Open the website below for the article written by Murray N. Rothbard–
Murray Rothbard is the MOST intelligent person I ever met—BY FAR!!! I was blessed to talk with him and be around him for 9 years. He is now introduced in this manner: Rothbard did the work of 7 brilliant men—assuming those 7 men (or women) never slept and worked all the time.
LEARN HOW THE SOCIAL GOSPEL RESULTED FROM PIETISTS GETTING THE GOVERNMENT INVOLVED IN STAMPING OUT SIN; AND USING LAWS OF THE GOVERNMENT ATTEMPTING TO MAKE PEOPLE BETTER (AS DEFINED BY THE PIETISTS)—THEIR KINGDOM OF GOD. As Jesus said: My Kingdom is not of this world (social order established by humans).
HERE IS THE WEBSITE:
The below is from the above article written by Rothbard:
During the Progressive years, the Social Gospel became part of the mainstream of pietist Protestantism. Most of the evangelical churches created commissions on social service to promulgate the Social Gospel, and virtually all of the denominations adopted the Social Creed drawn up in 1912 by the Commission of the Church and Social Service of the Federal Council of Churches. The creed called for the abolition of child labor, the regulation of female labor, the right of labor to organize (i.e., compulsory collective bargaining), the elimination of poverty, and an “equitable” division of the national product. And right up there as a matter of social concern was the liquor problem. The creed maintained that liquor was a grave hindrance toward the establishment of the Kingdom of God on earth, and it advocated the “protection of the individual and society from the social, economic, and moral waste of the liquor traffic.
The Social Gospel leaders were fervent advocates of statism and of prohibition. These included Rev. Walter Rauschenbusch and Rev. Charles Stelzle, whose tract Why Prohibition! (1918) was distributed, after the United States’ entry into World War I, by the Commission on Temperance of the Federal Council of Churches to labor leaders, members of Congress, and important government officials. A particularly important Social Gospel leader was Rev. Josiah Strong, whose monthly journal, The Gospel of the Kingdom, was published by Strong’s American Institute of Social Service. In an article supporting prohibition in the July 1914 issue, The Gospel of the Kingdom hailed the progressive spirit that was at last putting an end to “personal liberty”:
“Personal Liberty” is at last an uncrowned, dethroned king, with no one to do him reverence. The social consciousness is so far developed. and is becoming so autocratic, that institutions and governments must give heed to its mandate and share their life accordingly. We are no longer frightened by that ancient bogy — “paternalism in government.” We affirm boldly, it is the business of government to be just that — Paternal. Nothing human can be foreign to a true government.
As true crusaders, the pietists were not content to stop with the stamping out of sin in the United States alone. If American pietism was convinced that Americans were God’s chosen people, destined to establish a Kingdom of God within the United States, surely the pietists’ religious and moral duty could not stop there. In a sense, the world was America’s oyster. As Professor Timberlake put it, once the Kingdom of God was in the course of being established in the United States, “it was therefore America’s mission to spread these ideals and institutions abroad so that the Kingdom could be established throughout the world. American Protestants were accordingly not content merely to work for the kingdom of God in America, but felt compelled to assist in the reformation of the rest of the world also.”
American entry into World War I provided the fulfillment of prohibitionist dreams. In the first place, all food production was placed under the control of Herbert Hoover, Food Administration czar. But if the US government was to control and allocate food resources, shall it permit the precious scarce supply of grain to be siphoned off into the “waste,” if not the sin, of the manufacture of liquor? Even though less than two percent of American cereal production went into the manufacture of alcohol, think of the starving children of the world who might otherwise be fed. As the progressive weekly The Independent demagogically phrased it. “Shall the many have food, or the few have drink?” For the ostensible purpose of “conserving” grain, Congress wrote an amendment into the Lever Food and Fuel Control Act of August 10, 1917, that absolutely prohibited the use of foodstuffs, hence grain, in the production of alcohol. Congress would have added a prohibition on the manufacture of wine or beer, but President Wilson persuaded the Anti-Saloon League that he could accomplish the same goal more slowly and thereby avoid a delaying filibuster by the wets in Congress. However, Herbert Hoover, a progressive and a prohibitionist, persuaded Wilson to issue an order, on December 8, both greatly reducing the alcoholic content of beer and limiting the amount of foodstuffs that could be used in its manufacture.