[Oe List ...] New Century, Different Crisis

Sat Nov 3 08:50:04 EDT 2007

John,

I believe the word "social" is inclusive of all creation (key--earth "community") and that Niebuhr's three evils can be restated to be inclusive as well.  Nationalism and economic imperialism are at least two of the contradictions underlying the degradation of the earth. (Example: Bush's rationale for pulling out of Kyoto--"not good for business.")  By the way, some of the materials at www.rauschenbusch.org quote and/or refer to Thomas Berry and The Great Work, so they too understand the importance of what you are saying.

Randy

----- Original Message ----
From: John Cock <jpc2025 at triad.rr.com>
To: Order Ecumenical Community <oe at wedgeblade.net>
Sent: Saturday, November 3, 2007 7:33:17 AM
Subject: [Oe List ...] New Century, Different Crisis

What about care for the total earth community? As Thomas Berry says many ways, we can spend all our energy on social/human problems and go out of being as a species. This statement trumps HRN's three or Rauchenbusch's one or two. How do we honor and yet radically recontext our existing human-centered paradigm within our thinking, organization, and action?

John

From: dialogue-bounces at wedgeblade.net [mailto:dialogue-bounces at wedgeblade.net] On Behalf Of R Williams
Sent: Saturday, November 03, 2007 7:50 AM
To: Colleague Dialogue
Subject: Re: [Dialogue] New Century,Same Crisis--The Social Gospel 100 Years Later

Len,

HRN put wheels under Rauschenbusch's social gospel and the key insight that it's not just individual conversion but social (meaning instituitional) change as well.  We translated what it means to be social pioneers into the three master strategies of (1) contextual reeducation, (2) structural reformulation and (3) spiritual remotivation.  Even though all three of these address social as well as individual contradictions, the transformation of society's structures is, I believe, the one most directed at socia change and the one that most often is neglected.  We said 30 years ago that Niebuhr's social evils of "racialism, nationalism and economic imperialism" were as predominant then as they were in Niebuhr's time.  I think that is still true for today.  To the point, today as ever in order to care for those who care one must address the structures of society which continue to institutionalize racialism, nationalism and economic imperialism, and not focus
 just on the first and last strategies.  No single one of them is effective unless all three are spinning.

Maybe Springboard should dust off those old strategies and decide what the contemporary form of them must be.  What do you think?

Randy

----- Original Message ----
From: Len Hockley <lenh at efn.org>
To: Colleague Dialogue <dialogue at wedgeblade.net>; Order Ecumenical Community <oe at wedgeblade.net>; Colleague Dialogue <dialogue at wedgeblade.net>
Sent: Friday, November 2, 2007 4:36:16 PM
Subject: Re: [Dialogue] New Century, Same Crisis--The Social Gospel 100 Years Later

A good read Randy.  

I always  thought there was a basic difference between Reinhold and H .Richard.  Hooray for H. Richard

Any way you can see this wisdom to be of use to our meeting of "Springboard"?

Len

At 01:43 PM 11/2/2007 +0000, R Williams wrote:

Colleagues,

In the introduction to the G-O-D Lecture in RS-1 we marked the year 1907 as the beginning of the 20th century, and we grounded this with events such as Einstein's theory of relativity, the Bolshevik Revolution, World War I, etc.  One of the events we did not mention was the publication in that year of the book by Walter Rauschenbusch, Christianity and the Social Crisis, which introduced what has come to be known as the "social gospel."

I have attached an article from Commonweal magazine in which Carey Nelson Blake states that "Rauschenbusch tore down the wall that separated faith from the public world and called on the church to address the suffering and degradation that accompanied the rapid industrialization of the United States."

Regarding the importance of this for our roots, H. Richard Niebuhr was clearly influenced by Rauschenbusch when he stated that the church as social pioneer turns its back on the manifestations of "sin" or "evil", abolishes it within itself, and leads in the social act of repentance.  For Rauschenbusch, according to Blake, "Sin was embedded in institutional arrangements, not just in individual motivations and actions...  A faithful life demanded of sinners both personal and social repentance."

Another note of interest, Paul Raushenbush, a great-grandson of Walter, has edited a new edition titled Christianity and the Social Crisis in the 21st Century.

I hope you have time to read the attached article.  I would be interested in your reflections.

Randy Williams

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