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Point of View: BF&M Commentary 23: The Christian and the Social Order
by MARK A. RATHEL

Article Date: Nov 23, 2009

Five historic models provide guidance into the issue of “The Christian and the Social Order” before addressing the biblical themes and biblical principles.

First, selective Christians withdrew from the social order. The first monks emerged in the deserts of Egypt. Desiring to remain unstained by the worldly social order, these hermit monks found that removal from the social order did not equal personal purity. In Western Europe, selective Christians applied the withdrawal strategy through the means of gathered communities (monasteries).

Second, some Christians advocate bifurcated realms; that is, they separate Christian discipleship and engagement of the social world. Descendents of the Anabaptist tradition, such as Amish and Mennonites, avoid engagement with the social order. For instance, a faithful Mennonite would not serve in public office.

Third, some Christians elevated the “Social Gospel,” propagated by Baptist theologian Walter Rauschenbusch. Respected Baptist theologian Millard Erickson defines the liberal Protestant Social Gospel as follows: “a tendency to replace the gospel of regeneration with an emphasis on transformation of society through alteration of its structures.”

Fourth, some Christians united the Christian faith and the social order. For much of European history, Christendom, a putative union of society and Christianity, dominated culture.

Fifth, for the most part, Baptists favored a model of redemptive-prophetic witness to the culture.

The BF&M details five principles regarding how a Christian relates to the social order.

First, rejecting union, bifurcation, withdrawal, and mere social gospel, the BF&M calls upon all believers to impact the social order for Christ—“to make the will of Christ supreme in our own lives and in human society.” Jesus challenged disciples to function as “salt of the earth and light of the world” (Matt. 5:13-16). In the day of Jesus, salt was a valuable commodity, particularly as preservative. Jesus challenged Christians to serve as a preservative hindering the sinful corruption of society. Likewise, Christians shine the light of truth and the Gospel into the darkness of sin. Salt and light possess capabilities as change agents only as these elements connect to the world or social order.

Second, rejecting the goal of societal transformation, the BF&M affirms the priority of individual transformation. All human plans for society betterment fail to account for the radical nature of the human sin problem. Human sin infects all societal relationships. The Gospel transforms individuals from citizens of the domain of sin to citizens of the Kingdom. As more people enter the Kingdom of God, society itself experiences a measure of transformative power. An emphasis upon the Gospel without a concern for the social order renders the church without a voice in the public square. An emphasis on the transformation of the social order without the proclamation of the Gospel leaves people lost and separated from God.

Third, the BF&M enumerates numerous negative social sins which Christians individually and collectively should oppose. Racism rejects the dignity of human beings by prejudging individuals based on the color of the skin. Racism violates the nature of God; God does not show partiality. Literally, the lack of partially means “God does not receive face,” that is, God does not evaluate people based on externals. Furthermore, the death of Christ for “every nation, tribe, people, and language (Rev. 7:9 HCSB) serves as a condemnation of racism. Finally, racism neglects the biblical claim that all humans descend from one man (Acts 17:26).

The Old Testament prophets, particularly, Amos thundered against the sins of greed and selfishness. Greed led to perversion of justice for the poor. The Bible consistently details God’s concern for the poor and the incumbent responsibility upon believers for compassion to the needy (Deut 15:7; Gal. 2:10).

In a social order permeated and saturated with false sexual mores, the BF&M encourages Christians to oppose adultery, homosexuality, and pornography. God created sex for good purposes. Sin corrupted God’s good gift. Adultery violates the marriage covenant. The Bible consistently condemns homosexual activity as unnatural and an abomination. Pornography incites lustful attitudes and actions. Jesus admonished drastic action to remove the source of sexual temptation (Matt. 5:29-30).

Fourth, the BF&M encourages Christians to defend the sanctity of human life from conception to death. A functional view of the definition of a human being, therefore, ignores clear biblical teaching. Humans are not defined by functioning at a certain level. The mentally challenged as well as a dependent senior adult manifests God’s glory. Essence, not function, properly defines what it means to be human. Humans possess a sacred essence created in the image of God.

Fifth, the BF&M states that Christians should impact every area of social order with the “principles of righteousness, truth, and brotherly love.” As Paul wrote to Timothy in the city of Ephesus, he identified the church as the “pillar of truth” (1 Tim. 3:15). The city of Ephesus enjoyed fame because of “pillars.” The temple of Dianna/Aphrodite, one of the seven wonders of the ancient world, consisted of 127 tall pillars. In contrast to the pillars of falsehood, Paul challenged Christians to serve as pillars holding high the truth for all to see.

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