In Chapter 2 of Fortress Introduction to Contemporary Theologies, the author introduces the concept of Christian Realism and Neo-Orthodoxy.  Two brothers, Reinhold and H. Richard Niebuhr were the sons of a German immigrant, and were crucial in the development of American Neo-Orthodoxy.  A major feature of Christian Realism is the understanding that sin is both inevitable and universal.  This thought process transcends Christianity.  Just as Reinhold preferred to be called a social critic or moralist rather than a theologian, so too does Christian Realism strive to apply itself to everyday life rather than just theology. 

            Another son of a German immigrant, Walter Rauschenbusch, took this belief to a deeper level.  He recognized the problem of sin, but dove to uncover the roots of these problems on the social and economic level.  Always an advocate for the poor, Rauschenbusch advocated for labor unions and the socialization of big industry.  While I can see how Rauschenbusch viewed institutions such as unions as a way to help the impoverished, I think that the issue goes deeper than that.  It seems in his theology that Rauschenbusch strove to minimize sin by radically changing the facets of society.  However, I do not think that Rauschenbusch’s philosophy would be effective in the long term.  Sin is always going to present in the secular world.  Reducing poverty may reduce the sins of prostitution or gambling, for example, but sin would find a way to creep into the affluent man’s life nonetheless.  Few would be able to find an example of a man who has amassed earthly riches yet who is also far from sin.  It helps to look to the root of the problem as Rauschenbusch did, but sin is not something that can be eliminated by manmade institutions, unions, or social structures.  Only by living like Christ can sin be conquered.