The people of God are called to engage in the task of evangelism. In fulfillment of this task they must bring a message of good news to a sinful world. This message must be proclaimed in words and demonstrated in deeds. The simplest formulation which can be given to the message is this: “Jesus Saves!”—the full message of the gospel is implicit in these two words. However, this simple formula can be misunderstood and misused—as often has been in the past—if two considerations are not kept clearly in mind.
First, we must be clear about what it is that Jesus Christ saves men [and women] from. Jesus Christ did not come into the world merely to save men [and women] from their anxieties, or their boredom, or their bad habits; he came to rescue the entire created order from the pervasive power of sin. When humans first succumbed to the Temptor’s challenge to “be like God” they involved the entire human race in a radically destructive and disintegrating sinful project which extends its influence throughout the created order. There is no way in which sinners can, by their own efforts, escape the grip of sin. But God in [God's] sovereign mercy has sent [God's] son into the world to become involved in the agonies of the sinful condition, so that by his death and resurrection he might break the bonds of sin and death. The proclamation that “Jesus saves” is never complete unless it is clearly related to the source of the human predicament, namely, the pervasive power of sin.
Second, we must be clear about what it is that Jesus Christ saves men [and women] for. Jesus Christ did not come into the world merely to give them “peace of mind,” or to make them “happier,” or to help them to be less selfish. He came to provide for the abundant life which comes from living in accordance with God’s creative purposes for human beings. This is the life of reconciliation and “wholeness” which is found by submitting to the full Lordship of Jesus Christ. In this connection it is misleading to declare that we are, in the words of a “gospel chorus,” simply “saved to tell others.” Rather, the primary aim of Christ’s atoning work among [humanity] is to create a new quality of human life. A secondary result will be, of course, the desire to witness concerning that new life in Christ to those who have not experienced the healing power of the gospel. But the proclamation that “Jesus saves” is never complete unless it is clearly related to the building up of the life of reconciliation which salvation brings.
Evangelism, then, must be concerned with the proclamation and demonstration of the full gospel, and with bringing that gospel into confrontation with the pervasive power of sin. While the term “personal evangelism” is often used to denote a specific kind of evangelistic activity, it is important to stress that all evangelism is, in an important sense, “personal.” All evangelism is directed toward persons, and it is engaged in out of concern for persons. But evangelistic activity must take place on many fronts, for the gospel in its fullness must be directed to all dimensions of human life. Christ’s atoning work offers liberation for men [and women] in their cultural endeavors, their family lives, in their educational pursuits, in their quests for sexual fulfillment, their desire for physical well-being. It also offers liberation for men [and women] in the building of political institutions and the making of public policy. It is in this context that we can speak of the need for political evangelism.
Individuals and Political Structures
Political evangelism is one aspect of the overall evangelistic task of the people of God. Of course, political evangelism itself has many aspects. For one thing, it involves bringing the gospel to individual persons as we encounter them in the political realm, for no evangelistic activity can be far removed from a concern with broken, sin-torn lives. Thus, political evangelism will be concerned to share the Christian message with individual office-holders, with persons experiencing political oppression, and with others who are experiencing the special fears, tensions, and frustrations which are occasioned by involvement in the political process. But political evangelism must also be concerned with political structures, processes, and policies, for the following reasons.
First, while the sin of the Fall began in the human heart, its influence is not limited to the “private” lives of [humans]. The sinful project of our first parents very quickly disrupted and distorted family relations, language, and technological activity (as in the
Second, it is wrong to think that all of our social and political problems will be solved simply by changing individual lives. Somewhere, undoubtedly, there is a Christian slum-dweller who rents from a Christian slum-landlord; each has experienced the redeeming power of the gospel in a personal way. But the reconciliation that they might experience together in Jesus Christ is severely hindered by the kind of social system in which they live. There are economic practices, laws, and prejudices woven into the very fabric of society that make it impossible to adequately deal with the reconciliation of such individuals without at the same time being concerned with the social and political context of their relationship.
Third, in a more general way, the message of the church to individuals cannot be effectively separated from a critical stance toward the general patterns of social and political life. It is not enough to tell a salesman that Jesus Christ can release him from the need to “prove” himself through manipulation, deception, and striving for success; we must also work toward creating an economic environment in which it is possible for him to pursue his vocation as a life of service, without needing to resort to the telling of “half-truths” and out-and-out falsehoods. We cannot preach a message of non-discriminating love of neighbor without addressing the problem of discriminatory employment practices. To teach our children that racist attitudes are sinful is empty platitude unless we actively work to create educational systems in which those attitudes are combated.
Fourth, evangelism must be concerned with the whole [person]. At the very least, a concern for needs other than purely “spiritual” ones is often necessary as a preparation for presenting the claims of Christ on a person’s life. Christians have usually recognized the futility of presenting the gospel to a starving man without first giving him food, or to a [woman] beset with pain without first bringing [her] physical relief. But similar preparation is often necessary in relation to social and political matters. Victimization by racial prejudice or the experience of legitimate anger over political oppression can often be factors that make it practically impossible for a person to listen to the Christian message. For Christians to identify with such agonies, and to work toward their elimination, is important not only as a demonstration of the fulness of the gospel’s power, but also as a necessary part of creating a meaningful atmosphere for the presentation of that gospel to individuals.
A fifth consideration closely relates to some of the others. Expressions like “national character,” “climate of opinion,” and “class-consciousness” point to a reality which cannot be explained purely in terms of the sum of individual traits or opinions. Without embracing some form of social or economic “determinism” we must certainly stress the formative influence of fundamental moods and attitudes which are perpetrated and reinforced by social practices, the mass-media, and ethnic or economic bonds. Preachers and evangelists who have expressed concern over the “moral climate” of their day— usually in relation to such things as sexuality, alcohol, and drugs—have recognized the formative power of general social patterns in at least one area. But we must also stress the influence of general political and economic “climates.” Christians, like the Old Testament prophets, must be concerned with such issues and must acknowledge that they cannot be dealt with adequately in one-to-one relationships— they must also be addressed by means of proclamations in the marketplace and the legislature.
Finally, what was stressed above about evangelism in general must also be emphasized in relation to political evangelism in particular: Political evangelism is, in an important sense, “personal evangelism.” It is concerned with societal and political structures insofar as they have effects on individual persons. It is motivated by the desire that political processes and policies preserve and promote the dignity of individuals who hear God’s image. It will articulate biblical norms for collective human life. Just as the biblical message speaks to men and women in their roles as fathers, mothers, husbands, wives, church-members, consumers, and the like, it also speaks to those in roles of military strategists, framers of economic policy, political decision-makers, molders of opinion, and voters. To witness to the power of the gospel in all areas is an important aspect of the evangelistic activity of the Body of Jesus Christ.
Excerpted from Political Evangelism by Richard Mouw, published by Eerdman’s Publishing Company. Richard Mouw was a contributing editor of the Post American when this article appeared.
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