Header Ad

Social Justice vs. Evangelism

There’s always been tension between doing good deeds and sharing the Good News.

The underground railroad was a social justice movement that led
thousands to freedom long before slavery was abolished. Organized
primarily by Quakers, white evangelicals and black churches, many risked
everything to host and care for the runaway slaves, working together to
answer a truly biblical call.

The same call heard now.

Social justice is a complex subject for Christians. No one can
disagree that Scripture commands to love the poor and oppressed, but
what that looks like practically today is largely debated and at times
ignored. As the world becomes increasingly more globalized and
information more accessible, awareness along with responsibility has
grown.

This responsibility comes multiple fold. Why, how and even if we
combine social justice with evangelism is an ever-evolving discussion
that must be considered from a local and global level. Both the
individual and the church must play a role for the Body to have the
impact Scripture intended—an impact we’re capable of but nowhere near.

The Two Sides of Holistic Ministry

Dr. Ron Sider, a professor of theology and author of Rich Christians in an Age of Hunger,
doesn’t believe structural change is complete without sharing the
Gospel. Referring to the active combination of word and deed as
“holistic ministry,” Sider says that without social works, evangelism
appears to be all talk. But without sharing the hope and good news of
the Gospel, ministry lacks the Holy Spirit’s transformative power.
Neither side of social justice ministry is complete without the other.

“People are both spiritual and material beings,” Sider says.
“Addressing only half the problem only gives you half of the solution.”

This doesn’t mean the Gospel should be forced, Sider says. Offering
to pray for those being ministered to or sharing evangelism through
friendship can reveal Christ—without giving the impression that the
material items given to them come from a place of self-righteousness or
have strings attached.  

“Each of us has contributed to the pain and suffering and decay in
the world,” Sider writes in an essay on holistic ministry. “We thus
serve with a posture of gratitude and humility, acknowledging our own
brokenness before the cross. We recognize that ministering Christ’s
wholeness to others is part of what makes us whole.”

But ministering the wholeness of Christ comes with a cost. With the
average churchgoing Christian giving less than 3 percent of their
income, the Church is lacking the necessary resources to make the
changes the Gospel demands. Most Christians, Sider says, could afford to
give 10 to 20 percent. And that disparity could mean a world of
difference.

“We’re doing significant things, but the amount is pitiable. If
Christians were giving what they are called to, we could vastly increase
change,” he says. “We know how to reduce poverty—it’s just a matter of
resources.”

The problem could possibly be starting from the pulpit. Fewer than
one in 50 preachers stress responsibility to the poor as much as the
Bible does, Sider says.

“God has a special concern for the poor, there’s no question about
it,” he says. “If you don’t care for the poor and oppressed folk, then
you’re not a biblical Christian.”

The Collaboration of Callings

One person whose life’s work is to care for the poor is Shane
Claiborne. The Kingdom isn’t something Claiborne hopes for when he
dies—it’s something he’s building now.

 As a hands-on social justice activist, the author and Simple Way
founder believes solutions must begin with relationship.
Person-to-person contact is what will eventually lead toward
reconciliation between the oppressor and the oppressed.

“It’s tempting to have virtual movements without roots on the
ground,” he says of today’s society. “It’s often easier to care about
the invisible children more than those right next to us. But without the
relationship, it’s like eating virtual food: You end up starving.”

See Also

Acknowledging the call on each Christian’s life to be active in
social justice, Claiborne believes much of the beauty of God’s plan is
in the combined roles each individual can take, based on their own
unique calling.

Claiborne references something the famous writer and theologian
Frederick Buechner said about calling: “You have to ask yourself, ‘Where
do my greatest gifts intersect with the world’s greatest need?’”

Changing How We Make a Change

Living in a community that cares for those nearest them, prays
together, eats together and shares a love for God’s people has given new
monastics like Jonathan Wilson-Hartgrove—an author, speaker and
minister—a glimpse of what it looks like when people stop building walls
and start building bridges. The emphasis on community is key. Although
it’s necessary at times, individual activism, Wilson-Hartgrove says, can
sell Jesus’ original intentions for the Church short.

“The Church is Jesus’ plan for saving the world—which includes
redeeming its broken social structures,” he says. “A conscientious
objector to war is one thing, but a community of people who live
peaceably together and do not return evil for evil is a more powerful
witness, I think.”

In agreement with Sider, Wilson-Hartgrove believes social justice
and structural justice cannot be separated when introducing God’s just
order.

“Jesus doesn’t start a popular movement to take Jerusalem or Rome
and institute God’s new order,” he says. “We’re practicing social
justice when we invite friends into relationships of economic sharing.
We’re practicing it when we live as communities of hospitality to those
who are homeless. Jesus says the Kingdom is here—right here, right
now—and you can begin living it.”

If the Kingdom is indeed here and now, then so must be the effort to
increase the effectiveness of the Christian response to social justice
crimes in the world today. For significant and lasting change, the
solution must address the structures, it must have a long-term goal and
it must always be a face, not a number. Whether giving shelter to people
who need it, like those along the Underground Railroad years ago, or
befriending the homeless in our city, that face must be His who called
us in the first place.

Want to read more about issues like these? This article is adapted from a feature in the premiere issue of REJECT APATHY, which you can view here.

Scroll To Top