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All rights reserved © The Canadian Historical Association/La Société historique du Canada, 1987 This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ Document generated on 10/11/2020 5:01 a.m. Historical Papers Communications historiques The Vision of the Good Society in the Social Gospel: What, Where, and When is the Kingdom of God? Paul Merkley Hamilton 1987 Volume 22, Number 1, 1987 URI: https://id.erudit.org/iderudit/030968ar DOI: https://doi.org/10.7202/030968ar See table of contents Publisher(s) The Canadian Historical Association/La Société historique du Canada ISSN 0068-8878 (print) 1712-9109 (digital) Explore this journal Cite this article Merkley, P. (1987). The Vision of the Good Society in the Social Gospel: What, Where, and When is the Kingdom of God? Historical Papers / Communications historiques, 22 (1), 138–156. https://doi.org/10.7202/030968ar Article abstract The Progressive years, from the 1890s to 1919, were the last period of American history during which the “national faith” was publicly proclaimed in the political arena. By the 1930s, politicians excused themselves from appearing on platforms with the ministers and the symbols of Christian faith. Protestant clergymen owed their lease on the attentions of the politicians and the voting public of those years to the intellectuals' patience with the liberal preachers ' reinterpretation of the agenda of progress in terms of the imminent, poslmillenial “Kingdom of God.” Meanwhile, the spectacular advance of premillenialism in the ranks of the laity embarrassed the clergy by exposing the gulf between the liberal-philosophic commitments of the learned leadership and the continued investments of the laity in a supernaturalist understanding of the Christian faith. The vehemence of the Social Gospelers ' denunciation of premillenialism is the best clue to their determination not to accept the reality that would henceforth govern the life of the churches: that Christian faith and doctrine no longer belonged in the general culture.

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All rights reserved © The Canadian Historical Association/La Société historiquedu Canada, 1987

This document is protected by copyright law. Use of the services of Érudit(including reproduction) is subject to its terms and conditions, which can beviewed online.https://apropos.erudit.org/en/users/policy-on-use/

This article is disseminated and preserved by Érudit.Érudit is a non-profit inter-university consortium of the Université de Montréal,Université Laval, and the Université du Québec à Montréal. Its mission is topromote and disseminate research.https://www.erudit.org/en/

Document generated on 10/11/2020 5:01 a.m.

Historical PapersCommunications historiques

The Vision of the Good Society in the Social Gospel: What,Where, and When is the Kingdom of God?Paul Merkley

Hamilton 1987Volume 22, Number 1, 1987

URI: https://id.erudit.org/iderudit/030968arDOI: https://doi.org/10.7202/030968ar

See table of contents

Publisher(s)The Canadian Historical Association/La Société historique du Canada

ISSN0068-8878 (print)1712-9109 (digital)

Explore this journal

Cite this articleMerkley, P. (1987). The Vision of the Good Society in the Social Gospel: What,Where, and When is the Kingdom of God? Historical Papers / Communicationshistoriques, 22 (1), 138–156. https://doi.org/10.7202/030968ar

Article abstractThe Progressive years, from the 1890s to 1919, were the last period of Americanhistory during which the “national faith” was publicly proclaimed in thepolitical arena. By the 1930s, politicians excused themselves from appearing onplatforms with the ministers and the symbols of Christian faith. Protestantclergymen owed their lease on the attentions of the politicians and the votingpublic of those years to the intellectuals' patience with the liberal preachers 'reinterpretation of the agenda of progress in terms of the imminent,poslmillenial “Kingdom of God.” Meanwhile, the spectacular advance ofpremillenialism in the ranks of the laity embarrassed the clergy by exposingthe gulf between the liberal-philosophic commitments of the learnedleadership and the continued investments of the laity in a supernaturalistunderstanding of the Christian faith. The vehemence of the Social Gospelers 'denunciation of premillenialism is the best clue to their determination not toaccept the reality that would henceforth govern the life of the churches: thatChristian faith and doctrine no longer belonged in the general culture.

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