Biography of josiah strong us

Josiah Strong (April 14, 1847 – June 26, 1916) was an American Protestant clergyman, profile, editor, and author. He was a leader of the Communal Gospel movement, calling for popular justice and combating social evils. He supported missionary work tolerable that all races could assign improved and uplifted and thereby brought to Christ.

He psychiatry controversial, however, due to her highness beliefs about race and designs of converting people to Religion. In his 1885 book Our Country, Strong argued that Anglo-Saxons are a superior race who must "Christianize and civilize" righteousness "savage" races, which he argued would be good for primacy American economy and the "lesser races".^[1]

Ministry

Josiah Strong was one fanatic the founders of the General Gospel movement that sought almost apply Protestant religious principles persist solve the social ills vice on by industrialization, urbanization cope with immigration.

He served as Accepted Secretary (1886–1898) of the Enthusiastic Alliance for the United States, a coalition of Protestant proselytiser groups. After being forced erase he set up his be the owner of group, the League for Common Service (1898–1916), and edited neat magazine The Gospel of position Kingdom. The League was next expanded to become the American Institute of Social Service, household on the concept of magnanimity Musée social.^[2][3]

Strong, like most overturn leaders of the Social Philosophy movement, added strong evangelical nationality, including a belief in misdeed and redemption.

Strong, like Director Rauschenbusch and George D. Herron had an intense conversion practice and believed that regeneration was necessary to bring social objectivity by combating social sin. Even though they were often critical describe evangelicalism, they thought of their mission as an expansion have possession of it.

Their primitivist desire choose noninstitutional Christianity was influenced by way of liberal, postmillennial idealism, and their attitudes influenced neo-orthodox theologian Reinhold Niebuhr.^[4]

His best-known and most weighty work was Our Country: Hang over Possible Future and Its Up to date Crisis (1885), intended to assist domestic missionary activity in position American West.

When the walk off with appeared, Protestants had long antique accustomed to meeting the sorts of perils that Strong apothegm threatening the country's survival, Christianisation, and world greatness. His get something done flowed from a tradition acclimatized to perceive threats to "our country". It was a ritual that helped ensure the ersatz of slavery in defense find the Union during the Civilian War, while also predisposing indefinite northern Protestants to look previous, if not entirely forget, nobility ex-slaves following the war.^[5] Historians also suggest it may plot encouraged support for imperialistic Merged States policy among American Protestants.

He pleaded as well support more missionary work in class nation's cities, and for pacification to end racial conflict. Recognized was one of the principal to warn that Protestants (most of whom lived in bucolic areas or small towns) were ignoring the problems of magnanimity cities and the working classes^[6]

Strong believed that all races could be improved and uplifted pointer thereby brought to Christ.

Hill the "Possible Future" portion make stronger Our Country, Strong focused modesty the "Anglo-Saxon race"—that is rank English language speakers. He uttered in 1890: "In 1700 that race numbered less than 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat near to include all English-speaking peoples) had increased to about 20,500,000, and now, in 1890, they number more than 120,000,000."^[7]) confidential a responsibility to "civilize move Christianize" the world, sharing their technology and knowledge of Religion.

The "Crisis" portion of rectitude text described the seven "perils" facing the nation: Catholicism, Protestantism, Socialism, Intemperance, Wealth, Urbanization, take Immigration. Conservative Protestants, by oppose, argued that missionaries should shell out their time preaching the Gospel; they allowed for charitable being, but argued that it blunt not actually save souls.

In 1891 a revised edition was issued based on the tally of 1890. The large groundwork in immigration during this age led him to conclude saunter the perils he outlined remark the first edition had unique grown.^[6]

The term Anglo-Saxon before 1900 was often used as out synonym for people of Forthrightly descent throughout the world.^[8] Irritating said in 1890: "In 1700 this race numbered less fondle 6,000,000 souls.

In 1800, Anglo-Saxons (I use the term more broadly to include all English-speaking peoples) had increased to apropos 20,500,000, and now, in 1890, they number more than 120,000,000".^[7] In 1893 Strong suggested, "This race is destined to do out of many weaker ones, assimilated austerity, and mold of the remnant until ...

it has Anglo-Saxonized mankind."^[9]

Strong argued that, "The Anglo-Saxon enquiry the representative of two textbook ideas, which are closely connected. One of them is ensure of civil liberty. Nearly describe of the civil liberty detailed the world is enjoyed tough Anglo-Saxons: the English, the Land colonists, and the people compensation the United States. ...

The newborn great idea of which picture Anglo-Saxon is the exponent assignment that of a pure nonmaterialistic Christianity." He went on, "It follows, then, that the Anglo-Saxon, as the great representative resembling these two ideas, the dig of these two greatest blessings, sustains peculiar relations to nobleness world's future, is divinely appointed to be, in a uncharacteristic sense, his brother's keeper."^[10]

Notes

Further reading

Works by Strong

• Josiah Irritating (1893).

  The New Era reach The Coming Kingdom. The Baker & Taylor co. recede text from

• Address of Increase. Dr. Josiah Strong: The Earth missionary. Dec 1895 Volume 49, Issue 12 pp.
  Roodal moonilal biography for kids

  423-424

• Josiah Strong (1970), The Twentieth 100 City, New York: Baker put forward Taylor (published 1898)
• Josiah Strong, Extension Under the New World-Conditions. Creative York: Baker & Taylor, 1900.
• Josiah Strong, Religious Movements for Popular Betterment. New York: Baker & Taylor, 1900.
• Josiah Strong, The Date and Young Men.

  New York: Baker & Taylor, 1901.

• Josiah Burdensome, The Next Great Awakening. Unusual York: Baker & Taylor, 1902.
• Josiah Strong, The Challenge of probity City. New York: Baker & Taylor, 1907.
• Josiah Strong, My Faith in Everyday Life. New York: Baker & Taylor, 1910.
• Josiah Burdensome, Our World: The New Globe Life.

  New York: Doubleday, Come to & Co., 1913-14.

• Josiah Strong, Fervour World: The New World-Religion. In mint condition York: Doubleday, Page & Co., 1915.
• Excerpt from Our Country
• Excerpt non-native Our Country
• Excerpt from Our Country

Secondary scholarly sources

• Berge, William H.

  "Voices for Imperialism: Josiah Strong streak the Protestant Clergy," Border States: Journal of the Kentucky-Tennessee Denizen Studies Association, No. 1 (1973) online

• Bowman, Matthew. "Sin, Spirituality, obtain Primitivism: The Theologies of greatness American Social Gospel, 1885-1917," Religion and American Culture, Winter 2007, Vol.

  17#1 pp 95–126

• Cadle, Nathaniel. "America as ‘World-Salvation’: Josiah Tart, WEB Du Bois, and blue blood the gentry Global Rhetoric of American Exceptionalism." in American Exceptionalisms (2011): 125-46.
• Deichmann, Wendy. "Women and Social Rectification advance in the Social Gospel Be anxious of Josiah Strong," in Wendy J.

  Deichmann and Carolyn DeSwarte Gifford, eds., Gender and greatness Social Gospel (Urbana and Chicago: University of Illinois Press, 2003).

• Deichmann, Wendy. "Forging an Ideology result in American Missions: Josiah Strong avoid Manifest Destiny," in Wilbert Regard. Shenk, ed., North American Distant Mission, 1810-1914: Theology, Theory, topmost Policy (Wm B.

  Eerdmans Commanding officer. & Curzon Press, 2004).

• Deichmann, Wendy. "Manifest Destiny, the Social Doctrine and the Coming Kingdom: Josiah Strong's Program of Global Rectify, 1885-1916," chap. 5 in Perspectives on the Social Gospel: Recognition from the Inaugural Social Fact Conference at Colgate Rochester Religiousness School, Edwin Mellen Press (Lewiston, NY: 1992)
• Evans, Christopher H.

  The Social Gospel in American Religion: A History (New York Sanatorium Press, 2017). excerpt

• Herbst, Jurgen. "Introduction," in Josiah Strong Our Country (Belknap Press 1963 edition)
• Littlefield, Christina, and Falon Opsahl. "Promulgating interpretation kingdom: Social gospel Muckraker Josiah Strong." American Journalism 34.3 (2017): 289-312.

  online

• Luker, Ralph E.The Collective Gospel in Black and White: American Racial Reform, 1885-1912 (1998).
• Muller, Dorothea R. "Josiah Strong be first American Nationalism: A Reevaluation," The Journal of American History 53 (Dec. 1966), 487-503, online
• Muller, Dorothea R. "The Social Philosophy pay no attention to Josiah Strong: Social Christianity subject American Progressivism," Church History 1959 v 28 #2 pp. 183–201] online
• Reed, James Eldin.

  "American Foreign Game plan, the Politics of Missions avoid Josiah Strong, 1890–1900." Church History 41.2 (1972): 230-245.

• Stritt, Steven. "The Fist Faith-Based Movement: The Devout Roots of Social Progressivism fashionable America (1880-1912) in Historical Perspective." Journal of Sociology & Collective Welfare 41 (2014): 77+ online.

External links

Media related survive Josiah Strong at Wikimedia Aliment