<P> In A Theology for the Social Gospel, Rauschenbusch states that the individualistic gospel has made sinfulness of the individual clear, but it has not shed light on institutionalized sinfulness: "It has not evoked faith in the will and power of God to redeem the permanent institutions of human society from their inherited guilt of oppression and extortion ." This ideology would be inherited by liberation theologians and civil rights advocates and leaders such as Martin Luther King Jr . </P> <P> The "Kingdom of God" is crucial to Rauschenbusch's proposed theology of the social gospel . He states that the ideology and doctrine of "the Kingdom of God," of which Jesus Christ reportedly "always spoke" has been gradually replaced by that of the Church . This was done at first by the early church out of what appeared to be necessity, but Rauschenbusch calls Christians to return to the doctrine of "the Kingdom of God ." Of course, such a replacement has cost theology and Christians at large a great deal: the way we view Jesus and the synoptic gospels, the ethical principles of Jesus, and worship rituals have all been affected by this replacement . In promoting a return to the doctrine of the "Kingdom of God," he clarified that the "Kingdom of God": is not subject to the pitfalls of the Church; it can test and correct the Church; is a prophetic, future - focused ideology and a revolutionary, social and political force that understands all creation to be sacred; and it can help save the problematic, sinful social order . </P> <P> Many reformers inspired by the movement opened settlement houses, most notably Hull House in Chicago operated by Jane Addams . They helped the poor and immigrants improve their lives . Settlement houses offered services such as daycare, education, and health care to needy people in slum neighborhoods . The YMCA was created originally to help rural youth adjust to the city without losing their religion, but by the 1890s became a powerful instrument of the Social Gospel . Nearly all the denominations (including Catholics) engaged in foreign missions, which often had a social gospel component in terms especially of medical uplift . The Black denominations, especially the African Methodist Episcopal church (AME) and the African Methodist Episcopal Zion church (AMEZ), had active programs in support of the Social Gospel . Both evangelical ("pietistic") and liturgical ("high church") elements supported the Social Gospel, although only the pietists were active in promoting Prohibition . </P> <P> In the United States prior to World War I, the Social Gospel was the religious wing of the progressive movement which had the aim of combating injustice, suffering and poverty in society . Denver, Colorado, was a center of Social Gospel activism . Thomas Uzzel led the Methodist People's Tabernacle from 1885 to 1910 . He established a free dispensary for medical emergencies, an employment bureau for job seekers, a summer camp for children, night schools for extended learning, and English language classes . Myron Reed of the First Congregational Church became a spokesman, 1884 to 1894 for labor unions on issues such as worker's compensation . His middle - class congregation encouraged Reed to move on when he became a Socialist, and he organized a nondenominational church . The Baptist minister Jim Goodhart set up an employment bureau, and provided food and lodging for tramps and hobos at the mission he ran . He became city chaplain and director of public welfare of Denver in 1918 . Besides these Protestants, Reform Jews and Catholics helped build Denver's social welfare system in the early 20th century . </P>

Which principles of catholic social teaching are reflected in the protestant social gospel doctrine