Book Review: A Theology for the Social Gospel

A Theology for the Social Gospel by Walter Rauschenbusch (Mansifeld Centre: Martino Publishing, 2011; originally published in 1918. 290 pp)

Walter Rauschenbusch was the leading proponent of the Social Gospel Movement whose mission was to reform society to meet the social needs of the poor through the ministrations of the institutional church. PBS recently called him “one of the most influential American religious leaders of the last 100 years.”

The Nature of Sin and Salvation 

When attempting to manufacture a systematic theology, the nature of sin and salvation becomes integral components of the position. Slight changes in these core beliefs cause vast differences externally. Having previously labored toward the notion of “the social gospel,” Walter Rauschenbusch writes A Theology for the Social Gospel with the aims to fill in the gaps.

Interestingly, Rauschenbusch begins his endeavor under clearly inductive principles. Where many theologians begin with wide-sweeping, theoretical principles and work down toward specifics, Rauschenbusch begins with the assumption that:

“We have a social gospel. We need a systematic theology large enough to match it and vital enough to back it” (1).

Thus, the bedrock principles of theology must fit around the idea of a social gospel.

On Sin 

Next, Rauschenbusch defines the nature of sin. Rauschenbusch rejects the classic conceptions of sin which center on the notion of personal morality. Instead, he offers,

“Sin is essentially selfishness. That definition is more in harmony with the social gospel than with any individualistic type of religion. The sinful mind, then, is the unsocial and anti-social mind” (50).

As the basic tenets of the social gospel recommend, the notion of sin must transform from an individual perception to a collective perception. Sin is not defined by the “do’s and don’ts” of individual morality but the involvement of an individual in a larger group. Rauschenbusch later suggests that sin takes effect in social scenarios; without the opportunity to inflict injustice on another human being, sin lacks an ethical bite.

Sin and the Collective Body 

Having established a social setting under which sin finds meaning, Rauschenbusch expands the meaning of sin to include social groups. For his justification of the moral value in collective organizations, Rauschenbusch quotes Josiah Royce who stated,

“There are in the human world two profoundly different grades, or levels, of mental beings,—namely, the beings that we usually call human individuals, and the being that we call communities.—Any highly organized community is as truly a human being as you and I are individually human” (71). 

The collective actions of a community carry as much weight as the actions of an individual. If a human being is capable of sinful selfishness, an organization is as well. 

On Salvation 

Given the notion of both human and communal sinfulness, Rauschenbusch’s view of salvation carries a similar dualistic nature. On one side, Rauschenbusch affirms an individual salvation when he asserts,

“If sin is selfishness, salvation must be a change which turns a man from self to God and humanity” (97).

Even though he adds the caveat of turning toward humanity, Rauschenbusch aligns himself for the most part with classic views on salvation.

Yet Rauschenbusch takes an extra step, asserting that communities also carry the responsibility of salvation. He writes,

“The Salvation of the composite personalities, like that of individuals, consists in coming under the law of Christ” (111).

In ways similar to the legal standing of corporations as individual citizens, Rauschenbusch believes that the collective actions of an organization are a source for salvific consideration.

On the Church 

For Rauschenbusch, the entity that ties together his theology of sin and salvation is the church. Rauschenbusch argues:

“The Church is the social factor in salvation. It brings social forces to bear on evil. It offers Christ not only many human bodies and minds to serve as ministers of his salvation, but its own composite personality, with a collective memory stored with great hymns and Bible stories and deeds of heroism, with trained aesthetic and moral feelings, and with a collective will set on righteousness” (119).

Therefore, the connection between personal and collective sin and salvation lies with the church. It possesses the ability to speak into the life of an individual and against the injustice of a collective.

Questions on Sin and Grace 

Even though A Theology for the Social Gospel explores the importance of adding collective moral weight to the notions of sin and salvation, certain assertions from Rauschenbusch are questionable. First, he decries the classic notion of universal sin. He writes,

“Theologians have erred, it seems to me, by fitting their definitions to the most highly developed forms of sin and then spreading them over germinal and semi-sinful actions and conditions” (45).

Most Christian traditions consider sin to be sin no matter the depth or consequence. A white lie is as sinful as committing murder. Yet, Rauschenbusch clearly believes that sin is too widely defined. Certainly, we see Christians who take liberty to declare many “gray areas” as sinful.

Despite no clear “thou shalt not drink alcohol of any kind at any time,” many moralists consider such an action as sin. However, the attempt to define a “semi-sinful” state seems dangerous. On the whole, Rauschenbusch argues against a legalistic morality, but I worry he wanders too far in the other direction.

In addition, I see no mention of grace in Rauschenbusch’s theology. There is no note on the Ephesians passage that states, “For by grace we have been saved…” (Ephesians 2:8). For Rauschenbusch, salvation occurs during alignment with God and alignment with the Church body. Given his inductive approach to the social gospel, Rauschenbusch has no need for grace. But isn’t grace the first step and those alignments a response to the original offer of grace? Clearly, Rauschenbusch does not stress a Pauline view in his social gospel. But I am wary that without mentioning grace, Rauschenbusch ignores a portion of the gospel.

Conclusion 

In A Theology for the Social Gospel, Walter Rauschenbusch sets forth an attempt for a systematic theology that fulfills the social gospel from an inductive approach. Focusing on sin and salvation that includes both personal and collective pieces, Rauschenbusch believes that the social institution of the church acts as the fulcrum between the individual and society. Nevertheless, Rauschenbusch’s view of sin and his lack of interest in grace leaves question marks. The gospel offers social aims, and Walter Rauschenbusch’s theology endeavors to provide system around it. If you are interested theology and social justice, Walter Rauschenbusch’s A Theology for the Social Gospel is a must read. However, if you find unorthodox or non-conservative theological positions dangerous, I suggest you steer clear.

Verdict: 3 out of 5

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Posted by: Donovan Richards

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Book Review: The Hole in Our Gospel

The Hole in Our Gospel: What Does God Expect of Us? the Answer That Changed My Life and Might Just Change the World by Richard Stearns (Nashville: Thomas Nelson, 2009. 352 pp)

Richard Stearns is the president of World Vision (US) and former chief executive officer of Lenox Corporation, a luxury tableware company. He attended Cornell University as an undergraduate and the Wharton School at the University of Pennsylvania for his MBA. The Hole in Our Gospel won the 2010 Christian Book of the Year.

The World versus the Pulpit

A few years ago, my theological convictions about the world shifted. Born and raised in a conservative evangelical church, I found the things I observed in the world to differ from the things I heard from the pulpit.

A defining quality of the church I attended during my youth as well as the evangelical church as a whole is the ability to focus seemingly on salvation exclusively. One is supposed to first worry about his or her own salvation, then immediately begin converting everyone else.

This emphasis on securing a place in the afterlife resulted in the neglect of obligations in the current life. Of course, if pressed, anyone attending the church would assuredly affirm missions, charitable giving, and assisting the poor as a good thing. But, the fear of liberal theology and social justice led them to an individualistic ethos. Put simply, one must do good things for others but should not expect to hear any communal decrees on the issue.

The Preferential Option for the Poor

The more I read the gospels, the more I found a Jesus not mentioned during the Sundays of my youth. While Jesus certainly discussed the Kingdom of God in future terms, he also continuously urged his disciples to understand the Kingdom of God in the here and now. Stated differently, Jesus focused an inordinate amount of his little time on earth serving the poor.

Right at the crossroads of this debate between the Kingdom of God in the present and the Kingdom of God in the future resides The Hole in Our Gospel by Richard Stearns.

The president of World Vision – one of the largest relief and development organization in the world – Stearns gives testimony of his journey from influential CEO to the leader of an NGO seeking to make a difference in the lives of the poor around the world.

The Hole in Our Gospel

Having seen poverty firsthand, Stearns uses strong language in order to shake the American church out of its stupor.

“[God] is sick of churches and people who just ‘go through the motions.’ And he is weary of seeing a shiny veneer of faith but no depth of commitment. That is the hole in our gospel, and until we fill it, ours is an empty religion, one that God despises” (184-185).

Similar to my own observations about the American church, Stearns recognizes the schism between those that believe in meeting the needs of the poor and those who find it necessary to convert the world to Christianity. 

Discussing the source of the split in the 1920s, Stearns writes,

“And so began a kind of war between faith and works. It continues to be played out today. The ‘works’ proponents downplayed the importance of soul-winning and instead emphasized the works of caring for the poor and fighting injustice wherever it is found. The ‘faith-only’ proponents, on the other hand, considered this view worldly. They focused solely on efforts to get the world to accept God’s redeeming grace – a salvation by faith alone” (201).

In my mind, this split is a false dichotomy. In the gospels, Jesus speaks both about the present and the future. 

Similarly, Christians ought not to focus on merely the here or merely the not yet, it is their imperative to hold them in unison, to be concerned both with the immediate needs of humanity but also their spiritual state.

A Bunch of Rich People Doing Nothing

For this reason, The Hole in Our Gospel must be mandatory reading for those in the American church. In a clear and convicting fashion, Stearns outlines the grim statistics:

“It is important to put the American Church in perspective. Simply stated, it is the wealthiest community of Christians in the history of Christendom. How wealthy? The total income of American churchgoers is $5.2 trillion. (That’s more than five thousand billion dollars.) It would take just a little over 1 percent of the income of American Christians to lift the poorest one billion people in the world out of extreme poverty. Said another way, American Christians, who make up about 5 percent of the Church worldwide, control about half of global Christian wealth; a lack of money is not our problem” (216).

One of many examples, this quote functions as a wakeup call. If Christians are to follow Scripture, they must rethink charitable giving.

One Dollar per Year

Luckily, Stearns mixes these shocking statistics with statements of hope:

“The lack of clean water causes millions of needless child deaths each year. Yet the cost to bring clean water to one person costs only one dollar per year! When you realize that a gift as small as a dollar can save a life, it is hard to argue that you’re not wealthy enough to make a difference” (267).

Can you part with one dollar per year? If all Christians could rethink the gospel and accept the present and the future ramifications, could we end poverty? Stearns believes we can even if it is much more difficult than his previous statement paints the issue. All it takes is mending The Hole in Our Gospel.

Read this book.

Verdict: 4 out of 5
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Donovan Richards is a University of Washington undergraduate alumnus from 2008, graduating with a BA in Philosophy. He is also a graduate of the inaugural Seattle Pacific University School of Theology graduate program class of 2009 as an MA student in Business and Theology. He is a huge fan of music, books, and movies. You can reach him via email at lemurfarmer@gmail.com


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