Changes

Smith (2000) reveal how the more theologically conservative evangelicals' support for the "Men and Religion Forward" movement reveals the influence of Social Gospel in a group usually seen as emphasizing personal salvation and reformation of individual vices.

Smith (2000) reveal how the more theologically conservative evangelicals' support for the "Men and Religion Forward" movement reveals the influence of Social Gospel in a group usually seen as emphasizing personal salvation and reformation of individual vices.

==1930s==

==1930s==

In the United States prior to 1930, the Social Gospel was the religious wing of the [[progressive movement]] which had the aim of combatting injustice, suffering and poverty in society.  During the [[New Deal]] of the 1930s Social Gospel themes could be seen in the work of [[Harry Hopkins]], [[Will Alexander]] and [[Mary McLeod Bethune]], who added a new concern with African Americans. After 1940, the movement withered, but was invigorated in the 1950s by black leaders like Baptist minister [[Martin Luther King]] and the civil rights movement. After 1980 it weakened again as a major force inside mainstream churches; indeed those churches were losing strength. Examples of its continued existence can still be found, notably the organization known as the "Call to Renewal" and local organizations like the Virginia Interfaith Center for Public Policy.

In the United States prior to 1930, the Social Gospel was the religious wing of the [[progressive movement]]<ref>{{cite book |title=The War for Righteousness: Progressive Christianity, the Great War, and the Rise of the Messianic Nation|last1=Gamble|first1=Richard M.|date=2003|publisher=ISI Books}}</ref> which had the aim of combatting injustice, suffering and poverty in society.  During the [[New Deal]] of the 1930s Social Gospel themes could be seen in the work of [[Harry Hopkins]], [[Will Alexander]] and [[Mary McLeod Bethune]], who added a new concern with African Americans. After 1940, the movement withered, but was invigorated in the 1950s by black leaders like Baptist minister [[Martin Luther King]] and the civil rights movement. After 1980 it weakened again as a major force inside mainstream churches; indeed those churches were losing strength. Examples of its continued existence can still be found, notably the organization known as the "Call to Renewal" and local organizations like the Virginia Interfaith Center for Public Policy.

==Leaders==   

==Leaders==   

** Foster, Gaines M. "Conservative Social Christianity, the Law, and Personal Morality: Wilbur F. Crafts in Washington," ''Church History'', 2002 Vol. 71, Issue 4 IN [[EBSCO]], fascinating account of a very active lobbyist for the Social Gospel

** Foster, Gaines M. "Conservative Social Christianity, the Law, and Personal Morality: Wilbur F. Crafts in Washington," ''Church History'', 2002 Vol. 71, Issue 4 IN [[EBSCO]], fascinating account of a very active lobbyist for the Social Gospel

* Fraser, Brian J. ''The Social Uplifters: Presbyterian Progressives and the Social Gospel in Canada, 1875-1915'' (1990)

* Fraser, Brian J. ''The Social Uplifters: Presbyterian Progressives and the Social Gospel in Canada, 1875-1915'' (1990)

* Gorrell, Donald K. ''The Age of social Responsibility: The Social Gospel in the Progressive Era, 1900-1920'' (Mercer University Press, 1988)7

* Gorrell, Donald K. ''The Age of social Responsibility: The Social Gospel in the Progressive Era, 1900-1920'' (Mercer University Press, 1988)7

* Handy, Robert T. ed. ''The Social Gospel in America, 1870-1920'' (1966)

* Handy, Robert T. ed. ''The Social Gospel in America, 1870-1920'' (1966)