4.1 THE SOCIAL GOSPEL AND EVANGELICAL REACTION IN EARLY TWENTIETH-CENTURY The nineteenth century saw Evangelicals in England playing a major role in the social justice issues of their time: the abolition of slavery, the establishment of volunteer societies working among the poor to alleviate suffering, and political advocacy for improved working conditions in the new industrial economy. As well, there was unprecedented momentum in foreign missions. The pattern set by British evangelicals was followed in North America and South Africa as well, sustained by the early revivalists who recognized the “social context, the social implications, the social causes, and the social effects of personal sin” (David O. Moberg: 1977). Therefore when Christians entered the shanty towns of Eastern Cape or Kwazulu Natal to preach the gospel, they quickly moved to establish social welfare programs aimed at …show more content…
Therefore, Christian social workers at this time advocated politically for the right of labour to strike for higher wages, for laws to control child labour, and for legislation to prevent the exploitation of women. The social problems revolved around rising inequities between the rich and the poor in urban-industrial South Africa; conflicts between labour and capital; rapid growth of industrialized cities and towns and resulting squalid conditions for workers; starvation wages; and economic exploitation. Social Gospel thinkers saw that unchecked industrial capitalism bred widespread poverty and many accompanying social ills. As a movement it was characterized by challenging the dominant ideology of laissez-faire capitalism, the individualism of religious and moral commitment, and
The book American Reformers, 1815-1860 by Ronald G. Waters was originally published in 1978 by Hill and Wang publishing company. This book describes the reformation that took place in America, its affects, and what was necessary to get the word out about its ideas. The reformation was an important step in the development of the idea that the negative aspect of a nation’s society could be done away with through an individual’s endeavors. The first chapter of the book deals with how economics, transportation revolution, and politics played a part in the antebellum reformation. It explained how reformers felt about America’s immoral leaders and the laws that they thought would make Americans “behave.”
In an essay on the subject of religious revivals, Nathan O. Hatch, among other remarks on the empowerment and different directions of the revival time, states that, “the wave of popular religious movements that broke upon the United States in the half century after independence did more to Christianize America society than anything before or since.” Collectively, these revivals are often referred to as the Second Great Awakening. Revivalists across the country called upon others to renounce “evil” things, such as drinking and using swear words. They hoped such positive behavioral changes would bring about Christ’s Second Coming and the millennium of peace to follow it. When one such revivalist, Charles Finney, arrived in Rochester, he found a relatively young town bursting with men of the working class and a government aimed toward outlawing sinful activities.
Social Gospel was a Protestant Christian movement in the 19th and 20th centuries. In Social Darwinism, a person’s wealth, social status, and property showed their fitness. Poor people were considered lazy and fell under wealthy people and were seen as weak, or not fit to survive. Social Gospel covered excess urbanization and industrialization. Christian people helped workers and poor people and favored them over wealthy people.
The Protestant Reformation: The Most Important Consequence of the Printing Press In the 1450s, Johannes Gutenberg revolutionized the printing press and, in doing so, changed the landscape of the world. Gutenberg mechanized the printing press, which was introduced by the Chinese in 600 CE. The Chinese used woodblock printing, and even briefly entertained the idea of movable wooden type, but with over 50,000 characters, the task was deemed unfeasible. Gutenberg seized his opportunity and created a practical printing press with metal letters set in a frame that could be efficiently inked, papered, and pressed. Books became cheap enough for commoners to buy, and literacy rates throughout Europe skyrocketed.
During the years 1880-1920 there were many issues because of urbanization and industrialization. The industrial revolution brought many new job opportunities with low wages making companies focus on women and children. These opportunities were available but at a cost, they were paid less and they were forced to work up to ten hours. The industrial giants made labor a tough and unfair lifestyle. They wanted more riches, but they were making people suffer in order to obtain the money.
Mary Harris "Mother" Jones was a reformer who fought for the rights of workers, including child laborers. She helped everybody, even children to fight against child labor. Finally in 1938, the 1938 federal regulation of child labor is passed in the Fair Labor Standards Act is which allows minimum ages of employment and hours of work for children to be regulated by federal law. The Social Gospel wanted to help the unfortunate get skills, job training, and get themselves the opportunity to get out of poverty. They used social surveys to find the income and employment information of a community.
In Interpretation A, Krout states that the power of the evangelical Protestantism was the greatest factor in the temperance movement. While there is validity in this statement as through congregationalism, evangelical Protestantism had a large following and therefore can get a large group of people to support prohibition. However Krout also mentions that an economical factor was often the reason why people became supporters of prohibition. Krout also mentions that the economical factors included increased taxation and reduced production. Around this time big business men like John Rockefeller put large amounts of money into the temperance movement as they felt it would benefit them as they would have more efficient workers.
When we look at the freedom we are given, we are very fortunate. Although, it has not always been that easy. In the colonial era it was very difficult to be able to choose and practice your own religion. Luckily, there were four men that strived to give the people that very freedom. Rodger Williams, William Penn, Thomas Jefferson, and George Washington all believed that anyone should be able to have the freedom to choose and practice their own religion.
The Social Gospel movement proposes that it is the duty of everyone in society to care for the less fortunate. It was based on the Christian principals of doing good works and helping the poor. Social Darwinism is an attempt to apply Charles Darwin’s theory of evolution to humans and races. Herbert Spencer, a British philosopher, believed that the same laws of natural selection observed in nature applied to society.
Jonathan Edwards’s sermon “Sinners in the Hands of an Angry God” and Anne Bradstreet’s “Upon the Burning of Our House” seem at first glance quite similar to one another regarding context, however, after taking a closer look, it becomes apparent that there are some substantial differences. These differences cannot be understood without the knowledge of cultural context concerning the Puritan belief system and their lifestyle. “Sinners in the Hands of an Angry God” was written with the sole purpose of scaring and intimidating the people that purtinans believed to be sinners. Edwards’s work contributed to a movement called “The Great Awakening”. It’s objective was to make the so-called ‘sinners’ aware of their wrongdoings and compel them to repent.
This rose the standard of living for all people, it called for even more workers. With the call for more workers, women step up to the stage, and become typists, brining more money into the American households allowing for a furthered comfortability. (doc J) Industrial leaders often late in their lives gave back to communities of religion, and other charities. Whatever their motives may have been they did, and it aligned perfectly with the views written in the gospel of wealth. Social
Despite the intricate positions on abolition, the Second Great Awakening influenced many leaders and developed new principles that radiated throughout the country. Christianity was the one unifying factor that most Americans could identify with at the time. The Enlightenment Era challenged old ideas of divine authority and stimulated a more progressive church aiming for equality. With leaders in the church declaring that slavery was a sin, and promoting the idea of a forgiving God, many northerners began to reach out and spread the word of God and secure their eternal salvation. These values were preached to most Americans from a very young age through song and childrens books.
The American Enlightenment and the Great Awakening were two very important motivators that changed the colonial society in America through religious beliefs, educational values, and the right to live one’s life according to each individual’s preference. The Great Awakening and the American Enlightenment movements were two events in history that signaled a grand distinction to the teachings among religious believers. New beliefs of how a person should worship in order to be considered in “God’s good graces” soon became an enormous discussion among colonists across the land. “Men of the cloth,” such as George Whitefield and Jonathan Edwards were well respected and closely followed when preaching about the love of God and damnation.
As a whole, during the Gilded Age “the middle and upper-middle class seemed to be becoming, in part as a result of its wartime experience, less sensitive to the suffering and hardship of the poor” (Ginzberg 207). Subsequently, “[m]iddle-class Protestantism became increasingly defensive of privilege, insensitive to the poor, and harsh towards efforts to change from within” (Ginzberg 207). In fact, “[m]any ministers came to endorse a corporate defense of property and expressed hostility to labor organizing” and it was believed that in no place “did the business spirit find greater favor than in the Protestant church” (Ginzberg 207). Similarly, Carter finds that the Gilded Age “was a time when the gospel of Christ was felt to be in full harmony with the Gospel of Wealth” (Ginzberg 207 fix citation). Had it been religion that shaped the morals of the people during the Gilded Age then the protestant church still would have reflected the same “self giving love seen in Christ” (Latourette 83) that christianity was built on.
His sermons were styles to appeal to the masses in contrast to the inedible and indigestible theological essays so typical of many Victorian Age pulpits. In the pulpit he balanced the relevance and evangelical passion of his preaching with a mystical power of public prayer, which revealed the sympathy of his pastoral heart and a memory full of scripture. In this century, the church activities turned towards social cares of its people. One of the great responsibilities of the Church of England up to the middle of the nineteenth century was any blame from its pulpits to the injustices of the structure of society which allowed extremes of wealth and poverty to co-exist.