The basic dictionary definition of social action is “individual or group behavior that involves interaction with other individuals or groups, especially organized action toward social reform.”[1] Within the discipline of sociology the concept is associated with the work of Max Weber, who understood social action in terms of the relationships people have between social structures and the individuals whose actions create them.[2] Acadia University professor Peter Horvath defines social action as “participation in social issues to influence their outcome for the benefit of people and the community” and concludes that “[s]ocial action can, under favorable circumstances, produce actual empowerment, impact, or social change.”[3]

​Horvath underscores the importance of seeking and implementing necessary change on behalf of others who do not have access to power for needed change. This can be seen within the social service and welfare arena in which the term “social action” is often used simply to mean efforts to improve social conditions or to address the needs of a particular group within a social setting or societal structure. Social action can be understood as attempts to improve human welfare and to develop commitment to each other, advocating for and/or making changes in social structures (whether at the individual, community, or legislative levels) for the betterment of all.
 
Social action, therefore, is principally the means by which one group offers alterative means to an end for another group, taking action or advocating for action to address social issues and community life. Within the context of poverty, social action is not merely charity, alms-giving, or the transfer of wealth. It is actions taken to address relationships between the poor and the non-poor and, as well, the relationship between the poor, the social structures that can cause or promote poverty, and individuals or groups whose actions create those social structures. Social action is, therefore, associated with actions taken by individuals or groups on behalf of others, in particular advocating on behalf of marginalized or powerless individuals or groups whose access to the systems of power are limited or nonexistent.[4]
 
What, then, is evangelistic social action? Throughout the studies in Wasted Evangelism, I frequently reference Mark’s programmatic[5] use of OT contexts regarding the economically vulnerable and the land, particularly contexts that reference Exodus land-laws (e.g., Exod 21–23; Mal 3:1–5; Jer 5:2; 7:9; Amos 4:1–2; etc.), which, for Mark, informs his understanding of the gospel (Mark 1:1–3; note Exod 23:20; Mal 3:1). The Exodus land-laws are operating behind his programmatic theme, informing the reader/listener of the gospel’s content (i.e., what the gospel is and what it means). Land-laws were given to ensure that the economically vulnerable (i.e., the land-less) were full participants in the benefits of living in the land.[6] This supports the importance of considering the poor in relationship to the Christian community’s social context.
 
In light of Mark’s association of the kingdom with the gospel (1:14–15) and the gospel’s programmatic association with the Exodus land-laws, I propose that biblical social action is a means to ensure that the blessings and benefits of living in society reach to the poor.[7] Stephen Mott, former Professor of Christian Social Ethics at Gordon-Conwell Theological Seminary, points out that the Bible speaks of what is called “social action” in terms of carrying out justice and caring for the needs of the weak. In her book, Social Justice Handbook, Mae Cannon affirms a similar understanding of the biblical concept of social justice:

As my Wasted Evangelism, that is, the six deep, exegetical studies (i.e., the chapters), affirm, social action is a relevant and legitimate evangelistic activity when it promotes actions and outcomes that demonstrate the inaugural presence of God’s rule and reign over creation. Thus, social action, the advocacy and activities on behalf of the economically vulnerable, should be an intentional component of a church’s task of evangelism.

A slightly adapted set of paragraphs from my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism. All royalties received from sales of Wasted Evangelism go to support our church plant in The Hill community of New Haven, CT.

Further Wasted Blog on Barriers to discussing biblical, evangelistic social action >> Barriers

[1] Social action. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/social action (accessed: May 27, 2013).

[2] Weber, Economy and Society, 1:78; also see Weber’s Theory of Social and Economic Organization for an in-depth understanding of his social theory, which includes his view of social action.

[3] Horvath, “ Organization of Social Action,” 221–31; also see Townley et al.,“Performance Measures,” 1045–72.

[4] What is being advocated for throughout [my] six studies is biblical social action that addresses the needs of economically vulnerable individuals and families and activities that seek to reduce the causes of poverty. Although [Wasted Evangelism] does not intend to endorse any particular method or specific type of activity for evangelistic social action, I feel compelled to stress the importance of community development models over paternalistic methods of charity or wealth distribution. I am grateful to Doran Wright, pastor of Grace City Church Bridgeport (CT), for recommending to me A Heart for the Community: New Models for Urban and Suburban Ministry (John Fuder and Noel Castellanos, eds.) as a text that underscores the importance of Christian community development for addressing the needs of poor neighborhoods and communities. Also, see Lupton’s Toxic Charity. For a catalog of various social action and anti-poverty related ministries see Mae  Elise Cannon’s Social Justice Handbook.

[5] By “programmatic” I mean that a concept, phrase, or an event described in the text contains a main theme of Mark’s Gospel, which offers a referent for meaning, definition, and/or content (an internal hermeneutical orientation) that Mark sets forth, assisting his audience to understand more clearly the parts or plotline of the story in view of the whole story.

[6] See Brueggemann’s The Land regarding the biblical responsibilities of God’s people to the land and to the land-less (i.e., the economically vulnerable and the poor).

[7] See chapter 2, “Wasted Evangelism.”

[8] Cannon, Social Justice Handbook, 22.

In my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism, my definition of “social action” takes into consideration that those living with the effects of poverty are subject to systems and structures, that is the powers, that make poverty more than just material. 

Second, and with a deep breath, I confess I am burdened and terrified by the call to minister in the Hill community in New Haven, Connecticut. I awake with burdens beyond what I could have imagined as I seek to minister in this broken, yet beautiful community called The Hill. Frankly (and some tell me, don’t let them know how you really feel, don’t show weakness), I am scared to death, sometimes awakening and wondering, “What in the world have I gotten myself and my wife into here?” Scared I’ll mess it up. Frightened that my vulnerabilities will be seen. Afraid my shortcomings, my age, may exhaustion, my weaknesses, and inabilities will be too soon noticed. Yet as Paul heard from God, I too rest in the words, “‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore, I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me . . . For when I am weak, then I am strong.”
 
So, with humility I approach the text, weak and a common sinner in the hands of an all-too-gracious heavenly Father . . . and you, with so many reasons to listen to others, but with hopes you will hear the text.

Let us pray . . .

For the full sermon text, please click the download file below . . .

An etymologically based proclamation-centered evangelism is insufficient to reflect the reality of the presence of the kingdom of God, and, as well, disconnects evangelism, not only from the full life of the church, but also from the public and social implications of the kingdom. True, it might be anachronistically incorrect to jump completely from Jesus’ deeds straight to social action, but it is equally wrong to turn Jesus’ parables into mythic stories that affirm “traditional” American values, limited government, and a political and legal agenda that seeks to promote “our way of life” [note A].  Although leaping from the text to “Christian humanitarianism” is an over-simplification, we cannot ignore that Jesus engaged social institutions, nor overlook that Jesus had immense theological conflicts with temple leadership that reached back to Exodus stipulations and their social implications regarding the vulnerable.
 
The kingdom context places evangelism directly in the midst of the public realm where the Christian community is obligated to deal with structural sin and be an advocate for the vulnerable and the poor. Also, to not include social action outcomes in evangelistic activities, limits the possible outcomes where God’s rule and reign can be expressed, realized, and experienced. Such limiting is the result of a privatized and dualistic understanding of the gospel. Rather, a kingdom-centered evangelism allows for the fullness of the gospel to be realized in individuals, groups, structures, systems, and even culture. Evangelistic strategies and actions ought to enact, demonstrate, fulfill, and advocate for outcomes consistent with God’s reign over all the realms of humanity. Evangelistic outcomes ought to include both personal decisions for Christ and actions that promote God’s righteousness and, in particular, social action that engages the needs and welfare of the vulnerable and the poor.
 
Almost four decades ago, David Moberg, in his The Great Reversal: Evangelism and Social Concern, asked how Christians were to deal with the issues of poverty. This continues to be a pertinent question for the Christian community today—let the debate be lively! However, the topic should not be shrunk to public vs. private, government vs. church, or red vs. blue politics. The gospel of the kingdom is “multidimensional and all-encompassing” and is concerned with both the individual and society. Of course, the gospel calls individuals to a right relationship with God, but it goes beyond private piety, calling Christians, especially Christian leadership, to engage, not only with direct action (i.e., social action) on behalf of the economically vulnerable, but also social and institutional structures that work against fulfilling the church’s obligations toward the poor. The Exodus land-laws, operating behind Mark’s programmatic theme, were given to ensure that the vulnerable (i.e., the land-less) were full participants in the benefits of living in the land.[2] Social Action is a means to ensure that the blessings and benefits of living in society reach to the poor. The parable of the Sower who sows encourages the Christian community to waste its seed, sowing it into every realm and every corner of society “in hopes that good soil might somewhere be found,” because it is “our area.”

Note A: Actually, it is not altogether inappropriate to make a logical leap from Jesus’ deeds—miracles, exorcisms, healing, over-turning temple-trading tables, cursing a fig-tree, and the ultimate temple-destruction announcement—for it has been noted that some of the miracle stories contain references to actual political referents, and the miracles themselves carry a contrast to a social-political dynamic of crowd control.

Note B: For insight on “the land” and the land-less poor, see Walter Brueggemann, Land: Place as Gift, Promise, and Challenge in Biblical Faith (Fortress). 

*Excerpt from the 2nd chapter of Wasted Evangelism: Social Action and the Church's Task of Evangelism (Resource Publications, an imprint of Wipf & Stock).