Modern Social Gospel

The rise of industrial capitalism and the imposition of individualism were major factors during the economic revolution of the late 1800s. The industrialization of America brought with it corruption, inequality, crime, racial tension, and, significant poverty. The Social Gospel was an attempt to apply the teachings of Christianity to tackle the economic and social mayhems caused by the capitalist industrialization. The Social Gospel, however, was not a method to reinstate the stand of religion in politics; rather, it was an excuse for people to use religion as an instrument in the restoration of the state and to aid in national survival.
The Social Gospel possessed a revolutionary role in the late 19th and early 20th centuries. Then, it effectively brought about change such as the prevention of child labor, the eight-hour workday, and factory regulation. Although much has changed since then, scholars and church leaders are in hesitation to bring it back. “The future of the Social Gospel lies in our ability to appropriate critically its thought in ways that separate its foundational thinkers from their own biases and the time-bound influence of Victorian ideals and culture in order to real enduring truths about Christian commitment to prophetic activity and activism in the United States (Hinson-Hasty, 61).”
Then or now, the Social Gospel emphasizes that “word and work go together (Mathisen 448).” Today, the country’s economic crises reflect the crises in the late 1800s. Bill Moyers, director of Business for Shared Prosperity, claims that, “our wages now adjusting for inflammation are lower than they were in the 1970s. Our minimum wage, adjusting for inflation, is lower than it was in the 1950s. One of the things going on is that income and wealth inequality have gone back to the 1920s (Hinson-Hasty 62).” The application of the Social Gospel in today’s modern society, however, is not simple. The gospel, back then, fit its historical context. Now, for the gospel to be applied to society, it requires the consideration of race and gender; an in-depth study of the history, figures, and ideologies of past Social Gospelers; and a better “understanding of leadership development and decision making in the 21st century (Hinson-Hasty, 71).”
The context of the Social Gospel in the 19th century involved racial separation and gender distinction. Although most Social Gospelers believed in the better treatment for blacks, there exists evidence on the development of a black Social Gospel. The racial division during the period affected ideals; black ideals were not equal to white ideals. The Social Gospel, which may have sounded naïve to its critics, surrounded the initiative that materializing the kingdom of God on earth was essentially white. Added to that, the Social Gospel was essentially contributions of feminist movements. Frances Willard was one of the distinguished feminist in the 19th century, though her reputation did not survive the test of time.
Because certain Social Gospel leaders were neglected and forgotten, researchers failed to define the wide boundaries of the gospel. The uncovering of the social leaders with their contributions and beliefs would therefore benefit us; it would broaden our understanding of the Social Gospel and the various definitions it holds. Not two activists viewed the Social Gospel identically. Unlike Rauschenbusch who viewed the gospel as a means to spread the kingdom of God, Vida Dutton Scudder, a woman activist, viewed “the Trinity as [the] divine society that served the basis for [the] pursuit of equality and justice in a society that would progress toward a cooperative commonwealth (70).”
Although the last two necessities possess the chance to be carried out, activists doubt whether the church can still affect the population or the state with an influential impact parallel to its impact during the 19th century. The churches today are facing the intricacy of people’s trust. There has to be a revival or an awakening of the nation’s religious conscience and the church’s prophetic roots.



Source:
Hinson-Hasty, Elizabeth. "The Future of the Social Gospel." Theology Today 66.1 (2009): 60-73. Web. 27 Sep 2009.