BY SUSAN M. FENTON WILLOUGHBY

esus' mandate, "Go into all the world and preach the good news to all creation" (Mark 16:15),* reflects the biblical concept of humanitarianism in its broadest and most inclusive sense. Yet when we think of preaching the good news, we tend to think most often in terms of a message, fundamental beliefs that people embrace before we consider them evangelized. But the way we live as Christians, and reflect God's concern to every level of society, is the true measure of our understanding and appreciation of the gospel commission.

Humanitarian ministry is part of the broad mission of the Seventh-day Adventist Church, so "that every person might come to know Jesus and claim victory over sin and evil."¹ This concept is part of the growing discussion intended to lead to an expanded Seventh-day Adventist Statement of Fundamental Beliefs for individual Christian growth.

While we may agree that the church is built on Christ's teachings, the humanitarian paradigm must stretch beyond a linear concept that describes outreach efforts as either evangelistic or humanitarian. True outreach is wholistic, inclusive, personal, and universal. A mission-driven perspective must encompass the physical, social, emotional, economic, and spiritual needs of those we hope to reach with the gospel.

Jesus' command to "go into all the world and preach" represented a departure from the Jewish traditions intended only for local consumption. From henceforth the message and ministry of Christianity were to be heard and felt by everyone--Jew and Gentile. Humanitarianism's all-inclusive scope stretches from A to Z, from the "givers" to the "receivers." Being socially involved in our communities is as important for our spiritual development as it is for those we serve.

A Biblical Imperative
Our humanitarian ministry has to reflect Christ's earthly ministry, which didn't recognize any human distinctions of economics, education, ethnicity, caste, or class. Ellen G. White referred to humanitarianism as a divine prescription² and quoted Isaiah 58:5-11 extensively. In the religious and economic setting of Isaiah 58, the Jews fasted and prayed, but withheld food from the poor. How can a society pretend to fast or worship when the ills of society go unchallenged?

The purpose of fasting is practical as well as spiritual. The food not eaten during a fast could, quite logically, be given to the poor. The one who shares food with the hungry, houses the homeless and dispossessed, and clothes the naked makes a difference in changing society and in reflecting God's values.³ God's message to Isaiah embodied the very essence of biblical humanitarianism:

"Your fasting ends in quarreling and strife. . . . You cannot fast as you do. . . . Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter . . . ? If you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday" (Isa. 58:4-10).

The divine prescription of Isaiah 58 was supported in 1 Peter 4:8-11, which admonished believers to offer hospitality, serve each other, and administer God's grace in various forms. James made practical just what it means to offer hospitality: "Suppose a brother or sister is without clothes and daily food. If one of you says to him, 'Go, I wish you well; keep warm and well fed,' but does nothing about his physical needs, what good is it?" (James 2:15, 16). This passage forges a link between the faith of the believer and the fruits of that faith--living works of humanitarianism motivated and driven by a mandate to "go into all the world."

Modern Implications
On Tuesday morning, September 11, 2001, Carol Parkman, an Atlantic Union College alumna on her way to work, appeared at my classroom door. In a terror-stricken voice, she exclaimed, "Dr. Willoughby, turn on the television--the United States is under attack." Immediately, one of our students jumped from his seat and turned on the television. The September 11 event expanded the meaning of humanitarianism.

The September 11 tragedy highlighted biblical humanitarianism in an unexpected way. As news of the event seeped into our collective consciousness, the thought that the victims directly and indirectly involved are our neighbors gave us all pause. Then, as the dust from those terrible events settled, we were forced to admit that those who live in the countries that harbored those terrorists are our neighbors also. Our "neighbor" is the entire human family, and our humanitarian lifestyle has to reflect love, kindness, caring, and thoughtfulness to the needs of those with equal rights but unequal resources.

The parable of the good Samaritan reports the story of a lawyer who challenged Jesus, wondering what he had to do to gain eternal life. Jesus responded with the story of a man beaten by robbers and left to die. A priest, a Levite, and a Samaritan recognized the man's plight, but only the hated Samaritan gave assistance.

At the conclusion of the story Jesus asked, "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

The expert replied, "The one who had mercy on him."

Jesus said, "Go and do likewise" (Luke 10:36, 37).

Our neighbor is anyone who needs our help without consideration of class, caste, color, or creed. The Samaritan, although reviled by the Jews of Jesus' time, stands as an ageless example of humanitarian service in spite of the risks to our personal safety.

On the other hand, when Cain killed Abel, "the Lord said to Cain, 'Where is your brother Abel?'

"'I don't know,' he replied. 'Am I my brother's keeper?'" (Gen. 4:9). From that moment Cain's sin of murder expanded to include impiety, anger, jealousy, and falsehood, resulting in his alienation from God. We cannot justify ignoring the needs of those less fortunate than ourselves, whether they live in our communities or anywhere else in the world.

More of "The Least of These"
There are other groups worthy of our ministry, and we don't have to travel far to serve them. God warned Moses and the children of Israel, "Do not mistreat an alien or oppress him, for you were aliens in Egypt. Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry" (Ex. 22:21-23). All defenseless people are objects of God's special concern and providential care. How are they perceived in light of our spiritual priorities?

One Bible scholar suggests that violation of this biblical precept may have led to the retribution visited upon the Jews when Nebuchadnezzar captured Jerusalem.⁴ God's care suggests a humanitarian service that reveals itself through hospitality, care for the brokenhearted, and active, unselfish love. By entertaining strangers, Abraham and Sarah entertained angels (see Genesis 18).

Another instance of hospitality, documented in 3 John 5, supports the act of being hospitable to strangers when John admonished Gaius to do whatever he had to do to serve faithfully the believers as well as strangers. Such a concept suggests a helping hand to those with whom we may not be personally acquainted, as well as to those we know well.

There are those in the church who are brokenhearted and need someone to say an appropriate word of encouragement at the right time. Delicate situations might be involved, but assistance must be given. When King David was pursued by his enemies, he wrote: "The Lord is close to the brokenhearted and saves those who are crushed in spirit. A righteous man may have many troubles, but the Lord delivers him from them all" (Ps. 34:18, 19). God has given gifts to His children. Some have been given clusters of gifts, and when we are sensitive to His leading, the Lord will direct how those gifts should be used.

Not all of us are counselors, ministers, social workers, professionals with training in negotiation and conflict resolution, but we should all display a kind and caring disposition to those in need. After all, Christ's command to "go and preach" applies to us all.

I once read about a single mother who told her church family that one of her greatest needs was not food or clothing for herself and her two boys; instead, it was that someone would take her sons fishing--just once in a while.

Another group to whom the church should pay special attention is the divorced. It takes a strong person to survive a divorce and remain active in the church. Singles are divided into at least three categories: (1) those who are single by choice, (2) those who have lost a spouse through death, and (3) those who have been divorced. Surviving spouses appear to receive excellent attention, but divorced persons seem to be regarded by many as "untouchables." In discussing assistance for this group, the following sentiments are often expressed: "We don't know what to say; we're afraid of taking sides." Couples don't invite the divorced singles to social events, and divorced singles don't invite themselves because they don't want to be seen as a fifth or seventh wheel. The church should include this group in its humanitarian ministries.

The Power of Example
The word "love" is overused and underexpressed. Our expressions of love are often culture-bound, yet we Adventists continue to find appropriate ways of expressing love as a means of demonstrating inclusiveness. Some expressions of love are simple and universal--a smile instead of a frown. But other expressions need someone brave enough to take the initiative to make a difference.

Several years ago I traveled in a distant land, where part of my journey was made by bus. When I boarded the bus, seats were still available. Later, when all the seats were occupied, men remained seated as women entered and remained standing, holding on to the handrails for safety. Later a woman in an advanced state of pregnancy boarded the bus. When I noticed her struggling to remain steady, I stood up and gave her my seat. Immediately two men arose and offered me a seat.

Apparently, women in that society receive scant preferential treatment--even when they're carrying a baby. Whereas I, a stranger to that culture, received special treatment, perhaps because I was from another country. Jesus said, "Do to others what you would have them do to you" (Matt. 7:12). This love knows no boundaries; Paul wrote: "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (Gal. 3:28).

Identifying the joys and sorrows of others is a Christian's privilege and responsibility. The apostle Paul wrote: "Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. . . . 'If your enemy is hungry, feed him; if he is thirsty, give him something to drink'" (Rom. 12:17-20). By so doing, our humanitarianism will be wholistic, inclusive, and motivated by the gospel imperative.

Welcome to the biblical perspective of humanitarianism.

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* All scriptural references in this article are from the New International Version.

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¹ Mark A. Kellner, quoting Michael A. Ryan in an Adventist Network News Report, "Growing in Christ . . . ," Silver Spring, Maryland, April 2004.
² Ellen G. White, Welfare Ministry, p. 29.
³ James Burton Coffman, "Commentary on Isaiah 58," Coffman Commentaries on the Old and New Testament (Abilene, Tex.: Abilene Christian University Press, 1983-1999).
⁴ George Rawlinson, The Pulpit Commentary, Exodus II (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), vol. 1, p. 191.