%{search_type} search results

• Chapter 1 Introduction
• Chapter 2 Reassessing Social Christianity: Participants and Purposes
• Chapter 3 When Stead Came to Chicago: Social Christianity and Political Reform
• Chapter 4 Charles Sheldon's In His Steps and the Social Gospel Novel
• Chapter 5 To Reconstruct the World: Walter Rauschenbusch, Christian Socialism, and Social Change
• Chapter 6 Women and Social Christianity: Vida Scudder's Quest to Create a Cooperative Commonwealth
• Chapter 7 Blacks and Social Christianity: Reverdy Ransom, a Champion of Black Civil Rights
• Chapter 8 Social Christianity, Businessmen, and the Golden Rule: John Wanamaker, John J. Eagan, and Arthur Nash
• Chapter 9 Social Christianity, Businessmen, and the Golden Rule II: Nelson O. Nelson and Samuel M. Jones
• Chapter 10 Evangelicals and Social Christianity: The Men and Religion Forward Movement of 1911-1912
• Chapter 11 Conservative Critics of Social Christianity
• Chapter 12 Toward a New Definition of Social Christianity: Advocates, Activities, Principles, and Achievements
• Chapter 13 Appendix: Social Christianity in White Protestant Denominations, 1180-1925.
• (source: Nielsen Book Data)

In their studies of social Christianity, scholars of American religion have devoted critical attention to a group of theologically liberal pastors, primarily in the Northeast. Gary Scott Smith attempts to paint a more complete picture of the movement. Smith's ambitious and thorough study amply demonstrates how social Christianity-which included blacks, women, Southerners, and Westerners-worked to solve industrial, political, and urban problems; reduce racial discrimination; increase the status of women; curb drunkenness and prostitution; strengthen the family; upgrade public schools; and raise the quality of public health. In his analysis of the available scholarship and case studies of individuals, organizations, and campaigns central to the movement, Smith makes a convincing case that social Christianity was the most widespread, long-lasting, and influential religious social reform movement in American history.
(source: Nielsen Book Data)

Based on extensive primary research and grounded in a historical and theoretical framework, Religion and Personal Autonomy analyzes the role of religion in contemporary American society. The book makes a significant contribution to the current debate among American--and some non-American--sociologists of religion concerning secularization, the contemporary cultural role of 'mainline' religion for individuals, and the relevance of regional differences in religious identity and change. In this thought-provoking book, the author suggests that while the churches have heretofore reflected local social relationships and a traditional family morality, recent social revolutions have accelerated major changes in this church-culture relationship most evident in the increased emphasis on personal autonomy. In effect, Hammond argues, churches have lost the custodianship of American core values.
(source: Nielsen Book Data)

• Chapter 1 Introduction
• Chapter 2 Reassessing Social Christianity: Participants and Purposes
• Chapter 3 When Stead Came to Chicago: Social Christianity and Political Reform
• Chapter 4 Charles Sheldon's In His Steps and the Social Gospel Novel
• Chapter 5 To Reconstruct the World: Walter Rauschenbusch, Christian Socialism, and Social Change
• Chapter 6 Women and Social Christianity: Vida Scudder's Quest to Create a Cooperative Commonwealth
• Chapter 7 Blacks and Social Christianity: Reverdy Ransom, a Champion of Black Civil Rights
• Chapter 8 Social Christianity, Businessmen, and the Golden Rule: John Wanamaker, John J. Eagan, and Arthur Nash
• Chapter 9 Social Christianity, Businessmen, and the Golden Rule II: Nelson O. Nelson and Samuel M. Jones
• Chapter 10 Evangelicals and Social Christianity: The Men and Religion Forward Movement of 1911-1912
• Chapter 11 Conservative Critics of Social Christianity
• Chapter 12 Toward a New Definition of Social Christianity: Advocates, Activities, Principles, and Achievements
• Chapter 13 Appendix: Social Christianity in White Protestant Denominations, 1180-1925.
• (source: Nielsen Book Data)

In their studies of social Christianity, scholars of American religion have devoted critical attention to a group of theologically liberal pastors, primarily in the Northeast. Gary Scott Smith attempts to paint a more complete picture of the movement. Smith's ambitious and thorough study amply demonstrates how social Christianity-which included blacks, women, Southerners, and Westerners-worked to solve industrial, political, and urban problems; reduce racial discrimination; increase the status of women; curb drunkenness and prostitution; strengthen the family; upgrade public schools; and raise the quality of public health. In his analysis of the available scholarship and case studies of individuals, organizations, and campaigns central to the movement, Smith makes a convincing case that social Christianity was the most widespread, long-lasting, and influential religious social reform movement in American history.
(source: Nielsen Book Data)

• Preface: from Protestant to pluralist America
• Part I. Introduction: 1. Protestantism as establishment William R. Hutchison
• Part II. The Protestant Agenda: Old Business: 2. The pulpit and the pews Edwin S. Gaustad
• 3. Ministry on the margin: Protestants and education Dorothy C. Bass
• 4. Reaching out: mainline protestantism and the media Dennis N. Voskuil
• Part III. The Protestant Agenda: Matters Arising: 5. Voice of many waters: church federation in the twentieth century Robert A. Schneider
• 6. The reform establishment and the ambiguities of influence William McGuire King
• Part IV. Outsiders and 'Junior Partners': 7. United and slighted: women as subordinated insiders Virginia Lieson Brereton
• 8. An enduring distance: Black Americans and the establishment David W. Wills
• 9. A wary collaboration: Jews, Catholics, and the Protestant Goodwill movement Benny Kraut
• Part V. External Challenges: 10. Secularization: religion and the social sciences R. Laurence Moore
• 11. A plural world: the Protestant awakening to world religions Grant Wacker
• 12. The rise of the 'New Evangelicalism': shock and adjustment Mark Silk
• Part VI. Conclusion: 13. Discovering America William R. Hutchison
• Index.
• (source: Nielsen Book Data)

During the first six decades of this century, the so-called mainline Protestant denominations in America were compelled to accommodate to the growing influences of diverse religions and growing secularization. In this book, twelve historians examine the nature of the American Protestant establishment and its response to the growing pluralism of the times. The goals of the establishment are first examined from the inside, as they were voiced from the pulpit, expressed in education and through the media, and applied in ecumenical and social-reforming ventures. The establishment is then viewed through the eyes of outsiders - Jews and Catholics - and those at the periphery of the establishment's core - and women. The authors conclude that the period surveyed forms a distinct epoch in the evolution of American Protestantism. The days when Protestant cultural authority could be taken for granted were certainly over, but a new era in which religious pluralism would be widely accepted had not yet arrived.
(source: Nielsen Book Data)

Between 1820 and 1860, American social reformers pioneered a sentimental "politics of identification" that invited people of all backgrounds to identify with the victims of war, slavery, and addiction. By portraying Native Americans, slaves, and "drunkards" as both physically vulnerable and socially related, these activists helped their neighbours see them as fully and equally human. Sentimental writers, like Lydia Maria Child, T. S. Arthur, Frederick Douglass, and Harriet Beecher Stowe, proposed that the image of God was visible in the victims of violence. In Identifying the Image of God, Dan McKanan traces the theme of identification through the literature of social reform, focusing on sentimental novels, temperance tales, and fugitive slave narratives. All of these genres, he suggests, were rooted in a liberal Christian theology that rejected traditional notions of original sin and claimed, instead, that all people possess a divine image with the power to transform the world. Sentimental literature drew on the liberal idealism of the Declaration of Independence, yet many reformers took shared American values to countercultural extremes. Indeed, radical Christian liberals like William Lloyd Garrison believed that sentimental identification could be the basis for a society free from all violence and coercion. Throughout, McKanan integrates the perspectives of theology, history, and literary studies to provide a fuller picture of antebellum social reform. In an era when sentimentality is synonymous with saccharine excess and liberalism with government bureaucracy, he defends both traditions. Though he recognizes the liabilities and limitations of sentimental liberalism, he insists that contemporary activists have much to learn from the abolitionists, nonresistants, and temperance reformers of the antebellum period. Their example invites all of us to identify with the marginalized of our society, and to use nonviolent affection to build a new society.
(source: Nielsen Book Data)

Between 1820 and 1860, American social reformers pioneered a sentimental "politics of identification" that invited people of all backgrounds to identify with the victims of war, slavery, and addiction. By portraying Native Americans, slaves, and "drunkards" as both physically vulnerable and socially related, these activists helped their neighbours see them as fully and equally human. Sentimental writers, like Lydia Maria Child, T. S. Arthur, Frederick Douglass, and Harriet Beecher Stowe, proposed that the image of God was visible in the victims of violence. In Identifying the Image of God, Dan McKanan traces the theme of identification through the literature of social reform, focusing on sentimental novels, temperance tales, and fugitive slave narratives. All of these genres, he suggests, were rooted in a liberal Christian theology that rejected traditional notions of original sin and claimed, instead, that all people possess a divine image with the power to transform the world. Sentimental literature drew on the liberal idealism of the Declaration of Independence, yet many reformers took shared American values to countercultural extremes. Indeed, radical Christian liberals like William Lloyd Garrison believed that sentimental identification could be the basis for a society free from all violence and coercion. Throughout, McKanan integrates the perspectives of theology, history, and literary studies to provide a fuller picture of antebellum social reform. In an era when sentimentality is synonymous with saccharine excess and liberalism with government bureaucracy, he defends both traditions. Though he recognizes the liabilities and limitations of sentimental liberalism, he insists that contemporary activists have much to learn from the abolitionists, nonresistants, and temperance reformers of the antebellum period. Their example invites all of us to identify with the marginalized of our society, and to use nonviolent affection to build a new society.
(source: Nielsen Book Data)

• Archaeology and everyday religion : an introduction
• The Second Great Awakening and the remaking of everyday life
• Archaeology and the Second Great Awakening
• Awake in the burned-over district
• Perfecting the home front
• Community response to reform's alarm
• Struggling over religion and reform in the past and the present
• Remembering everyday religion : conclusions.

In the early nineteenth century, antebellum America witnessed a Second Great Awakening led by evangelical Protestants who gathered in revivals and contributed to the blossoming of social movements throughout the country. Preachers and reformers promoted a Christian lifestyle, and evangelical fervor overtook entire communities. One such community in Smithfield, New York, led by activist Gerrit Smith, is the focus of Hadley Kruczek-Aaron's study. In this incisive volume, Kruczek-Aaron demonstrates that religious ideology - specifically a lifestyle of temperance and simplicity as advocated by evangelical Christians - was as important an influence on consumption and daily life as socioeconomic status, purchasing power, access to markets, and other social factors. Investigating the wealthy Smith family's material worlds - meals, attire, and domestic wares - Kruczek-Aaron reveals how they engaged their beliefs to maintain a true Christian home. While Smith spread his practice of lived religion to the surrounding neighborhood, incongruities between his faith and his practice of that faith surface in the study, demonstrating the trials he and all convertsfaced while striving to lead a virtuous life. Everyday Religion reveals how class, gender, ethnicity, and race influenced the actions of individuals attempting to walk in God's light and the dynamics that continue to shape how this history is presented and commemorated today.
(source: Nielsen Book Data)

Historians, who have analyzed Aaron Burr Jnr's life and political career, generally agree that while he was not above exploiting his lineage for political gain, he had renounced the "New Light" evangelism of his ancestors. The author sets out to trace the evangelical origins of his politics.
(source: Nielsen Book Data)

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 1950s and 1960s. 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.
(source: Nielsen Book Data)

• Preface
• 1. Early Historical Context and Taking Care of Our Own
• 2. The Social Mission of the Church in the First Part of the Twentieth Century
• 3. The Understanding of the Church after Vatican II
• 4. Vatican II and a New Understanding of the Social Mission
• 5. Post-Vatican II Development of Three Earlier Instances of the Social Mission
• 6. Three Significant Issues in the Post-Vatican II Church
• 7. Roles of the Church in Supporting the Social Mission
• 8. U.S. Bishops and Abortion Law Conclusions: Looking Backward and Forward.
• (source: Nielsen Book Data)

How does the Church function in the world? What is it called to do, and what does it actually do?C harles E. Curran explores the social mission of the U.S. Catholic Church from a theological perspective, analyzing and assessing four aspects: the importance of social mission, who carries it out, how it is carried out, and the roles that the Church and individual Catholics play in supporting these efforts. In the early and mid-twentieth century the Catholic Church in the United States tended to focus its social mission on its own charities, hospitals, and schools. But the Second Vatican Council called the Church to a new understanding of social mission, deepening its involvement in and commitment to civic, social, and political life in the United States and abroad. Curran devotes particular attention to three issues that have reflected the Church's strong sense of social mission since that time: abortion, war and peace, and labor. The Social Mission of the U.S. Catholic Church describes the proper role of bishops, institutions, and movements in the Church, but insists that the primary role belongs to all the baptized members of the Church as they live out the social mission in their daily lives.
(source: Nielsen Book Data)

The first book to study the Episcopal high church movement within the context of nineteenth-century American culture. Mullin traces the history of the Episcopal Church from its rise in the early nineteenth century, when it was seen as a refuge from the "excesses" of evangelical Protestantism, to 1870, when the antebellum high church synthesis had largely collapsed. His book not only sheds light on the reasons for the flourishing of this alternative social and intellectual vision but also helps to account for the general crisis confronting religion in America at the turn of the century.
(source: Nielsen Book Data)