Christian socialism
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Christian socialism |
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Christian socialism is a
According to the Encyclopædia Britannica, socialism is a "social and economic doctrine that calls for public rather than private ownership or control of property and natural resources. According to the socialist view, individuals do not live or work isolated, but live in cooperation with one another. Furthermore, everything that people produce is in some sense a social product, and everyone who contributes to the production of a good is entitled to a share in it. Society as a whole, therefore, should own or at least control property for the benefit of all its members. ... Early Christian communities also practised the sharing of goods and labour, a simple form of socialism subsequently followed in certain forms of monasticism. Several monastic orders continue these practices today."[7]
The
Other earlier figures viewed as Christian socialists include the 19th-century writers
History
Biblical age
Elements that would form the basis of Christian socialism are found in the Old Testament, as well as the New Testaments.[14] They include Deuteronomy 15:1–5, Ezekiel 18:7, Isaiah 58:2–7, James 2:14, James 5:1–6, Job 31:16–25, 28, John 11:10–11, Leviticus 25: 35–38, Luke 4:18, Matthew 6:24, Matthew 19:23–24, Matthew 25:40–46, Proverbs 28:3–28, and Proverbs 31:9.[15]
Old Testament
The Old Testament had divided perspectives on the issue of poverty. One part of the Biblical tradition held that poverty was judgment of God upon the wicked while viewing prosperity as a reward for the good, stating in the Proverbs 13:25 that "[t]he righteous have enough to satisfy their appetite, but the belly of the wicked is empty."
You shall not oppress your neighbour ... but you shall love your neighbour as yourself: I am the Lord.[18]
— Leviticus 19:13, 18
For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.[19]
— Deuteronomy 10:17–19
When you reap in your harvest in the field, and have forgotten a sheaf in the field, you shall not go back to get it. ... When you beat your olive trees, you shall not go over the boughs again. ... When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the sojourner, the fatherless and the widow. You shall remember that you were a slave in the land of Egypt; therefore I command you to do this.[14]
— Deuteronomy 24:19–22
Some of the Psalms include many references to social justice for the poor.[20]
Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.[20]
— Psalms 82 (81): 3, 4
Blessed is the man who fears the Lord, who greatly delights in his commandments! ... He has distributed freely, he has given to the poor; his righteousness endures forever; his horn is exalted in honour.[20]
— Psalms 112 (111): 1, 9
Amos emphasizes the need for justice and righteousness that is described as conduct that emphasizes love for those who are poor and to oppose oppression and injustice towards the poor.[21] The prophet Isaiah, to whom is attributed the first thirty-nine chapters of the Book of Isaiah known as Proto-Isaiah, followed upon Amos' themes of justice and righteousness involving the poor as necessary for followers of God, denouncing those who do not do these things.[21]
Even though you make many prayers, I will not listen; your hands are full of blood. ... [C]ease to do evil, learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow.[21]
— Isaiah 1:15–17
The
He who loves gold will not be justified, and he who pursues money will be led astray by it. Many have come to ruin because of gold, and their destruction has met them face to face. It is a stumbling block to those who are devoted to it, and every fool will be taken captive by it.[22]
— Sirach 31: 5–7
New Testament
The
In the New Testament,
Luke 6:20–21 shows Jesus narrating the
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up for treasure for the last days. Behold, the wages of the labourers who mowed your fields, which you have kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter.[32]
— James 5:1–6
During the New Testament period and beyond, there is evidence that many Christian communities practised forms of sharing, redistribution, and communism. Some of the Bible verses that inspired the communal economic arrangements of the
All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need.
— Acts 2, 44–45
All the believers were one in heart and mind. No one claimed that any of his possessions were his own, but they shared everything they had.
— Acts 4, 32
There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from their sales and put it at the apostles' feet, and it was distributed to anyone as he had need.
— Acts 4, 34–35
Church Fathers age
"Who is the covetous man? One for whom plenty is not enough. Who is the defrauder? One who takes away what belongs to everyone. And are not you covetous, are you not a defrauder, when you keep for private use what you were given for distribution? When some one strips a man of his clothes we call him a thief. And one who might clothe the naked and does not—should not he be given the same name? The bread in your hoard belongs to the hungry; the cloak in your wardrobe belongs to the naked; the shoes you let rot belong to the barefoot; the money in your vaults belongs to the destitute. All you might help and do not—to all these you are doing wrong."[35]
John Chrysostom declared his reasons for his attitude towards the rich and position of attitude towards wealth.[36] He said:
"I am often reproached for continually attacking the rich. Yes, because the rich are continually attacking the poor. But those I attack are not the rich as such, only those who misuse their wealth. I point out constantly that those I accuse are not the rich, but the rapacious; wealth is one thing, covetousness another. Learn to distinguish."[36]
Early modern period
During the
19th century to present
In "Religion and the Rise of Socialism", historian
In France,
John Ruskin
The influential Victorian era art critic John Ruskin expounded theories about social justice in Unto This Last (1860). In it, he stated four goals that might be called socialist even though Ruskin did not use the term.[53]
- "[T]raining schools for youth, established at government cost."
- In connection with these schools, the government should establish "manufactories and workshops, for the production and sale of every necessary of life."
- All unemployed people should be "set to work" or trained for work if needed or forced to work if necessary.
- "[F]or the old and destitute, comfort and home should be provided."
Although Norman says Ruskin was not "an authentic Socialist in any of its various nineteenth-century meanings", as his only real contact with the Christian socialists came through the Working Men's College, he influenced later socialist thinking, especially the artist William Morris.[54]
Artists
The painters of the Pre-Raphaelite Brotherhood were influenced and sponsored by Ruskin.[55] Morris was a leader of the Socialist League founded in December 1884.[56]
Fabian Society
The
Episcopal Church Socialist League and Church League for Industrial Democracy
Founded by
In the November 1914 issue of The Christian Socialist, Spalding stated:
"The Christian Church exists for the sole purpose of saving the human race. So far she has failed, but I think that Socialism shows her how she may succeed. It insists that men cannot be made right until the material conditions be made right. Although man cannot live by bread alone, he must have bread. Therefore, the Church must destroy a system of society which inevitably creates and perpetuates unequal and unfair conditions of life. These unequal and unfair conditions have been created by competition. Therefore competition must cease and cooperation take its place."[61]
Christian anarchism
Although anarchists have traditionally been skeptical of or vehemently opposed to
The foundation of Christian anarchism is a rejection of violence, with
Christian anarchists hold that the Reign of God is the proper expression of the relationship between God and humanity. Under the Reign of God, human relationships would be characterized by divided authority,
Critics of Christian anarchism include both Christians and anarchists. Christians often cite
Christian communism
Christian communism is a form of religious communism based on Christianity and the view that the teachings of Jesus compel Christians to support communism as the ideal social system. While there is no universal agreement on the exact date when Christian communism was founded, Christian communists say that evidence from the Bible suggests that the first Christians, including the Apostles in the New Testament as described in the Acts, established their own communist society in the years following Jesus' death and resurrection.[77]
Advocates of Christian communism, including other communists, such as Karl Marx, Friedrich Engels, and Karl Kautsky, argue that it was taught by Jesus and practised by the apostles themselves.[78] This is generally agreed by historians.[24][79] The link was highlighted in one of Marx's early writings, which stated that "[a]s Christ is the intermediary unto whom man unburdens all his divinity, all his religious bonds, so the state is the mediator unto which he transfers all his Godlessness, all his human liberty."[80]
Christian democracy
The political movement of
Salvatore Talamo, a
Liberation theology
The Latin American context produced evangelical advocates of liberation theology, such as
Spiritualism and occultism
After 1848,
In Catholicism
Communism and socialism have been condemned by
19th century
In his 1891 encyclical Rerum novarum, Pope Leo XIII said that socialism acts against natural injustice and destroys the home. He wrote that materialist socialism "must be utterly rejected" by Catholics.[112][113] Leo XIII strongly criticized capitalism. According to historian Eamon Duffy, it was revolutionary in that, as recounted by theologian Paul Misner, up until that point, the Vatican was allied with reactionary institutions and monarchies, and it was the first major statement of the old institutions to discuss the realities of 19th-century society and endorse the working class's grievances. In the words of Duffy, "For the successor of Pio Nono to say these things ... was truly revolutionary. Leo's attack on unrestriced capitalism, his insistence on the duty of state intervention on behalf of the worker, his assertion of the right to a living wage and the rights of organised labour, changed the terms of all future Catholic discussions on social questions, and gave weight and authority to more adventurous advocates of Social Catholicism."[114]
Many Catholics and non-Catholics used the Christian socialists label for those who wanted to put Rerum novarum into practice. The
20th century
In 1901, Leo XIII in his encyclical Graves de communi re referred to socialism as a "harvest of misery".[123] In 1910, Pope Pius X criticized socialism in his Apostolic letter Notre charge apostolique, predicting that the rise of socialism will be "a tumultuous agitation".[124] In 1914, Pope Benedict XV wrote his encyclical, Ad beatissimi Apostolorum, which reaffirmed the anti-socialist stance of the Catholic Church, calling on Catholics to remember "the errors of Socialism and of similar doctrines", as taught by his predecessors.[125]
In 1931,
Some prominent Catholic socialists existed during Pope Pius XI's era, including the American anarchist Dorothy Day who advocated for distributism and the Irish priest Michael O'Flanagan who was suspended for his political beliefs.[129][130] In 1931, it was clarified that a Catholic was free to vote for the Labour Party, the British affiliate of the Socialist International.[131] Later in 1937, Pius XI rejected atheistic communism in an encyclical entitled Divini Redemptoris as "a system full of errors and sophisms", with a "pseudo-ideal of justice, equality, and fraternity" and "a certain false mysticism",[132] and contrasted it with a humane society (civitas humana).[133]
In 1949,
"Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism. The reason is that Socialism is founded on a doctrine of human society which is bounded by time and takes no account of any objective other than that of material well-being. Since, therefore, it proposes a form of social organization which aims solely at production, it places too severe a restraint on human liberty, at the same time flouting the true notion of social authority."[138]
Nonetheless, Pope John XXIII helped the Christian Democracy party to cooperate with the Italian Socialist Party, as part of the Catholic open up to the left.[139]
In Chile, many Catholics supported the democratic president Salvador Allende, and a group of Catholic priests and faithful founded the group Christians for Socialism, which supported the president and argued that socialism is closer to Catholic values than capitalism. In a meeting organized by the group in April 1972 attended by over 400 Catholic priests and nuns, the participants issued a declaration calling for official Catholic support for socialism, argued that Christians are obliged to involve themselves in the revolutionary process, and called for class struggle.[140] The group also cited the words of Chilean papal prelate Raúl Silva Henríquez, who stated: "There are more of the Gospel's values in socialism than there are in capitalism."[141] In May 1971, Chilean bishops released a pastoral letter "The Gospel, Politics, and Socialisms" (Spanish: Evangelio, politica, y socialismos), which stated that while the Catholic Church could endorse a specific political ideology, socialism is not incompatible with Catholic teaching and might be seen as a direct application of Catholic principles. At the same time, Chilean bishops warned that Catholics must reject variants of socialism that are based on atheism or a materialistic view of history, as these were elements incompatible with the teaching of the Church.[142]
In 1971, Pope Paul VI wrote the Apostolic Letter, Octogesima adveniens. About Christians and socialism, he wrote: "Too often Christians attracted by socialism tend to idealize it in terms which, apart from anything else, are very general: a will for justice, solidarity and equality. They refuse to recognize the limitations of the historical socialist movements, which remain conditioned by the ideologies from which they originated."[143] Pope John Paul II criticized socialism in his 1991 encyclical Centesimus annus. He wrote:
"The fundamental error of socialism is anthropological in nature. Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil. Man is thus reduced to a series of social relationships, and the concept of the person as the autonomous subject of moral decision disappears, the very subject whose decisions build the social order. From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. A person who is deprived of something he can call 'his own', and of the possibility of earning a living through his own initiative, comes to depend on the social machine and on those who control it. This makes it much more difficult for him to recognize his dignity as a person, and hinders progress towards the building up of an authentic human community."[144]
The 1992 Catechism of the Catholic Church, also promulgated by Pope John Paul II, condemns socialism as an atheistic ideology. Paragraph 2425 states:
"The Church has rejected the totalitarian and atheistic ideologies associated in modem times with 'communism' or 'socialism.' She has likewise refused to accept, in the practice of 'capitalism,' individualism and the absolute primacy of the law of the marketplace over human labor. Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice, for 'there are many human needs which cannot be satisfied by the market.' Reasonable regulation of the marketplace and economic initiatives, in keeping with a just hierarchy of values and a view to the common good, is to be commended."[145]
21st century
In 2004, Joseph Ratzinger, the future Pope Benedict XVI, addressed the Italian Senate, declaring that "[i]n many respects democratic socialism was and is close to Catholic social doctrine; in any case, it contributed toward the formation of a social consciousness."[146] In 2005, Benedict XVI in his encyclical Deus caritas est stated: "We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. The Church is one of those living forces. ... In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man ... a conviction that demeans man and ultimately disregards all that is specifically human."[147] In 2007, Benedict XVI criticized Karl Marx in his encyclical Spe salvi, stating that "[w]ith the victory of the revolution, though, Marx's fundamental error also became evident. He showed precisely how to overthrow the existing order, but he did not say how matters should proceed thereafter. ... He forgot that freedom always remains also freedom for evil. He thought that once the economy had been put right, everything would automatically be put right. His real error is materialism: man, in fact, is not merely the product of economic conditions, and it is not possible to redeem him purely from the outside by creating a favourable economic environment."[148]
Movements like liberation theology argue for the compatibility of socialism and Catholicism; they have been rejected by Pope John Paul II and Pope Benedict XVI.[151][152] António Guterres, a practicing Catholic and Secretary-General of the United Nations since 2017, is the immediate past president of the Socialist International.[153]
In Calvinism
Australia
In Australia, the academic Roland Boer has attempted to synthesize Calvinism and Marxism.[154] In a 2010 interview, he stated that "it became clear to me that within Christianity there is a strong tradition of political and theological radicalism, which I continued to explore personally. Reformed or Calvinist theology did not seem to sit easily with that interest, so I spent many a long year rejecting that tradition, only to realise later that Calvin himself was torn between the radical potential of elements in the Bible and his own conservative preferences."[155]
France
In France, the birthplace of
Under the Vichy regime, which had seen the emergence of other forms of witness, particularly the support of internees in the camps and aiding Jews to escape, the movement was reborn to tackle the problems of a changing world. It expressed a Christian socialism, more or less in line with the beginning of a new political left. Political activism was very broad and included the denunciation of torture, East–West debate on European integration and taking a stance on the process of decolonization. It facilitated meetings between employers, managers, and trade unionists to discern a new economic order. After the events of May 68, Calvinism in France became much more left-wing in its orientation.[159]
One doctrinal text produced in the 1960s, Church and Authorities, was described as Marxist in its orientation.
Wales
In Wales,
In his influential sermon Y Ddwy Alwedigaeth (The Two Vocations), Emrys ap Iwan challenged this passive pietism. He wrote: "We must not think, like the old Methodists, Puritans and some Catholics, that we can only seek Godliness outside our earthly vocation." He condemned those Christians who limited godliness to directly religious matters such as Sabbath observance and personal devotion. He declared that all earthly things, including language and culture, have some kind of divine origin.[163] Many of the founders of the Welsh nationalist social-democratic party, Plaid Cymru, were also Calvinists, including John Edward Daniel. Daniel was the theologian credited for bringing neo-orthodoxy to Wales. Daniel argued that God did not create man as an isolated individual but as a social being.[163] The second generation of Plaid Cymru leaders included R. Tudur Jones. His political stance, combined with Calvinist doctrine, created an integrated vision that was significant to the religious life of Christian Wales in the later half of the 20th century.[164] Jones argued that the "state should be a servant, to preserve order and to allow men to live the good life."[165]
In the 21st century, many Calvinist socialists in Wales support
Notable Christian socialist people and groups
Notable followers of Christian socialism include:
- John Archer, New Zealand politician. He was a former mayor of Christchurch and president of the New Zealand Labour Party.[168]
- Christian anarchist tradition.[9]
- Tony Benn, British politician. He was a parliamentarian and campaigner for Britain's Labour Party.[170]
- William Dwight Porter Bliss, American Episcopal Church priest. He was also a writer, editor, and socialist activist.[171]
- Russian Orthodox Christian theologian.[172]
- Hélder Câmara, Brazilian bishop. A self-identified socialist, he was part of the Roman Catholic Archdiocese of Olinda e Recife.[173]
- Hugo Chávez, former President of Venezuela. He linked socialism and the teachings of Jesus.[174]
- Percy Dearmer, English priest and liturgist. He was a lifelong socialist.[175]
- Tommy Douglas, Canadian politician and Baptist minister. He was the premier of Saskatchewan.[176]
- Marion Howard Dunham, American teacher, activist, and suffragist. She was corresponding secretary of the Women's National Socialist Union.[177]
- New English Dictionary.[12]
- Barry Gardiner, British politician and member of the Labour Party. He identifies as a Christian democratic socialist.[178][179]
- David Bentley Hart, American Eastern Orthodox Church philosophical theologian. He identifies with the European Christian socialist tradition.[180]
- Thomas Hughes, English lawyer and judge. He was also a politician and author within the Victorian era.[10]
- Anglican priest. The author of The Socialist Sixth of the World (1939) and Soviet Russia Since the War (1947), he was known as "The Red Dean of Canterbury".[181][182]
- Martin Luther King Jr., American Baptist minister. He was also a civil rights activist.[183]
- Charles Kingsley, English university professor, social reformer, historian, novelist, and poet, who was a broad church priest of the Church of England. He is a founder of Christian socialism.[4]
- Kenneth Leech, English Anglican priest and theologian. He is one of the founders of the Jubilee Group, a network of Christian socialists.[184][185][186]
- Keir Hardie, Scottish politician and trade unionist. He was one of the founders of Britain's Labour Party and Christian socialist movement.[187]
- John Malcolm Forbes Ludlow, Anglo-Indian barrister. He led the Christian socialist movement and founded its newspaper of the same name.[4]
- F. D. Maurice, English Anglican theologian. He was also a prolific author and one of the founders of Christian socialism.[4]
- Walter Nash, New Zealand politician. He is a former Prime Minister of New Zealand and leader of the New Zealand Labour Party.[188]
- social gospel movement in the American West.[50]
- Kevin Rudd, Australian politician. He is a former Prime Minister of Australia and leader of the Australian Labor Party.[189][190][191]
- John Ruskin, English writer and philosopher of the Victorian era. His work had a profound effect and was reprinted by the Christian socialist founders of the Working Men's College and William Morris.[11]
- ethical socialist who believed Christianity was the basis of a new morality that secular expression in social democracy.[192][193]
- Tetsu Katayama, Japanese politician. He is a former Prime Minister of Japan for the Japan Socialist Party.[194]
- Anglican Archbishop of Cape Town.[195]
- Methodist minister. He was also a political activist who identified himself with the Christian socialist movement.[59]
- Ivan Prokhanov, Russian, Soviet, and emigre religious figure, engineer, poet, preacher, theologian, and politician.
Notable Christian socialist groups and parties include:
- Agricultural People's Front of Peru (Peru)
- Christian Democracy (Greece)
- Christians on the Left (United Kingdom)
- Christian Social Party (Netherlands)
- Christian Social Party (Switzerland)
- Citizen Left (Chile)
- Democratic Party factions (Italy)
- Labour Party factions (United Kingdom)
- League of Christian Socialists (Netherlands)
- Sandinista National Liberation Front (Nicaragua)
- Le Sillon (France)
- Social Democratic Party (Romania)
- Young Republic League (France)
Reception
In Britain, Christian socialism is viewed positively by many different backgrounds, ranging from
Anglo-Catholic Christian socialism was part of Catholic polemic against perceived Protestant individualism and puritanism, which led many anti-Ritualist Protestants to associate Catholicism and socialism.
Views of Christian socialism generally depend on the
See also
- Agrarian socialism
- Buddhist socialism
- Catholic Church and politics
- Christian left
- Christian libertarianism
- Christian right
- Christian views on poverty and wealth
- Islamic socialism
- Japan Socialist Party
- Jesus and the rich young man
- Jewish left
- Labour Church
- Labor Zionism
- Omnia sunt communia
- Political theology
- Progressive Christianity
- Religious views on capitalism
- Spiritual left
References
- ^ Williams, Anthony Alan John (March 2016). "Christian Socialism as a Political Ideology" (PDF). University of Liverpool Repository. University of Liverpool. p. 5. Retrieved 16 January 2023.
Firstly, Christian Socialists based their socialism mainly on the Bible, church teaching and the sacraments, to a far greater extent than any other sources. Secondly, Christian Socialists called for a revolution but were committed to democratic methods, suggesting a synthesis between revolutionary and democratic socialism. In practice this can be sketched out as a three-stage process: first, persuading people of the deficiencies of capitalism and the need for socialism; second, the election of a Labour government / the persuasion of other politicians to adopt socialism; third, the establishment of socialism, brought about by a socialist government and population. Thirdly, Christian Socialists sought to create a society of co-operation and collectivism, equality, democracy and peace ... the concept at the core of Christian Socialism is brotherhood, based on the idea of the universal Fatherhood of God, and that other key concepts – co-operation, equality and democracy – are derived from this. In seeking co-operation, equality and democracy Christian Socialism is not necessarily distinct from other forms of socialism, but it is distinct in drawing upon Christian theology as a basis for these concepts as well as the language to describe a future socialist society.
- ^ a b c Leech 2000, pp. 677–678.
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- ^ ISBN 9781405157629.
Although Frederick Denison Maurice's father was a Unitarian clergyman, Maurice later joined the Church of England, and in 1834 he became one of its ordained clergy. He was appalled by the widespread poverty, the misery of child labor, and the economic plight of the poor and working class in the 1830s and 1840s. Similar to his acquaintance, John Malcolm Ludlow, he believed that socialism would ameliorate England's socio-economic problems of the economically oppressed. But neither Maurice nor Ludlow wanted socialism, divorced from Christian principles. Socialism, in their opinion, needed the guidance of Christian values. Thus, Maurice coined the term 'Christian socialism' in 1848, as he launched the Christian Socialist Movement. He had another close associate in Charles Kingsley, also an avid proponent of Christian socialism. In 1850, a periodical, The Christian Socialist, was created with Ludlow as editor.
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That we may work in righteousness, and lay the Foundation of making the Earth a Common Treasury for All, both Rich and Poor, That every one that is born in the Land, may be fed by the Earth his Mother that brought him forth, according to the Reason that rules in the Creation. Not Inclosing any part into any particular hand, but all as one man, working together, and feeding together as Sons of one Father, members of one Family; not one Lording over another, but all looking upon each other, as equals in the Creation; ... .
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Locating Christian anarchism ... In political theology ... In political thought ... .
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Christian anarchism 'is not an attempt to synthesise two systems of thought' that are hopelessly incompatible; rather, it is 'a realisation that the premise of anarchism is inherent in Christianity and the message of the Gospels'.
- Christoyannopoulos, Alexandre(2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. p. 254.
The state as idolatry Christian anarchists accuse other 'Christians' of idolatry not only in their worship of money, but also in their worship of the state ... .
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The two passages that are most frequently brought up as 'clear evidence' ... to respect civil authorities and to honour secular governments as those whom God has placed in authority ... are Romans 13 and 'render unto Caesar'.
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The anarchist position on God can be summed up in the popular slogan, 'No God and no masters'. ... If God is indeed a tyrant as Bakunin asserts then the abolition of God and religion are necessary parts of what it means to be anarchist.
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Liberation, contextual, and black theologies are prophetic theologies that emerged in South African in response to the long domination under apartheid ... the Black Consciousness Movement and Black Theology in the United States provided inspiration to the development of black theology in South Africa.
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The turning point in Roman Catholic social thought occurred in 1891 with the publication of Pope Leo XIII's encyclical Rerum Novarum, in which attacked unrestricted capitalism and supported the rights of workers to organize, although warning against materialist socialism and labor strikes.
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'There is a tradition within Marxism of engagement with religion that is usually characterised as atheistic and disinterested, but I argue there is a continuous stream of major Marxist figures who have written on questions of religion and engaged specifically with the Bible or with theological debate,' Boer said. 'Some people contend that Marxism borrowed its main ideas from Christianity and Judaism and reconstructed them as secular ideology, but I think that is extremely simplistic – the relationship is much more complex.'
See also "Left of his field". Newcastle.edu.au. Newcastle University. 13 December 2013. Archived from the original on 31 March 2022. Retrieved 28 November 2022. - ^ Oudshoorn, Dan (24 December 2010). "An Interview with Roland Boer (On Marxism and Theology)". On Journeying with those in Exile. Retrieved 4 June 2016.
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The late archbishop's place in history will be heavily influenced by one of his more memorable sayings. 'When I feed the poor they call me a saint. When I ask why so many people are poor they call me a communist.' That is the sort of quotation that Lula must be thinking he should have made.
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Mr Rudd also cites Keir Hardie, founder of the 19th century British Christian socialist movement, as one of his heroes.
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A Christian perspective, informed by a social gospel or Christian socialist tradition, should not be rejected contemptuously by secular politicians as if these views are an unwelcome intrusion into the political sphere.
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Tawney's was undoubtedly the most forceful and authentic voice of Christian socialist prophecy to be raised during the 1920s and 30s, echoing into the 1950s.
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- ^ Du Boulay 1988, p. 236.
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The chapter also briefly examines the impact of Christian Socialism on the Labour Movement and the hostility of some of the Independent Labour Party's founders, including Keir Hardie and J. Bruce Glasier to both Ritualism and Roman Catholicism, which they associated with the upper-class.
- ^ Williams, Anthony Alan John (March 2016). "Christian Socialism as a Political Ideology" (PDF). University of Liverpool Repository. University of Liverpool. p. 5. Retrieved 16 January 2023.
Their vision of this society was for the most part highly utopian, due to the belief that the new society would be the Kingdom of God or Kingdom of Heaven on Earth. There are several criticisms of Christian Socialism which have been made, both from a Christian and from a socialist perspective, over, for example, the viability of the Christian Socialist methodology and the validity of the Christian Socialist use of Scripture and church teaching.
- ^ Williams, Anthony Alan John (March 2016). "Christian Socialism as a Political Ideology" (PDF). University of Liverpool Repository. University of Liverpool. p. 66. Retrieved 16 January 2023.
This rejection of socialism was the Vatican's consistent position: Pope Pius IX had rejected socialism and communism in his Syllabus Errorum (the Syllabus of Errors) in 1864, as did Pius XI in Quadragessimo anno, or In the Fortieth Year, so called because the encyclical was written in 1931, forty years after the publication of Rerum novarum (and also a year after the death of Wheatley). Indeed Pius XI was specific in his condemnation: 'Whether socialism be considered as a doctrine, or as a historical fact, or as a 'movement', if it really remains socialism, it cannot be brought into harmony with the dogmas of the Catholic Church ... 'Religious socialism', 'Christian socialism' are expressions implying a contradiction in terms. No one can be at the same time a sincere Catholic and a true socialist'.
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- ^ Tanis, Bethany (2009). "The 'Great Church Crisis,' Public Life, and National Identity in late-Victorian and Edwardian Britain". eScholarship@BC. Boston College University Libraries. p. 165. Retrieved 16 January 2023.
- ^ Spurgeon, Charles Haddon (1889). The Metropolitan Tabernacle Pulpit. Passmore. p. 241. Also quoted in Charles, Spurgeon (26 March 2015). The Complete Works of C. H. Spurgeon, Volume 35: Sermons 2062–2120. Delmarva Publications. p. 309.
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Further reading
- Bissett, Jim (1999). Agrarian Socialism in America: Marx, Jefferson, and Jesus in the Oklahoma Countryside, 1904–1920. Norman, Oklahoma: University of Oklahoma Press. ISBN 978-0-8061-3148-1.
- LCCN 02014652. Retrieved 4 June 2016.
- ISBN 978-0-226-06960-9.
- Hopkins, Charles Howard (1940). The Rise of the Social Gospel in American Protestantism, 1865–1915. Yale Studies in Religious Education. Vol. 14. New Haven, Connecticut: Yale University Press.
- Kingsley, Charles (1898). The Works of Charles Kingsley. Vol. 2. Philadelphia: John B. Morris & Company. Retrieved 8 August 2018.
- Kingsley, Frances Eliza Grenfell, ed. (1885) [1877]. Charles Kingsley: His Letters and Memories of His Life. New York: Charles Scribner's Sons. Retrieved 8 August 2018.
- Leno, John Bedford (1892). The Aftermath with Autobiography of the Author. London: Reeves & Turner.
- Maurice, Frederick, ed. (1885) [1884]. The Life of Frederick Denison Maurice: Chiefly Told in His Own Letters. Vol. 2 (4th ed.). London: Macmillan and Co. Retrieved 8 August 2018.
- Myles, Robert J. (2019). Class Struggle in the New Testament. Lanham: Fortress Academic. ISBN 978-1-9787-0209-7.
- Phillips, Paul T. (1996). A Kingdom on Earth: Anglo-American Social Christianity, 1880–1940. University Park, Pennsylvania: Pennsylvania State University Press. ISBN 978-0-271-01580-4.
- Simkin, John (2014) [1997]. "Christian Socialists". Spartacus Educational. Retrieved 8 August 2018.
- Woodworth, Arthur V. (1903). Christian Socialism in England. London: Swan Sonnenschein & Company.
- Young, Shawn David (2010). "From Hippies to Jesus Freaks: Christian Radicalism in Chicago's Inner-City". Journal of Religion and Popular Culture. 22 (2). Toronto: University of Toronto Press: 1–28. doi:10.3138/jrpc.22.2.003. Archived from the originalon 21 February 2013. Retrieved 3 June 2016.
- Du Boulay, Shirley (1988). Tutu: Voice of the Voiceless. London: Hodder and Stoughton. ISBN 9780340416143.