We want to make three assertions about the relationship between evangelism and social action:

1. Evangelism and scoial action are distinct activities.

Good social action is about harnessing the insights and resources of the poor, but the gospel is a message from the outside that is addressed to us in our spiritual helplessness and powerlessness.

2. Proclamation is central

Social action without proclamation is like a signpost pointing nowhere. Worse still, it is likely to imply either that salvation is synonymous with socioeconimic betterment or that salvation is through good works like those I am doing.

3. Evangelism and social action are inseparable

People often talk about evangelism being the priority, but this suggests a list of actions that you work through from the top down; if you do not have time for the bottom items (like social involvement), then this does not really matter. But evangelism cannot be separated from social action because mission takes place through relationships, and relationships are multi-faceted. As Paul says of his relationship with the Thessalonians, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us” (1 Thess. 2:8)

There has been a recent movement toward social action in local churches and thus I think it is appropriate to discern its proper role in the church inlight of Scripture. For a great and detailed study into this topic read Mark Dever’s church’s paper,  What Does Scripture Say About the Poor?

The local church has a responsibility for what is taught and that it is taught. Therefore, it is harmful if the mission of the local church becomes diluted with other things that distract her from her primary purpose. Yet while the primary purpose of the church is the preaching of the gospel, she may pursue that in ways which include caring for the physical needs of non-Christians. Such mercy ministries to those outside of the church are not biblically required to be ministries of any congregation. But they may be employed to the end (whether directly or indirectly) of promoting the gospel in the community.

That quote cannot do justice to the depth and care that went into the research and writing of the paper as the authors unpack the role of the local church and the individual Christian in the lives of the poor.

This means it is never enough to address people’s felt needs. Felt needs can be a good point to start because the gospel addresses the human condition in all its complexity. But people do not as a rule express God’s judgment as a felt need. People are blind to their true plight. They do not see their greatest need, which is to be reconciled to God through the gospel. If we do not keep people’s eternal plight in mind, then immediate needs will force their way to the top of our agenda, and we will betray the gospel and the people we profess to love. The most loving thing we can do for the poor is to proclaim the good news of eternal salvation through Christ. It is by no means the only loving thing we can do for them, but it is the most loving thing we can do. It would be a crime of monumental proportions knowingly to withhold such good news.

From: Tim Chester and Steve Timmis, Total Church

But we cannot allow this to happen, we cannot allow our hearts to grow cold. I believe it was Spurgeon who said that we must read of the cross again and again until are affections (a little Jonathan Edwards there) are moved. It was Edwards who said that man cannot be moral without a love for God, for morality without heart is no morality at all. This, as Christians, is crucial, for we must have the heart, we must be moved to actions, moved to live.

We must live in the context of the resurrection, remembering always what Christ started on the cross and finished in the empty tomb. He has risen! Christ has triumphed! He reigns!

Oh how I pray that the Lord would ignite the hearts of the elect who have yet to taste death, to see Christ’s bride living with joy in the glorification of a sovereign God.

I rarely jump on bandwagons. I was an Angels fan in Southern California before they won the World Series in 2002. I refused to jump on the Shaq and Kobe train, nor have I ditched the 49ers since the wheels came off. I don’t like to be a part of the crowd. Why? I am still a bit unsure. But I like to think it is because I look at something without rose-colored glasses, discerning the merits of a candidate, of a team, of a movement, from afar in order to protect myself from becoming someone who believes without knowing, understanding and living.

And that is why these questions go through my mind. Why Calvinism?

Because Calvinism is the most thorough description and explanation of the connection between God and man as written in the Bible and provides the most ample guide to glorifying God by placing Him on His rightful throne above all creation and remaking our joy as the fruit of such glorification rather than the object of our desire, which is God above all else, because He alone is worthy of such devotion.

Because Calvinism is not a set of doctrines that are found only by first reading Spurgeon or Calvin, but by the clear reading of scripture, which is correctly placed above all human wisdom, and the understanding of its inerrant nature as God’s word.

Because Calvinism is a righteous rebellion against the current framework of evangelicalism and its failures to make disciples, rather than converts of moralism, and respond to the broken state of humanity.

Because Calvinism does not place hope in this world, in humanity, technology, or spirituality but in God through the death and resurrection of His Son, which enables those who repent and believe, through God’s sovereign grace in election and the work of the Spirit, to be righteous in His sight as adopted sons and daughters.

Essentially, it wasn’t until I changed the source of my joy from myself and the things in my life to God and the furthering of His glory, that the pains and struggles of life were replaced with a light so blinding, that the context of my life became eternity. And that is the fruit of Calvinism.

And that is my answer.

Some would say I’m preaching from Calvinism rather than the Bible. Ultimately I agree with Spurgeon, Calvinism is just a nickname for the gospel. Unfortunately, the gospel isn’t something that is understood equally by all, even those within the Church. So the title of Calvinism has to be accepted as the best way to articulate the gospel in a way that best reflects the gospel of the Bible.