Reverend Richard Johnson
In a land intended to be dumping grounds for Britain’s moral filth, Reverend Richard Johnson worked hard at laying the foundations of Christianity in Australia. Born in 1757 at Welton, England, he was educated at Magdalen College, Cambridge. He graduated with a BA in 1783, and was appointed a deacon and priest by the Archbishop of Canterbury in 1786. Only five months before the First Fleet set sail, Richard Johnson was recommended and approved for the position of Chaplin, to establish the Church of England in Australia.
Governor Phillip saw Johnson’s job as a "moral policeman" to the convicts, but the chaplain viewed his position as a door of opportunity to preach the Gospel to the "dregs of humanity." His work began even before the ship landed, and his moral nature displayed. Johnson found the ship's company very disrespectful and profane and targeted this in his teaching. On the following Sunday it was noted that for days afterwards their behaviour had improved.
On Sunday the 3rd of February 1788, Johnson preached his first sermon to a crowd of both soldiers and convicts. Being a result of the Evangelical revival in England, Johnson laboured for their salvation and tried to encourage goodness in them. He requested the help of the Society for Promoting Christian Knowledge, who provided him with 4200 books in total for the new colony, including Bibles, Testaments, Prayer Books, Catechisms, Psalters, and religious booklets against common sins.
His job was not an easy one as he was meant to carry out many duties placed upon him by the Governor as well as the mission of his own. Johnson’s duties included officiating at hangings and acting as magistrate when needed. In the first five years, he conducted 226 baptisms, 220 marriages and 851 funerals. One of Johnson’s obstacles was the lack of support he received. He and his wife, Mary, lived in a cabbage palm hut for the first three years while the Governor had two mansions. Many times his family was short of food and in addition to his regular duties; he worked on his farm to provide for his family.
Richard Johnson was a compassionate man who even took an Aboriginal girl, who had contracted smallpox, into his home for several months. This trait made Australia appear as a destination unsuitable for him, but at the same time, he was the best man for the job.
Even the editor of Australian Star printed a cartoon displaying the fight being watched by both whites and blacks. , along with a letter stating that this fight may be looked back upon as a first great battle of a predictable race war. The author is also briefed about the racial tension in Australia since the times of colonies, the whites feared and were threatened by the lower races. Therefore, in 1900, the immigration restrictions aimed to keep the country white proposed and adopted. Johnson and Burns became both an example and contributed to their fears. Small White Burns became a symbol of small white Australia, fighting against the odds. While, Johnson was viewed as a corrupt and sensual enemy who had strength but lacked
The Great Awakening was a crucial movement to the decline of religious piety. In Jonathan Edward’s sermon, “Sinners in the Hands of an Angry God”, he presents the danger of sin and the intense urgency for change. Similar to many speakers and writers, Edwards has a purpose in mind when delivering his sermon to his congregation. In Edwards's sermon, he appeals to emotion through the use of variation in tone and figurative language/diction with the purpose to instigate a religious fervor that rekindles the faith of the Puritan community.
James Weldon Johnson was born on June 17, 1871 in Jacksonville, Fla. He is best known as being a poet, composor, diplomat, and anthologist of black culture.
Edwards died roughly 20 years before the American Revolution, which means he was a British subject at birth and death. Edwards believed that religion is tied to nations and empires, and that revivals were necessary in history. Edwards’ belief in revivals began what is known as The Great Awakening. Edwards’ purpose in ministry was the preaching that God is sovereign, but also loving towards his creation. Since God is sovereign, Edwards claimed that God worked through revolutions and wars to bring the message of the gospel (Marsden, Jonathon Edwards, 4, 9, 197). Edwards’ most known sermon Sinners in the Hands of an Angry God was preached to revive the demoralized congregations. The congregations of New England had low memberships within different churches, and competition from denominational pluralism was stagnant (Lukasik, 231). Getting the colonists to return back to God was the mission and purpose of The Great Awakening. Through this, Edwards hoped that this movement will foster a great increase in learning about God (Marsden, Jonathon Edwards,
1) Jonathan Edwards delivered this sermon during the first Great Awakening, a time of religious revival in Europe and America. During the Great Awakening, christianity shifted its focus from ceremonies and rituals, and began to realign itself with introspection to encourage fostering a deep sense of morality and redemption. Edwards was a key preacher and minister that delivered many sermons preaching about revival and reformed theology.
Maestro by Peter Goldsworthy provides an insight into 1960s/70s Australia and helps reinforce common conceptions about Australian culture. One common conception Goldsworthy reinforces in this text is Australia’s increasing acceptance of multiculturalism. Maestro, set in the 1960s to 1970s, shows Australians growing more accepting and tolerant of other cultures. This shift in perspective was occurring near the end of the White Australia/Assimilation Policy, which was phased out in the late 1970s/early 1980s. An example of this shifted perspective in Maestro is Paul’s father’s opinion about living in Darwin:
Out of the desolation of World War II sprang the Australian Committee for the World Council of Churches. This developed into the Australian Council of Churches which, in 1994, grew to be the National Council of Churches in Australia. The NCCA is 15 Christian churches, gathered from across Australia, who have embarked on a pilgrimage together . Each brings a widely diverse record of place, experience, and theology, but all share a mutual faith and confession in the Jesus Christ as God and Savior. All share a common future as they are confident that the future of Christians in Australia lies together, not in division. The aim of the NCCA is to deepen the relationship of member churches so as to communicate more visibly the unity willed by Christ and to rally towards the achievement of their mission of common witness, proclamation and service .
The Australian bush legend, Ward believed, came to its climax in the 1880s. He mentions that it was during this time that the majority of the population were native-born, white males who enjoyed the works of writers such as Paterson and Lawson. It w...
Andrew went town to town; on foot I might add, to start a new life. He worked at a local tailor shop in both Carthage, North Carolina, and Laurens, South Carolina, before finally calling Greenville, Tennessee home for some time. There he married Eliza McCardle age sixteen, and he eighteen, the man who married them was Mordecai Lincoln, first cousin of Thomas Lincoln, the father of Abraham Lincoln, small world.(4) It was here in Greenville, that Johnson would win his first elected position as Alderman. A young Johnson now began to realize his true abilities in politics. Understanding that he was illiterate until his early twenties, it is amazing the accolades he ach...
Reynolds, H. (1990). With The White People: The crucial role of Aborigines in the exploration and development of Australia. Australia: Penguin Books
In typical Southern fashion, he was referred to as “Brother Akers” (Grisham 87). His sermons were angry tirades against sins, real or imagined that the people of his flock may or may not have been guilty of committing (Grisham 87). He prayed “long and windy” prayers and gave the congregation “verbal beatings” each Sunday (Grisham 84, 92). When the pastor preached about more pleasant subjects like love and charity, he gave Luke the impression that he did so without much conviction (Grisham 136).
Walter Martin, a Christian minister, once said, “A key to strengthening spiritual muscles and enduring hardship is finding strength in the Word of God.” Life in the American colonies was incredibly hard for early settlers, especially to combat sin and abuse from others. However, this fight against the struggles was made possible through the help from the Word of God. Life in the American colonies was harsh and challenging for settlers because the whites tried to be as holy as possible and the blacks were overexploited.
People of all groups, social status, and gender realized that they all had voice and they can speak out through their emotional feels of religion. Johnathan Edwards was the first one to initiate this new level of religion tolerance and he states that, “Our people do not so much need to have their heads filled than, as much as have their hearts touched.” Johnathan Edwards first preach led to more individuals to come together and listen. Than after that individual got a sense that you do not need to be a preacher to preach nor you do not need to preach in a church, you can preach wherever you want to. For the first time, you have different people coming together to preach the gospel. You had African American preaching on the roads, Indian preachers preaching and you had women who began to preach. The Great Awakening challenged individuals to find what church meets their needs spiritually and it also let them know about optional choices instead of one. The Great Awakening helped the American colonies come together in growth of a democratic
Johnson was the first president to be impeached and was acquitted in the Senate by only a single vote. He was the only President without any schooling and didn’t learn to read until his wife taught him at the age of seventeen.
Jonathan Edwards was a man who could petrify any eighteenth century Puritan. He was born in East Windsor, Connecticut and was raised in a household with strict religious beliefs. In 1727 he began his preaching career as an assistant to his grandfather, Solomon Stoddard, the pastor at the church at Northampton, Massachusetts. When his grandfather died two years later, Edwards became the pastor of the Church at Northampton and began preaching all over New England. He then emerged as one of the leaders of the Great Awakening with his determination to return to the orthodoxy of the Puritan faith. That is when he adopted his “fire and brimstone” emotional style of sermon. Although people often ran out of the church in hysterics, most stayed in the church captivated by his speeches. He had always purposely chose to address his congregation with a sermon, using all of the elements of an oratory. In Sinners in the Hands of an Angry God, Jonathan Edwards displays all elements of an oratory by appealing to emotions, including expressive and rhythmic language, addressing the needs and concerns of his audience, and inspiring others to take action.