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One of the fallacies I learned after I left college, and when I got to seminary, was the belief that the gospel of Jesus Christ was all about our private, inner lives. I grew up believing that a “social gospel” was not the true gospel, and that people accepting Jesus into their hearts and obeying the Bible was the “pure gospel.” In seminary, I learned so much more about how the gospel is not only personal, it is also politically, socially, and culturally subversive. I learned that Jesus didn’t come to save individuals so they could go to heaven when they die (funny how he never taught that in the Gospels, yet it became a core part of protestant theology). Jesus came to reconcile humanity and creation to himself.
Back in the Garden of Eden, human beings began a course that not only separated them from fellowship with God, it separated them from fellowship with the creation. The decision to rebel was a decision that affected the whole of Creation, not just the inward and private lives of individuals. God’s plan from that point forward was to reconcile humanity to himself for the purpose of rescuing those who had gone astray, and to manifest his own glory among his Creation as it was in Eden.
When Jesus came, he preached the good news, not only that individuals could be reconciled to God, but also that the whole of Creation could be and someday would be reconciled to God. He began his Kingdom, a movement so revolutionary that it was to affect every part of the lives of those who were to be part of it. It affected the way they treated one another, the way they treated the poor, the way they treated the sick, and the way they treated the environment. Jesus’ followers were not just to be better people for the sake of being better people, but they were to be a blessing to the world. Even those who did not follow Jesus would and could benefit greatly from its presence in their lives.
So I empathize and affirm greatly the gospel that preaches to society, not just to individuals. I wince at the phraseology of preachers when they speak to individuals only, as if Jesus were a commodity to purchase by individuals solely for the benefit of going to heaven when they die (with a few benefits while here on earth). If you want to preach the whole gospel, then preach the whole gospel, which includes the social elements as well.
As individuals we are called by Jesus Christ to follow him and join his revolutionary movement to change the world. When we work together, we do much better than if we try to do it on our own. In the book of Acts, the apostles and followers of Jesus joined together, sold their possessions, and lived together in such a way as to live out the Kingdom. I believe that the fundamental reason this was successful to a large extent was the degree to which joining this revolutionary community was voluntary. It was done by willing individuals because they believed in what they were doing. It was effective because all were focused on a common good, and were agreed as to what that common good was.
In today’s world, our political leaders and many Christian leaders who claim to be “progressive,” are leading the “common good” charge, claiming that if we all work together, we can accomplish more. So far as it goes, this is certainly true. But at what point is banding together as citizens a replacement for the community called the Church? What at what point do we confusingly (yet cleverly) equivocate on what it means to be part of a group dedicated for the common good? When does “common good” become camouflage for the power to manipulate or orchestrate society to an agenda?
Banding together to do good is one thing. Making people band together to do the good you want them to do is quite another. Seeking out people to join a revolution is a noble and worthy cause, and is what Jesus called us to do as Kingdom people. Dragging people along behind you against their will to accomplish Kingdom goals is certainly not what Jesus had in mind when he said, “Go and make disciples.”
