Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
1
Temple, William. Christian Faith and Life. (London: SCM Press, 1952), 70.
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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 selfaggrandizement, 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,
2
Suggate, Alan. William Temple and Christian Social Ethics Today. (Edinburgh: T & T Clark, 1987.), 127.
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.
3
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
7
Schmidt, Richard. Glorious Companions. (Grand Rapids: Eerdmans Publ Co., 2002.), 256.
Temple, Readings, 223.
9
Temple, William. Christian Faith, 46.
8
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
10
Temple, William. Christ and the Way to Peace. (London: SCM Press, 1935.), 27.
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.
11
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
15
Temple, William. Social Witness and Evangelism. (London: Epworth Press, 1943.), 271.
16
Temple, Readings, 282.
Temple, Hope, 45.
18
Temple, Readings, 133.
17
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
19
Temple, Christian Faith, 53.
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.
20
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
24
Temple, William."Worship: the Vital Way to Influence the World." Love's Redeeming Work. 581.
Temple, Hope, 30.
26
Temple, Readings, 61.
25
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
27
Temple, Readings, 203
Temple, Readings, 203.
29
Temple, Readings, 189.
30
Suggate, Temple, 196.
31
Temple, Christianity and Social Order, 78
28
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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
32
Suggate, Temple, 200.
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.
33
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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.
36
Temple, Readings, 28.
Temple, Readings, 367.
38
Temple, Social Witness, 7.
37
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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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.
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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Dr. William Witt
Anglican Way of Theology
Craig Stephans
February 16, 2016
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):269271.
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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