This is an historical study of the theology of the social gospel movement in America between the years 1918 and 1946. The special historical concern here is to discover if there is any correlation between the theological ideas, or presuppositions of the representative thinkers of this period and their social theory and program. The question constantly before the writer throughout the study is this: When the theological framework changes, is there something of a corresponding change in the approach to the problems of social action? We are not concerned in this regard to establish a genetic but a phenomenological relationship. We are ready to admit that other factors than the theological have influenced social theory and action.

The result of the study would seem to be this: When Christian thought in this period was dominated by a "liberal" theology, as exemplified by Shailer Mathews, Francis J. McConnell and Harry F. Ward, the "social gospel" reflected certain definite characteristics. (1) It was a social gospel that was optimistic about the future, confident that the Kingdom of God could be established on earth--in fact it was slowly coming to realization. (2) It was a social gospel that put its confidence in man's ability to usher in the Kingdom aided by the God of the social process and the spiritual and ethical dynamic of the Christian faith. The theological framework of this social gospel centered about two ideas: (1) the immanence of God; (2) the essential goodness of man.

The publication of Reinhold Niebuhr's study, Moral Man and Immoral Society (1932), marks the beginning of the influence of a newer orthodoxy in theology which challenges the theological presuppositions of liberalism and points, in turn, towards a new understanding and approach to the social message of Christianity. Re-affirming the Biblical idea of the transcendence of God and the sinfulness of man, Niebuhr recognizes that the social problem cannot be solved except as it is first solved on a religious plane--a revival of religious faith in the work of God as the Redeemer of history. Man's work is limited largely to repentance and faith. Hence theology--the problem of the God-man relationship--becomes fundamental to any adequate social theory or program. This is perhaps the most significant discovery for the development of the social gospel movement in the period.

John Bennett is important in this period as representing the attempt to mediate the best insights of liberalism and neo-orthodoxy. His efforts represent largely an eclectic point of view rather than a real reconciliation. He is significant, however, in indicating generally what the direction of the social gospel movement will be in the coming years.