how did the civil constitution of the clergy reform the church in france
Civil Constitution of the Clergy Earlier legislation had already arranged the confiscation of the Catholic Church's French land had been holdings and banned monastic vows. This new law completed the destruction of the monastic orders, outlawing "all regular and secular chapters for either sex, abbacies and priorships, both regular and in commendam, for either sex", etc. It also sought to settle the chaos caused by the earlier confiscation of Church lands and the abolition of the tithe.[2] Additionally, the Civil Constitution of the Clergy regulated the current dioceses so that they could become more uniform and aligned with the administrative districts that had recently been created.[3] It emphasised that officials of the church could not provide commitment to anything outside France, specifically the Pope (due to his power and the influence he had) which was outside France.[3] Lastly, the Civil Constitution of the Clergy made Bishops and Priests elected.[3] By having members of the Clergy elected the church lost much of the authority it had to govern itself and was now subject to the people, since they would vote on the Priest and Bishops as opposed to these individuals being appointed by the church and the hierarchy within.[3]
Social Gospel The Social Gospel was a movement in North American Protestantism which applied Christian ethics to social problems, especially issues of social justice such as economic inequality, poverty, alcoholism, crime, racial tensions, slums, unclean environment, child labor, inadequate labor unions, poor schools, and the danger of war. It was most prominent in the early-20th-century United States and Canada. Theologically, the Social Gospellers sought to operationalize the Lord's Prayer (Matthew 6:10): "Thy kingdom come, Thy will be done on earth as it is in heaven".[1] They typically were post-millennialist; that is, they believed the Second Coming could not happen until humankind rid itself of social evils by human effort.[2] The Social Gospel was more popular among clergy than laity.[3] Its leaders were predominantly associated with the liberal wing of the Progressive Movement, and most were theologically liberal, although a few were also conservative when it came to their views on social issues.[4] Important leaders include Richard T. Ely, Josiah Strong, Washington Gladden, and Walter Rauschenbusch.