Social Justice Gospel

The Social Justice Gospel can be briefly summarized as antinomianism combined with postmodernism. This heresy reduces God by denying the Word. Sanctification is discouraged. Its Jesus is a brown-skinned Palestinian. Its evangelism is affirming the world. Its sacrament is abortion. Its charity is entitlement programs. Belief in the Resurrection is optional, and Muslims worship the same god. The Social Justice Gospel is the troll to the Bride of Christ. It’s how the world wants Christianity to be, if people are to identify as Christian and those who practice the Social Justice Gospel always feel the need to call out Christians who hold to orthodox doctrine.

This doctrine is a parasite. Churches who partake in the parasite dwindle, and so the parasite must find a new church to infiltrate, for the Social Justice Gospel cannot survive in the world it wants to create.

Characteristics of the Social Justice Gospel

  • The use of Critical Race Theory in any capacity
  • The use of Intersectionality in any capacity
  • Conflating the Great Commission with championing social issues
  • Conflating government programs with charities
  • The affirmation of “gay Christianity” along with use of terms like “sexual minorities”
  • Expressed belief in transgenderism including “pronoun hospitality”
  • Describing Jesus as a refugee

Core Issues

The Social Justice Gospel believes believes that Original Sin is a societal construction, in that a white person is born of the sin of racism by virtue of being white. It believes that being a have is a sin because you achieve your have at the expense of the havenots.

The mission of Jesus is similarly co-opted to relegate His mission to being one of Justice. But the focus of the justice is not God’s justice or biblical justice, it’s social justice. Social Justice Gospel proponents are likely to view Jesus as a brown skinned Palestinian refugee who fought for social justice.

The most obvious issue with the Social Justice Gospel is the ecclesiology, missiology, and defining the Christian life. In the very first of the 95 Thesis, Martin Luther states:

When our Lord and Master Jesus Christ said, “Repent” ( Matthew 4:17 ), he willed the entire life of believers to be one of repentance.

The Social Justice Gospel does not emphasize repentance. It instead undermines the biblical sexual ethic and charges people with the sin of benefiting from “systemic racism.” However if the Christian life is one of repentance, how does one, using Critical Race Theory, repent of being white? In Tom Ascol’s documentary, By What Standard?, the logical conclusion of trying to mesh these the concept of CTR/I and repentance would be supporting a (Marxist) revolution.

Furthermore, there are two conflicting concepts of justice: biblical justice and social justice. Whereas biblical justice has objective moral standards and has a directional focus on our relationship with God and our relationship with our neighbor, social justice focuses on disparity in power and outcomes between different groups. I concluded a comparison of the two forms of justices in September 2018 stating:

Pursuing social justice inherently shifts the directional focus of the church in the wrong direction. In pursuing social justice, now-apostate churches have began the endless marathon of conforming to the ever changing whims of modern society. As I discovered when writing, Is American Christianity at an all time low, this is not a successful strategy for these churches. The issue is not that Christians fail to understand social justice.  Social justice is not only incompatible with biblical justice, but an outright opposition. The issue is that Christians understand social justice better than its advocates.

The mission of the church is the Great Commission. Social ministry has been around since the establishment of the deacons as officers of the church, but its focus in the New Testament was not upending society, rather it was to take care of church members and their neighbors. The Social Justice Gospel views government as a means of fulfilling the Great Commission, but places no emphasis on evangelism or baptizing believers and making disciples. Instead its missiology is more focused on the social programs, not neccessarily social ministry.

Lastly there are glaring ecclesiastical issues with churches that embrace the Social Justice Gospel. The churches that have long succumbed are all egalitarian. They likely don’t require pastors to adhere to adequate ministry standards or are deeply embattled as whether to or not.