Walter Rauschenbusch - Christianity and the Social Crisis (1907)

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Jesus accepted John as the forerunner of his own work. It was the popular movement created by John which brought Jesus out of the seclusion of Nazareth. He received John's baptism as the badge of the new Messianic hope and repentance.... He drew his earliest and choicest disciples from the followers of John. When John was dead, some thought Jesus was John risen from the dead. He realized clearly the difference between the stern ascetic spirit of the Baptist and his own sunny trust and simple human love, but to the end of his life he championed John and dared the Pharisees to deny his divine mission.... In the main he shared John's national and social hope. His aim too was the realization of the theocracy.

Walter Rauschenbusch
The prophets were not religious individualists.... they always dealt with Israel and Judah as organic totalities. They conceived of their people as a gigantic personality which sinned as one and ought to repent as one.... it was only when the national life of Israel was crushed by foreign invaders that the prophets began to address themselves to the individual life and lost the large horizon of public life.

Walter Rauschenbusch
Eminent theologians, like other eminent thinkers, live in the social environment of wealth and to that extent are slow to see. The individualistic conception of religion is so strongly fortified in theological literature and ecclesiastical institutions that its monopoly cannot be broken in a hurry. It will take a generation or two for the new social comprehension of religion to become common property.

Walter Rauschenbusch
We are today in the midst of a revolutionary epoch fully as thorough as that of the Renaissance and Reformation. It is accompanied by a reinterpretation of nature and of history. The social movement has helped to create the modern study of history. Where we used to see a panorama of wars and strutting kings and court harlots, we now see the struggle of the people to wrest a living from nature and to shake off their oppressors. The new present has created a new past. The French Revolution was the birth of modern democracy, and also of the modern school of history.

Walter Rauschenbusch
The words are part of the first chapter of Isaiah to which reference has been made. The prophet throughout the chapter deals with the national condition of the kingdom of Judah and its capital.... he urges... the abolition of social oppression and injustice as the only way of regaining God's favor for the nation. If they would vindicate the cause of the helpless and oppressed, then he would freely pardon; then their scarlet and crimson guilt would be washed away. The familiar text is followed by the very material promise of economic prosperity and the threat of continued war: "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword."

Walter Rauschenbusch
Our modern religious horizon and our conception of the character of a religious leader and teacher are so different that it is not easy to understand men who saw the province of religion chiefly in the broad reaches of civic affairs and international relations.

Walter Rauschenbusch
It is only when social movements have receded into past history... that the Church with pride turns around to claim that it was she who abolished slavery, aroused the people to liberty, and emancipated woman.

Walter Rauschenbusch
When the machinery of [Roman] imperial administration broke down in the provinces under the invasion of the barbarians in the fifth century the machinery of the Church remained unbroken.... Ancient families became extinct and the Church became the heir of their lands and slaves and serfs. Small proprietors sought security by committing their lands to the Church and becoming its tenants.

Walter Rauschenbusch