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Christian socialism

January 01, 1970

Christian socialism is a religious and political philosophy that blends Christianity and socialism, endorsing socialist economics on the basis of the Bible and the teachings of Jesus.[1] Many Christian socialists believe capitalism to be idolatrous and rooted in the sin of greed.[2][3] Christian socialists identify the cause of social inequality to be the greed that they associate with capitalism.[2] Christian socialism became a major movement in the United Kingdom beginning in the 19th century. The Christian Socialist Movement, known as Christians on the Left since 2013, is one formal group,[2][4] as well as a faction of the Labour Party.[5][6]

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 Hutterites believe in strict adherence to biblical principles and church discipline, and practised a form of communism. In the words of historians Max Stanton and Rod Janzen, the Hutterites "established in their communities a rigorous system of Ordnungen, which were codes of rules and regulations that governed all aspects of life and ensured a unified perspective. As an economic system, Christian communism was attractive to many of the peasants who supported social revolution in sixteenth century central Europe", such as the German Peasants' War, and Friedrich Engels came to view Anabaptists as proto-communists.[8]

Other earlier figures viewed as Christian socialists include the 19th-century writers F. D. Maurice (The Kingdom of Christ, 1838),[4] John Malcolm Forbes Ludlow (The Christian Socialist, 1850),[4] Adin Ballou (Practical Christian Socialism, 1854),[9] Thomas Hughes (Tom Brown's School Days, 1857),[10] John Ruskin (Unto This Last, 1862),[11] Charles Kingsley (The Water-Babies, A Fairy Tale for a Land Baby, 1863),[4] Frederick James Furnivall (co-creator of the Oxford English Dictionary),[12] and Francis Bellamy (a Baptist minister and the author of the Pledge of Allegiance in the United States).[13]

History edit

Biblical age edit

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 edit

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."[16] There are other sections that instruct generosity to the have-nots of society. Mosaic Law instructs followers to treat neighbours equally and to be generous to have-nots.[17]

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 Book of Sirach, one of the deuterocanonical or biblical apocrypha books of the Old Testament, denounces the pursuit of wealth.[22]

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 edit

 
Jesus Expels the Moneylenders from the Temple by Giovanni Paolo Pannini, 1750

The teachings of Jesus are frequently described as socialist, especially by Christian socialists, such as Terry Eagleton.[23] Acts 4:32 records that in the early church in Jerusalem "[n]o one claimed that any of their possessions was their own"; this pattern, which helped Christians survive after the siege of Jerusalem, was taken seriously for several centuries,[24] and was an important factor in the rise of feudalism. While it would later disappear from church history except within monasticism, it experienced a revival since the 19th century.[25] Christian socialism was one of the founding threads of the Labour Party in the United Kingdom and is said to begin with the uprising of Wat Tyler and John Ball in the 14th century.[26]

In the New Testament, Jesus identifies himself with the hungry, the poor, the sick, and the prisoners.[27] Matthew 25:31–46 is a major component of Christianity and is considered the cornerstone of Christian socialism.[27] Another key statement in the New Testament that is an important component of Christian socialism is Luke 10:25–37 that follows the statement "You shall love your neighbour as yourself" with the question "And who is my neighbour?" In the Parable of the Good Samaritan. Jesus gives the response that the neighbour includes anyone in need, even people we might be expected to shun.[28] The Samaritans and Jews claim descension from different Tribes of Israel, which had faced a schism prior to the events described in the New Testament.[29][30] This schism led to interethnic and interreligious conflict between the two groups.[28]

Luke 6:20–21 shows Jesus narrating the Sermon on the Plain. It reads: "Blessed are you poor, for yours is the kingdom of God. Blessed are you that hunger now, for you shall be satisfied."[31] Christian socialists cite James the Just, the brother of Jesus, who criticizes the rich intensely and in strong language in the Epistle of James.[32]

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 Hutterites are found in the book of the Acts.[33]

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 edit

Basil of Caesarea, the Church Father of the Eastern monks who became Bishop of Caesarea, established a complex around the church and monastery that included hostels, almshouses, and hospitals for infectious diseases.[34] During the great famine of 368, Basil denounced against profiteers and the indifferent rich.[34] Basil wrote a sermon on the Parable of the Rich Fool in which he states:

"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 edit

During the English Civil War and the period of the Commonwealth of England (1642–1660), the Diggers espoused a political and economic theory rooted in Christianity that bears a strong resemblance to modern socialism,[37][38] particularly its anarchist and communist strains.[39][40][41] Some scholars believe the Munster Rebellion may have formed an early socialist state.[42]

19th century to present edit

In "Religion and the Rise of Socialism", historian Eric Hobsbawn argued that the "modern working-class socialist movement has developed an overwhelmingly secular, indeed often militantly anti-religious ideology." At the same time, he and other historians cited examples where this was not the case, particularly Britain in the 19th and 20th centuries, where E. P. Thompson and Stephen Yo said a form of ethical socialism dominated the labour movement. A prominent example of Christian socialism, or socialist Christianity, was Keir Hardie, a founder of the Labour Party in Britain, who said he learnt his "Socialism in the New Testament", where he said he found what he described as his "chief inspiration". Those socialists argued that socialism was the embodiment of the teachings of Jesus, and that it would also rescue the church from Mammon, which they said caused it to have lost its way and become corrupt by siding with the rich and powerful against the poor. According to this view, socialism was not anti-religion but was opposed to those who would use it to support capitalism and the status quo.[43] James Connolly is credited with setting the groundwork for Christian socialism in Ireland.[44] Connolly, who wrote a story for the Christian socialist journal Labour Prophet,[45][46] said: "It is not Socialism but Capitalism that is opposed to religion ... when the organised Socialist working class tramples upon the Capitalist Class it will not be trampling on a pillar of God's Church but upon a blasphemous defiler of the Sanctuary, it will be rescuing the faith from the impious vermin who make it noisome to the really religious men and women."[43]

In France, Philippe Buchez began to characterize his philosophy as Christian socialism in the 1820s and 1830s. A variety of socialist perspectives emerged in 19th-century Britain, beginning with John Ruskin. Edward R. Norman identifies what he describes as the three "immediate intellectual sources" for mid-century Christian socialism: Samuel Taylor Coleridge, Thomas Carlyle, and Thomas Arnold.[47] The United States also has a Christian socialist tradition.[48][49] In Utah, it developed and flourished in the first part of the 20th century, playing an important part in the development and expression of radicalism. Part of a larger, nationwide movement in many American Protestant churches, Christian socialism in Utah was particularly strong, and dedicated Christian socialist ministers, such as Episcopal Church bishop Franklin Spencer Spalding of Utah and Congregational minister Myron W. Reed in the American West,[50] were fierce advocates for the miners laboring in the Mountain states.[51][52]

John Ruskin edit

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]

  1. "[T]raining schools for youth, established at government cost."
  2. In connection with these schools, the government should establish "manufactories and workshops, for the production and sale of every necessary of life."
  3. All unemployed people should be "set to work" or trained for work if needed or forced to work if necessary.
  4. "[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 edit

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 edit

The Fabian Society was founded in 1884, with Beatrice Webb and Sydney Webb being among its leading members. The Fabians influenced members of the Bloomsbury Group and were important in the early history of the Labour Party in the United Kingdom.[57]

Episcopal Church Socialist League and Church League for Industrial Democracy edit

Founded by Vida Dutton Scudder in 1911,[58] herself influenced by the Fabian Society, the Episcopal Church Socialist League and its successor, the Church League for Industrial Democracy, sought to ally Christian doctrine with the plight of the working class as a part of the larger social gospel movement that was taking hold of many urban churches across the United States in the early 20th century.[59][60]

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 edit

 
The Masses, 1917 political cartoon by socialist cartoonist Art Young

Although anarchists have traditionally been skeptical of or vehemently opposed to organized religion,[62] some anarchists have provided religious interpretations and approaches to anarchism, including the idea that glorification of the state is a form of sinful idolatry.[63] Christian anarchists say anarchism is inherent in Christianity and the Gospels,[64][65] that it is grounded in the belief that there is only one source of authority to which Christians are ultimately answerable—the authority of God as embodied in the teachings of Jesus. It therefore rejects the idea that human governments have ultimate authority over human societies. Christian anarchists denounce the state, believing it is violent, deceitful, and idolatrous when glorified.[66]

The foundation of Christian anarchism is a rejection of violence, with Leo Tolstoy's The Kingdom of God Is Within You regarded as a key text. Tolstoy sought to separate Russian Orthodox Christianity—which was merged with the state—from what he believed was the true message of Jesus as contained in the Gospels, specifically in the Sermon on the Mount. Tolstoy takes the Christian pacifist viewpoint that all governments who wage war, and churches who in turn support those governments, are an affront to the Christian principles of nonviolence and nonresistance. Although Tolstoy never used Christian anarchism in The Kingdom of God Is Within You, reviews of this book following its publication in 1894 appear to have coined the term.[67][68]

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, servant leadership, and universal compassion—not by the hierarchical, authoritarian structures that are normally attributed to religious social order.[69] Most Christian anarchists are pacifists who reject war and the use of violence.[70] More than any other Bible source, the Sermon on the Mount is used as the basis for Christian anarchism.[71] Tolstoy's The Kingdom of God Is Within You is often regarded as a key text for modern Christian anarchism.[72]

Critics of Christian anarchism include both Christians and anarchists. Christians often cite Romans 13 as evidence that the state should be obeyed,[73] while secular anarchists do not believe in any authority including God as per the slogan "no gods, no masters".[74] Christian anarchists often believe Romans 13 is taken out of context,[75] emphasizing that Revelation 13 and Isaiah 13, among other passages, are needed to fully understand Romans 13 text.[76]

Christian communism edit

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 edit

The political movement of Christian democracy espouses some values of Christian socialism in the form of economic justice and social welfare. It opposes an individualist worldview and approves state intervention in the economy in defence of human dignity. Because of its close association with Catholicism, Christian democracy differs from Christian socialism by its emphasis on traditional church and family values, its defence of private property, and by its opposition to excessive state intervention.[81]

Salvatore Talamo, a neo-Thomistic sociologist and Catholic social theorist, when distinguishing between the conservative and Christian democratic views on labour issues, used Christian Socialists for the latter; most Christian democrats avoid using socialism, which is occasionally mainly used by conservatives who attempt to discredit their Christian democratic opponents by using a word with Marxist connotations.[82] Christian democratic parties under various names were formed in Europe and Latin America after World War II. Some, such as in Germany and Italy, became a major political force.[81]

Liberation theology edit

Liberation theology is a synthesis of Christian theology and socio-economic analyses that emphasizes "social concern for the poor and political liberation for oppressed peoples",[83] as well as "the oppressed and maimed and blind and lame", and bring the "good news to the poor".[84] Beginning in the 1960s after the Second Vatican Council,[85] it became the political praxis of Latin American liberation theologians, such as Gustavo Gutiérrez, Leonardo Boff, and Jesuits like Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor". This expression was used first by Jesuit Father General Pedro Arrupe in 1968, and the World Synod of Catholic Bishops in 1971 chose as its theme "Justice in the World" for the Second Ordinary General Assembly of the Synod of Bishops.[86][87]

The Latin American context produced evangelical advocates of liberation theology, such as Rubem Alves,[88][89][90] José Míguez Bonino,[91] and C. René Padilla,[92] who called for integral mission in the 1970s, emphasizing evangelism and social responsibility.[93] Theologies of liberation have developed in other parts of the world, such as black theology in the United States and South Africa,[94][95] Palestinian liberation theology,[96][97] Dalit theology in India,[98] and Minjung theology in South Korea.[99][100][101]

Spiritualism and occultism edit

After 1848, utopian socialist ideas continued in new religious movements, such as occultism and spiritualism. They were often marked by a heterodox Christian identity and a decidedly anti-materialist attitude.[102]

In Catholicism edit

Communism and socialism have been condemned by Pope Pius IX, Pope Leo XIII, Pope Pius X, Pope Benedict XV, Pope Pius XI, Pope Pius XII, Pope John XXIII, Pope Paul VI, and Pope John Paul II. Many of these popes, Leo XIII and Pius XI in particular, have also condemned unregulated capitalism. Pope Benedict XVI condemned both ideologies, while distinguishing them from democratic socialism, which he praised. The views of Pope Francis on the issue have also been called into question, with some arguing he holds socialist or communist views, while others argue he does not.[103][104] Pope Francis has denied accusations of him being a communist, including by The Economist,[105] calling them a "misinterpretation" of his views. In 2016, Francis criticized Marxist ideology as wrong but praised communists for "[thinking] like Christians".[106][107]

19th century edit

Pope Pius IX criticized socialism in his works Nostis et nobiscum and Quanta cura. In his 1849 work Nostis et nobiscum, he referred to communism and socialism as "wicked theories" that confuse people with what he called "perverted teachings".[108] In his 1864 work Quanta cura, he referred to communism and socialism as a "fatal error".[109] Communism was later further criticized in the 1878 papal encyclical, Quod apostolici muneris, by Pope Leo XIII as he believed that it led to state domination over the freedom of the individual and quelled proper religious worship, inherently turning the top hierarchical power over to the state instead of God. Leo said in this work that socialists steal "the very Gospel itself with a view to deceive more easily the unwary ... [and] distort it so as to suit their own purposes."[110] In the words of academic Catherine Ruth Pakaluk, who refers to the reigns of Pope Pius IX to Pope Pius XII (1850–1950) as the Leonine era, "socialism and communism appear so often in the papal texts of the Leonine era, and with such importance, that they might be described as central foils over and against which the Church is defined and refined over time."[111]

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 Knights of Saint Columbanus can trace its origins back to Rerum novarum. The labour movement in Ireland and the United States traces its origins back to Roman Catholicism and the 1891 encyclical Rerum novarum and the various subsequent encyclicals it spawned.[115][116] The Starry Plough, a symbol associated with socialism in Ireland, was designed with an explicit reference to Catholicism in mind.[117] The right to association, such as the creation of and involvement in trade unions and co-operatives,[118][119][120] are regarded as a core part of Roman Catholic social teaching.[116][121][122]

20th century edit

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, Pope Pius XI wrote his work Quadragesimo anno, wherein Pius described the major dangers for human freedom and dignity arising from unrestrained capitalism and totalitarian communism.[126] Pius XI called upon true socialism to distance itself from totalitarian communism as a matter of clarity and also as a matter of principle. Communists were accused of attempting to overthrow all existing civil society. It was argued that Christian socialism, if allied to communism, was deemed to be an oxymoron because of this.[127] At the time, Pius XI famously wrote: "Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist."[128]

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 XII issued the Decree against Communism, which declared Catholics who professed communist doctrine to be excommunicated as apostates from the Christian faith.[134] In 1952, when referring to socialism, Pius XII stated: "The Church will fight this battle to the end, for it is a question of supreme values: the dignity of man and the salvation of souls."[135] In 1959, on the question of whether Catholics could "associate themselves with the communists and support them with their course of action", a response from the Holy Office under Pope John XXIII replied: "No."[136][137] On 15 May 1961, John XXIII promulgated the encyclical Mater et magistra, which reaffirmed the Church's anti-socialist stances. John XXIII wrote:

"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 edit

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]

Pope Francis has been viewed as having some sympathy to socialist causes, with his frequent criticism of capitalism and of neoliberalism. In 2016, Francis said that the world economy is "[f]undamental terrorism, against all of Humanity",[149] and that "[i]f anything, it is the communists who think like Christians. Christ spoke of a society where the poor, the weak and the marginalized have the right to decide."[107] When later questioned on whether or not he is a communist, Francis responded: "As for whether or not I'm a communist: I am sure that I have not said anything more than what the Church's social doctrine teaches ... maybe the impression of being a little more 'of the left' has been given, but that would be a misinterpretation."[106] In 2013, he said: "The ideology of Marxism is wrong. But I have met many Marxists in my life who are good people, so I don't feel offended."[150]

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 edit

Australia edit

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 edit

In France, the birthplace of Calvinism, the Christianisme Social (Social Christianity) movement emerged in the 1870s from the preaching of Tommy Fallot.[156] Early on, the movement focused on such issues as illiteracy and alcoholism amongst the poor.[157] After the First World War, Social Christianity moved in two directions — towards pacifism and towards ecumenism. Within the movement emerged conscientious objectors, such as Jacques Martin, Philo Vernier, and Henri Roser, economists pursuing policies that reflected cooperation and solidarity, such as Bernard Lavergne and Georges Lasserre, and theologians like Paul Ricoeur. One of the pastors in the movement, Jacques Kaltenbach, was also to have a formative influence on André Trocmé.[158]

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.[159] Churches now seized for themselves the political and social issues to tackle, such as nuclear power and justice for the Third World. In the early 2000s, the Social Christianity movement temporarily discontinued and its journal Other Times ceased to be published.[157] The movement was relaunched on 10 June 2010 with a petition signed by over 240 people,[157] and now maintains an active presence with its own website.[160] Economically, most Calvinists have supported capitalism and have been in the vanguard of promoting free-market capitalism, and have produced many of France's leading entrepreneurs.[161] With regard to politics and social issues, they are socialists.[159] Three of France's post-war prime ministers have been Calvinists, despite Protestants only making up two percent of the population. Two of these prime ministers have been socialists.[161]

Wales edit

In Wales, Calvinistic Methodism is the largest non-conformist religion. Its beginnings may be traced to Griffith Jones (1684–1761), of Llanddowror, Carmarthenshire, whose sympathy for the poor led him to set on foot a system of circulating charity schools for the education of children. Until the 19th century, the prevailing thought amongst Welsh non-conformists was that "it would be wiser if the churches limited their activities to those of the altar and not to meddle at all with the state and social questions." This stemmed partly from the traditional nonconformist belief in the separation of church and state.[162]

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 same-sex marriage on the grounds that it delivers marriage equality in the eyes of the state, while still allowing churches to follow their own conscience and upholding the traditional Protestant belief in separation of church and state.[166] The Calvinist tradition in Plaid Cymru also influenced its non-violent approach. According to Rhys Llwyd, "[t]he ideal is no fist violence, no verbal violence, and no heart violence. ... Christians ... point to the New Testament example of Jesus Christ clearing the temple. Here there is no suggestion of violence against people; rather the tables are turned as a symbolic act. The life and teaching of Jesus Christ were seen as the foundations of nonviolent direct action [for Plaid Cymru members] ... loving their enemies on the one hand, but not compromising on what they saw as an issue of moral rightness."[167] Plaid Cymru continues to see itself as very much part of the Christian pacifist tradition.[166]

Notable Christian socialist people and groups edit

Main category: Christian socialists

Notable followers of Christian socialism include:

Notable Christian socialist groups and parties include:

Reception edit

In Britain, Christian socialism is viewed positively by many different backgrounds, ranging from Nonconformists to Roman Catholic, particularly Anglo-Catholic Ritualism.[196] It is viewed critically by some socialists,[197][198] who reject it as utopian socialism and for its methodology, and by some religious figures and popes,[199] who rejected socialism's compatibility with Christianity due to its perceived atheism and materialism. Continental Reformed Protestant pastor Henri Nick defended it, saying: "It is not socialism that I would criticise, but atheism falsely called social."[200]

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.[201] Charles Haddon Spurgeon, an English Particular Baptist preacher, was critical of socialist doctrines, and warned that those who seek socialism "may soon have too much of it". Specifically, he regarded collectivist Christianity as inferior to faith on an individual level. He said: "I would not have you exchange the gold of individual Christianity for the base metal of Christian Socialism."[202] Tommy Fallot, a French Lutheran pastor, argued: "Socialism has drawn a good deal of its program from the Gospel. It seeks to build a society on the pillars of justice, something the Gospel seeks to do as well. In that regard, a condemnation of socialism would represent a condemnation of the Gospel and the prophets."[203]

Views of Christian socialism generally depend on the left–right political spectrum. While Christian leftists argue that Jesus would prioritize the poor and migrant's rights over opposition to abortion, Christian rightists argue he would be against wealth redistribution, illegal immigrants, abortion, and same-sex marriage.[204] The conservative view is reflected by Lawrence Reed, president emeritus of the American libertarian-leaning Foundation for Economic Education,[205] American conservative and evangelical Christian Johnnie Moore Jr.,[206] and Bryan Fischer, an American traditionalist conservative, of the American Family Association, a Christian fundamentalist organization.[207] Opposing this view on the right is Quentin Letts, who said, "Jesus preached fairness — you could almost call him a Lefty".[208]

See also edit

References edit

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Bibliography edit

Further reading edit

  • 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.
  • Bliss, William D. P., ed. (1897). "Christian Socialism". The Encyclopedia of Social Reform. New York: Funk & Wagnalls Company. pp. 251–260. LCCN 02014652. Retrieved 4 June 2016.
  • Boyer, John W. (1995). Culture and Political Crisis in Vienna: Christian Socialism in Power, 1897–1918. Chicago: University of Chicago Press. 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). . 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 original on 21 February 2013. Retrieved 3 June 2016.
  • Du Boulay, Shirley (1988). Tutu: Voice of the Voiceless. London: Hodder and Stoughton. ISBN 9780340416143.

January 01, 1970
christian, socialism, religious, political, philosophy, that, blends, christianity, socialism, endorsing, socialist, economics, basis, bible, teachings, jesus, many, christian, socialists, believe, capitalism, idolatrous, rooted, greed, christian, socialists, . Christian socialism is a religious and political philosophy that blends Christianity and socialism endorsing socialist economics on the basis of the Bible and the teachings of Jesus 1 Many Christian socialists believe capitalism to be idolatrous and rooted in the sin of greed 2 3 Christian socialists identify the cause of social inequality to be the greed that they associate with capitalism 2 Christian socialism became a major movement in the United Kingdom beginning in the 19th century The Christian Socialist Movement known as Christians on the Left since 2013 is one formal group 2 4 as well as a faction of the Labour Party 5 6 According to the Encyclopaedia 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 Hutterites believe in strict adherence to biblical principles and church discipline and practised a form of communism In the words of historians Max Stanton and Rod Janzen the Hutterites established in their communities a rigorous system of Ordnungen which were codes of rules and regulations that governed all aspects of life and ensured a unified perspective As an economic system Christian communism was attractive to many of the peasants who supported social revolution in sixteenth century central Europe such as the German Peasants War and Friedrich Engels came to view Anabaptists as proto communists 8 Other earlier figures viewed as Christian socialists include the 19th century writers F D Maurice The Kingdom of Christ 1838 4 John Malcolm Forbes Ludlow The Christian Socialist 1850 4 Adin Ballou Practical Christian Socialism 1854 9 Thomas Hughes Tom Brown s School Days 1857 10 John Ruskin Unto This Last 1862 11 Charles Kingsley The Water Babies A Fairy Tale for a Land Baby 1863 4 Frederick James Furnivall co creator of the Oxford English Dictionary 12 and Francis Bellamy a Baptist minister and the author of the Pledge of Allegiance in the United States 13 Contents 1 History 1 1 Biblical age 1 1 1 Old Testament 1 1 2 New Testament 1 2 Church Fathers age 1 3 Early modern period 1 4 19th century to present 1 4 1 John Ruskin 1 4 2 Artists 1 4 3 Fabian Society 1 4 3 1 Episcopal Church Socialist League and Church League for Industrial Democracy 1 4 4 Christian anarchism 1 4 5 Christian communism 1 4 6 Christian democracy 1 4 7 Liberation theology 1 4 8 Spiritualism and occultism 2 In Catholicism 2 1 19th century 2 2 20th century 2 3 21st century 3 In Calvinism 3 1 Australia 3 2 France 3 3 Wales 4 Notable Christian socialist people and groups 5 Reception 6 See also 7 References 8 Bibliography 9 Further readingHistory editBiblical age edit 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 edit 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 16 There are other sections that instruct generosity to the have nots of society Mosaic Law instructs followers to treat neighbours equally and to be generous to have nots 17 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 Book of Sirach one of the deuterocanonical or biblical apocrypha books of the Old Testament denounces the pursuit of wealth 22 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 edit nbsp Jesus Expels the Moneylenders from the Temple by Giovanni Paolo Pannini 1750 The teachings of Jesus are frequently described as socialist especially by Christian socialists such as Terry Eagleton 23 Acts 4 32 records that in the early church in Jerusalem n o one claimed that any of their possessions was their own this pattern which helped Christians survive after the siege of Jerusalem was taken seriously for several centuries 24 and was an important factor in the rise of feudalism While it would later disappear from church history except within monasticism it experienced a revival since the 19th century 25 Christian socialism was one of the founding threads of the Labour Party in the United Kingdom and is said to begin with the uprising of Wat Tyler and John Ball in the 14th century 26 In the New Testament Jesus identifies himself with the hungry the poor the sick and the prisoners 27 Matthew 25 31 46 is a major component of Christianity and is considered the cornerstone of Christian socialism 27 Another key statement in the New Testament that is an important component of Christian socialism is Luke 10 25 37 that follows the statement You shall love your neighbour as yourself with the question And who is my neighbour In the Parable of the Good Samaritan Jesus gives the response that the neighbour includes anyone in need even people we might be expected to shun 28 The Samaritans and Jews claim descension from different Tribes of Israel which had faced a schism prior to the events described in the New Testament 29 30 This schism led to interethnic and interreligious conflict between the two groups 28 Luke 6 20 21 shows Jesus narrating the Sermon on the Plain It reads Blessed are you poor for yours is the kingdom of God Blessed are you that hunger now for you shall be satisfied 31 Christian socialists cite James the Just the brother of Jesus who criticizes the rich intensely and in strong language in the Epistle of James 32 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 Hutterites are found in the book of the Acts 33 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 edit Basil of Caesarea the Church Father of the Eastern monks who became Bishop of Caesarea established a complex around the church and monastery that included hostels almshouses and hospitals for infectious diseases 34 During the great famine of 368 Basil denounced against profiteers and the indifferent rich 34 Basil wrote a sermon on the Parable of the Rich Fool in which he states 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 edit During the English Civil War and the period of the Commonwealth of England 1642 1660 the Diggers espoused a political and economic theory rooted in Christianity that bears a strong resemblance to modern socialism 37 38 particularly its anarchist and communist strains 39 40 41 Some scholars believe the Munster Rebellion may have formed an early socialist state 42 19th century to present edit In Religion and the Rise of Socialism historian Eric Hobsbawn argued that the modern working class socialist movement has developed an overwhelmingly secular indeed often militantly anti religious ideology At the same time he and other historians cited examples where this was not the case particularly Britain in the 19th and 20th centuries where E P Thompson and Stephen Yo said a form of ethical socialism dominated the labour movement A prominent example of Christian socialism or socialist Christianity was Keir Hardie a founder of the Labour Party in Britain who said he learnt his Socialism in the New Testament where he said he found what he described as his chief inspiration Those socialists argued that socialism was the embodiment of the teachings of Jesus and that it would also rescue the church from Mammon which they said caused it to have lost its way and become corrupt by siding with the rich and powerful against the poor According to this view socialism was not anti religion but was opposed to those who would use it to support capitalism and the status quo 43 James Connolly is credited with setting the groundwork for Christian socialism in Ireland 44 Connolly who wrote a story for the Christian socialist journal Labour Prophet 45 46 said It is not Socialism but Capitalism that is opposed to religion when the organised Socialist working class tramples upon the Capitalist Class it will not be trampling on a pillar of God s Church but upon a blasphemous defiler of the Sanctuary it will be rescuing the faith from the impious vermin who make it noisome to the really religious men and women 43 In France Philippe Buchez began to characterize his philosophy as Christian socialism in the 1820s and 1830s A variety of socialist perspectives emerged in 19th century Britain beginning with John Ruskin Edward R Norman identifies what he describes as the three immediate intellectual sources for mid century Christian socialism Samuel Taylor Coleridge Thomas Carlyle and Thomas Arnold 47 The United States also has a Christian socialist tradition 48 49 In Utah it developed and flourished in the first part of the 20th century playing an important part in the development and expression of radicalism Part of a larger nationwide movement in many American Protestant churches Christian socialism in Utah was particularly strong and dedicated Christian socialist ministers such as Episcopal Church bishop Franklin Spencer Spalding of Utah and Congregational minister Myron W Reed in the American West 50 were fierce advocates for the miners laboring in the Mountain states 51 52 John Ruskin edit 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 edit 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 edit The Fabian Society was founded in 1884 with Beatrice Webb and Sydney Webb being among its leading members The Fabians influenced members of the Bloomsbury Group and were important in the early history of the Labour Party in the United Kingdom 57 Episcopal Church Socialist League and Church League for Industrial Democracy edit Founded by Vida Dutton Scudder in 1911 58 herself influenced by the Fabian Society the Episcopal Church Socialist League and its successor the Church League for Industrial Democracy sought to ally Christian doctrine with the plight of the working class as a part of the larger social gospel movement that was taking hold of many urban churches across the United States in the early 20th century 59 60 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 edit nbsp The Masses 1917 political cartoon by socialist cartoonist Art Young Although anarchists have traditionally been skeptical of or vehemently opposed to organized religion 62 some anarchists have provided religious interpretations and approaches to anarchism including the idea that glorification of the state is a form of sinful idolatry 63 Christian anarchists say anarchism is inherent in Christianity and the Gospels 64 65 that it is grounded in the belief that there is only one source of authority to which Christians are ultimately answerable the authority of God as embodied in the teachings of Jesus It therefore rejects the idea that human governments have ultimate authority over human societies Christian anarchists denounce the state believing it is violent deceitful and idolatrous when glorified 66 The foundation of Christian anarchism is a rejection of violence with Leo Tolstoy s The Kingdom of God Is Within You regarded as a key text Tolstoy sought to separate Russian Orthodox Christianity which was merged with the state from what he believed was the true message of Jesus as contained in the Gospels specifically in the Sermon on the Mount Tolstoy takes the Christian pacifist viewpoint that all governments who wage war and churches who in turn support those governments are an affront to the Christian principles of nonviolence and nonresistance Although Tolstoy never used Christian anarchism in The Kingdom of God Is Within You reviews of this book following its publication in 1894 appear to have coined the term 67 68 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 servant leadership and universal compassion not by the hierarchical authoritarian structures that are normally attributed to religious social order 69 Most Christian anarchists are pacifists who reject war and the use of violence 70 More than any other Bible source the Sermon on the Mount is used as the basis for Christian anarchism 71 Tolstoy s The Kingdom of God Is Within You is often regarded as a key text for modern Christian anarchism 72 Critics of Christian anarchism include both Christians and anarchists Christians often cite Romans 13 as evidence that the state should be obeyed 73 while secular anarchists do not believe in any authority including God as per the slogan no gods no masters 74 Christian anarchists often believe Romans 13 is taken out of context 75 emphasizing that Revelation 13 and Isaiah 13 among other passages are needed to fully understand Romans 13 text 76 Christian communism edit 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 edit The political movement of Christian democracy espouses some values of Christian socialism in the form of economic justice and social welfare It opposes an individualist worldview and approves state intervention in the economy in defence of human dignity Because of its close association with Catholicism Christian democracy differs from Christian socialism by its emphasis on traditional church and family values its defence of private property and by its opposition to excessive state intervention 81 Salvatore Talamo a neo Thomistic sociologist and Catholic social theorist when distinguishing between the conservative and Christian democratic views on labour issues used Christian Socialists for the latter most Christian democrats avoid using socialism which is occasionally mainly used by conservatives who attempt to discredit their Christian democratic opponents by using a word with Marxist connotations 82 Christian democratic parties under various names were formed in Europe and Latin America after World War II Some such as in Germany and Italy became a major political force 81 Liberation theology edit Liberation theology is a synthesis of Christian theology and socio economic analyses that emphasizes social concern for the poor and political liberation for oppressed peoples 83 as well as the oppressed and maimed and blind and lame and bring the good news to the poor 84 Beginning in the 1960s after the Second Vatican Council 85 it became the political praxis of Latin American liberation theologians such as Gustavo Gutierrez Leonardo Boff and Jesuits like Juan Luis Segundo and Jon Sobrino who popularized the phrase preferential option for the poor This expression was used first by Jesuit Father General Pedro Arrupe in 1968 and the World Synod of Catholic Bishops in 1971 chose as its theme Justice in the World for the Second Ordinary General Assembly of the Synod of Bishops 86 87 The Latin American context produced evangelical advocates of liberation theology such as Rubem Alves 88 89 90 Jose Miguez Bonino 91 and C Rene Padilla 92 who called for integral mission in the 1970s emphasizing evangelism and social responsibility 93 Theologies of liberation have developed in other parts of the world such as black theology in the United States and South Africa 94 95 Palestinian liberation theology 96 97 Dalit theology in India 98 and Minjung theology in South Korea 99 100 101 Spiritualism and occultism edit After 1848 utopian socialist ideas continued in new religious movements such as occultism and spiritualism They were often marked by a heterodox Christian identity and a decidedly anti materialist attitude 102 In Catholicism editCommunism and socialism have been condemned by Pope Pius IX Pope Leo XIII Pope Pius X Pope Benedict XV Pope Pius XI Pope Pius XII Pope John XXIII Pope Paul VI and Pope John Paul II Many of these popes Leo XIII and Pius XI in particular have also condemned unregulated capitalism Pope Benedict XVI condemned both ideologies while distinguishing them from democratic socialism which he praised The views of Pope Francis on the issue have also been called into question with some arguing he holds socialist or communist views while others argue he does not 103 104 Pope Francis has denied accusations of him being a communist including by The Economist 105 calling them a misinterpretation of his views In 2016 Francis criticized Marxist ideology as wrong but praised communists for thinking like Christians 106 107 19th century edit Pope Pius IX criticized socialism in his works Nostis et nobiscum and Quanta cura In his 1849 work Nostis et nobiscum he referred to communism and socialism as wicked theories that confuse people with what he called perverted teachings 108 In his 1864 work Quanta cura he referred to communism and socialism as a fatal error 109 Communism was later further criticized in the 1878 papal encyclical Quod apostolici muneris by Pope Leo XIII as he believed that it led to state domination over the freedom of the individual and quelled proper religious worship inherently turning the top hierarchical power over to the state instead of God Leo said in this work that socialists steal the very Gospel itself with a view to deceive more easily the unwary and distort it so as to suit their own purposes 110 In the words of academic Catherine Ruth Pakaluk who refers to the reigns of Pope Pius IX to Pope Pius XII 1850 1950 as the Leonine era socialism and communism appear so often in the papal texts of the Leonine era and with such importance that they might be described as central foils over and against which the Church is defined and refined over time 111 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 Knights of Saint Columbanus can trace its origins back to Rerum novarum The labour movement in Ireland and the United States traces its origins back to Roman Catholicism and the 1891 encyclical Rerum novarum and the various subsequent encyclicals it spawned 115 116 The Starry Plough a symbol associated with socialism in Ireland was designed with an explicit reference to Catholicism in mind 117 The right to association such as the creation of and involvement in trade unions and co operatives 118 119 120 are regarded as a core part of Roman Catholic social teaching 116 121 122 20th century edit 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 Pope Pius XI wrote his work Quadragesimo anno wherein Pius described the major dangers for human freedom and dignity arising from unrestrained capitalism and totalitarian communism 126 Pius XI called upon true socialism to distance itself from totalitarian communism as a matter of clarity and also as a matter of principle Communists were accused of attempting to overthrow all existing civil society It was argued that Christian socialism if allied to communism was deemed to be an oxymoron because of this 127 At the time Pius XI famously wrote Religious socialism Christian socialism are contradictory terms no one can be at the same time a good Catholic and a true socialist 128 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 XII issued the Decree against Communism which declared Catholics who professed communist doctrine to be excommunicated as apostates from the Christian faith 134 In 1952 when referring to socialism Pius XII stated The Church will fight this battle to the end for it is a question of supreme values the dignity of man and the salvation of souls 135 In 1959 on the question of whether Catholics could associate themselves with the communists and support them with their course of action a response from the Holy Office under Pope John XXIII replied No 136 137 On 15 May 1961 John XXIII promulgated the encyclical Mater et magistra which reaffirmed the Church s anti socialist stances John XXIII wrote 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 Raul Silva Henriquez 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 edit 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 Pope Francis has been viewed as having some sympathy to socialist causes with his frequent criticism of capitalism and of neoliberalism In 2016 Francis said that the world economy is f undamental terrorism against all of Humanity 149 and that i f anything it is the communists who think like Christians Christ spoke of a society where the poor the weak and the marginalized have the right to decide 107 When later questioned on whether or not he is a communist Francis responded As for whether or not I m a communist I am sure that I have not said anything more than what the Church s social doctrine teaches maybe the impression of being a little more of the left has been given but that would be a misinterpretation 106 In 2013 he said The ideology of Marxism is wrong But I have met many Marxists in my life who are good people so I don t feel offended 150 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 Antonio 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 editAustralia edit 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 edit In France the birthplace of Calvinism the Christianisme Social Social Christianity movement emerged in the 1870s from the preaching of Tommy Fallot 156 Early on the movement focused on such issues as illiteracy and alcoholism amongst the poor 157 After the First World War Social Christianity moved in two directions towards pacifism and towards ecumenism Within the movement emerged conscientious objectors such as Jacques Martin Philo Vernier and Henri Roser economists pursuing policies that reflected cooperation and solidarity such as Bernard Lavergne and Georges Lasserre and theologians like Paul Ricoeur One of the pastors in the movement Jacques Kaltenbach was also to have a formative influence on Andre Trocme 158 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 159 Churches now seized for themselves the political and social issues to tackle such as nuclear power and justice for the Third World In the early 2000s the Social Christianity movement temporarily discontinued and its journal Other Times ceased to be published 157 The movement was relaunched on 10 June 2010 with a petition signed by over 240 people 157 and now maintains an active presence with its own website 160 Economically most Calvinists have supported capitalism and have been in the vanguard of promoting free market capitalism and have produced many of France s leading entrepreneurs 161 With regard to politics and social issues they are socialists 159 Three of France s post war prime ministers have been Calvinists despite Protestants only making up two percent of the population Two of these prime ministers have been socialists 161 Wales edit In Wales Calvinistic Methodism is the largest non conformist religion Its beginnings may be traced to Griffith Jones 1684 1761 of Llanddowror Carmarthenshire whose sympathy for the poor led him to set on foot a system of circulating charity schools for the education of children Until the 19th century the prevailing thought amongst Welsh non conformists was that it would be wiser if the churches limited their activities to those of the altar and not to meddle at all with the state and social questions This stemmed partly from the traditional nonconformist belief in the separation of church and state 162 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 same sex marriage on the grounds that it delivers marriage equality in the eyes of the state while still allowing churches to follow their own conscience and upholding the traditional Protestant belief in separation of church and state 166 The Calvinist tradition in Plaid Cymru also influenced its non violent approach According to Rhys Llwyd t he ideal is no fist violence no verbal violence and no heart violence Christians point to the New Testament example of Jesus Christ clearing the temple Here there is no suggestion of violence against people rather the tables are turned as a symbolic act The life and teaching of Jesus Christ were seen as the foundations of nonviolent direct action for Plaid Cymru members loving their enemies on the one hand but not compromising on what they saw as an issue of moral rightness 167 Plaid Cymru continues to see itself as very much part of the Christian pacifist tradition 166 Notable Christian socialist people and groups editMain category Christian socialists 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 Adin Ballou American proponent of Christian nonresistance He was a socialist within the Christian anarchist tradition 9 Francis Bellamy American Baptist minister He was the original author of the Pledge of Allegiance 13 169 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 Sergei Bulgakov Russian priest philosopher and economist He was a Russian Orthodox Christian theologian 172 Helder Camara Brazilian bishop A self identified socialist he was part of the Roman Catholic Archdiocese of Olinda e Recife 173 Hugo Chavez 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 Frederick James Furnivall English philologist He is one of the co creators of the 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 Hewlett Johnson English 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 Myron W Reed American lawyer Congregationalist minister and political activist He was a leading voice of the 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 R H Tawney English philosopher He is identified as an 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 Desmond Tutu South African theologian He was the former Anglican Archbishop of Cape Town 195 Harry F Ward English born American 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 editIn Britain Christian socialism is viewed positively by many different backgrounds ranging from Nonconformists to Roman Catholic particularly Anglo Catholic Ritualism 196 It is viewed critically by some socialists 197 198 who reject it as utopian socialism and for its methodology and by some religious figures and popes 199 who rejected socialism s compatibility with Christianity due to its perceived atheism and materialism Continental Reformed Protestant pastor Henri Nick defended it saying It is not socialism that I would criticise but atheism falsely called social 200 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 201 Charles Haddon Spurgeon an English Particular Baptist preacher was critical of socialist doctrines and warned that those who seek socialism may soon have too much of it Specifically he regarded collectivist Christianity as inferior to faith on an individual level He said I would not have you exchange the gold of individual Christianity for the base metal of Christian Socialism 202 Tommy Fallot a French Lutheran pastor argued Socialism has drawn a good deal of its program from the Gospel It seeks to build a society on the pillars of justice something the Gospel seeks to do as well In that regard a condemnation of socialism would represent a condemnation of the Gospel and the prophets 203 Views of Christian socialism generally depend on the left right political spectrum While Christian leftists argue that Jesus would prioritize the poor and migrant s rights over opposition to abortion Christian rightists argue he would be against wealth redistribution illegal immigrants abortion and same sex marriage 204 The conservative view is reflected by Lawrence Reed president emeritus of the American libertarian leaning Foundation for Economic Education 205 American conservative and evangelical Christian Johnnie Moore Jr 206 and Bryan Fischer an American traditionalist conservative of the American Family Association a Christian fundamentalist organization 207 Opposing this view on the right is Quentin Letts who said Jesus preached fairness you could almost call him a Lefty 208 See also edit nbsp Christianity portal nbsp Socialism portal 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 leftReferences edit 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 McIlhenny Ryan C ed 16 July 2015 Render unto God Christianity and Capitalism in Crisis hardbook ed Cambridge Cambridge Scholars Publishing ISBN 978 1 4438 7705 3 a b c d e f g Schmidt Alvin J ed 2012 2011 Christian Socialism The Encyclopedia of Christian Civilization Chichester West Sussex Wiley Blackwell doi 10 1002 9780470670606 wbecc0289 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 Routledge Paul 22 May 1994 Labour revives faith in Christian Socialism The Independent on Sunday Archived from the original on 1 July 2018 Kurian Thomas ed 2011 Christian socialism The Encyclopedia of Political Science Washington D C CQ Press p 1555 ISBN 978 1 933116 44 0 Ball Terence Dagger Richard 30 April 2020 Socialism Encyclopedia Britannica Online Retrieved 15 September 2020 Janzen Rod Stanton Max 2010 The Hutterites in North America illustrated ed Baltimore Johns Hopkins University Press p 17 ISBN 978 0 8018 9925 6 a b Sartwell Crispin 1 January 2018 Anarchism and Nineteenth Century American Political Thought Brill s Companion to Anarchism and Philosophy 454 483 doi 10 1163 9789004356894 018 ISBN 978 9 0043 5688 7 a b Norman Edward 2002 1987 The Victorian Christian Socialists paperback ed Cambridge Cambridge University Press p 91 ISBN 978 0 5215 3051 4 a b MacCarthy Fiona 1994 William Morris A Life for Our Time Faber and Faber pp 69 70 87 a b Peterson William S 2007 2004 Furnivall Frederick James Oxford Dictionary of National Biography online ed Oxford University Press doi 10 1093 ref odnb 33298 Subscription or UK public library membership required a b Dorn Charles 8 September 2017 How a Socialist Ended Up Writing the Pledge of Allegiance Fortune Retrieved 16 January 2023 a b Cort 1988 p 19 Cavanaugh Clayton 29 May 2021 No Good Christians are Capitalists Cavanaugh Retrieved 11 January 2023 Cort 1988 p 20 Cort 1988 pp 19 21 Cort 1988 p 21 Cort 1988 a b c Cort 1988 p 22 a b c Cort 1988 p 23 a b Cort 1988 p 28 Eagleton Terry 17 October 2007 The Gospels Jesus Christ paperback ed London Verso Books ISBN 978 1 84467 176 2 a b Montero 2017 p 5 Flinn Frank K 2007 Encyclopedia of Catholicism Infobase Publishing pp 173 174 ISBN 978 0 8160 7565 2 Labour revives faith in Christian Socialism The Independent 21 May 1994 Retrieved 13 January 2023 a b Cort 1988 p 31 a b Cort 1988 p 32 Bourgel 2016 p 1 Crown 1989 p 17 Cort 1988 p 37 a b Cort 1988 pp 41 42 Montero 2017 a b Cort 1988 p 43 Cort 1988 pp 43 44 a b Cort 1988 p 45 Winstanley Gerrard 2002 1649 Jones Sandra ed The True Levellers Standard Advanced Or the State of Community Opened and Presented to the Sons of Men Renascence ed R S Bear Retrieved 11 January 2023 via Digital Repository Unimib 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 Empson Martin 5 April 2017 A common treasury for all Gerrard Winstanley s vision of utopia International Socialism No 154 Archived from the original on 7 October 2021 Retrieved 12 September 2021 Stearns Peter Fairchilds Cissie Lindenmeyr Adele Maynes Mary Jo Porter Roy Radcliff Pamela Ruggiero Guido eds 2001 Encyclopedia of European Social History From 1350 to 2000 Vol 3 Charles Scribner s Sons p 290 ISBN 0 684 80577 4 Campbell Heather M ed 2009 The Britannica Guide to Political Science and Social Movements That Changed the Modern World The Rosen Publishing Group pp 127 129 ISBN 978 1 61530 062 4 Johnson Daniel 1 December 2013 Winstanley s Ecology The English Diggers Today Monthly Review Retrieved 12 September 2021 Twentieth Century 1896 p 35 PA4 Retrieved 2 March 2023 a b Knox W W October 1988 Religion and the Scottish Labour Movement c 1900 39 Journal of Contemporary History 23 4 609 630 doi 10 1177 002200948802300406 ISSN 0022 0094 JSTOR 260837 S2CID 159655098 Lubienski Christopher Andrew 1992 James Connolly s Integration of Socialism Nationalism and Christianity in the Context of Irish History Michigan State University Department of History Short story in 1894 journal may be lost James Connolly play The Guardian 15 January 2019 Archived from the original on 7 November 2020 Retrieved 18 January 2023 Long Lost James Connolly Play May Be Found Irish America 1 March 2019 Archived from the original on 4 December 2020 Retrieved 18 January 2023 Norman Edward 2002 1987 The Victorian Christian Socialists paperback ed Cambridge Cambridge University Press p 10 ISBN 978 0 5215 3051 4 Spargo John 1909 Christian Socialism in America American Journal of Sociology 15 1 16 20 doi 10 1086 211752 ISSN 0002 9602 JSTOR 2762617 S2CID 145687046 Zenodo 1431287 Retrieved 18 January 2023 Brown William Thurston 1910 Socialism and Primitive Christianity Chicago Charles H Kerr amp Company Retrieved 18 January 2023 a b Berman 2007 McCormick John S Sillito John R 1989 Socialists in Power The Eureka Utah Experience 1907 1925 Weber Studies 6 1 55 67 Archived from the original on 6 July 2010 Retrieved 18 January 2023 McCormick John S Sillito John R 2011 A History of Utah Radicalism Startling Socialistic and Decidedly Revolutionary Logan Utah Utah State University Press ISBN 978 0 87421 848 0 Ruskin 1872 pp xi xiii Norman 1987 pp 122 132 Landow George P 2015 1989 Pre Raphaelites An Introduction The Victorian Web Retrieved 4 June 2016 Cody David 2002 1987 Morris s Socialism The Victorian Web Retrieved 4 June 2016 The Fabian Story Fabian Society Archived from the original on 25 December 2015 Retrieved 23 December 2015 Scudder Vida Dutton Episcopal Church 22 May 2012 Retrieved 24 October 2018 a b Rossinow Doug 2005 The Radicalization of the Social Gospel Harry F Ward and the Search for a New Social Order 1898 1936 Religion and American Culture A Journal of Interpretation 15 1 63 106 doi 10 1525 rac 2005 15 1 63 ISSN 1533 8568 JSTOR 10 1525 rac 2005 15 1 63 S2CID 144701279 Christian Socialism Episcopal Church 22 May 2012 Retrieved 24 October 2018 Berman 2007 pp 11 12 Walter Nicholas 1991 Anarchism and Religion Tao ca Retrieved 13 January 2023 via The Anarchist Library Christoyannopoulos Alexandre 2010 The state as idolatry Christian Anarchism A Political Commentary on the Gospel Exeter Imprint Academic p 254 Christoyannopoulos Alexandre 2010 Christian Anarchism A Political Commentary on the Gospel Exeter Imprint Academic pp 2 4 Locating Christian anarchism In political theology In political thought Christoyannopoulos Alexandre 2010 Jun Nathan J Wahl Shane eds New Perspectives on Anarchism Lexington Books p 149 ISBN 978 0739132401 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 Stead William Thomas ed 1894 Christian anarchism Review of Reviews Vol 9 p 306 Christian anarchism The Speaker Vol 9 Mather amp Crowther 1894 p 254 Van Steenwyk Mark 2013 The UNkingdom of God Downers Grove Illinois IVP Books ISBN 978 0830836550 Christoyannopoulos Alexandre March 2010 A Christian Anarchist Critique of Violence From Turning the Other Cheek to a Rejection of the State PDF Political Studies Association Archived from the original PDF on 12 August 2011 Retrieved 16 January 2023 Christoyannopoulos Alexandre 2010 Christian Anarchism A Political Commentary on the Gospel Exeter Imprint Academic pp 43 80 Christoyannopoulos Alexandre 2010 Christian Anarchism A Political Commentary on the Gospel Exeter Imprint Academic pp 19 208 Christoyannopoulos Alexandre 17 May 2011 Was Jesus an anarchist BBC Retrieved 16 January 2023 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 Alexis Baker Nekeisha October 2006 Embracing God and Rejecting Masters On Christianity Anarchism and 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Princeton Theological Seminary 85 105 ISSN 1047 1057 Rubem Alves Liberation Theology Pioneer New York Critical Therapy Center 19 July 2014 Retrieved 21 May 2020 McKim Donald K 5 May 1999 The Bible in Theology and Preaching Wipf and Stock Publishers p 170 ISBN 978 1 57910 244 9 Carter Jason A 2018 Preaching in the Global South In Hutchinson Mark P ed The Oxford History of Protestant Dissenting Traditions Vol V The Twentieth Century Themes and Variations in a Global Context Oxford Oxford University Press p 214 ISBN 978 0 19 870225 2 Kirkpatrick David C 27 April 2021 Died C Rene Padilla Father of Integral Mission Christianity Today Retrieved 27 April 2021 Bongmba Elias 2010 African Theology The Oxford encyclopedia of African thought Vol 1 Abiola Irele Biodun Jeyifo New York Oxford University Press pp 46 53 ISBN 978 0 19 533473 9 OCLC 428033171 Retrieved 14 January 2023 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 Howard C 16 April 2014 Black Theology as Mass Movement Springer p 95 ISBN 978 1 137 36875 1 Wessels Antonie 1995 Arab and Christian Christians in the Middle East Kampen Netherlands Kok Pharos Publishing House pp 203 227 ISBN 978 90 390 0071 7 Ateek Naim 24 March 2014 Land and Liberation An Interview with Reverend Naim Ateek Shalom Rav Interviewed by Rosen Brant Retrieved 29 October 2016 Rao Anand 2004 Soteriologies of India and Their Role in the Perception of Disability A Comparative Transdisciplinary Overview with Reference to Hinduism and Christianity in India Berlin Hamburg Munster LIT Verlag p 232 ISBN 3 8258 7205 X OCLC 54973643 Wickeri Philip L 1985 Asian Theologies in Review Theology Today p 461 Archived from the original on 11 February 2005 Retrieved 14 January 2023 Suh David Kwang sun 15 August 2000 The Korean Minjung in Christ Wipf and Stock Publishers p 17 ISBN 978 1 57910 509 9 Dabashi Hamid 6 January 2020 Decolonising Jesus Christ The Figure of Jesus Christ Goes Way Beyond the Image of Him Which Hegemonic European Christianity Imposed on the World Al Jazeera Al Jazeera Media Network Retrieved 24 March 2021 Braude 1989 Cyranka 2016 Strube 2016a Strube 2016b Hale Christopher 25 February 2016 Bernie Sanders is wrong Pope Francis is no socialist National Catholic Reporter Retrieved 14 January 2023 Barnidge Robert P Jr 11 March 2016 Against The Catholic Grain Pope Francis Trumpets Socialism Over Capitalism Forbes Retrieved 14 January 2023 Pullella Philip 29 June 2014 Pope Francis Communists stole the flag of Christianity Reuters Edition International Archived from the original on 7 July 2014 Retrieved 27 December 2020 a b Johnson Garrett 20 May 2016 Criticised for Being Communist or to the Left Here s Pope Francis Response Catholic Link Retrieved 14 January 2023 a b Skojec Steve 11 November 2016 Pope It is the Communists Who Think Like Christians OnePeterFive Retrieved 8 September 2018 Pope Pius IX 1849 Nostis et nobiscum No 6 Pope Pius IX 1864 Quanta cura No 4 Pope Leo XII 1878 Quod apostolici muneris No 5 Beckett Paul 13 April 2021 Labour Rights and the Catholic Church The International Labour Organisation the Holy See and Catholic Social Teaching Vol 1 London Routledge p 27 ISBN 978 1 000 37784 2 Pope Leo XIII 1891 Rerum novarum No 4 5 14 15 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 50 Retrieved 16 January 2023 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 Beckett Paul 13 April 2021 Labour Rights and the Catholic Church The International Labour Organisation the Holy See and Catholic Social Teaching Vol 1 London Routledge p 63 64 ISBN 978 1 000 37784 2 Connolly James 1969 1910 Labour Nationality amp Religion Dublin New Books Retrieved 14 January 2023 via Marxists Internet Archive a b Sinyai Clayton 15 May 2019 Happy Birthday Rerum Novarum The Catholic Labor Network Retrieved 5 August 2020 The Starry Plough Flag Irish Studies 2018 Retrieved 5 August 2020 Kerr David 10 December 2011 Pope Benedict cooperatives help humanize the economy Catholic News Agency Retrieved 5 August 2020 Pope Francis calls for co operatives to build a more honest economy International Cooperative Alliance 20 March 2015 Retrieved 5 August 2020 Considine Kevin P 2 February 2016 Does the church support unions U S Catholic Retrieved 5 August 2020 Pope Francis 24 May 2015 Laudato si The Holy See Retrieved 5 August 2020 Catholic social teachings call to the dignity of creation National Catholic Reporter 13 May 2016 Retrieved 5 August 2020 Pope Leo XII 1901 Graves de communi re No 21 Pope Pius X 1910 Notre charge apostolique Pope Benedict XV 1914 Ad beatissimi Apostolorum No 13 Badie Bertrand Berg Schlosser Dirk Morlino Leonardo eds 7 September 2011 International Encyclopedia of Political Science Vol 1 Thousand Oaks SAGE p 461 ISBN 978 1 4129 5963 6 Socialism amp the Vatican Time Vol 70 no 2 8 July 1957 p 19 Retrieved 4 June 2016 Beckett Paul 13 April 2021 Labour Rights and the Catholic Church The International Labour Organisation the Holy See and Catholic Social Teaching Vol 1 London Routledge p 28 ISBN 978 1 000 37784 2 McKay Iain ed 1 April 2008 An Anarchist FAQ Vol 1 Oakland California AK Press p 75 ISBN 978 1902593906 Moran James 21 November 2013 The Theatre of Sean O Casey paperback ed London A amp C Black p 130 ISBN 978 1 4081 7535 4 See also Fr Michael O Flanagan letters 1915 1920 Letter from Bishop Bernard Coyne to Father Michael O Flanagan Says Pope Puts No Bar on Joining Laborites Cardinal Bourne Says Britons Are Free to Enter Party and Be Guided by Conscience The New York Times 18 June 1931 p 7 ISSN 0362 4331 Retrieved 14 January 2023 Ruggieri Giuseppe 2011 La condanna dei comunisti del 1949 in Italian Traccani Retrieved 28 August 2016 a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a work ignored help Scholsser Stephen 2015 David Schultenover ed Reproach vs Rapprochement Liturgical Press p xlviii ISBN 9780814683019 Retrieved 27 August 2016 a href Template Cite book html title Template Cite book cite book a work ignored help Papal Decree Against Communism The New York Times 14 July 1949 ISSN 0362 4331 Retrieved 17 May 2021 Pope Pius XII 14 September 1952 Radio message to the Katholikentag of Vienna Pope John XXIII 1959 Acta Apostolicae Sedis Commentarium Officiale PDF The Holy See Retrieved 11 January 2023 Denzinger Heinrich Joseph DS 3930 Ignatius Press 43rd ed Pope John XXIII 15 May 1961 Mater et Magistra The Holy See Retrieved 11 January 2023 Driessen Michael D 2014 Religion and Democratization in Italy Religion and Democratization Framing Religious and Political Identities in Muslim and Catholic Societies Oxford Oxford University Press pp 91 134 doi 10 1093 acprof oso 9780199329700 003 0005 ISBN 9780199329700 Smith Brian H 1982 Christians and Marxists in Allende s Chile Lessons for western Europe West European Politics 5 2 108 126 doi 10 1080 01402388208424360 Raul Silva Henriquez Dies Washington Post 11 April 1999 Retrieved 7 June 2018 Sigmund Paul E 1986 Revolution Counterrevolution and the Catholic Church in Chile Religion and the State The Struggle for Legitimacy and Power The Annals of the American Academy of Political and Social Science 483 Sage Publications Inc 25 35 Pope Paul VI 14 May 1971 Octogesima Adveniens The Holy See Retrieved 17 May 2021 Pope John Paul II 1 May 1991 Centesimus Annus The Holy See Retrieved 11 January 2023 Catechism of the Catholic Church Paragraph 2425 Catechism of the Catholic Church 1992 Retrieved 11 January 2023 Pera Marcello Ratzinger Joseph 13 May 2004 Without Roots The West Relativism Christianity Islam Catholic Education Retrieved 15 September 2020 Pope Benedict XVI 25 December 2005 Deus caritas est The Holy See Retrieved 14 January 2023 Pope Benedict XVI 30 November 2007 Spe salvi The Holy See Retrieved 14 January 2023 Knight Nika 2 August 2016 Pope Francis Capitalism is Terrorism Against All of Humanity Common Dreams Retrieved 8 September 2018 Davies Lizzy 15 December 2013 Pope says he is not a Marxist but defends criticism of capitalism The Guardian Retrieved 28 May 2015 The Case Against Liberation Theology The New York Times 21 October 1984 Retrieved 11 January 2023 Benedict XVI Liberation Theology was mere millenarism that would have no justification today Catholic News Agency 9 May 2007 Retrieved 11 January 2023 Borger Julian Chrisafis Angelique 1 January 2017 Will Antonio Guterres be the UN s best ever secretary general The Guardian Retrieved 18 January 2023 Professor Roland Boer University of Newcastle 2014 Archived from the original on 25 September 2018 Retrieved 21 January 2023 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 Social Christianity Virtual Museum 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public library membership required Mount F 2012 To the End of the Line Review of The Red Dean of Canterbury The Public and Private Faces of Hewlett Johnson by Butler J London Review of Books 34 8 27 28 Retrieved 19 January 2023 King Martin Luther Jr 2015 West Cornel ed The Radical King Beacon Press ISBN 978 0 8070 1282 6 Leech Kenneth Bishopsgate Institute 2015 Retrieved 19 January 2023 Oestreicher Paul 22 September 2015 The Rev Ken Leech obituary The Guardian Retrieved 19 January 2023 Chappell Jonathan W 29 June 2022 Keep the Faith Baby Kenneth Leech s Christian socialism The Tablet Retrieved 19 January 2023 Maiden Samantha Edwards Verity 15 December 2006 Rudd Backtracks on Socialism The Australian Financial Review Archived from the original on 6 September 2007 Mr Rudd also cites Keir Hardie founder of the 19th century British Christian socialist movement as one of his heroes Gustafson Barry 2013 1998 Nash Walter Te Ara The Encyclopedia of New Zealand Dictionary of New Zealand 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raised during the 1920s and 30s echoing into the 1950s Gardiner Juliet ed 1995 The History Today Companion to British History London Collins amp Brown p 734 ISBN 978 1 85585 261 7 Phillips James M 17 June 2011 From the Rising of the Sun Christians and Society in Contemporary Japan paperback ed Wipf amp Stock Publishers p 21 ISBN 978 1 61097 557 5 Du Boulay 1988 p 236 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 30 Retrieved 16 January 2023 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 41 Retrieved 16 January 2023 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 Chalamet Christophe 29 September 2017 Revivalism and Social Christianity The Prophetic Faith of Henri Nick and Andre Trocme ISD p 27 ISBN 978 0 7188 4602 2 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 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Miners and Wobblies Boulder Colorado University Press of Colorado ISBN 978 0 87081 884 4 Bourgel Jonathan Fall 2016 The Destruction of the Samaritan Temple by John Hyrcanus A Reconsideration Journal of Biblical Literature 135 3 505 523 doi 10 15699 jbl 1353 2016 3129 JSTOR 10 15699 jbl 1353 2016 3129 Braude Ann 1989 Radical Spirits Spiritualism and Women s Rights in Nineteenth Century America Boston Massachusetts Beacon Press ISBN 978 0 8070 7500 5 Chalamet Christophe 2013 Revivalism and Social Christianity The Prophetic Faith of Henri Nick and Andre Trocme Eugene Oregon Pickwick Publications ISBN 978 1 61097 858 3 Cort John C 1988 Christian Socialism An Informal History Maryknoll New York Orbis Books ISBN 978 0 88344 574 7 Crown Alan D ed 1989 The Samaritans Mohr Siebeck ISBN 978 3 161 45237 6 Cyranka Daniel 2016 Religious Revolutionaries and Spiritualism in Germany Around 1848 Aries 16 1 Leiden Netherlands Brill Academic Publishers 13 38 doi 10 1163 15700593 01601002 ISSN 1570 0593 Davies John Jenkins Nigel Baines Menna Lynch Peredur I eds 2008 The Welsh Academy Encyclopaedia of Wales Cardiff University of Wales Press ISBN 978 0 7083 1953 6 Leech Kenneth 2000 Socialism In Hastings Adrian Mason Alistair Pyper Hugh eds The Oxford Companion to Christian Thought Oxford Oxford University Press pp 676 678 ISBN 978 0 19 860024 4 Retrieved 8 August 2018 Llwyd Rhys 2015 Plaid Cymru Welsh Nationalism and Christianity A Historical Perspective PDF Ethics in Brief 2015 Election Series 5 Cambridge England Kirby Laing Institute for Christian Ethics Archived from the original PDF on 4 March 2016 Retrieved 4 June 2016 Montero Roman A 2017 All Things in Common The Economic Practices of the Early Christians Eugene Oregon Wipf and Stock ISBN 978 1 5326 0791 2 Norman Edward 1987 The Victorian Christian Socialists Cambridge England Cambridge University Press published 2002 doi 10 1017 CBO9780511560743 ISBN 978 0 521 53051 4 Reed Lawrence 2015 Rendering unto Caesar Was Jesus a Socialist Atlanta Georgia Foundation for Economic Education ISBN 978 1 57246 037 9 Ruskin John 1872 Unto this Last Four Essays on the First Principles of Political Economy New York John Wiley amp Sons Retrieved 3 June 2016 Strube Julian 2016a Socialist Religion and the Emergence of Occultism A Genealogical Approach to Socialism and Secularization in 19th Century France Religion 46 3 359 388 doi 10 1080 0048721X 2016 1146926 ISSN 1096 1151 S2CID 147626697 Strube Julian 2016b Sozialismus Katholizismus und Okkultismus im Frankreich des 19 Jahrhunderts Die Genealogie der Schriften von Eliphas Levi Socialism Catholicism and Occultism in Nineteenth Century France The Genealogy of the Writings of Eliphas Levi Religionsgeschichtliche Versuche und Vorarbeiten in German Vol 69 Berlin De Gruyter ISBN 978 3 11 047654 5 Further reading editBissett 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 Bliss William D P ed 1897 Christian Socialism The Encyclopedia of Social Reform New York Funk amp Wagnalls Company pp 251 260 LCCN 02014652 Retrieved 4 June 2016 Boyer John W 1995 Culture and Political Crisis in Vienna Christian Socialism in Power 1897 1918 Chicago University of Chicago Press 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 amp 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 amp 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 amp 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 original on 21 February 2013 Retrieved 3 June 2016 Du Boulay Shirley 1988 Tutu Voice of the Voiceless London Hodder and Stoughton ISBN 9780340416143 Christian socialism at Wikipedia s sister projects nbsp Media from Commons nbsp Quotations from Wikiquote nbsp Data from Wikidata Retrieved from https en wikipedia org w index php title Christian socialism amp oldid 1220246032, wikipedia, wiki, book, books, library,

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