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.
The liberal and
social gospel theologians chose the second meaning.
Not exact matches
That most
theologians, even those whose
social location in the white North American middle class, verbally support efforts to achieve the changes needed in our society to make some minimum of justice possible elsewhere, such as in Latin America, is already a testimony to the power of the
gospel.
The plain truth is that white
theologians, even those of the
social gospel period, ignored the situation of oppression suffered by blacks and made few and superficial connections between their theology and the egregious evils of slavery and segregation.
On the whole the Niebuhrian generation of
theologians were far less involved in struggles for justice than had been either Niebuhr himself or the
social gospel writers he criticized.
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.
Further, Black liberation
theologians pointed out how little the
Social Gospel dealt with the oppression of African - Americans.
Walter Rauschenbusch was an American Protestant
theologian, an American Baptist minister, and a leader of the
Social Gospel movement in the United States before World War I.