As a movement committed to the supreme authority of Scripture, Evangelicalism has characteristically sought to ground its social activism in the Bible. Here, there emerge powerful paradigms for civic and community renewal. God’s creation and active maintenance of the whole cosmos means that for him, there is no sharp ‘sacred-secular’ divide. His sovereignty extends to all aspects of life - to political, cultural, economic and domestic spheres, as well as to religious ones (Gen. 1.1-2.24). Furthermore, the self-revelation of God as a Trinity of persons-in-relation emphasises that creation, salvation and final redemption are fundamentally communal acts. No doubt analogies between the ‘society’ of persons in the Godhead and human society can too readily neglect the radical otherness of God, and may assume too much about his inner life. Yet at its best, recent evangelical reflection on these social and relational dimensions of the Trinity has helpfully informed Christian mission, and not least evangelical mission in the public square. The work of Miroslav Volf is of special note here.
The creation of humanity in God’s image (Gen. 1.26-7) confirms that all men and women are possessed of dignity and worth, and should be treated as such without discrimination. It also suggests the foundational status of marriage, and of family as the ‘first society’ – the building-block of community life.
While all civic rule is subject to God’s authority, the Bible does suggest a role for the state in his providence, most notably in the fair distribution of wealth, (Lev. 19.9-10; Deut. 24.19-22), the restraint and just punishment of crime (Ex. 21.12-36; Num. 35.16-34; Rom. 13:4; 1 Pet. 2:14), and the protection of aliens (Ex. 12.48-9, 22.21, 23.9; Lev. 19.33-4). On the basis that they have been instituted by God for these and other social purposes, governments are worthy of submission (Rom. 13.1-7; 1 Pet. 2:14-15). Even so, Jesus in his ministry demonstrates a coming kingdom of justice and peace which will be far superior to anything that has pertained hitherto (Matt. 13.36-43; 25.31-46, cf. Rev. 21:1-22:21). Christians must conduct their civic ministry as part of God’s mission and in expectation of this coming kingdom, while recognising, in contrast to the claims of the Social Gospel and the implications of much Liberation Theology, that the same kingdom will not be fully manifest until Jesus returns.
Just as sin hampers the expression of God’s kingdom in individual lives, so the effects of the Fall are apparent in what the apostle Paul on several occasions terms ‘the powers’ (Gal. 4; Eph. 6.12; Col. 1.16; 2.15; Heb. 6.5; 1 Peter 3.22). These are linked with corrupt social and political institutions, and confirm that sin can be ‘structural’ as well as individual. However, they are ontologically distinct from those institutions and are not to be demythologized. The powers are to be strenuously resisted by Christians, but will only be finally defeated in the last days.
Another important model for Christian social engagement is the model of the common good. Associated with Augustine, developed by Thomas Aquinas and adapted by the Protestant Reformers, it describes the peace, harmony and tranquillity that is possible in this world, as a reflection and anticipation of the life of heaven, and of the political good order and discipline that is needed to preserve it. As most thoroughly expounded in more recent times in Roman Catholic social teaching, it embraces the fulfilment of individuals, families and communities. Thus, citizens should actively participate in political life and should use their vote, not for selfish ends, but to advance the common good.
The concept of the common good is echoed to some extent by more recent attempts to commend the virtues of religion through use of the term ‘faith communities’. Evangelical Christians may feel understandably ambivalent about the reductionism implicit in this phrase, but it is legitimate to see religion as generally seeking to inculcate not just a ‘worldview’ but a sustaining vision that values family life, truth-telling, social compassion and sexual fidelity, and which construes morality in a future aspect, so mitigating destructive hedonism and nihilism.
As the Church pursues its mission in keeping with the models and principles just mentioned, there are a number of outstanding practical challenges which it must face in the present British context. Evangelicals in particular will need to ensure that their historic commitment to personal evangelism is not dimmed by the often exhausting tasks of social engagement. Their mission will have to be strategic and prophetic, but also pastorally sensitive and accessible to those many who, in the post-Christendom world, know very little about the Bible and the Christian tradition. Here, the training of skilled apologists will be vital.
Growing legislative pressure on the distinctive claims of the gospel in relation to other faiths, and on its sexual-ethical imperatives, may necessitate political action, which may include protest and resistance. In this, as in other areas of social engagement, evangelicals will need to consider what forms of civil disobedience might be acceptable. Moreover, as they stand with others who might not be evangelical, and indeed not even Christian, in such contexts, they will need to determine what level of co-operation, or ‘co-belligerence’, is advisable. Both in the domestic parliamentary arena, and in the European Union, they will be confronted by complex possibilities for constitutional reform. In the educational sphere, heated arguments about the propriety of faith schools are likely to continue, and they will need to marshal cogent defences of them while also refining their theological perspectives on the far greater number of common schools.
Daunting though these and other challenges may be, withdrawal and disconnection from socio-political life are not a desirable option for evangelicals in the UK today. It is hoped that the work done here will persuade evangelical churches, groups and individuals to take up the challenge of holistic mission in strategic and effective ways, to the glory of God.
