With the emergence of new concern in our own century for the people caught in problems of urbanization, racial discrimination, industrialization, and the like, the churches moved first — through the so -
called social gospel movement — to correct the previous emphasis on soul - saving as dealing only with individual persons.
What we American Protestants
call the Social Gospel, which flourished from around 1890 to 1950, had reemphasized the prophetic tradition, partly under the influence of Marx.
Not exact matches
Worse still — and more to the point of my concern — the translation of the one Word of God into direct
social and political terms has meant that the churches neglect the message for which they do have sole responsibility, that which constitutes their specific raison d'etre, and which no other agency in the world is
called on or is competent to proclaim: the
gospel of Holy Scripture which has the power to make people wise unto salvation through faith in Christ Jesus (2 Timothy 3:15).
The Eastern Orthodox delegation asked to be excused from voting on the other reports; but they heartily supported this one, which affirmed that the message of the church to the world must always remain the
gospel of Jesus Christ — the gift of a new word from God to this old world of sin and death, being the prophetic
call to sinful men to turn to God as the only way by which humanity can escape from those class and race hatreds which devastate society, and fulfill humanity's longing for intellectual sincerity,
social justice and spiritual inspiration.
We don't live in a secular society; we live in a pagan society that is resistant to the
gospel, a
gospel which
calls the church to perpetual criticism of the
social and political order.
First, whereas the
social gospel writers had
called on the church to act nonviolently and to support nonviolent ways of getting justice, Niebuhr saw the limits of what could be attained in that way and also that the appeal to nonviolence actually stacked the cards against the workers.
At this time Niebuhr was driven into the mild socialism of the «
Social Gospel,» but he soon began to do battle against what he
called its naivete (its lack of understanding of the depths of sin in individual and society).
Because all people do not respond to the preaching of the
gospel and its concomitant
call to discipleship, however, the
gospel itself demands that Christians both encourage society to» «make serious and positive use of the
social theories» of Jesus Christ and the Scriptures,» and help society to heal
social injustices by loving our neighbors as ourselves.21 Toward this end, the church must first of all proclaim to the world the Bible's perfect rule not only for faith but also for practice.
The alleged subordination of the
gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the
gospel is collapsed into nothing but political endeavor; that the emphasis on
social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so -
called «people's church» against the hierarchy.
Then, a
social gospel in the form of the
call to increase both love and justice in human society at manifold points is not only acceptable but imperative.
The principal paths that have been followed are an apocalyptic, cataclysmic, second coming to put an end to the present world and the prophetic or
social gospel kingdom that has accented the conquest of earth's evil by human effort to increase love and justice in response to God's
call.
It was appropriate, then, for early 20th - century
Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human cond
Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and
social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human cond
social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about
social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human cond
social inheritance — what liberation theologians and feminist theologians
call «
social location» or «systemic evil» — into our understanding of the human cond
social location» or «systemic evil» — into our understanding of the human condition.
It is up to the Christian communities to analyze with objectivity the situation which is proper to their own country, to shed on it the light of the
gospel's unalterable words and to draw principles of the church... It is up to these Christian communities, with the help of the Holy Spirit, in communion with the bishops who hold responsibility and in dialogue with other Christian brethren and all men of good will, to discern the options and commitments which are
called for in order to bring about the
social, political and economic changes seen in many cases to be urgently needed.
I'm always a little surprised when folks ask me if I've sold out to the so -
called «
social gospel.»
It was at Chicago that the methodological implications of the
social gospel were most fully worked out by what was
called the socio - historical school.
We
call the response to this complex challenge to nineteenth - century American Protestant Christianity the «
social gospel.»
(27) To push this further, the
gospel calls us to turn away from sin in all its manifestations — personal, of course, but also
social and structural — and also demands responsible stewardship against the raping of our natural environment.
Henry rejected liberal versions of the
social gospel which tended to be all
social and no
gospel, but he appealed to an earlier evangelical consensus of cultural engagement that included the work of William Wilberforce in campaigning for the abolition of the slave trade in England, the revivalist impulses of Charles G. Finney against slavery in this country, as well as evangelical concerns for suffrage, temperance, child labor laws, fair wages for workers, and many other progressive issues to which many theologically conservative Christians were once committed» before what David Moberg has
called «the great reversal,» an evangelical withdrawal from such concerns.