nsibility , Seftdels A> Tlaalk—freas, 147% ie C. ends, Zmge reek ane Seernt_ heapovsibri Chiplet ) HAVING CURSORILY EXAMINED the biblical data, let us revert to our original question. What guidance does the Word of God, especially the New Testament, coffer us in fashioning and following a social ethic? Does it furnish us with perspectives and directives as we relate ourselves to the world? Does it supply Suidelines and goals for saints in society? Does it function act involvement less than inet in Suppose we flatly lay down some evangelical afrm- ations, recognizing that they are open to eriticism and possible amendment. 1. We can and must afirm that the church's primar ‘ask Js that of porsonal evangelism, Whatever cology we employ—pethaps, for example, the technique of a mass crusade—our tack is that of bringing indi- viduals one by one into a redemptive encounter with Jesus Christ, We can and must affirm that personal evangelism and social concer are two sides of the same coin, This is nota case of eith ther eae of boand. We se'snd ma alfes that al concer and personal evangelism are not a dichotomy; they are a both-and duality blanketed by our Lord's word in Luke 11:42: “Woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and Dass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.” IL, We can and must affirm that the church has the responsibilty of nurturing and judging the ethos of our 26 political and economic life. Its esponsibility is that of improving the moral climate of society, elevating standards and sensitizing consciences. In his own turgid style Paul Ramsey expresses this quite forcibly: > Radical steps need tobe taken in ecumenical ethics if ever we ae to correct the pretense that we are makers of political policy and get on with our proper task of nourishing, judging, snd repairing the moral and po- Iitical ethos of our time. "To pay attention to the distinctive end basic features ‘of Christian socal ethies would asa consequence lead tomuch greater reticence in reaching particular con tlusions. It would make fora proper hesitation in faulting the consciences of out fellow Christians or in instructing them too narrowly by pronouncements s- sted by official and semlafical conferences of church- ‘men on policy questions concerning which there may be legitimate diferences in practical, prudential judg tment. Toeschew the later would als focus our fttenton upon the former, more fundamental work of clarifying the church's address tothe world." To say the same thing metaphorically, the church is to be a thermostat instead of a thermometer. It is not simply to register the ethical temperature of ‘its environing society; it is to keep that temperature from falling. Let us confess, however, that through much of its history the church has been more like a thermo- ‘meter than a thermostat. Concluding his study of Southern Baptists, Rufus Spain writes (and the same thing would be incontestably true of any denomination): Southern Baptists ‘Theie ati tudes toward polite, soda, economic, and other problems of Southern society coincided with the pre- 7‘aling attadesof Southerner in general. The degree ‘inflicce which Baptists exerted on society cannot, Remeaured, but whatever infence ty had wan tverwhcimingy in support of exsting conditions tho aauanes hase molded Batis? Or that Bapitiomelied waste T would Betws indict Inout indeed tobold Baptists responsible for ehining Southorn octet sit wasin the at nineteenth entry. Granted that eal and mores are ative totime and place, by any stadardeiter compa ison with the best thinking ofthat day oof ater {i-th society ofthe South between 1669 snd 1900 tardy conformed either thigh ethical standards oto {Gristian principles The coelsion then mst be that apts conorned tote society in which they hve ‘Therrsigniancen Southern ie onsite ot thei ter tool their environment conform t their $andards Rather theirimportance ss scl force Sarin supporting and perpetuating the standard pre {ling insotetyt lange Only on mater tvaving enna conductor nafow religous pincpls did Bipust dense noticeably fom pevaling Southern Niews Tis sy, herefre,verikes the ocelogi “entention hat isitutioslized reigns respond more ‘al oll pe tothe ae Tbe eS ret Mttudes toward sock conditions the South, Baptists insisted on being nano the word" III, We can and must affirm that the church, a supernatural fellowship living under the law of holy love, is divly obligated to maximize Jove by-masi- {Upiag lusiss. In so aflirming, we recognize the limits af individual concern and private charity. That is why we can and must insist on the necessity of Chestan political action. Agitation and legislation, we can and 26 must unhesitatingly argue, are sometimes imperative. Certainly we must seek to increase the number of regenerate citizens, Certainly we must seek to instruct fand inspire these regenerate citizens. But let us be * honest in our appraisal of the impact which regenerate citizens have made and are likely to make on society: Let us face frankly four factors which render political action imperative." For one thing, regenerate people are often sadly slothful, selfish, and spineless. They can be slaves of the status quo, bound by chains of pride and prejudice. ‘We know this because, while we testify personally to the experience of regeneration, we are doubtless appalled by our own limited sanctification and by the rmieroscopi¢ impact which we have been making on cour milieu. For a second thing, bad political and economic structures ‘can prevent regenerate people from doing the good that they otherwise might do. For a third thing, conversely, good political and economic ‘structures can prevent unregenerate—and sometimes regenerate—people from doing the evil they ‘otherwise might do. For still another thing, some problems today in our technological, urbanized, more and more depersonalized society are so complicated, so far-reaching, so deep- rooted, so massive that they baffle the resources of individual action and private charity. They require governmental intervention on a mammoth seale; and ‘means the use of legislative and administrative apparatus, We must confess that there are frightening, evils, persistent needs, and emergency situations which‘make it impossible for persons to control their own 4eestnies and even provide the essentials of life, Evan- ollie Why not? John Calvin and Abrabamn Kuyper to cite only two examples, saw no incompatibility be: ‘tween proclamation and legislation. Will anyone argue that the Good Samaritan would have abandoned his | tole of loving neighbor if he had decided to agitate for fn augmented polico-force on the Jericho Rosd, oF to advocate the installation of electric lights, or to run against the corrupt officials at City Hall who were pocketing the taxes which should have been alloted to Pay for more policemen and a better lighting-system? fect involvement in politics does not mean that one Is abandoning the role of the Good Samaritan; it may ‘mean that he is fulfilling that role. TV. We can and must afirm that political action asa legitimate expression of Christian love is a self-justify- ing expression of redemptive love. It isnot merely & circuitous method of proselytizing, a technique for ob- {aining some sort of commitment, an activity which Christians must discontinue if it fails to produce dec slons. At the risk of misunderstanding, we ean-and ‘redomptixe ave isan aulonomons activity which does, 'V. We can and must declare that the church qua church ought not enter the political arena. Is function is that of instructing and inopiring its members either individually or unitedy to undertake whatever political ‘activity neighbor-love may demand. We can and must Keep on asserting that nobody and no organization is | 30 authorized to speak for the church qua church. To borrow the words of Paul Ramsey, Lette church be the church and let the magistrate be the magistrate. Let both keep thelr distances. May there be less confusion ofthese roles. Let the president aaivance plies without playing prist-king tothe people exercing his ruling under Cd's overrling. Tet the churches advise the magistrates under their care ines peters we alvays renewing them the pevpectvesalthe perspectives upon tl elie ore that Christy affords And lets Bray more for those in authority (nt the churches as uch) who most shape the future by wha they decree, nd who in dng so mus step creatively into an un certain future beyond the rang of any light hat has freon or ean ever be thrown upon thet pathway" But at the same time we can and must affirm that the Christian pastor is free to express his own con- sidered understanding of social issues as they are il- Tuminated, endorsed, or judged by biblical norms, After all, the pastor is God's prophet and in that role has the responsibilty of speaking against his people as well as to them, In ¢ Saturday Review article on “New and Fature Clergy,” Theodore C. Sorensen reminds us of this alltoo-often obscured responsibilty spascience and sense Fo be sure, he should not purport to speak for them. He should not deliberately pressure or embarrass