Sentences with phrase «social gospel which»

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.

In the heyday of the liberal social gospel which occurred at the same time that form criticism and other important New Testament studies were making a fresh impact on Christian thought, the kingdom was considerably explored.

Not exact matches

He will broke no compromise with institutionalization, which is ultimately what he thought the social traditions of human cultures promoted, even as he resisted a liberalization that secularized the gospel.

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

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 pervasiveness of this emphasis can now be seen even in Christian social ethics, the field born out of the Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal social ethics, the field born out of the Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal social analysis has been critical of Protestantism's tendency to focus on personal piety.

The distinct twist — which is what made the Social Gospel so effective in preserving the influence of mainline Protestantism — was that Rauschenbusch implicated older forms of Protestantism in this history of corruption.

I am Rev.D.Samuel, founder / Managing trustee of India Rural Gospel Mission Trust, which in involving in out - reach, Evangelism, church planting / growth, and children's home and community social service run by faith.

The bad reasoning behind this thesis, which combines guilt by association with the logical fallacy of post hoc ergo propter hoc (the ecumenical movement became «liberal» because it was concerned for church union and social demonstration of the gospel), is part of the theological DDT in evangelical soil which inhibits the growth and maturing of the present awakening.

What I have found most relevant is Colossians ch.3 in the light of which it is legitimate to speak of the gospel as the news of the New Man Jesus Christ («Put on the new self, the new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»).

That «social Gospel,» to which the author refers can be seen during any election cycle among the «community organizers» in El Paso, Chicago and Berkley.

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.

Christian mission is a multi-faceted discipline, and has multiple major concerns, which includes verbal proclamation of the Gospel, religious conversion, inter-religious dialogue for mutual understanding and peace, promoting social justice, uplifting the down - trodden, and many others.

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.

Growing up in the ebb of the social gospel, but in a denomination in which that ebb lasted a long time, I can testify that on the whole the persons I encountered who had the greatest fervor about reforming society were also those who seemed personally to be the most devout Christians.

The secular form of liberalism for Niebuhr was a philosophy and social ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social prosocial ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social proSocial Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social prosocial progress.

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.

I disagree, rather, with the distorted interpretations based on patriarchal social patterns and neo-platonic philosophical systems which men have used to obscure the radical message of the Gospel and to oppress women.15

It is a symbol which can be the basis for understanding between the American social gospel and the Continental insistence that God's Kingdom can not be identified with human schemes.

Theology has not given adequate attention to the social idealizations of evil... The new thing in the social gospel is the clearness and insistence with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the social wrongs which now pervade it... The social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.

There is widespread agreement, in which I share, that the social gospel was too optimistic about man and his progress.

To further compound the suppression of the public testimony, there is a strong movement of the social gospel going on in America which teaches that we must show the love of God in deed and not in word.

The Apostle's Creed presents us with the Trinity (that is not all it presents, but just an example), which gives us the basic idea that the Gospel is about community, which then needs to be expanded through the teaching in the church to explain social justice, kingdom living, responsibility towards earth - care, etc..

Walter Rauschenbusch's A Theology for the Social Gospel, which appeared at the time of America's entry into World War I. 5

These two convictions, taken together, place my thought within the tradition of the Christian social gospel of which Walter Rauschenbusch was both prophet and pioneer.

This is not to deny the transforming power of the gospel, to which Paul gave such eloquent witness, for by the workings of divine grace radical changes do take place in individuals, and through individuals in social institutions.

The final result was the rejection within mainstream culture of biblical literalism with its repudiation of history, geology, and the scientific method, and an acceptance of the contributions of science, of evolution and Freudian psychology, of a «higher criticism» of the Bible, of the move from an agrarian economy to an industrial economy and its need for high technology, and of a rearrangement of political views to accommodate social planning and reform which became known in the churches as the Social Gsocial planning and reform which became known in the churches as the Social GSocial Gospel.

It is about the church, the Gospel, the Kingdom of God, Israel, history, government, social involvement, eschatology, and a mind - numbing array of other topics, all of which swirl around and center upon the person and work of Jesus Christ.

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.

The Social Gospel contributed to Franklin Roosevelt's New Deal, which preserved capitalism by giving some support to labor and relief and security to the poor.

They have renewed the theological themes of the Social Gospel on which I was myself nourished, but they have done so much more from the perspective of the poor.

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...

These are the social - gospel churches, which focus on need - based evangelism.

Most significant discussion of the Martha - Mary story found within Luke's central section (10:38 - 42) has been confined in recent years to studies which articulate Luke's view of the social character of the Gospel: by placing Mary «at the Lord's feet» (10:39), Luke is affirming liberated social identity for women disciples (cf. 8: l - 3).44

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.

The revolutionary social, economic, and intellectual developments in post-Civil War America stimulated within Protestantism attempts to develop a new prophetic ministry which would exercise critical judgment on the injustices which accompanied the radical changes of the period and would point the way to a new application of the gospel to the social needs of the time.

These do not depend upon the highest ethical commitments of which men are capable, but upon that mixture of human sympathy, rationality and self - interest which constitutes the basic pattern of human motivation While Niebuhr is a realist about the possibilities of human justice he has a strong concern for the social reformism in politics which characterizes modern democracy and the Christian social Gospel.

On the one hand, the social groups appear to be idolatrous in a sense that few of the individuals in them are; on the other hand, the idolatry of the great groups seems to arise out of that despair of God and the meaning of life for which the Gospel supplies the cure.

But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power relations which have aggravated these feelings to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission to change the conditions that waste human beings in such a way, then justification by faith becomes a mystification of the actual power relations, and the Christian gospel is indeed the opiate of the masses.

To describe the Divinity School faculty's perception of the problem in this way is to say little more than that it participated in the Social Gospel movement which was gaining wide influence at the time.

Two of them pointed to the social dimension of the sickness when they wrote: «The Church's job, I think, is to shed the searchlight of the Gospel on the causes of human misery of which alcoholism is a symptom»; and «We can prevent it by helping people learn how to live in a complex world.»

The authors of the American Social Gospel took for granted that a society quite different from the one in which they lived was possible.

A holistic vision of the Gospel which overcomes all dichotomies — spiritual and material, personal and social, history and nature, sacred and secular — should be affirmed as the basis of God's freeing and creative act.

This single act from the award winning gospel musician Gifty Osei has become a talk of town to which many Ghanaians and fans have taken to social media to congratulate her for glorifying her mum at her age and demonstrating to the world that mothers indeed need to be celebrated.