William Temple’s Social Ethics



William Temple’s Principles of Social Ethics

William Temple's social ethics are inspired by a supreme regard for Scripture and shaped by his traditional orthodox theology. His writings touch every kind of personal and institutional relationship. His book Readings in St. John's Gospel reveals the basis for his social ethics that he elaborates in his other writings. In this book of reflections on John’s gospel, Temple emphasizes the importance of an intimate relationship with the Lord that informs all of a person’s life and behavior. For Temple, Christian social ethics begin with God and not man. The primary principle of Temple's Christian social ethics is respect for every person based on the fact that God has made every person in his image. God loves each person and Christ died for each person. This and nothing else creates the worth of each individual. Temple, however, does not allow for idealism in his regard for humans. He recognizes that the image of God and the sinful nature of people are constantly in tension resulting in perpetual tragedy. Temple's social ethics do not point toward reform but transformation in people through the redeeming love of God revealed in Jesus Christ and brought about by the presence of the Holy Spirit. Temple writes, "What man chiefly needs is redemption. Something must be done for him and in him that he can never do himself."[1] This spiritual transformation invigorates people and demands that people who receive the gift of God in Jesus Christ serve as agents of the Kingdom of Heaven to others in the world.

Temple's social ethics do not provide prescriptions for living or moral absolutes. They rather offer principles on which to base one's life and that guide one to live rightly. Suggate suggests that Temple relished the experimental nature of the moral life seeing life as inherently an adventure. His stress was on Christian character and his only absolute law was the law of love, as it is revealed in Jesus Christ.[2] He reveals the core of his social ethics by writing that the Kingdom of God is defined by power subordinated to love. He writes, "Power in subordination to love is the Spirit of the whole life of Christ."[3] Temple insists that a person's ultimate moral concern in every situation is "the opportunity of glorifying God."[4] The main way to glorify God in social ethics is to allow his love to supersede any concern for self-empowerment or self-aggrandizement, while allowing his Spirit to inspire, direct and empower action.

Temple’s social ethics reflect Gladwin’s definition of social ethics: “The aim of social ethics is to clarify the underlying values and principles which should inform practical understandings of and responses to social matters…The practical effect of the task of social ethics is to enable the church to form judgments and to take action in the realm of social life.” [5] Temple admits that Christianity seldom provides practical solutions to most problems in people’s lives or in society; however, he proposes that Christianity lifts people up to a level where problems disappear or are reconciled. The main task for Christians is to incorporate Christian principles into their lives and inculcate them into society.[6]

Throughout his career in ministry, Temple demonstrated his social ethics in teaching and initiatives. He was active in promoting Christian education for youth, workers’ education, Christian influence in politics and economics, employment initiatives in England, and ecumenical initiatives worldwide. He especially exerted his influence in England during World War II. Schmidt writes that his influence upon the English people was second only to Winston Churchill. Schmidt summarizes Temple’s work during the war:

He worked for famine relief in war-ravaged countries and pleaded with the British government to make the safety of European Jews a primary concern. In his writings, sermons, and broadcast addresses to the nation, he denounced Nazism as idolatry, but maintained that while the use of force to resist evil might be necessary, the English were to bear no ill will towards the Germans and resist thoughts of revenge. He advocated humane treatment for German prisoners of war. Sin, he reminded his listeners, was universal, and both sides in the war had cause for repentance. Even as German bombs were falling on English cities, Temple urged the nation to look beyond the war to a time of forgiveness and reconciliation.[7]

Prior to the war, Temple focused similar energies toward issues of the day always basing his proclamations on the premise that every person is made in the image of God and has a purpose in God’s kingdom.

As God's primary grace toward people is love, loves serves as the foundation for Temple's social ethics that begin with the command to love God and to love one's neighbor. Love for God and neighbors is always the key principle in a situation. Temple writes, "There is no conceivable combination of circumstances in which it is not possible to show love." [8] Love alone leads to the best possible relationships between people. Temple measures the value of actions by their capacity to promote or hinder positive relationships. The Christian's aim of promoting ideal relationships between people ought to be revealed in every moral judgment.[9] One thing given prominence in his social ethics is "a big sacrifice of pride" that always precedes living the Christian life.[10] While demanding humility, Temple also emphasizes the greatness of the Christian calling for people to continue the divine mission in the world. We are given the Spirit and his gifts to bear witness to Christ in all we do.

Temple includes a counter-cultural theme in his social ethics. This is something that makes his writings all the more relevant for the church today that has become enculturated by a post-modern worldview that among other elements includes rampant individualism, pluralism and consumerism. He continually prods Christians to fulfill their roles in society by influencing all things for Christ. Preston writes of Temple's attitude: "the very substance of his faith should make the Christian ask radical questions about his society."[11] Temple’s principles do not allow Christianity to be compartmentalized from all areas of a person’s life. Christian Principles must be the most influential force for every decision and behavior among Christians.

Freedom among people is invariably a theme in Temple’s social thought. He sees freedom as being consistent with God's treatment of people. Even to save a person and prevent him from self-abuse, God will not override his principle of freedom. Temple writes that "on freedom all spiritual life depends, and it is astonishing and terrifying that the church has so often failed to understand this."[12] Temple admits that one cannot reach perfect freedom except by perfect faith expressed in a complete personal response to the love of God. The more free a person is the less he or she lives a self-centered life. The only true freedom in Temple's ethics is found in fellowship with God and the church, as one engages in service according to God's purpose. Forms of individualism or collectivism are incompatible with Temple's understanding of the Christian life.

Although Christians are made in the divine image and destined for eternal fellowship with God, Temple recognizes the sinful, self-centeredness in Christians. He therefore asserts that "the work we do at the impulse of our own will is futile."[13] He realizes that for most people the "profit motive predominates over the service motive," unless motives are subjected to the will and purpose of God.[14] Any sense of idealism among Christians ignores a person's subconscious egoisms, self interests, deceptions, outside determinants and sinfulness. Temple writes, "The Christian social witness must be radically dissociated from the idealism which assumes men to be so free spiritually that aims alone are decisive."[15] Because of the tension within people, Temple sees the coercive correctiveness and control of the law as a necessary partner to the uplifting appeal of the gospel in his social ethics.

Temple is wary to avoid ignoring or underestimating the evil in the world. He writes, "Christian joy and hope do not arise from an ignoring of the evil in the world but from facing it at its worst."[16] This includes facing it in ourselves and in our situations. He admonishes Christians that by them and among them "there must be no condonation of evil."[17] He also calls on Christians to respond in sympathy and action to the many sufferings caused by the evil in the world. He especially points us to the suffering and needs among those with whom we already have any sort of relationships. His concept of evil was influential during World War II when he supported military measures to win the war and pursue justice. Likewise, he promoted sympathy and love for the enemy during and after the war.

For Temple, Christian social ethics flow from one's relationship with God. One’s relationship with God is the only solution to self-centeredness which Temple calls the essence of sin. He writes, "There are only two possible centers for life—God and self. If we are not becoming centered upon God, we are becoming centered upon self."[18] In living the life to which Jesus calls us, the self must be eliminated as the factor in conduct by being effaced by love for God and others. A person cannot fulfill the core social ethic of loving one's neighbor unless one makes personal companionship with Jesus Christ his or her priority and the first requirement of obedience to God. Temple summarizes this principle of his social ethics: "The standard of morals is the mind of Christ; that is our great principle if we are Christian…As you seek to live in constant companionship of Christ, you will find yourself knowing ever more fully what your duty is in accordance with his mind. Your moral authority is a person. It is the mind of Christ."[19] Before Christian standards can regulate our conduct toward others, they must regulate our spirits and souls. He writes, "The principle of Christian ethics is one which puts right conduct beyond the range of man's natural capacity. Consequently, the way to practice Christian ethics is through faith and worship."[20]

Faith in God gives people something worth living and dying for in times of peace and in times of war. Temple asserts that faith in God is "the one sovereign cure for a sense of futility and frustration."[21] Temple suggests that the life of faith flows from the indwelling of the Holy Spirit of Christ in the believer. Jesus' exhortation for his followers to "Abide in me and I in you" (Jn 15.4) represents the source of effectiveness in service of God's purpose in the world. Temple writes, "We can only be agents of God's work so far as God is Himself acting through us."[22] Temple emphasizes that there is no other way to love God and to love our neighbor than through the indwelling of the Holy Spirit. He offers hope for lasting, meaningful influence in social situations only through Christians who labor and sacrifice by the activity of the Spirit of Christ living within them. He writes that as Christians our duty "is to put ourselves under the control of that Spirit and to let him guide our action private and public, individual and corporate. Thus we become his agents in increase of his kingdom as it is and in preparation for its perfect coming." [23] Through his activity among Christians submitted to him, in companionship with him and filled with him, God effects the increase of his kingdom and the continuation of his mission to the world. This translates to Christians proactively attending to the eternal and earthly conditions of friends and enemies.

Faith in God and indwelling by his Spirit are not passive qualities according to Temple. For him, the Christian's relationship to Jesus Christ leads to action in the form of service to others. Our devotion to him must unite us with him in heart and mind as we go into the world to do his will. This concept leads Temple to suggest that the most powerful act of a Christian is worship. He sees worship as practical and effective in the implementation of social ethics; for example, he writes, "it would strike many people as absurd to say that the cure for unemployment is to be found through worship; but it would be quite true…Life devoid of worship loses direction and power. It is the worshipping life that can transform the world."[24] Worship of God powers and drives Temple's social ethics. He writes, "It is mere humbug to say that we will serve God by our conduct but cannot find time for prayer and worship."[25] Temple firmly believes that we preach chiefly wherever we are by what we are, and this substance is formed in worship and communion with God.

Temple directs Christians away from seeing their religion as a means to temporal gain. Christian social ethics are primarily for God and his glory. God does not give his gifts to Christians so that they can merely enjoy them. The gifts must always be shared. The presence of God's Spirit in us means that his love is active in our hearts turning us from ourselves to act sacrificially for others. Where the Spirit is he flows and shares God's love.[26] According to Temple, God's love alone promotes love, joy and peace among people. Temple suggests that in love for God and others there is no lavishness too excessive when it overflows from the heart's devotion to God. He writes that our service to others is wholesome only when it is offered spontaneously on the impulse of real love. Temple asserts that dignity in the Kingdom of God is associated with such Spirit-led serving.[27] He calls on comfortable and prosperous Christians to sacrifice their comfort in order to help the uncomfortable throughout the world in ways that nurture dignity and faith.

Christ is the pattern for service to God and others. Temple calls him "humility incarnate."[28] What Christ endured for his followers which was self-giving unto death is what Christians must be prepared to endure for their fellow Christians. Christian service involves the often painful sacrifice of love in the face of one's own and others' selfishness. It is doing for love's sake what one would not otherwise consider or do. Temple writes, "Mutual sacrifice which expresses mutual love is the most joyous thing in the world. It is the life of Heaven." [29] The Lord gives us the privilege of serving him and being called his friends as we serve others—

this is the business of the Kingdom of Heaven. All people, Christians included, have a difficult time accepting the premise taught by Christ and affirmed by Temple that self-sacrifice is in the end the truest self-fulfillment.

In living a life congruent with the gospel, Christians must always act to remedy harmful or defective social systems or situations. Suggate writes that for Temple the social witness of the church is both a preparation and consequence of the gospel; therefore, social ethics are always integral to the church's activity. [30] The purpose of social witness is therefore to draw attention to Christ. Temple expects Christians to reshape social systems to conform to Christian principles whenever possible. He writes, "The church must announce Christian principles and point out where the existing social order at any time is in conflict with them."[31] The Christian's ultimate loyalty must be to Jesus Christ whenever something conflicts with the gospel. For Temple, this often means that Christians must work to bring about justice. He calls love the predominant Christian impulse and calls justice the primary form of love in social ethics. He rates justice as more sacred than life itself.

Temple’s social ethics also places a premium on fellowship among people. Suggate concludes, "It is clear in Temple's social ethics that the dominant note in his understanding of love is mutuality. This is evident in his preoccupation with fellowship."[32] He always balances his promotion of individual freedom with emphasis on community. Temple believed that true pastoral work is achieved through personal fellowship between the pastor and the people. He writes that man is "naturally and incurably social," and he measures the fullness of a person's life by the richness of his or her personal relationships.[33] It is through serving those with whom we have fellowship that we serve humankind in general and share God's love.

Possessing the love of God in one's heart is a prerequisite for experiencing loving fellowship with others. Temple writes, "Mutual love among men is the fruit of the Love of God in their hearts and cannot spring from any other root."[34] Temple incorporates worship of God into the heart of his social ethics of fellowship with others. His emphasis on worship continues, as he writes, "Our highest act of worship is a fellowship meal, a Holy Communion."[35] Worship and fellowship are combined in the Sacrament of Eucharist which stands at the heart of Temple's social ethics.

Temple considers leading another person into the fellowship of the Body of Christ through conversion the greatest service that Christians can perform. He writes, "The greatest service one man can do for another is to bring them to Jesus."[36] Conversion of sinners lies at the beginning and the end of Temple's social ethics. Serving others sacrificially is the witness of the practical obedience of Christians and evidence that Christ the Lord lives in their hearts. By personally knowing Christians, people ought to be saved. The primary concern of the Holy Spirit living in Christians is to bear witness to Jesus Christ. This witness should never be subjugated to any other goal, whether social, political or economic. Temple asserts that every Christian has a responsibility for drawing others to Christ and for declaring forgiveness to those who repent and judgment to those who refuse.[37]

Temple firmly sees social witness as essential in the work of evangelism. He calls it indispensable "in the expression of loyalty to Christ and exemplification of the power of the gospel."[38] The Christian approach to social ethics including justice leads to renewed belief in the need for individual conversion and dedication to Christ. Temple recognizes that attempts at social reform and justice are always undermined by humans' sinfulness and self-centeredness. The Christian's first concern is conversion rather than social reform which may serve as a means to that end but ought not to be the end.

In discussing the effects of social witness in evangelism, Temple emphasizes that salvation can only be given and received as a gift of God. It is received without struggle or striving or according to one's achievement. Temple, therefore, believes that Christianity stakes everything on human freedom—the freedom to receive or reject the gift. The church ought to welcome the world again and again into the fellowship with Christ and entice sinners to conversion with expressions of God's love through service and sacrifice.

Moore describes Temple's social ethics as being based on incarnational, sacramental and eschatological principles. The incarnational principle is extended into all conditions of human existence and especially in the participation of the sacraments. In Temple’s concept of social ethics, the people of God must become involved in an effort to re-create the social, economic and political situations of life into the image of Christ. This is an effort that will not become fulfilled until the end of human history.[39] Hillyer writes that Temple’s thought has a strong central focus on the incarnation and holds a sacramental view of the material and spiritual elements of the universe. This view serves as his hope of making Christian faith and love effective in the social, political and economic realms.[40] Temple concludes again and again that the love of the Father, revealed in Christ, given in the Holy Spirit is what alone should drive the social ethics and initiatives of Christians. The goal of Temple's social ethics is the same as God's goal in sending the Son into the world to die: to save the world from sin for the sake of eternal fellowship. Because Temple’s social ethics mirror the concerns and priorities of God revealed in Scripture, they remain a model for individual Christians and the church.

Works Consulted

Gladwin, J.W. “Social Ethics.” New Dictionary of Theology. Eds. Sinclair Ferguson, David Wright & J.I. Packer. Downers Grove: IVP, 1988. 645-646.

Hillyer, P.N. “William Temple.” New Dictionary of Theology. Eds. Sinclair Ferguson, David Wright & J.I. Packer. Downers Grove: IVP, 1988. 674-675.

Moore, Jeffrey Scott. "William Temple, Ronald Preston, and the relationship between human community and the principles of Anglican social ethics." Saint Luke's Journal of Theology 34.2 (Mar. 1991): 53-73.

Preston, Ronald. "Introduction." Christianity and Social Order. New York: The Seabury Press, 1977.

Preston, Ronald. "William Temple as social theologian." Theology 84.701 (Sep. 1981): 334-341.

Schmidt, Richard. Glorious Companions. Grand Rapids: Eerdmans Publ Co., 2002.

Suggate, Alan. William Temple and Christian Social Ethics Today. Edinburgh: T & T Clark, 1987.

Temple, William. Christ and the Way to Peace. London: Student Christian Movement Press, 1935.

Temple, William. Christian Faith and Life. London: SCM Press, 1952.

Temple, William. Christianity and Social Order. New York: The Seabury Press, 1977.

Temple, William. Christianity in Thought and Practice. New York: Morehouse Publ. Co., 1936.

Temple, William. “Christians in the secular world.” Christian Century. 61.9 (01 Mar. 1944):269-271.

Temple, William. The Hope of a New World. New York: Macmillan Co., 1942.

Temple, William. Readings in St. John's Gospel. London: Macmillan Co., 1963.

Temple, William. Social Witness and Evangelism. London: Epworth Press, 1943.

Temple, William. "What must Christians do now?" Christian Century 57.41 (09 Oct. 1940): 1242-1244.

Temple, William. "Worship: the Vital Way to Influence the World." Love's Redeeming Work. Eds. Geoffrey Rowell, Kenneth Stevenson & Rowan Williams. Oxford: Oxford Univ Press, 2001. 580-581.

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[1] Temple, William. Christian Faith and Life. (London: SCM Press, 1952), 70.

[2] Suggate, Alan. William Temple and Christian Social Ethics Today. (Edinburgh: T & T Clark, 1987.), 127.

[3] Temple, William. Readings in St. John’s Gospel. (London: Macmillan Co., 1963), 26.

[4] Temple, Readings, 149

[5] Gladwin, J.W. “Social Ethics.” New Dictionary of Theology. 645-646.

[6] Temple, William. Christianity and Social Order. (New York: The Seabury Press, 1977.), 45.

[7] Schmidt, Richard. Glorious Companions. (Grand Rapids: Eerdmans Publ Co., 2002.), 256.

[8] Temple, Readings, 223.

[9] Temple, William. Christian Faith, 46.

[10] Temple, William. Christ and the Way to Peace. (London: SCM Press, 1935.), 27.

[11] Preston, Ronald. "Introduction." Christianity and Social Order. (New York: The Seabury Press, 1977.), 18.

[12] Temple, Christianity and Social Order, 69.

[13] Temple, Readings, 378.

[14] Temple, William. The Hope of a New World. (New York: Macmillan Co., 1942), 17.

[15] Temple, William. Social Witness and Evangelism. (London: Epworth Press, 1943.), 271.

[16] Temple, Readings, 282.

[17] Temple, Hope, 45.

[18] Temple, Readings, 133.

[19] Temple, Christian Faith, 53.

[20] Temple, William. Christianity in Thought and Practice. (New York: Morehouse Publ. Co., 1936), 86.

[21] Temple, Hope, 15

[22] Temple, Readings, 159.

[23] Temple, Christ and the Way, 31.

[24] Temple, William."Worship: the Vital Way to Influence the World." Love's Redeeming Work. 581.

[25] Temple, Hope, 30.

[26] Temple, Readings, 61.

[27] Temple, Readings, 203

[28] Temple, Readings, 203.

[29] Temple, Readings, 189.

[30] Suggate, Temple, 196.

[31] Temple, Christianity and Social Order, 78

[32] Suggate, Temple, 200.

[33] Temple, Christianity and Social Order, 69.

[34] Temple, Christianity in Thought, 112

[35] Temple, William. “Christians in the secular world.” Christian Century. 61.9 (01 Mar. 1944): 270.

[36] Temple, Readings, 28.

[37] Temple, Readings, 367.

[38] Temple, Social Witness, 7.

[39] Moore, Jeffrey Scott. "William Temple, Ronald Preston, and the relationship between human community and the principles of Anglican social ethics." Saint Luke's Journal of Theology 34.2 (Mar. 1991): 52

[40] Hillyer, P.N. “William Temple.” New Dictionary of Theology. 674.

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