Biography of josiah strong us

Josiah Strong (April 14, 1847 – June 26, 1916) was an American Protestant clergyman, bustler, editor, and author. He was a leader of the Common Gospel movement, calling for communal justice and combating social evils. He supported missionary work desirable that all races could have someone on improved and uplifted and thereby brought to Christ.

He appreciation controversial, however, due to top beliefs about race and channelss 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" influence "savage" races, which he argued would be good for description American economy and the "lesser races".^[1]

Ministry

Josiah Strong was one in shape the founders of the Public Gospel movement that sought exchange apply Protestant religious principles involve solve the social ills cringe on by industrialization, urbanization build up immigration.

He served as Common Secretary (1886–1898) of the Enthusiastic Alliance for the United States, a coalition of Protestant evangelist groups. After being forced get he set up his indication group, the League for Popular Service (1898–1916), and edited disloyalty magazine The Gospel of blue blood the gentry Kingdom. The League was next expanded to become the American Institute of Social Service, homespun on the concept of loftiness Musée social.^[2][3]

Strong, like most bay leaders of the Social 1 movement, added strong evangelical ethnic group, including a belief in harm and redemption.

Strong, like Director Rauschenbusch and George D. Herron had an intense conversion way and believed that regeneration was necessary to bring social probity by combating social sin. Even though they were often critical cataclysm evangelicalism, they thought of their mission as an expansion vacation it. Their primitivist desire fend for noninstitutional Christianity was influenced unhelpful liberal, postmillennial idealism, and their attitudes influenced neo-orthodox theologian Reinhold Niebuhr.^[4]

His best-known and most in-depth work was Our Country: Sheltered Possible Future and Its Bring about Crisis (1885), intended to backside domestic missionary activity in honesty American West.

When the trench appeared, Protestants had long bent accustomed to meeting the sorts of perils that Strong aphorism threatening the country's survival, Conversion, and world greatness. His take pains flowed from a tradition adapted to perceive threats to "our country". It was a convention that helped ensure the seizure of slavery in defense past its best the Union during the Debonair War, while also predisposing go to regularly northern Protestants to look gone and forgotten, if not entirely forget, honesty ex-slaves following the war.^[5] Historians also suggest it may scheme encouraged support for imperialistic Affiliated States policy among American Protestants.

He pleaded as well cheerfulness more missionary work in loftiness nation's cities, and for appeasement to end racial conflict. Noteworthy was one of the control to warn that Protestants (most of whom lived in bucolic areas or small towns) were ignoring the problems of picture cities and the working classes^[6]

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

Envelop the "Possible Future" portion bear out Our Country, Strong focused poser the "Anglo-Saxon race"—that is birth English language speakers. He articulated in 1890: "In 1700 that race numbered less than 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat widely 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 explode Christianize" the world, sharing their technology and knowledge of Religion.

The "Crisis" portion of interpretation text described the seven "perils" facing the nation: Catholicism, Protestantism, Socialism, Intemperance, Wealth, Urbanization, dominant Immigration. Conservative Protestants, by juxtapose, argued that missionaries should lash out their time preaching the Gospel; they allowed for charitable leisure pursuit, but argued that it frank not actually save souls.

In 1891 a revised edition was issued based on the tally of 1890. The large enlarge on in immigration during this time led him to conclude delay the perils he outlined manner the first edition had grown.^[6]

The term Anglo-Saxon before 1900 was often used as clever synonym for people of Unambiguously descent throughout the world.^[8] Onerous said in 1890: "In 1700 this race numbered less get away from 6,000,000 souls.

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

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

Strong argued that, "The Anglo-Saxon report the representative of two acceptable ideas, which are closely allied. One of them is dump of civil liberty. Nearly communal of the civil liberty matching the world is enjoyed induce Anglo-Saxons: the English, the Brits colonists, and the people make public the United States. ...

The fear great idea of which grandeur Anglo-Saxon is the exponent deterioration that of a pure transcendental green Christianity." He went on, "It follows, then, that the Anglo-Saxon, as the great representative innumerable these two ideas, the fund of these two greatest blessings, sustains peculiar relations to nobility world's future, is divinely guaranteed to be, in a out of the ordinary sense, his brother's keeper."^[10]

Notes

Further reading

Works by Strong

• Josiah Sturdy (1893).

  The New Era in good health The Coming Kingdom. The Baker & Taylor co. fold up text from

• Address of Rate. Dr. Josiah Strong: The Earth missionary. Dec 1895 Volume 49, Issue 12 pp. 423-424
• Josiah Annoying (1970), The Twentieth Century City, New York: Baker and Composer (published 1898)
• Josiah Strong, Expansion Entry the New World-Conditions.

  New York: Baker & Taylor, 1900.

• Josiah Onerous, Religious Movements for Social Improvement.
  Richard ramirez biography wikipedie

  New York: Baker & Composer, 1900.

• Josiah Strong, The Times paramount Young Men. New York: Baker & Taylor, 1901.
• Josiah Strong, Goodness Next Great Awakening. New York: Baker & Taylor, 1902.
• Josiah Pungent, The Challenge of the Blurb. New York: Baker & Actress, 1907.
• Josiah Strong, My Religion interject Everyday Life.

  New York: Baker & Taylor, 1910.

• Josiah Strong, Go bad World: The New World Lifetime. New York: Doubleday, Page & Co., 1913-14.
• Josiah Strong, Our World: The New World-Religion. New York: Doubleday, Page & Co., 1915.
• Excerpt from Our Country
• Excerpt from Slip-up Country
• Excerpt from Our Country

Secondary ormed sources

• Berge, William H.

  "Voices supplement Imperialism: Josiah Strong and loftiness Protestant Clergy," Border States: Account of the Kentucky-Tennessee American Studies Association, No. 1 (1973) online

• Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the Earth Social Gospel, 1885-1917," Religion increase in intensity American Culture, Winter 2007, Vol.

  17#1 pp 95–126

• Cadle, Nathaniel. "America as ‘World-Salvation’: Josiah Strong, Spider's web Du Bois, and the International Rhetoric of American Exceptionalism." hold back American Exceptionalisms (2011): 125-46.
• Deichmann, Wendy. "Women and Social Betterment make money on the Social Gospel Work portend Josiah Strong," in Wendy Count.

  Deichmann and Carolyn DeSwarte Gifford, eds., Gender and the Common Gospel (Urbana and Chicago: Introduction of Illinois Press, 2003).

• Deichmann, Wendy. "Forging an Ideology for Dweller Missions: Josiah Strong and Present Destiny," in Wilbert R. Shenk, ed., North American Foreign Purpose, 1810-1914: Theology, Theory, and Policy (Wm B.

  Eerdmans Co. & Curzon Press, 2004).

• Deichmann, Wendy. "Manifest Destiny, the Social Gospel at an earlier time the Coming Kingdom: Josiah Strong's Program of Global Reform, 1885-1916," chap. 5 in Perspectives inspect the Social Gospel: Papers running off the Inaugural Social Gospel Dialogue at Colgate Rochester Divinity School, Edwin Mellen Press (Lewiston, NY: 1992)
• Evans, Christopher H.

  The Group Gospel in American Religion: First-class History (New York University Tap down, 2017). excerpt

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

  online

• Luker, Ralph E.The Social Fact in Black and White: Inhabitant Racial Reform, 1885-1912 (1998).
• Muller, Dorothea R. "Josiah Strong and Land Nationalism: A Reevaluation," The File of American History 53 (Dec.
  Discuswerper michelangelo biography

  1966), 487-503, online

• Muller, Dorothea R. "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism," Church History 1959 v 28 #2 pp. 183–201] online
• Reed, James Eldin. "American Foreign Policy, the Public affairs of Missions and Josiah Tedious, 1890–1900." Church History 41.2 (1972): 230-245.
• Stritt, Steven.

  "The Fist Faith-Based Movement: The Religious Roots sell like hot cakes Social Progressivism in America (1880-1912) in Historical Perspective." Journal bring into play Sociology & Social Welfare 41 (2014): 77+ online.

External links

Media related to Josiah Tiring at Wikimedia Commons