sign in sign up
<<
Home , Social Gospel, Walter Rauschenbusch

The Legacy of : A Life Informed by Mission Barbara A. Lundsten

ccording to Walter Rauschenbusch (1861–1918), “the E. Clough, spoke at Rochester Theological Seminary’s 1884 com- A Christianization of the social order in the next two mencement exercises. Clough, a well-known Baptist missionary generations” should be added to “the evangelization of the with the American Baptist Telegu Mission who had spearheaded world in this generation,” the dynamic watchword of the Stu- a mass movement in India in the late 1870s, impressed upon his dent Volunteer Movement for Foreign Missions. At the turn of seminary audience the need for workers to serve as evangelists the century Rauschenbusch witnessed hundreds of students and . Clough’s methods, often controversial, maintained pledge themselves to the austere goal of world evangelization. as much as possible the social cohesion of the community.3 He longed, though, that “those who do not go to the foreign field In 1885, a year before Rauschenbusch graduated from semi- would bind themselves to give some term of their youth at least nary, he heard W. S. Rainsford, an Episcopal priest at St. George’s to in the trenches.”1 Church on ’s East Side, speak about the progressive For Rauschenbusch, known for his leading contribution to reform among his congregation and the community. Rainsford’s the movement, the trenches were not only the far church was transformed into a center that welcomed the working- distant places of the modern missionary movement but also the class neighborhood by providing immigrants with recreation political and economic social structures of society that impacted as well as educational opportunities. With prophetic foresight the cities of America, which were teeming with newly arrived Rainsford cited the church’s urban mission as the place where immigrants. Rauschenbusch, born to German immigrant par- she would either “win her greatest victory or suffer her most ents, was no stranger to the trenches or to mission. Throughout disastrous defeat.”4 Rauschenbusch, spurred by the missional his life he was personally involved in mission, both home and action taken in the inner city, struggled to reconcile life in the world, and took an avid interest in its impact as a movement. As increasingly industrialized cities with his historical faith and his interests in the social gospel expanded beyond the confines of with confidence in the written Word of God. Few of his profes- the church and into international relations, Rauschenbusch often sors spoke of the mounting concerns produced by the rapid looked to the modern missionary movement, by then over a industrialization of cities, the influx of immigrants, the economic century old, as a model for the social gospel movement. power struggles between the rich and the poor, or the weakening religious mores impacting the changing society. Early Years Rauschenbusch had more than a casual connection with Clough and his foreign mission work. In 1882 Emma Walter Rauschenbusch was the fourth and youngest child of Rauschenbusch, his sister closest in age, became a missionary for August and Caroline Rauschenbusch. Born October 8, 1861, in the Woman’s Baptist Missionary Society of the West. By 1883 Rochester, New York, Walter became the seventh in a line of Emma had become Clough’s associate working among the Telegu, university-trained pastors and the sixth generation to join the a movement that boasted a congregation of over 20,000 partici- “tradition of cultured university graduates.”2 August pants—the largest Baptist church in the world at the time.5 Rauschenbusch, though never attaining the public stature of his Clough respected Emma’s work and decided to take a much- son, was a reformer in his own right. Reared and educated a needed furlough. Lutheran, he came to the United States in 1846 as a missionary to Upon his return to the United States, Clough accepted an German immigrants. In New York, during his work for the invitation to stay at the Rauschenbusch home in Rochester. His American Tract Society, he broke with the Lutheran Church and invitation to be commencement speaker evidently came after he became an avowed Baptist. August Rauschenbusch returned to had justified his conversion methods to Augustus H. Strong, several times and in 1854 brought with him his newly president of the seminary and originally a skeptic of Clough’s wedded wife, Caroline. His leadership attracted attention, and in missionary methods. The result of their discussions was that 1855 he was asked to join the faculty of the Rochester Theological “Clough had completely won over Strong, as well as gained a Seminary, which he did three years later. firm ally in Rauschenbusch.”6 In 1894 Rauschenbusch’s “firm Throughout his adolescence, Walter attended school both in ally” became his brother-in-law when Clough married Emma. Rochester and in Germany. He studied in Germany between Clough’s mission legend, retold to and written by Emma, was 1879 and 1883, and upon his return to Rochester, he enrolled in given a title fitting for the Rauschenbusch legacy—Social Chris- the , as well as Rochester Theological tianity in the Orient (1914). Seminary. During the summers of 1884 and 1885, Rauschenbusch did what he referred to later as “home mission work among the Educational and Spiritual Influences Germans.”7 He served as an interim in Louisville, Ken- tucky, to a German congregation mired in divisive issues. His Near the end of Rauschenbusch’s student years in Rochester, two labor-intensive summers produced conversions and a greater outside speakers left lasting impressions on him. The first, John sense of church unity, leaving an indelible and formative mark on his Christian faith. By the end of his years as a seminarian, Barbara A. Lundsten, a doctoral student in the School of Intercultural Studies Rauschenbusch reported: “Very soon the idea came to me that I at Fuller Theological Seminary, Pasadena, California, is currently researching ought to be a preacher, and help to save souls. I wanted to go out a women-led grassroots mission study movement that took place in the early as a foreign missionary—I wanted to do hard work for God. twentieth century. Indeed, one of the great thoughts that came upon me was that I

April 2004 75 ought to follow Christ in my personal life, and die over quickly expanded his ministry involvement to include weekly again his death. I felt that every Christian ought to participate in meetings with other Baptist pastors, regional conferences, and the dying of the Lord Jesus Christ, and in that way help to redeem citywide campaigns for justice and political change. humanity, and it was that thought that gave my life its funda- During the summers of 1887 and 1888, Rauschenbusch trav- mental direction in the doing of Christian work.”8 eled to Northfield, Massachusetts, where he participated in the After Rauschenbusch’s graduation in 1886, he accepted a summer revivals led by evangelist D. L. Moody. There he wrote, call to the pastorate of New York’s Second German Baptist “I gave myself to God unreservedly and had a rich blessing.”13 Church, a position he held for eleven years. Rauschenbusch came He savored the personal relationship such renewals wrought, prepared to save souls. He quickly understood that the area of and prior to 1886 had read sermons from men such as Moody, Hell’s Kitchen on West 45th Street and Tenth Avenue—home to Henry Drummond, Edward Judson, and J. Hudson Taylor. But gangs and immigrants, disease and promiscuity, “crowded ten- the more he read, studied, and associated with leaders and issues ements and noisy factories”—was not “a safe place for saved of , the more he sought to strike a balance between souls.”9 The experience was an awakening, and one that he used the social message and personal communion with God.14 throughout his life to challenge himself personally as well as the As he matured in his faith, social issues pressed to the forefront of his thinking. Without abandoning his personal com- mitment to God, he enlarged its horizons and envisioned its He sought to balance social broader implications. In the process he questioned why the church never challenged him to consider the social question: message and personal “The church held down the social interest in me. It contradicted communion with God. it; it opposed it; it held it down as far as it could; and when it was a question about giving me position or preferment, the fact that I was interested in the workingman was actually against me— church at large. He once told a friend, “In New York a person not for me.”15 He had “personal religion” and a “large social ‘feels the waves of human life all around, as it really is, not as it outlook,” and he thought deeply how to bring these together into ought to be according to the decretum absolutum of an old “a unity of life-faith.” For Rauschenbusch, religion aspired to a .’”10 holistic conception of one God, one world, and one redemption. Rauschenbusch dug into his pastoral duties of preaching, Faith was incomplete when life was compartmentalized and visitation, counseling, and study. After only one month, how- God was reserved for one part but not another. He wondered, ever, a hearing problem resurfaced that had first appeared in “Where does the social question come in? Where does the matter Rochester. It was the beginning of a serious hearing condition— come in of saving the world? That does not seem to have any a degenerate neurological defect—that would impact him the place there, does it? And that was the real difficulty in my rest of his life. Rauschenbusch’s congregation gave their newly thought all the time—how to find a place, under the old religious arrived pastor two months to recuperate in the Allegheny Moun- conceptions, for this great task of changing the world and mak- tains. ing it righteous; making it habitable; making it merciful; making In mid-August 1886, surrounded by the serenity of the it brotherly. Somehow, I knew in my soul that that was God’s Alleghenies, Rauschenbusch received an invitation from the work. Nobody could wrest that from me. Jesus Christ had Baptist Mission Union asking him to consider filling the presi- spoken too plainly to my soul about that. I knew that he was on dency of the Telegu Theological Seminary in Ramapatnam, the side of righteousness, and on the side of his poor brother. But India. Though he had just recently taken the pastoral position in where could I get it in with my old Christianity—with my old , he decided to consider the offer and gave the religion?”16 mission agency the go-ahead to review him as a candidate for the Throughout Rauschenbusch’s pastorate in New York, he position. One of his professors, however, questioned actively engaged in broadening his own understanding of how Rauschenbusch’s “view of the Divine Authority of the Old to live out his Christian faith and participate in the regeneration Testament,” and as a result, the mission retracted its offer.11 of the community around him. He was convinced that the capitalistic economic structure deterred righteousness, and he “A Missioner to the City” fought hard to bring about a more just system. He aligned himself with , who ran for mayor of New York “as Rauschenbusch’s congregation in New York consisted of Ger- the reform candidate of a coalition of labor unions and social- man immigrants and children of immigrants, most of whom ists.” Later, Rauschenbusch lauded George’s influence on his life were struggling to survive along with nearly 400,000 other when he said, “I owe my own first awakening to the world of German immigrants living among New York City’s 1.5 million social problems to the agitation of Henry George in 1886 and people. Most immigrants had fled their rural farmlands on the wish here to record my lifelong debt to this single-minded Continent and came looking for better wages and opportunities apostle of a great truth.”17 to fulfill their dreams. A great many, however, had become Richard Ely, an Episcopal layman and professor of political disillusioned as they suffered joblessness, , and injustice. economy at Johns Hopkins University, also had a significant Rauschenbusch accepted his call and its meager annual impact on Rauschenbusch’s growing social conscience. He went salary of $600. As a pastor, “he would live in near-poverty, deny a step further than George by advocating church intervention himself, and minister like Christ to the poor and abused. He toward the reformation of the economic structure of America’s would be a missioner to the city that more than any other was capitalistic system. Ely affirmed Rauschenbusch’s growing be- shaping America’s future.” Ordained on October 21, 1886, lief: “What we need is the whole truth, and that includes a social Rauschenbusch plunged into his duties. His Sunday sermons as well as an individual Gospel. . . . It proclaims individual and reflected his evangelical education and training—“My idea then social regeneration, individual and social salvation.” Ely blended was to save souls in the ordinarily accepted religious sense.”12 He his religion, economics, and ethics into a unified faith that

76 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 2 Rauschenbusch could embrace. Throughout Rauschenbusch’s awarded the chair in church history at the seminary, a position he life he considered Ely a significant influence upon his thought held until his death in 1918.22 While in Rochester, Rauschenbusch and his disciplined lifestyle of study, both being prerequisites of continued the diligent study, civic responsibilities, lecturing, social reconstruction.18 correspondence, and writing needed to refine his ideas about the Rauschenbusch’s social position was often worked out in his kingdom of God. writings. Because of his profound hearing loss, writing was an avenue that opened vistas of dialogue. Soon after he arrived in Professor and Advocate of Full-Orbed Mission New York, he published articles in newspapers and religious journals, founded and edited For the Right, a paper for the For Rauschenbusch the kingdom of God was “a conquering working class, and expressed views that would eventually be idea,” an “all-powerful impulse to missionary effort, as the explicated in his numerous books. He wrote Sunday school center of a valid theology, and as the basis for the task of social lessons and translated into German a number of church hymns regeneration to which he believed the Church is called.”23 In 1904 composed by Ira Sankey, Moody’s renowned song leader. he published an article entitled “The New Evangelism” in which By 1889 Rauschenbusch had delved more systematically he asked two important questions: “Are the traditional motives into the relationship between religion and the social question. still effective? And is the moral standard held up by the church “The major issue engaging him was how the church could close such as to induce repentance?”24 According to Rauschenbusch the widening gap between itself and the urban masses. The issue the traditional motive of mission involved solely an individual- presented itself as two questions: How far can Christians go istic salvation, which was seen as the sole motive and aim of toward embracing the aspirations of workers, especially those Christianity. Rauschenbusch maintained that such an “individu- expressed in socialism, and how can Christians be made to care alistic conception of personal salvation has pushed out of sight about the social revolution under way in their country?”19 Though the collective idea of a Kingdom of God on earth” and as a result Rauschenbusch never formally joined the Socialist Party, he has left the church “comparatively indifferent to the spread of the sympathized with, and worked for, the implementation of many spirit of Christ in the political, industrial, social, scientific, and socialistic ideas. He felt that socialism, grounded in a solid artistic life of humanity.” All these areas have been left as “the Christian faith, merited consideration. undisturbed possessions of the spirit of the world.”25 In 1891 he sailed to Europe for ten months to take time to Personal salvation is the foundation of mission, to which reflect and study the social, economic, and biblical issues that Rauschenbusch attested in 1892: “To save men from sin and challenged his views. He traveled to Birmingham, where he death and see them become brethren of Jesus Christ must ever observed economic reform in action. In London Rauschenbusch remain the first and mightiest motive of Christian missions.” spent time with the Salvation Army, under the direction of This “evangelical conception of missions” is the primary motive General William Booth, and noted their “soul saving and society of mission—“first in order of importance, first also in order of saving,” though years later, Rauschenbusch felt that the Salva- time.”26 tion Army failed to reach the root cause of poverty in its efforts to Those who espoused traditional motives because of their ease the plight of the poor. He went to Berlin and studied the New millennial view he called “a dead weight against any effort to Testament in the light of social issues and the kingdom of God. mobilize the moral forces of Christianity to share in the modern The year 1892 was a pivotal point in Rauschenbusch’s .” Though “they are among the most devout thought. He returned from England and the Continent invigo- and earnest people,” their evangelical motive is to save “indi- viduals for the coming of the Lord”; they participate in world mission “because it is an express condition that the Lord will not Rauschenbusch translated return ‘until the gospel has been preached to all nations.’”27 Rauschenbusch was no mission strategist, but he fought for a number of Ira Sankey’s “Christianizing the social order,” a title fitting for his second hymns into German. book. In his view, mission work was in fact modeling what he envisioned: rated with ways to implement his maturing view of the centrality The practical influence of foreign and home missions has been of the kingdom of God. In May 1892 the Baptist Congress, a another constructive influence in modern Christianity which has “forum for debate on theological and social issues by both aided the advance of the social conception of the Kingdom. The Northern and Southern ,” along with other Baptist agen- leaders of the missionary movement have been compelled to cies, met in to commemorate the 100th anniversary adopt imperial policies and to think in terms of nations and races. of William Carey’s missionary journey to India, which heralded Missionaries have been forced by the facts of human life to look the modern Protestant missionary movement.20 In an address beyond the saving of single souls and the establishment of churches to the christianizing of social customs and institutions. The strat- before the Baptist Congress, Rauschenbusch pressed “the con- 21 egy of missions has taught us to reckon with generations in the version of America’s new urban-industrial order.” slow implanting of new powers of spiritual life in great races. The On April 12, 1893, Rauschenbusch married Pauline Rother, ablest leaders of the missionary propaganda have been among the a schoolteacher who, as a girl of six, had emigrated to the United pioneers of the Kingdom idea, because no other idea was ad- States (Wisconsin) from Prussian Silesia. During the first four equate for their needs. The most effective expositions of this years of their marriage they lived in New York, where revolutionary new theology have come from the platform of Rauschenbusch continued his pastoral duties. In 1897 missionary conventions, and not from the chairs of theological Rauschenbusch, with his wife and their two children, left New seminaries.28 York to take a position in the German department at Rochester Theological Seminary as professor of interpreta- Rauschenbusch challenged the church to gear up to “the big tion, natural sciences, and civil government. By 1902 he was live issues of today if it is to manifest its full saving energies.”29

April 2004 77 He warned: “If the Church tries to confine itself to theology and internationalism. “When the progress of humanity creates new the Bible, and refuses its larger mission to humanity, its theology tasks, such as world-wide missions, or new problems, such as the will gradually become mythology and its Bible a closed book.”30 social problem, theology must connect these with the old funda- Here he revisited the moral dilemma and challenged the church mentals of our faith and make them Christian tasks and prob- to move beyond concern over the moral issues of the family— lems.”37 drunkenness, sexual immorality, profanity—into issues of “the The war as well as pressure from conservatives concerning justice of holding land idle in crowded cities, of appropriating the his “liberal” views took their toll on Rauschenbusch’s final years. unearned increment in land values, of paying wages fixed by the Though the next generation was accepting the basic tenets of the hunger of the laborers and taking the surplus of their output as social gospel, Rauschenbusch was aware of the widening gap ‘profits,’ or of cornering the market in the necessities of life.”31 that existed between social gospelers and conservatives espous- Rauschenbusch’s impact on mission methods was evident ing traditional Christianity. Try as he might to bridge the gap by when John R. Mott sounded the call for a greater involvement in centering his writing on Jesus and the kingdom of God, there social issues of the day. Mott endorsed the social gospel when he remained “an attenuated connection between them.” Even in his affirmed: “There are not two gospels, one social and one indi- last days, Rauschenbusch tried to articulate a position that was vidual. There is but one Christ who lived, died, and rose again, neither liberal nor conservative. “The old theology must develop and relates Himself to the lives of men.”32 In April 1914, at the social relevance, the new social movement must discover reli- “Conference on Social Needs,” Mott gathered social gospel lead- gious depth.”38 In the end, he found solace in his family. As his ers, one of whom was Rauschenbusch, along with representa- five children grew into adulthood, their lives reflected the influ- tives from North American student organizations, to address the ence of their father’s social ideas. Diagnosed with pernicious relationship between students and the social realm. This meeting anemia Rauschenbusch died on July 25, 1918, in Rochester, New “marked an epoch in the social thinking of the student commu- York. nity.”33 World War I deeply affected Rauschenbusch. His German Assessment ancestry, his connections to Germany, and his allegiance to the United States were difficult to reconcile during the war. His Today, Rauschenbusch is remembered as a seminal thinker of the oldest sister, Frida, and her family lived in Germany and sup- social gospel movement of the late nineteenth and early twenti- ported its regime. His son Hilmar, with Rauschenbusch’s ap- eth century. For the most part, however, he has little currency proval, served in France with the Allies. At the outbreak of the among liberals or conservatives, missiologists or theologians. He war in 1914, Rauschenbusch wore a black ribbon on his coat lapel is an important figure in mission history and mission theology to signify his “profound grief” and his commitment to peace. because of the influence he exerted during his time. Rauschenbusch presented Germany’s side in journal articles Rauschenbusch deserves to be rediscovered by those who struggle while attempting to maintain his sympathy with the Allies. to attain social and theological balance in a full-orbed mission. Many friends and colleagues distanced themselves from him Rauschenbusch the pastor, as “a missioner to the city,” lived because he did not vocally side with the United States. In 1917 his gospel message in the heart of New York City. He struggled after the United States declared war, Rochester Theological with political, social, and economic problems, as well as theologi- Seminary pressured Rauschenbusch to establish his American cal and missiological questions that assailed him at the turn of the loyalty in a written letter, parts of which were published in local century. Rauschenbusch the historian anchored his teaching and newspapers and religious journals.34 Rauschenbusch, though his writing on the centrality of Jesus Christ and the kingdom of profoundly shaken by the war, an agony that accompanied him God. He faithfully challenged the church to embrace its “larger to his grave, continued to write. He called the church to a higher mission to humanity.” level, to the “big, modern social task” ahead, “demanding a More than a social gospel reformer, Rauschenbusch was a christianizing of international relations.”35 He saw the nations man who understood the present in light of the past, attempting and the races drawing together and in need of “a monotheistic to garner lessons and warnings that would make the world a religion as a spiritual basis for the sense of human unity.”36 In better place because of the pervasive influence of Christianity 1917 he published his last book, A Theology for the Social Gospel, in and its world mission. From start to finish, mission informed his which he developed a theology to match his growing sense of life’s thought and work.

Notes 1. Walter Rauschenbusch, Christianizing the Social Order (New York: 6. Harris, in the prepublication draft of “The Social Dimensions of Macmillan, 1912), p. 475; Walter Rauschenbusch, The Social Principles Foreign Missions,” sent by Harris to the author on January 17, 2003. of Jesus (London: International Committee of Young Men’s Christian The quotation was edited out of the version that appeared in Gender Associations, 1916), p. 77. and the Social Gospel. 2. Paul M. Minus, Walter Rauschenbusch: American Reformer (New York: 7. Dores Robinson Sharpe, Walter Rauschenbusch (New York: Macmillan, Macmillan, 1988), pp. 2, 12. 1942), p. 385. 3. John E. Clough and Emma Rauschenbusch Clough, Social Christianity 8. Walter Rauschenbusch, “The Kingdom of God” (1913), in The Social in the Orient: The Story of a Man, a Mission, and a Movement (Philadel- Gospel in America, 1870–1920: Gladden, Ely, Rauschenbusch, ed. Robert phia: American Baptist Publication Society, 1914), p. ix. T. Handy (New York: Oxford Univ. Press, 1966), p. 265. 4. Quoted in Minus, Walter Rauschenbusch, p. 45. 9. Sharpe, Walter Rauschenbusch, p. 61. 5. Paul William Harris, “The Social Dimensions of Foreign Missions: 10. Minus, Walter Rauschenbusch, pp. 51–52. Emma Rauschenbusch Clough and Social Gospel Ideology,” in 11. Ibid., p. 52. Gender and the Social Gospel, ed. Wendy J. Deichmann Edwards and 12. Ibid., pp. 50, 55. Carolyn DeSwarte Gifford (Urbana: Univ. of Illinois Press, 2003), pp. 13. Ibid., p. 56. 87–100. Clough and his staff had baptized 9,606 converts, most of 14. Sharpe, Walter Rauschenbusch, p. 64. whom were untouchables from the Madigas tribe (p. 89). 15. Rauschenbusch, “Kingdom of God,” p. 266. Rauschenbusch’s

78 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, Vol. 28, No. 2 reference to “giving me position or preferment” likely refers to two 25. Sharpe, Walter Rauschenbusch, p. 119. incidents when he was initially considered for a position and then 26. Walter Rauschenbusch, “Conceptions of Missions” (1892), in Social refused—a pastorate in Springfield, Illinois, and the presidency of Gospel in America, ed. Handy, p. 271. the Telegu Theological Seminary at Ramapatnam, India. His 27. Walter Rauschenbusch, Christianity and the Social Crisis (New York: biographer D. R. Sharpe made an interesting point about the latter Macmillan, 1907), pp. 202–3. opportunity: “If he had gone as a missionary, one can imagine what 28. Rauschenbusch, Christianizing the Social Order, pp. 90–91. triumphs of faith would have been recorded, but then think of the 29. Rauschenbusch, Social Principles of Jesus, p. 143. loss to America and world Christianity. So, perhaps even the wrath 30. Rauschenbusch, Christianity and the Social Crisis, p. 339. or stupidity, or both perchance, of a theological professor was made 31. Rauschenbusch, “New Evangelism,” p. 327. an instrument of good” (Walter Rauschenbusch, p. 58). 32. Charles Howard Hopkins, John R. Mott, 1865–1955: A Biography 16. Sharpe, Walter Rauschenbusch, pp. 221–22. (Grand Rapids: Eerdmans, 1979), p. 417. 17. Minus, Walter Rauschenbusch, pp. 61, 62. 33. Charles Howard Hopkins, The Rise of the Social Gospel in American 18. Ibid., pp. 63–64. , 1865-1915 (New Haven, Yale Univ. Press, 1940), p. 300. 19. Ibid., p. 65. 34. Minus, Walter Rauschenbusch, pp. 178–84; Sharpe, Walter Rau- 20. Robert T. Handy, ed., The Social Gospel in America, 1870–1920: Gladden, schenbusch, pp. 385–92. Ely, Rauschenbusch (New York: Oxford Univ. Press, 1966), p. 290. 35. Walter Rauschenbusch, A Theology for the Social Gospel (New York: 21. Minus, Walter Rauschenbusch, pp. 84, 88; Sharpe, Walter Rauschenbusch, Macmillan, 1917), p. 4. p. 116. 36. Rauschenbusch, Social Principles of Jesus, p. 144. 22. Sharpe, Walter Rauschenbusch, pp. 73, 141, 142. 37. Rauschenbusch, Theology for the Social Gospel, pp. 4, 7. 23. Ibid., p. 63. 38. Minus, Walter Rauschenbusch, p. 187. 24. Walter Rauschenbusch, “The New Evangelism” (1904), in Social Gospel in America, ed. Handy, p. 326.

Selected Bibliography Works by Walter Rauschenbusch Works About Walter Rauschenbusch 1892 “Conceptions of Missions.” In The Social Gospel in America, Hopkins, Charles Howard. The Rise of the Social Gospel in American 1870–1920: Gladden, Ely, Rauschenbusch, ed. Robert T. Handy, Protestantism, 1865–1915. New Haven: Yale Univ. Press, 1940. pp. 268–73. New York: Oxford Univ. Press, 1966. Landis, Benson Y. A Rauschenbusch Reader: The Kingdom of God and the 1897 “The Ideals of Social Reformers.” In Social Gospel in America, ed. Social Gospel. New York: Harper & Brothers, 1957. Handy, pp. 274–89. Minus, Paul M. Walter Rauschenbusch: American Reformer. New York: 1904 “The New Evangelism.” In Social Gospel in America, ed. Handy, Macmillan, 1988. pp. 323–30. Sharpe, Dores Robinson. Walter Rauschenbusch. New York: Macmillan, 1907 Christianity and the Social Crisis. New York: Macmillan. 1942. 1912 Christianizing the Social Order. New York: Macmillan. Smucker, Donovan E. The Origins of Walter Rauschenbusch’s Social Ethics. 1916 The Social Principles of Jesus. London: International Committee of Montreal and Kingston: McGill-Queen’s Univ. Press, 1994. Young Men’s Christian Associations. Stackhouse, Max L., ed. Walter Rauschenbusch: The Righteousness of the 1917 A Theology for the Social Gospel. New York: Macmillan. Kingdom. Nashville: Abingdon Press, 1968. Part 3 has an extensive bibliography on Rauschenbusch, pp. 289–312.

April 2004 79