The truth that there is one God and also equality in God’s economy of creation cannot be over-emphasised. Christ came that all may have life and equal opportunity. The oneness of humanity is declared in the creation account (Gen. 1:26-27). Social Ministry should, therefore, be given a priority attention in Christian churches. Feeding the poor, the beggars, people of all faiths, members and non- members in churches after services could be a ministry to be undertaken by the Church. In this way, the Church can serve as a place for devotional prayers and worship, as well as a centre that meets Christian religious and social needs.
Aside visiting the sick, the Church should not grow weary of opening medical centres, orphanages and other charities. Another area that calls for concern in the Church is how to address systemic injustices of human society. This could be done by way of personal example and the Church as a body having a voice when need arises. Our evangelical zeal should be harnessed to a passion for social outreach. This will make the Church’s mission to be holistic.
Faith and works must go together for effective Christian ministry. We need to protect one another’s interest, fighting for common good of the entire humanity. In Ephesians 6:11-18, Christians are asked to put on the whole armour of God. This equally is in recognition of the evils in the world. We may not need the worldly sword, but if we see ourselves as one, we can fight against all forces of oppressions and all things that tend to take away human dignity.
It is pertinent to give “two notable examples of those who combined evangelical zeal with social outreach” (Meadows, 2010). They were Hugh Price Hughes and Donald Soper. Hugh Price Hughes (1847-1902) related Christian faith to its social context in a fusion of the holiness movement with radical discipleship and the “Non-conformist conscience.” He was a Co-founder of the National Council of Free Churches whose aims were: (a) Tackling social evils like alcoholism, gambling and violence; and (b) deepening the spiritual life of churches, as the source and goal of this work. Hughes was also a founder of the Forward Movement, which planted 40 “city missions” or centres of evangelistic and social outreach in the most deprived areas of inner city life.
Meadows also show how Donald Soper (1903-1998) became a leading exponent of “social evangelism,” which uses political action as a means of holding Government accountable to the gospel. He was seen to be theologically liberal and politically social. Soper was founder of the Order of Christian Witness, which held campaigns in urban centres, often concluding with a call to the cause of radical discipleship.
We can, therefore, say that ministry is not narrowed down to an activity of making individuals new creatures, of providing them with blessed assurance, but involves making believers sensitive to the needs of others, opening their eyes and hearts to recognise injustice, suffering, oppression, and the plight of those who have fallen by the wayside (cf. Matt. 11:2-5). Social ministry, if used wisely, could be a tool for effective evangelistic mission. Aside meeting people’s physical needs, it could open door to sharing the good news of the kingdom. It has a role in a Church’s overall community service. Through this medium, Christians can “express their faith and love for God and man by serving those in need” (Rothra, 2015). It is indeed needs-meeting ministry.
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