Abstract
This is a very welcome book for the increasing number of those who have become advocates for justice in our unjust world full of iniquitous inequalities, or indeed for those with a slight or growing unease. Although very sound academically, its writing style is not densely academic, and it is eminently readable. This is despite the rather plain, stern, grey cover, which, unfortunately, is not eye-catching or attractive in any way. The style is consistent despite being the work of five authors, who are a self-confessed ‘diverse bunch’ who ‘bridge the gap between scholar and practitioner’. Some are academics while others are occupied in policy and politics. All are scattered across the United States and across the denominations. Two basic beliefs unite them: evangelicals are actively involved in carrying out God’s mission in the world and they have curiously left the very effective tool of advocacy out of their toolboxes. Their aim is to weave advocacy into the fabric of lives of faith individually and corporately. I agree with them that the time is right for a book that can deepen reflection on, inform on and motivate Christians towards biblical justice. This is because it applies not only to our mission in the world, but also particularly to the political, legal and economic structures that undergird it. In addition, it applies not only for Christians in the wealthy West, but also for Christians in the countries of most social injustice and consequent powerlessness and poverty, and arguably, the most mission activity.
The technical definition of advocacy used is ‘an organised political process that involves the coordinated efforts of people to change policies, practices, ideas and values that perpetuate inequality, prejudice and exclusion’ (p. 6). Because structural issues lie at the root of inequality and poverty, it is stressed that any relief and development mission work must address situations of poverty ‘upstream’ (p. 7, 122) for a lasting solution. I would argue that advocacy for social justice is more than a political process simply because it is social. It is often embedded attitudes in society and popular cultures, as well as social organisations such as the church, which ‘as a whole is not ready to prayerfully discern God’s call in this area’ (p. 12).
From an evangelical base, it is really addressing the majority of evangelical believers in the US only: all instances of injustice and practices described are from there. In addition, when referring to the Anglican Church, for instance, it is grouped with Lutheranism and Catholicism, which are all described as not having strongly shaped the evangelical church historically in the US. However, a list of universally influential theological thinkers such as Augustine, Calvin and Luther and more recent names such as Barth, Bonhoeffer and Newbigin are cited as having articulated how the Lordship of Jesus Christ relates to politics or to other structures in society. The authors state that ‘in evangelical communities overseas, these traditions have played even more important roles’ (p. 25). An important footnote elaborates on this point (p. 25):
In fact, we in the West need to pay special attention to some of the theological positions coming out of the majority world, particularly as they offer a very different framework from the Enlightenment heritage for looking at the intersections between spiritual and material, sacred and secular, and private and public; and we must carefully observe the way(s) these positions and this framework inform engagement with societal structures.
About eight such voices from the majority world appear in the bibliography, which is very extensive over 12 pages. Unfortunately, not all these authors are listed in the subject index, so it is difficult to find their voices quickly in the text.
The thrust of advocacy is for Evangelical Christians to engage the US government to wield its considerable international power and financial clout on issues such as the trafficking of children and women, by making laws against these practices in the US. However, this perhaps does not address the issues at the root of the problem: poverty and powerlessness in the women and children’s countries of origin.
The extensive theology of advocacy is centred on Trinitarian relationships and is thoroughly convincing. It starts by plunging in with the essential character of God, which informs ‘the social, economic and political distinctiveness’ (p. 53–57) of God’s people and the law. God’s Son is described as the embodiment of the fulfilment of these realities, the embodiment of the law, applied to us by the Holy Spirit, our Advocate. Thus, the authors write (p. 175):
we see advocacy not as a technique – yet one more thing to do in our technologically crazed world, which reduces everything to efficient means – but as a theology: something we enter in order to faithfully image Christ in the world.
Further, Paul teaches the early church and the present church that it is both spiritual and political: it lives before ‘the rulers and authorities in the heavenly realms’ (Eph. 3:10). The authors posit on a grand theological canvas (p. 55):
advocacy holds a cosmological significance as it looks ahead and articulates a vision for the future eschatological kingdom while living in the present. The scope of redemption includes not only persons but the broader contexts in which humans live. … we interpret humanity as embodied, cultured and even political beings. All this suggests that humans advocate because God advocates and we source our understanding of advocacy in conformity with the person of Jesus Christ, while living in the totality of our world through the Holy Spirit.
Of course, we know that Jesus was the supreme advocate before the Father for our forgiveness of sin. On earth Jesus was an effective advocate for the woman caught in adultery, saving her from facing a death sentence alone when the man was left free. We know that God the Father ran to the cry of the children of Israel and groomed Moses and Aaron as advocates. Esther, too, was a star advocate for her people.
This book helps us further theologically to make sense of the central cosmic plan of God: how he engages us as advocates for justice with him, making the world fair and setting all relationships and structures right, at peace, in the coming kingdom on earth as it is in heaven. This will be the re-created cosmic Creation as the dwelling place of the perfect relationships between the three persons of the Godhead, the pure Trinity in the perfect Kingdom. It seems to me that this is a wonderful articulation of a seldom preached big picture of wholistic salvation and our part in it. This, in fact, amounts to transformation as mission, the foundational premise of this journal.
Structurally, the arrangement of material follows the order of a doctoral thesis. Part 1 is ‘The Problem Defined’, Part 2 ‘An Evangelical Theology of Advocacy’ and, lastly, Part 3 is ‘An Evangelical Practice of Advocacy’, including a thorough treatment of the challenges and tensions. The notes are full and there is a vast bibliography with hosts of references, including from this very journal, Transformation (p. 203). This wealth of material means it is very helpful as an up-to-date guide to the literature for those starting on a research project in the field of social justice.
However, in my view, all Christians with compassion, justice and mission as central to their faith in a compassionate, just and inclusive God will find this book compelling. It is both affirming and stimulating for deeper understanding; a mighty boost to further incisive, informed advocacy action.