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The '''Social Gospel''' movement was a [[Protestant]] intellectual movement that was most prominent during the the time period of 1880-1940 in the [[United States]] and [[Canada]], during the [[Third Great Awakening]].  It applied [[Christian]] principles to social problems, especially poverty, inequality, liquor, crime, racial tensions, slums, bad hygiene, poor schools, and the danger of war. Theologically, the Social Gospel leaders were energized by the [[Third Great Awakening]] and were overwhelmingly "[[Post-Millenialism|post-millennialist]]." That is they believed the Second Coming of Jesus Christ could not happen until humankind rid itself of social evils by human effort. For the most part, they rejected pre-millennialist theology (which was predominant in the South and among Fundamentalists), according to which the Second Coming of Christ was imminent, and Christians should devote their energies to preparing for it rather than addressing the issue of social evils. Social Gospel leaders such as [[Washington Gladden]] were predominantly liberal politically and theologically, although [[William Jennings Bryan]] was theologically conservative and politically liberal.  Most of the Social Gospellers opposed socialism but favored labor unions.

The '''Social Gospel''' movement was a [[Protestant]] intellectual movement that was most prominent during the the time period of 1880-1940 in the [[United States]] and [[Canada]], during the [[Third Great Awakening]].  It applied [[Christian]] principles to social problems, especially poverty, inequality, liquor, crime, racial tensions, slums, bad hygiene, poor schools, and the danger of war. Theologically, the Social Gospel leaders were energized by the [[Third Great Awakening]] and were overwhelmingly "[[Post-Millenialism|post-millennialist]]." That is they believed the Second Coming of Jesus Christ could not happen until humankind rid itself of social evils by human effort. For the most part, they rejected pre-millennialist theology (which was predominant in the South and among Fundamentalists), according to which the Second Coming of Christ was imminent, and Christians should devote their energies to preparing for it rather than addressing the issue of social evils. While many of the leaders of the Social Gospel openly opposed [[socialism]], several of the most prominent leaders were ardent believers in [[Christian Socialism]].

 

==In the United States ==

==In the United States ==

The Social Gospel was a driving force in much of Protestant America. The Presbyterians said it best in 1910:<ref>Rogers and Blade 1998</ref>

The Social Gospel was a driving force in much of Protestant America. The Presbyterians said it best in 1910:<ref>Rogers and Blade 1998</ref>

<blockquote>The great ends of the church are the proclamation of the gospel for the salvation of humankind; the shelter, nurture, and spiritual fellowship of the children of God; the maintenance of divine worship; the preservation of truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.  

<blockquote>The great ends of the church are the proclamation of the gospel for the salvation of humankind; the shelter, nurture, and spiritual fellowship of the children of God; the maintenance of divine worship; the preservation of truth; the promotion of social righteousness; and the exhibition of the Kingdom of Heaven to the world.  

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]]<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.

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===

Prominent leaders in the U.S. included [[Walter Rauschenbusch]], [[Washington Gladden]], [[Josiah Strong]], [[William Dwight Porter Bliss]], Irwin St. John Tucker, [[Jackson Stitt Wilson]], [[Franklin Spencer Spalding]], [[George W. Woodbey]], and [[Bouck White]].  Economist [[Richard T. Ely]] played a major role, as did [[John Mott|John R. Mott]] and other leaders of the [[YMCA]].  Most Protestant missionaries supported the movement as well.

 

Other prominent leaders in the U.S. included [[Walter Rauschenbusch]], [[Josiah Strong]], [[William Dwight Porter Bliss]], Irwin St. John Tucker, [[Jackson Stitt Wilson]], [[Franklin Spencer Spalding]], [[George W. Woodbey]], and [[Bouck White]].  Economist [[Richard T. Ely]] played a major role, as did [[John Mott|John R. Mott]] and other leaders of the [[YMCA]].  Most Protestant missionaries supported the movement as well.

The [[Federal Council of Churches]] (later renamed the [[National Council of Churches]]) formed in 1908 as a coalition of mainstream Protestant denominations that lobbied in Washington for reforms preached by the Social Gospellers.

The [[Federal Council of Churches]] (later renamed the [[National Council of Churches]]) formed in 1908 as a coalition of mainstream Protestant denominations that lobbied in Washington for reforms preached by the Social Gospellers.

== In Britain and Canada ==

==In Britain and Canada==

==Theology==

==Theology==

The Social Gospel preached the doing of good works especially to help social problems such as crime and poverty, so that societal problems would cease. Only then would Jesus return. The notions of the social gospel appeared primarily in the United States especially among theologically liberal Protestants. The social gospel was criticized by more traditional Protestants as abandoning faith for works and not focusing on the essential matter of personal salvation.

The Social Gospel preached the doing of good works especially to help social problems such as crime and poverty, so that societal problems would cease. Only then would Jesus return. The notions of the social gospel appeared primarily in the United States especially among theologically liberal Protestants. The social gospel was criticized by more traditional Protestants as abandoning faith for works and not focusing on the essential matter of personal salvation.

One of the sharpest critics was [[Neo-Orthodox]] theological [[Reinhold Niebuhr]], who in 1936 defined the assumptions of the Social Gospel in terms of six propositions:<ref>Niebuhr, "The Blindness of Liberalism," ''Radical Religion,'' (Autumn, 1936), quoted in ''Reinhold Niebuhr: His Religious, Social, and Political Thought. Volume: 2. Contributors: Charles W. Kegley and Robert W. Bretall, eds (1956). pp 130-131. </ref>

One of the sharpest critics was [[Neo-Orthodox]] theological [[Reinhold Niebuhr]], who in 1936 defined the assumptions of the Social Gospel in terms of six propositions:<ref>Niebuhr, "The Blindness of Liberalism," ''Radical Religion,'' (Autumn, 1936), quoted in ''Reinhold Niebuhr: His Religious, Social, and Political Thought. Volume: 2. Contributors: Charles W. Kegley and Robert W. Bretall, eds (1956). pp 130-131. </ref>

#  That wars are stupid and can therefore only be caused by people who are more stupid than those who recognize the stupidity of war.

#  That wars are stupid and can therefore only be caused by people who are more stupid than those who recognize the stupidity of war.

== In literature ==

==In literature==

The Social Gospel theme is reflected in the novels ''In His Steps'' (1897) and ''The Reformer'' (1902), the creations of the Congregational minister [[Charles Sheldon]], who coined the motto "What would Jesus do?"  Sheldon was committed to Christian Socialism and identified strongly with the Social Gospel movement. [[Walter Rauschenbusch]], one of the leading early theologians of the Social Gospel in the United States, indicated that his theology had been inspired by Sheldon's novels.

The Social Gospel theme is reflected in the novels ''In His Steps'' (1897) and ''The Reformer'' (1902), the creations of the Congregational minister [[Charles Sheldon]], who coined the motto "What would Jesus do?"  Sheldon was committed to Christian Socialism and identified strongly with the Social Gospel movement. [[Walter Rauschenbusch]], one of the leading early theologians of the Social Gospel in the United States, indicated that his theology had been inspired by Sheldon's novels.

[[John A. Ryan]]'s ''[[Living wage|A Living Wage]]'' also emerged as a cognate of the movement.<ref>{{cite book|url=https://books.google.com/books?id=pJ5zCQAAQBAJ&pg=PA127|last1=Lippy|first1=Charles|title=Pluralism Comes of Age: American Religious Culture in the Twentieth Century|date=2015|publisher=Routledge|location=New York|isbn=978-0765601513|pages=127}}</ref>

[[John A. Ryan]]'s ''[[Living wage|A Living Wage]]'' also emerged as a cognate of the movement.<ref>{{cite book|url=https://books.google.com/books?id=pJ5zCQAAQBAJ&pg=PA127|last1=Lippy|first1=Charles|title=Pluralism Comes of Age: American Religious Culture in the Twentieth Century|date=2015|publisher=Routledge|location=New York|isbn=978-0765601513|pages=127}}</ref>

== The 21st Century ==

==The 21st Century==

 

The Social Gospel is still influential in Canada's [[United Church of Canada|United Church]] and in the [[Anglican Church]].  Social Gospel elements can be found in many service and relief agencies associated with  Protestant denominations and the Catholic Church in the United States.  It also remains influential among Christian socialist circles in Britain in the [[Church of England]], [[Methodism|Methodist]] and [[Calvinism|Calvinist]] movements.

The Social Gospel is still influential in Canada's [[United Church of Canada|United Church]] and in the [[Anglican Church]].  Social Gospel elements can be found in many service and relief agencies associated with  Protestant denominations and the Catholic Church in the United States.  It also remains influential among Christian socialist circles in Britain in the [[Church of England]], [[Methodism|Methodist]] and [[Calvinism|Calvinist]] movements.

In Catholicism, [[liberation theology]] has similarities to the Social Gospel.  

In Catholicism, [[liberation theology]] has similarities to the Social Gospel.  

==Bibliography==

==Bibliography==