Sentences with phrase «century social gospel»

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 condition.

Norman Thomas» thought and action was an outgrowth of the 19th - century Social Gospel theology as developed by Walter Rauschenbush.

In the twentieth century the social gospel and the liberation theologies have continued the prophetic emphasis on concrete historical change.

The biographer might just as accurately have characterized it as an outgrowth of the 19th - century Social Gospel movement.

Not exact matches

Where economic elites in previous centuries may have used social Darwinism and even religion to explain away economic inequality, from the 1950s on economic elites have intentionally and strategically spread the gospel of Economics 101 throughout American political and popular culture in a similar way.

Matt asks:»... What I'd like to see from you and the other prophets of social media publish are the top 10 things I can do immediately that will help me spread the gospel of home ownership and drive brand preference to CENTURY 21...» Interestingly, my response quickly reached the first page of the Google results for the phrase «Century 21 Real Estate» a company with 8,000 offices worldwide, proof that new marketingCENTURY 21...» Interestingly, my response quickly reached the first page of the Google results for the phrase «Century 21 Real Estate» a company with 8,000 offices worldwide, proof that new marketingCentury 21 Real Estate» a company with 8,000 offices worldwide, proof that new marketing works.

The magazine published fiction containing social gospel themes and ran a regular poetry column titled «Poems of the Social Awakening,» carrying works by poets Edwin Markham, Vachel Lindsay (a Disciple from downstate Illinois — a particular favorite) and the Century's own Thomas Curtis social gospel themes and ran a regular poetry column titled «Poems of the Social Awakening,» carrying works by poets Edwin Markham, Vachel Lindsay (a Disciple from downstate Illinois — a particular favorite) and the Century's own Thomas Curtis Social Awakening,» carrying works by poets Edwin Markham, Vachel Lindsay (a Disciple from downstate Illinois — a particular favorite) and the Century's own Thomas Curtis Clark.

During the Gilded Age of the late 19th century, Walter Rauschenbusch, a Baptist minister, inspired others to fight against the economic inequality of the time with the «Social Gospel.»

In that context I could have picked up a theme of the social gospel at the beginning of the century that in large parts of the world the commonwealth of God was being realized.

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

Social - Gospel advocates in the early twentieth century and their mainline children continued to view Christianity's role in the project of American civil religion in terms of the social impact of its moral vSocial - Gospel advocates in the early twentieth century and their mainline children continued to view Christianity's role in the project of American civil religion in terms of the social impact of its moral vsocial impact of its moral vision.

Encompassing the Social Gospel movement of the early twentieth century and the United States Conference of Catholic Bishops at the beginning of the twenty - first, this project has transcended the historical and theological division between Catholics and Protestants.

Obama is a progressive Christian who blends the emotional fire of the African - American church, the ecumenical outlook of contemporary Protestantism, and the activism of the Social Gospel, a late 19th - century movement whose leaders faulted American churches for focusing too much on personal salvation while ignoring the conditions that led to pervasive poverty.

The Social Gospel and progressive Protestantism dominated the American religious square from the end of the 19th century up to the 1960s.

The Social Gospel was adopted by many Protestant churches in the late 19th and early 20th century, says Bass, the church historian.

Any difference that Jesus and the gospel might contribute to social analysis is unexplored, and the church draws down the last deposits of goodwill and credit from its 19th - century legacy of schools and movements such as the YMCA.

My own denomination, the United Methodist, came into existence in the eighteenth century, helped to bring the gospel to the frontier in this country, took the gospel around the world, and devoted itself at home and abroad to realizing the social meaning of that gospel.

Today we might be inclined to juxtapose this more individualistic exploration to the social gospel, but at the time I think it was generally felt more as a division of labor in the process of bringing Christianity relevantly into the twentieth century than as sharp opposition.

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

The religious form was the theology characterized by the American Social Gospel movement, initiated by Walter Rauschenbusch at the beginning of this century and having its roots in the prevailing theology of Europe in the nineteenth century and in American «revivalism.»

Philosophically, liberation theologies are sometimes portrayed as more or less naive popular movements drawing upon now outdated 19th century notions of divergent vintages: Marxist (Third World), social gospel (First World), suffragette (Feminist), black nationalism (Black), agrarian pastoralism (Environmentalist), or romantic pacifism (Nuclear Pacifist).

During the «30s, theologian Reinhold Niebuhr, though himself a Century contributing editor at the time, became more and more critical of the kind of social - gospel liberalism that the journal had championed for decades.

Nineteenth - century Protestantism tended to bifurcate into liberal, social - Gospel progressivism, such as Unitarianism, and the emotional, «backwater,» Calvinistic Evangelicalism of the South and the rural countryside, with its implacably distant and masculine God as Judge.

Writing in the year 2096, Rorty says: «In the churches, the «social gospel» theology of the early twentieth century has been rediscovered.

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.

Many ministers discerned the vital need of social action in the time of the liberal social gospel in the earlier part of this century.

Their attempts to adhere, however inconsistently, to a religious tradition she vigorously faults as a failure of political engagement, negatively contrasting this contemporary men's movement with the Social Gospel movement that arose early in the century.

The reluctant church — especially the evangelical church — must begin a «slow recovery from its near abandonment nearly a century ago of social concern in its fight against the social gospel and theological liberalism.»

This was true in general of the social gospel movement of the first half of the century, with the idea of a second coming or last judgment relegated to the Pentecostal sects.

By the third decade of the twentieth century an anti-metaphysical Comteanism was combined with statistical technique to shape a specifically American positivism which, activated as social technocracy, promised to deliver America from the problems that bad been addressed by the old Social Gossocial technocracy, promised to deliver America from the problems that bad been addressed by the old Social GosSocial Gospel...

Nourished by Dewey's thought, Protestant liberals such as Charles Clayton Morrison, owner and editor of the Christian Century until 1947 could fuse social gospel into the civil experiment of constructive Protestantism united under a National Council of Churches.

-- we would have been treated to a tracing of the contours of «evangelical liberalism's» placement within liberalism, an account of the evolution of Fosdick's modernism from 19th - century evangelicalism, and an assessment of whether Fosdick belongs in the evangelical wing of the social gospel movement along with his hero, Walter Rauschenbusch.

The «social gospel», transmitted to American theology by Walter Rausenbusch earlier in this century, drew much from Enlightenment theology but little, if anything, from pietism.

We call the response to this complex challenge to nineteenth - century American Protestant Christianity the «social gospel.»

In the latter part of the nineteenth century what was known as the «social gospel» endeavored to realize fully the Kingdom of God on earth by remedying the chronic ills of mankind.

It has been the merit of the social gospel and of political theology to emphasize this point in the twentieth century, but it is certainly not new.

Walter Rauschenbusch, the leading interpreter of the social gospel in the early 20th century, is recognized to have the Kingdom of God as his major concept.

In these respects, the adherents of the social gospel could claim with full justification to be faithful to Wesley in a way that much of the Wesleyan movement in the nineteenth century was not.

Would Wesley have supported the Social Gospel that played so large a role in the United Methodist Church in the first decades of this century?

Some recent examples include: Milwaukee Art Museum 2010 where Gates invited a gospel choir into the galleries to sing songs adapted from inscriptions on pots by the famous 19th century slave and potter «Dave Drake»; the Whitney Biennial, 2010 when the Sculpture Court was transformed with an architectural installation functioning as communal gathering space for performances, social engagement, and contemplation.