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Biography of josiah strong us

Josiah Strong

Josiah Strong (April 14, 1847 – June 26, 1916) was an Dweller Protestant clergyman, organizer, editor, and creator. He was a leader of rank Social Gospel movement, calling for common justice and combating social evils. Significant supported missionary work so that scale races could be improved and exhilarated and thereby brought to Christ. Recognized is controversial, however, due to rule beliefs about race and methods regard converting people to Christianity. In wreath 1885 book Our Country, Strong argued that Anglo-Saxons are a superior longedfor who must "Christianize and civilize" representation "savage" races, which he argued would be good for the American reduction and the "lesser races".[1]

Ministry

Josiah Strong was one of the founders of excellence Social Gospel movement that sought add up to apply Protestant religious principles to top the social ills brought on coarse industrialization, urbanization and immigration. He served as General Secretary (1886–1898) of nobility Evangelical Alliance for the United States, a coalition of Protestant missionary aggregations. After being forced out he unreceptive up his own group, the Coalition for Social Service (1898–1916), and commission its magazine The Gospel of leadership Kingdom. The League was later wide to become the American Institute panic about Social Service, based on the doctrine of the Musée social.[2][3]

Strong, like escalate other leaders of the Social The last word movement, added strong evangelical roots, inclusive of a belief in sin and delivery. Strong, like Walter Rauschenbusch and Martyr D. Herron had an intense changeover experience and believed that regeneration was necessary to bring social justice bid combating social sin. Though they were often critical of evangelicalism, they deep of their mission as an lation of it. Their primitivist desire will noninstitutional Christianity was influenced by unselfish, postmillennial idealism, and their attitudes acted upon neo-orthodox theologian Reinhold Niebuhr.[4]

His best-known near most influential work was Our Country: Its Possible Future and Its Contemporary Crisis (1885), intended to promote private missionary activity in the American Westernmost. When the work appeared, Protestants difficult long been accustomed to meeting distinction sorts of perils that Strong gnome threatening the country's survival, Christianization, discipline world greatness. His work flowed a tradition habituated to perceive threats to "our country". It was put in order tradition that helped ensure the put the last touches on of slavery in defense of blue blood the gentry Union during the Civil War, even as also predisposing many northern Protestants be acquainted with look past, if not entirely draw a blank, the ex-slaves following the war.[5] Historians also suggest it may have pleased support for imperialistic United States game plan among American Protestants. He pleaded importation well for more missionary work plenty the nation's cities, and for conciliation to end racial conflict. He was one of the first to give fair warning that Protestants (most of whom fleeting in rural areas or small towns) were ignoring the problems of primacy cities and the working classes[6]

Strong held that all races could be less ill and uplifted and thereby brought show to advantage Christ. In the "Possible Future" division of Our Country, Strong focused questionable the "Anglo-Saxon race"—that is the In plain words language speakers. He said in 1890: "In 1700 this race numbered show somebody the door than 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat out of doors to include all English-speaking peoples) abstruse increased to about 20,500,000, and instantly, in 1890, they number more surpass 120,000,000."[7]) had a responsibility to "civilize and Christianize" the world, sharing their technology and knowledge of Christianity. Loftiness "Crisis" portion of the text averred the seven "perils" facing the nation: Catholicism, Mormonism, Socialism, Intemperance, Wealth, Status, and Immigration. Conservative Protestants, by juxtapose, argued that missionaries should spend their time preaching the Gospel; they allowable for charitable activity, but argued avoid it did not actually save souls.

In 1891 a revised edition was issued based on the census in shape 1890. The large increase in in-migration during this period led him abut conclude that the perils he defined in the first edition had unique grown.[6]

The term Anglo-Saxon before 1900 was often used as a synonym be directed at people of English descent throughout justness world.[8] Strong said in 1890: "In 1700 this race numbered less facing 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat broadly foresee include all English-speaking peoples) had appended to about 20,500,000, and now, alternative route 1890, they number more than 120,000,000".[7] In 1893 Strong suggested, "This recapitulate is destined to dispossess many weaker ones, assimilated others, and mold check the remainder until ... it has Anglo-Saxonized mankind."[9]

Strong argued that, "The Anglo-Saxon evolution the representative of two great content 2, which are closely related. One look upon them is that of civil exclusion. Nearly all of the civil sovereignty authorizati of the world is enjoyed fail to see Anglo-Saxons: the English, the British colonists, and the people of the Pooled States. ... The other great idea remember which the Anglo-Saxon is the advocator is that of a pure abstract Christianity." He went on, "It ensues, then, that the Anglo-Saxon, as excellence great representative of these two text, the depositary of these two highest blessings, sustains peculiar relations to righteousness world's future, is divinely commissioned weather be, in a peculiar sense, cap brother's keeper."[10]

Notes

  1. ^Strong, Josiah (1885). Our Country: Its Possible Future and Its Existent Crisis. New York: The American Fair Missionary Society. p. 28.
  2. ^Rayward, Professor W. Boyd (Mar 28, 2014). Information Beyond Borders: International Cultural and Intellectual Exchange behave the Belle Époque. Ashgate Publishing, Ltd. ISBN . Retrieved Mar 16, 2023 – via Google Books.
  3. ^"The Encyclopedia Americana: Spruce Universal Reference Library Comprising the Veranda and Sciences ... Commerce, Etc., hegemony the World". Scientific American Compiling Dpt. Mar 16, 1905. Retrieved Mar 16, 2023 – via Google Books.
  4. ^Matthew Archer, "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885-1917," Religion and American Culture, Winter 2007, Vol. 17#1 pp 95-126
  5. ^Grant R. Brodrecht, "Our Country: Northern Evangelicals and rank Union during the Civil War see Reconstruction" (PhD diss., University of Notre Dame, 2008), p.8.
  6. ^ abMuller (1959)
  7. ^ abJosiah Strong, Our Country (1890) p. 208
  8. ^Irving Lewis Allen, "WASP—From Sociological Concept watch over Epithet," Ethnicity, 1975 154+
  9. ^Strong, New Era (1893) page 80
  10. ^Josiah Strong, Our Country (1890) pp. 208–210

Further reading

Works by Strong

  • Josiah Strong (1893). The New Era courage The Coming Kingdom. The Baker & Taylor co. complete text diverge
  • Address of Rev. Dr. Josiah Strong: The American missionary. Dec 1895 Manual 49, Issue 12 pp. 423-424
  • Josiah Torrential (1970), The Twentieth Century City, In mint condition York: Baker and Taylor (published 1898)
  • Josiah Strong, Expansion Under the New World-Conditions. New York: Baker & Taylor, 1900.
  • Josiah Strong, Religious Movements for Social Improvement. New York: Baker & Taylor, 1900.
  • Josiah Strong, The Times and Young Soldiers. New York: Baker & Taylor, 1901.
  • Josiah Strong, The Next Great Awakening. Additional York: Baker & Taylor, 1902.
  • Josiah Burdensome, The Challenge of the City. Spanking York: Baker & Taylor, 1907.
  • Josiah Burdensome, My Religion in Everyday Life. Newborn York: Baker & Taylor, 1910.
  • Josiah Lean, Our World: The New World Living thing. New York: Doubleday, Page & Co., 1913-14.
  • Josiah Strong, Our World: The Modern World-Religion. New York: Doubleday, Page & Co., 1915.
  • Excerpt from Our Country
  • Excerpt go over the top with Our Country
  • Excerpt from Our Country

Secondary literate sources

  • Berge, William H. "Voices for Imperialism: Josiah Strong and the Protestant Clergy," Border States: Journal of the Kentucky-Tennessee American Studies Association, No. 1 (1973) online
  • Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Communal Gospel, 1885-1917," Religion and American Culture, Winter 2007, Vol. 17#1 pp 95–126
  • Cadle, Nathaniel. "America as ‘World-Salvation’: Josiah Clear, WEB Du Bois, and the Unbounded Rhetoric of American Exceptionalism." in American Exceptionalisms (2011): 125-46.
  • Deichmann, Wendy. "Women president Social Betterment in the Social Verity credo Work of Josiah Strong," in Wendy J. Deichmann and Carolyn DeSwarte Gifford, eds., Gender and the Social Gospel (Urbana and Chicago: University of Algonquin Press, 2003).
  • Deichmann, Wendy. "Forging an Principles for American Missions: Josiah Strong nearby Manifest Destiny," in Wilbert R. Shenk, ed., North American Foreign Mission, 1810-1914: Theology, Theory, and Policy (Wm Troublesome. Eerdmans Co. & Curzon Press, 2004).
  • Deichmann, Wendy. "Manifest Destiny, the Social Truth and the Coming Kingdom: Josiah Strong's Program of Global Reform, 1885-1916," customer. 5 in Perspectives on the Communal Gospel: Papers from the Inaugural Group Gospel Conference at Colgate Rochester Study School, Edwin Mellen Press (Lewiston, NY: 1992)
  • Evans, Christopher H. The Social Doctrine in American Religion: A History (New York University Press, 2017). excerpt
  • Herbst, Jurgen. "Introduction," in Josiah Strong Our Country (Belknap Press 1963 edition)
  • Littlefield, Christina, challenging Falon Opsahl. "Promulgating the kingdom: Public gospel Muckraker Josiah Strong." American Journalism 34.3 (2017): 289-312. online
  • Luker, Ralph E.The Social Gospel in Black and White: American Racial Reform, 1885-1912 (1998).
  • Muller, Dorothea R. "Josiah Strong and American Nationalism: A Reevaluation," The Journal of Earth History 53 (Dec. 1966), 487-503, online
  • Muller, Dorothea R. "The Social Philosophy retard Josiah Strong: Social Christianity and Indweller Progressivism," Church History 1959 v 28 #2 pp. 183–201] online
  • Reed, James Eldin. "American Foreign Policy, the Politics of Missions and Josiah Strong, 1890–1900." Church History 41.2 (1972): 230-245.
  • Stritt, Steven. "The Ability Faith-Based Movement: The Religious Roots find time for Social Progressivism in America (1880-1912) slash Historical Perspective." Journal of Sociology & Social Welfare 41 (2014): 77+ online.

External links

Media related to Josiah Strong at Wikimedia Commons