by Natalie LaValley

In my exploration of the previous four streams of Christianity, I’ve described some of their corresponding disciplines for spiritual growth. That assumes a starting point. It may be difficult to identify an exact moment when you became interested in spiritual matters. It may have started with a tragic experience that left you grasping for more, or you might have grown up in a Christian family and experienced gradual change.

However or whenever you came to follow Christ, the Bible indicates that there is a key transition from “the dominion of darkness” to “the kingdom of the Son” (Col. 1:13). It does not necessarily mean we can point to a precise moment when we believed. But our transition from spiritual death to life occurs when we come to believe that Jesus’ death and resurrection – and nothing else – pays for our sins (John 3:16-18; Rom. 10:9).

When we are “born again,” the Holy Spirit enters us. In that moment, a transformation occurs in which Christ cleanses us of sin and presents us as righteous to His Father. At the same time, however, we do not yet perfectly reflect the image of Christ. From that point on, we enter the process of spiritual growth.

The evangelical stream recognizes the staggering importance of the decision to trust in Christ alone for salvation. As a result, the evangelical disciplines focus on clearly presenting the message of the gospel to everyone. It also emphasizes having a correct understanding of the Bible.

From a spiritual discipline perspective, the Holy Spirit can use our careful and consistent reading of the Bible to develop the evangelical emphasis. We can easily fall into the habit of superficial or purely academic involvement with Scripture, and thus the writer of Hebrews points out:

For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Hebrews 4:12

In other words, we are not commanded to simply master the topics of the Bible. We are to engage in the Word in such a way that its living truth masters our thoughts, perspectives, and actions. The disciplines of Scripture reading, meditation, reflection and memorization powerfully help us to base our lives on truth.

Jesus and the Evangelical Stream

Jesus says, “I am the way and the truth and the life,” “I am the bread of life,” “I am the light of the world,” “I am the good shepherd,” and “I am the resurrection and the life.” He is God’s gift that we receive through faith, the one and only path to the Father.

Jesus is the Word of God living among us in the flesh, as John tells us in John 1.  He is the good news of the Kingdom, which He not only proclaims but also demonstrates. Some people, such as Zacchaeus, Mary Magdalene and the Samaritan woman, received the good news for themselves and entered into the Kingdom. Others like Judas, the rich young ruler, and many of the religious rulers held back.

Jesus then commanded His followers to proclaim and demonstrate the good news. While people commonly think of the Great Commission (Matt. 28:18-20) as Jesus commanding His followers to “go” and to “make disciples,” this is a misunderstanding. The form of the verb translated as “go” is not that of a command but rather of something that has already been happening and will continue to happen. So a better understanding of it would be, “as you are going, make disciples of nations, baptizing them . . . and teaching them to obey . . . .” The command and emphasis is not to “go” but to “make disciples.” Part of making disciples includes baptizing and teaching. With Jesus as our model, the evangelical stream emphasizes how we are to also proclaim the good news of God’s Kingdom as we go through our lives, whether we go overseas or not.

Example from History

During the late Middle Ages, some church leaders began to distort the Gospel message for profit, a temptation that Satan loves to use to try to disgrace many different churches even today. In the sixteenth century, biblical scholars such as Martin Luther and John Calvin, through study of the Word, proclaimed the gospel of salvation by grace and through faith alone. They helped lay people to understand that they did not need to spend their earnings on indulgences or other such things to earn eternal life.

Three Themes

The evangelical stream comprises three themes.

1. The faithful proclamation of the gospel, which is the good news of personal redemption through the work of Jesus Christ on the cross. Jesus invites us all into a relationship, and when we receive it, He gives us the responsibility and honor to share the good news with others.

2. Scripture is a faithful container of the gospel. Scripture takes precedence over personal experience, dreams, visions, and traditions.

3. The New Testament, especially the epistles and later the early church councils, set forth the essential doctrine of the Christian faith.

A Word of Caution

Before we move on to the sixth stream of Christianity, a word of advice and encouragement to learn from others is important. The divergence of the six streams throughout church history has resulted not only to opposition between streams but also different “currents” within individual streams. In history, Christians have even resorted to killing other Christians for practicing a different stream. Our own hostility may not go that far, but that doesn’t mean it does not exist.

Have you ever wondered which “definition” of Christianity is correct? If you have much experience in churches, you likely picked up the idea that there is a “right” and “wrong” answer to every question, even ones about non-essential doctrine. Especially if you grew up in church, it’s easy to pick up the idea that there are many different kinds of Christians, but yours is the best, and when you all get to Heaven, everyone else will see that you were right all along. But do you actually think that when we all get together in paradise, God is going to give one group a “Defenders of Truth” trophy, while shaking His head sadly at everyone else?

What if, instead, we all practiced Christ’s virtue of humility? If we are to become like the multifaceted Christ, we need to admit that we all have our strengths and weaknesses. We can endeavor to be like a tree with roots drawing water from all of these streams so we can more fully flourish.

Of course, some doctrinal issues are essential, but myriads more are non-essential and varying in importance. The evangelical theme, to clarify, is not the only stream that affirms that salvation comes by grace through faith in Jesus alone; rather, it is the stream that emphasizes teaching this message as part of our post-salvation spiritual walks. These six streams are not differences of essential doctrine but different ways of conforming ourselves to the image of Christ. If we focus on only a couple aspects, we miss other important ways of reflecting Him.

by Natalie LaValley

As we’ve seen in the previous posts, the Christian walk is a personal relationship with God (the contemplative stream). It also means imitating Christ’s virtues (the holiness stream) and using our spiritual gifts for the ministry God has called us to (the charismatic stream). The fourth part is the social justice stream, which focuses on using God’s power for compassionately transforming of the world around us. This stream recognizes that social injustices such as human trafficking, domestic violence, poverty, child abuse, and others grieve and anger God. By helping to restore justice, we point people to the existence of a good and just God. 

Before we consider how to make a difference in the world, let’s examine ourselves. Whether or not we realize it, each of us has a position of influence. Some of us may be parents, teachers, managers, church leaders, or ministry volunteers. We must be sure to exercise our power in just and compassionate ways, looking to God as our example. As an omnipotent being, God could do anything He wanted, yet He always acts with justice and compassion.

God’s most powerful display of justice and compassion is the redemption of humankind. When Adam sinned and condemned all of humanity with corruption, God sent His Son to take on our sin and punishment so that everyone who believes in Him can receive His righteousness and eternal life. God did not offer redemption out of loving feelings that overrode His justice. He didn’t let humanity “get away” with sinning without a price. Rather, through sacrificing His Son, God’s love and justice acted in perfect unity.

God’s passion for justice emerges as a prominent theme throughout both the Old and New Testament. One of the most frequent complaints He brings against the Israelites again and again is that they oppress the widow and the orphan (the two most vulnerable members of Israelite society). This corruption is so serious that God sends other unjust societies to oppress the Israelites again and again to make them realize their error and repent. God cared this deeply about His people refraining from corruption because only as a just and righteous society could Israel point other nations to Him. Even today, one of (if not the most) common reasons people reject Christianity is the injustice in the world. “How can there be a good God when so much evil exists?” people wonder. As Christians, we must partner with God’s redemptive work in the world to show people that, though we have have brought sin into God’s creation, His power and goodness will restore it. Be alert to God’s leading. When you sense Him calling you to show His redemptive love in a situation that cries out for justice, no matter how small or large, respond in obedience.

He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and walk humbly with your God.” Micah 6:8

Jesus and the Social Justice Stream

Jesus commenced His ministry by standing in the synagogue and declaring, “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18-19).

The Old Testament prophetic vision of the year of the Lord’s favor was a special year (called Jubilee) when the land rested from producing crops, debts were forgiven, and those imprisoned because of debts were freed. Other social justices were also corrected during this year.

In effect, Jesus was announcing that, because of Him, all future time would be an ongoing “year of the Lord’s favor.” John the Baptist also pointed to this when he declared, “Repent for the kingdom of heaven is near” (Matt. 3:2). Jesus ushered in the kingdom of heaven with a ministry of compassion for those oppressed by society: the lepers, the prostitutes, the demonized, the poor, the chronically ill, and the grieving. He even had compassion for the religious leaders who wielded often corrupt power over the rest of society. He wanted them to experience the freedom of becoming humble like a child and entering His kingdom.

The Beatitudes encapsulate the radical kind of kingdom Jesus calls His followers to establish:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” Matthew 5:3-12

 Example in History

 After his conversion to Christianity, William Wilberforce wondered if he needed to withdraw from his political position in the British Parliament. During that time, the upper class generally viewed religious enthusiasm as a social transgression in polite society and treated it with scorn. However, John Newton advised Wilberforce to remain in politics, and from then on, Wilberforce allowed his new convictions to guide him in his position of influence. 

 Inspired by his faith, and at the urging of several abolitionists, Wilberforce brought the issue of the slave trade to Parliament. He campaigned for its abolition for many years and through many setbacks until finally, in 1807, the Slave Trade Act received a majority vote of 283 to 16. In this way, Wilberforce combined his faith with his influence to bring his nation a major step forward in reforming its injustice. This step led to the Slavery Abolition Act seven years later.

 A Compassionate Life Today

 Even if you don’t hold a powerful position in politics, you can practice the social justice stream. It simply comes down to obeying the two greatest commandments – to love God and to love your neighbor as yourself (Matt. 22:37-40). Whether or not you are called to be an activist, living out these commandments will result in a just and compassionate life, touching all the downtrodden you encounter and pointing them toward Christ.

 If you’d like some more practical ways to apply the social justice stream, download these free “training tips.”

 This blog series draws from the Christ Habits curriculum. If you or your small group could benefit from studying these disciplines more in-depth, you can find the Christ Habits Collection here at our store.