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Journal articles on the topic 'Social gospel'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Schröter, Jens. "The Contribution of Non-Canonical Gospels to the Memory of Jesus: The Gospel of Thomas and the Gospel of Peter as Test Cases." New Testament Studies 64, no. 4 (September 3, 2018): 435–54. http://dx.doi.org/10.1017/s0028688518000206.

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This article argues that the social memory approach makes a significant contribution to the interpretation of the early gospel tradition. This approach helps to overcome an anachronistic distinction between ‘canonical’ and ‘non-canonical’ (or ‘apocryphal’) Gospels by highlighting the way Jesus was portrayed in various Gospels of the first and second century. Early Christian Gospels in general presuppose the post-Easter perspective on Jesus as a divine figure, but depict his activity and teaching in different ways. A closer look at the Gospel of Thomas and the Gospel of Peter demonstrates how these Gospels take up and continue perspectives which can be observed already in the earlier Gospels in their own ways. Thereby they provide glimpses of different social and theological contexts of second-century Christianity.

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2

Nixon, G. Penny. "The Social Gospel." Listening 30, no. 3 (1995): 193–205. http://dx.doi.org/10.5840/listening199530319.

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3

Souders, Michael. "The Prophetic Imagination and the Rhetoric of “Freedom” in the Prosperity Gospel." Journal of Communication and Religion 37, no. 2 (2014): 93–116. http://dx.doi.org/10.5840/jcr201437214.

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The purpose of this essay is to examine the Christian prosperity gospel’s use of the “liberation” idiom and the prophetic rhetorical form in order to discover the prosperity gospel’s significance for efforts at social and political change. Included is a significant discussion of the sociological appeal of the prosperity gospel, its alteration of the traditional prophetic mode, and examination of several leading prosperity preachers. I conclude that prosperity gospel represents a significant alteration of the prophetic mode away from social change and toward an atomization of culture and an implicit defense of status quo social, economic and political structures.

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4

McClure, Jennifer M. "Jesus’s Social Network and the Four Gospels: Exploring the Relational Dynamics of the Gospels Using Social Network Analysis." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 1 (February 2020): 35–53. http://dx.doi.org/10.1177/0146107919892841.

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Building on recent studies of Jesus’s social network, this article seeks to explore how the relational dynamics surrounding Jesus’s life and ministry are depicted differently in the canonical Gospels. Using different perspectives and methods than those usually employed by biblical scholars, the network analyses provide rich illustrations and descriptions of structural dynamics that have not traditionally been the focus of Gospel scholarship. Analyses examine the extent to which the Gospels’ social networks overlap, as well as differences in levels of relational prominence and in relational structures across the Gospels. The results provide a unique window into the relational dynamics portrayed by the Gospels, producing a variety of insights, some which may not surprise biblical scholars but others which hopefully will inspire further consideration.

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BYRSKOG, SAMUEL. "A New Quest for the Sitz im Leben: Social Memory, the Jesus Tradition and the Gospel of Matthew." New Testament Studies 52, no. 3 (July 2006): 319–36. http://dx.doi.org/10.1017/s0028688506000178.

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The recent interest in social memory theories among NT scholars promises a new framework for the study of the social dynamics reflected in the Gospels. This essay employs Eviatar Zerubavel's ‘sociomental typography’ of the ‘sociobiographical memory’ in order to conceptualize the contours of the Sitz im Leben of the Gospel of Matthew. The perspective of social memory as described by Zerubavel reveals the mnemonic character of the Sitz im Leben and discloses how those participating in it related to and used the Gospel of Mark, identified with the scribal traits of the Matthean disciples, cherished Peter, and situated themselves in history.

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6

Thompson, David. "John Clifford’s Social Gospel." Baptist Quarterly 31, no. 5 (January 1986): 199–217. http://dx.doi.org/10.1080/0005576x.1986.11751709.

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Thompson, David. "John Clifford’s Social Gospel." Baptist Quarterly 31, no. 5 (January 1986): 217–48. http://dx.doi.org/10.1080/0005576x.1986.11751712.

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8

Picard, Suzanne. "Gospel Formation and the Catalytic Corrective." Axis Mundi 2, no. 2 (October 5, 2017): 29–43. http://dx.doi.org/10.29173/axismundi63.

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Burton Mack’s Myth of Innocence delves into the nebulous territory of earliest Christianities with a reformer’s zeal and an academic’s rigour. Confronting a paucity of primary documentation and a scholarly obsession over the historical Jesus, Mack attempts to change the popular and academic vision of Christian origins with what he describes as “a single shift in perspective”: looking at the Gospel of Mark not to study the indelible uniqueness of the Christ Event, but to uncover the social histories of the document and its existence as a social charter.1 Thus, Mack turns to social-historical methodology (and nuanced literary criticism) in order to elucidate the social traditions and interests underpinning the Gospel of Mark,2 and to illustrate how the gospel’s careful craftsmanship informs scholarly and Church traditions of Christianity’s novel origins. Mack argues that Mark’s gospel was a charter document for his community, functioning as an authorizing defence amidst c.70 CE social upheaval, persecution, and perceptions of failure.

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9

Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 200–222. http://dx.doi.org/10.1017/s1537781414000073.

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This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.

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10

Valera, Edmundo Barreiro. "The Social Gospel and Imperialism." Listening 30, no. 3 (1995): 162–77. http://dx.doi.org/10.5840/listening199530317.

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11

Brown, Alease. "Bleeding women and theology from below." STJ | Stellenbosch Theological Journal 6, no. 4 (January 22, 2021): 13–36. http://dx.doi.org/10.17570/stj.2020.v6n4.a1.

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Dishonour is heaped upon dishonour for those who have been deprived of material conditions for life, often due to historical legacies of racialized inequality and oppression. Rather than villainizing those engaged in protests that produce disorder and defacement, identifying and articulating the sacredness of seemingly profane aspects of such contemporary movements is a singular and imperative task of Christian theology today. Through a close reading of the narrative of the bleeding woman in Mark’s Gospel, this essay argues that the South African student protest movement of 2015-2016, which included regular eruptions of destructive physical force, is an example of activism that represents the Gospel’s injunctions towards the securing of dignity by the marginalized unheard and unhelped. First, the essay will discuss the milieu of honour/shame which pervaded the first-century Palestinian context of the Gospels. Following this, the essay undertakes a close reading of the biblical narrative of the bleeding woman in Mark’s Gospel. It will be demonstrated that the woman’s intentional transgression of the social order resulted in her approbation by Jesus.

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12

Belay, Yosep. "Analisis Konsep Misi Social Gospel dan Relevansinya Bagi Misi Gereja Masa Kini." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 2 (February 5, 2023): 627–45. http://dx.doi.org/10.30648/dun.v7i2.816.

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Abstract. This article examines the concept of the the Social Gospel’ mission as a dialectical effort to find its relevance to the mission of the church today. Through this article the author presents the main ideas of the Social Gospel as a critique of the church's mission approach regarding social problems. The method used in this paper is a literature study. Through this study, the result is that Social Gospel theology which emphasizes the preaching of the Kingdom of God makes it against to conservative theology. However, the Social Gospel mission approach can be a critique to the conservative mission approach, so that the mission paradigm can be further expanded, not only paying attention to futuristic personal salvation, but also caring about social salvation today.Abstrak. Artikel ini mengkaji konsep misi Social Gospel sebagai usaha dialektik untuk menemukan relevansinya bagi misi gereja masa kini. Melalui artikel ini penulis mengemukakan gagasan pokok Sosial Gospel sebagai kritik terhadap pendekatan misi gereja terhadap permasalahan sosial. Metode yang digunakan dalam tulisan ini adalah studi literatur. Melalui studi ini diperoleh hasil bahwa teologi Social Gospel yang menekankan pada pemberitaan Kerajaan Allah membuatnya berseberangan dengan teologi konservatif. Meski demikian, pendekatan misi Social Gospel dapat menjadi kritik bagi pendekatan misi konservatif, sehingga paradigma misi dapat semakin diperluas, tidak hanya memperhatikan keselamatan pribadi yang futuristik, namun juga perduli terhadap keselamatan sosial pada masa kini.

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13

Simuț, Ciprian. "The Social Gospel Movement. An Overview." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 131–52. http://dx.doi.org/10.24193/subbtref.66.1.07.

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"The Social Gospel movement developed in a time of intense urbanization and industrialization. The social context, generated by economic and political mishandlings, generated social pressure, poverty, and abuse, mainly on the poor and working classes. The Social Gospel movement tried to address the issues by applying Christian principles to social structures, as a result of political and economic changes. The promoters of the movement aligned their view of the ideal society with the eschatological perspective of premillennialism. They argued that a society that eliminates social evil is the Kingdom of God fulfilled. The movement managed to draw attention to social injustice, and it even managed to offer several productive means of alleviating the social evils it fought against. Despite its positive effects, the movement was criticized for failing to address issues such as race and gender. In this paper, the aim is to offer an introductory description of the Social Gospel movement, as it was described in various critical writings. Keywords: Social Gospel, race, gender, social evil, Kingdom of God "

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14

McDaniel, Eric L., and Kenneth M. Miller. "The Gospel of Reform: The Social Gospel and Health Care Reform Attitudes." Politics and Religion 11, no. 2 (March 28, 2018): 364–95. http://dx.doi.org/10.1017/s1755048317000797.

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AbstractMost research on the social gospel, a religious interpretation that obliges people to care for the less fortunate and correct social inequalities, has focused on elite rhetoric. However, it is not clear the extent to which members of the public also adhere to this socioreligious philosophy. The moralistic tone of the 2010 health care reform debate has led many to argue that there is a revival of the social gospel. To what extent has this debate gained traction among citizens writ large? Which individuals will be most likely to be influenced by elite discourse that draws social gospel? Using two unique surveys and an experiment, we demonstrate that Social Gospel adherents have distinctive political attitudes. Specifically, they are more attentive to social policy issues and are more supportive of expanding the social safety net. Second, we demonstrate that elite rhetoric that draws from the Social Gospel tradition can influence policy preferences.

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15

Gupta, Ananda Das. "Trusteeship – Gospel for Corporate Social Responsibility." IIMS Journal of Management Science 6, no. 1 (2015): 102. http://dx.doi.org/10.5958/0976-173x.2015.00009.3.

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16

Lindley, Susan H. "Women and the Social Gospel Novel." Church History 54, no. 01 (March 1985): 56. http://dx.doi.org/10.2307/3165750.

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17

Rodgers, Ronald R. "The Social Gospel and the News." Journalism & Communication Monographs 13, no. 2 (June 2011): 69–134. http://dx.doi.org/10.1177/152263791101300202.

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18

McLoughlin, David. "Catholic Social Teaching and the Gospel." New Blackfriars 93, no. 1044 (February 13, 2012): 163–74. http://dx.doi.org/10.1111/j.1741-2005.2011.01472.x.

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19

Hinson-Hasty, Elizabeth. "The Future of the Social Gospel." Theology Today 66, no. 1 (April 2009): 60–73. http://dx.doi.org/10.1177/004057360906600106.

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20

Carney, Martin F. "Liberation Theology and the Social Gospel." Listening 30, no. 3 (1995): 178–92. http://dx.doi.org/10.5840/listening199530318.

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21

Borisov, Maxim. "Moscow printed Gospels of the 17th century in Russian society: history, tradition and special features of their use as evidenced by the corpus of marginalia." St. Tikhons' University Review 115 (December 25, 2023): 24–40. http://dx.doi.org/10.15382/sturii2023115.24-40.

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This article is devoted to the study of the history and tradition of the existence of the Moscow printed Gospel of the 17th century. During this century, the Moscow Printing Yard issued 22 editions of the Gospel-Tetr, which was intended both for liturgy and for home reading. The sources for the study were old printed books, both studied de visu and with the help of appropriate catalogs. On the basis of archival documents, the circulations of most editions of the Gospel were restored, and their approximate number of publications published over the 17th century was also calculated. A comprehensive study of the records on the Gospels shows that this book was distributed among all segments of the population and actively existed for several centuries. The social composition of the persons mentioned in the marginalia was also reconstructed. He helped to establish the most common categories of the population, and as a result, the environment where the printed Gospel was most common. The specificity of its existence lies in the actual perception of the book as an object of material value for investment or resale. For obvious reasons, most often the Gospel could be found (thanks to the owner's records) in spiritual institutions, where it was used for its intended purpose. At the same time, the book was relatively poorly written; rare notes illustrating intellectual work with the text allow us to assert that the printed Gospel of the 17th century read little. Only at a later time is an increase in the number of readers recorded.

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22

Tontonoz, Matthew J. "The Scopes Trial Revisited: Social Darwinism versus Social Gospel." Science as Culture 17, no. 2 (June 2008): 121–43. http://dx.doi.org/10.1080/09505430802062885.

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23

Ivar Østmoe, Tor. "Rhetorical Battles: Jesus as Speaker in the Gospel of Mark." Journal of Qur'anic Studies 22, no. 1 (February 2020): 31–50. http://dx.doi.org/10.3366/jqs.2020.0410.

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Building on research relating the New Testament to Greek and Roman literary culture, the article explores the Gospel of Mark's representation of Jesus as speaker. In focus are dialogues in the Gospel's seventh chapter which take place between Jesus and characters with different social background and in different social spaces. The article argues that, in these dialogues, Jesus speaks as a member of the social and cultural elite, as he has access to social spaces and has the necessary skills in rhetoric to adapt his speech to varying circumstances. This representation of Jesus as speaker can have several functions. One is to familiarise readers of the Gospel across the Roman Empire with a distant province, Judaea, as Jesus conforms to expectations for an elite male in Greek and Roman culture. A second is to contribute to Jesus' literary characterisation as subversive or comic, as he engages in ‘rhetorical battles’ with different people and with varying success.

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Ayorinde, Oladele, and Toyin Samuel Ajose. "Music and Spirituality in Africa: Gospel Music, Spirituality, and Everyday Meaning-Making in Nigeria." Religions 13, no. 12 (December 19, 2022): 1227. http://dx.doi.org/10.3390/rel13121227.

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This article explores gospel music as one of the ways people negotiate spirituality and everyday meaning-making in Lagos. Beyond sonic spheres and analysis, this article provides insight into ways in which people ‘perform’ spirituality and negotiate wellbeing amidst Nigeria’s social, political, and economic uncertainty through a focus on the ‘celebrity’ character and self-fashioning of one of Nigeria’s gospel music stars, Tope Alabi. Gospel music and its infrastructures of modernity constitute one of the ways Nigerians negotiate wellbeing and respond to global economic tensions ‘from below’. We explore the nexus between gospel music and how the ‘spirituality’ it facilitates shapes people’s subjective ideas of social and economic wellbeing. We ask: what is the link between gospel music, spirituality, and people’s everyday meaning-making and self-making? Using Harry Garuba’s animist unconscious’, we explore ways in which the social life and superstar image of Nigerian ‘celebrity’ gospel musicians constitute sites where people negotiate spirituality and everyday subjective happiness, and social and economic wellbeing. We argue that spirituality, ‘being spiritual’ or the understanding thereof does not only manifest at the intersections of sound and emotion. Instead, we suggest that people’s subjective idea of spirituality or ‘being spiritual’ in a place such as Lagos can also be understood through a focus on the social life and the self-fashioning of gospel musicians. The self-fashioning and superstar image of gospel musicians become a medium through which the everyday idea of spirituality and meaning-making is negotiated, staged, and performed, and a channel through which these processes of meaning-making can be explored and understood.

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Dorrien, Gary. "Social Ethics and the Politics of Jesus." Modern Believing 62, no. 3 (July 1, 2021): 242–51. http://dx.doi.org/10.3828/mb.2021.16.

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The social gospel movement that founded the field of social ethics in the USA made a defining claim that Christians must support movements for social justice. Usually it also claimed that Jesus is best interpreted through a social-ethical lens, as a prophet of justice. Social ethics, for decades, had no other basis in the USA, and even the major alternative to it that arose in the work of Reinhold Niebuhr took for granted the essential point of departure of the social gospel.

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Järvenpää, Tuomas. "‘The Wisest Man in the East’." Temenos - Nordic Journal for Study of Religion 59, no. 2 (December 19, 2023): 207–29. http://dx.doi.org/10.33356/temenos.122051.

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This article presents an ethnographic analysis of the performance of gospel rap music as part of Evangelical Christian youthwork in Finland. The article is based on my observations of six onsite and five online events that featured gospel rap music in their line-up, as well as interviews with nine musicians and three event organizers. I address the relationship between the aesthetics of gospel rap music and the emotional regimes of Finnish Evangelical Christianity. I define ‘emotional regimes’ here as cultural, social, and material practices that set normative rules for the expression of collective emotions. I conclude that light-hearted humour and irony are prevalent emotional moods in these Christian rap performances in Finland. The article shows how the emotional sequencing around gospel rap music at these Christian events conforms with the general individualistic and therapeutic emotional cultures of late modern societies. Yet I show how some gospel rappers are also self-critical of this individualism and the spectacular nature of these music events and use self-irony and parody as social commentary tools in their performances. Irony in gospel rap performances also opens opportunities for theological innovations and a reflection of social differences.

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27

Floyd-Thomas, Juan M. "After Trump: Achieving a New Social Gospel." Black Theology 19, no. 1 (January 2, 2021): 90–92. http://dx.doi.org/10.1080/14769948.2021.1895458.

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Deichmann, Wendy J. "The Social Gospel as a Grassroots Movement." Church History 84, no. 1 (March 2015): 203–6. http://dx.doi.org/10.1017/s0009640715000050.

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The social gospel movement in the United States began as a faith-based, grassroots movement of laity and clergy in the aftermath of the Civil War. During this era, American society faced extreme levels of social instability resulting not only from wartime trauma and loss, but also relocation of massive numbers of those emancipated from slavery, a rapidly accelerated pace of both industrialization and urbanization and unprecedented waves of immigration.

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Davies, J. Kenneth. "UNIONISM AND THE JUDEO‐CHRISTIAN SOCIAL GOSPEL." Humanomics 5, no. 1 (January 1989): 75–90. http://dx.doi.org/10.1108/eb006091.

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McDaniel, Eric L. "The Prophetic and the Prosperous: Religious Ideologies and the Maintenance of Group Consciousness." Political Research Quarterly 72, no. 2 (September 3, 2018): 488–503. http://dx.doi.org/10.1177/1065912918796337.

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Integral to the development of group consciousness is the establishment of independent entities, which allow individuals to develop a common identity and solidarity. In the case of African Americans, the black church has facilitated racial group consciousness by bringing blacks together and advocating a belief system that emphasizes justice and community, commonly referred to as the social gospel. In contrast to the social gospel, the prosperity gospel emphasizes individualism and material gain. Scholars and critics argue its growth in the black religious discourse may erode the group cohesion developed by the social gospel. Using a unique data set that measures support for these religious belief systems and black group consciousness, I find support for these assertions. Furthermore, the results demonstrate that the nature of these relationships is contingent upon exposure to religious institutions.

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Opade, Ochenia Faith. "ζωή in Johannine Gospel and Its Implications for Gender Relation in African Christianity." International Journal of African Society, Cultures and Traditions 11, no. 1 (January 15, 2023): 78–92. http://dx.doi.org/10.37745/ijasct.2014/vol11n17892.

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This paper focuses on ζωή in the Johannine Gospel and its implications for gender relations in African Christianity. The Gospel of John is outstanding among the four New Testament gospels. Its emphasis differs significantly from those of the Synoptic Gospels. The perception of life is a recurrent issue in every human community. It is existential that attracts the interests of every gender in society. The sensitivity of gender issues, especially inequality, is a global concern. Differences between people based on gender are known as gender inequality, and it has been characterized differently in various researches. Gender inequality is an accumulation of various interrelated social issues. The researcher argues that God’s life in people is inclusive and encompasses. This implies that life is inclusive and that God owns it. Gender inequality must not be allowed to disrupt the African church’s unity and God's purpose for her. The researcher used the historical-grammatical method to analyze John 5:24; 10:10 and 1 John 5:12. The findings reveal that the Johannine perspective of life is genderless, for, in Christ, there is no Greek or Gentile, no male or female. Again, it presents eschatological dimensions of life, which differ from the Synoptic, and are not mainly to a specific gender. Therefore, the life Christ gives is for all, whether great or small and male or female, and none should be hindered from hearing and receiving the gospel of first importance (ICor.15:3-4).

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Pisilä, Mikko. "Vicarious dissonance and the narrative of the Gospel of Matthew." Approaching Religion 8, no. 2 (December 1, 2018): 3–16. http://dx.doi.org/10.30664/ar.70035.

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This article presents a novel social-scientific approach to the Gospel of Matthew, one of the most influential texts in the history of Christianity. This approach combines social-psychological and narrative-critical methodology. The aim is to demonstrate how the gospel narrative functions to transform the social identity of its audience and stimulate group commitment via the social-psychological phenomenon of vicarious cognitive dissonance.

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McDaniel, Eric L., Maraam A. Dwidar, and Hadill Calderon. "The Faith of Black Politics: The Relationship Between Black Religious and Political Beliefs." Journal of Black Studies 49, no. 3 (January 18, 2018): 256–83. http://dx.doi.org/10.1177/0021934717753730.

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Scholars argue that the Black church produces religious messages that foster racial cohesion; however, recent examinations of Black religion note the heterogeneity of the messages and beliefs advanced by Black churches. Several argue that this heterogeneity in Black religious beliefs is reflected in Black political beliefs. This study examines the linkage between heterogeneity in Black religious beliefs and heterogeneity in Black political attitudes. Offering measures of the social gospel, prosperity gospel, and Black theology, we demonstrate that each religious belief system is related to different aspects of Black public opinion. The social gospel is linked to continuing the legacy of the civil rights movement, while the prosperity gospel is associated with a departure from its legacy. Meanwhile, Black theology is linked to racial empowerment and extending the boundaries of Black politics.

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Khitruk, Ekaterina. "The project of “social theology” in the teachings of Walter Rauschenbusch." St. Tikhons' University Review 111 (February 29, 2024): 11–28. http://dx.doi.org/10.15382/sturi2024111.11-28.

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The article examines the question of the possibility of transforming systematic theology in accordance with the main ideas of the "social gospel". This question was formulated in the last significant work of the eminent American theologian of the early twentieth century, Walter Rauschenbusch, Theology for the Social Gospel. The work was published in 1917, a year before the thinker's death. Walter Rauschenbusch was convinced that it was necessary to transform a number of provisions of Christian doctrine, taking into account some important discoveries that became apparent in the context of the social interpretation of Christianity. These "discoveries" seem new only from the standpoint of historical Christianity, which was seriously influenced by the mystical, metaphysical and ascetic tendencies of the Greco-Roman intellectual tradition alien to it. In reality, according to V. Raushenbush, these “discoveries” of the social gospel were part of the original content of the Christian gospel and are now again updated in the context of social interpretation. W. Rauschenbusch refers to such provisions of the social gospel, which should be introduced into systematic Christian theology, the following ideas: 1. A broader interpretation of the nature of evil (evil has not only an individual, but also a social nature). Evil is rooted not only in a person's freedom, but also in some social institutions that incline a person's will to a vicious life. 2. “Limiting the theological weight” of the doctrine of the original sin in order to educate Christians in active enthusiasm instead of passive contrition for the fall, the consequences of which no one can overcome. 3. Salvation has both a personal and a social dimension. The personal conversion of a Christian is necessarily linked to his social mission. Social responsibility should not be seen as a secondary consequence of acquiring personal faith. One is unthinkable without the other. By acquiring personal faith, a person also acquires social responsibility towards other people. 4. Democratic character of theology instead of despotic. Theology should be guided by the gospel understanding of God as a loving and merciful Father. 5. Social interpretation of eschatology. The posthumous existence of people in heaven and hell should not be regarded as a state of "eternal rest". It is necessary to admit the existence of active love in paradise, which will contribute to the correction of sinners and the perfection of the righteous. It is an eschatology of hope instead of an eschatology of punishment.

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Pearson, Clive. "Twittering the Gospel." International Journal of Public Theology 9, no. 2 (June 2, 2015): 176–92. http://dx.doi.org/10.1163/15697320-12341391.

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The Australian federal election of 2013 provides the context for a consideration of whether or not a public theology must reconsider its interdisciplinary nature. The electoral campaign itself is made up of a series of notable public issues and competing personalities. This election is marked by the rise of social media and its challenge to the mainstream media. It is a public territory marked by moments of serious policy discussion interspersed with the trivia often found on Facebook and Twitter. The new media is fast-paced, often impressionistic. The standard default position of the church during an electoral campaign is to produce leaflets and manifestoes. They may be posted on an agency website but are they nimble enough for this changing public sphere?

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Evans, Christopher H. "The Social Gospel as “the Total Message of the Christian Salvation”." Church History 84, no. 1 (March 2015): 196–98. http://dx.doi.org/10.1017/s0009640715000037.

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In 1921, Shailer Mathews coined what became a classic, yet somewhat obtuse, definition of the social gospel in North American religious history. He defined it as “the application of the teaching of Jesus and the total message of the Christian salvation to society, the economic life, and social institutions such as the state, the family, as well as to individuals.” For all the problems with Mathews's definition, it does serve as a useful template for understating the social gospel, especially interpreting what Mathews meant by the phrase, “the total message of the Christian salvation.”

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Steensen, Kristian Quistgaard, and Kaspar Villadsen. "From social gospel to CSR: Was corporate social responsibility ever radical?" Organization 27, no. 6 (September 30, 2019): 924–42. http://dx.doi.org/10.1177/1350508419877611.

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Critics lament that corporate social responsibility has failed to significantly change business practices and that it became ‘de-radicalized’ once embraced by corporate business management. Using historical analysis, this article reevaluates this de-radicalization thesis, questioning whether corporate social responsibility ever was as inherently radical as the thesis assumes. The article demonstrates that early corporate social responsibility was already invested with a strategy of pragmatism, an investment that traces back to a group of late 19th and early 20th century American Christian reformists, also known as the social gospel movement. They promised that industrialism would unify Christian ethics and capitalist production, thereby reconciling the conflict between profitseeking and social solidarity. The discourse they advanced already contained what would later become key corporate social responsibility components, including (1) the notion of ethical businessmen, (2) the corporation as a morally conscious being and (3) collaboration as the pathway to ‘industrial peace’. Theoretically, the analysis finds inspiration in Luc Boltanski’s and Eve Chiapello’s thesis on modern capitalism’s capacity to assimilate the critiques it faces, supplemented by Michel Foucault’s fine-grained analyses of the transformation and ‘tactical polyvalence’ of discourse. The two positions complement each other in their assumptions regarding the dialectical relationship between capitalism/critique (Boltanski and Chiapello) and power/resistance (Foucault). Tracing the origins of corporate social responsibility’s pragmatism further back in time than the conventional starting point in the 1950s casts new light on the de-radicalization thesis. In particular, corporate social responsibility emphasizes personal ethics as the key to industrial peace, a social gospel legacy that has steered corporate social responsibility away from demands that fundamentally challenge corporate capitalism.

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Rocher, Guy, and Marlene Shore. "Sociology Between the Social Gospel and Big Business." Contemporary Sociology 17, no. 5 (September 1988): 668. http://dx.doi.org/10.2307/2073998.

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Segovia, Fernando F., Bruce J. Malina, and Richard L. Rohrbaugh. "Social-Science Commentary on the Gospel of John." Journal of Biblical Literature 119, no. 2 (2000): 368. http://dx.doi.org/10.2307/3268506.

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Figueroa-Ray, Kelly West. "The Social Gospel in American Religion: A History." Methodist History 56, no. 2 (January 1, 2018): 120–21. http://dx.doi.org/10.5325/methodisthist.56.2.0120.

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Miller, L. Bruce. "Updating the Social Gospel for the 21st Century." Religious Studies and Theology 22, no. 2 (March 13, 2007): 33–39. http://dx.doi.org/10.1558/rsth.v22i2.33.

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Marty, Martin E. "The Social Gospel in American Religion: A History." Journal of Interdisciplinary History 48, no. 3 (November 2017): 423–24. http://dx.doi.org/10.1162/jinh_r_01184.

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Foster, Paul. "Book Review: The Social Context of Mark’s Gospel." Expository Times 117, no. 3 (December 2005): 124. http://dx.doi.org/10.1177/001452460511700319.

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Flesher, LeAnn Snow. "Mercy triumphs over judgment: James as social gospel." Review & Expositor 111, no. 2 (May 2014): 180–86. http://dx.doi.org/10.1177/0034637314525376.

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Balmer, Randall. "The Social Gospel in American Religion: A History." Journal of American History 105, no. 1 (June 1, 2018): 187–88. http://dx.doi.org/10.1093/jahist/jay082.

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Littlefield, Christina, and Falon Opsahl. "Promulgating the Kingdom: Social Gospel Muckraker Josiah Strong." American Journalism 34, no. 3 (July 3, 2017): 289–312. http://dx.doi.org/10.1080/08821127.2017.1344060.

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Barnes, Sandra Lynn. "Black Megachurches: Social Gospel Usage and Community Empowerment." Journal of African American Studies 15, no. 2 (November 16, 2010): 177–98. http://dx.doi.org/10.1007/s12111-010-9148-8.

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Xing, Jun. "The American Social Gospel and the Chinese YMCA." Journal of American-East Asian Relations 5, no. 3-4 (1996): 277–304. http://dx.doi.org/10.1163/187656196x00047.

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Robra, Martin. "Trust in the Social Logic of the Gospel." Ecumenical Review 56, no. 1 (January 2004): 11–19. http://dx.doi.org/10.1111/j.1758-6623.2004.tb00478.x.

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Susanto, Yusak Noven. "EFEKTIVITAS PENYAMPAIAN KABAR BAIK MELALUI MEDIA SOSIAL YOUTUBE BERDASARKAN SUDUT PANDANG MAHASISWA SEKOLAH TINGGI TEOLOGI DUTA PANISAL JEMBER." Alucio Dei 5, no. 2 (March 29, 2022): 107–18. http://dx.doi.org/10.55962/aluciodei.v5i2.28.

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The delivery of the gospel is a task mandated by the Lord Jesus Christ to his disciples. This does not stop with the disciples of Jesus Christ, but also to the Apostles, the Fathers of the Church, to all believers. Seeing the rapid development of the times in the field of Information and Communication Technology, social media has become the most popular media for everyone today. In a survey conducted by a competent survey institution, it was stated that almost all humans have social media. From this it is also followed by the development of the delivery of gospel which is packaged in interesting content on social media. Through a qualitative approach using a descriptive method, the researcher wants to know the views of STT Duta Panisal students regarding the effectiveness of delivering gospel through social media Youtube.

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