WALDROP: Is there a ‘social gospel’?

These are fighting words in some churches. Why? Because they see “social gospel” as an oxymoron; that is, two words that are opposite in meaning but placed together, like “boiling ice” or “freezing fire.” When interpreted this way, a “social gospel” denies that the “gospel” of Jesus applies to “social” issues beyond individual salvation and a narrowly defined discipleship.

The negative label of “social gospel” withholds the application of Biblical teachings, like the Sermon on the Plain (Luke 6:17-46) and the Parables of the Last Judgment (Matt. 25:31-46) and the Rich Man and Lazarus (Luke 16: 19-31) from social issues like wealth and poverty, especially hyper-capitalism. Yet, it is clear to many of us that there is something wrong in a society where some people make many billions of dollars while others barely get by and live without health care or job protections.

Let’s forget whether the words “social” and “gospel” belong together grammatically or theologically. Instead, let’s talk about “the social” Jesus, or Jesus in today’s society, or even “the social implications of Jesus’ teachings.”

Unless we believe that Jesus lived in a vacuum-sealed glass container in some distant museum, there must be something about his resurrection that applies to our society today, right now. And, unless we believe the theological doctrine of “Once Saved, Forget About It,” we will begin to see that our lives are the very “salt” and “light” of society (Matt. 5:13-16) through our daily discipleship.

Granted, concepts like “social systems,” “structures of society,” and “economic justice” sound strange to those who think only in terms of individual salvation, weekly worship services and private prayer. But these concepts were not foreign to Old Testament figures who hated all oppression; economic, social, medical, educational and otherwise.

Listen to Isaiah: “You are doomed! You make unjust laws that oppress my people. That is how you keep the poor from having their rights and from getting justice. That is how you take the property that belongs to widows and orphans. What will you do when God punishes you?” (Isa. 10:1-3).

So, poor and oppressed people actually have rights. Who among us would like to tell God that we don’t have any oppressed widows or orphans in our community or that, if we do, we plan to keep their rights down to a minimum?

Listen to Ezekiel: “The people have oppressed the poor and needy and extorted from the aliens without justice. Therefore, I have poured out my indignation upon them. I have consumed them with my fiery anger and I have brought their ways down upon their heads” (Ez. 22:29 and 31).

Dare we tell God that no aliens; that is, non-citizens, in our community have been victims of any kind of extortion; economic, educational, medical, or otherwise?

Listen to Malachi. He covers not only traditional sins, but socio-economic ones as well: “ ‘Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, adulterers, and those who swear falsely, and also against those who oppress the hired worker in his wages, the widow, and the fatherless; against those who thrust aside the alien and still do not fear me,’ says the Lord of hosts” (Mal. 3:5).

Obviously, it is not enough to believe in God, be faithful in marriage, avoid becoming witches and warlocks and not commit perjury. God is concerned about industries paying fair wages, reasonable immigration laws, children who are vulnerable to abuse and grieving widows who don’t have legal protection of their estates, health, and other rights.
(Continued next week)