Evangelical Christians are beginning to realize again in our day that, although salvation cannot be earned, the most important test of its genuine presence in the world is ethical. And, as a result, they are asking about the meaning of the biblical faith for ethical decision- making, and searching for a broad theological basis for their newfound social and political concerns. It will not be sufficient to be able to cite a text from the prophets or even from Jesus himself. What we really need is a systematic theology for public discipleship, a theological framework which is truly adequate to deal with a profound Christian concern about economic justice, political repression, racism, militarism, and the like. We need a theology that expresses the radical nature of Christianity. Not a theology that merely reflects the thinking of some secular ideology, but one which is rooted in the Word of God and responds to the command of God.
The Authority of the Bible
The inspiration and normative authority of Scripture is an indispensable foundation for our Christian social concern and public discipleship. All Christians, even though they differ in the nature of biblical authority, acknowledge that the Word of God is mediated through the Bible and that its teachings disclose the authentic will of God for human life and society. This is not to minimize the importance of having the highest possible respect for the Bible and all that it teaches. It is simply to observe a remarkable agreement that exists amongst liberals and conservatives alike as to the primacy of Scripture for ethical norms and standards. The unity at this point gives the evangelical a basis from which to appeal to other Christians to extend their respect for the Bible to other areas as well. Our theology for public discipleship does not spring out of a turning from Scripture, but arises out of our willingness to hear God’s Word without reservation.
The Doctrine of God
Several aspects in the Christian understanding of ultimate reality bear directly on our public discipleship. First, because we acknowledge God to be the creator of all, we are obliged to treat them as our equals and manage the earth’s resources with a view to the welfare of them all. This single tenet rules racism out altogether, and breaks the back of extreme nationalism which would exalt one people above the rest. Because God is the creator, the earth belongs to him, and not to us, and, therefore, its goods are held as a stewardship from him and must be used in accordance with his designs and ends. Second, we believe that God is the sovereign Lord who rules over the world in righteousness, and calls for righteousness in the lives of his creatures. He certainly does not intend that a few people hold title to most of the earth’s wealth, nor that whole groups of people hold title to most of the earth’s wealth, nor that whole groups of people should be excluded from living out their lives in freedom and dignity. God’s wrath is being stored up because of the sins of the social order and it will surely be outpoured. God has not changed. He still remembers the needy and hears their cry. It may be convenient for us to forget that, but it cannot be wise. For God rules in righteousness, and his justice will one day be satisfied. Third, we believe that God is also the gracious redeemer who even now is carrying his loving purposes for the human race forward. Our puny social concern is rooted in his powerful desire to heal the nations and restore human life to what he intended it to be. Because God has already reconciled people to each other in the cross, we seek to minister reconciliation to them. Because God enfolds all people in his loving concern, we go joyfully forth with compassion and concern. It is as the children of our heavenly Father that we call for justice, peace and freedom on the earth.
The Doctrine of Human Nature
The biblical understanding of human nature has two sides to it, and both are very important. First, we believe in the worth of human persons. People are more important to us than things, and we measure institutions and practices by their effects upon people. Because all humans are created and loved by God, they possess an inalienable worth which no one can take away. Therefore, we have to be alert to any and all social conditions in which this worth is ignored and its attendant rights denied. We have to oppose any system of production which places individual gain above community welfare, and all kinds of discrimination for any pretext which would deny people their basic privileges as God’s creatures. Second, we also recognize human sinfulness and its all-pervasive power and influence. Self-centeredness and greed vitiate all human activities, including those of the social reformer himself, and we have to be always alert to it. Too often when we think of sin, we limit our attention to its manifestations in our private lives, where in actuality most of the social problems which we face are simply phases of that one deadly principle. Jesus came to deliver us from the pervasive power of sin in whatever forms it may appear. Therefore, we must confront the problem wherever it appears, in public as well as in private life.
Jesus Christ and the Kingdom of God
Our love for God and our love for the world is based upon the prior love of God for us. God has already acted decisively to reconcile and heal the human race in Jesus Christ, and in this fact we find the strongest possible motive to minister to the needs of people ourselves. When we confess that Jesus Christ is Lord, we are acknowledging that he is sovereign over our lives and constitutes the final norm for us. In this context, the normativeness of Jesus means that the kind of nonviolent revolution which he embodied and proclaimed has to be the definition for us as well. It means that we are radically committed to the righteousness of the kingdom of God, a righteousness which forces us into contradiction with the reigning values of any and all unconverted societies. Of course God’s kingdom, the ideal social order for which we all long, has not yet come, and will not come as a result of our programs or efforts. Nevertheless we should prepare for its coming by ordering our lives now with reference to its norms, however difficult that will be. We do not know what success we shall have. In the past Christians have dreamed of building God’s kingdom on earth through the power of the Spirit. Today we are less optimistic. We tend to see our work in terms of negative restraint, of seeking to eliminate glaring evil, or checking the kingdom of evil, and not much more. But whether hopeful or wary, we can consent to getting on with our task of serving our Christ and heralding the kingdom of his Father by word and deed.
Social Salvation and Holiness
We have been bought with a price, the blood of Jesus, and therefore we are at God’s disposal in the work of reconciliation in all its aspects. Although there is a marked tendency in ecumenical circles today to define salvation too exclusively in strictly human terms, it is undeniable that salvation according to the Bible is not only theological and individual, but also social and corporate. We have been called not only to preach the gospel to the whole world, but also to show mercy to needy people wherever we find them. God is concerned with the whole of the person, not only the spirit, and we must be also. Social salvation is rooted in the inner transformation of people through the gospel, and comes into reality as Christian influence is exerted upon the structures of the world. We need to expand our thinking about sanctification along these lines as well. Scriptural holiness relates to the wider ethical issues of life in public just as surely as it applies to life in private. Christ has called us to a new quality of life in society, the way of the cross. He calls us to be servants, willing to work and suffer for others. It will mean a return to Christian simplicity in the midst of a mad, materialistic society, and to those deeper values of God’s creation which we need no money to enjoy.
The Church of God
The church has always had to face a pagan and secular world. The tragedy today is that we only have a pagan and secular church with which to face it. A recovery of the doctrine of the church is critical for a theology of public discipleship. Over and above merely individual action we need to stress the importance of the new community which God has called together. The church is a major element in God’s social strategy. Not merely a human association, but a supernatural reality--Christ’s body, God’s people, God’s vine. A universal fellowship from every race and culture where all the barriers that divide us are broken down. We need to remind ourselves often of the purpose of the church. It is the only human society that exists for nonmembers. It has been called to carry on the work of Jesus, to be a servant presence in the earth, to bear joyful witness to the kingdom of God and his righteousness. We have hardly begun to see what can take place when a local expression of God’s people take themselves utterly seriously as the servant people of God. When we do so, there are two things we will want to remember. First, the priesthood of all believers. All believers are called to minister, all are summoned to extend the impact of Christ on the world. Only a full mobilization of the church’s human resources will be sufficient to meet the challenge of the hour. Second, only in the power of the Spirit can we minister effectively to needy men and women. We need the full complement of his gifts and graces to carry on the work of Jesus credibly. And we need the guidance of God through his Spirit so that community and individual alike can discover the social strategy that is appropriate for our situation.
Eschatology
There is a good deal of evidence today that an unhealthy preoccupation with the future can deter and restrain a proper Christian social concern and involvement. But a proper biblical understanding of eschatology ought to have the opposite effect. We live as those who have hope, who know that things will not always be what they are now. We look for a new heaven and a new earth wherein dwells righteousness. The glorious light of the future reign of Christ encourages us in the darkest hour, and enables us to serve the new age while still living in the old. We do not feel that we must succeed in the good that we would do. The powers of darkness may nullify our best efforts and intentions. But we know that Jesus reigns, and that we are victors even in the midst of apparent defeat. Here is the basis of a radicalism that cannot be crushed or co-opted. We no longer allow ourselves to be defined by the possibilities of the present and the dynamics of the old order which is passing away. We have been freed by Jesus Christ, and our eyes are on the new order which he is bringing, in the light of which we act and will act until we see all enemies under his feet.
Conclusion
We need a systematic theology for public discipleship. Christian social concern is not based on an isolated text here and there wrenched out of its context. It is solidly based on all the major pillars that support the entire edifice of Christian orthodoxy. It is time to think through our theology in this connection, and project for God’s people a coherent vision for the public discipleship and witness so urgently needed in our day.
Clark H. Pinnock was on the editorial staff at Sojourners when this article appeared.
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