Christianity and Society’s Ills


Heroes Square Budapest Hungary

A social media friend recently responded to a blog article I wrote, Are Christians Hypocrites, by asking whether I thought that “higher religious subscription correlated to fewer societal ills”. I think the answer is clearly, yes! (For a skeptic who agrees, see this dialogue on the podcast Unbelievable!) But I know what he was getting at. Intermixed with that “progress” in the Western world are deep grains of corruption and evil in which the Church was not only complicit, but intimately involved.

My friend is a skeptic and an atheist. He believes that the world is better off without religion. He is critical of Christianity, and let’s face it: “the Church” has created its share of societal ills!

People are often critical of Christians and Christianity with some basis in fact for its checkered past. Christians often view that history differently than non-Christians, but a candid person must admit that corruption in “the church” at different times in history is undeniable.

For skeptics, this vein of corruption running through the history of “the Church” spoils the whole thing, undermines the truth of Christianity and justifies their rejection of it and the God Christians profess. The fact that popular history focuses on that corruption, to the exclusion of all the good that Christianity has brought to the world, doesn’t negate the fact that such corruption exists.

When my friend posed his loaded question to me, I suspect that he sees a correlation between religion and societal ills, and I can’t deny it. But there is much more to the analysis. From my cursory perspective (I am no historical or ecclesiastical scholar), that corruption correlates strongly and directly with the “marriage” of church and state power. I think that Lord Acton was right: “Power tends to corrupt, and absolute power corrupts absolutely.” When the church becomes intertwined with kings and kingdoms, the influences of power, wealth and all that goes with it colors the church. The church is inevitably corrupted by it.

After Emperor Constantine lifted the prohibition against Christianity following his conversion in 312 AD, I can imagine that Christians came out of their discreet meetings places to dance in the streets. The declaration that Christians were free to worship as they chose didn’t prescribe Christianity as a state religion, as many seem to believe, but it spelled new-found freedom for Christians to live and worship freely without fear of state persecution that marked significant periods of the first three hundred years of the Church.

Christians probably didn’t imagine in 312 that Christianity would become by decree the only state religion around the beginning of the 4th Century. They also probably didn’t have any idea what a corrupting influence that state power would be.

The declaration of Christianity as the state religion by decree for the Roman Empire correlates with the early medieval period of western European history – the period we call the Dark Ages (roughly 476-800 AD). Though we can’t (or shouldn’t) necessarily associate the two things causally with each other, the timing seems significant.

The Dark Ages (Early Middle Ages) were marked by the barbarian uprisings and threats to the Western Roman Empire by the Huns, Goths, Vandals, Bulgars, Alani, Suebi and Franks. The frequent warfare that marked the period between 500 AD and 1000 AD was not chiefly the result of any Christian/State alliance, though the State, which was influenced by the Church at this time, fended off the barbarian surges. (See the Encyclopedia Britannica)

The first Holy Roman Emperor didn’t exist, however, until Pope John XII crowned Otto, Duke of Saxony, Emperor Otto I on February 3, 962.  Otto’s power grew quickly, to the chagrin of Pope John, and Pope John began to rue the power he had given to Otto. When Otto got wind that Pope John was conspiring against him, he marched into Rome and replaced John with Leo VIII. So began centuries of joint political and ecclesiastical power struggles and intrigue.

Though Late Middle Ages were not all marked by the stain of corruption in the church, that is the legacy we see at the highest levels of ecclesiastical and kingly power. The church became embroiled in the political battles and struggles for power throughout the former Roman Empire. These things are undeniably true. Though that corruption at the level of power isn’t the whole story, still, we can’t deny that corruption existed. There were many dark and disturbing episodes in which the church participated front and center, especially from about 1000 AD to well past the Reformation.

The truth is, though, that the Church has probably never been free from its own corruptions going back even to the beginning. We see vestiges of corruption raising its ugly head as early as the letters of Paul.

But we shouldn’t be surprised. Corruption is a theme throughout the Old Testament, even before the church. We can go all the way back to the beginning, to Adam and Eve, to see the roots of that corruption. Things were great, virtually Edenic, in the beginning, but then Adam and Eve strayed. They ate the forbidden fruit, and the story took a turn for the worse. Just one generation later, Cain killed Abel.

Things went from bad to worse to the point when God could find few people on earth willing to bow to Him. God instructed Noah, one man who was willing to listen to Him, to build an ark, and He destroyed the rest of the people in a flood.

Things began reasonably well with Abraham, the father of faith (though even he had his issues too), but troubles increased with Isaac and even more with Isaac’s sons, who sold their brother, Jacob, into slavery. Moses championed the people to lead them out of Israel, but it wasn’t long before they were grumbling in the desert. While Moses was on the mountain top receiving God’s ten commandments, the people were making an idol of gold and worshipping it.

The history of the world is a history of corruption, and the Church is not immune from the corruption that plagues mankind.

Years later God gave His people judges, but they wanted kings, like the other nations. The very first king, Saul, strayed from God. Even David, the man after God’s heart, had his episodes in which he was tempted and deceived into corruption (quite a few of them). Solomon, the wisest man of his time, succumbed to the very corruptions he knew in his head were unwise.

Just three kings into the kingly government the people requested (after King Solomon), the people split into two kingdoms, and they remained split until they were all exiled into captivity in Babylon. The kings who governed Israel and Judah more corrupt than godly, which is why God allowed them to be exiled.

This is the history of the people of God. Always tending away from Him in their hearts, and especially at the level of power. But there is always a remnant.

The remnant is a recurring theme throughout the Bible. A remnant of Israelites survived the Assyrian invasion (Isaiah 10:20-22). A remnant survived Sennacherib’s siege of Jerusalem. (Isaiah 37) A remnant was predicted to return back to the Promised Land after captivity (Isaiah 11:11-16);  the Jews who did return to the Promised Land after Babylonian were called the remnant. (See Ezra 9:8, 13 and Haggai 1:12-14)

This theme is carried into the New Testament when Paul quotes Isaiah, “Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved.” (Romans 9:27)

Given the history of God’s people back to the very beginning, it shouldn’t be any surprise that even the Church tends toward corruption, especially at the level of power. But the masses, too, tend to follow in that corruption, embracing corruption of their own. This isn’t just the history of the Church; it’s the history of mankind.

When my social media friend asked me whether I thought Christianity correlates in history to “fewer societal ills”, I had to answer candidly that I couldn’t be sure that it does. I wasn’t about to get into an argument with him about it because he would have plenty of negative ammunition. Never mind all the positives that have been produced by the salt and light of God’s remnant throughout history.

But the thrust of the history of people is not what defines the truth of the Gospel. God has worked in every age in and through the people who would bend their ears, and their hearts, toward Him – however few. It’s no different today than it ever was. Jesus also anticipated the corruption in the Church when he told the following parable in Matthew 13:24-30:

He put another parable before them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field, but while his men were sleeping, his enemy came and sowed weeds among the wheat and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants[of the master of the house came and said to him, ‘Master, did you not sow good seed in your field? How then does it have weeds?’ He said to them, ‘An enemy has done this.’ So the servants said to him, ‘Then do you want us to go and gather them?’ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest, and at harvest time I will tell the reapers, “Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.”’”

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2 Comments on “Christianity and Society’s Ills”

  1. larryzb Says:

    Insightful piece above. I would only add that there are problems in Western historiography. Sadly, much of what passes for history is propaganda. Thus, the question comes to mind: are we getting the whole story in the history books?

    Today, too many Christians have capitulated to the spirit of the times, which is mainly morally relativistic or even nihilistic. When you refer to society’s ills, do you mean the widely accepted moral evils today, such as legalized abortion?

    Liked by 1 person


    • Thanks for commenting. The “societies ills” comment came from my friend. I am not sure what, exactly, that he meant by the phrase, but I assume that he connects some of those ills with organized religion and Christianity in particular. My point, really, is admit that some societal ills, whatever they may, are connected to organized religion, and to Christian religion in particular, but that shouldn’t surprising, given the thrust of Scripture and the biblical narrative. In fact, Jesus even predicted it in the parable of the wheat and the tares.

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