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‘Preaching the Gospel’ Through Social WorkThe Watchtower—1987 | January 15
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‘Preaching the Gospel’ Through Social Work
KUO TUNG, a young Buddhist man from Hong Kong, received a college education. Hsiu Ying, a mother in Taiwan, found much-needed treatment for her son’s critical illness. What do these two seemingly unrelated events have in common?
A college education would normally have been out of the question for Kuo Tung. But through the church to which he belongs, doors were opened for him. Similarly, the complicated medical procedure needed by Hsiu Ying’s son was available only at the church-owned hospital in her area. Again, through connections with the church, the problem was solved.
The stories of Kuo Tung and Hsiu Ying are by no means unusual. Thousands of people in developing countries have been drawn to schools, hospitals, orphanages, and other social institutions operated by churches. In this way they have gained considerable material benefit for themselves. And in the process, by joining the church many of them have helped to swell the church membership rolls.
A Practice With a Long History
Church schools and hospitals, of course, are not new. In fact, from the early days when missionaries were sent forth to what some have called hostile heathen lands, schools and hospitals have been looked upon as the most effective means of opening up new territories and gaining the trust and friendship of the local populace.
For example, in describing the situation in India in the early 19th century, the book Nineteen Centuries of Missions (1899) says: “The missionaries are not only earnestly engaged in evangelistic work, but they also labor with marked success in educational, medical and zenana work.” The result? “Each mission has its day schools, industrial and boarding schools, a high school or college, and in nearly every case, a theological seminary.”
Commenting on the role of medical work in the “missionary enterprise,” the book continues: “The physician is always welcome, and the relief given from physical suffering not only inspires confidence in the physician, but is often followed by faith in the religion which he teaches. Whole villages are often led as an outcome of medical treatment, to renounce idolatry and receive Christian instruction.”
What was true in India also became true in other countries in the Far East, South America, and Africa. The idea of preaching the gospel through social means had caught on. European and American missionary societies, both Catholic and Protestant, sent forth workers into these areas and established their missions along with their schools, hospitals, and other institutions. Much of this proved so successful in attracting the local people that such social work soon became an integral part of the overseas missionary work sponsored by the churches.
Over the years these church-run establishments have grown to occupy a very important place in the local communities. Their schools and universities often are the most prestigious and sought-after institutions of higher learning. Generally, their hospitals are the best equipped and most up-to-date. And, in many areas, where governments are hard pressed by overwhelming social problems, they are welcomed, if not also honored.
There is no question that the services provided through such a program have resulted in much good for the communities thus served. Church-run schools and universities have provided literally thousands of students with an education that they might have been denied otherwise. Such hospitals and health services have brought relief to countless numbers of people in remote and backward areas. The humanitarian work of Albert Schweitzer and “Mother” Teresa, for example, are well known internationally and both of them have won the Nobel peace prize.
On the other hand, one must ask: Has the social gospel really achieved its aim? Has it made real Christians of those who have benefited from the charitable works? Has it given the people true faith and hope? Even more importantly, we must ask: Is this what Jesus had in mind when he commissioned his followers to ‘preach the gospel in all the world’?—Matthew 24:14, King James Version.
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Social Ministry—How It Affects PeopleThe Watchtower—1987 | January 15
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Social Ministry—How It Affects People
STARTING with only five barley loaves and two small fishes, Jesus Christ miraculously fed over 5,000 men, women, and children about the time of the Passover (March-April) in 32 C.E. (Matthew 14:14-21; John 6:1-13) Recognizing the tremendous potential Jesus held, the people wanted to make him their king. Possibly they felt that he would deliver them from the Roman yoke and improve their lot in life. What was Jesus’ response?
Instead of submitting to the popular demand, Jesus “withdrew again into the mountain all alone.” (John 6:15) But the crowd did not give up easily. They came to him again the next day. Detecting their ulterior motive, Jesus said to them: “You are looking for me, not because you saw signs, but because you ate from the loaves and were satisfied.” Then he added: “Work, not for the food that perishes, but for the food that remains for life everlasting.”—John 6:25-27.
What can we learn from this account? Among other things, it clearly shows that with material benefits it is relatively easy to attract people. However, building genuine appreciation for spiritual things—things of lasting value—is an entirely different matter. Today, the tendency to look at things from a purely materialistic point of view is even greater.
Strong Appeal of Social Ministry
In the eyes of the people of the developing countries, the advanced Western nations represent all the opportunities and material benefits that one could want—opportunities that are unavailable in their own country. The prosperity is envied, the life-style emulated. The opportunity for higher education is set in front of virtually every student as a passport to advancement and success. Against such a background it is not hard to understand why the social programs of the foreign churches have had such a strong appeal in these countries. But what are the results?
In the Orient, for example, the willingness of the people to do just about anything the churches require in order to qualify for the gifts or handouts has given rise to the contemptuous label “rice Christians.” The saddest part, of course, is that when such relief or support stops, so does the interest of the people. Many of the rice Christians simply vanish from the scene. Thus, among the Cantonese, there is a popular saying that translates into something like this: “God loves the world, but the world loves powdered milk.”
Although most church groups no longer operate relief programs, except perhaps during times of disaster, what happened in the past has left its mark. To many Orientals, churches are synonymous with charitable organizations, and the only reason to go to church is to get, not to give. They see no need to make any personal sacrifice for the church. This attitude is shown, for example, in their reluctance to contribute for Bible literature because, in their minds, something produced by a church should be free.
Using the church as a means to an end is most readily seen in the field of education. In many developing countries, to gain a Western-style education is viewed as a sure way to fame and success. According to one source, at the time of India’s gaining independence from Britain, 85 percent of that nation’s members of parliament had attended “Christian schools.” And, according to Confucian ideals, in the Far East, to be well educated is one of the highest goals in life. Naturally, many look to the church schools, which generally use Western methods and standards, as a means for self-advancement. And, hoping to get their children into one of the church-run schools and perhaps overseas later, many Oriental parents who normally follow the traditional religions happily go to church themselves and urge their children to do the same.
What Is the Fruitage?
Compared with the churches back home, the mission churches are usually well attended. Many people are thus introduced to church teachings and to some concept of Christianity. But has this exposure helped them to understand the Bible and its message? Has it really made them Christians, that is, followers of Jesus Christ?
Take, for instance, Kuo Tung, the young man mentioned earlier. When asked whether he now believed in God after having attended church for some time, he replied: “No. Proof that God exists was never discussed.” In fact, he admitted that he was not sure if any of his friends believed in a personal God, even though they had been attending church with him. They went along merely for the opportunity to learn English, he said.
Another young man came home for vacation from college in the United States. When one of Jehovah’s Witnesses called on him, he asked if the Witnesses hold their meetings in English. Why? “So I can keep up with my English,” he said. When he was told that the meetings were held in the local language so that all could benefit spiritually, the young man said he would go where English meetings were held twice a week.
Even those who have become church members and have been baptized show little change in their outlook. Many of them still cling to their former beliefs or practices, often with the approval, if not also the blessing, of their church. In China, for example, Roman Catholics are allowed to continue their ancestor worship, although this is forbidden elsewhere. Plaques beseeching the blessing of the door god are often seen around doorways of “Christian” homes. And in Okinawa, animal depictions of native gods are put on roof corners to protect the family.
What about those who have benefited from the church programs? In their newfound financial and material security, it is not uncommon to hear them say that the answer to today’s problems is to rely on oneself. The result is that many of them have either totally separated themselves from any church involvement or, at best, kept themselves at a respectable distance.
Missionaries of the churches have had many fine opportunities to instruct the people in what the Bible teaches. But rather than teaching them to follow Jesus’ admonition to “keep on, then, seeking first the kingdom and his righteousness, and all these other things will be added to you,” they have placed the emphasis on the “other things.” (Matthew 6:33) Through their social programs, they have done much to help people physically, medically, and educationally, but the benefits are primarily of a temporal kind. Without providing a spiritual outlook, frequently such programs only become an incentive to strive for more temporal, or worldly, advantages.
The churches set out to preach the gospel. But what has resulted, in many instances, is the promotion of the Western, materialistic way of life. Yes, they have gained many converts. But as we have seen, many of these have turned out to be more worldly and materially inclined than ever. In Jesus’ day, he said of religious leaders: “You traverse sea and dry land to make one proselyte, and when he becomes one you make him a subject for Gehenna twice as much so as yourselves.” (Matthew 23:15) In this sense, Christendom’s effort in preaching the gospel through social means has backfired. It has fallen far short of the great commission given by Jesus Christ: “Go therefore and make disciples of people of all the nations, . . . teaching them to observe all the things I have commanded you.”—Matthew 28:19, 20.
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