Josiah Strong

Josiah Strong, fromBook News,1893

Josiah Strong(April 14, 1847 – June 26, 1916) was an American Protestant clergyman, organizer, editor, and author. He was a leader of theSocial Gospelmovement, calling for social justice and combating social evils. He supported missionary work so that all races could be improved and uplifted and thereby brought to Christ. He is controversial, however, due to his beliefs about race and methods of converting people to Christianity. In his 1885 bookOur Country,Strong argued that Anglo-Saxons are a superior race who must "Christianize and civilize" the "savage" races, which he argued would be good for the American economy and the "lesser races".

Ministry

Josiah Strong was one of the founders of theSocial Gospelmovement that sought to apply Protestant religious principles to solve the social ills brought on by industrialization, urbanization and immigration. He served as General Secretary (1886–1898) of the Evangelical Alliance for the United States, a coalition of Protestant missionary groups. After being forced out he set up his own group, the League for Social Service (1898–1916), and edited its magazineThe Gospel of the Kingdom.The League was later expanded to become theAmerican Institute of Social Service,based on the concept of theMusée social.

Strong, like most other leaders of the Social Gospel movement, added strong evangelical roots, including a belief in sin and redemption. Strong, likeWalter RauschenbuschandGeorge D. Herronhad an intense conversion experience and believed that regeneration was necessary to bring social justice by combating social sin. Though they were often critical of evangelicalism, they thought of their mission as an expansion of it. Their primitivist desire for noninstitutional Christianity was influenced by liberal,postmillennialidealism, and their attitudes influenced neo-orthodox theologianReinhold Niebuhr.

His best-known and most influential work wasOur Country: Its Possible Future and Its Present Crisis(1885), intended to promote domesticmissionary activityin the American West. When the work appeared, Protestants had long been accustomed to meeting the sorts of perils that Strong saw threatening the country's survival, Christianization, and world greatness. His work flowed from a tradition habituated to perceive threats to "our country". It was a tradition that helped ensure the end of slavery in defense of the Union during the Civil War, while also predisposing many northern Protestants to look past, if not entirely forget, the ex-slaves following the war.Historians also suggest it may have encouraged support forimperialistic United States policyamong American Protestants. He pleaded as well for more missionary work in the nation's cities, and for reconciliation to end racial conflict. He was one of the first to warn that Protestants (most of whom lived in rural areas or small towns) were ignoring the problems of the cities and the working classes

Strong believed that all races could be improved and uplifted and thereby brought to Christ. In the "Possible Future" portion ofOur Country,Strong focused on the "Anglo-Saxon race" —that is the English language speakers. He said in 1890: "In 1700 this race numbered less than 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat broadly to include all English-speaking peoples) had increased to about 20,500,000, and now, in 1890, they number more than 120,000,000.") had a responsibility to "civilize and Christianize" the world, sharing their technology and knowledge of Christianity. The "Crisis" portion of the text described the seven "perils" facing the nation:Catholicism,Mormonism,Socialism,Intemperance,Wealth,Urbanization,andImmigration.Conservative Protestants, by contrast, argued that missionaries should spend their time preaching the Gospel; they allowed for charitable activity, but argued that it did not actually save souls.

In 1891 a revised edition was issued based on thecensus of 1890.The large increase in immigration during this period led him to conclude that the perils he outlined in the first edition had only grown.

The termAnglo-Saxonbefore 1900 was often used as a synonym for people of English descent throughout the world.Strong said in 1890: "In 1700 this race numbered less than 6,000,000 souls. In 1800, Anglo-Saxons (I use the term somewhat broadly to include all English-speaking peoples) had increased to about 20,500,000, and now, in 1890, they number more than 120,000,000".In 1893 Strong suggested, "This race is destined to dispossess many weaker ones, assimilated others, and mold of the remainder until... it has Anglo-Saxonized mankind."

Strong argued that, "The Anglo-Saxon is the representative of two great ideas, which are closely related. One of them is that of civil liberty. Nearly all of the civil liberty of the world is enjoyed by Anglo-Saxons: the English, the British colonists, and the people of the United States.... The other great idea of which the Anglo-Saxon is the exponent is that of a pure spiritual Christianity." He went on, "It follows, then, that the Anglo-Saxon, as the great representative of these two ideas, the depositary of these two greatest blessings, sustains peculiar relations to the world's future, is divinely commissioned to be, in a peculiar sense, his brother's keeper."

Further reading

Works by Strong

• Josiah Strong,Our Country: Its Possible Future and Its Present Crisis(New York: TheAmerican Home Missionary Society,1885.
• Josiah Strong on Anglo-Saxon Predominance, 1891, excerpt

• Josiah Strong (1893).The New Era or The Coming Kingdom.The Baker & Taylor co.Josiah strong.complete text from Books.Google
• Address of Rev. Dr. Josiah Strong: The American missionary. Dec 1895 Volume 49, Issue 12 pp. 423-424
• Josiah Strong (1970),The Twentieth Century City,New 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 Betterment. New York: Baker & Taylor, 1900.
• Josiah Strong, The Times and Young Men. New York: Baker & Taylor, 1901.
• Josiah Strong, The Next Great Awakening. New York: Baker & Taylor, 1902.
• Josiah Strong, The Challenge of the City. New York: Baker & Taylor, 1907.
• Josiah Strong, My Religion in Everyday Life. New York: Baker & Taylor, 1910.
• Josiah Strong, Our World: The New World Life. 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 Our Country
• Excerpt from Our Country

Secondary scholarly 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 Social Gospel, 1885-1917,"Religion and American Culture,Winter 2007, Vol. 17#1 pp 95–126
• Cadle, Nathaniel. "America as ‘World-Salvation’: Josiah Strong, WEB Du Bois, and the Global Rhetoric of American Exceptionalism." inAmerican Exceptionalisms(2011): 125-46.
• Deichmann, Wendy. "Women and Social Betterment in the Social Gospel Work of Josiah Strong," in Wendy J. Deichmann and Carolyn DeSwarte Gifford, eds.,Gender and the Social Gospel(Urbana and Chicago: University of Illinois Press, 2003).
• Deichmann, Wendy. "Forging an Ideology for American Missions: Josiah Strong and Manifest Destiny," in Wilbert R. Shenk, ed.,North American Foreign Mission, 1810-1914: Theology, Theory, and Policy(Wm B. Eerdmans Co. & Curzon Press, 2004).
• Deichmann, Wendy. "Manifest Destiny, the Social Gospel and the Coming Kingdom: Josiah Strong's Program of Global Reform, 1885-1916," chap. 5 inPerspectives on the Social Gospel: Papers from the Inaugural Social Gospel Conference at Colgate Rochester Divinity School,Edwin Mellen Press (Lewiston, NY: 1992)
• Evans, Christopher H.The Social Gospel in American Religion: A History(New York University Press, 2017).excerpt
• Herbst, Jurgen. "Introduction," in Josiah StrongOur Country(Belknap Press 1963 edition)
• Littlefield, Christina, and Falon Opsahl. "Promulgating the kingdom: Social gospel Muckraker Josiah Strong."American Journalism34.3 (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 American History53 (Dec. 1966), 487-503,online
• Muller, Dorothea R. "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism,"Church History1959 v 28 #2 pp. 183–201]online
• Reed, James Eldin. "American Foreign Policy, the Politics of Missions and Josiah Strong, 1890–1900."Church History41.2 (1972): 230-245.
• Stritt, Steven. "The Fist Faith-Based Movement: The Religious Roots of Social Progressivism in America (1880-1912) in Historical Perspective."Journal of Sociology & Social Welfare41 (2014): 77+online.

External links

Media related toJosiah Strongat Wikimedia Commons