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Between Caesar and Jesus
Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
280 pages, Paperback
First published January 1, 1975
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September 14, 2017
A set of eight lectures delivered by a controversial socialist clergyman who later went on to work in Woodrow Wilson's administration.
The idea of the Social Gospel was highly influential around the turn of the 19th and 20th centuries. More than just interpreting the Bible for a contemporary congregation, the movement drew direct correlations between the lessons of Christ and the aims of Socialism.
It's fascinating to think back to a world where socialist politics were new and inspired such hope. In his 1st lecture Herron sets out his stall, explaining how the capitalist society is simply not Christian, nor does it reflect the 'natural' feeling we all have to share the wealth of the world. Everyone is forced into living guilty lives by participating in the existing order through even the most perfunctory ways, i.e. getting on a train, buying a pack of sugar, because these things rely on monopolised ownership of exploited labour.
He also does what all successful preachers have to do in order to capture the hearts and minds of their audience, which is to focus on the here and now, to convince people that they are in the midst of important times and on the cusp of crucial change, eg. 'the ethical tragedy of the present moment is the chasm between the existing civilisation and the new conscience.'
In the 2nd lecture warns against treating the problems of society as a 'matter of individual salvation.' Those who focus on individual conscience or in small groups outside of society as a whole take the wrong approach. We have to work within the same imperfect society as everyone else to make a difference.
The 3rd lecture firmly united the material with the spiritual. Herron accepts that all questions both political and religious are determined by economic factors, yet capitalism is fundamentally wrong, private property is wrong, the entire master and worker relationship is wrong. If this is beginning to sound unusually Marxist for a man of the cloth that's because it is.
Lectures 5 and 6 delve into history to illustrates how the closest adherents to Christ's teaching had always been communistic, from the early Christians through to Frances of Assisi and on to the Quakers. Furthermore, civilisation in general has always been openly opposed to Christ.
At this point I felt myself convinced with Herron's evidence and in complete agreement with him, but I couldn't help from thinking just how the entire history of organised Christianity has been opposed to Christ as well! Look at the wars men have fought in His name, look at the shameless accumulation of wealth which had always characterised the activity of the church!
Well, as Herron's 6th lecture went on to prove, he saw it the same way. Christ never came to establish a religion but to bring the kingdom of heaven to earth by a just society founded on 'the law of love.' From the Nicene council all the way down to the contemporary early 20th century church, established Christianity has been ignoring the true message of Christ:
'I know of no church that requires or expects, or that pretends to require or expect, that its members shall really do the things which Christ commanded.'
That's a pretty radical thing to say. No wonder Herron was a controversial figure, and no wonder an idealist with a world changing agenda like Woodrow Wilson was interested in him.
The penultimate 7th lecture finally addressed the practical issue of how to bring about the new civilisation from the old. This can only be done by taking over all monopolised, centralised power through a process of 'divine opportunism,' non-violent acquisition via the courts etc. Easier said than done, but I was glad he didn't undermine the rest of his philosophy by advocating violent revolution.
In the 8th and final lecture Herron once again turned back to Christ. The crucifixion is symbolised as a rallying call for all who would bring about the regenerate civilisation under the law of love. Christ had a choice between the sword and the cross, his crucifixion was 'the victory of failure,' the example for us all to follow.
Of course it's unavoidably naïve to assert on the one hand that the law of love and a desire for shared wealth is 'natural' to us all, while on the other hand accepting that it will take a new civilisation to bring an equal society into being. Herron's examples of where we have been going wrong were a lot more convincing than his practical advice about how to put things right.
That said, it's always a pleasure to read anything by a Christian preacher who gives you the impression that he had actually read and understood the New Testament, rather than just used it as a means to make a buck while coming across as a man of God.
Then again, he did get a divorce and marry a wealthy heiress.
Ho hum.
The idea of the Social Gospel was highly influential around the turn of the 19th and 20th centuries. More than just interpreting the Bible for a contemporary congregation, the movement drew direct correlations between the lessons of Christ and the aims of Socialism.
It's fascinating to think back to a world where socialist politics were new and inspired such hope. In his 1st lecture Herron sets out his stall, explaining how the capitalist society is simply not Christian, nor does it reflect the 'natural' feeling we all have to share the wealth of the world. Everyone is forced into living guilty lives by participating in the existing order through even the most perfunctory ways, i.e. getting on a train, buying a pack of sugar, because these things rely on monopolised ownership of exploited labour.
He also does what all successful preachers have to do in order to capture the hearts and minds of their audience, which is to focus on the here and now, to convince people that they are in the midst of important times and on the cusp of crucial change, eg. 'the ethical tragedy of the present moment is the chasm between the existing civilisation and the new conscience.'
In the 2nd lecture warns against treating the problems of society as a 'matter of individual salvation.' Those who focus on individual conscience or in small groups outside of society as a whole take the wrong approach. We have to work within the same imperfect society as everyone else to make a difference.
The 3rd lecture firmly united the material with the spiritual. Herron accepts that all questions both political and religious are determined by economic factors, yet capitalism is fundamentally wrong, private property is wrong, the entire master and worker relationship is wrong. If this is beginning to sound unusually Marxist for a man of the cloth that's because it is.
Lectures 5 and 6 delve into history to illustrates how the closest adherents to Christ's teaching had always been communistic, from the early Christians through to Frances of Assisi and on to the Quakers. Furthermore, civilisation in general has always been openly opposed to Christ.
At this point I felt myself convinced with Herron's evidence and in complete agreement with him, but I couldn't help from thinking just how the entire history of organised Christianity has been opposed to Christ as well! Look at the wars men have fought in His name, look at the shameless accumulation of wealth which had always characterised the activity of the church!
Well, as Herron's 6th lecture went on to prove, he saw it the same way. Christ never came to establish a religion but to bring the kingdom of heaven to earth by a just society founded on 'the law of love.' From the Nicene council all the way down to the contemporary early 20th century church, established Christianity has been ignoring the true message of Christ:
'I know of no church that requires or expects, or that pretends to require or expect, that its members shall really do the things which Christ commanded.'
That's a pretty radical thing to say. No wonder Herron was a controversial figure, and no wonder an idealist with a world changing agenda like Woodrow Wilson was interested in him.
The penultimate 7th lecture finally addressed the practical issue of how to bring about the new civilisation from the old. This can only be done by taking over all monopolised, centralised power through a process of 'divine opportunism,' non-violent acquisition via the courts etc. Easier said than done, but I was glad he didn't undermine the rest of his philosophy by advocating violent revolution.
In the 8th and final lecture Herron once again turned back to Christ. The crucifixion is symbolised as a rallying call for all who would bring about the regenerate civilisation under the law of love. Christ had a choice between the sword and the cross, his crucifixion was 'the victory of failure,' the example for us all to follow.
Of course it's unavoidably naïve to assert on the one hand that the law of love and a desire for shared wealth is 'natural' to us all, while on the other hand accepting that it will take a new civilisation to bring an equal society into being. Herron's examples of where we have been going wrong were a lot more convincing than his practical advice about how to put things right.
That said, it's always a pleasure to read anything by a Christian preacher who gives you the impression that he had actually read and understood the New Testament, rather than just used it as a means to make a buck while coming across as a man of God.
Then again, he did get a divorce and marry a wealthy heiress.
Ho hum.
Displaying 1 of 1 review