Beginning with the second century, the leadership of the Christian church passed to the early Church Fathers.
They were men of Greek and Roman training and culture.
Through them not only Greek philosophical ideals but also Greek methods of thought found an increasingly prominent place in Christianity.
True to their inheritance and training, these great leaders regarded individual belief as far more important than social living.
The church began to demand of its followers loyalty to a definite creed rather than loyalty to the service of their fellow men.
As a result, the rank and file of the medieval church were wholly unconscious of the social dynamics which the scripture contain.
The Protestant Reformation put the scriptures again into the hands of the people; but unfortunately, it continued to fix their attention chiefly on the theological and largely ignored the social teachings of the Bible.
The main emphasis was still on other-worldliness. Religion and practical ethics were regarded simply as the means whereby the individual might secure a title to future blessedness.
There were a few striking exceptions; but a majority of the Protestant leaders failed to see that the message of historic Christianity is to the living, not to the dead, and that it must express itself in human society as well as in the soul of the individual.
Puritanism, with its splendid emphasis on personal ethics, still largely lacked the social passion. Its leaders, however, were powerfully influenced by the democratic ideals of the prophets and Jesus. Their heroic efforts to found a Christian commonwealth marked the beginnings of a new social consciousness. Until the close of the 19th century, however, a majority of the Protestant churches throughout the world were still under the chilling shadow of the Middle Ages. Even during the last quarter of that century, a prominent Protestant theologian declared:
“Christianity is not a life: it is a dogma!”
Charles Foster Kent, PH.D., Litt.D. from “The Social Teachings of the Prophets and Jesus.”
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