Walter Rauschenbusch

“ Ability and ambition are still to lead, but they are to be yoked to the service of all. Not he who kills and subjugates, but he who makes life safe and happy, shall have the statue set up in his honor. Not the great warrior and killer, but the great healer and the man who multiplies the blades of grass and the ears of wheat and the size of potatoes shall be the great names treasured. The higher the honor craved, the more strenuous must be the service; if a man wants first prize, he must get down to voluntary slavery. The old way to leadership was to knock others down and climb up on them ”

“ A sex story lodging in a young mind, an invitation to companionship and a drink, a sneer at religion which makes faith look silly—such things trip us up. They are stumbling-blocks, like wires stretched across a path in the dark. Just because we are social and easily influenced by friendship, admiration, or persuasion, one man's suggestion or example draws the other man on. Jesus knew that social solicitation and pressure toward sin was inevitable. It is the price we pay for our social nature. ”

“ That monopoly, that keeping out of play the natural forces, influences the price of land, and thereby influences the health and happiness and right to live, of human society. I use this simply as an example, to point out to you that in our present condition of society we have not the full, fair, free play of the natural forces of economic or social life. They are being interfered with on all hands. We are speaking of monopolies this evening. A complete monopoly is only the highest development of something which exists from the very basis of society up. ”

“ We need a Christian ethics of property, more perhaps than anything else. The wrongs connected with wealth are the most vulnerable point of our civilization. Unless we can make that crooked place straight, all our charities and religion are involved in hypocrisy.
We have to harmonize the two facts, that wealth is good and necessary, and that wealth is a danger to its possessor and to society. On the one hand property is indispensable to personal freedom, to all higher individuality, and to self-realization; the right to property is a corollary of the right to life ”

“ The Kingdom of God is always coming; you can never lay your hand on it and say, “It is here.” But such fragmentary realizations of it as we have, alone make life worth living. The memories which are still sweet and dear when the fire begins to die in the ashes, are the memories of days when we lived fully in the Kingdom of Heaven, toiling for it, suffering for it, and feeling the stirring of the godlike and eternal life within us. The most humiliating and crushing realization is that we have betrayed our heavenly Fatherland and sold out for thirty pieces of silver. We often mistake it. ”

“ How do the “big men” in college win it? Do they win it by raising the standards of intellectual work for all? By making fun clean and honorable through the power of a clean public opinion? By creating a college spirit which will put manhood into every generation of Freshmen that plunges into it? Or do they win honor by organizing parties, by intoxicating themselves and others with frothy “social” successes, by acting for the gallery to see and applaud, and by wasting the dynamics of youth on shooting rockets that look like stars and come down like sticks? Such men are essentially selfish ”

“ In the parables of the talents, the pounds, and the unjust steward, Jesus argues on the assumption that our resources are a trust, and not absolute property. We manage and control them, but always under responsibility. We hold them from God, and his will has eminent domain. But the will of God is identical with the good of mankind. When we hold property in trust for God, we hold it for humanity, of which we are part. We misuse the trust if by it we deprive others of health, freedom, joy, hope, or efficiency, for instance, by overworking others and underworking our own children. ”

“ The capacity for leadership and the desire for it have fastened the damning institutions of tyranny and oppression on humanity and tied us up so completely that the rare historical chances of freedom and progress have been like a tumultuous and brief escape. Yet Jesus saw that ambition was not to be suppressed, but to be yoked to the service of society. In the past, society was allowed to advance and prosper only if this advanced the prosperity and security of its ruling classes. ”

“ It is the business of Christianity to widen the area of comradeship.
Common human judgment assents to the valuation of Jesus. Wherever an effective and stable form of fellowship has been created, a sense of sacredness begins to attach to it, and men defend it as a sort of shrine of the divine in man. Wherever men are striving to create a larger fellowship, they have religious enthusiasm as if they were building a temple for God. This is the heart of church loyalty. ”

“ It takes more moral daring today than for a century past to believe in the reemergence and final victory of God's social order. But this is the time for all true believers to square their shoulders and say with Galileo, “And yet it moves.”
Any man whose soul is kindled by the conception of the Kingdom of God is a real man. Whoever loves the idea, must turn it into reality as far as life lets him. Whoever tries it, will suffer. But even if he suffers, he will be more blessed and more truly a man than he would be if he did not try. In seeking the Kingdom he realizes himself. ”

“ Will we seek to gain some form of power by means of which we can live in plenty, with only slight and pleasurable exertion? In that case we can hardly return to our fellow-men in work as much as we take from them in enjoyment and luxury. We shall be part of that dead weight which has always bent the back of the poor. Is that an honorable ambition? Or do we propose to enter the working team of humanity and to hold up our end? Our end ought to be heavier than the average because we have had longer and better training. ”

“ To plan life as if it consisted in an abundance of material wealth is something of a miscalculation in a world where death is part of the scheme of things. In the second place, Jesus saw no higher purpose in the man's aim and outlook to redeem his acquisitiveness. The man was a sublimated chipmunk, gloating over bushels of pignuts. If wealth is saved to raise and educate children, or achieve some social good, it deserves moral respect or admiration. But if the acquisitive instinct is without social feeling or vision, and centered on self, it gets no respect, at least from Jesus. ”

“ There is more in sin than our own frailty and stupidity, and the bad influence of other individuals. There is a permanent force of organized evil which vitiates every higher movement and sows tares among the grain over night. You work hard on some law to reform the ballot or the primary in order to protect the freedom and rights of the people, and after three years your device has become a favorite tool of the interests. You found a benevolent institution, and after you are dead it becomes a nest of graft. ”

“ Stranded on His Wealth
And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good, save one, even God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother. And he said, All these things have I observed from my youth up. And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. ”

“ We must not only be better men and women than we are now. We must leave a better world behind us when we are through with it. Whatever we affirm in our growing years will work out in some fashion in our years of maturity and power. If fifty thousand college men and women a year would range themselves alongside of Jesus Christ, look at our present world as open-eyed as he looked at his world, see where the social standards of conduct are in contradiction with his spirit and with modern need, and work to raise them, the world would feel the effect in ten years. ”

“ The Galilæan peasants, from whom Peter and John sprang, were not morons, or the sodden dregs of city slums. They were the patient, hard-working folks who have always made up the rank and file of all peoples. They had their faults, and Jesus must have known them. But did he ever denounce them, or call them “offspring of vipers”? Did he ever indicate that their special vices were frustrating the Kingdom of God? They needed spiritual impulse and leadership, but their nature was sound and they were the raw material for the redeemed humanity which he strove to create. ”

“ To take our education at their hands and use it to devise ways by which we can continue to live on them, seems disquieting even to a pagan conscience. It ought to be insufferable to a sense of social responsibility trained under Christian influences.
Here is a test for college communities more searching than the physical test of athletics, or the intellectual tests of scholarship. Do we feel our social unity with the people who work for their living, and do we propose to use our special privileges and capacities for their social redemption? ”

“ I We have seen that three convictions were axiomatic within Jesus, so that all his reasoning and his moral imperatives were based on them, just as all thought and work in physics is based on gravitation. These convictions were the sacredness of life and personality, the solidarity of the human family, and the obligation of the strong to stand up for all whose life is impaired or whose place within humanity is denied. ”

“ We feel we are right with the holy Power which is behind, and beneath, and above all things. It gives a satisfying interpretation of life and of our own place in it. It moves our aims higher up, draws our fellow-men closer, and invigorates our will.
But our growth sets a problem for our religion. The religion of childhood will not satisfy adolescent youth, and the religion of youth ought not to satisfy a mature man or woman. Our soul must build statelier mansions for itself. Religion must continue to answer all our present needs and inspire all our present functions. ”

“ At what point does property become excessive? At what point does food become excessive and poisonous? At what point does fertilizer begin to kill a plant? Would any real social values be lost if incomes averaged $2,000 and none exceeded $10,000?
To what extent does a moral purpose take the dangers out of acquisition?
Is any life moral in which the natural capacities are not sincerely taxed to do productive work? If a man's wealth is destined to cut his descendants off from productive labor, is it a blessing? What is the moral difference between strenuous occupation and labor? ”

“ Here is the answer of Jesus: Not by creed and church questions, but by our human relations; by the reality of our social feeling; by our practical solidarity with our fellow-men. If we lived in the presence of hunger, loneliness, and oppression, in the same country with child labor, race contempt, the long day, rack rents, prostitution, just earnings withheld by power, the price of living raised to swell swollen profit—if we saw such things and remained apathetic, out we go. ”

“ We shall be at one with the spirit of Christianity and of modern civilization if we approach all men with the expectation of finding beneath commonplace, sordid, or even repulsive externals some qualities of love, loyalty, heroism, aspiration, or repentance, which prove the divine in man. Kant expressed that reverence for personality in his doctrine that we must never treat a man as a means only, but always as an end in himself. So far as our civilization treats men merely as labor force, fit to produce wealth for the few, it is not yet Christian. ”

“ Religion may develop an elaborate social apparatus of its own, wheels within wheels, and instead of being a dynamic of righteousness in the natural social relations of men, its energies may be consumed in driving its own machinery. Instead of being the power-house supplying the Kingdom of God among men with power and light, the Church may exist for its own sake. It then may become an expensive consumer of social wealth, a conservative clog, and a real hindrance of social progress. ”