By Paul E. Boatman
Secular society does not know what to make of it! Media images had relegated “conservative Christians” to an innocuous corner with “Bible thumpers,” “fundamentalists,” and cultists””occasionally warranting a news item, but outside the mainstream of society. This image persisted through much of the 20th century as devotees of a social gospel claimed the stage of doing good works.
However, in the span of a generation a new image is emerging. Christians who are seriously committed to the truth of Scripture are now the vanguard of much of the most socially significant ministry in the world.
The old social gospel arose in lockstep with a theological digression that was leading churches away from evangelism. It thrived briefly, in part because it was among the few activities that seemed clearly Christian in an arena where historically important beliefs were being degraded. But eventually, weak theology sapped the spiritual liveliness from the churches and institutions that were “doing good” through practice of the social gospel.
Further, even the good became obscured by those who defined goodness in defiance of historic biblical teaching. Causes such as the proabortion movement and gay liberation front expected and often received support from social gospel-oriented church groups. The assertiveness of these movements and their revisionist approach to religion made the scene ripe for a counter-movement from Bible-believing Christians.
Yet, to the surprise of many, socially responsible Christianity has long been a viable force, with positive impact throughout the world. Note two strong examples:
“¢ Nearly every city has an old “rescue mission” that reaches out to those on the lowest rung of the socioeconomic scale with a gospel message, a bowl of soup, and the warm cot.
“¢ The global mission movement has inevitably intertwined cross-cultural evangelism and church planting with such activities as medical missions, literacy education, feeding programs, and orphanages. Missionaries frequently did not set such nonevangelistic activity as a primary goal, but Christian compassion would not allow them to ignore human needs.
Intrinsic to Our Identity
In today”s Christian church, it would be almost unthinkable not to invest in social impact ministry. Such ministry is so intrinsic to our identity that it appears we have adopted a Samaritan Manifesto. This manifesto takes seriously and personally Jesus” directive to the lawyer who seemed to understand the parable of the Good Samaritan, “Go and do likewise” (Luke 10:37). Here”s how I describe this manifesto:
We view it as imperative to act compassionately wherever we see people in need. Such compassionate ministry is neither superior nor inferior to the Great Commission actions of evangelizing, baptizing, and discipling, but is an expected corollary to Spirit-led gospel proclamation.
Just as the Samaritan inconvenienced and even endangered himself to be a “neighbor” to a suffering stranger, the Samaritan Manifesto-committed Christian evidences the indwelling of the Holy Spirit by investing energy and resources in behavior that reflects Christlike caring.
Evangelical churches in general and Christian churches in particular have accepted this manifesto as a central dynamic in the growth and development of the contemporary church. Let me cite just a few examples:
“¢ After the terrorist attacks of September 11, 2001, Americans showed unusual generosity to charitable organizations committed to disaster relief. However, while such agencies were dithering over the distribution of funds, a representative of Southeast Christian Church in Louisville was at Ground Zero on September 17 giving out some of the nearly half-million dollar offering his congregation raised for needs in New York.
“¢ The fall 2005 dual assaults of Hurricanes Katrina and Rita devastated the Gulf Coast. A few presumptuous preachers offered inane interpretations, implying intimate knowledge of God”s specific wrath.
However, grace has overshadowed such self-serving pontifications as funds pour in through International Disaster Emergency Services to Christian churches strategically positioned to help the needy. I fully anticipate that for years to come, the selfless giving and service of caring Christians will have lasting impact as people experience Christ”s love through caring Christians.*
My wife and I took a mission trip to Indonesia last winter, arriving one month after the tsunami had raged ashore killing more than 250,000 people. Without our ever asking for it, Christian friends, most from our local church, sent more than $10,000 with us for relief. We passed on all the funds to Asia-Pacific Christian Mission, International.
As Dr. Gideon Tabunaan returned from a relief mission to Aceh Province, I asked for a description of the ministry. His comments were evidence of the maturing young church in the largest Muslim nation in the world:
Many people saw the tsunami, which hit a region where Christians have been severely persecuted, as the wrath of God. However, more Christians see this as a challenge to put faith in action with “Good Samaritan principles” of loving and praying for those who have persecuted them. We quietly do good while the enemies loudly do evil. . . . My wife led a team to a village overwhelmed by refugees. They stopped at the village gate where the sign ordered that all women must be veiled. But the people inside called out “Please, please come in and help us.” As they did their work, the leaders of the mosque, even knowing that Christ motivated the team, honored the service and asked them to return.
In our relief ministry we conduct medical clinics, and distribute food and household items to help people get life going again. When an imam saw that we were giving away everything we brought, he was amazed: “You are not like other volunteers.” We prayed and we saw people healed. When we accepted no pay, the people realized that the love of Christ was being extended to them. God has opened doors through this disaster. Christians are being welcomed, balancing good works and good news. Every day the Muslim prays, “God, show me the truth.” We believe this is an opportunity for God to answer that prayer by showing Christ alive in us as we minister to people in great need.
New Ministries
The Samaritan Manifesto continues to generate new ministries and new applications for old ministries. Churches that once thought they were fulfilling the commission with an annual revival meeting, now generate and support a host of caring ministries: prison ministries, counseling ministries, food pantries, crisis pregnancy centers, elder-care facilities, homes and ranches to salvage marginalized children and young adults, rehabilitation programs and halfway houses, homeless shelters, wellness ministries, etc. In this mode, the North American church is merely keeping step with the church worldwide in doing the work of the kingdom of God.
One of the more intriguing recent developments is unfolding in the Central African nation of Rwanda. The PEACE plan, launched by Rick Warren and the Saddleback Church in league with 9,000 Rwandan Christians, is attempting to transform a nation just a decade removed from one of the most brutal massacres of recent history, when more than 500,000 people were killed.
Warren purposes to work through existing and newly planted churches both to evangelize and to challenge the major issues of HIV/AIDS, malaria, poverty, hunger, and corruption. The grassroots connection gives hope of succeeding where outside programs consistently fail.
The old social gospel became benign while its practitioners lost their tether to the saving message of Christ. The church living by the Samaritan Manifesto shows Christ incarnate in the church as its people treat the needy world with the same compassionate and practiced love that Christ himself showed.
By this manifesto the Christian church will live, flourish, and fulfill the Great Commission.
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*Editor”s Note: Also see “Katrina Aftermath: A New Orleans Perspective” by Rick Grover in our January 1 issue, for a report on giving to and hurricane relief through Journey Christian Church in New Orleans.
Paul Boatman is associate dean of ministries and head of the department of pastoral care and counseling at Lincoln (Illinois) Christian Seminary. In the 15 years prior to coming to Lincoln in 1978, he was involved in a diversity of ministries, including preaching ministries in Wentzville, Missouri; Chester and Sailor Springs, Illinois; and Indianapolis, Indiana. As director of His Place, Inc., of St. Louis, Missouri 1973-78, his work involved counseling, street ministry, and campus ministry. From 1974-78, he was also a part-time instructor at St. Louis Christian College. In addition, he and his wife have done short-term mission work in 12 countries on four continents.
His education is from St. Louis Christian College, Lincoln Christian Seminary, and Eden Theological Seminary where he received the doctor of ministry in 1977. He has also studied in the School of Theology at St. Louis University. He holds accreditation as a member of the American Association of Pastoral Counselors, and he is a charter member of the American Association of Christian Counselors.
He has served as an elder and ministry leader at Lincoln Christian Church. He also serves on the Chaplaincy Endorsement Commission and on the boards of several mission and service agencies.
He and his wife, the former Mary Kinney, have two married daughters, Angela and Rachelle, and six grandchildren. His hobbies include running (10 marathons completed) and motorcycling.
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