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A crisis of faith confronted many Canadian Protestants in the late nineteenth century. Their religious beliefs were challenged by the new biological sciences and by historical criticism of the Bible. Personal salvation, for centuries the central concern of Christianity, no longer seemed an adequate focus in an age that gave rise to industrial cities and grave social problems. No single word, Cook claims, catches more correctly the spirit of the late Victorian reform movement than 'regeneration': a concept original meaning rebirth and applied to individuals, now increasingly used to describe social salvation .In exploring the nature of social criticism and its complex ties to the religious thinking of the day, Cook analyses the thought of an extraordinary cast of characters who presented a bewildering array of nostrums and beliefs, from evolutionists, rationalists, higher critics, and free-thinkers, to feminists, spiritualists, theosophists, socialists, communists, single-taxers, and many more. There is Goldwin Smith, 'the sceptic who needed God,' spreading gloom and doom from the comfort of the Grange; W.D. LeSueur, the 'positivist in the Post Office'; the heresiarch Dr R.M. Bucke, overdosed on Whitman, with his message of 'cosmic consciousness'; and a free-thinking, high-rolling bee-keeper named Allen Pringle, whose perorations led to 'hot, exciting nights in Napanee.' It is a world of such diverse figures as Phillips Thompson, Floar MacDonald Denison, Agnes Machar, J.W. Bengough, and J.S. Woodsworth, a world that made Mackenzie King. Cook concludes that the path blazed by nineteenth-century religious liberals led not to the Kingdom of God on earth, as many had hoped, but, ironically, to the secular city.

Church and social problems --- Social reformers --- Social gospel. --- History --- History --- Canada.

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A remarkable history of the powerful and influential social gospel movement. The global crises of child labor, alcoholism and poverty were all brought to our attention through the social gospel movement. Its impact on American society makes it one of the most influential developments in American religious history. Christopher H. Evans traces the development of the social gospel in American Protestantism, and illustrates how the religious idealism of the movement also rose up within Judaism and Catholicism. Contrary to the works of previous historians, Evans demonstrates how the presence of the social gospel continued in American culture long after its alleged demise following World War I. Evans reveals the many aspects of the social gospel and their influence on a range of social movements during the twentieth century, culminating with the civil rights movement in the 1950's and 1960's. It also explores the relationship between the liberal social gospel of the early twentieth century and later iterations of social reform in late twentieth century evangelicalism. The Social Gospel in American Religion considers an impressive array of historical figures including Washington Gladden, Emil Hirsch, Frances Willard, Reverdy Ransom, Walter Rauschenbusch, Stephen Wise, John Ryan, Harry Emerson Fosdick, A.J. Muste, Georgia Harkness, and Benjamin Mays. It demonstrates how these figures contributed to the shape of the social gospel in America, while arguing that the movement’s legacy lies in its profound influence on broader traditions of liberal-progressive political reform in American history.

Social gospel --- Christian sociology --- Social ethics --- Church and social problems --- Religion and sociology --- History. --- History. --- History. --- History. --- History.

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Race relations --- Social gospel. --- Civil rights movements --- Radicalism --- Religious aspects --- Christianity. --- History. --- History. --- United States --- United States --- Race relations. --- Social conditions

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In Rauschenbusch's work pietism, a religion of the heart, was purged of subjectivism while retaining inter-personal compassion; Anabaptist sectarianism provided a Kingdom of God love-ethic without passivity toward the culture; liberalism imparted an openness to the whole community and a powerful, realistic analytic; and the transformationist Christian socialists supplied a case for state intervention while rejecting public ownership as a first principle. Smucker reveals that while the roots of Rauschenbusch's new paradigm lay to some extent in his personal experiences his parents' rejection of the Lutheran perspective for that of the Baptists, his father's pietism, and his eleven-year pastorate in New York's Hell's Kitchen it was his exposure to the new politics of Henry George and Edward Bellamy, to the Christian socialism of England and Switzerland, and, aided by his knowledge of German and his experiences in Europe, to a wide range of scholarship sensitive to the main social currents of the day that deeply informed his ethic. Smucker also shows how Rauschenbusch drew upon the work of Christian ethicists, historians, and sociologists to support his new pluralistic synthesis.

Social ethics. --- Social gospel. --- Church and social problems. --- Christianity and social problems --- Social problems and Christianity --- Social problems and the church --- Social problems --- Gospel, Social --- Christian sociology --- Ethics --- Sociology --- Rauschenbusch, Walter,

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Christianity and culture --- Emerging church movement --- Identification (Religion) --- Identity (Philosophical concept) --- Incarnation --- Mission of the church --- Ontology --- Open theism --- Other (Philosophy) --- Postmodernism --- Social gospel --- Religious aspects --- Christianity --- Jesus Christ --- Mystical body.