74 Primary Source: Walter Rauschenbusch, Christianity and the Social Crisis (1907)
Walter Rauschenbusch, a Baptist minister and theologian, advocated for a “social gospel.” Here, he explains why he believes Christianity must address social questions.
Western civilization is passing through a social revolution unparalleled in history for scope and power. Its coming was inevitable. The religious, political, and intellectual revolutions of the past five centuries, which together created the modern world, necessarily had to culminate in an economic and social revolution such as is now upon us.
By universal consent, this social crisis is the overshadowing problem of our generation. The industrial and commercial life of the advanced nations are in the throes of it. In politics all issues and methods are undergoing upheaval and re-alignment as the social movement advances. In the world of thought all the young and serious minds are absorbed in the solution of the social problems. Even literature and art point like compass-needles to this magnetic pole of all our thought.
… The vastness and the free sweep of our concentrated wealth on the one side, the independence, intelligence, moral vigor, and political power of the common people on the other side, promise a long-drawn grapple of contesting forces which may well make the heart of every American patriot sink within him.
It is realized by friend and foe that religion can play, and must play, a momentous part in this irrepressible conflict.
The Church, the organized expression of the religious life of the past, is one of the most potent institutions and forces in Western civilization. Its favor and moral influence are wooed by all parties. It cannot help throwing its immense weight on one side or the other. If it tries not to act, it thereby acts; and in any case its choice will be decisive for its own future.
Apart from the organized Church, the religious spirit is a factor of incalculable power in the making of history. … Under the warm breath of religious faith, all social institutions become plastic. … It follows that the relation between Christianity and the social crisis is one of the most pressing questions for all intelligent men who realize the power of religion, and most of all for the religious leaders of the people who give direction to the forces of religion.
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The question has, in fact, been discussed frequently and earnestly, but it is plain to any thoughtful observer that the common mind of the Christian Church in America has not begun to arrive at any solid convictions or any permanent basis of action. The conscience of Christendom is halting and groping, perplexed by contradicting voices, still poorly informed on essential questions, justly reluctant to part with the treasured maxims of the past, and yet conscious of the imperious call of the future.
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The essential purpose of Christianity was to transform human society into the kingdom of God by regenerating all human relations and reconstituting them in accordance with the will of God.
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… No man shares his life with God whose religion does not flow out, naturally and without effort, into all relations of his life and reconstructs everything that it touches. Whoever uncouples the religious and the social life has not understood Jesus. Whoever sets any bounds for the reconstructive power of the religious life over the social relations and institutions of men, to that extent denies the faith of the Master.
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The fundamental purpose of Jesus was the establishment of the kingdom of God, which involved a thorough regeneration and reconstitution of social life. Primitive Christianity cherished an ardent hope of a radically new era, and within its limits sought to realize a social life on a new moral basis.
Thus Christianity as an historical movement was launched with all the purpose and hope, all the impetus and power, of a great revolutionary movement, pledged to change the world-as-it-is into the world-as-it-ought-to-be.
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In general, the Church has often rendered valuable aid by joining the advanced public conscience of any period in its protest against some single intolerable evil, but it has accepted as inevitable the general social system under which the world was living at the time, and has not undertaken any thoroughgoing social reconstruction in accordance with Christian principles.
[Source: Walter Rauschenbusch, Christianity and the Social Crisis (1907)]