There have been a number of recent attempts to return Social Gospel theology to the center of discussions in both church and academy. This article deals with two important questions confronting those wanting to build upon the Social Gospel tradition in the twenty-first century: Why does Social Gospel theology still warrant a close examination today? How can its limitations be addressed so that we can understand how its proponents brought together church, academy, and advocacy? Three strategies are offered for critically appropriating Social Gospel thought for today's social and ecclesial context. The Social Gospel was a movement advanced by enlightened Protestant clergy and activists that began in the late nineteenth century and extended through the early twentieth century. At that time, working-class people were being caught in the cogs of the industrial machine. Few labor regulations existed, thereby leaving an opening for quickly growing industries to exploit their laborers. Social Gospelers responded to this crisis by raising consciousness among Christians about the plight of the working class, advocating for changes in public policies, and articulating theological perspectives that fueled their work for reform.Recently there have been a number of attempts to return Social Gospel theology to the center of discussions in both church and academy. Christianity and the Social Crisis in the 21st Century, edited by Paul Raushenbush, honorsThe
sermons. Muller convincingly argues that theInstitutes is best understood in the tradition of theological loci communes as used by contemporaries such as Melanchthon and Bullinger, appropriated by Calvin to allow him to separate his extended theological discussions from the lucid, brief, and text-based comment he regarded as most appropriate to biblical commentaries. Along these lines, Müller argues for the heuristic importance of the 1539 edition of the Institutes as a breakthrough in Calvin's search for the ordo recte docendi, using the broad presentation of theological topics in Paul's epistle to the Romans as its pattern of theological organization.The collection is marred by its tendency to disparage the academic credibility of all but a handful of Calvin scholars. It contains a disappointing number of typographical errors. It might have been strengthened by giving more sustained consideration to how Calvin's polemical works and his letters contributed to Calvin's overall theological project. Nevertheless, it is a major contribution to Calvin studies that should be regarded as essential reading for all who wish to better understand and appreciate this towering historical figure's theological accomplishment.
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