THE SOCIAL GOSPEL IN AMERICA

Introduction: Individualistic conversion vs. the social significance of The Gospel (The Church and The Kingdom; Missions and Politics). The story of the rise spread influence and decline of the social gospel in !merica is one of the most distinctive and fascinating chapters in the history of Protestant social concern. The social gospel reached its pea" of influence in the #nited $tates in the first t%o decades of the &'th century. Protestants %ere facing the ne% century %ith high e(pectation that the nation and Christianity %ould )oth richly prosper. ($ee the follo%ing )i)liography* Kenneth Cauther The Impact of !merica+s ,eligious -i)eralism (./ 012&); 3. P. 4odein The $ocial Gospel of alter ,auschen)usch and Its ,elation to ,eligious 5ducation (0166 vol. 73I /ale $tudies in ,eligious 5ducation); P. !. Carter The 8ecline and ,evival of The $ocial Gospel* $ocial and Political -i)eralism in !merican Protestant Churches (01&'9016') Ithica ./ 01:6; C. ;. ;op"ins The ,ise of The $ocial Gospel in !merican Protestantism (.e% ;aven 016'); ,. !. Miller !merican Protestantism and $ocial Issues 0101901<1 (Chapel ;ill .C 01:=). !lthough the prospects for Protestantism in the young nation had not seemed very )right at the opening of the 01th century the various movements of revivalism and missions soon %ere not only causing the churches to gro% faster than the general population )ut %ere also having a strong influence upon the culture as a %hole. 4y the later decades of the 01th century ho%ever certain threats to the great hopes for ma"ing !merica into an ever more Christian nation did appear. !n influential group of Protestant leaders regarded as especially serious the pro)lems arising from the struggle )et%een capital and la)or (-a)or #nions) and from the spreading )light of ur)an slums. They led a Protestant crusade for the "ingdom of God and against social evil %hich did much to prepare !mericans %ho had )een reared in an individualistic ethos for the tensions and conflicts of 0'th century industrial life. The social gospel %as particularly important in that it helped individuals and institutions to ma"e the transition from a rural and small to%n !merica to an industriali>ed and ur)an society %ith its inescapa)le social pro)lems and regulations. The social gospel in !merica %as part of a developing %orld9%ide interest in social Christianity. The impact of the industrial revolution had led to the formation of Christian social movements in many countries. The central concern %as the human pro)lems arising from the industrial strife from the une?ual distri)ution of %ealth and from the %orsening of ur)an conditions for the poor. !merican Protestants and some ac?uaintance %ith the gro%ing Christian social interest on the continent of 5urope. They %ere more familiar %ith the development in Great 4ritain. The %or" and %ritings of such diverse men as Thomas Chalmers @rederich 8enicon Maurice Charles Kingsley Aohn ,. $eeley and ;enry $cott ;olland provided stimulus for the rise of Christian social movements in the #.$. (see Maurice 4ec"itt @aith and $ociety (-ondon 01<&). Though these influences from a)road must not )e minimi>ed the Christian social movement in the #.$. %as fundamentally indigenous. The response to the pro)lems of an ur)ani>ed and industriali>ed society %as shaped )y the patterns of thought and action that had long )een a

characteristic of !merican Protestantism. The !merican climate of optimism %as largely created )y remar"a)le scientific and technological advances %hich gave to the movement its air of e(citement and e(pectation ($ee !aron !)ell !merican Catholicism and $ocial !ction* ! $earch for $ocial Austice 0B2:901:' (Garden City ./ 012') and his The #r)an Impact of !merican Protestantism (Cam)ridge 016<); and ;enry May Protestant Churches and Industrial !merica (./ 0161). The @irst 3atican Council %as to respond to the ne% scientific and hermeneutical vie%s. The term Csocial gospelC did not come into common use until after 01''. The term came to )e applied to a Protestant social concern. The thin"ers associated %ith the social gospel %as generally adherents of the Cne%C or li)eral theology. ,epresentatives of this theology %hich )ecame important in many evangelical denominations in the half century )et%een the Civil Dar and Dorld Dar I %ere careful to distinguish it from the earlier forms of li)eralism represented )y #nitarianism and Transcendentalism. They sought deli)erately to mediate )et%een inherited Christianity and Christianity and modern thought (cf. Kant ;egel $cience Technology 4i)lical Criticism and the ,estoration ;eritage). They strove to center theological systems around the person and %or" of Aesus Christ. Theirs %as an +evangelical+ or +Christocentric+ li)eralism (see ;. $heldon $mith chp (vii +The Christocentric -i)eral Tradition+ in !merican Christianity (& vols. ./ 012< II &::9<'B; and $. 5. !hlstrom CTheology in !mericaC in A. D. $mith and !. -. Aamison eds. The $haping of !merican ,eligion (Princeton .A 0120 pp. &<&9<&0). 8uring the ascendancy of the social gospel its theology %as largely evangelically li)eral. Many of its leading spo"esmen )eginning %ith Dashington Gladden %ho is often descri)ed as +the father of the social gospel+ %ere also "no%n for li)eral apologetics. The ne% theology (see my ;egel $chleiermac"er and ,itschl) offered a contrast to the old theology in calling for a %ider study of it recogni>ed the necessity of a restatement of eschatology the doctrine of last things (cf. optimism progressive scientific revolution technology and 8ar%inian ,evolution and resurgent Pre9millennialism and 8ispensationalism). !nother early effort to define the ne% theology %as underta"en )y the editors of The !ndover ,evie% and %as pu)lished under the title Progressive Erthodo(y (cf. Progressive Erthodo(y (4oston 0BB2); see esp. 8aniel 8. Dilliams The !ndover -i)erals* ! $tudy in !merican Theology (./ 0160; and ;enry P. 3an 8usen The 3indication of -i)eral Theology (./ 012<). The tension )et%een conservativism and li)eralism and the social gospel is summed %ell )y $idney 5. Mead in affirming that Cthe general agreement taught at the time Protestantism in !merica achieved its greatest dominance of the culture it had also achieved an almost complete ideological and emotional identification %ith the )urgeoning )ourgeois society and its free enterprise system (The -ively 5(periment (./ 012<) p. 06&.) The la)or strife that erupted in the last ?uarter of the 01th century thrust the pro)lem )efore the Fconservative theologiansG in a dramatic %ay. The terri)le rail%ay stri"e of 0B== the most destructive in the history of !merican la)or the la)or trou)les in 0BB2 the year of the ;aymar"et riot and the series of stri"es in the early 0B1's shoc"ed these Protestant leaders into a reconsideration of their social vie%s in relation to their faith (see ;enry May Protestant Churches and Industrial !merica esp. pp. 109000).

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!nother pressure upon social thought %as the a%areness that e(panding cities %ere )reeding poverty misery vice and crime. Ene of the po%erful early voices of the social gospel %as that of Aosiah $trong (0B6&90102) %hose %idely read )oo". Eur Country discussed seven perils threatening the !merican land of promise. ;e argued that the last and greatest of these perils %as the city %hich had )ecome a serious menace to civili>ation and all concentrated in the city (of. Eur Country ./ 0BB:; on $trong see 8orothea ,. Muller CThe $ocial Philosophy of Aoslah $trong; $ocial Christianity and !merican ProgressivismC Church ;istory, ((viii (01:1) 0B<9&'0). 4riefly stated the social gospel includes a conviction that the social principles of the historic Aesus could serve as relia)le guides for )oth individual and social life in any age. Central to his teaching so these li)eral social Christians )elieved %as a stress on* (0) The immanence of God; (&) The goodness and %orth of man and (<) the coming "ingdom of God on earth (see my C8avid @. $trauss+ ;ermeneutical ,evolutionC; and C,ise of 4i)lical Criticism in !merica 0B''90B='C). 5ducation )ecome a central concern to this entire movement. !long %ith li)eral theologians generally they %ere so confident of human goodness as to )e sure that men could )e educated to choose good and to contri)ute directly to Cthe )uilding of the "ingdom.C $in they regarded primarily as selfishness. Through education men could )e led to prefer social good to private advantage. The spo"esmen for the social gospel %ere a%are that sin could )e transmitted corporately through social institutions yet they )elieved that these institutions too could come under the la% of love. In this coming order sociali>ed and enlightened men %ould %or" for the good of all. ;enry P. 3an 8usan sees li)eralism as C)ridge theologyC %ith Cone foot firmly planted in modern thought the other deeply rooted %ithin Christian e(perience.C (The 3indication of -i)eral Theology* ! Tract for the Times (./ 012<; The Congregationalist CChanges in ,eligious Thin"ingC -77I7 (Auly98ec 0B66); also see Machen+s -i)eralism). Those li)erals %ho %or"ed out patterns of social thought and action struggled against po%erful resistance since social conservatism could )e allied %ith theological li)eralism as %ell as %ith the Cold theology.C The li)eral movement %as strong in the pulpit and on the platform and in the seminaries (cf. Aas. 8om)ro%s"i The 5arly 8ays of Christian $ocialism in !merica (./ 01<2); Chp 3 CThe $eminaries 8iscover ! $ocial Pro)lemC pp. 2'9=<; !)ell The #r)an Impact on !merican Protestantism chp I7 CChanging Trends in The $eminariesC pp. &&69&6:. The foundations of the social gospel %ere laid in the 0B='s and 0BB's )ut the )rea"through to a more significant role in the life of the churches comes in the 0B1's (cf. on pu)lications see C.otices of ,ecent Pu)licationsC 4i)liotheca $acra -II 0B1:). Then came the flood of sermons pamphlets and )oo"s advocating the social gospel and )y the early t%entieth century the movement %as po%erful in !merican Protestantism. The high tide of general Protestant interest in the social gospel pro)a)ly came %ith the CMen and ,eligion @or%ard MovementC of 0100 and 010&. Through them the social gospel %as carried to a %ide audience (C.!. 4ar)our ed. Ma"ing ,eligion 5fficient (./ 010&). The years )et%een the turn of the century and Dorld Dar I can indeed )e referred to as Cthe era of the social gospelC in !merican Protestantism. Interdenominational agencies gave more emphasis to the social gospel than the denominations %ere a)le to. The @ederal Council of The Churches of Christ in the #nited $tates of !merica %as founded in 01'B %as a channel )oth for

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the movement for cooperative Christianity and for the social gospel. Many advocates of the social gospel %ere conspicuous among the pioneers of Christian unity (cf. ,estoration ;eritage in vie% of these influences99Gladden $trong Graham Taylor ,auschen)usch 4atten Matthe%s @. Mason .orth and Charles $tei>e). !t the first meeting of the @ederal Council of churches a report %as adopted on the Church and Modern Industry containing the famous Csocial creeds of the churches.C This %as a declaration that the church must stand for the rights of %or"ers for principles of conciliation and ar)itration in industrial dissension for the a)olition of child la)or for reduction of the hours of %or" for a living %age as a minimum in every industry. @or the most e?uita)le division of the products of industry and for the a)atement of poverty (cf. A. !. ;utchison De !re .ot 8ivided (./ 0160). The social gospel entered a different and difficult phase after DDI (compare Gladden+s first %or" in 0B=' to ,auschen)usch+s Theology for The $ocial Gospel 010=). C4y the nineteen t%enties the contagious enthusiasm %hich had )een poured into the $tudent 3olunteer Movement the $unday $chool Movement the Men and ,eligion @or%ard Movement the -ayman+s Missionary Movement The Interchurch Dorld Movement and other organi>ed activities of the churches had largely evaporated.C (D.$. ;udson The Great Tradition of the !merican Churches (./ 01:< P. 012). In the early 01<'+s the influential editor of The Christian Century Charles C. Morrison %rote* CThe social gospel up to date has )een a preacher+s gospel. It has not )een the church+s gospel. The laity have little share in it. They do not "no% ho% central and dominant it is in the thin"ing of their ministers.C (The $ocial Gospel and The Christian Cultus C (./ 01<<) P. 6&). @rom -i)eralism to .eo Erthodo(y* This sha"ing of li)eral foundations of the social gospel %as continued throughout the 01<'+s as neo9orthodo( theology upset much of Protestant thin"ing (see my &'th Century Theology) The thought and strategy of the social gospel received a full dose of neo orthodo(y polemics. (cf. !. $. .ash ed. Protestant Thought in The T%entieth Century (./ 01:0); ;. D. $chneider ,eligion in &'th Century !merica (Cam)ridge* Mass 01:&); $mith ;andy -oetsoher !merican Christianity; and G. ;ammar Christian ,ealism in Contemporary !merican Theology (#ppsala 016'). It is imperative that %e ta"e note of the development )efore DDI if %e are to understand the origin nature and demise of the social gospel in !merican theology. In his perceptive study of !merican religion from 0B1& to 01<& Gauis G. !t"ins has pointed out that t%o men Cdid more )et%een them to direct the mind of the churches to%ard the social pro)lem than any of their contemporariesHDashington Gladden and Dalter ,auschen)usch. CThey deserve a place apart.C (,eligion in Eur Times, pp. 62 =). ,ichard T. 5ly %as pro)a)ly the most important academician of this movement (Protestant Churches and Industrial !merica p. 6'). In order to place this movement in the historical conte(t of three of its shapers* (0) Dashington Gladden 0B<29010B; (& ,ichard T. 5ly 0B:69016<; and (<) Dalter ,auschen)usch 0B209010B. I. Washin ton G!add"n, #$%&'#(#$ !. 4orn in Pottsgrove Pennsylvania on @e)ruary 00 0B<2. 4. ;is father %as a .e% 5ngland school teacher and died %hen Gladden %as only si( years old.

C. $ettled on an uncle+s farm. The uncle %as an avid reader and greatly influenced Gladden (Gladden ,ecollections ./ 0101). 8. ;e sought the Calvinistic personal e(perience of salvation in vain. 5. Influence of Aedadiah 4urchard %ho had )een associated %ith Charles @inney (see D. ,. Cross The 4urned9over 8istrict (Ithaca ./ 01:'). @. !fter a year and a half of hard study he %as ready to enter the sophomore class at Dilliams College in $eptem)er of 0B:2. T%o men especially influenced him intellectually the president Mar" ;op"ins (0B'&9B=) and Aohn 4ascom (0B&&90100) G. In his early years of gro%th he fell under the spell of @rederioh D.,o)ertson (0B029:<) and 4ushnell (0B'&9=2) (of. $.!. 4roo"e ed.. -ife and -etters of @.D. ,o)ertson (& vols 4oston 0B22); and A. ,. 4lac"%ood The $oul of @. D. ,o)ertson (./ 016=); 4ushnell God in Christ (;artford 0B61); ;. $. $mith ed. ;orace 4ushnell (./ 012:); and -. !. -oetscher The 4roadening Church ! $tudy of Theological Issues in The Pres)yterian Church $ince 0B21 (Phil 01:6) esp. pp. 0<90:. ;. Gladden %as also )ecoming a conspicuous spo"esman for li)eral theology. 8uring these years the ?uestion of the inerrancy of $cripture )egan seriously to trou)le the churches. In 5ngland scholarship %as )usy %ith a ne% translation. $cholarly criticism of the 4i)le %as )eginning to inform the %riters of )i)lical commentaries. 8iscovery of manuscripts still more ancient than those used in the preparation of the King Aames 3ersion led some to ?uestion theological vie%s %hich rested on the old translation (cf. see %or" of Destcott and ;ort on te(tual criticism). Gladden+s )road theology %as e(pressed in his ,ecollections pp. &2<96. C. . . I do not care %hat name they call him )y %hether he is a Churchman or Iua"er #niversalist or ,oman Catholic he %ho is united to my master shall not )e divided from me.C I. -ate in 0BB& Dashington Gladden no% in his prime accepted a call to the @irst Congregational Church in Colum)us Ehio. Then a gro%ing city of over :' ''' the capital city of Ehio %as to )e his home for the rest of his life. ;e )ecame pastor emeritus in 0106. !s he put it C. . . of the thirty9one volumes Fas of 01'1G of %hich the encyclopedias accuse me all )ut si( have gone through my pulpit and are printed as they %ere preached %ith almost no revision.C (The )ul" of Gladden+s sermon and lecture manuscripts are preserved in the Ehio $tate ;istorical $ociety Manuscript Collections at Colum)usHsi(ty9three )o(es in all). Much of his pu)lic spea"ing and thus of his pu)lished %or" %as devoted to clarifying and defending the C.e% Theology.C A. !t the outset he said that he proposed to discuss Csome of the fundamental doctrines of Christianity as they appear under the light of modern science.C ;e found that the )asic religious )eliefs remained* CThis modern science %hich has )een supposed )y some persons to have )anished God from the universe has not then )anished order from the universe; it has given us revelations of the order and system %hich pervades the %hole far more imperative than our fathers ever sa%. It has not )anished purpose from the universe. @or though it has set aside that

some%hat childish notion of design in nature %hich Paley unfolded . . .nature as Paley sa% it e(hi)ited intelligence order purpose. Therefore he )elieved in an intelligent creator. .ature as 8ar%in sa% it e(hi)its a grander order a mere far9reaching and comprehensive purpose. Dhy then should %e cease )elieving in an intelligent creationJ (cf. 4urning Iuestions of The -ife That .o% Is and of That Dhich is to Come (./ 0BB1 pp. : &B9&1; Din. Paley (0=6<90B':) %as a 4ritish apologist %hose %ritings %ere standard in Protestant education for over a century. In his 5vidences of Christianity (0=16) and .atural Theology (0B'&) he utili>ed e(tensively the argument from design.). !gain and again Gladden e(plained ho% a person could accept the teachings of modern science and the theory of evolution and emerge %ith faith intact purified and stronger than )efore (cf. as in ;o% Much Is -eft of The Eld TestamentJ ! 4oo" for the People (4oston 0B11); Present 8ay Theology (<rd ed. Colum)us 010<); and Dho Drote The 4i)leJ (4oston 0B10). K. Gladden dre% heavily on the %or"s of li)eral religious thin"ers of his time of ;unger $myth Clar"e @air)airn 4ro%n Camp)ell and King). ;is vie%s salvation Christology Kingdom la% as la% of all life %ere clearly presented in his sermons. In his %or" of religious reinterpretation Gladden %as convinced that he %as not diluting or repudiating Christian faith. ;e %as sure he %as saving it. Ma"ing it intelligi)le to modern man and relating it to the )est of contemporary scientific and scholarly %or". Gladden %as primarily a preacher a spo"esman for a li)eral and social interpretation of evangelical Christianity. CThe "ingdom of heaven is not an ecclesiastical esta)lishment; it includes the %hole of life )usiness politics art education philanthropy society in the narro% sense the family; . . . and the )usiness of the church in the %orld is to )ring all these departments of life under Christ+s la% of love.C (The Church and Modern -ife p :: C-ife 4et%een T%o DarsC). En the day of his death in Colum)us on Auly & 010B trou)led though he %as )y the %ar his faith never %ea"ened. The Kingdom is near even at the doors (The Interpreter 010B) pp. &2=92B. -. @or his development and message see CDhat De !re Going To 8o !)out ItC The Independent ((iii (!ug <0 0B=0; C-a)or and CapitalC Dor"ing People and The 5mployers (4oston 0B=2); CIs It Peace or DarJC !pplied Christianity (4oston 0B16); CThe Christian -eague of ConnecticutC The Christian -eague of Connecticut (./ 0BB<); C;o% Much Is The 4i)le DorthJC Dho Drote The 4i)leJ (4oston 0B10); $even Pu>>ling 4i)le 4oo"s (4oston 0B1=); and ;op"ins The ,ise of the $ocial Gospel pp. 066 06B. M. C$hall Ill Gotten Gains 4e $ought @or Christian PurposesJC Confrontation %ith money for Aohn 8. ,oc"efeller and $tandard Eil Company and Ida Tar)ell+s & volume documentation. ;istory of The $tandard Eil Company (01'6). Gladden responded to ,oc"efeller+s K0'' ''' gift to missions 9CThe Church %hich accepts the $tandard Eil Company as its yo"efello% can hardly hope to "eep the respect of right9minded young men and %omen.C ($tandard Eil and @oreign Missions see The Eutloo" 0B1:). The Eutloo" e(ploded* CIf one has ac?uired his money unLustly he is to )e condemned for the inLustice. If he is spending his money )eneficently he is to )e commended for )eneficence.C CAudge .otC The Eutloo" =1 (01':)* B=09=<. @or the idea of the e(tent of the controversy in the religious press cf. also =2=921 B2=921 1&&9&6 1&29&B 12=921 1=2921 and 1B69BB.

.. The !merican 4oard (cf. policy of the Prudential Committee) prepared a C$tatement of Principles.C Gladden countered %ith a resolution %hich %as )rought )efore the )oard at the same time. En $eptem)er 0: 01': in defense of his resolution. Gladden made )efore the )oard the address reprinted here. !fter some discussion the )oard dodged the issue )y ta)ling )oth the C$tatement of PrinciplesC and Gladden+s resolution. Gladden later )elieved that his protest helped clear the air recalling %ith especial gratitude the hundreds of letters he received (see ,ecollections p. 6'1). Dhat should the Church+s response to this economic disease )eJ (cf. $te%ardship and Missions in the &0st Century) CThe safe appeal of truth to time.C E. The .ation and The Kingdom (!nnual sermon )efore the !merican 4oard of Commissioners for @oreign Missions 4oston 01'1). In many respects the sound gospel %as an effort to reali>e the 01th century dream of a Protestant nation (Isa 2'. 69:) in the ne% !merica of e(panding industry and )urgeoning cities. It %as the old concept of Christendom refur)ished to fit the realities of a voluntaristic pluralistic li)erty loving Protestantism. The advocates of the social gospel hungered and thirsted for a Christian !merica in an evangeli>ed %orld. ,eared in the intense missionary atmosphere of 01th century evangelical Protestantism they put special emphasis on the role of their nation in the saving of the %orld (cf. 8ar%inian evolutionism and inevita)ility of progress the ,estoration ;eritage 4i)lical criticism. 5cumenical mind set li)eralism and missions). Their faith in progress gave them hope that their dreams %ould soon )e largely fulfilled. Gladden+s sermon on Ecto)er 0< 01'1 at Minneapolis e(pressed the conviction that the spiritual movement and national movement %ere converging to%ard a glorious clima( throughout the %orld (cf. Changing vie%s of eschatology and the relationship of church and $tate; Conservatism and -i)eralism) This %as to )e the era of humani>ation the era of )rotherhood (li)eral theme 4rotherhood of all). Gladden assumed that a considera)le part of the life of civili>ed society is controlled )y Christian principle. CDe have come to a day in %hich it does not seem ?ui(otic to )elieve that the principles of Christianity are soon to prevail and all social relations are to )e Christiani>ed (cf. for criti?ue of the 011'+s to &''0 see Chandler+s ,acing To%ards &''0 0110) 5volutionary optimism %as every%here apparent at the turn of the centuryM (cf. this evolutionary optimism holds until DDI and II; %orld politics and resurgent non9Christian religions and cults) Eld Testament prophecies concerning the nation of Israel in %orld domination %ere replaced )y !merica as the ne% Israel. The tides of immigration pouring into our har)ors tests this optimism )ased in the values of our Christian civili>ation. 8efective as our national performance is %hen measured )y the high standards of Christian morality it yet em)odies principle aid forces and products results %hich appeal %ith irresisti)le po%er to the heart of universal humanity (cf. cultural relativism and cross9cultural communication). In Loining 8. !. Gordon (0B:<901&1) in saying CIn the ideas upon %hich it %as founded in the nature and scope of its political institutions in the stri"ing intellectual hospitality of its people in the o)Lect and issues of its great %ar and in the human foundation %hich it asserts for religion the #nited $tates has )een in this century the foremost servant of the idea of humanity.C (Comparing types of families in cultures reinforced the Destern superiority theme) (G.!. Gordon The .e% 5poch for @aith (4oston 01'0) pp. 1: 1190''; he %as one of the a)le thin"ers among the evangelical li)eral clergy; note China Aapan and ,ussia and 5uropean nations; li)eralism optimism and anti9%ar theme. ($ee Dm. .e%ton ! $tudy of Christian Mission (&nd ed ./ 01'0; for influences on seminaries and systematics see the classical li)eral %or" )y Clar"e (0B619010&) !n Eutline of Christian Theology (./ 0B16).

P. The Incarnation: (see my Christ The Incarnational Paradigm (on )oth ,itschl and ;arnac") and !merican Theology* @aith and Criticism on the development of doctrine; also my ;ermeneutical ,evolution of 8avid @riedric" $trauss). Central to the understanding of Gladden+s version of the social gospel is his Christocentric li)eral theology. Central to his understanding of Christian faith %as his Christology set forth in Matthe% 02. In it Gladden+s heavy dependence on the ,itchlian theology see Present 8ay Theology (<rd ed. Colum)us 010<) chp 2 CThe IncarnationC; Dm. !. 4ro%n En ,itschlian Theology pp 0::ff.; Aames Err ,itchlian Theology and my 01th Century Theology. !n important part of Gladden+s ministry %as the e(plication of the theological )asis of his preaching and teaching. ;e had devoted several series of lectures to this apologetic effort; these %ere pu)lished as 4urning Iuestions and ;o% Much is -eft of the Eld TestamentJ. En many occasions Gladden considered the central ?uestion of Christianity the ?uestion respecting the character of its founder. Aesus+ ?uestion in Matthe% 02 CDhat thin" ye of ChristJC The history of doctrine is a record of constant changes in the forms of )elief. ;arnac" filled seven volumes %ith the phases of theological development (see my ;egel and ;is Influence on Theology for ;egel+s influence on ;arnac"). The doctrine of the person of Christ is one of the chief )attlegrounds of theology. The fiercist controversies of the ages have )een fought over definitions of Christ. ;arnac" says C. . . Men put an end to )rotherly fello%ship for the sa"e of nuance; and thousands %ere cast out condemned loaded %ith chains and done to death. It is a gruesome story. . . and the accompanying fanaticism is rampant in our day.C (Dhat is ChristianityJ p. 0&:; !dolph von ;arnac" 0B:0901<' one of the classics of li)eral Protestant theology). Gladden )elieves that the name %hich represents most fully the modern %ay of thin"ing a)out Aesus Christ is that of !l)recht ,itschl the great German theologian %ho died in Gottingen in 0BB1. ,itschl %as in many %ays a disciple of $chleiermacher )ut he thought independently and he has left a deep impression on his generation. In the %ords of 8r. Dilliam !dams 4ro%n the gist of ,itschl+s Christology is* C!ccording to ,itschl the divinity of Christ is not so much a theoretical as a practical conception. ... It e(presses the fact that in Aesus of .a>areth his disciples find the ideal of humanity reali>ed and are conscious through him of )eing )rought into contact %ith a po%er %hich is a)le to raise them a)ove the la%s of necessity into the freedom and Loy of the "ingdom of God. ;ence to the Church Christ has the value of God. @or God as he is "no%n in religion means Lust this practical po%er to help and to deliver. Dhat God is in himself %e cannot say and it is futile to in?uire. . . %hen %e have done this %e shall have learned ho% it comes to pass that in him %e find that practical po%er to help %hich %e call God.C (Eutline of Christian Theology p. <6') $uch are the methods )y %hich the present9day theology underta"es to find out %hat it ought to thin" a)out Aesus Christ. It does not go to the councils or the creeds or the philosophers. It finds confusion and dar"ness in all these speculations. This then is %hat the men of the ne% theology find %hen they go directly to Aesus Christ and learn from him %hat he proposes to do for me. They find as individuals that in his fello%ship and under his leadership they are inspired uplifted invigorated filled %ith the passion of service. God )ecomes their !lmighty @riend and

;elper (see Dm. !. 4ro%n The 5ssence of Christianity pp. &1B9<'0 for essence of Gladden+s Christology %hich denies The 8eity of Christ). Thus %e have learned %hat to thin" a)out Aesus Christ not )y ?uestioning the philosophers and the dogmatists )ut )y giving first directly to him and opening our lives to the grace %hich )rings salvation and then )y )elieving %hat he tells a)out the @atherhood of God (cf. reLects 8eity of Christ the virgin )irth the supernatural etc. for mediating li)eralism and its denial 9 see ;. ,. Mac"intosh The 8octrine of the Person of Christ ./ 010&). In the classical li)eralism of Gladden there is no doctrine only love and the Kingdom of God. ;e declares CDhen %e spea" of the incarnation %e mean that in the life of Aesus of .a>arethH simple human )rotherly as %e have learned to see it. God is revealing to all %ho have eyes to see %hat he himself is li"e and %hat he %ould fain all men )ecame . . . never a day %hen it %as so plain that the %ay of Aesus is the %ay of life for the %orld.C (5ssence of Christianity p. <0<). II. Richard T. E!) (#$*+'#(#%, ,ichard T. 5ly %as a distinguished professor of economics %ho is remem)ered most of all for his populari>ation of the ne% historical ethical approach to economics as against the older +classical+ lai>>e9faire vie%s (teacher of Doodro% Dilson). CThere %as pro)a)ly no other man of the period C Aohn ,. 5verett has %ritten C%ho has as much influence on the economic thin"ing of persons and the general religious community.C (,eligion in 5conomics (./ 016:) p. =:). !. 5ly the son of a civil engineer and a school teacher %as )orn in ,ipley .e% /or" on !pril 0< 0B:6. In 0B=& the young man entered 8artmouth College. !T his graduation in 0B=2 5ly %on a fello%ship in letters %hich he used for graduate study in Germany. ;is study a)road )egan at the #niversity of ;alle %here he too" up philosophy in search of the Ca)solute truth.C $oon he chose instead the fields of economics and political science as they %ere )eing developed at ;eidel)erg. There in the spring of 0B=B he net Karl Knies and concentrated his %or" under that scholar+s direction. Knies (0B&091B) %as one of the founders of the historical school of economic thought. 5ly ?uic"ly appropriated Knies+ vie%s and challenged the a)solutism of theory in economics and emphasi>ed the doctrine of relativity. Correct economic policy for a particular state %ould have to )e )ased on analysis of its situation past and present. 5ly )ecame deeply interested in the aspirations of the %or"ingmen (see 5ly The Past and The Present of Political 5conomy (4altimore 0BB6; 5riel ,oll ! ;istory of 5conomic Thought (./ 01<1); and Aoseph 8orfman The 5conomic Mind in !merican Civili>ation (: vols ./ 01629:1; and $trauss CParadigms and Proposals of Milton and ,ose @riedman @or 5conomic ,evitali>ation.C 4. In the summer of 0BB' he returned to the #nited $tates. The ne(t year he )egan his professional teaching career in the department of political economy at The Aohns ;op"ins #niversity. 5ly ?uic"ly appropriated Knies+ vie% eagerly defending his teacher %ho Cconceived of economics as )elonging neither to the natural nor to the mental sciences )ut to the group of historical disciplines %hich have for their o)Lect the study of man in society in terms of its historical gro%thC (Ground #nder Eur @eet p. 66)

In his )oo". The Past and Present in Political 5conomics %ritten in 0BB6 he attac"ed the classical individualists+ laisse>9faire version of economics still so strong in !merica at the time in favor of the historical approach to economics he had )rought from a)road. ;is ne(t )oo" %hich dre% heavily on his research overseas surveyed the various "inds of 5uropean socialism and sho%ed a sympathetic a%areness of the gro%th of internationalism (see his @rench and German $ocialism in Modern Times (./ 0BB<). ;e also displayed sympathy for the evolutionary socialism favored )y Christian leaders* CProfessional socialism terminates in Christianity; Christian socialism see"s in it a starting point.C (i)id p. &6:). 4ecause of the !merican -a)or Movement many %ere confusing the union movement socialism and anarchism. ;e declared that C! %ider diffusion of sound ethics is an economic re?uirement of the times.C (The -a)or Movement in !merica (./ 0BB2) p. <00). C. 5ly+s )asic %orld vie% gre% out of the simple uncomplicated non9dogmatic faith of a li)eral Christian layman. CIt appears ?uite o)vious that 5ly %or"ed out his %hole social theory from religious assumptionsC 5verett has e(plained. C;is ultimate ?uestions %ere ans%ered )y the acceptance of Christ as the true revealer of God+s %ill for man.C (,eligion and 5conomics p. 1=). ;is version of Christianity %as a simple one. !ll God+s commandments %ere reduced )y Christ to t%o simple inLunctions* love of God and love of one+s neigh)or. True Christian faith %as concerned %ith this %orld and its affairs. In an address to the 4aptist ministers of .e% /or" he said CI ta"e this as my thesis* Christianity is primarily concerned %ith this %orld and it is the mission of Christianity to )ring to pass here a "ingdom of righteousness and to rescue from the evil one and redeem all our social relations.C ($ocial !spects of Christianity and Ether 5ssays (./ 0BB1 p. :<). @or 5ly there %as in principle no serious tension )et%een Church the $tate and science. ;e says CIn the harmonious action of state. Church and the individual moving light of true science %ill )e found an escape from present and future social dangers. ;erein is pointed out the path to safe progress; other%ise there is none.C (-a)or Movement in !merica p. <<&). 5ly found the thought of Canor D. ;. @remantle most congenial and %rote an introduction to the !merican edition of the latter+s 4ampton lectures (The Dorld as the $u)Lect of ,edemption (./ 0B1&). 5ly %as called to the #niversity of Disconsin in 0B1&. ;is former student @rederic" Aac"son Turner soon to gain fame as the e(ponent of the Cfrontier thesisC in !merican historiography %as largely responsi)le for arranging the shift to Madison. @or over thirty years 5ly remained Disconsin+s most %idely "no%n faculty mem)er. En March 01 0B10 the young Dalter ,auschen)usch on leave from his pastorate in .e% /or" %rote 5ly than"ing him for his C)alancedC and Cdaring )oo"C. !n Introduction to Political 5conomy. ,auschen)usch %as one of a gro%ing num)er %ho %ere committing themselves to social Christianity. 8. 5ly+s )est "no%n e(positor of the social gospel %as originally given as a lay sermon in the Pres)yterian Church of @redonia ./ his home to%n (0BB1). The statement of fundamental

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principles comes from Matthe% &&.<696' and Matthe% &:.<2962. It is indeed a strange conception that some people have of the gospel of Christ. The Gospel %hich in its highest unity is love is divided into t%o parts* the first is theology the second is sociology the science of society. The essential ?uestion remains to this dayHDhat %ill you do %ith ChristJ ($ocial issues preaching and CThe $imple GospelC) 5. The Christian in the %orld )ut not of the %orld: -ife of the Christian inside the Church; and the life of the Christian outside the Church. ,ighteousness in this %orld. -ove in this %orld. Grace in this %orld. @orgiveness in this %orld. @. The !lienation of the Dage9Dor"ers from the Church: This alienation sometimes amounts to positive hostility. @ailure to re)u"e %ic"edness in high places. G. Go 4ac" to Christ and -earn of ;im* $ocial $ignificance of $alvation 5ly said that C! scientific person disli"es creeds. $cience is not religious revelation )ut a progressive unfolding of truth. .o economic topic of a practical nature occupies a more prominent position in the pu)lic+s mind at the present moment than stri"es. (In this conte(t 8e%ey+s Pragmatic Theory of 5ducation developed) Machinery changed the entire environment of the %or" force. Machinery made possi)le pu)lic as %ell as local industries or natural monopolies (Monopoly morals and pu)lic and private interestsHrailroads coal steel farming socialism democracy 9 see 5ly+s $ocialism (./ 0B16). ;. The $ocial -a% of $ervice* Christ vs. !sceticism. The essays that ma"e up The $ocial -a% of $ervice deal %ith theology ethics and economics. The fourth essay %hich gave the )oo" its title emphasi>es a theme fre?uently stressed )y the earlier advocates of the social gospel in particular the sacrifice of self for the good of humanity. 5ly said that %e all crave happiness. ;appiness is an end of life %hich is %orthy of effort; )ut it is an end %hich must )e su)ordinated to another end if it is to )e pursued successfully; and this other end is service. 4ut service means sacrifice; apparently the opposite of happiness.C De reach ethical ends only indirectly. ,esolving to )e good %ill in itself never ma"e us good (cf. Matt 02.&69:; II Cor 00.&69&B; D.5.;. -ec"y ;istory of 5uropean Morals (& vols <rd ed. rev. ./ 0B=1). -et us see that for us religion is something more than Cgraceful and pleasing appendi( to life.C (-" 02.6=). I. $ocial $olidarity. 5ly %as impressed %ith the idea of social solidarity. ;e )elieved %hat his great teacher had affirmed in his classes Cthere is no such thing as a science of political economy apart from the rest of society.C (5verett ,eligion in 5conomics p. =1). 5ly summed up his services to social Christianity under the heading CI Preach $ocial $olidarity.C In chp 2 of The $ocial -a% of $ervice 5ly sho%s ho% the idea of social solidarity is emphasi>ed in true religion literature science politics and economics. .othing in that associated life of man %hich %e call society is more remar"a)le than social solidarity (see my Christian @ello%ship and $olidarity in the &0st Century). $ocial solidarity means that our true %elfare is not an individual matter purely )ut li"e%ise a social affair* our %eal is common %eal; %e thrive only in a common%ealth; our e(altation is an e(altation of our fello%s their elevation is our enlargement. $ocial solidarity implies not only fello%ship in interests and responsi)ilities )ut that unity in nature %hich is )rought )efore us )y

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the e(pression Chuman )rotherhood.C There is no such thing as individual sin or righteousness. C,ighteousness e(alts a nation.C The Church is one in the spirit and %e are one )ody (An 0690= and 5ph 6). De shall pursue naturalistic efforts at solidarity and Christian fello%ship (see my The Christian Dorld 3ie% and $olidarity* Dorld 3ie% and @ello%ship 9#nity of 4elief and 4ehavior). ,esponsi)ility of the individual increases %ith age. The individual is first a result )ut later )ecomes a cause. 5arly individual irresponsi)ility is recogni>ed )y the courts of all civili>ed lands e?ually %ith gro%ing responsi)ility (see my 5thics; Changing -egal Paradigms; and Theories of -e%is). De live )et%een t%o %orlds CheredityC and Cenvironment.C $ocial solidarity does not occur independently of either a CconsciousC or CunconsciousC %orld vie%. Paradigm shifts occur )ecause %e see" to understand more of the %orld than that %hich %e received at )irth family education or pu)lic9cultural education (see my 5ducation and 5nemies of Permanent Things). 5ach one of us develops our o%n individuality not in isolation )ut in society and )y )ringing ourselves in )ody and mind into harmony %ith the la%s of social solidarity (this is possi)le only %ith a conscious Christian %orld vie% and fello%ship in the Church). A. The $tate* @amily Church and $tate (Kingdom of God and The Christian $tate). 5ly thought that the $tate %ould only increase. Those steeped in 01th century individualism %ere critical of 5ly+s vie%s. (@or his defense of private property in the private industry see Eutline of 5conomics (./ 0B1<; ;oo"er 5cclesiastical Polity; @remartle+s 4ampton -ecture The Dorld and the $u)Lect of ,edemption; ,omans 0<.091 Crender unto CaesarC) -ove of country must sho% itself in service in the up )uilding of the institutions of the country. If conversion of the %orld is our o)Lect then %e %ill esta)lish our center of religious influence at the seat of the $tate #niversity. Dhere %ill the unity )eHChurch home. $tate #niversityJ Enly a Christian %orld vie% %hich orders every dominion of reality %ill )ring cosmic order. Is Christian education at the close of the &'th century prepared to do thisJ III. Wa!t"r Rausch"n-usch: #$&#'#(#$ Dalter ,auschen)usch called )y ,einhold .ie)uhr the Cmost )rilliant and generally satisfying e(ponentC of social Christianity came into national prominence after 01'= %ith the une(pected popularity of his )oo" Christianity and The $ocial Crisis. ($ee .ie)uhr+s !n Interpretation of Christian 5thics (./ 01<:). !. Dalter ,auschen)usch %as )orn in ,ochester .e% /or" on Ecto)er 6 0B20. ;e %as raised in a pietistic German 4aptist environment. In 0B=1 a conversion e(perience led to his )aptism and confession of faith. In the same year he %ent again to Germany to study at the Gymnasium at Guttersloh. !fter graduating from there in 0BB< he traveled in Germany and studied )riefly at the #niversity of 4erlin. 4. In 0B10 he too" a leave to study in 5ngland and Germany. !fter%ard he identified himself %ith the names of $chleiermac"er 4ushnell ,itcschl Dellhausen and ;arnac". ;is %or" reflected the romantic monistic idealism that pervaded much of li)eral theology. ;e had a passion for unity and sought to esta)lish a coherent relation )et%een religion and science faith

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and history Christianity and secular culture theology and sociology. The "ingdom of God )ecame for him the unifying force %hich %ould )ind all these things together as he e(plained the great change that too" place in him in 0B10. C$o Christ+s conception of the "ingdom of God came to me as a ne% revelation. . . . Dhen the "ingdom of God dominated our landscape the perspective of the life shifted into a ne% alignment. I felt a ne% security in my social impulses. .. The saving of the lost the teaching of the young the pastoral care of the poor and frail the ?uic"ening of starved intellects the study of the 4i)le Church union political reform the reorgani>ation of the industrial system international peace it %as all covered )y the one aim of the reign of God on earth.C (Christiani>ing the $ocial Erder p. 1<). This idea of the "ingdom gave to ,auschen)ush a glo%ing vision of a regenerated %orld. ;is aim %as to provide a coherent vie% of the %orld. ;is doctrine of the "ingdom %as )oth a religious and a social one. ,auschen)ush+s vie% of Christ %as shaped )y the ?uest for the historical Aesus. $cientific hermeneutics had finally produced the real Aesus %ho lived close to the father %ho %as the perfect religious personality. . . the first real man the inaugurator of a ne% humanity the initiator of the "ingdom (for his Christology see CThe $ocial !ims of AesusC Christianity and The $ocial Crisis pp. 6691&; Chp II CThe $ocial Christianity of AesusC Christiani>ing The $ocial Erder pp. 6B92B; ! Theology for The $ocial Gospel; many of his ideas %ere first presented to the 4rotherhood of the Kingdom; see C. ;. ;op"ins CDalter ,auschen)usch and The 4rotherhood of The Kingdom C Church ;istory 3II (01<B)* 0<B9:2). In his great emphasis on the "ingdom ,auschen)usch %as inclined to memori>e the importance of the Church in history and theology. C. En Aanuary & 010< at the central /.M.C.!. in Cleveland Ehio ,auschen)usch spo"e very simply of his o%n religious life and development. In the conclusion of the address he declared Cyou have the authority of the -ord Aesus Christ in it. That %as his idea. That is %hat he came and died for. The "ingdom of God my friend is a social concept. . .C Cthey "ingdom come they %ill )e done.C 8. Conceptions of Missions* In his aforementioned article he sets forth his vie% of missions HCThe evangelical conception of mission.C ;e )elieved that the source of Christian po%er lay in faith in the crucified and risen Christ and that the very important %or" of education and reformation must )e )uilt on this foundation. !s he e(plained here )y the early 0B1'+s ,auschen)usch had reLected any comforting vie% of automatic progress and %as declaring that salvation could come only )y the presence of the spirit of the risen Christ transforming individuals and fusing them into a ne% society. It is %ell that all unselfish impulses in humanity should range themselves under the missionary )anner of Christ and o)ey his command to Cgo.C This is the central aim of mission. CThe secondary conception of missions I mean especially the %or" of secular education of philanthropic efforts and of denominational propaganda.C C! third conception %hich even more emphatically deserves the name of secondary is the conception of missions as a propaganda of our denomination .... De should J that %e love our denominations )ecause it stands for certain truths and principles and %e desire its e(tension only )ecause %e desire the e(tension of the truths %ith %hich it is identified. De ought not to gro% enthusiastic in outstripping some other

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denomination %hile %e remain apathetic in saving men. @irst of all and a)ove everything comes evangelical Christianity. This is the primary aim of Christian missions first in order of importance first also in order of time.C (Conceptions of Mission) CDhat %as Paul+s conception of missionsJ ;e )elieved that God had in Aesus Christ %or"ed a great J of salvation %here)y remission of sins and a life of grace %as possi)le. @aith is the po%er of the risen Christ that I ta"e for J the central conviction of the evangelical conceptions of missions and on that foundation it %ill )e %ell for us to )uild %hatever edifice Christ has called us to erect in this generation.C 5. The Ideals of $ocial ,eformers* Ene of the special tas"s of our generation is the %or" of %edding Christianity and the social movement. They are divorced no%. De of CThe 4rotherhood of The KingdomC )elieve that such a separation is unnecessary un%ise and undesira)le detrimental to the full success of )oth parties concerned and perilous to the future of humanity. De have no desire to see evangelical Christianity )led to death; to see the Church of Christ turned into a reform clu); to see the hidden life of the )elievers toned do%n to a mild and hapless altruism and to have Christian theology changed into a modern gnosticism into a system of evolutionary philosophy %ith a place for Christ as one of the evolutionary forces. E. the contrary %e find fault %ith modern Christianity C)ecause it is not Christian enough.C (cf. Aas. ,ussell9-o%ell 0B01910) CEnce to every man and nation comes the moment to decide ...C This %as set to music and )ecame a social gospel hymn. @. 8angers to Those 8evoted to $ocial Progress* 0. ,eal menace to individual li)erty in the schemes of socialism (our present individualism is no real individualism). &. Threatens the sta)ility and importance of family life. $ocialists also fre?uently aim at an easing of the marriage )ond )ecause they recogni>e in the family the great )ul%ar" of individualism. <. Certain tendencies of social reformers contain a danger to national life. De have spo"en of the inclination to international union among %or"ingmen. 6. Many social reformers more or less openly loo" for%ard to a revolutionary )rea" of development )y force (cf. Dorld Dard I and II Post DDI %ars). :. Many social reformers are practical materialists (Germany ,ussia etc. during 01:'+s to the 011'+s). G. ,auschen)usch %as attempting to overcome the individualistic vie%s among frontier and rural peoples. 0. -egislative inference )y the state on )ehalf of single classes. &. $elf9help (remedy for the strong) in industrial struggle for e(istence. <. $ocialism is not paternalism. Common o%nership is not state interference.

06

6. Three possi)ilities* (a) 5conomic individualism; ()) state o%nership; (c) socialism. -aisse faire is passed. :. 5vils on )oth sides caused )y human nature (Prevention or cure) 2. De shall never go )ac" to laisse faire =. $tate must interfere against industrial e(ploitation of children (gro%th and education) B. $tate must interfere on )ehalf of helpless single %omen. 1. $tate must loo" after the sanitary conditions of all places %here larger num)ers of people %or" together. 0'. There must )e state inspection of important articles on the safety or genuineness of %hich the pu)lic is not competent to pass; egs. ?uality of mil" lighting gas %ater safety of )oilers etc. 00. $elf is ineffective against corporations holding natural monopolies. The individual cannot cheapen carfares etc. )y refusing to ride nor compel purer or cheaper gas )y )urning "erosene. 0&. Constant state interference is ir"some to the corporations corrupting to the state and not al%ays satisfactory to the pu)lic. 0<. The central issue is to strengthen pu)lic opinions in its demand for Lustice and humanity. Ether%ise Cself9helpC is helpless. .othing significant is done )y silence. ;. 5ngland and Germany* 0. International situation of the out)rea" of the 4oer Dar (0B11901'&). &. $uperiority of 5uropean and .orth !merican po%ers is ta"en for granted. <. Pu)lic attention has )een fi(ed for several years on the conflicting interests of ,ussia and 5ngland 6. The relationship of @rance and 5ngland and the recent @ashoda incident. :. Commercial .rivalry )et%een the t%o countries. 2. !nglo9Israel 4ritish9!nglo9Israel 4ritish9Israel and !nglo9$a(on @ederation etc. %hich holds that the anglo9$a(on people are the true Israel and the heirs to the promises of God to Israel. =. Commercial rivalry )et%een 5ngland and Germany. Germany+s progress in manufacturing and commerce during the last &' years has )een astonishing. Germany is treading on 5ngland+s heels all over the 5ast in !ustralia $outh !merica !frica and in the home country. . . . $he is carefully strengthening German sentiment a)road and )uilding the scaffolding of a German %orld empire )y her colonies. B. Commercial rivalry and 4ritish contempt. 1. !nother cause for the present German aloofness is the posthumous influence of 4ismarc" H .othing in 5ngland or !merica that even appro(imates the reverence paid in Germany to that colossal figure. 0'. !nother cause for German disli"e of 5ngland is religious dissimilarity. 4oth are Protestant )ut political life in 5ngland is the humanitarian democracy )egotten )y Puritanism. German religion has )een taught to confine itself to the inner life. The %orld has already )een astonished )y seeing @rance and Germany appear side )y side to )ac" ,ussia against 5ngland Aapan and China. 00. Destern culture and the 5astern ?uestionHfrom Tur"ey to China 5ngland and the Transvaal %ar 5ngland see"s to con?uer the 4oer repu)lics.

0:

0&. Dhat %ill happen if 5ngland proves una)le to con?uer the 4oer repu)licJ Dhat %ill happen if she does con?uer and anne(es themJ ;. 8ogmatic and Practical $ocialism* 0. 4y dogmatic socialism I mean those %ho do not )elieve in an immediate JJJ &. ,auschen)usch %as interested in the socialist movement )ecause of its concern for social Lustice. In 010& he could call it Cfar and a%ay the most po%erful force for Lustice democracy and organi>ed fraternity in the %orld. ;e opposed scientific and doctrine socialism. <. 5volution of $ocialism 9 $ocialism does not pretend to -" a cast9iron system of economic doctrine once and for all revealed to Karl Mar(. 6. The only thing that %ill do is the complete e(propriation of the capitalist class )y the %or"ing class and the o%nership of all means of production )y the people (cf. implications for 5schatology 9 things are getting %orse; the only thing to do is to C%atch and pray.C ,esurgent Pre9millennialism a the turn of the century; +ne% Aerusalem+ %ill come soon). :. @our causes of 8ogmatic $ocialism* a. Trace all economic evils to a single cause the appropriation of surplus value )y capital. ). Concentrate their interest on the industrial proletariat c. 4elieve that present economic system is coming to a rapid end. Thus reform %ould )e a %aste of time. d. 4elieve the reform %ould only ma"e systems more tolera)le for a %hile. Mar( reduced everything to a single cause; collapse of Mar(ism in 011&; ;egel+s dialectic; see my Changing Paradigms of 8ialectic for ,auschen)usch+s use of )oth Mar( and ;egel. Gradual reform denial rests in the assumption that all capital %ill soon )e in a fe% hands;the middle class %ill )e eliminated; there %ill )e only t%o classes left the small capitalist class o%ning everything and the huge proletarian class having nothing )ut its la)or to sell. Ever simplifying these classes ma"e the industrial revolution inevita)le. In this argument there are t%o assumptions* (0) actual disappearing of the middle class and (&) that the %or"ing class is homogeneous (cf. ,o)ert Giffen The Progress of The Dor"ing Classes in The -ast ;alf Century (./ 0BB:; cf. the origin of la)or unions and the a)sence of the homogeneous principle). There is no uniform poverty as point num)er three has no unifying po%er. Dhat are the conditions of a paradigmatic revolution or collapse of a given systemJ Capitalism has not gro%n as rapidly as thought and the middleclass has not disappeared. 2. ,ising of The People 9 change )y armed uprising of the people. !ccording to materialistic socialism force cannot create a ne% order it can only )rea" do%n o)stacles to a ne% order %hich is ready to e(ist. In the @rench ,evolution production and e(change %ere almost entirely NJNN individuals %ere ruined )ut there %as no general stoppage of production (cf. $idney 4eatrice and De)) The ;istory of Trade #nionism (rev. ed. ./ 01&'). The .e% 5vangelism*

02

(Cf. Christianity and The $ocial Crisis )ecame a )est seller) The interest in the Cne% evangelismC is almost %holly an e(pression of dissatisfaction %ith the Cold evangelism C the %aning po%er of %hich %as generally conceded. There is no ne% evangelism )efore us %hich %e might adopt; %e are only %ishing that there might )e. CDe are today passing through an historical transition as thorough and important as any in historyHthe last one hundred t%enty9five years have s%ept us through profound changes in every direction.C CDorld %ide commerce and the imperialistic policy of the Christian nations have made the pro)lems of international and interracial relations urgent.C The present paralysis of the churches affects all Destern civili>ation and only a cause coterminous %ith modern civili>ation %ill e(plain it. There are t%o "inds of evangelism* (0) one proclaims ne% truth and (&) one summons men to live and act according to the truth. CThe tongue of fire %ill descend on the t%entieth century and give them great faith Loy and )oldness and then %e shall hear the ne% evangel and it %ill )e the old gospel.C I. The .e% !postolate (see Christianity and the $ocial Crisis (./ 01='); and ,. 8. Cross Certainty Christianity and The $ocial Crisis). The first apostolate of Christianity %as )orn from a deep fello%9feeling for social misery and from the consciousness of a great historical opportunity. Aesus sa% the peasantry of Galilee follo%ing him a)out %ith their poverty and their diseases li"e shepherdless sheep that have )een scattered and harried )y )easts of prey and his heart and compassion %ent out to them. Past history had come to its culmination )ut there %ere fe% %ho understood the situation and %ere prepared to cope %ith it. The situation is repeated on a vast scale today (Chandler+s ,acing To%ards &''0 0110). Dould Aesus create a ne% apostolate to meet the ne% needs in a ne% harvest time of historyJ Can there )e a ne% Christian social order (Kingdom of God) in this contemporary %orldJ C/ou are the salt of the earth; you are the light of the %orld.C Thus Aesus e(pressed the consciousness of a great historic mission to the %hole of humanity. The apostolate of a ne% age must do the %or" of the savior (cf. ,o)ert E%ens (0=&0O0B:B) started .e% ;armony Indiana; see The Camp)ellOE%en de)ate; also Aames ,ussell -o%ell+s CColum)usC; also A. !. ,iis Theodore ,oosevelt The Citi>en (./ 01'6). In as"ing for faith in the possi)ility of a ne% social order %e as" for no #topian delusion. In the intellectual life there has )een an unprecedented leap for%ard during the last hundred years (cf. more since 012'9011'+s). If at this Luncture %e can rally sufficient religious faith and moral strength to snap the )onds of evil and turn the present unparalleled economic and intellectual resources of humanity to the harmonious development of a true social life the generations yet un)orn %ill ma"e this as that great day of the -ord for %hich the ages %aited and count us )lessed for sharing in the apostolate that proclaimed it (The Gospel and $ocial 5thics; 8iscipleship and 5thics) (cf. Dorld Dars I and II chaos in the streets of -os !ngeles %ars and rumors of %ars in 5urope since the collapse of Communism (see ,. .. 4ellah ;a)its of The ;eart and his (eds) The Good $ociety (./ Knopp 0110; also all of $chaeffer+s %or"s). A. Eur $emi9Christian $ocial Erder*

0=

C. . .%hile four great sections of the social order had )een largely Christian one maLor area 9 )usiness 9 remained unredeemed. Christianity has )een tried )oth in private and in social life and the ?uestion is in order %hether anything in the history of humanity has succeeded e(cept Christianity.C It is true enough that there has never )een a social order %hich %as Christian from top to )ottom. 4ut large domains of our social life have come under the s%ay of Christ+s la% in their spirit and in their fundamental structure and these are )y common consent the source of our happiness and the o)Lects of our pride %hile those portions of the social order %hich are still un9Christiani>ed are the source of our misery and the cause of our shame. It is unLust to Christianity to call our civili>ation Christian; it is unLust to our civili>ation to all it unchristian. It is semi9Christian. Christiani>ing the social order means )ringing it into harmony %ith the ethical conviction %hich %e identify %ith Christ. 0. Christiani>ing sections of our social order* the simplest and most familiar social organi>ation is the family (cf. @amily in Crisis in the 011'+s) &. @amily in Eld Testament social structure* Patriarchal structures (Genesis <0). ;ere family %as )ased on despotism and e(ploitation (!)raham Isaac Aaco) 8avid). <. ;istory of the family in the Dest 9 slo% decrease of despotism and e(ploitation (see !ll The @amilies in The 4i)le and ,ecovering 4i)lical Manhood and Domanhood Paper and Gruden editors Cross%ay 4oo"s Dheaton I- 0110). Industrialism is emptying the home of the family structure. 6. !s an institution. The @amily has )een institutioni>ed until the period of progressive )rea"do%n during the 2'+s and 1'+s. :. !t the )eginning of the modern ear (scientific technological industrial age) the Church %as a despotic and e(ploiting organi>ation. It %as ruled )y a monarchical and aristocratic hierarchy %hich used its immense po%ers to lord it over the people and to enrich itself. It %as Christiani>ed %hen it lost its po%er and its %ill to tyranni>e. 2. Christiani>ation of The Church and Its -eadership* ,eformation ,estoration ,ene%al movements (from the lust to rule to the %ill to serve). =. Christiani>ation of 5ducation* @rom Christian to $ecular 5ducation 9$cientific ,evolution and 8esacrali>ation of 5ducation. Profit ma"ing is not un"no%n in education; satisfaction is %idespread. The prohi)ition of negro education in some slave states )efore the %ar %as an e(pression of non9Christian influence even %hen the Church agreed. Ditness $ha"espeare+s C. . .%hining school)oy. . . creeping li"e a snail un%illingly to school.C (cf. 8emocracy and progress in education). In the case of the school as in the case of the family organi>ed Christianity contri)uted a large part of the forces %hich %or"ed the change.

0B

B. $ocial Erder of the Political -ife* @undamental redemption of the state too" place %hen special privilege %as ta"en out of the constitution and it %as )ased on the principle of personal li)erty and e?ual rights. Dhen the rich and the poor have Lustice meted to them in our courts %ith an uneven hand and the fact is made plain and comprehensi)le it is felt to )e an outrage and a )etrayal of the spirit of our institutions. @our great sections of our social order99the family the organi>ed religious life the institution of education and the political organi>ation of our nationHhave passed through constitutional changes %hich have made them to some degree part of the organism through %hich the spirit of Christ can do its %or" in humanity. The analysis of these redeemed parts of our social order has e(plained )y historical o)Lect lessons in %hat sense %e can spea" of Christiani>ing the social order and has also )rought home to us %ith %hat gradualness and through %hat comple( forces such a process has to %or" its %ays. The presumption is that other portions of the social order %ill have to su)mit to similar changes if they are to )e Christiani>ed. 1. Eur Present 5conomic Erder* Eur )usiness life is the seat and source of our present trou)les. It is in commerce and industry that %e encounter the great collective inhumanities that shame our Christian feelings such as child la)or and the )loody total of industrial accidents. To commerce and industry %e are learning to trace the foul stream of se(ual prostitution poverty and political corruption. 4usiness men themselves concede that it is; some )y calmly denying that Christian principles have anything to do %ith )usiness; others )y sadly confessing that Christianity ought to govern )usiness )ut that it %ould mean loss or ruin to put Christian ethics into practice. 4usiness life is the un9regenerated section of our social order. Eur first need is to analy>e our economic system so that %e may understand %herein and %hy it is fundamentally unchristian. !merican pragmatism cannot understand the Great Industrial Transition of the T%entieth Century. Gradually the machine has )ecome a sort of ne% partner in production. The old home tool merely ached the hand that plied them and never made the hand unnecessary. The ne% machine tools tend to )ecome the real %or"er. !n enlarged and diversified industrial organi>ation is not an evil )ut a good. The moral o)Lection lies not against the si>e and comple(ity of the modern system. Production has gravitated into the o%nership and control of a relatively small class of men. The group is permanent and the men in it have ac?uired a proportion of po%er over their fello%s %hich human nature )eing %hat it is must lead to inLustice to ine?uality and to the frustration of the Christian conception of human fello%ship. In the modern industrial order o%nership and control are not vested in the %or"ers )ut in an entirely different social group %hich stands apart from them )y its interests social status ha)its of life and modes of thoughtHthe group of investors or capitalists. The economic interests of the capitalists revolve around his profits and since the capitalist class is the controlling and dominant class the desire for profit dominates our %hole industrial organi>ation. !nother feature of modern )usiness life is that production is not in response to an actual demand )ut in anticipation of a possi)le demand (cf. advertisement). 4usiness has to forecast the future. This al%ays means ris" and venture. Dhen %e try to Ludge our economic system form the point

01

of vie% of Christian morals %e must not forget that it has raised the modern Ludgment )y %hich it is to )e measured. Christian morals have put a deep impression on the ethical and religious ideas of the modern %orld (cf. see my %or" CParadigms and Proposals of Milton and ,ose @riedman for 5conomic ,evivali>ationC). 0'. The $ocial Principles of Aesus (./ 0102 pp. 0<19062) ,auschen)usch %as convinced Cthat the salvation of society lies in the direction to%ard %hich Aesus led.C In his attempt to remedy this phenomena he dre% upon the evangelical li)eral )i)lical scholarship typified )y ,itschl and ;arnac" for %hom it seemed possi)le to "no% the mind of the historical Aesus (see my C&'th Century TheologyC the ,itschl and ;arnac" sections). The tendency of the social gospel to hold an instrumentalist vie% of the Church is evident along %ith an intense concern for Christian unity. The clash )et%een Aesus and the representatives of organi>ed religion %as not occasional or superficial. It ran through his %hole activity and %as one of the dominant notes in his teaching culminated. . .in the last days at Aerusalem and led directly to his crucifi(ion. The opposition of Aesus %as not against religion itself )ut religion as he found it. The Eld Testament prophets also %ere in opposition to the priestly system of their time. The spiritual center on %hich he too" his stand and from %hich he Ludged all things %as the "ingdom of God the perfect social order. The Kingdom is Christ+s test in matters of institutional religion. The Church and all its doings must serve the "ingdom of God. The social efficiency of religion is a permanent social pro)lem. Precisely the same pro)lem arises %hen society passes through eras of gro%th. ,eligion must "eep pace. ,eligion is a )ond of social coherence. It creates loyalty. 4ut it may teach loyalty to anti?uated o)servances or a d%arfed system of truth. $ociety changes. Dill religion change %ith itJ The social efficiency of religionHDhat call is there in that to the college men and %omen of this generationJ $hall they cease to %orship and pray see" the salvation of society in ethics and sociology and a)andon religion to stagnationJ Er shall they see" a ne% e(perience of religion in full sight of the modern %orld and %or" of faith to%ard that reign of God in %hich his %ill shall )e doneJ 00. The Kingdom of 5vil* The most important statement for the social gospel movement remains ,auschen)usch+s Theology for The $ocial Gospel. In su)stance it %as given as the Taylor -ectures at /ale #niversity in !pril of 010= the month the #nited $tates entered Dorld Dar I. The Dar stood in opposition to the evolutionary optimum in its estimate of man. Dorld Dar I %as the data that+. )rought the do%nfall to classical li)eralism and )ecame the foundation for neo9orthodo(y of 4arth 4runner and .ie)uhr. Dorld Dar I could not %ithstand the li)eral doctrine of sin. This theme ,einhold .ie)uhr %as to repudiate the hopeful doctrine of the coming "ingdom of God %as to )e challengedM (0B:1901'=) Deiss (0B2<901'') and especially !l)ert $ch%eit>er (Is Their sharp challenge of the li)eral vie% of Aesus %as e(tended )y attention to the eschatological elements in Aesus+ teaching on the Kingdom of God).

&'

,auschen)usch dismissed the maLor 5uropean theologians in these %ords* My o%n conviction is that the professional theologians of 5urope . . .have overemphasi>ed the ascetic and eschatological elements in the teaching of Aesus. They have classed as ascetic or apocalyptic the radical sayings a)out property and non9resistance %hich seem to them impractical or visionary (cf ! Theology for The $ocial Gospel p. 0:B). !fter Dorld Dar I the $ocial Gospel moved to%ards a neo9orthodo( theology %hich in the 01<'+s and 016'+s came to dominate the theological scene (see &'th Century Theology sylla)us in li)rary). ,auschen)usch declared that this essay %as his last in a discussion of the doctrine of sin. a. Theological teaching on the first origin of sin ought not to o)scure the active sources of sin in later generations and in present9day life . . . )ut provide this emphasis on the realistic facts of contemporary sin . . . ). $ince an active sense of failure and sin is produced )y contrast %ith the corresponding ideals of righteousness theology )y o)scuring and forgetting the "ingdom of God has "ept the Christian %orld out of a full reali>ation of the social sins %hich frustrate the "ingdom. c. The doctrine of original sin has directed attention to the )iological channels for the transmission of general sinfulness from generation to generation )ut has neglected and diverted attention from the transmission and perpetuation of specific evils through the channels of social tradition. d. Theology has not given ade?uate attention to the social ideali>ation of evil. . . . These social ideali>ations are the real heretical doctrines from the point of vie% of the "ingdom of God. e. .e% spiritual factors of the highest significance are disclosed )y the reali>ation of the super9 personal force or composite personalities in society. Theology has utili>ed the terminology and results of psychology to interpret the sin and regeneration of individuals. Dould it stray from its field if it utili>ed sociological terms and results in order to interpret the sin and redemption of these super9personal entities in human life.C The concept of a "ingdom of evil is not a ne% idea. It is as old as the Christian Church. The $atanic "ingdom runs throughout in the scripture (cf. 4unyon+s Pilgrim+s Progress H CMr. Great ;eart said +though that assertion offered last cannot )e universally true yet I have a commandment to resist sin to overcome evil to fight the good fight of faith and pray %ith %hom should I fight this good fight if not %ith Giant 8espairJ I %ill therefore attempt the ta"ing a%ay of his life and the demolishing of 8ou)ting Castle.C (Compare this Calvinism %ith !?uinas+ defense of the social status 9 ?uo9summic disiderantes and Malleus Maleficorum for defense of a)solute authority of The Church and the )asis for the In?uisition.) The doctrine of original sin %as meant to )ring us all under the sense of guilt (cf. my CGuilt after @reudC). $chleiermacher+s The Christian @aith and ,itschl+s Austification and ,econciliation )oth set forth the solidaric conception of sin and its correlated ideas in the doctrine of salvation as the )asis of their theological systems. ,itschl said that Cthe consciousness of solidarity is one of the

&0

fundamental conditions of religion %ithout %hich it can neither )e rightly understood nor rightly livedC (,itschl I p. 612). .ote the first correlation around reconciliation then the 012= Confession and its #niversalism centers around ,itschl+s ,econciliation. Aames 8. $trauss

&&