Results tagged “The Savior” from Reformation21 Blog

A Social Savior


As I continue to scan the landscape of Christian social justice activism, that is, social justice-labeled activities that are said to be carried out "in the name of" Christ, I've noticed many Christian activists have a tendency to proffer to the world an image of Jesus that is tantamount to that of a sanctified social worker, a holy humanitarian, an exalted egalitarian.

This visage of Jesus as a "Social Savior" is borne of a proclivity many Christian social justice activists have to leverage the works of Christ as the primary impetus not only for individuals who profess to follow Him to do likewise, but also institutions, such as governments and corporations, so that an equitable, just, and impartial society and world, which they believe Christ envisioned for mankind, ultimately becomes reality.

It is through this paradigm that such works of Christ as healing the centurion's servant (Matt. 8:13), and the blind man (Jn. 9:6-7), and feeding more than 5,000 people on one occasion (Matt. 14:13-21) and 4,000 on another (Mk. 8:1-8), as well as His love for the poor (Luke 6:20) and the oppressed (Luke 4:18), are viewed as evidences that mandate Christians to take upon themselves, in accordance with Christ's words in Jn. 9:4, to " the works of Him who sent Me as long as it is day; night is coming when no man can work."

This kind of sanguine worldview may seem admirable, perhaps even virtuous, to some, especially given the current milieu in which Christianity - and white evangelical Christians in particular - are being called to account for the deliberate and systematic misappropriation, to put it mildly, by their ancestors of various biblical precepts for the express purpose and intent of enslaving and otherwise oppressing black people in America.

That Christianity was practiced in such a deliberately iniquitous manner is both a sad and unarguable fact.

As author and researcher Richard Reddie notes in a 2007 BBC article on the Atlantic slave trade and abolition:

"Religion was...a driving force during slavery in the Americas. Once they arrived at their new locales the enslaved Africans were subjected to various processes to make them more compliant, and Christianity formed part of this. Ironically, although the assertion of evangelization was one of the justifications for enslaving Africans, very little missionary work actually took place during the early years. In short, religion got in the way of a moneymaking venture by taking Africans away from their work. It also taught them potentially subversive ideas and made it hard to justify the cruel mistreatment of fellow Christians."

Conversely, theologian and author Timothy Keller, in The Reason for God: Belief in an Age of Skepticism, extols:

"Violence done in the name of Christianity is a terrible reality and must be both addressed and redressed. There is no excusing it. The typical criticisms...about the oppressiveness and injustices of the Christian church actually come from Christianity's own resources for critique of itself. The shortcomings of the church can be understood historically as the imperfect adoption and practice of the principles of the Christian gospel. Historian C. John Sommerville claims that when Anglo-Saxons first heard the Christian gospel message they were incredulous. They couldn't see how any society could survive that did not fear and respect strength. When they did convert, they were far from consistent. They tended to merge the Christian other-regarding ethic with their older ways. They supported the Crusades as a way of protecting God's honor and theirs. They let monks, women, and serfs cultivate charitable virtues, but these virtues weren't considered appropriate for men of honor and action. No wonder there is so much to condemn in church history. But to give up Christian standards would be to leave us with no basis for the criticism."

So, admittedly, there were those, including many Christians, who, while professing to be followers of the God of the Bible, appropriated the teachings of the Bible in such ungodly ways as to devalue, disparage, and destroy those who were equally the bearers of God's image (Gen. 1:27; Acts 17:26) as those who, "in the name of" God, volitionally chose to oppress, maltreat, and, on many occasions, murder them.

Be that as it may, to whatever extent the gospel was leveraged in such base and sinful ways is not the fault of Christianity. Quite the contrary. It is the fault of that which Christianity unambiguously and forthrightly addresses. Namely, the innate depravity of the human soul (Gen. 4:7, 8:21b; Eccl. 7:20; Jer. 17:9; Rom. 3:23; Gal. 5:17.)

To view Jesus preeminently as a "Social Savior" is a misguided, short-sighted, and dangerous proposition, as it fails to take into account the fundamental root cause of many of the historical and contemporary socio-ethno inequities which many Christian social justice activists, particularly blacks, are seeking to redress through such propitiatory gestures as the removal of Confederate statues and monuments and the paying of reparations for slavery.

Notwithstanding the innumerable and tangible good works performed by Jesus for the practical benefit of those to whom they were graciously and mercifully imparted, those works were subsidiary to the primary reason Christ came into the world which, contrary to what many Christian social justice activists - and others - believe, was not to remedy socio-political or socio-economic inequities by improving the material, financial, or social station of those with whom He interacted, but to point people to Himself as the long-awaited Messiah.

This reality is underscored in , in which the apostle John declares:

"Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name."

A problem many Christian activists have in their pursuit of social justice is that they confuse Christians with Christ.

That is something that should never happen.

As theologian and historian Thomas J. Kidd cautions in his 2012 article titled Slavery, Historical Heroes, and "Precious Puritans":

"The Christian faith has only one perfect hero. He is our proper object, not just of emulation, but of worship. We all fall far, far short of his example."

In other words, only Jesus is Jesus. We are not.

Even in our most well-founded expectations that those who profess to believe in Jesus display a certain level of consistency in living out that belief (Eph. 5:1-2), we must never lose sight of the fact that when an individual professes faith in Christ (Rom. 10:9), it is their salvation that is instantaneous not their sanctification (1 Jn. 1:8, 10).

It is with this thought in mind that we would do well to consider the words of theologian John R.W. Stott who, in his classic work The Cross of Christ, reminds us of this spiritual reality:

"For the essence of sin is man substituting himself for God, while the essence of salvation is God substituting himself for man. Man asserts himself against God and puts himself where only God deserves to be; whereas God sacrifices himself for man and puts himself where only man deserves to be."

Stott's words highlight the futility of espousing a Jesus who is a "Social Savior"--whose coming to earth is viewed strictly in terms of how works-righteousness (e.g. removing statues, paying slavery reparations, etc.) can be a means toward the kind of society in which justice, equity, and righteousness are normative (2 Pet. 3:13).

At the risk of disappointing many of my social justice warrior (SJW) brothers and sisters, Jesus is not a Social Savior. Christ came into the world save sinners not society (1 Tim. 1:15; Matt. 10:34-36). If the works of Christ themselves were sufficient as the model for how the kind of egalitarian social structure so zealously desired by many Christian SJWs is to be realized in today's society, the question still remains: why, then, was it necessary for Him to die?


Darrell Harrison is a member of Rockdale Community Church, a Reformed Baptist congregation located in the Atlanta suburb of Conyers, Georgia. Darrell is a 2013 Fellow of the Black Theology and Leadership Institute (BTLI) of Princeton Theological Seminary in Princeton, New Jersey, and is a 2015 graduate of the Theology and Ministry program at Princeton Theological Seminary. Darrell was the first African-American to be ordained as a Deacon in the 200-year history of First Baptist Church of Covington (Georgia) where he attended from 2009 to 2015. Darrell blogs at "Just Thinking...For Myself"


Laboring to No Purpose


I was speaking with some ministerial colleagues recently about a conference one had just attended. The conference had been great, but to his surprise, after one of the sessions, a friend next to him put his head in his hands and said, 'I'm a failure!' Having just listened to an inspiring account of how a church on the verge of closure had been remarkably revitalized, this dear brother could only see what hadn't happened in his similar situation despite his faithful labors.

No doubt there are many in the Christian ministry, serving as missionaries, or who have been involved in Christian work for more years than they care to remember who can identify with these words. They have labored long and faithfully, but there seems to little visible fruit for their labors.

It may be tempting to try and analyze and resolve such tensions purely in terms of ministerial psychology. (Many Christian workers reach for such solutions in a desperate attempt to recover some sense of self worth or usefulness.) But such answers are little more than Band Aids that may provide some short-term comfort, but do little or nothing to explain the deeper issues or provide the wherewithal to press on in our ministerial or missionary vocation.

Strangely, the one source of genuine help in such circumstances is the one that is literally in our hands as we seek to minister to others, but all too often fail to use as we seek to minister to our own souls. It is, of course, God's word in Scripture. Indeed, we too easily forget the axiom that before we can effectively minister that word to those around us, we must first minister it to ourselves.

Despite our failure to do that consistently, if at all, God has his own way of surprising us from his word: often from passages we have read repeatedly, but failed to appreciate in all their fullness. So when it comes to the sense of abject failure that grips so many pastors, the prophet Isaiah speaks words that are quite remarkable.

More accurately and even more surprisingly, it is not the prophet speaking, but the Servant of the Lord doing so through Isaiah's message. It comes in the second of the four so-called 'Servant Songs' of Isaiah. Songs that are placed on the lips of the Suffering Servant who God had promised to send as the Savior King for his people. We hear him say, 'I have labored to no purpose; I have spent my strength in vain and for nothing' (Isa 49.4).

Students of Isaiah will be well aware of the debate surrounding the identity of this 'Servant of the Lord'. It is undoubtedly a term that is shrouded in a degree of mystery. Some have seen the prophet himself as fitting its designation, given his unique calling and mission during these critical decades of Israel's history. And if it were him who was intended as the primary focus of this epithet, then it would make perfect sense. In terms of depth of truth and eloquence in its delivery, he is widely acknowledged to be the greatest of the prophet-expositors of the Old Testament era. Yet despite his giftedness, the quantifiable response to his ministry was negligible. We could well imagine him at least thinking, if not saying in his darker moments, 'I have labored to no purpose'.

Others have suggested that Israel as the nation designated as the People of God is in view as the Servant of the Lord. Again there is merit in such an interpretation. Elsewhere God does indeed describe Israel as his servant and her calling under God is to be a light to the Gentiles and to be the agent of his work in the world. And with this too, the complaint about fruitless labour would be perfectly legitimate. Israel the nation had spent more time serving itself and its own interests rather than serving God and the world to which he had sent them.

The problem with both these views is that, when taken in the context of the Servant Songs in their totality - especially the fourth (Isa 52.13-53.12) - neither Isaiah nor Israel could possibly fulfill all that they express. Only Christ can do that. He alone perfectly matches the descriptions of the Servant and only he - with chilling accuracy - would do what God required to make atonement for the sins of his people.

If that is the case, therefore, is it not all the more astonishing that it is from the lips of Christ that we hear, 'I have labored to no purpose'? Yet, if we look again at the downward trajectory that he followed from the moment of his incarnation to his cry of dereliction on the cross, it makes perfect sense to see these words as accurately expressing his sentiments at different points along the way.

Not least in terms of the quantifiable 'results' of his 33 years of life and three years of public ministry on earth. Despite the brief expression of public favor with large crowds in the early stages of his ministry, its latter part was very different. The crowds that lauded him were replaced by growing numbers who opposed him. The religious establishment was against him. His own followers failed and ultimately deserted him. And his cry of forsakenness on the cross was the darkest moment of his soul.

It is doubtless very significant that, even by the time of his Ascension, Jesus did not leave a mega-church behind him on earth. Rather, it was through his weak and bumbling disciples that he began to build his church in the face of the hellish powers that sought to withstand it.

Jesus as the supreme Pastor of his people, fully empathizes with each and every pastor he calls into his service, every missionary, Christian worker, Sunday School teacher, youth and children's leader - every Christian who seeks to serve where he or she has been placed. He is with us when we quietly think, 'I have labored to no purpose'; but more than that, he reminds us there is more going on than we can see. Because in his very next breath, reminding himself of the Father's promise, he says, 'Yet what is due to me is in the Lord's hand, and my reward is with my God' (Isa 49.4).

It was St. Paul, who himself must have questioned his effectiveness in ministry, who said, 'Stand firm. Let nothing move you. Always give yourself to the work of the Lord, because you know your labour in the Lord is not in vain' (1Co 15.58).

*This post originally appeared at Place for Truth.