Revival Unto Justice: God, Poverty, and Social Reform
“The solution to poverty is found in God’s mercy and justice, which should be reflected in the actions of those who follow God. This involves both individual acts of charity, and social structures and practices that ensure a more equitable distribution of wealth. ”
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Throughout history, the relationship between religious revival and social change has been a complex and often debated topic. Some argue that revivals are merely escapist forms of religion that distract from real-world problems, while others believe that genuine spiritual renewal inevitably leads to social transformation. This blog post will explore the concept of "Revival Unto Justice," examining how God's intervention in history through revivals often aligns with a concern for the poor and a desire for social reform, drawing from the Bible and historical sources.
Understanding Revival and Poverty
Before delving into historical examples, it's crucial to define key terms. In this context, "revival" refers to an outpouring of God's Spirit, marked by increased spiritual vitality within the church and its mission in the world. This vitality is expressed through increased conversions, evident holiness, and intensified spiritual practices like prayer and Bible study. Revival, in this sense, is not merely a human endeavor but a divine initiative.
"Poverty," as used here, primarily refers to material poverty, the lack of essential physical resources like food and clean water necessary for life and full participation in society. However, it's also important to recognize spiritual poverty, a state of humble recognition of one's need before God. These two forms of poverty are often interconnected.
Biblical Perspectives on Poverty
The Bible contains numerous references to the poor, presenting a variety of themes and convictions. Here are some key points:
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Material poverty is often associated with spiritual humility, while wealth is frequently linked to spiritual pride and injustice. For example, Isaiah 29:19 speaks of the humble being glad, and James 2:5 and Luke 5:20 suggest that the poor are more likely to be in right relationship with God, while Matthew 19:23-24, Mark 10:25, and Luke 18:25 indicate the difficulty the rich have in entering the kingdom of God.
Unjust oppression is the most common cause of poverty in the Bible, not laziness or personal failing.
Vertical sin (sin against God) and horizontal sin (sin against others) are closely linked, meaning that a right relationship with God also brings about right relationships with others. Jeremiah 22:15-16 links knowing God with doing justice for the poor.
The solution to poverty is found in God's mercy and justice, which should be reflected in the actions of those who follow God. This involves both individual acts of charity, and social structures and practices that ensure a more equitable distribution of wealth.
God consistently sides with the poor and oppressed, delivering them from their oppressors. Isaiah 25:4 and 29:19 describe God as a refuge for the poor. The Exodus is a primary example of God delivering his oppressed people, as are the cycles of deliverance found in Judges. The Beatitudes in Luke 6:20 and Matthew 5:3 show that the gospel and kingdom are especially for the poor.
Helping the poor is a sign of God's presence. When the kingdom of God comes, the poor are blessed, as exemplified in Luke 4:18 and Matthew 11:5, alluding to Isaiah 61:1-2.
The outpouring of the Holy Spirit on Pentecost led to a community where "there was not a needy person among them," indicating that God's will is that there should be no poor among his people (Acts 4:34; cf. 4:32, 34-37 and 2:44-45). This community sharing was not compulsory, but a voluntary universal practice.
These biblical insights suggest that God's character and will concerning the poor are unchanging. Therefore, when we examine the history of revivals, we should expect to see a concern for the poor and a move towards social justice.
“You have been a refuge for the poor,
a refuge for the needy in their distress...”
Historical Examples of Revival and Social Transformation
The connection between revival and social reform can be seen throughout history. Here are a few examples:
The First Great Awakening
The First Great Awakening of the 18th century, led by figures like George Whitefield, Jonathan Edwards, and John Wesley, is often seen as primarily focused on individual conversion. However, a closer look reveals that these leaders and their followers had a deep concern for the poor:
Leaders of the Great Awakening emphasized personal conversion, but not detached from social life and action.
Zinzendorf's Moravians cared for the sick and established schools.
Edwards taught that charity to the poor is a crucial aspect of true religion. He emphasized this duty in his sermon, "The Duty of Charity to the Poor", and on his deathbed directed funds to be used for the poor.
Whitefield established and supported an orphanage.
Wesley attacked slavery and advocated for fair wages. He stated that "to the poor the gospel is preached" (Luke 7:22) and preached from Luke 4:18, "The Lord...hath anointed me to preach good news to the poor." He also said, "There is no holiness, but social holiness."
This revival also led to greater egalitarianism, allowing lower-class people to participate in social and religious life in unprecedented ways. The abolition of slavery in the UK was also arguably connected with this revival, as William Wilberforce, a key figure in the abolitionist movement, was a second-generation recipient of the Wesleyan revivals.
The Second Great Awakening and the Salvation Army
The Second Great Awakening of the 19th century was also marked by a clear connection between revival and social reform. Figures like Charles Finney and the Holiness movement were instrumental in addressing social issues. Timothy Smith's Revivalism and Social Reform details this relationship.
William Booth, the founder of the Salvation Army, exemplifies this link:
Booth was deeply concerned about the poor from the time of his conversion and chose to minister to them.
His passion for souls was inseparable from his desire for social reform.
The Salvation Army combined evangelism with a comprehensive program of social change, addressing both spiritual and material needs.
Booth's approach emphasized the need for personal holiness as the basis for effective social work.
The Salvation Army aimed to remove the root causes of poverty, rather than just addressing its symptoms. He wrote about this in his book In Darkest England, and the Way Out.
The Azusa Street Revival
The front of the Bonnie Brae house where William Seymour held Bible studies before the revival meetings started at Azusa Street.
Photo by Callsignpink
The Pentecostal revival that began at Azusa Street in the early 20th century presents a more complex picture. While this revival was marked by supernatural manifestations and a passion for evangelism, its impact on social reform was not as clear as previous revivals.
Dispensational premillennialism, which became increasingly popular in the early 20th century, led to a focus on other worldly concerns. This eschatology often viewed the world as inevitably declining and that there was little need to transform social structures.
Early Pentecostal leaders were not part of the cultural or educational elite, making it difficult to create systemic change.
The movement was also affected by the "Great Divorce" in the church between those emphasizing personal conversion and those emphasizing social justice.
Despite these challenges, the Azusa Street revival did have a significant impact on the poor and marginalized. The poor and marginalized were abundantly represented at the Azusa Street meetings.
The revival emphasized spiritual poverty and humility, leading to openness to God's work. As one leader stated, "When you were poor and ugly in your own sight, then was the time God exalted and used you."
Early Pentecostals established compassion ministries, including orphanages, soup lines, and prison ministries.
They also had a vision of racial and ethnic inclusion. Frank Bartlemann stated that "the 'color line' was washed in the blood," though this did not prevent later segregation within the movement.
“Genuine revivals are intended by God to bring about social transformation, especially for the benefit of the poor. ”
However, this compassion was often local and episodic, lacking the systematic or structural approaches that had characterized earlier revivals. The movement was also vulnerable to racial segregation. While the Azusa Street revival was a genuine move of God, it did not reach its full potential in social justice.
Recent Neocharismatic Revivals
More recent neocharismatic revivals show a growing integration of revival and social transformation. These groups, also sometimes called "neopentecostals," are marked by "pentecostal-like experiences" but lack denominational ties to the first or second waves of the Pentecostal and Charismatic movements.
Neocharismatics embrace all the gifts of the Spirit and tend to be larger in number than both Pentecostals and Charismatics combined.
There is a growing movement of "Progressive Pentecostals" who are pursuing a holistic gospel, addressing both spiritual and physical needs. Donald Miller and Tetsunao Yamamori describe this phenomenon in Global Pentecostalism: The New Face of Christian Social Engagement.
These groups are building alternative social realities from the ground up, rather than focusing solely on political change.
They are also adopting more programmatic and long-term expressions of social involvement, using more sophisticated approaches.
Iris Ministries in Mozambique is a notable example of this trend. This ministry emerged from a powerful revival that began around the year 2000. It has combined relief work with long-term development, including well drilling, Bible schools, public health, and vocational training. Leaders of the ministry emphasize preaching good news to the poor, seeing Jesus in the poor and having solidarity with them. The ministry is committed to seeing the establishment of God's kingdom on earth, which includes justice and the transformation of societies.
These neocharismatic movements have overcome some of the hindrances that limited the impact of the Azusa Street revival. They have embraced a more holistic understanding of the kingdom and are willing to occupy positions of influence in society. They are moving beyond individualistic salvation to engage in the reformation of culture, cities, and nations.
Lessons for the Future
ICT Graduate Samuel Ayodele actively engaged in community development with his organization, Centre for Human and Community Development.
The historical record suggests that genuine revivals are intended by God to bring about social transformation, especially for the benefit of the poor. To ensure that this potential is realized in the present and future, several things are necessary:
The social reformation movement must remain convinced that the necessary prerequisite of social reform is revival. Social transformation requires the power of God, not just human effort. As Zechariah 4:6 says, “Not by might, nor by power, but by my Spirit, says the LORD of hosts.”
The movement must beware of the allure of worldly power and wealth. God’s people must remain intentionally separate from the ways of the world, even while serving for the common good. This holy engagement requires intentional discipleship and character transformation.
The movement must beware of religious individualism and consumerism, resisting the temptation to reduce the gospel to a selfish quest for individual blessing.
By adhering to these principles, the current neocharismatic movements can bring about genuine social change that honors God and truly benefits the poor and vulnerable.
Conclusion
The connection between revival and social justice is a powerful testament to God's character and his desire to see the poor and oppressed liberated. Throughout history, God has used revivals as an engine of social transformation, not an escape from the world and its needs. While some revivals have not reached their full potential for social reform, recent movements are demonstrating a renewed commitment to holistic mission that addresses both spiritual and material needs. As we look to the future, we can hope that God will continue to pour out His Spirit in ways that bring about genuine revival unto justice.
