The Social Gospel
The Social Gospel in the church today attempts to apply the teachings of the Bible to the problems of human society. Some principles that bear upon daily problems are clearly involved in preaching the gospel. However, spiritual leaders and teachers should busy themselves in making application of those biblical principles rather than replacing the gospel with carnal tactics. For example, churches that answer the request for money to pay a bill by meeting the immediate need usually contribute to the problem by making them dependent on handouts. Rather than the church providing a carnal need and prolonging the problem, why not provide a format to teach them the principles of stewardship and responsibility to work and provide for the needs of their family?
In addition, there is the matter of whether the local church has been given the role of providing people with such things as food, education, or entertainment. Many local churches show by their emphasis on social suppers, ball games, and the building of such facilities to accommodate it that they are more interested in making a better earthly home that shall “perish with the using” (John 6:26-27). They should be preparing people for the heavenly home. Bro. N.B. Hardeman, in his Tabernacle Sermons in 1942 said: “Again, I say to you, with caution and thought, that it is not the work of the church to furnish entertainment for the members. And yet many churches have drifted into such an effort. They enlarge their basements, put in all kinds of gymnastic apparatus, and make every sort of appeal to the young people of the congregation. I have never read anything in the Bible that indicated to me that such was a part of the work of the church. I am wholly ignorant of any Scripture that even points in that direction. Furthermore, it is not the work of the church to try to adjust labor troubles, or to supervise our social conditions. It was never intended that the church should run politics, stop wars, supervise public morals, or to be any kind of collecting agency to pile up a large sum of money” (Hardeman’s Tabernacle Sermons, Vol. 5, pages 50—51). The social gospel is “another gospel”, for the apostle Paul did not place feeding the bellies of men and women above feeding and nurturing their souls. Concerning other gospels, Paul wrote, “Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8). Therefore, it is a serious condition to preach another gospel -- one that is powerless to save the soul (Roman 1:16).
A number of symptoms result from this social gospel philosophy. One is the confusion between religion and righteousness. There is a wide difference between being religious and being righteous. The Lord said, “Hunger and thirst after righteousness,” not just religion. Righteousness involves seeking first the kingdom of God and God’s righteousness, and these other things (physical) He will supply (Mart. 6:33). Those who desire feeding the belly first rather than the soul are characteristic of those individuals Jesus reproved when He had fed them in performing miracles. “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life” (John 6:26-27). So, let’s not put the cart before the horse. Let’s not introduce the “goodies” first and the righteousness second.
Another symptom is removing the distinctiveness of the church of our Lord by providing the very things denominations provide. Those trying to preach only the gospel become distressed by the religious disinterest of our generation. The majority seem to be concerned only with the world and temporal things. They want to eat, drink, and play while giving no thought to judgment and eternity. This condition is not new. It existed, for example, in ancient Corinth where Paul went preaching. He describes the situation: “For indeed Jews ask for signs, and Greeks search for wisdom, but we preach Christ crucified, to Jews a stumbling-block, and to Gentiles foolishness” (I Corinthians 1:22-23). No other incentive was expressed or seen in the Scriptures. What did Paul did in Corinth is surely an example for us. He might have catered to the interests of the people. He had miraculous gifts that appealed to the Jews. He might have announced a great “healing service” or a “Holy Ghost Revival” where signs they were seeking would be performed. Paul was also quite well educated in the wisdom that the Gentiles so highly valued. He could have announced a lecture on “The Judeo-Christian Ethic” or on “The Philosophical Assumptions of Moses” and some would have come to hear. Paul might well have defended such an approach on the ground that, once he had them there he could teach them a little about Jesus, or at least, enroll them in a correspondence course.
Is this not the justification for many activities in which churches are involved these days? We have seen printed announcements from the Lord’s people offering recreation, entertainment, coffee and doughnuts, magic shows, secular music performances and various other treats for those who would attend some gathering. When we ask for scriptural authority for the church’s involvement in such things, the answer usually is: “We can make contact in this way and teach them about Jesus.”
Paul recalled his work in Corinth in these words: “For I determined to know nothing among you save Jesus Christ and him crucified” (I Corinthians 2:2). The church of our Lord must be recognized for its proclamation of the gospel, not for its social programs. Recreation, secular education and entertainment are no part of its assigned work. Involvement in such things not only violates its charter, but also detracts from its sacred and holy mission.
