Saturday, March 20, 2010

Glenn Beck and Social Justice: Part V: Social Justice and Evangelicals

Finally, in our series on Glenn Beck and social justice, we come to an Evangelical perspective as articulated by Southern Baptist Theological Seminary president, Al Mohler, on his blog recently in response to the Beck controversy. He wrote a post entitled: "Glenn Beck, Social Justice and the Limits of Public Discourse." Mohler began by acknowledging that there is a sense in which justice in society is a properly Biblical concern.

"Is Glenn Beck right? That is the question most in the media were asking, along with a good number of Christians who were aware of the debate. With just a few words, Beck, a convert to Mormonism, set the world of American religion into a frenzy of discourse.

At first glance, Beck's statements are hard to defend. How can justice, social or private, be anything other than a biblical mandate? A quick look at the Bible will reveal that justice is, above all, an attribute of God himself. God is perfectly just, and the Bible is filled with God's condemnation of injustice in any form. The prophets thundered God's denunciation of social injustice and the call for God's people to live justly, to uphold justice, and to refrain from any perversion of justice.

The one who pleases the Lord is he who will "keep the way of the Lord by doing righteousness and justice" (Gen. 18:19). Israel is told to "do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness you shall judge your neighbor" (Lev. 19:15). God "has established his throne for justice" (Psalm 9:7) and "loves righteousness and justice" (Psalm 33:5). Princes are to "rule in justice" (Is. 32:1) even as the Lord "will fill Zion with justice and righteousness" (Is. 33:5). In the face of injustice, the prophet Amos thundered: "But let justice roll down like waters, and righteousness like an ever-flowing stream" (Amos 5:18). In a classic statement, Micah reminded Israel: "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:8).

To assert that a call for social justice is reason for faithful Christians to flee their churches is nonsense, given the Bible's overwhelming affirmation that justice is one of God's own foremost concerns."

But then Mohler shifts gears and says:
"But, there is more going on here. Glenn Beck's statements lacked nuance, fair consideration, and context. It was reckless to use a national media platform to rail against social justice in such a manner, leaving Beck with little defense against a tidal wave of biblical mandates.

A closer look at his statements reveals a political context. He made a specific reference to Rev. Jeremiah Wright and to other priests or preachers who would use "social justice" and "economic justice" as "code words." Is there anything to this?

Of course there is. Regrettably, there is no shortage of preachers who have traded the Gospel for a platform of political and economic change, most often packaged as a call for social justice.

The immediate roots of this phenomenon go back to the mid-nineteenth century, when figures like Washington Gladden, a Columbus, Ohio pastor, promoted what they called a new "social gospel." Gladden was morally offended by the idea of a God who would offer his own Son as a substitutionary sacrifice for sinful humanity and, as one of the founders of liberal theology in America, offered the social gospel as an alternative message, complete with a political agenda. It was not social reform that made the social gospel liberal, it was, its theological message. As Gary Dorrien, the preeminent historian of liberal theology, asserts, the distinctive mark of the social gospel was "its theology of social salvation."

Even more famously, the social gospel would be identified with Walter Rauschenbusch, a liberal figure of the early twentieth century. Rauschenbusch made his arguments most classically in his books, Christianity and the Social Crisis (1907) and Theology for the Social Gospel (1917). In a 1904 essay, "The New Evangelism," Rauschenbusch called for a departure from "the old evangelism" which was all about salvation from sin through faith in Christ, and for the embrace of a "new evangelism" which was about salvation from social ills and injustice in order to realize, at least partially, the Kingdom of God on earth. He called for Christian missions to be redirected in order to "Christianize international politics."

The last century has seen many churches and denominations embrace the social gospel in some form, trading the Gospel of Christ for a liberal vision of social change, revolution, economic liberation, and, yes, social justice.

The urgency for any faithful Christian is this -- flee any church that for any reason or in any form has abandoned the Gospel of Christ for any other gospel."

Mohler, as a good Evangelical should, makes politics secondary to the most central concern of the integrity of the biblical Gospel. He goes on:

"As I read the statements of Glenn Beck, it seems that his primary concern is political. Speaking to a national audience, he warned of "code words" that betray a leftist political agenda of big government, liberal social action, economic redistribution, and the confiscation of wealth. In that context, his loyal audience almost surely understood his point.

My concern is very different. As an evangelical Christian, my concern is the primacy of the Gospel of Christ -- the Gospel that reveals the power of God in the salvation of sinners through the death and resurrection of the Lord Jesus Christ. The church's main message must be that Gospel. The New Testament is stunningly silent on any plan for governmental or social action. The apostles launched no social reform movement. Instead, they preached the Gospel of Christ and planted Gospel churches. Our task is to follow Christ's command and the example of the apostles.

There is more to that story, however. The church is not to adopt a social reform platform as its message, but the faithful church, wherever it is found, is itself a social reform movement precisely because it is populated by redeemed sinners who are called to faithfulness in following Christ. The Gospel is not a message of social salvation, but it does have social implications.

Faithful Christians can debate the proper and most effective means of organizing the political structure and the economic markets. Bringing all these things into submission to Christ is no easy task, and Gospel must not be tied to any political system, regime, or platform. Justice is our concern because it is God's concern, but it is no easy task to know how best to seek justice in this fallen world.

And that brings us to the fact that the Bible is absolutely clear that injustice will not exist forever. There is a perfect social order coming, but it is not of this world. The coming of the Kingdom of Christ in its fullness spells the end of injustice and every cause and consequence of human sin. We have much work to do in this world, but true justice will be achieved only by the consummation of God's purposes and the perfection of God's own judgment.

Until then, the church must preach the Gospel, and Christians must live out its implications. We must resist and reject every false gospel and tell sinners of salvation in Christ. And, knowing that God's judgment is coming, we must strive to be on the right side of justice.

Glenn Beck's statements about social justice demonstrate the limits of our public discourse. The issues raised by his comments and the resultant controversy are worthy of our most careful thinking and most earnest struggle. Yet, the media, including Mr. Beck, will have moved on to any number of other flashpoints before the ink has dried on this kerfluffle. Seriously minded Christians cannot move on from this issue so quickly."

Mohler correctly raises the fundamental question of the nature of the Gospel, which is addressed to individuals and not to cultures or societies. He acknowledges, however, that once people have become Christians, they will be involved in social reform and politics and that is good. But he is primarily concerned about getting the Gospel right and rejecting the social gospel. This is the role of Evangelicals: constantly to remind the Church Catholic of the Gospel.

2 comments:

penny farthing said...

Very interesting. And quite true, especially the last part.

Liz V said...

Hi Dr Carter - this is an interesting discussion on the Beck and Wallis conversation. I listened to this recent debate with some interest. I'm finishing my dissertation on Yoder and evangelical ecclesiology (and greatly appreciated your book and recent chap in Community of the Word, btw), and wonder how you'd say Yoder interacts with this tension between "social" salvation and "individual" salvation? When Mohler appeals to "the Gospel" in his answer, while I largely agree with what he is saying, one of my main research questions and pastoral questions is, what is the Gospel exactly? Is it not social - especially in the Yoderian understanding of that term? Any nuances you could clarify for me related to this? Thanks much - Liz VerHage