Sentences with phrase «earlier social gospel»

On the whole this sufficed in the earlier Social Gospel.

Not exact matches

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.

In the enthusiasm of the early days of the «social gospel» it was natural to take these two parables as referring to a gradual transformation of all social relations and institutions according to the will of God.

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.

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

As we saw, the early missionaries were evangelists and social reformers in one, because they believed that both functions belonged together in the message of the gospel.

As for early influences, probably no one has directed my thinking more than Walter Rauschenbusch, a Baptist minister who was born in 1861 in upstate New York, and whose emphasis on the social gospel and the church of Love rather than the Church of Law spoke to me in seminary in a way that changed my thinking forever.

The difference lies mainly in the fact that the earlier exponents of the social gospel thought of the coming of the kingdom of God as progressive growth toward a better world through the conquest of these social evils.

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 condSocial 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 condsocial 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 condsocial inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condsocial location» or «systemic evil» — into our understanding of the human condition.

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

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.

Expanding from a Jewish to a Gentile world the early church concluded that no legalism, Judaic or Gentile, was adequate to fulfill the gospel standard of agape, that the Kingdom of God was already present and yet to come, and that in living the gospel in this world with its political, economic and social challenges would require faithfulness and patience.

Many of the early leaders of the social gospel movement were pastors whose concern for individual slum dwellers, the poor, the prisoners and the sick led them to attack the social sources of human misery and to understand the corporate character of human sin.

Every movement to make America more fully realize its professed values has grown out of some form of public theology, from the abolitionists to the social gospel and the early socialist party to the civil rights movement under Martin Luther King and the farm workers» movement under Caesar Chavez.

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.

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.

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.