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A. PURPOSE AND PLAN William Temple was trained as a philosopher and lectured on phi losophy at Oxford (1904), but his concern for labor, education, journalism, and the Church of England led him away from philosophy as a profession. Enthroned in 1942 as Archbishop of Canterbury, Temple persisted in applying his Christian position to the solution of the problems of the day. He will be remembered for his contributions in many areas of life and thought: his work in the ecumenical movement, and his writings in theology and social ethics attest to the variety and depth of his concern, but of special significance is his contribution toward the construction of a distinctly Christian philosophy relevant to the twentieth century. Although Temple did not work out a systematic formulation of his Christian philosophy, the bases for a Christian philosophy are never theless evident in his position. It is the purpose of the present work to enter sympathetically and critically into the major facets of Temple's position and to weave together, as far as is legitimate, the separate strands of his thought into a meaningful, even if not a completely unified, Christian philosophy. The intent is not simply to present Temple's conclusions on a variety of philosophical and theological issues; rather, Temple's position is developed systematically, and the arguments for the conclusions at which he arrived are carefully ex pounded.
William Temple was one of the towering figures in the Church of England in the twentieth century. As Archbishop of Canterbury he guided both a nation at war and a new post-war society. This comprehensive volume draws on Temple’s extensive publications, broadcasts, sermons and letters to provide an authoritative guide to his life, work and thought.
2010 Reprint of 1918 Edition. The Social Gospel movement was a Protestant Christian intellectual movement that was most prominent in the late 19th century and early 20th century. The movement applied Christian ethics to social problems, especially social justice, inequality, liquor, crime, racial tensions, slums, bad hygiene, child labor, weak labor unions, poor schools, and the danger of war. Theologically, the Social Gospel leaders were overwhelmingly post-millennialist in the sense that they believed the Second Coming could not happen until humankind had rid itself of social evils by human effort. Social Gospel leaders were predominantly associated with the Progressive Movement and most were theologically liberal, although they were typically more conservative when it came to their views on social issues. Walter Rauschenbusch was one of the leaders of this important Christian movement.