By Gary Dorrien
ISBN-10: 0231149840
ISBN-13: 9780231149846
Sourcing the foremost traditions of innovative Christian social ethics—social gospel liberalism, Niebuhrian realism, and liberation theology—Gary Dorrien argues for the social-ethical necessity of social justice politics. In conscientiously reasoned essays, he makes a speciality of 3 matters: the ethics and politics of financial justice, racial and gender justice, and antimilitarism, creating a positive case for monetary democracy, in addition to a liberationist knowing of racial and gender justice and an anti-imperial type of liberal internationalism.
In Dorrien's view, the 3 significant discourse traditions of revolutionary Christian social ethics percentage a primary dedication to remodel the constructions of society towards social justice. His reflections on those issues characteristic cutting edge analyses of significant figures, resembling Walter Rauschenbusch, Reinhold Niebuhr, James Burnham, Norman Thomas, and Michael Harrington, and an intensive engagement with modern intellectuals, reminiscent of Rosemary R. Ruether, Katie Cannon, Gregory Baum, and Cornel West. Dorrien additionally weaves his own stories into his narrative, specially his involvement in social justice hobbies. He features a specific bankruptcy at the 2008 presidential crusade and the ancient candidacy of Barack Obama.
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Extra info for Economy, Difference, Empire: Social Ethics for Social Justice
Example text
He spoke the language of moral progress, cooperation, and peace to the end of his life and claimed to see a renewal of social Christian hope in America’s burst of wartime pride. ” Six years later he published the sermon: “I believe that the democracy is getting a new heart, and a new spirit, that the nation is being saved. indb 14 8/18/10 8:12 AM 15 | so c i e t y as t he subj ect o f red emptio n but it is being saved. 21 Walter Rauschenbusch and Christian Socialism Rauschenbusch blended the same faith with a more radical politics and a grittier sense of evil.
Every Sunday morning he preached on personal religion, and every Sunday evening he preached on social Christianity. Implicitly in that practice, the old dichotomy still obtained. But the burgeoning movement for applied Christianity put into practice Gladden’s assurance that personal and social religion were inseparably linked in the gospel of Christ. Salvation brought the personal and social dimensions together or it was not saving. Gladden and Rauschenbusch kept the faith that this was the religion of Jesus.
All individuals combined traits of egotism and altruism, he judged, and both were essential to the creation of a good society. Moreover, there was such a thing as selfregarding virtue, for a society lacking competitive vigor would have no dynamism. The problem with American society was that its economy was based on competitive vigor alone. 4 The social gospel was a product of Home Missions evangelicalism, Gilded Age reformism, the rise of sociological consciousness, urbanization, the spectacle of Christian Socialist movements in England, and other causal factors that impacted one another.
Economy, Difference, Empire: Social Ethics for Social Justice by Gary Dorrien
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