The Christian World View Of Helping The Hurting
The Christian World View of
Helping the Hurting
Mrs. Gladys Dickelman, Chairman
Mr. Robert Martin, Co-Chairman
With contributions by members of the
Helping the Hurting Committee of
The Coalition on Revival
Dr. Jay Grimstead, D.Min., General Editor
Mr. E. Calvin Beisner, M.A., Assistant to the General Editor
The Christian World View of Helping the Hurting
Copyright 1989 and 1999, The Coalition on Revival, Inc. All rights reserved.
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quote brief passages in a review.
The Coalition on Revival, Inc.
P.O. Box A
Sunnyvale, California 94087
Contents
What is the Coalition on Revival? ............................................................................... 4
About the 17 World View (Sphere) Documents ......................................................... 4
Statements of Affirmation and Denial ........................................................................ 7
Causes of Suffering ................................................................................................. 7
The Necessity of Biblical Response ........................................................................ 7
Helping the Poor .................................................................................................. 9
Helping the Captives .............................................................................................. 9
Helping the Disabled ........................................................................................... 10
Helping the Oppressed ......................................................................................... 11
A Call to Action
in Helping the Hurting ......................................................................................... 14
General Actions .................................................................................................... 14
Specific Actions .................................................................................................... 15
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What is the Coalition on Revival?
The Coalition on Revival is a network of evangelical leaders from every major denominational and theological perspective who
share a vision for and a commitment to revival, renewal, and reformation in Church and society in America.
People of Anabaptist, Arminian, Lutheran, Calvinist, and Wesleyan denominational backgrounds are all represented among
COR’s leaders. Pre-, a-, and post-millenialists are cooperating with each other, sharing the exciting task of getting God’s will to be
done on earth as it is in heaven insofar as that is possible between now and whenever Christ comes back to Earth. Charismatics
and non-charismatics, covenant and dispensationalist theologians, have joined arm in arm in prayer and hard work to see revival,
renewal, and reformation in the Christian Church and the American culture.
COR’s vision is to see Christians everywhere doing all they can in the power of the Holy Spirit to take every thought captive to
the obedience of Christ (2 Cor. 10:5), in every aspect of life. Toward that end, we have developed a series of worldview
documents that set forth what we believe are the fundamental and essential points of the total Christian world and life view. The
COR worldview documents state what we believe are the biblical principles for all spheres of human life including theology,
evangelism, discipleship, law, civil governments, economics, education, family, medicine, psychology and counseling, arts and
media, business and professions, and science and technology. We believe that the COR worldview documents state where the
entire Church must stand and what action it must take to accomplish its task in the remaining years of the Twentieth Century
and on into the next century.
COR steering committee members from all walks of life were joined by many hundreds of other interested Christian scholars,
pastors, and laymen in developing the COR documents during many series of workshops and conventions. Each document
therefore, reflects input from theologians, philosophers, professionals in their respective fields, pastors, and lay Christians. We
have sought to avoid denominational and theological bias in the documents; our aim has been to focus on principles so
fundamental that we are convinced no Bible-believing Christian who studied the major questions related to each sphere of life
would come to a contradictory conclusion.
COR views itself as a “Bible obedience, holiness movement” that crosses denominational and theological lines. The next step on
its agenda, now that its basic documents are complete, is to disseminate them widely and to educate hundreds of thousands of
Christians on how to make Christ Lord of absolutely every aspect of life. We plan to do that through publications, and through
seminars, and training workshops in the major cities of America and Canada. COR will also work in cooperation with other
Christian networking groups to help unify the pastors in major population centers around the vision of mobilizing their people to
“Get God’s will done in their city as it is in heaven” to whatever degree that is possible before the return of Christ. We believe
America can be turned around and once again function as a Christian nation as it did in its earlier years. We believe that wherever
the pastors of any city in the world join together in unity to make Christ Lord of every sphere of life, and, with Spirit led strategy,
mobilize their people into a unified spiritual army; that city can and will become “a city set upon a hill” and be “a place where
righteousness dwells.”
About the 17 World View (Sphere) Documents
COR developed the 17 World View Documents, which set forth what we believe are fundamental and essential Biblical principles
governing 17 major areas or spheres of human life and activity: law, government, economics, business and professions, education, art
and media, medicine, science and technology, psychology and counseling, Christian unity, local and world evangelism, discipleship,
helping the hurting, educating Christians about social and political moral issues, revitalizing Christian colleges and seminaries, marriage
and the family, and pastoral renewal. These documents offer Christian leaders concise and comprehensive Biblical principles of how to
apply the Truth of the Bible to all spheres of life and ministry. Each document includes short, creed-like statements of affirmation and
denial that we believe state non-negotiable Biblical truths for that sphere of reality.
The 17 World View Documents were developed within 17 different committees made up of leaders with experience and
expertise in the 17 different fields over an intensive three-year period of dialogue, critique, editing, and finally, a consensus
conviction. Sixty of COR’s National Steering Committee members with over 300 other theologians, pastors, lawyers, doctors,
businessmen, and Christian workers made up the 17 committees. COR sends forth these documents to the Church at large with
the prayer that they may be used by God's Spirit to get God's will done on earth, as it is in heaven—to whatever degree that is
possible prior to the Return of Christ.
The Christian World View of Helping the Hurting
5
Preface
Suffering came to this world through Adam’s and Eve’s disobedience to God and the resulting Fall of
man and nature from their original state of perfection as created by God. As a consequences, man is out
of harmony with his Creator, with himself, with other men, and with nature. Since then the earth has
been plagued with violence, sickness, disasters, death, and the suffering they bring.
Many suffer as a result of their own sinful choices in disobedience to and rejection of God and His
commands. Their sinful choices have far-reaching, hurtful effects on the whole of their lives. They abuse
their bodies and minds with drugs, alcohol, sexual immorality, or neglect of good health practices, and so
suffer both physically and emotionally. Likewise, suffering can come from broken relationships, stressful
environments, internal strife not dealt with properly, or even demonic attacks. Many in prison reap the
consequences of their criminal behavior, while others are captives of destructive addictions springing from
their choices. Poverty can even result from rebellion against authority, sloth, lack of discipline and self
control, or ignorance.
But others suffer without contributing directly to the causes of their suffering. They are victims of
outside forces like birth defects, accidents, diseases, or sudden catastrophies (flood, earthquake, fire,
drought, etc.). Some suffer with the death of a family member or loved one. Others are victims of
human violence either in its institutional forms of governmental tyranny, war, and cultural prejudice, or
in its individual forms of crime, domestic and personal violence, or the “sins of the fathers.”
Governmental agencies have come to assume more and more of the responsibility that once was in the
hands of individuals, private organizations, and churches for dealing with the hurting. The prevailing
political philosophy leads us to believe that the hurting are the government’s responsibility.
The civil government does have some judicial, legal responsibility, but as Dr. John Perkins says, “It is
foolish to expect our government to lead the way in providing creative, constructive, and nurturing social
services.” The government’s poor track record shows it to be ineffective, often perpetuating the evils it
seeks to resolve.
In contrast, the Bible gives primary responsibility for helping the hurting to individual Christians
and the Church. We have a mandate from our Lord, and His promise to channel His great resources
of love, wisdom, and energy through us to carry out our task. This is not an option, but a duty. We
cannot abdicate our role as Jesus’ hands, heart, and feet to our government or anyone else. “If a
brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in
peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body,
what use is that?” (James 2:15,16)
The driving motives and primary goals behind every helping act must be to obey and glorify God, to
bring sinners to a saving knowledge of Christ, and to present every believer a mature person in Christ.
The Body of Christ should be recognized as people who hear the cries of those in need and come to their
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aid. There should therefore be no division between evangelism and ministry to hurting people. There
must be a witness of works of compassion if there is to be a true witness of the message of Jesus Christ.
For Jesus said He came “to preach the gospel to the poor . . . to proclaim release to the captives, and
recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of
the Lord” (Luke 4:18,19). We must do likewise as His people, drawing on His power and His Word.
Our goal is to help the hurting to become able to help others, not to build our own egos by making
ourselves indispensable. Our task is humbly and obediently to help others reach their potential of helping
the hurting. We must not seek short term solutions that perpetuate dependence and damage the dignity
of those we “help“. According to Perkins, to correct economic injustice, we must pursue development,
empowering people to become self-sufficient through the power of the gospel. Victims of famine and
war depend on our relief efforts, and we dare not neglect their needs. But the greater need is for
development to break the cycle of poverty, so that today’s receivers become tomorrow’s givers.
This strategy should extend to many areas of hurt. The Bible teaches that it is more blessed to give than
to receive; therefore we need to motivate and equip others to give so that they too may reap God’s
blessing.
Although each Christian has personal responsibility for those who are suffering, individual action is not
enough. The Church must be a haven, a minister of compassion, and a voice for justice. In addition to
organizing united efforts to help the hurting, the Church must conform social, economic, legal,
educational, medical, and governmental structures to Biblical order. Doing this would not only eliminate
much suffering, but also enhance justice, righteousness, and compassion, increasing the effectiveness of
the message of salvation. This requires that Christians in all walks of life cooperate in and through their
local churches, and that local churches also work together.
Jesus said that the Law could be summed up in the commandments to love God and to love one’s
neighbor. We must not close our hearts to someone in need when we have the means to help. We cannot
hope to eliminate all suffering in the world, or even in one person’s life; attempting it will engender only
frustration and despair. The world is still fallen and the choice to sin is ever present. But we are called to
significant, sacrificial acts of love, compassion, and obedience to God. “We know love by this, that He
laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the
world’s goods, and beholds his brother in need and closes his heart against him, how does the love of
God abide in him? Little children, let us not love with word or with tongue, but in deed and truth” (1
John 3:16-18).
With these thoughts in mind, we present the following affirmations and denials in the hope that they
will help lead the Body of Christ to more effective action in helping the hurting.
The Christian World View of Helping the Hurting
7
Statements of Affirmation and Denial
Causes of Suffering
1.
We affirm that the root cause of suffering is the Fall of man recorded in Genesis 3.
We deny that God or nature was the initial cause of suffering in the world, and that man and nature
are in their normal state.
2.
We affirm that the causes of suffering—sin and separation from God, the works of the Adversary,
personal and ancestral choice, individual and corporate oppression—must always be addressed.
We deny that any aid to the hurting will effect long term, positive change if only the symptoms are
alleviated or eliminated.
3.
We affirm that there are hurting people who are innocent victims of natural or human causes in this
fallen world.
We deny that all suffering results from personal sin or choice.
4.
We affirm that the Bible prescribes the pattern for family structure; that the breakdown of that
defined structure is the cause of much pain; and that such breakdown results from turning away
from Biblical standards set by God.
We deny that the breakdown of the family is caused by lack of employment, lack of education, or racism.
5.
We affirm that some people suffer as a direct result of personal choice, reaping the consequences of
their own actions.
We deny that all those who suffer from destructive habits, poverty, homosexuality, or illness are
simply the victims of change, society, oppression, or heredity.
6.
We affirm that all non-Christians suffer spiritually, emotionally, and often physically because they
do not know or obey God; that they need to accept Jesus Christ as Savior and Lord to enjoy the
fruit of the Spirit here and now and to escape eternal suffering; and that Christians must minister
the gospel of salvation to them.
We deny that any non-Christian is not suffering and in need of salvation.
The Necessity of Biblical Response
7.
We affirm that there are multitudes of hurting people in the world and that we cannot, before God,
remain isolated from them.
We deny that suffering is non-existent or unimportant merely because we are blind to it, and that
we are unaffected by the suffering of others.
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8.
We affirm that God expects all Christians to respond with love and compassion to those who are
hurting, whether as innocent victims or as a result of personal choice.
We deny that compassion shown to those in need is an option, and that the need to confront sin in
someone’s life frees us from the need to love and help him.
9.
We affirm that meeting the needs of those who are hurting is an integral part of Christ’s
commission to preach the gospel and to make disciples of all nations.
We deny that the gospel can be preached with indifference to temporal needs.
10. We affirm that direct involvement in the lives and communities of those who suffer is essential to
effective help.
We deny that Christ-centered ministry to the suffering is possible without intimate personal contact
with those who hurt and first-hand knowledge of their environment.
11. We affirm that help for the hurting must affirm the value and dignity of each person; that it must
address the whole person in body, soul, and spirit in the context of a social and natural
environment; that we must respectfully help to develop abilities and skills, teaching the hurting to
help others.
We deny that any help given to the suffering will effect long term, positive change if it devalues the
individual, fails to involve the whole person in the helping process, or increases unbiblical
dependence on other persons or institutions.
12. We affirm that only programs operating on Biblical principles are capable of addressing the root
cause of suffering and involving the whole person in the helping process, thereby effecting long
term, positive change, and that the Church, therefore, is uniquely designed and equipped to be the
most effective institution for helping the hurting.
We deny that any non-Christian or secular program can adequately address the root problems of
suffering, involving the whole temporal and spiritual person, and, therefore, that any such programs
can achieve long term, positive change from suffering.
13. We affirm that Christians, churches, and Christian organizations should—when they may do so
without compromising Biblical principles—work with and influence existing governmental
agencies, businesses, and local social outreach institutions to help the hurting, and that this should
be the responsibility of all citizens, especially Christians, as participants in government.
We deny that it is wrong for Christians to cooperate with good governmental and secular programs
that help those in need, and that it is inappropriate to do so as a Christian witness of love and
concern and as an opportunity to share the gospel.
1. Not wishing to be repetitive, we implicitly endorse the teaching of The Christian World View of
Economics (also published by The Coalition on Revival) on helping the poor.
The Christian World View of Helping the Hurting
9
14. We affirm that Christians and the Church must humbly, diligently, and continually seek God’s
wisdom through the Holy Spirit and the Holy Scriptures, in order to understand how best to help
the hurting.
We deny that Christians or the Church can minister effectively without God’s guidance.
Helping the Poor1
15. We affirm that the ever-expanding role of civil government in helping the hurting has been
overwhelmingly ineffective; that many governmental agencies, institutions, and programs are
extremely wasteful, diverting funds to bureaucrats and bureaucratic functions rather than passing
them on to the needy; and that increasing demands for tax dollars for human service rob the private
sector of the opportunity to give direct help and thus extend personal concern, love, and a Christian
witness.
We deny that the primary responsibility for helping the suffering lies with civil government; that
governmental programs are effective in producing long term benefits; that governmental programs
have proven to be cost effective; that most of their money actually goes to the needy; and that
governmental programs encourage a personal witness of love and spiritual help.
16. We affirm that welfare has rewarded and encouraged immorality; that it has contributed
significantly to the destruction of the black family in America; and that it has crippled intended
beneficiaries by causing a cycle of dependence.
We deny that the dole is an effective means of combatting poverty either for the present or for the
long term.
17. We affirm that there are those who suffer from willful poverty; that they need to be challenged
educationally, spiritually, and culturally to be more responsible and industrious so that their
children and grandchildren will not repeat their slovenly lifestyle; and that while the Church should
not condone or underwrite sloth it should provide substantial help to victims of others’ sloth, such
as children or wives of lazy heads of households.
We deny that anyone, but especially those suffering willful poverty, should be provided for by
forcibly taking money from others.
Helping the Captives
18. We affirm that alcoholism and drug addictions result from personal choices.
We deny that alcoholism and drug addition result solely from inheritance or cultural background.
19. We affirm that restitution, fines, and capital punishment are more effective than imprisonment in
establishing justice and deterring crime.
We deny that God intended societies to use imprisonment as a long term and prevalent
punishment.
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20. We affirm that prisoners suffer from neglect, inadequate facilities, and lack of compassionate,
humane, and corrective treatment, and that Christians should establish life-changing helps for the
incarcerated.
We deny that the incarcerated should be neglected or devalued, and that they have no potential for
dramatic change — especially if they are regenerated in Christ.
21. We affirm that judicial and legal structures must provide for equitable and just sentencing in
making punishment proportional to the crime, and that current structures are, in many cases, either
too lenient, too harsh, or totally ineffective in giving legitimate, corrective help to offenders and
protecting the community from recidivism.
We deny that the cost of the penal system is producing satisfactory results.
Helping the Disabled
22. We affirm that all people ought to honor and respect the elderly; that we should give them
opportunities to contribute significantly to family, church, and society; and that we should draw on
the richness of their experience, gifts, and abilities.
We deny that anyone should ignore or disrespect the elderly, and that the elderly should be treated
as obstacles to personal, familial, or social fulfillment.
23. We affirm that the physically and mentally disabled are created by God with the same
dignity and worth given to all human beings, and that they should be integrated into the
mainstream of family, church, and society as contributing members, with appropriate
considerations to assist them with their unique needs.
We deny that physical and mental handicaps are necessarily punishments from God; that the
handicapped have less dignity or worth than others or make no vital contributions; and that the
disabilities discovered in the unborn justify killing them in the womb.
24. We affirm that God heals supernaturally; that He gives man the ability to combat disease and
alleviate physical suffering through medical science and practice; that He has provided knowledge to
prevent some illnesses through proper nutrition and physical fitness; and that proper nutrition and
physical and mental fitness are essential for good health.
We deny that God always or never heals supernaturally, and that the use of medicine, medical
technology, or surgery is incompatible with faith in God.
25. We affirm that those who suffer mentally and physically need personal friendship, spiritual counsel,
and respect, as well as appropriate professional help, and that emotional and psychological confusion
and stress may also be caused by demonic influence.
We deny that Christians should shun the mentally and physically needy.
The Christian World View of Helping the Hurting
11
Helping the Oppressed
Responding to Domestic Oppression
26. We affirm that domestic violence, whether physical, sexual, or emotional, and whether marital or
incestual, is an abomination and ought to be a criminal offense, and that it must be dealt with by
churches, communities, and civil authorities.
We deny that domestic violence can be confused with Biblical methods of discipline properly
imposed by responsible family members; that domestic violence can be condoned for any reason;
that local governing authorities have no right to intervene appropriately in domestic violence; and
that the churches have no obligation to counsel and teach against such sinful practices.
27. We affirm that within the family structure (particularly the American black family) the male has
abdicated his role as the spiritual and natural head of the household, and that the disorientation of
the family is the man’s ultimate responsibility.
We deny that the man is inadequate to fulfill the role of spiritual and physical provider for his
family, and that there is no hope—as popular statistics suggest—for the black family.
28. We affirm that the victims of abortion and infanticide are human beings who are subjected to
excruciating pain.
We deny that the infant victims of abortion and infanticide are inhuman or incapable of feeling pain.
29. We affirm that women who have abortions are in many cases exploited by
misinformation, coercive influence, fear, and lack of options, and that they are thus
emotionally and physically damaged, abused, and exploited, and often suffer prolonged
psychological and emotional injury.
We deny that all women who have abortions are adequately informed of the true nature of their
unborn babies, the dangers to their own physical and emotional health, and the consequences of
taking the innocent life of their unborn babies.
30. We affirm that abortion as a means of birth control has devastating effects on our nation and the
world, and that it encourages libertinism that can cause epidemics of sexual diseases, devalue the
sanctity of marriage and the family, and — worst of all — destroy respect for human life.
We deny that the use of abortion as a means of birth control has benefited our nation.
31. We affirm that children are a heritage of the Lord; that parents are responsible for them; and that
children’s primary duty is obedience to their parents.
We deny that the government has primary responsibility over children; that the race of any youth
makes him inherently rebellious, immoral, or violent; and that premarital sexual activity,
experimentation with drugs, and other strong, ungodly peer and societal pressures that lead to
suffering are right.
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32. We affirm that only faith in Jesus Christ can save, redeem, and restore the family.
We deny that any government assistance program can save the family.
Responding to Criminal Oppression
33. We affirm that victims of crime must be protected and compensated for their losses by offenders
whenever possible, and that offenders must be brought to quick trial and appropriate punishment.
We deny that victims are being adequately protected or compensated by offenders.
34. We affirm that pornography, like a demonic plague, damages everyone directly or indirectly, causing
mental and physical abuse, violence, and decadence beyond description, and destroying offenders
and victims of all ages.
We deny that pornography has any redeeming or artistic value; that it is neutral, or deserves
protection under the First Amendment to the United States Constitution; that it is worthy of
preservation; and that it is harmless to its producers, consumers, and the whole community in
which it exists.
Responding to Racial Oppression
35. We affirm that all humanity is created in the image of God and must be treated accordingly; that God
will fulfill His purposes through people of different races and cultures; that racial favoritism and prejudice
are sinful and abhorrent to God, causing great human deprivation and suffering; and that the Church has
a special responsibility to teach and support the Biblical principle of impartiality and to take the initiative
to eliminate racial favoritism, including existing laws and traditions.
We deny that the Bible condones any form of racial prejudice or teaches that any race was or is of
less worth or dignity than any other race.
36. We affirm that racial prejudice should be openly admitted and renounced, and that vicarious
repentance and restitution should be made by all Christians for present sins and the sins of their
forefathers.
We deny that racial prejudice will disappear of its own accord, and that it can be dealt with behind
closed doors.
37. We affirm that racial prejudice exists within systems of employment, housing, financial and lending
practices, government, education, and business.
We deny that the Church has exerted unified, consistent, or effective assistance to those suffering
from prejudices, and that most of society’s leaders have initiated significant efforts to alleviate social
iniquities.
38. We affirm that in Christ there is only one Church, and that God desires Christians to take the
gospel to people of different races, cultures, and heritages, uniting them in Christ.
We deny that there is any justification or excuse for the existence of racism in the Body of Christ.
The Christian World View of Helping the Hurting
13
39. We affirm that black Christians, as well as white Christians, have a responsibility to reconcile the
division between blacks and whites and among black Christian families and nations, and that Jesus
Christ can bridge the gap between races in the Body of Christ.
We deny that the white Church bears total responsibility for bridging racial gaps.
40. We affirm that Christian media leaders must repent of and make restitution for racist policies, and
that they must make a serious effort to reach the minority communities and to seek minority
ministers and leaders to stir up their communities with the gospel.
We deny that restitution, particularly in the form of providing reduced rates, time, program
development, television equipment, and jobs in all media, has been made, and that minorities are
unable to produce quality programming and write substantial material to stir up their communities
to revival.
41. We affirm that present leaders in minority communities who put politics first renege on their
spiritual and primary responsibility to lead their communities to a saving knowledge of Jesus Christ
and to make disciples of their communities under His Lordship.
We deny that political action alone can bring justice and peace to minority and racial relations.
Responding to Sexist Oppression
42. We affirm that both sexes were created in the image of God as unique and different, but with the
same worth, dignity, and significance in society, and that their roles and limits differ so that they
can fulfill and complement each other in family, church, and society.
We deny that man and woman were created at the same time and in the same manner; that they
have the same roles or limits; and that women may be regarded as inferior intellectually, physically,
or spiritually, or may be denied equal respect and opportunity in educational, economic, social, or
personal pursuits.
Responding to Political and Economic Oppression
43. We affirm that governmental and political systems such as totalitarian rule that impose unbiblical,
atheistic values and deny religious freedom (e.g., communism, fascism, socialism, Nazism, and
Liberation Theology) are always oppressive and must be vigorously opposed, especially in their
arbitrary and aggressive expansion and control of people, individually and collectively.
We deny that atheistic governments or teachings are morally or religiously neutral; that they can be
condoned, ignored, or accepted; and that such systems can survive without violence and massive
oppression of people and nations.
44. We affirm that the Bible supports a just policy on immigration combined with respect for and
protection of residents’ rights and properties.
We deny that there is Biblical or economic rationale for prohibiting or sharply limiting
immigration, and that immigration laws should ever cause abuse or mistreatment of aliens.
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45. We affirm that affirmative action creates dependence, erodes initiative, diligence, and responsibility,
and therefore damages the sense of worth of those who “benefit” from it.
We deny that affirmative action should be used as a crutch; that it is an end in itself; and that it
should ever be used at the expense of compliance with the Biblical principle of impartiality.
A Call to Action
in Helping the Hurting
General Actions
Because of the preceding convictions, we call upon all men and women who name Christ as their
personal Savior and Lord to join us in:
1.
examining earnestly these affirmations and denials in the light of God’s Word to see if they are true,
and informing us directly of those points in which they believe we have departed from Scripture
or logic;
2.
re-examining our own theories and practices of helping the hurting and asking God to show us
where we are falling short;
3.
repenting of all known sins, confessing and forsaking them, asking forgiveness both of God
Himself and of all those who have been offended, and then making all possible restitution;
4.
praying for God to fill all of His people with the enabling power of the Holy Spirit in order that
we may bring our personal lives and our theories and practices of helping the hurting into closer
conformity to His revealed will on a permanent and consistent basis;
5.
seeking guidance from our brethren and local church authorities as to how we can mutually support
and influence one another to make our practices of helping the hurting glorifying to God.
Having dealt with our own personal sins and failures, and placing ourselves accountable to the Bible and
to the brethren, we now commit ourselves to:
1.
influencing any known Christians or Christian associations with whom we work to consider
seriously our affirmations and denials with the goal of enlisting their responses;
2.
influencing those in the field of helping the hurting who agree with our affirmations and denials to
implement these proposals in their work;
3.
realizing that no program that we invent will substitute for redemption and regeneration that only
God can give, and that until the hurting submit to Christ’s lordship we are only treating surface
problems;
4.
recognizing that in this fallen world the truest source of healing and comfort for the hurting is the
Great Physician, Jesus Christ, who must have free reign to work in people’s lives;
The Christian World View of Helping the Hurting
15
5.
mobilizing and networking our Christian resources and working in concert with the other
professional spheres both inside and outside COR, to see the behavior of the Body of Christ and
our nation changed to approximate more closely the view of reality and morality presented to us in
the Holy Scriptures.
Specific Actions
Toward these ends, we commit ourselves to the following specific actions:
1.
dealing with the whole person in all our efforts to help the hurting, drawing them to an
understanding of the reality of God;
2.
striving to return to the individual, the family, private associations, and the Church much of the
responsibility for the hurting that civil government now exercises, by voting, writing to those in
authority, and simply doing what needs to be done instead of waiting for someone else to do it;
3.
making all relief aid as direct as possible, thus preventing the absorption and waste of resources in
administrative overhead and so, as ambassadors of Christ, exemplifying proper help for the hurting;
4.
seeking ways to make the help we offer result in long term benefit, i.e., enabling those who are
hurting to begin helping others as they learn to meet their own needs in obedience to God, thus
enabling our assistance to build and sustain the dignity of recipients;
5.
working for the salvation of the hurting, knowing that only that provides eternal resolution of their
problems and eternal blessing in this life and the next;
6.
leading the way, as the Body of Christ, in dropping all prejudices against persons, by:
6.1.
promoting open, honest discussion across all artificial barriers;
6.2.
resolving conflicts of race and cultural differences;
6.3.
seeing disabled people as valuable and able to contribute significantly to the life of family,
church, and community;
6.4.
examining ourselves closely in prayer and meditation on the Word of God to see our
prejudices, and asking God and our fellow believers to correct us;
6.5.
giving the world no cause to accuse us of devaluing any human being on the false scale of
prejudice;
6.6.
rooting out racial prejudice in the Body of Christ through repentance, love, and discipline;
7.
crying out for justice for those to whom the world has turned a deaf ear: minorities, the elderly,
children born and unborn, and all others who carry insufficient political weight to be heard in an
ungodly world should find their voice heard by the Church of Jesus Christ;
8.
examining past wrongs and making restitution whenever possible;
16
COR Sphere Document
9.
influencing society to uphold the concept of restitution for those who suffer as victims of crime;
10. examining how we spend our money, time, and energy, and ascertaining that we are actively
involved in helping the hurting as the Holy Spirit leads us and through various Christian ministries;
11. educating congregations about and helping them to participate in opportunities for helping the
hurting;
12. helping churches to establish in-house systems to provide for the poor among them;
13. opposing the establishment of false “human rights” issues such as “homosexual rights”;
14. focusing our own and others’ attention and energies on real human rights issues such as those of the
unborn, the disabled, and the elderly;
15. training or helping to train pastors and Christian social workers and health care professionals in
identifying, binding, and casting out demons from the demonized;
16. rescuing people from chemical dependency;
17. urging and helping suburban, middle-class churches to establish active, intimate links with inner-
city, poor churches so as to pour their resources of money, love, people, connections, and skills into
helping those sister churches turn their parishes into gardens, family by family and block by block,
and so as to learn from them the real needs and aspirations and frustrations of the poor.
Document Outline
