Uniting the Two Long Divided, Evangelism and Social Justice

Ponderings on the 2019 General Conference: Eight Months Out

by

When it comes to the three models or “sketches” laid out in early reports from the Commission on A Way Forward, proponents of the so-called “Traditionalist” option sometimes invoke a rationale consistent with the current political tenor of the United States: Get “politics,” i.e. social justice, out of the pulpit and get back to “pure evangelism.” Before progressive United Methodists crow about being “right” on the union of social justice with evangelism, however, consider the flip side of this argument: often (too often, it seems) social-justice-minded Christians neglect to make known their motivation for good works, namely the teachings and example of Jesus, the Christ.

In other words, the divide falls between whether a United Methodist believes that being heavenly minded is paramount over doing earthly good or vice versa.

Intrigued by the persistence of the “evangelism-versus-social justice” argument in comments about The United Methodist Church’s 2019 General Conference on unity, Insight Associate Editor John Astle posted a question in a “Progressive Methodists” Facebook group: “Is social justice a primary component of evangelism? Why or why not? Biblical reference?” His question drew nearly 150 responses as of July 11. The level of interest prompted these reflections.

A consensus of respondents determined that evangelism – defined as witness to one’s own faith and invitation to become acquainted with Jesus – stands incomplete if not accompanied by works that address people’s immediate needs and the human systems that create and perpetuate those needs. In addition, some noted Methodism’s history as a movement concerned with the welfare of society’s have-nots (although without the accompanying invitation to Christian faith). Also cited was the American concept of a “prosperity gospel,” i.e., that faith in God will ensure material abundance, and therefore both charity and social justice are unnecessary.

Tops among the scriptures were two New Testament passages: Luke 4:18-21, the account of Jesus’ first public speaking in the Nazareth synagogue, and Matthew 25:31-46, the vision of the Last Judgment. (All biblical quotations are from the New Revised Standard Version of the Holy Bible*). Two other scriptures, Micah 6:8 and Matthew 22:36-40, also were cited frequently.

Most often referenced:

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, “Today this scripture has been fulfilled in your hearing.” – Luke 4:18-21

“…for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Matthew 25:35-40)

Aside from these frequent scripture references, respondents were divided over whether “social justice” could be defined as the charity outlined in Matthew 25 or needed also to embrace confrontation with systems as in Luke 4.

The Rev. Doug Asbury, a respondent, explained his view of the evangelism-versus-social-justice argument as understanding “social holiness” as the personal practice of charity and “social justice” as the critique of human systems:

“ … I believe a major source of people’s objections to pastors preaching about social justice from the pulpit, calling it ‘politics’ and saying pastors should ‘keep their politics to themselves,’ is the selfishness of those people who don't want to admit that they are among those who are privileged by the current state of affairs, while others are disadvantaged by the same systems.”

Mr. Asbury attributed this self-delusion to what he calls “zero-sum” thinking, “i.e., that there's only so much of everything to go around; and ‘if someone gets more than they currently have, I will end up with less; and that state of affairs is unacceptable to me.’”

Mr. Asbury later amplified his response: “… enacting social justice, though it may find expression in feeding the hungry, clothing the naked, etc., is also about combatting the social conditions that have led to some being overfed and others going hungry; some being lavishly clothed while others are naked; some being more likely to be incarcerated due to the injustices in the penal system while others who have committed similar crimes escape incarceration and are given much lighter sentences; some having access … to the most expensive and high-tech medical procedures while others can't even go to the doctor because they will lose income that is essential to the feeding and housing of their families. It is these injustices, these inequalities of the distribution of the world's resources, that ‘social justice’ addresses.”

One contributor who declined to be named noted the persistence of the “prosperity gospel” among American Christians: “It is hard for people who believe that we have stuff because God loves us more to see helping the least, the last, and the lost as part of our job. After all, if God favored them, they would have more [goes their thinking]. I know it's wrong-headed, but there are many white conservative Christians who don't see their white privilege. These Christians, I think, believe if they bring people to God, those people will have everything they need. They also quote that the poor will always be with us. I think they miss the point entirely. Matthew 22:36-40 concerns the great commandment to love God and the second that is like it, to love your neighbor as yourself. To me, loving my neighbor means helping him/her any way I can – not just verbally witnessing to him.”

While the Facebook discussion didn’t directly address the relationship between the evangelism-versus-social justice argument and the turmoil facing The United Methodist Church, the responses made clear that progressive United Methodists see evangelism and social justice as inextricably linked, even if they practice that linkage inconsistently.

In other words, there’s no “Methodist pie in the sky by and by” without heaping helpings of care for one’s neighbors on Earth.

* New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Cynthia B. Astle serves as Editor of United Methodist Insight, which she founded in 2011.