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Religious leaders in the South were theologically conservative, but most denominations supported the Social Gospel. For example, the [[Southern Baptist Convention|Southern Baptists]] strongly supported some of the main Social Gospel campaigns, especially against liquor and saloons and sexual slavery. The spirit of today's campaigns against abortion very closely resemble the language and rhetoric and organizing techniques of the prohibition campaigns. The Southern churches were also active opponents of prostitution, obscenity and gambling, and they aligned with like minded politicians like [[Alben Barkley]] of Kentucky (who later became Truman's vice president). Most of the state Baptist conventions had "Christian Life Commissions" that echoed the Social Gospel (they were especially active in Alabama and Virginia). The [[Southern Methodist Church]], then a separate denomination, was also active across the South in thses reform campaigns, as were the main African American denominations.
Religious leaders in the South were theologically conservative, but most denominations supported the Social Gospel. For example, the [[Southern Baptist Convention|Southern Baptists]] strongly supported some of the main Social Gospel campaigns, especially against liquor and saloons and sexual slavery. The spirit of today's campaigns against abortion very closely resemble the language and rhetoric and organizing techniques of the prohibition campaigns. The Southern churches were also active opponents of prostitution, obscenity and gambling, and they aligned with like minded politicians like [[Alben Barkley]] of Kentucky (who later became Truman's vice president). Most of the state Baptist conventions had "Christian Life Commissions" that echoed the Social Gospel (they were especially active in Alabama and Virginia). The [[Southern Methodist Church]], then a separate denomination, was also active across the South in thses reform campaigns, as were the main African American denominations.
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]] 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.
* Muller, Dorothea R. "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism," Church History 1959 v 28 #2 pp. 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.
* Muller, Dorothea R. "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism," Church History 1959 v 28 #2 pp. 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.
* 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
* Smith, Gary Scott. ''The Search for Social Salvation: Social Christianity and America, 1880–1925.'' (20000 545 pp. richly textured favorable overview by conservative historian
* Smucker, Donovan E. ''The Origins of Walter Rauschenbusch's Social Ethics'' 1994 [http://www.questia.com/PM.qst?a=o&d=96989380 online edition]
* Smucker, Donovan E. ''The Origins of Walter Rauschenbusch's Social Ethics'' 1994 [http://www.questia.com/PM.qst?a=o&d=96989380 online edition]
* Weber, Timothy P. ''Living in the Shadow of the Second Coming: American Premillennialism, 1875-1982'' (2nd ed. 1987)
* Weber, Timothy P. ''Living in the Shadow of the Second Coming: American Premillennialism, 1875-1982'' (2nd ed. 1987)