Conclusion: Social Action as Christian Apologetic
Simply, affluent suburbanites, despite a claim to a higher work ethic or a more developed sense of responsibility, didn’t do it on their own; they had help along the way. I know, many do not like to hear this, but no less truthful.) On the one hand, the non-poor’s social construction of reality, which they now experience as everyday life, allows them to benefit, not just from the market, but also from past actions of government that laid much of the groundwork for continued prosperity. On the other hand, the concentration of poverty in central-cities is not simply about laziness, slothfulness, or even personal sin. (I assume the non-poor who benefit from the current structure and mediating institutions are just as much “sinners” as those living in geographic areas of concentrated poverty.) Indeed, much of what is in place and experienced now as normal arose from various forms of racism and redlining practices, as well as “the concentration of subsidized housing projects” that, as Duany, Plater-Zyberk, and Speck observed in their Suburban Nation, “destabilized and isolated the poor, while federal home-loan programs, targeting new construction exclusively, encouraged the deterioration and abandonment of urban housing.”
The fact of poverty and the reality of those affected by it in the central-cities could not have happened any more effectively if it were actually planned and implemented with malice. Without the aid of government policies and subsidies, as well as municipally empowered zoning laws and discriminatory business policies, the foundation for exurban wealth in America might not have happened. Rather than lamenting this inequitable state of affairs, participants, including many non-poor Christians, have been encouraged to rejoice in the “prudence” of such strategies and the institutions, capitalism and the “mythical” market, that sustain them. The modern, non-poor suburban dweller is the heir of such socially constructed forces.
The fact of poverty and the reality of those affected by it in the central-cities could not have happened any more effectively if it were actually planned and implemented with malice. Without the aid of government policies and subsidies, as well as municipally empowered zoning laws and discriminatory business policies, the foundation for exurban wealth in America might not have happened. Rather than lamenting this inequitable state of affairs, participants, including many non-poor Christians, have been encouraged to rejoice in the “prudence” of such strategies and the institutions, capitalism and the “mythical” market, that sustain them. The modern, non-poor suburban dweller is the heir of such socially constructed forces.
| The present model for socio-economic progress and prosperity objectifies the non-poor Christian’s reality (i.e., her or his “home world”) through habits and experiences of everyday life that are incorporated into his or her belief system—seemingly validating the plausibility of personal faith. The problem for the non-poor Christian living in such a history and current social-location is that it provides only a partial reality, through its defective social construction. The Bible warns of God’s judgment upon those who create or maintain economic structures that benefit some and exclude others, that pave the way to prosperity for some and prolonged, generational poverty for others (Exod 22–23; Lev 19, 24; Deut 15, 24; Jer 4–8, 16–17; 22; Ezek 17–18, 22; Amos 4:1–2; Mic 2:1–2; Zech 7; Isa 5:7–12). Unaware or in denial of their socially constructed world, the non-poor believer often can accept a world that is duplicitous, limiting the historic and current benefits of a socio-economic system to those the “market blessed.” | “Show me what kind of association you have with those living with the effects of poverty, and I will tell you what kind of god you worship.” |
Emil Brunner once remarked, “For every civilization, for every period of history, it is true to say, ‘show me what kind of gods you have, and I will tell you what kind of humanity you possess.’” For the Christian and Christian community it is: Show me what kind of association you have with those living with the effects of poverty, and I will tell you what kind of god you worship. The reality of everyday life is that Suburban life and its enablers—the free market and human acts of power—are often at odds with the gospel, especially a gospel that has been formed by the idolatry-poverty juxtaposition. For the non-poor Christian, this is an idolatrous mode of living and does not offer a biblically defensible apologetic for the God revealed in the gospel of Jesus Christ.
Part 1, Part 2, Part 3
*adapted from chapter 5 of my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism
*adapted from chapter 5 of my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism
| I am the author of Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties from this book go to support our church planting ministry in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble, (and most other online book distributors) or through the publisher, Wipf & Stock directly. |
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