1. The case for social involvement
I stood in Sector Twelve among small, squat houses roofed with plastic weighted down with rubbish. With me was Dr Kiran Martin, Director of ASHA, a Christian organÂizaÂtion working in the slums of Delhi. Around us a crowd gathÂered, eager to talk. Most of the men had jobs â railway workers, conÂstrucÂtion site labourÂers, balloon sellers. Some of the one-room houses had a teleÂviÂsion, the electricÂity tapped off from the mains. There was a comÂmuÂnal toilet block, above which ASHA has a small clinic. When we asked if anyone ever escaped the slum, the answer was no. The only jobs availÂable are low-paid with long hours. Most people cannot even read bus numbers. Alcoholism and crime are common. People are subject to slum landÂlords â proÂtecÂtors and oppresÂsors at one and the same time. Standing there I realÂized that the problem for these people was not simply lack of Âmaterial posÂsesÂsions, but powÂerÂlessÂness.
When Kiran Martin gradÂuÂated as a doctor she had the opporÂÂtunity of a well-paid job and a comÂfortÂable life. Instead, startÂing with just a table and chair, she has given herself in the service of the poor. Several years on, ASHA has an impact on the lives of 150,000 slum dwellÂers â empowÂerÂing comÂmuÂnities by trainÂing health workers and lobÂbyÂing governÂment to improve slum conÂdiÂtions. Kiran Martin has invested time in buildÂing relaÂtionÂships with slum landÂlords, hosting an annual meal for them. She perÂsuaded them to see that it was in everybodyâs interÂest to tackle some of the probÂlems that were oppressÂing the slum dwellÂers. In the same way, she has built relaÂtionÂships with local governÂment officials so that they have been willing to trust resources to ASHA. Through patience and allowÂing officials to share the credit for achieveÂments, ASHA has also been able to negoÂtiate governÂment-funded slum redeÂvelÂopÂments. Now the governmentâs new housing policy has adopted the model used by ASHA to transÂform slums into estabÂlished comÂmuÂnities.
But that is not all: in sector 12 there is now a church of 25 Hindu conÂverts. This is an area known for its Hindu extremÂism. But everyÂwhere Kiran Martin walks in the slums she is greeted warmly. Church plantÂing that had proved imposÂsible in the past was now posÂsible because of the trust and respect built by Kiran Martin in Christâs name.
The example of William Carey
I visited Kiran Martinâs work in Delhi in 1993. Two hundred years before, in 1793, William Carey arrived in India. Ruth and Vishal Mangalwadi begin their appreÂciÂaÂtion of Carey with a fictional quiz. They imagine a comÂpeÂtiÂtion for Indian uniÂverÂsity stuÂdents in which the quesÂtion is asked: âWho was William Carey?â The first reply is that William Carey was a botÂaÂnist who pubÂlished the first books on the natural history of India, introÂduced new systems of garÂdenÂing and after whom a variety of eucaÂlypÂtus is named. Next an engiÂneerÂing student says William Carey introÂduced the steam engine to India and began the first indigÂeÂnous paper and printÂing indusÂtries. Another student sees Carey as a social reformer who sucÂcessÂfully camÂpaigned for womenâs rights. Another as a camÂpaigner for the humane treatÂment of lepers. An ecoÂnomÂics student points out that Carey introÂduced savings banks to combat usury. Carey is credÂited with startÂing the first newsÂpaper in any orienÂtal lanÂguage. He conÂducted a systemÂatic survey of Indian agriÂculÂtuÂral pracÂtices and founded the Indian Agri-Horticultural Society, thirty years before the Royal Agricultural Society was estabÂlished in England. Carey was the first to transÂlate and publish the religÂious clasÂsics of India, and wrote the first Sanskrit dicÂtionÂary for scholÂars. He founded dozen of schools, proÂvidÂing eduÂcaÂtion for people of all castes, boys and girls. He piÂoneered lending librarÂies, wrote the first essays on forestry in India. To a significant degree he transÂformed the ethos of the British adminÂisÂtraÂtion in India from coloÂnial exploiÂtaÂtion to a genuine sense of civil service.
And so it goes on with Careyâs conÂtriÂbuÂtion to science, engiÂneerÂing, indusÂtry, ecoÂnomÂics, medÂiÂcine, agriÂculÂture and forestry, litÂerÂaÂture, eduÂcaÂtion, social reform, public adminÂisÂtraÂtion and phiÂlosÂoÂphy all being celÂeÂbrated. Yet most of us know William Carey as the cobbler from Northamptonshire who became a pioneer misÂsionÂary and evanÂgelÂist. Who was the real William Carey? The answer is that Carey was all these things and more.
The example of early Christians
Christians have a long history of being involved in social issues â care for the poor, involveÂment in the arts, science and culture, parÂticÂiÂpaÂtion in civil society, camÂpaignÂing in the politÂiÂcal arena. Tertullian, the North African theoÂloÂgian, writing at the end of the second century after Christ, famously described how his fellow-Christians shared with each other:
If he likes, each puts in a small donaÂtion; but only if it he wants to and only if he is able. There is no comÂpulÂsion; all is volÂunÂtary. These gifts are, as it were, pietyâs deposit fund. For they are not taken and spent on feasting and drinkÂing-sesÂsions, but to support and bury poor people, to supply the wants of needy boys and girls without parents, and of house-bound old people...People say, See how they love one another...One in mind and soul, we do not hesÂiÂtate to share our earthly goods with one another. We have all things in common except our wives.
Writing in a similar vein at about the same time, Irenaeus said:
Instead of tithes which the law comÂmanded, the Lord said to divide Âeverything we have with the poor...Those who have received freedom set aside all their posÂsesÂsions for the Lordâs purÂposes, giving joyÂfully and freely and not just the least valÂuÂable of their posÂsesÂsions.
Basil the Great, writing in the fourth century AD, warned his readers:
The bread which you keep, belongs to the hungry; the coat which you Âpreserve in your wardÂrobe, to the shoeÂless; the gold which you have hidden in the ground, to the needy. Wherefore, as often as you were able to help others, and refused, so often did you do them wrong.
During this period the church was seeing significant and wideÂspread growth. About half a million new members were added every genÂerÂaÂtion. By the beginÂning of the fourth century the numbers had risen to 5 million â about 8% of the Roman Empire â despite periÂodic perÂseÂcuÂtion and conÂstant revileÂment. The twin factors of gospel growth and perÂseÂcuÂtion led to the first apolÂoÂgetÂics. These were not only appeals for tolÂerÂaÂtion, but also for conÂverÂsion. One of the most promÂiÂnent early apolÂoÂgists was Justin Martyr. Justin was from a pagan backÂground, but, being born in Samaria, he would have probÂably been familÂiar with Judaism. He spent some time wanÂderÂing around the Mediterranean looking for a worldÂview that made sense to him. He was finally conÂverted through a chance encounÂter with an old man on the shore near Ephesus. After his conÂverÂsion he became an evanÂgelÂist and, although travÂelÂling widely, spent most of his life in Rome where he was marÂtyred in AD 163.
Justin wrote an Apology addressed to the Emperor some time after AD 151 in which he attempted careÂfully to explain Christianity in a context where it was being misÂunderÂstood. Typically the apolÂoÂgists like Justin who wrote to a Roman audiÂence focused on the civil conÂseÂquences of Christianity. Describing the supÂposÂedly secret gathÂerÂings of Christians, Justin says: âThey who are well to do, and willing, give what each thinks fit; and what is colÂlected is deposÂited with the presÂiÂdent, who sucÂcours the orphans and widows and those who, through sickÂness or any other cause, are in want, and those who are in bonds and the strangÂers sojournÂing among us, and in a word takes care of all who are in need.â
Justin recÂogÂnizes that in one sense Christianity is subversive. It operÂates with a set of values that is contrary to eleÂments of Roman society and culture. So he is not afraid to argue for the moral superÂiorÂity of Christianity. The concern of the early church was not confined to other Christians. The Christians, for example, would collect unwanted chilÂdren, left on the city rubbish dumps to die, and bring them up themÂselves. Justin says, âBut as for us, we have been taught that to expose newly-born chilÂdren is the act of wicked men; and this we have been taught so that we should not do anyone an injury and so that we should not sin against God.â Justin describes how many of the chilÂdren exposed were taken to be brought up as prosÂtiÂtutes and this he strongly conÂdemns. He says to the Emperor, âYou even collect pay and levies and taxes from these [prosÂtiÂtutes] whom you ought to exterÂmiÂnate from your civÂilÂized world...You charge against us the actions that you commit openly and treat with honour.â Justin does not hesÂiÂtate to condemn social injusÂtice and call on the Emperor to change his polÂiÂcies. What is strikÂing about this is that it comes in the context of a plea for tolÂerÂance towards Christians.
Nevertheless, although eleÂments of Christianity run contrary to the values of Roman society, Justin wants to show that Christianity is good for society. âWe are in fact of all men your best helpers and allies in securÂing good order.â He says that Christians live under Godâs eyes so they do what is right even without the sancÂtion of the civil authorÂities. He points to the changed lives of Christians and describes Christâs teachÂing on marÂriage, love for enemies, genÂeÂrosÂity, honesty and paying taxes.
We used to value getting wealth and posÂsesÂsions above all things, but now we bring what we have to a common fund and share with every one in need. We used to hate and destroy one another and were racists. But now, since the coming of Christ, we live in harmony with others of different races and pray for our enemies.
The life of the early church described by Justin, the pioÂneerÂing work of William Carey and the conÂtemÂpoÂrary minÂisÂtry of Dr Kiran Martin are just three examÂples of Christian involveÂment in social issues and politÂiÂcal reform. But is social involveÂment a legitÂiÂmate activÂity of Christians? Does it have bibÂliÂcal and theoÂlogÂiÂcal support? This chapter sets out the case for Christian social involveÂment, offering three interrelated reasons: the charÂacÂter of God, the reign of God and the grace of God.
1. The character of God
The psalmist describes God in the folÂlowÂing way:
He upholds the cause of the oppressed
and gives food to the hungry.
The LORD sets prisoners free,
the LORD gives sight to the blind,
the LORD lifts up those who are bowed down,
the LORD loves the righteous.
The LORD watches over the alien
and sustains the fatherless and the widow,
but he frustrates the ways of the wicked.
(Ps. 146:7â9)
Social involveÂment is rooted in the charÂacÂter of God. He is the God who upholds the cause of the oppressed, who proÂvides for the poor and libÂerÂates the prisÂoner; he susÂtains the marÂgiÂnalÂized and the vulÂnerÂable.
Our underÂstandÂing of poverty is funÂdaÂmenÂtally related to our underÂstandÂing of God. It is a quesÂtion of what kind of God we worship. According to Ron Sider, concern for the poor is not âmerely an ethical teachingâ: âit is first of all a theoÂlogÂiÂcal truth, a central docÂtrine of the creed, a conÂstantly repeated bibÂliÂcal teachÂing about the God we worship. The bibÂliÂcal insisÂtence on Godâs concern for the poor is first of all a theoÂlogÂiÂcal stateÂment about the Creator and Sovereign of the universe.â Commenting on Deut. 10:12â17 Vinoth Ramachandra says:
Among Israelâs neighÂbours, as indeed in the ancient culÂtures of the world (includÂing Indian, Chinese, African and South American civÂilÂizaÂtions), the power of the gods was chanÂnelled through the power of certain males â the priests, kings and warÂriÂors embodÂied divine power. Opposition to them was tanÂtaÂmount to rebelÂlion against the gods. But here, in Israelâs rival vision, it is âthe orphan, the widow and the strangerâ with whom Yahweh takes his stand. His power is exerÂcised in history for their empowÂerÂment.
It is someÂtimes said that God is âbiased to the poorâ, or people speak of his âprefÂeÂrenÂtial option for the poorâ. But such stateÂments are open to misÂunderÂstandÂing. It is not that God is prejÂuÂdiced in some way, still less that the poor are more deservÂing because of their poverty. Rather, because he is a God of justice, God opposes those who perÂpeÂtrate injusÂtice and he sides with the victims of oppresÂsion. Vinoth Ramachandra comÂments: âin a sinful world where life is biased towards the wealthy and the powÂerÂful, Godâs actions will always be perÂceived as a counter-biasâ. In sitÂuÂaÂtions of exploiÂtaÂtion it is the cause of the oppressed that God upholds.
And God expects us to do the same:
Speak up for those who cannot speak for themselves,
for the rights of all who are destitute.
Speak up and judge fairly;
defend the rights of the poor and needy.
(Prov. 31:8â9)
Away with the noise of your songs!
I will not listen to the music of your harps.
But let justice roll on like a river,
righteousness like a never-failing stream!
(Amos 5:23â24)
To walk in the ways of the Lord, says Chris Wright, is the summary of Old Testament ethics. The God who âupholds the cause of the oppressed and gives food to the hungryâ expects us to walk in his ways. He expects his people to share his concern for justice. Again and again the indictÂment of the Old Testament prophÂets against Godâs people was both that they had turned from God to idols and that they had not upheld social justice (Amos 5:11â12). In Isaiah the people of God comÂplain that God does not hear their prayers or respond to their fasting. It seems as if God is indifferent. But the problem, says Isaiah, is the indifference of the people to the cries of the poor:
Yet on the day of your fasting, you do as you please
and exploit all your workers.
Your fasting ends in quarrelling and strife,
and in striking each other with wicked fists.
You cannot fast as you do today
and expect your voice to be heard on high.
Is this the kind of fast I have chosen,
only a day for a man to humble himself?
Is it only for bowing oneâs head like a reed
and for lying on sackcloth and ashes?
Is that what you call a fast,
a day acceptable to the LORD?
Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?
Is it not to share your food with the hungry
and to provide the poor wanderer with shelterâ
when you see the naked, to clothe him,
and not to turn away from your own flesh and blood?â
(Is. 58:3â7)
God will not hear his people when they ignore the claims of the poor (Is. 1:10â17). The approÂpriÂate response to the God who upÂholds the poor is for us likeÂwise to uphold the cause of the poor. This is the truly religÂious activÂity of those who follow the God of the Bible. This is what it means to know God. Addressing King Jehoahaz through the prophet Jeremiah, God reminds him of his father Josiah: ââHe defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?â declares the LORDâ (Jer. 22:16). In a similar way James says: âReligion that God our Father accepts as pure and faultÂless is this: to look after orphans and widows in their disÂtress and to keep oneself from being polÂluted by the worldâ (Jas. 1:27). Part of Jobâs arguÂment is that he has cared for the poor and thereÂfore his suffering is undeÂserved (Job 31:13â28).
Godâs concern for the poor was embodÂied in the Mosaic law. âI command you to be open-handed towards your brothÂers and towards the poor and needy in your landâ (Deut. 15:11). Numerous laws safeÂguarded both the needs and the dignity of the poor. The law of gleanÂing stated that landÂownÂers were to leave produce missed by the initial harvest so it could be gathÂered by the poor, enaÂbling the poor to provide for themÂselves without being depenÂdent on charity. Interest was not to be charged on loans to the poor so that people did not profit from their misÂforÂtune. And when a coat or millÂstone was taken as a guarÂanÂtee for a loan it was to be returned when it was needed. Calvin argues that the eighth comÂmandÂment forÂbidÂding theft involves an obliÂgaÂtion to assist those âwe see pressed by the difficulty of affairs...with our abundanceâ. Jesus summed up the law as to love God and to love your neighÂbour as yourÂself (Matt. 22:34â40).
Concern for those outside the Christian community
It is someÂtimes said that concern for the poor in the Bible is comÂmanded only within the covÂeÂnant comÂmuÂnity â whether the nation of Israel in the Old Testament or the church in the New Testament. And indeed with many texts often cited in support of social involveÂment, this is indeed the case. The fate of people in the parable of the sheep and the goats turns on how they have treated âthe least of these my brothersâ â a refÂerÂence to the Christian comÂmuÂnity (Matt. 25:31â46). Examples of the care of widows in the New Testament are within the Christian comÂmuÂnity (Acts 6:1â7; 1 Tim. 5:3â16). The command to love is focused on the people of God because we are to be a comÂmuÂnity of love reflecting the loving nature of our ...