The Kingdom of God Today

Context: This article was taken from a pamphlet entitled, “The Socio-Economic Definitions of the Church for the Latin American Problem.” Though it was written within the Latin American spiritual, social, political and economic context in 1974, the message is for the whole body of Christ.

Reconsidering the Message

In the last four years, a growing group of evangelical leaders in Buenos Aires, Argentina, has begun to re-read the gospels under the renovating light of the Holy Spirit. We have sought to take off the colored glasses of our group, or system, and to measure our lives, our ministry, and the lives of those of our congregation against what Jesus Christ and the Apostles really taught.

To do this with sincerity, we had to come together in prayer, asking God to give us strength and courage to begin, in a measured and wise way, to change the structure of our lives and our communion, as such a re-reading demanded of us. Everything was shaken in our lives, and in our ministries; it was scrutinized meticulously without any fear before God. Among the many things we found, was a problem of the social ethics of the Church. The Scriptures do not divide the social from the spiritual; it’s one package! In the past we divided these aspects of the gospel, and caused conflict in many sincere Christians concerning whether the Church should become involved in social ethics or not.

Even though it may seem impossible, whether conscious of it or not, we have not moved into all the teachings of Jesus Christ. We have taken verses that formed the structure of our Christian philosophy, or way of belief, leaving to one side, (perhaps because of its apparent indulgability to our way of life) the other clear passages of the same gospel that have to do with the social, as we differentiate it from the spiritual.

In many of our evangelical circles, being spiritual, almost has the same meaning as supporting the individualistic or capitalistic system of life. When some Christian had a feeling of social concern, he was accused of preaching “The Social Gospel.” In reality, there is no such thing as a social gospel and a spiritual one.

In the church of which I am a part, we have been guided by all of the scriptures which have to do with the glorious apostolic epic, and the glorious future to come in heaven. We have, however, evaded the responsibility of a solution to the problems here and now. Sermons, hymns and choruses speak to us of the beautiful thing that heaven will be, no sorrow there, no misery, no sin, etc. Nevertheless, in the Scriptures there is no such gospel. The eschatological truth of heaven with all its glory is a tremendous reality, but this is interlaced with the truth, now, at the present time on earth. Jesus Christ told us that we were and had to be the light of the world, not of heaven; the salt of the earth, not of the “sweet-by-and-by.” We were to be as a city set upon a hill, this is to say, we had to be a community type, an example of what God desires upon this earth for all humanity. For this reason, He taught us to pray, “Thy Kingdom come, Thy will be done on earth as it is in heaven.”

Another Gospel

I believe there is another gospel apart from Saint Matthew, Saint Mark, Saint Luke, and Saint John. It is a gospel according to “Saint Evangelicals.” This gospel is composed of all we have picked out of the others, everything which refers to eternal life and heaven; leaving to one side all scriptures which refer to our social and community responsibility, even though they were written under the same anointing as the ones we accepted. The gospel according to “Saint Evangelicals” is the gospel which has systematically grouped together all the passages which have to do with the offers of God, and has concealed, and at times ignored very plainly, certain demands of Jesus Christ, especially those that have to do with one’s neighbor.

The gospel according to “Saint Evangelicals,” is an individualistic gospel, whose cross has only the vertical beam toward heaven, a gospel of only God and myself. We say “my personal Savior,” “personal evangelism,” “personal devotion,” and even though we say “Our Father,” the attitude is “My Father.” The plan of God for salvation as we present it to the unsaved, the four things God wants you to know, the four steps to salvation, is completely backwards, and deprives the gospel of much of its riches. We leave out the demand of Jesus in His first contact with those He evangelized. I call the gospel, “a Gospel of Offers.” It is individualistic, personal, vertical, eschatological and particular, and omits much of what Jesus demanded, as a “step towards salvation,” of the rich young ruler and Zaccheus. In the first case, Jesus Himself demanded that he give his goods to the poor, as a condition for him to obtain eternal life. In the second case, Zaccheus said he would use his goods to repay those whom he had defrauded, and give to the poor. Jesus then said that salvation had come to the house of Zaccheus.

Jesus Christ makes His demands not only of Zaccheus and the rich young ruler, but of everyone. But seeing the multitudes, He said, “Whosoever of you that does not renounce all that he has cannot be My disciple.” (Luke 14:33) How is it that we have forgotten to include this in the four steps to salvation? Jesus Christ taught us this way. Jesus Christ also said, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also” (Luke 12:32–34).

How is it that we preach much regarding the first part of this declaration of Jesus and never touch on the second part? Is it not all an integral part of the gospel? Is not one part as much gospel as the other? To renounce everything one possesses, according to apostolic interpretation, was to put all at the disposition of the community of believers. The parable of the good Samaritan is not to be spiritualized, but is given for an example. Our Master said, “Give to him that asketh thee.” Can we ignore the thousands that are asking for work, for bread, for education? Jesus said to give to them. Paul also tells us that the purpose of working is not only to maintain ourselves individually but also that we might be able to share with him who suffers need (Ephesians 4:28).

If we make a sincere study in the New Testament of the purpose of all of the offerings and collections taken, we will be very surprised that they were never used for the purpose for which they are used today. They were not pro-temple, pro-organ, pro-carpets, etc. In almost every case they were for the necessities of the community. On some occasions the faithful believers of far-away communities sent their offering to maintain a whole community of another locality suffering because of famine or other causes.

The way in which we use our offering today is not biblical. To raise the poor from his misery by means of personal sacrifice by those who possess goods is pure gospel. If we look into scriptures regarding the social responsibility of the church we shall be very surprised. But neither is it sound to seek out all the scriptures that speak about only our social responsibilities, and then in a systematic and practical way declare it without presenting the rest of the gospel, for this leads to a “Social Gospel.” For the true disciple of Jesus Christ, the gospel is one—complete and integral. The epistles are not divided into two parts: an important theological part and then a second part as a practical approach. The epistles present one gospel. A theology that is not put into practice is not the theology of Jesus and His apostles.

“Saint Leftists”

An exaggerated and opposing view of the “Gospel of Offers” (which we are calling here the gospel of the “Saint Evangelicals”) has appeared in these times, which we shall call the gospel according to “Saint Leftists.” It emphasizes all that is social as presented in the gospel and, like the “Saint Evangelicals” gospel, has a biblical base, but is equally partial.

I am afraid the sector called the “Third World” falls into this error. Someone has made a study of certain aspects of the life of Jesus and falsely concluded that Jesus was a mere “guerrilla.” But, of course, he failed to mention that this “guerrilla” passed nights in interceding prayer, days of fasting, spoke continually of His Father God, and did not move a finger if God the Father did not authorize Him to do so. He was a very unique “guerrilla.” Jesus Christ was intensely horizontal and intensely vertical. He loved God the Father intensely and He loved His neighbor intensely. He was troubled over both spiritual and social problems.

We cannot say that the gospel of Jesus Christ is social or spiritual. It is the gospel of the Kingdom of God, or of the Government of God. Where God governs, His laws include in one package the spiritual, social, economic, agrarian (distribution of lands), sanitation, etc., everything. It is impossible to say that an evangelical propagates only the spiritual and the other side emphasizes only the social. Can we have spirituality without moving into the social realm? And can one live an ideal social program without being spiritual? We ought to forego the use of the words “spiritual” and “social” when we are referring to the gospel. The gospel of the Kingdom of God is sufficient, if we re-read the gospels paying attention to the verses we have not underlined; that is, that which we have lost, then we have a complete, integrated gospel. Then we leave the preaching of the gospel according to “Saint Evangelicals” and we begin to live the gospel of Jesus Christ, that is, offers and demands. Jesus wishes to say to us in His complete message: Everything that is Mine becomes yours; everything of yours becomes Mine.

The Salt—The Light—The City

When Jesus said His disciples were to be the light of the world, the salt of the earth, and an example of the way of life to the rest of humanity, He meant to say that His disciples were to be totally committed. When I speak of commitment I mean that the light, upon being lit, lights everything. Nothing remains that the light does not overtake. Light of the World! “Tremendous!” we say. Are we going to deny part of the world this light, because we, according to our traditions, cannot concern ourselves with certain aspects of human life?

In order that the salt preserve human society, can there be any place it does not reach with its preserving and purifying affect? Shall we let any part of human life become decomposed, depraved or rotten because we should not be involved in that which we mistakenly believe is not “spiritual”? Imagine it, we the “Salt of the Earth!” Where should we not be functioning as salt!

When we say that the people of God are like a city upon a hill, as an example, ought we not also to be an example as a community to the whole world? We ought to be as that city upon a hill that cannot be hidden; a community of love, justice and peace. Instead of this, we are like a group of timid persons in a large hall, some here, some there, with a life identical to the rest of the world, so that we can neither be light, salt, city nor example.

A committed Church has the responsibility of the spiritual, social and economic needs of the world. The Church should be involved in all human relations, in every channel of communication and existence. The Church ought to be the structural steel of the great human edifice. We cannot be spectators. The light is not fashioned to be a spectator, nor is salt, much less is the city set upon a hill—it is fashioned to be the leader from which the rest learn.

Abraham, Moses, Daniel, David, Nathan, Solomon, Elijah, Nehemiah, Ezra, Jesus Christ, and the apostles, were totally committed to everything having to do with the people. All of the political, spiritual, social, economic, sanitary, interior and exterior needs, etc., of God’s people, had the seal of God and His presence. Not only in Israel, was this true, but in all of the governments and pagan countries where the prophets of God lived. The prophetic spirit of the Church has to be awakened.

There is no dividing line between the spiritual and the social-economic structure. The obligation is general with regard to man whom God has created. We cannot save a soul of a person and leave him in his “cast” of misery, or his “cast” of abundance just because the governing world system wants it this way. Neither can we permit men to become slaves to an atheistic system—stained with blood, having eliminated the liberties of men and being an enemy of faith in God—as the only alternative for a change of structure. To permit this would be like washing our hands, as we have always done, and becoming accomplices.

Folded Arms

The Latin American church should not defend the actual system, but neither should it fold its arms thus giving its approval to the avalanche of materialistic ideas which are completely opposed to faith in God. By folding our arms yesterday we helped the unjust system, for which we are greatly suffering today. To fold our arms today, signifies that we are helping the unjust system of atheistic materialism which would deprive our sons of the faith of their fathers. This is the great error of the Church: To remain with folded arms permitting the spirit of darkness to do what it pleases in this world in which we are supposed to be vigilant. We are supposed to be “vigilantes,” police, salt, light, and example! Every time the Church folds its arms, the results will be the same—error and injustice—be it from the left or the right. To stand with folded arms is to be the salt that has lost its savor, being good for nothing in this world. Folded arms allow the light of the world to become so dim that the powers of darkness have a fiesta. When arms are folded, the city set upon a hill is moved to the dark caves of their temples of thick walls and strange appearance. Edifices closed during the week, with a system of religious services, which, without meaning to, says to the world: “Do not enter here, this is for us, only, the honorable members of the Church!”

Where is the salt? We have folded arms, and we are without savor, without power, without influence. Where is the light? Standing with folded arms, now opaque, not showing men the way nor the communion of love. Where is the city set upon a hill? Where is this exemplary community, pattern for the world, that community that should show the world how to live—a true community of justice, love and peace? It just does not exist. But when I say that the Church should be a committed Church, I am not just speaking of being present when it is time to denounce the social evils of the governments or systems. I am not speaking about commitments with activists who cause disturbances, violence and discontent to undermine and deteriorate the existing system more rapidly. No! The activist says, “We are in favor of dialogues for change, but if nothing is gained by dialogues or if progress is too slow, then there is no other remedy, or means, but strong action—and violence.” This is not what I mean by commitment, because many times the medicine is far worse than the illness. Our commitment as salt, light and example should be according to the therapy that God gave us for this world.

Horizontalism

The Scriptures and the apostolic example are extremely clear in the way to intervene in the problems of this earth as light, salt and example. We should not separate ourselves from the instructions and example of Jesus Christ and His apostles because we will run the risk of falling—whether we wish to or not—into equal or worse error than the one we wish to combat. The horizontalism of many sectors of the Catholic and Protestant churches is very dangerous for it prepares and cultivates the ground among Christians so that atheistic materialism can gain power. Atheistic materialism (Marxism) is very well organized—much better organized than any other disquieting movement of social concern in the Church. The great materialistic boiling pot with its organization, intellect and passion will devour and augment every other horizontal ecclesiastical group that wants to flirt with it while it fails to accentuate an emphasis that is vertical and charismatic.

To have horizontalism without danger, you must have a clear vision of verticality at the same time. This is perfection—the cross. Horizontalism—the horizontalism of love for your neighbor, and social commitment—accompanied by the vertical relationship of faith in God, the charismas of the Holy Spirit, fervent worship, and continuous prayer to God. These are the only signs of salt, light and example that Jesus Christ wanted. Atheistic materialism is not the alternative for the Church, nor is unjust Capitalism. Both are materialistic, even though Marxism may achieve a seeming more just distribution of its goods by way of executions, kidnaping, hatred and other types of violence—the Holy Spirit has told us very clearly that “even though I give all my goods to feed the poor and have not love (agape), it profits me nothing.”

We must not only be pure in the motives which inspire us, but also in the way we use them. This is what Jesus Christ and the apostles taught. What atheistic Marxism uses cannot be carried out in the name of Jesus Christ.

Many are of the opinion that because the Church has flirted and committed adultery with capitalism and its injustices, that it now has no moral authority toward its children when it forbids them to flirt with Marxism. But my question is this: Because we made a mistake yesterday must we make the same mistake today? We have learned a very hard lesson, allowing ourselves to be taken over by established norms and adapting our ecclesiastical institutions to that which has been decided by lovers of the social differences. Let us not do the same thing now.

“Let Us Do It!”

Someone has said “the revolution will be made with us, without us, or against us. Let us allow it to be made with us.” My response to this has been, “Rather let us (the Church) do it.” Do we suffer with complexes? Do we not have clear and precise scriptural instructions regarding the system of justice? Do we not pray “Thy kingdom come, Thy will be done here on earth even as it is in heaven?” When will we dedicate ourselves to allowing the Kingdom to come and His will to be done here on this earth? The Kingdom of Jesus Christ is a kingdom of peace, of social justice and the love of God for our neighbor. The gospel He was sent to preach to all nations is the gospel of the Government of God. This was well understood by the first Christians. Then, do we not have faith, that in the gospel of the Kingdom of God is the philosophy and the principles, and that in the Holy Spirit is the power, in the form of light, salt and an example, needed to transform the whole world?