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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. While many of the leaders of the Social Gospel openly opposed the full [[socialism|socialist doctrine]], they were generally inclined to favor bigger government, the rights of labor, and a number of socialist ideas.<ref name="Social Gospel Theology">[https://spider.georgetowncollege.edu/htallant/courses/his338/students/kpotter/theology.htm Social Gospel Theology]</ref> Several of the most prominent leaders were ardent and outspoken believers in [[Christian Socialism]].

The '''Social Gospel''' movement was a [[Protestant]] intellectual movement that was most prominent during 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 the full [[socialism|socialist doctrine]], they were generally inclined to favor bigger government, the rights of labor, and a number of socialist ideas.<ref name="Social Gospel Theology">[https://spider.georgetowncollege.edu/htallant/courses/his338/students/kpotter/theology.htm Social Gospel Theology]</ref> Several of the most prominent leaders were ardent and outspoken believers in [[Christian Socialism]].

==History==

==History==

*  Meyer, Donald. ''The Protestant Search for Political Realism, 1919-1941'' (1988) [http://www.questia.com/PM.qst?a=o&d=8470328 online edition]

*  Meyer, Donald. ''The Protestant Search for Political Realism, 1919-1941'' (1988) [http://www.questia.com/PM.qst?a=o&d=8470328 online edition]

* Moorhead, James H. "Between Progress and Apocalypse: A Reassessment of Millennialism in American Religious Thought, 1800-1880," ''Journal of American History,'' Vol. 71, No. 3 (Dec., 1984), pp.&nbsp;524–542 [http://www.jstor.org/stable/1887470 in JSTOR]

* Moorhead, James H. "Between Progress and Apocalypse: A Reassessment of Millennialism in American Religious Thought, 1800-1880," ''Journal of American History,'' Vol. 71, No. 3 (Dec., 1984), pp.&nbsp;524–542 [http://www.jstor.org/stable/1887470 in JSTOR]

* Muller, Dorothea R.  "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism," Church History 1959 v 28 #2 pp.&nbsp;183–201] [http://links.jstor.org/sici?sici=0009-6407(195906)28%3A2%3C183%3ATSPOJS%3E2.0.CO%3B2-J online at JSTOR]

* Muller, Dorothea R.  "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism," Church History 1959 v 28 #2 pp.&nbsp;183–201[http://links.jstor.org/sici?sici=0009-6407(195906)28%3A2%3C183%3ATSPOJS%3E2.0.CO%3B2-J online at JSTOR]

* Rogers, Jack B., and Robert E. Blade, "The Great Ends of the Church: Two Perspectives," ''Journal of Presbyterian History'' (1998) 76:181-186.

* Rogers, Jack B., and Robert E. Blade, "The Great Ends of the Church: Two Perspectives," ''Journal of Presbyterian History'' (1998) 76:181-186.

* Smith, Gary Scott. "To Reconstruct the World: Walter Rauschenbusch and Social Change," ''Fides et Historia'' (1991) 23:40-63

* Smith, Gary Scott. "To Reconstruct the World: Walter Rauschenbusch and Social Change," ''Fides et Historia'' (1991) 23:40-63