Wasted Evangelism

Social Action and the Church's Task of Evangelism / A journey in the Gospel of Mark

Anderson

• Publisher: Resource Publications
• Year: 2013
• eBook ISBN: 9781621899464
• Topic: Theology & Religion
• Subtopic: Religion

What is the relationship between the gospel and the church's responsibility toward the poor? Can social action be evangelism? Wasted Evangelism is an exploration in the Gospel of Mark on the subject of evangelism and social action. A proclamation-centered definition of evangelism based on the etymology of the word evangelize and a few isolated proof-texts is devoid of much of the biblical content that Mark offers to us through his Gospel, detaching the concept of evangelism from the narrative meaning that Mark gives to the gospel of Jesus Christ.In Wasted Evangelism Chip Anderson develops an exegetically based, narrative understanding of biblical evangelism, which, according to Mark's Gospel, includes God's care for the economically vulnerable and his concern for the issues of poverty. The studies gathered in this volume propose that social action should not be considered a separate, distinct responsibility for the church, but is rather a vital component of evangelism. A close examination of Mark's Gospel and the biblical texts associated with idolatry, poverty, and justice provides an opportunity for church leadership to rethink the evangelistic activities of their churches and to reconsider what it means to engage their surrounding communities as agents of God's kingdom.

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Widows in our Courts (Mark 12:38–44)

The Public Advocacy Role of Local Congregations as Discipleship

“If I look at the masses, I will never act. If I look at the One, I will.”

—Mother Teresa

“The prophet announces the end, the end of haughtiness in which one takes priority over another, the one who has forgotten about covenant partners. It is clear that this is not simply gentle concern for poor folks, but it has to do with Yahweh, with his character and his commitments. He is allied with the poor against the rapacious wealthy. That is who he is and no royal wishing will have it otherwise.”

—Walter Brueggemann, The Land

“It is delicate work, I have found, establishing authentic parity between people of unequal power.”

—Robert D. Lupton, Toxic Charity

The evangelical community exists at a time of great opportunity. Although there is often an uneasiness between the evangelical church and much of the public square, the general opinion of religion’s and the church’s role has taken on a more positive perception regarding the care and help for our poor. But, of course, there are still some limitations.

Throughout history the church has always been involved at some level with caring for the poor—with and without government partnership. However, more recently there has been a devolution in how American society undertakes care for its poor and vulnerable populations, a shifting of roles and responsibilities from the public-government arena back toward the private sector, which includes religious communities. There are practical reasons for this, such as the lack of government resources and the shallowness of its social capital. There are also cultural reasons, such as a postmodern climate that promotes more openness to spirituality. As a result, Americans by and large support the role of religion in addressing the issues of poverty and caring for its poor.

The acceptance of the church’s role as an advocate for the poor in the public square and, as well, for social action are not necessarily for spiritual reasons, but for very practical ones. Although there are exceptions, government and private social service systems look more favorably today upon the church as a partner, which can include conservative and evangelical churches as well. Many acknowledge that the church’s social capital, resources, and concepts of reciprocity can benefit the poor. Additionally, religion’s role in providing social services is welcome because it relieves some of the burden on government and the public to provide for the poor. In this environment, churches can be legitimate brokers of community interests, offering wider networks and deeper social ties across all political, socioeconomic, and demographic categories. Communities of faith represent a significant resource for social action because of their unique capacity to motivate and mobilize a network of human, financial, and social capital for public ends (i.e., for the public good).

Along with the aforementioned devolution, there continues to be a tension caused by a deep-seated American cultural resistance to promoting religious change in others. There seems to be a general acceptance of faith-based organizations and churches to provide social services; but this support drops significantly when asked whether faith-based organizations can encourage their “clients” (the beneficiaries of faith-based or church-centered social services) to have a religious conversion. The acceptance of church-based partners in social action, therefore, has limitations: there is approval of utilizing the church’s inherent social capital and, as well, some of its moral dimensions and principles of reciprocity in the public square, but not for proselytizing for church membership or promoting religious conversion.

As Christians we recognize that the church exists in the tension between its earthly social dimensions and its spiritual essence as the body of Christ—in the world, but not of it. In order for the church, however, to be formed more by its relationship to Christ than by the prevailing political and modern cultural pressures, that is, its cultural-social location,34 there needs to be an intentional commitment by church leaders to biblical discipleship. Today, the local Christian congregation is presented with a timely opportunity to fulfill its responsibilities toward the poor. The Mark 12 poor widow episode provides a window into the gospel’s relationship to the issues of poverty that will provide biblical patterns for Christian discipleship, which, I will argue, include a public advocacy role on behalf of those living with the effects of poverty.

Mark 12:38–44: The Poor Widow Episode and Its Social Location

The scene depicted in Mark 12:38–44 is a powerful slice of life that is now part of recorded redemptive history, challenging those who stand before the text to respond in faithful obedience. But what does this obedience look like? The Mark 12 story of the poor widow calls local communities of faith to incorporate an advocacy role into their patterns of discipleship, which should move the church away from its preoccupation with the private sphere and compel it toward the public square as purveyors of and partners in social action.

In His teaching He was saying: “Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation.”

And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich peop...

Table of contents

• Title Page
• Foreword
• Author’s Preface
• Introduction
• Chapter 1: Widows in our Courts (Mark 12:38–44)
• Chapter 2: Wasted Evangelism (Mark 4)
• Chapter 3: “You Will Appear as Fishers” (Mark 1:17)
• Chapter 4: A Prelude to Judgment (Mark 3:20–35)
• Chapter 5: Idolatry and Poverty
• Chapter 6: Significance Before Application (Mark 3:14–15)
• Bibliography