109:, 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:
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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."
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movement, 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 book
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movement 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
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among
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
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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. ...
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before 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,
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had 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
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in 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
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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 for
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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."
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137:. 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.
40:, 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".
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Grant R. Brodrecht, "Our
Country: Northern Evangelicals and the Union during the Civil War and Reconstruction" (PhD diss., University of Notre Dame, 2008), p.8.
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Deichmann, Wendy. "Women and Social Betterment in the Social Gospel Work of Josiah Strong," in Wendy J. Deichmann and Carolyn DeSwarte Gifford, eds.,
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Strong, like most other leaders of the Social Gospel movement, added strong evangelical roots, including a belief in sin and redemption. Strong, like
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Deichmann, Wendy. "Manifest Destiny, the Social Gospel and the Coming Kingdom: Josiah Strong's Program of Global Reform, 1885-1916," chap. 5 in
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Stritt, Steven. "The Fist Faith-Based Movement: The Religious Roots of Social Progressivism in America (1880-1912) in Historical Perspective."
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144:. The large increase in immigration during this period led him to conclude that the perils he outlined in the first edition had only grown.
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Cadle, Nathaniel. "America as ‘World-Salvation’: Josiah Strong, WEB Du Bois, and the Global Rhetoric of American Exceptionalism." in
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Strong believed that all races could be improved and uplifted and thereby brought to Christ. In the "Possible Future" portion of
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Deichmann, Wendy. "Forging an Ideology for American Missions: Josiah Strong and Manifest Destiny," in Wilbert R. Shenk, ed.,
227:"The Encyclopedia Americana: A Universal Reference Library Comprising the Arts and Sciences ... Commerce, Etc., of the World"
31:(April 14, 1847 – June 26, 1916) was an American Protestant clergyman, organizer, editor, and author. He was a leader of the
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Perspectives on the Social Gospel: Papers from the Inaugural Social Gospel Conference at Colgate Rochester Divinity School,
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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885-1917,"
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Matthew Bowman, "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885-1917,"
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Muller, Dorothea R. "The Social Philosophy of Josiah Strong: Social Christianity and American Progressivism,"
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Littlefield, Christina, and Falon Opsahl. "Promulgating the kingdom: Social gospel Muckraker Josiah Strong."
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forced out he set up his own group, the League for Social Service (1898–1916), and edited its magazine
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Reed, James Eldin. "American Foreign Policy, the Politics of Missions and Josiah Strong, 1890–1900."
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Address of Rev. Dr. Josiah Strong: The American missionary. Dec 1895 Volume 49, Issue 12 pp. 423-424
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Information Beyond Borders: International Cultural and Intellectual Exchange in the Belle Époque
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Josiah Strong, Religious Movements for Social Betterment. New York: Baker & Taylor, 1900.
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Josiah Strong, Our World: The New World-Religion. New York: Doubleday, Page & Co., 1915.
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Josiah Strong, Expansion Under the New World-Conditions. New York: Baker & Taylor, 1900.
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Josiah Strong, Our World: The New World Life. New York: Doubleday, Page & Co., 1913-14.
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Berge, William H. "Voices for Imperialism: Josiah Strong and the Protestant Clergy,"
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Irving Lewis Allen, "WASP—From Sociological Concept to Epithet," Ethnicity, 1975 154+
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Josiah Strong, My Religion in Everyday Life. New York: Baker & Taylor, 1910.
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Muller, Dorothea R. "Josiah Strong and American Nationalism: A Reevaluation,"
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Border States: Journal of the Kentucky-Tennessee American Studies Association,
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Josiah Strong, The Challenge of the City. New York: Baker & Taylor, 1907.
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Josiah Strong, The Next Great Awakening. New York: Baker & Taylor, 1902.
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Josiah Strong, The Times and Young Men. New York: Baker & Taylor, 1901.
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The Social Gospel in Black and White: American Racial Reform, 1885-1912
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North American Foreign Mission, 1810-1914: Theology, Theory, and Policy
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idealism, and their attitudes influenced neo-orthodox theologian
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474:(Urbana and Chicago: University of Illinois Press, 2003).
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Josiah Strong on Anglo-Saxon Predominance, 1891, excerpt
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Our Country: Its Possible Future and Its Present Crisis
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Our Country: Its Possible Future and Its Present Crisis
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Our Country: Its Possible Future and Its Present Crisis
140:In 1891 a revised edition was issued based on the
501:Herbst, Jurgen. "Introduction," in Josiah Strong
493:The Social Gospel in American Religion: A History
229:. Scientific American Compiling Dpt. Mar 16, 1905
57:. The League was later expanded to become the
481:(Wm B. Eerdmans Co. & Curzon Press, 2004).
88:His best-known and most influential work was
48:Josiah Strong was one of the founders of the
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192:Rayward, Professor W. Boyd (Mar 28, 2014).
556:Journal of Sociology & Social Welfare
608:20th-century Congregationalist ministers
603:19th-century Congregationalist ministers
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488:Edwin Mellen Press (Lewiston, NY: 1992)
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92:(1885), intended to promote domestic
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628:Progressive Era in the United States
618:American Congregationalist ministers
495:(New York University Press, 2017).
59:American Institute of Social Service
377:complete text from Books.Google.com
99:imperialistic United States policy
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369:The New Era or The Coming Kingdom
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460:Winter 2007, Vol. 17#1 pp 95–126
353:American Home Missionary Society
251:Winter 2007, Vol. 17#1 pp 95-126
541:1959 v 28 #2 pp. 183–201]
529:The Journal of American History
458:Religion and American Culture,
249:Religion and American Culture,
61:, based on the concept of the
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613:American Christian socialists
372:. The Baker & Taylor co.
638:19th-century American clergy
633:20th-century American clergy
623:Congregationalist socialists
505:(Belknap Press 1963 edition)
472:Gender and the Social Gospel
441:Secondary scholarly sources
198:. Ashgate Publishing, Ltd.
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389:The Twentieth Century City
531:53 (Dec. 1966), 487-503,
237:– via Google Books.
215:– via Google Books.
55:The Gospel of the Kingdom
465:American Exceptionalisms
435:Excerpt from Our Country
430:Excerpt from Our Country
425:Excerpt from Our Country
175:Strong, Josiah (1885).
77:influenced by liberal,
512:34.3 (2017): 289-312.
491:Evans, Christopher H.
386:Josiah Strong (1970),
366:Josiah Strong (1893).
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580:at Wikimedia Commons
551:41.2 (1972): 230-245.
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20:Josiah Strong, from
510:American Journalism
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503:Our Country
324:Our Country
287:Our Country
150:Anglo-Saxon
135:Immigration
111:Catholicism
107:Our Country
38:Our Country
587:Categories
147:The term
119:Socialism
115:Mormonism
22:Book News
308:Strong,
102:classes
44:Ministry
524:(1998).
497:excerpt
355:, 1885.
310:New Era
233:Mar 16,
211:Mar 16,
560:online
543:online
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127:Wealth
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162:Notes
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