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the impact of the second great awakening
the impact of the second great awakening
the impact of the second great awakening
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The Great Awakening was an event that occurred in the early 18th century characterized by fervent and enthusiastic worship in a series of revivals that spread throughout the American colonies. This event was noted for the growth of the Christian church and the promotion of traditional Puritan views on the issues of election and salvation. The success of the Great Awakening rests in the pluralistic, ecumenical, and sociological efforts of men from various theological backgrounds, yet espousing a unified message of repentance, forgiveness, and hope for the masses. Research available on this period ranges from 18th century newspapers and letters to current literary criticism of discourse of the period. However, the resources selected for this review can be placed into three categories: 1) ministers 2) sermons and correspondence and 3) historic, sociological, and religious significance.
Ministers
The ministers of the Great Awakening certainly account for the tremendous success that the movement attained. George Whitefield is the primary figure in this group of men. In John Gillies introduction to Memoirs of Rev. George Whitefield, he states of Whitefield that “no individual . . . has so identified himself with the growth and spread of practical religion, in England and America” (iii). In this text as well as in Frank Lambert’ s “ ‘Pedlar in Divinity’: George Whitefield and the Great Awakening, 1737-1745,” George Whitefield is recognized as the catalyst behind the success of the movement. Lambert argues that Whitefield’s success was anchored in his ability to market the revival. He gives an account of the cartons full of literature that Whitefield brings to the colonies with hopes of elevating the movement to great le...
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...nted; and the Danger of
Persecution Considered.” Sermon. Philadelphia. 3rd Wednesday in May 1759.
Tracy, Joseph. The Great Awakening: A History of the Revival of Religion in the time of Edwards and Whitefield. 1841. New York: Arno & NY Times, 1969.
Westerkamp, Marilyn. Triumph of the Laity: Scots-Irish Piety and the Great Awakening, 1625-1760. New York: Oxford UP, 1988.
Whitefield, George. Appendix. “Sermons and Some Miscellaneous Writings.” Memoirs
of Rev. George Whitefield. Middleton: Hunt, 1837.
---. “An Answer to the First Part of an Anonymous Pamphlet, Entitled, Observations upon the Conduct and Behavior of a Certain Sect Usually Distinguished by the Name of Methodists. In a letter to the Right Reverend the Bishop of London, an the Other the Right Reverend the Bishops concerned in the Publication thereof.” Rogers and Fowle, 1744.
In the 1730s, a movement of religious revival swept the American Colonies, the Great Awakening. The Great Awakening and its effect on early settlers in the Northeast impacted not only their religious and political lives, but also was a contributor to the successful settling of a rigorous terrain. The movement’s emphasis on spiritual equality changed not only religious practices, but the views of the citizens of a young country; both the free and the enslaved, and influenced the characteristics that would form the identity of this nation.
Even though the First and Second Great Awakenings focused its attention on other matters of life later on, religion was the theme upon which they were built. The First Great Awakening started among the American colonial Protestants during the early 1700s, mainly due to the weakening of the strict Puritan tradition of religious doctrine, and in part, the religious decline caused by negative publicity from the Salem witch trials and the Enlightenment (www.wikipedia.org). The movement to correct these problems began with Jonathan Edwards, a strictly Puritan, orthodox theologian from Massachusetts who dedicated his time to bringing the people back to the strict Calvinist roots, and to reawaken the fear of God' (www.wikipedia.org). He was a powerful speaker, and preached to his large followings that it was to simply come to church was not enough to be saved, but they must also acknowledge their grievances in the heart, and feel God's love for them (Danzer, 38). He set off the wave of religious revival, as preachers traveled all across the colonies, attracted thousands of people to revival meetings of spiritual rebirth, gave impassioned sermons, and encouraged people to rededicate themselves to God (Danzer, 38). Although after the First Great Awakening America's religious zeal faded, its influence in religion was the beginning step (www.wikipedia.org). The Second Great Awakening's religious cycle took a bigger step in trying to turn the religious tide. Starting in New York during the early 1800s, the movement spread north, south, and west before ending during the 1840s (Klepp, 2). The Second Great Awakening's religious portion came about through the replacement of the predestination doctrine with the belief that anyone, whether they be sinners or not, can achieve salvation through the internal and external struggle against sin.
In the essay, “The Second Great Awakening” by Sean Wilentz explains the simultaneous events at the Cane Ridge and Yale which their inequality was one-sided origins, worship, and social surroundings exceeded more through their connections that was called The Second Great Awakening also these revivals were omen that lasted in the 1840s a movement that influences the impulsive and doctrines to hold any management. Wilentz wraps up of the politics and the evangelizing that come from proceeding from the start, but had astounding momentum during 1825.The advantage of the Americans was churched as the evangelizing Methodists or Baptists from the South called the New School revivalist and the Presbyterians or Congregationalists from the North that had a nation of theoretical Christians in a mutual culture created more of the Enlightenment rationalism than the Protestant nation on the world. The northerners focused more on the Second Great Awakening than the South on the main plan of the organization.
Ultimately, the Great Awakening was a period for religious revival for the faith of many Puritans. Through Edward’s sermon, he paves a road to salvation through the use of variation in tone and figurative language/diction. Edwards shrewdly shifts from a cynical tone to
The theology of the Second Great Awakening can be split up into six subdivisions: personal commitment, revivals, conversion of the world, millennialism, perfectionism, and a utopia. Personal commitment consis...
The Great Awakening was a revival/ evangelical movement that swept through both England and the American Colonies within the early 18th century. During this revival Englishmen and American Colonists alike found themselves being swayed by the talk of such preachers as “ Jonathan Edwards” or “George Whitefield”, who were both noteworthy evangelists at the time. After hearing a sermon, audience members would be scared that if they died that day, they 100 percent would be going to the fiery depths of hell. In an essence, the Great Awakening was a point in time when people started getting serious about God/ being a christian.
The Great Awakening was a spiritual movement that began in the 1730’s in the middle colonies. It was mostly led by these people; Jonathan Edwards, a congregational pastor in Massachusetts, Theodore J. Frelinghuysen, a Dutch Byterian Pastor in New Jersey; Gilbert Tennent, a Presbyterian Pastor in New Jersey; and George Whitefield, a traveling Methodist Preacher from New England. The most widely known leader was George Whitefield. At the beginning of the very first Great Awakening appeared mostly among Presbyterians in Pennsylvania and in New Jersey. The Presbyterians initiated religious revivals during these times. During this time, they also started a seminary to train clergyman. The seminary’s original name was Log College, now it is known as Princeton University. In the 1740s the clergymen of these churches were conducting revivals throughout that area. The Great Awakening spread from the Presbyterians of the middle colonies to the Congregationalist (puritans) and Baptist of New England.
The thesis of this book is that George Whitefield (1714-1770) changed the nature of Christianity by promoting and conducting mass revivals that exploited the weaknesses of institutional Christianity.
In the early 1700's spiritual revivalism spread rapidly through the colonies. This led to colonists changing their beliefs on religion. The great awakening was the level to which the revivalism spread through the colonists. Even with this, there was still religious revivalism in the colonies. One major reason for the Great Awakening was that it was not too long before the revolution. The great awakening is reason to believe that William G Mcloughlin's opinion and this shows that there was a cause to the American Revolution.
The Great Awakening was a superior event in American history. The Great Awakening was a time of revivalism that expanded throughout the colonies of New England in the 1730’s through the 1740’s. It reduced the importance of church doctrine and put a larger significance on the individuals and their spiritual encounters. The core outcome of the Great Awakening was a revolt against controlling religious rule which transferred over into other areas of American life. The Great Awakening changed American life on how they thought about and praised the divine, it changed the way people viewed authority, the society, decision making, and it also the way they expressed themselves. Before the Great Awakening life was very strict and people’s minds were
By the beginning of the 18th century, there was an unmistakable feeling in the American Colonies that its intemperate society had become too comfortable and assertive, and had forgotten its original intentions of religious prosperity. The result was a revitalization of religious piety that swept through the American colonies between the 1730s and the 1770s, a movement known as "The Great Awakening". This revival was part of an evangelical upsurge occurring simultaneously in England, Scotland, Germany, and other inhabitants on the other side of the Atlantic. In all these Protestant cultures, a new Age of Faith had arisen contrasting the currents of the Age of Enlightenment, advocating the belief that being truly religious meant relying on biblical revelation rather than human reason.
In essence, the Great Awakening was a religious awakening. It started in the South. Tent camps were set up that revolve around high spirited meetings that would last for days. These camp meetings were highly emotional and multitudes of people were filled with the Spirit of God. These meeting, were sponsored mainly by Methodist, Baptist, and Presbyterians, and met social needs as well as spiritual needs on the frontier. Since it was hard for the Baptist and Methodist to sustain local churches, they solved the problem by recruiting the non educated to spread the word of God to their neighbors. The camp meetings eventually favored "protracted meetings" in local churches.
Shaw begins his argument with overviews of revivals in Korea and Africa which are displays of his knowledge and competence of the subject (p. 52, 64). Shaw then continues his overview describing a revival that took place in 1930 in India and then Uganda. These two revivals help support Shaw’s argument about growth in conservative churches by providing support that “conservative churches tend to grow over time because they offer more and can therefore demand more of their members” (p. 110). Moving on, Shaw then reviews the revivals in America that highlighted the crusades by Billy Graham. Shaw’s stories of Graham’s revivals showed how the evangelist’s crusades provided the foundation for the 20th century American Christianity. Shaw took this opportunity to issue a challenge to the American people to remain humble and to foster a healthy attitude about their own Christianity as well as the global church. Shaw also explored how the Lausanne Movement that Billy Graham initiated in 1974 influenced American evangelism. (www.lausanne.org). From there Shaw went on to explore the revivals in Brazil and especially how Protestantism and Catholicism clashed. In Brazil there had to be a time that concentrated on unity, because of the spiritual landscape founded by Catholicism which was predominate and still has a strong
Even though Winthrop and Edwards were two similar authors they were writing for two completely different reasons. Edwards was writing his sermon close to a hundred years after Winthrop, in a time called the Great Awakening. Edwards’s sermon was designed using scare tactics to bring people back to the church; while, Winthrop was working to keep everyone in a “group.” According to William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” “he [Winthrop] believed that the English church could be reformed from within, cleansed of its “Catholic” doctrinal traces and elements of ritual” (102). Winthrop was giving his sermon aboard the ship to the new world and has belief that he can purify the English church. On the other side, Edwards is writing after the church has been “purified;” thus, a different means of communication is required to bring people back to the church. William Cain, Alice McDermott, Lance Newman, and Hilary Wyss, editors of “American Literature Volume One,” said, “Edwards witnessed a great revival of religion known as the “Great Awakening,” which he documented in several of his writings” (264). The quote says that Edwards is writing in a time period that required s method that would bring people back to the church. All in all, the time period of Winthrop and Edwards’s sermons play a major role in the content of the
In the 1700’s the Puritans left England for the fear of being persecuted. They moved to America for religious freedom. The Puritans lived from God’s laws. They did not depend as much on material things, and they had a simpler and conservative life. More than a hundred years later, the Puritan’s belief toward their church started to fade away. Some Puritans were not able to recognize their religion any longer, they felt that their congregations had grown too self-satisfied. They left their congregations, and their devotion to God gradually faded away. To rekindle the fervor that the early Puritans had, Jonathan Edwards and other Puritan ministers led a religious revival through New England. Edwards preached intense sermons that awakened his congregation to an awareness of their sins. With Edwards’ sermon, “Sinners in the Hands of an Angry God” he persuades the Puritans to convert back to Puritanism, by utilizing rhetorical strategies such as, imagery, loaded diction, and a threatening and fearful tone.