[[Rochester Theological Seminary]]\n| thesis_title = \n| thesis_year = \n| school_tradition ={{hlist | [[Christian socialism]]{{sfn|Dorn|1993|p=91}}| [[Social Gospel]]}}\n| doctoral_advisor = \n| academic_advisors = \n| influences ={{flatlist|\n* [[W. D. P. Bliss]]{{sfn|Evans|2005|p=2010}}\n* [[Horace Bushnell]]{{sfn|Evans|2005|p=2010}}\n* [[Richard T. Ely]]{{sfnm |1a1=McNab |1y=1972 |1p=201 |2a1=Evans |2y=2005 |2p=2010 |3a1=Piott |3y=2006 |3pp=78–79}}\n* [[Henry George]]{{sfnm |1a1=McNab |1y=1972 |1p=201 |2a1=Evans |2y=2005 |2p=2010 |3a1=Piott |3y=2006 |3p=78}}\n* [[Washington Gladden]]{{sfnm |1a1=McNab |1y=1972 |1p=201 |2a1=Evans |2y=2005 |2p=2010}}\n* [[Adolf von Harnack]]{{sfn|Schwarz|2005|pp=144–145}}\n* [[Johann Gottfried Herder]]{{sfn|McNab|1972|p=201}}\n* [[Immanuel Kant]]{{sfn|McNab|1972|p=201}}\n* [[Gottfried Wilhelm Leibniz]]{{sfn|McNab|1972|p=201}}\n* [[Albrecht Ritschl]]{{sfnm |1a1=Hinson-Hasty |1y=2013 |1p=370 |2a1=Schwarz |2y=2005 |2pp=144–145}}\n* [[Frederick William Robertson]]{{sfn|Evans|2005|p=2010}}\n* [[Friedrich Schleiermacher]]{{sfnm |1a1=Hinson-Hasty |1y=2013 |1pp=371–372 |2a1=Schwarz |2y=2005 |2pp=144–145}}\n* [[Josiah Strong]]{{sfnm |1a1=McNab |1y=1972 |1p=201 |2a1=Evans |2y=2005 |2p=2010}}\n* [[Johannes Weiss]]{{sfn|McNab|1972|p=201}}\n}}\n| era = \n| discipline ={{hlist | [[Theology]] | [[history]]}}\n| sub_discipline = \n| workplaces = [[Rochester Theological Seminary]]\n| doctoral_students = \n| notable_students = \n| main_interests = \n| notable_works = ''A Theology for the Social Gospel'' (1917)\n| notable_ideas = \n| influenced ={{flatlist|\n* [[Frederic M. Hudson]]{{sfn|McLean|2012}}\n* [[Martin Luther King Jr.]]\n* [[Lucy Randolph Mason]]\n* [[James William McClendon Jr.|James McClendon]]\n* [[Reinhold Niebuhr]]\n* [[Richard Rorty]]\n* [[Norman Thomas]]\n* [[Desmond Tutu]]\n}}\n}}"},"signature":{"wt":""},"signature_alt":{"wt":""}},"i":0}}]}" id="mwBA">.mw-parser-output .infobox-subbox{padding:0;border:none;margin:-3px;width:auto;min-width:100%;font-size:100%;clear:none;float:none;background-color:transparent}.mw-parser-output .infobox-3cols-child{margin:auto}.mw-parser-output .infobox .navbar{font-size:100%}body.skin-minerva .mw-parser-output .infobox-header,body.skin-minerva .mw-parser-output .infobox-subheader,body.skin-minerva .mw-parser-output .infobox-above,body.skin-minerva .mw-parser-output .infobox-title,body.skin-minerva .mw-parser-output .infobox-image,body.skin-minerva .mw-parser-output .infobox-full-data,body.skin-minerva .mw-parser-output .infobox-below{text-align:center}
six sins, all of a public nature, which combined to kill Jesus. He bore their crushing attack in his body and soul. He bore them, not by sympathy, but by direct experience. Insofar as the personal sins of men have contributed to the existence of these public sins, he came into collision with the totality of evil in mankind. It requires no legal fiction of imputation to explain that "he was wounded for our transgressions, he was bruised for our iniquities." Solidarity explains it.
These six "social sins" which Jesus, according to Rauschenbusch, bore on the cross:
Religious bigotry, the combination of graft and political power, the corruption of justice, the mob spirit [being "the social group gone mad"] and mob action, militarism, and class contempt – every student of history will recognize that these sum up constitutional forces in the Kingdom of Evil. Jesus bore these sins in no legal or artificial sense, but in their impact on his own body and soul. He had not contributed to them, as we have, and yet they were laid on him. They were not only the sins of Caiaphas, Pilate, or Judas, but the social sin of all mankind, to which all who ever lived have contributed, and under which all who ever lived have suffered.
Rauschenbusch also devoted considerable effort to explicating the problem of evil, which he saw embodied not in individuals, but in "suprapersonal entities", which were socio-economic and political institutions. He found four major loci of suprapersonal evil: militarism, individualism, capitalism, and nationalism. To these he juxtaposed four institutional embodiments of good: pacifism, collectivism, socialism, and internationalism. [38]
The social gospel movement was not a unified and well-focused movement, as it contained members who disagreed with the conclusions of others within the movement. [39] Rauschenbusch stated that the movement needed "a theology to make it effective" and likewise "theology needs the social gospel to vitalize it." [40] In A Theology for the Social Gospel (1917), Rauschenbusch took up the task of creating "a systematic theology large enough to match [our social gospel] and vital enough to back it." [40] He believed that the social gospel would be "a permanent addition to our spiritual outlook and that its arrival constitute[d] a state in the development of the Christian religion", [41] and thus a systematic tool for using it was necessary.
In A Theology for the Social Gospel, Rauschenbusch wrote that the individualistic gospel had made the sinfulness of the individual clear, but it had not shed light on institutionalized sinfulness: "It has not evoked faith in the will and power of God to redeem the permanent institutions of human society from their inherited guilt of oppression and extortion." [42] This ideology would be inherited by liberation theologians and civil rights advocates and leaders such as Martin Luther King Jr.
The idea of the Kingdom of God is crucial to Rauschenbusch's proposed theology of the social gospel. He stated that the ideology and "doctrine of the Kingdom of God" of which Jesus Christ "always spoke" [43] had been gradually replaced by that of the church. This was done at first by the early church out of what appeared to be necessity, but Rauschenbusch called Christians to return to the doctrine of the Kingdom of God. [44] Of course, such a replacement has cost theology and Christians at large a great deal: the way we view Jesus and the synoptic gospels, the ethical principles of Jesus, and worship rituals have all been affected by this replacement. [45] Rauschenbusch saw four practical advantages in emphasizing the Kingdom of God rather than the Church: The Kingdom of God is not subject to the pitfalls of the Church; it can test and correct the Church; it is a prophetic, future-focused ideology and a revolutionary, social and political force that understands all creation to be sacred; and it can help save the problematic, sinful social order. [46]
To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it is not caused by baptism in water. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven" stated in John 3:6-7 in the bible. Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.
Calvinism, also called Reformed Christianity, is a major branch of Protestantism that follows the theological tradition and forms of Christian practice set down by John Calvin and various other Reformation-era theologians. It emphasizes the sovereignty of God and the authority of the Bible.
The Gospel of Luke tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus Christ. Together with the Acts of the Apostles, it makes up a two-volume work which scholars call Luke–Acts, accounting for 27.5% of the New Testament. The combined work divides the history of first-century Christianity into three stages, with the gospel making up the first two of these – the life of Jesus the Messiah from his birth to the beginning of his mission in the meeting with John the Baptist, followed by his ministry with events such as the Sermon on the Plain and its Beatitudes, and his Passion, death, and resurrection.
The resurrection of Jesus is the Christian belief that God raised Jesus from the dead on the third day after his crucifixion, starting – or restoring – his exalted life as Christ and Lord. According to the New Testament writing, Jesus was firstborn from the dead, ushering in the Kingdom of God. He appeared to his disciples, calling the apostles to the Great Commission of forgiving sin and baptizing repenters, and ascended to Heaven.
The American Baptist Churches USA (ABCUSA) is a Baptist Christian denomination established in 1907 originally as the Northern Baptist Convention, and from 1950 to 1972 as the American Baptist Convention. It traces its history to the First Baptist Church in America (1638) and the Baptist congregational associations which organized the Triennial Convention in 1814. Headquartered in Valley Forge, Pennsylvania, ABCUSA is usually considered mainline, although varying theological and mission emphases may be found among its congregations, including modernist, charismatic and evangelical orientations.
The phrase "What would Jesus do?", often abbreviated to WWJD, became popular particularly in the United States in the early 1900s after the widely read book In His Steps: What Would Jesus Do? by Charles Sheldon. The phrase had a resurgence in the 1990s as a personal motto for adherents of Christianity, who used it as a reminder of their belief in a moral imperative to act in a manner demonstrating the love of Jesus through their actions. The resurgence of the motto during the 1990s stems from the W.W.J.D. abbreviation on wristbands that became popular among Christian youth groups.
In Christianity, Jesus is the Son of God as written in the Bible's New Testament, and in mainstream Christian denominations he is God the Son, the second Person in the Trinity. Christians believe him to be the messiah prophesied in the Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers humans salvation and eternal life, with Jesus's death atoning for all sin, thus making humanity right with God.
Josiah Strong was an American Protestant clergyman, organizer, editor, and author. He was a leader of the Social Gospel movement, calling for social justice and combating social evils. He supported missionary work so that all races could be improved and uplifted and thereby brought to Christ. He is controversial, however, due to his beliefs about race and methods of converting people to Christianity. In his 1885 book Our Country, Strong argued that Anglo-Saxons are a superior race who must "Christianize and civilize" the "savage" races, which he argued would be good for the American economy and the "lesser races".
The Social Gospel is a social movement within Protestantism that aims to apply Christian ethics to social problems, especially issues of social justice such as economic inequality, poverty, alcoholism, crime, racial tensions, slums, unclean environment, child labor, lack of unionization, poor schools, and the dangers of war. It was most prominent in the early 20th-century United States and Canada. Theologically, advocates of the movement sought to put into practice the Lord's Prayer : "Thy kingdom come, Thy will be done on earth as it is in heaven". They typically were postmillennialist; that is, they believed the Second Coming could not happen until humankind rid itself of social evils by human effort. The Social Gospel was more popular among clergy than laity. Its leaders were predominantly associated with the liberal wing of the progressive movement, and most were theologically liberal, although a few were also conservative when it came to their views on social issues. Important leaders included Richard T. Ely, Josiah Strong, Washington Gladden, and Walter Rauschenbusch.
Harry Emerson Fosdick was an American pastor. Fosdick became a central figure in the Fundamentalist–Modernist controversy within American Protestantism in the 1920s and 1930s and was one of the most prominent liberal ministers of the early 20th century. Although a Baptist, he was called to serve as pastor, in New York City, at First Presbyterian Church in Manhattan's West Village, and then at the historic, inter-denominational Riverside Church in Morningside Heights, Manhattan.
Jesus, also referred to as Jesus Christ, Jesus of Nazareth, and many other names and titles, was a first-century Jewish preacher and religious leader. He is the central figure of Christianity, the world's largest religion. Most Christians believe Jesus to be the incarnation of God the Son and the awaited Jewish messiah, the Christ that is prophesied in the Hebrew Bible.
Charles Monroe Sheldon was an American Congregationalist minister and a leader of the Social Gospel movement. His novel In His Steps introduced the principle "What would Jesus do?", which articulated an approach to Christian theology that became popular at the turn of the 20th century and enjoyed a revival almost one hundred years later. The stretch of US-24 on the north side of Topeka, Kansas, between US-75 and K-4 is named the "Charles Sheldon Trafficway" in his honor.
Liberal Christianity, also known as Liberal Theology and historically as Christian Modernism, is a movement that interprets Christian teaching by taking into consideration modern knowledge, science and ethics. It emphasizes the importance of reason and experience over doctrinal authority. Liberal Christians view their theology as an alternative to both atheistic rationalism and theologies based on traditional interpretations of external authority, such as the Bible or sacred tradition.
The baptism of Jesus by John the Baptist is a major event in the life of Jesus which is described in the three synoptic Gospels of the New Testament, in which John baptized Jesus with water to fulfill all righteousness. Jesus Christ who is God in His essence cannot be purified either realistically or ritually, so His baptism is according to Jesus to "fulfill all righteousness". He said to John the Baptist “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness”. The word "thus" in English is "hutos" in Greek which means "in this way", "in most appropriate way", "in no other way but this". And righteousness which is "dikaiosune" in Greek means the "fairest state that has no defect at all", "fairness and justice". So it was to fulfill God's righteouness that John baptized Him and Jesus was to receive His baptism. It is considered to have taken place at Al-Maghtas, today located in Jordan.
Henry Clay Vedder was an American Baptist church historian, seminary professor, editor and theologian. Vedder authored numerous articles and twenty-seven books on church history and theology.
George Dana Boardman the Younger was an American clergyman.
The Brotherhood of the Kingdom was a group of the leading thinkers and advocates of the Social Gospel, founded in 1892 by Walter Rauschenbusch and Leighton Williams. The group was non-denominational, consisting of authors, pastors and orators from a variety of Christian Protestant backgrounds.
Conrad Henry Moehlman was an American professor of church history at Colgate Rochester Divinity School, where he was emeritus professor. A Baptist and known as theologically liberal, he was a strong proponent of the separation of church and state and wrote a number of books on religion and education, church history, and Christianity.
Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.
Evangelical theology is the teaching and doctrine that relates to spiritual matters in evangelical Christianity and a Christian theology. The main points concern the place of the Bible, the Trinity, worship, Salvation, sanctification, charity, evangelism and the end of time.
Walter Rauschenbusch | |
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Died | July 25, 1918 56) | (aged
Spouse | Pauline Rother (m. 1893) |
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Religion | Christianity (Baptist) |
Ordained | 1886 [2] |
Academic background | |
Alma mater | University of Rochester Rochester Theological Seminary |
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School or tradition | |
Institutions | Rochester Theological Seminary |
Notable works | A Theology for the Social Gospel (1917) |
Influenced |
Walter Rauschenbusch [lower-alpha 1] (1861–1918) was an American theologian and Baptist pastor who taught at the Rochester Theological Seminary. Rauschenbusch was a key figure in the Social Gospel and single tax movements that flourished in the United States during the late 19th and early 20th centuries. He was also the maternal grandfather of the influential philosopher Richard Rorty [13] [14] and the great-grandfather of Paul Raushenbush. [15]
Walter Rauschenbusch was born October 4,1861,in Rochester,New York, [16] to Germans Augustus Rauschenbusch and the former Caroline Rump.
Though he went through a youthful rebellious period,at age 17 he experienced a personal religious conversion which "influenced [his] soul down to its depths." Like the Prodigal Son,he wrote,"I came to my Father,and I began to pray for help and got it." [17] But he later felt that this experience was incomplete,focused on repentance from personal sins but not from social sins.
After high school,he went to study in a gymnasium (equivalent to a preparatory school) in Gütersloh in Germany. [18] Thereafter,he returned to the United States and studied at the University of Rochester where he obtained a Bachelor of Arts in 1884. [19] Then,he studied theology at the Rochester Theological Seminary of the American Baptist Churches USA and obtained a Bachelor of Divinity in 1886.
When he attended Rochester Theological Seminary,his early teachings were challenged. He learned of higher criticism,which led him to comment later that his "inherited ideas about the inerrancy of the Bible became untenable." He also began to doubt the substitutionary atonement;in his words,"it was not taught by Jesus;it makes salvation dependent upon a trinitarian transaction that is remote from human experience;and it implies a concept of divine justice that is repugnant to human sensitivity." But rather than shaking his faith,these challenges reinforced it.
In 1886,Rauschenbusch began his pastorate in the Second German Baptist Church in "Hell's Kitchen",New York. [18] Urban poverty and funerals for children led him to social activism. [20] For him,the Church had an essential role in the fight against systemic injustices among all groups and for each person. [21]
In 1892,Rauschenbusch and some friends formed a group called the Brotherhood of the Kingdom. [22] Pastors and leaders joined the organization to debate and implement the social gospel. [23]
In 1897,he began teaching the New Testament at Rochester Theological Seminary in Rochester,New York,until 1902,where he taught Church history. [24]
In 1907,he published the book Christianity and the Social Crisis which would influence the actions of several actors of the social gospel. [25]
In 1917,the publication of the book A Theology for the Social Gospel will rally at the cause of the social gospel many liberal Protestant churches. [26] In this book,he explains that Christians must be like the Almighty who became man in Jesus Christ,who was with everyone equally and considered people as a subject of love and service. [27]
Walter Rauschenbusch died in Rochester on July 25,1918,at the age of 56. [28]
Rauschenbusch's work influenced,among others,Martin Luther King Jr., [29] Desmond Tutu, [30] Lucy Randolph Mason, [31] Reinhold Niebuhr, [32] Norman Thomas, [33] George McGovern, [34] James McClendon,[ citation needed ] and his grandson,Richard Rorty. [35] Even in the 21st century Rauschenbusch's name is used by certain social-justice ministries in tribute to his life and work,including such groups as the Rauschenbusch Metro Ministries in New York and the Rauschenbusch Center for Spirit and Action in Seattle.
The North American Baptist Conference Archives in Sioux Falls,South Dakota,and the American Baptist Historical Society in Atlanta,Georgia,both maintain extensive Rauschenbusch collections. The Archives of the Orchard Community Church in Greece,New York,contain the original baptismal records of Walter and membership records for his wife and father.
A stained-glass window was given to the Andrews Street Baptist Church (known as the First German Baptist Church until 1918) in Rochester around 1929 by Mrs. Edmund Lyon. The building was vacant during the late 1960s and some of the windows were stolen,including part of the original Rauschenbusch window. A new congregation purchased the building and a stained-glass expert repaired and re-created some of the windows;however,the upper portion of the Rauschenbusch window is substantially different from the original. A photograph of the original window appears in a booklet that was published for the centennial celebration of the church in 1951.
Rauschenbusch's view of Christianity was that its purpose was to spread the Kingdom of God,not through a "fire and brimstone" style of preaching,but by the Christlike lives led by its members. Rauschenbusch did not understand Jesus' death as an act of substitutionary atonement;rather,he came to believe that Jesus died "to substitute love for selfishness as the basis of human society." [36] Rauschenbusch wrote that "Christianity is in its nature revolutionary" and tried to remind society of that. He taught that the Kingdom of God "is not a matter of getting individuals to heaven,but of transforming the life on earth into the harmony of heaven." [37]
In Rauschenbusch's early adulthood,mainline Protestant churches were largely allied with the social and political establishment,in effect supporting such practices as the use of child labor and the domination of robber barons. Many church leaders did not see a connection between these issues and their own congregations,so did nothing to address the suffering. But Rauschenbusch saw it as his duty as a minister and student of Christ to act with love by trying to improve social conditions.
In Christianity and the Social Crisis (1907),Rauschenbusch wrote,"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." The significance of this work is that it spoke of the individual's responsibility toward society.
In his Theology for the Social Gospel (1917),he wrote that for John the Baptist,the baptism was "not a ritual act of individual salvation but an act of dedication to a religious and social movement."
Concerning the social depth and breadth of Christ's atoning work,Rauschenbusch wrote:"Jesus did not in any real sense bear the sin of some ancient Briton who beat up his wife in B. C. 56,or of some mountaineer in Tennessee who got drunk in A. D. 1917. But he did in a very real sense bear the weight of the public sins of organized society,and they in turn are causally connected with all private sins."
Rauschenbusch enumerated
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