Reviewed Book: Smillie, Benjamin G. Beyond the Social Gospel: Church Protest on the Prairies. Saskatoon, Canada: Fifth House Pub; Toronto: United Church Pub House, 1991

Cole-Arnal, Oscar

English

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Beyond the Social Gospel: Church Protest on the Prairies

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ConsensusVolume 18Issue 2 Word and Worship: Essays on Preaching andLiturgyArticle 1411-1-1992Beyond the Social Gospel: Church Protest on thePrairiesOscar Cole-ArnalFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationCole-Arnal, Oscar (1992) "Beyond the Social Gospel: Church Protest on the Prairies," Consensus: Vol. 18 : Iss. 2 , Article 14.Available at: http://scholars.wlu.ca/consensus/vol18/iss2/14130 ConsensusBeyond the Social Gospel: Church Protest on thePrairiesBen SmillieToronto, ON and Saskatoon, SK: United Church PublishingHouse and Fifth House Publishers, 1991170 pagesThe theology of liberation, originating in Latin America and other de-veloping countries, has appeared on the North American scene and hasfound its avid supporters. Yet theologians of both Canada and the UnitedStates are invariably reflective of the middle class. In such a context thesevoices tend to be excessively academic and often obsessed with theoreti-cal constructs. In addition, liberation theology, much like any other styleof theology, tends to have its day in the classroom and then pass on likeany other fad. Theology, too, falls victim to the consumer idol of westernculture. The liberationist position is especially vulnerable to this state ofaffairs. It is communal rather than individualistic; it sides with the poorin a blatant and open way, and it is sharply critical of the “feel good”theologies that dominate the Christian scene in the Occident.It is in this context that Ben Smillie has given us his trail-blazing book.Beyond the Social Gospel is a liberation theology for the Canadian scene, orto be precise, it is a “hinterland theology” for Christians and other justicemilitants from the Canadian Prairies. Nonetheless, “hinterland theology”has a powerful Word of God to offer to all who have been waiting for anindigenous liberation theology “chez nous”. Ben Smillie has given us thefirst offering, and it is of stellar quality.Yes, the book is perhaps too eclectic. It tries to do too much. The sec-tions on the ideological development of the social contract are unnecessaryand would have been best reduced to a few integrated comments here orthere in other chapters. As well, his various chapters or sections on Nativepeoples and feminism could have been incorporated more effectively in hisfundamental notion of class. However, these minor observations do nothingto obscure the genius of Smillie’s book.In spite of its brevity Beyond the Social Gospel is a remarkably com-prehensive book. It is profoundly biblical and highlights the key conceptsunderlying a radical vision based on the Gospel. His use of the Exodus andthe ministry of Jesus are two good cases in point. In addition, he makespowerful use of biblical imagery. One such example is his comparison of thescorned “hinterland” of New Testament Nazareth with the attitude of thedominant Canadian society toward our country’s prairie provinces. Givenhis supposition that all theology is inevitably political, he treats his readersto a brief overview of church history which demonstrates the political align-ments of the church throughout its two millennia journey. In this section heidentifies the salient areas of his own commitments. These convictions re-flect a unity that is consistent with his basic “hinterland theology”. At thisBook Reviews?131juncture he commences with an analytical description of historical Chris-tian protests of the Canadian Prairies from the Meti uprising through thefarm-labour movements early in this century to the current radical actionsof today’s Prairie movements. He both lauds these earlier efforts while sug-gesting ways to move beyond them. His concluding chapters bring togetherhis radically theological fundamentals with a concrete call for a very spe-cific life of Christian action for a new world community based upon biblicaljustice and peace.Beyond the Social Gospel is a masterpiece. It is humble in its acknowl-edgement of Christian complicity with the powerful and wealthy classes.It expresses solidarity with all the marginalized sectors of our society: theaboriginal people, women, minority races, small farmers, and the workingclass. However, unlike so many of our progressive theologians, Ben Smilliedoes not fall into that middle-class liberalism which constructs its case on“pluralism” and human rights alone. He supports these concerns, but hebuilds them upon a clear and necessary notion of class, class dominance,and class struggle. With vital awareness of these realities, he moves beyonda Christian Fabian naivete by exhorting Christians to organize with oth-ers in active attempts to transform an oppressive society into a radicallydifferent one informed by the revolutionary Christian Gospel. In this waySmillie’s book stands alone as a beacon for us all. Canada has many pro-found theologians, among them Gregory Baum, Douglas Hall, and JacquesGrand’Maison. Ben Smillie should be added to this list. His Beyond theSocial gospel wins him such a place. Among theologians he is our Jeremiah.Oscar Cole ArnalWaterloo Lutheran SeminaryThe Catholic Church and the Authoritarian Regime inAustria, 1933-1938Laura S. GellottNew York and London: Gerland Publishing, Inc., 1987XX-h 417 pagesLaura Gellott sets two tasks for herself in this published dissertation,what she calls her “dual focus”. First of all she attempts to define Austria’sinter-war authoritarian regime and describe its efforts to build an Austriato its liking. In this process she challenges those historians who are inclinedto call the Dollfuss and Schuschnigg regimes fascist and describe them asshadows of Hitler’s Third Reich. She proceeds to amass evidence whichdemonstrates that they are better characterized as authoritarian. In thisrespect she does not plow new ground, a fact that she acknowledges inher introductory chapter. She considers her second focus, the “question of

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