feet receiving his instruction. Not to deny the role of social action and loving service just given in the parable, but it does highlight the priority of receiving Jesus’ teaching.

  9. Thanks Tony for the informative,thoughtful and confronting comments.
    May I make a few comments from my more muddled mind!
    Point2.  Whatever is a part of God’s will is central to the work of the Lord.For example working to remove injustice,assisting the Persecuted Church,supporting the disadvantaged and evangelism are all urgent issues.I am sure that God will continue to spur some of his people to minister is such areas,doing His will.

    Point 3.  Jesus is the perfect example of this statement. He was not just into evangelism but was often simply “doing good”,not unexpected as God is Love!

    Point 4.  All of a Christian’s life is to be lived with unconditional love.We must love
    God and our neighbour and such love will be unlimited in its expression and application to man’s needs.

    Point 5.  Unconditional love will help unlock people’s hearts because such a love
    brings God into the situation as God is love.We will be judged ultimately by how we have loved. Matthew 25:31-46.

    Point 6 The great commission is not the only command or demand of God.A failure to emphasize and pursue all of God’s requirements will lead to an either or approach and a personal priority ranking which will be man made.
    The great commission is a means to an end and not the end itself as crucial as it is.Doing all of God’s will is required.To love God with everything we have and our neighbour as ourselves will involve and include evangelism,social action and much more.

    PS. I won’t mind being corrected as I don’t mind being confronted.

  10. Roger, I don’t disagree.
    I think the NT stresses in several places, including Matthew 25:31-46 and in James, that in serving our Christian brothers and sisters, we are serving Christ. But I also think that there is a reason that Christians have been at the forefront of care for the poor and disadvantaged, no matter what creed they profess or don’t profess.

    There is something about being a follower of Christ that inspires the compassion for the lost and downtrodden which Jesus had and has.

  11. I wanted to say how much I enjoyed this piece! As a Sydney Anglican for some 17 years now it’s amazing that part of me wanted to shout with glee about the potential for ‘good PR’ any time the church got into social action! I guess this came from my time in the army when soldiers were having a go at Christians, but one guy stubbornly said “Yeah, but I won’t hear anything against the Salvos. They actually DO something”. I thought, “Oh, I wish our church had a bit of that respect!”

    As Tony and MJ and others have pointed out, social action can <i>lose</i> a bit of that just as easily. Thanks for clarifying that for me.

  12. Reviving an old thread I know, but I thought this was the place to note Don Carson’s editorial in the new edition of <i>Themelios</i>.

    He addresses this question:

    Granted that we ought to be engaged in acts of mercy, what safeguards can be set in place so as to minimize the risk that the deeds of mercy will finally swamp the proclamation of the gospel and the passionate desire to see men and women reconciled to God by faith in Christ Jesus and his atoning death and resurrection?

    It’s an editorial summarising what some evangelical pastors concluded – not an academic article itself – but here are his two main answers…

    (i) Gospel ministers themselves must focus on their primary responsibility…

    Ministers of the gospel ought so to be teaching the Bible in all its comprehensiveness that they will be raising up believers with many different avenues of service, but they themselves must not become so embroiled in such multiplying ministries that their ministries of evangelism, Bible teaching, making disciples, instructing, baptizing, and the like, somehow get squeezed to the periphery and take on a purely formal veneer.

    (ii) Preach hell.

    [HT: Justin Taylor]

    [[I am guessing HT means something like ‘hot tip’ but whenever I have seen this sort of netiquette, it seems to be acknowledging the source, so I’m just copying the style.]]

  13. I understand HT to mean “hat tip,” as you say, acknowledging the person who alerted you to this great piece of advice, wisdom, joke, tidbit, etc.

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