By Gary Dorrien
ISBN-10: 0231149840
ISBN-13: 9780231149846
Sourcing the main traditions of revolutionary 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 specializes in 3 topics: the ethics and politics of financial justice, racial and gender justice, and antimilitarism, creating a optimistic case for financial democracy, in addition to a liberationist realizing of racial and gender justice and an anti-imperial type of liberal internationalism.
In Dorrien's view, the 3 significant discourse traditions of innovative Christian social ethics proportion a primary dedication to rework the constructions of society towards social justice. His reflections on those themes characteristic leading edge analyses of significant figures, akin to Walter Rauschenbusch, Reinhold Niebuhr, James Burnham, Norman Thomas, and Michael Harrington, and an in depth engagement with modern intellectuals, comparable to 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 routine. He incorporates a targeted bankruptcy at the 2008 presidential crusade and the ancient candidacy of Barack Obama.
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Extra resources for Economy, Difference, Empire: Social Ethics for Social Justice
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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. He began his ministerial career in 1886 as a Baptist pastor in the Hell’s Kitchen district of New York, where he served a poor, hurting, immigrant congregation, and where he converted to the Social Gospel.
To the “Christian man,” Gladden contended, the strongest argument for cooperative economics was its simple justice: Experience has shown him that the wage-receiving class is getting no fair share of the enormous increase of wealth; reason teaches that they never will receive an equitable proportion of it under a wage-system that is based on sheer competition; equity demands, therefore, that some modification of the wage-system be made in the interest of the laborer. 7 To the respected Protestant pastor who preached every Sunday to the business class and very few workers, the crucial hearts and minds belonged to the employers.
He later recalled that during his early ministry he had six books in his head: five were scholarly, one was dangerous. Three times he tried to write the dangerous one but had to put it aside; each time he returned to it, he found that he had outgrown the manuscript and had to start over. In 1891 Rauschenbusch decided, with deep sadness, that he had to resign from the ministry, because he was going deaf. ” He was offered a teaching position at Rochester Seminary but doubted that teaching would work any better than ministry for a deaf person.
Economy, Difference, Empire: Social Ethics for Social Justice by Gary Dorrien
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