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Analysis of Patrick Henry's speech
Patrick Henry speech
Analysis of Patrick Henry's speech
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The Transition The Age of Reason in its entirety declares how man thinks he can control the world and God is not supreme over control. The three pieces of writing: “Sinners in the hands of an angry God”, “Speech to the Virginia Convention”, and “the Crisis” exemplify the transition from an age of faith to an age of reason. Each inspires powerful emotions like fighting, repenting, and sanding up in individual independent thought. Man began to slowly overlook the age of faith, which declares that an individual relies fully on God for absolute truth. The age of faith and the age of reason were not a quick switch. Jonathan Edwards being the first piece of writing sets the stage for a mind transformation. People being to think about things instead …show more content…
of trying to logically follow tradition to fit in. Patrick Henry and Thomas Pain’s writings follow up with a consistent battle cry for independence, and not just spiritually. All three are pushing and influencing the age of reason without noticing the title. We talk about this time period like the colonist decided to turn to an age of reason, which is true, but they didn’t call it this or see it this way as we do now. “Sinners in the hands of an Angry God”, the sermon the Lord spoke through Jonathan Edward during this time period was spiritually influential.
As Edwards explains things like: “There is nothing between you and hell but the air: it is only the power and mere pleasure of God that holds you up” we see the emotional drive this had on the colonies. Normality would have proclaimed: “yes there is a heaven and a hell”, but would never exemplify the emotional realness of hell like Jonathan Edwards does. The reality of these emotional feelings drove the people to begin to think they could think outside of the “traditional box”. This speech was not the specific thing that sparked the changing of people’s minds back then, but it created a different mindset. Now that the colonies minds are spinning, Patrick Henry stands and proclaims his “Speech in the Virginia Convention”. The attitude of Henry declares, not one of mild safety but one that recommends a wakeup call even if the call means to fight. “I consider it nothing less than a question of freedom or slavery,” says Henry. People are now beginning to think even more for themselves, create their own thoughts and ideas, and form their own opinions outwardly. This is the second wake up call and the people are beginning to logically arise from their deep sleep in the age of
faith. The final document to take into consideration is “The Crisis”, by Thomas Pain. Pain has many of the same ideas that Henry has, but it is the next step in the pre-battle mental transformation for many of the colonist. First he covers the wake up call by saying things like: “Brittan with an army to enforce her tyranny, has declared she has a right not only to tax, but “to bind us in all cases whatsoever”: and if being bound in that manner is not slavery, then there is no such thing as slavery upon earth.” Then Pain charges forth his fellow fighter by saying: “ the blood of his children with curse his cowardice who shrinks back at a time when a little might have saved the whole.” After hearing things like this the people began to believe they had a part and say in things. Reason is personal logic. All three pieces of writing include logic, and how new logic came about. People were not deliberately turning away from God into this “age of reason”. It was a gradual mind change that took place that eventually encouraged that mankind might not need God. Which we all know is not true, but how often do we take things into our own hands? The colonists felt they had a large problem, but wanted to take it into their own hands as long as they were going to heaven and not the hell Edwards talked about. The age of faith to the age of reason was a gradual change that took place among colonial America.
In Woody Holton's Forced Founders, that most revered segment of the revolutionary generation, the elitist gentry class of Virginia, comes across very much as a group of self-serving reactionaries, rather then the idealized revolutionaries of the great patriotic myth of popular history. He sets about disassembling a central portion of the myth created by earlier generations of Consensus historians, by asserting that rather then gallantly leading the charge for independence, Virginia's elitist gentry resorted to independence as their last and only means of saving their elite ruling status, their economic futures, and even their very lives many feared. While this is very much an example of revisionist history, Holton has not so much rewritten history, as he has provided the back story of the complexity and diversity of the Virginia colony on the eve of the American Revolution. For while the book's title may insinuate otherwise, lowly groups like slaves and Indians discussed here are afforded only the status of “founders” by pressing those traditionally thought of in this role to take the plunge for independence. Still the papers and correspondence of the iconic figureheads of the revolutionary generation like Washington, Jefferson, and Madison make up the bulk of primary sources.
However, the author 's interpretations of Jefferson 's decisions and their connection to modern politics are intriguing, to say the least. In 1774, Jefferson penned A Summary View of the Rights of British America and, later, in 1775, drafted the Declaration of the Causes and Necessity of Taking Up Arms (Ellis 32-44). According to Ellis, the documents act as proof that Jefferson was insensitive to the constitutional complexities a Revolution held as his interpretation of otherwise important matters revolved around his “pattern of juvenile romanticism” (38). Evidently, the American colonies’ desire for independence from the mother country was a momentous decision that affected all thirteen colonies. However, in Ellis’ arguments, Thomas Jefferson’s writing at the time showed either his failure to acknowledge the severity of the situation or his disregard of the same. Accordingly, as written in the American Sphinx, Jefferson’s mannerisms in the first Continental Congress and Virginia evokes the picture of an adolescent instead of the thirty-year-old man he was at the time (Ellis 38). It is no wonder Ellis observes Thomas Jefferson as a founding father who was not only “wildly idealistic” but also possessed “extraordinary naivete” while advocating the notions of a Jeffersonian utopia that unrestrained
There are few speeches in the American history that compel us towards great acts of patriotism. Patrick Henry's speech in the Virginia Provincial Convention of 1775 is a prime example of one of these great speeches. During the debates on whether or not to compromise with Great Britain, Patrick Henry proposed the idea to his fellow members of the First Continental Congress to declare war on Great Britain. A reason why the speech was so powerful was the rhetorical strategies of the diction of slavery, the appeal to God, and the appeal to logic, that he deftly employed.
The eighteenth century, a time of turmoil and chaos in the colonies, brought many opinionated writers to the forefront in support or refutation of the coming American Revolution. This highly controversial war that would ultimately separate the future United States of America from Great Britain became the center of debate. Two writers, both of whom supported the Revolution, now stand to fully illuminate one side of the debate. Thomas Paine, a radical propagandist, wrote many pieces during this time including “The Crisis Number 1” (1776). Through writing, he appealed to the “common man” in order to convince them to gather their arms and fight for their freedom. In this document, he utilizes many of the same rhetorical skills and propaganda techniques as Patrick Henry, a convincing orator, did in his famous speech delivered to the state’s delegates in 1775. Among these techniques are transfer, abstract language, and pathos. In both works, these were used to call the audiences to war. These influential pieces both contained a call to action which, through the use of strong and decisive language, aided the beginning of the American Revolution.
“Religion is the backbone of evolution.” Without the cultural differences and belief systems we would not have a regulated religious base. It is evident some religions can be both alike but yet still very different. The historical William Bradford and Jonathan Edwards demonstrate this theory. William Bradford portrays more leniencies while allowing for more religious tolerance within the puritan community. With some contrasting beliefs but familiar goals, Jonathan Edwards, pursued a stricter religious background. Both of these author’s play an important role in sculpting the puritan way of life.
On July 8, 1741 Congregational minister, John Edwards, delivered a sermon entitled “Sinners in the Hands of an Angry God” before a Massachusetts congregation in order to dismiss some of the colonist’s belief that hell is not real. Edwards’s objective is to abolish any doubts against god and hell that the colonists have. He uses strategies such as anaphora, figurative language, polysyndeton, all while instilling a feeling of angst in his audience through his tone.
He was a man whose very words struck fear into the hearts of his listeners. Acknowledged as one of the most powerful religious speakers of the era, he spearheaded the Great Awakening. “This was a time when the intense fervor of the first Puritans had subsided somewhat” (Heyrmen 1) due to a resurgence of religious zeal (Stein 1) in colonists through faith rather than predestination. Jonathan Edwards however sought to arouse the religious intensity of the colonists (Edwards 1) through his preaching. But how and why was Edwards so successful? What influenced him? How did he use diction and symbolism to persuade his listener, and what was the reaction to his teachings? In order to understand these questions one must look at his life and works to understand how he was successful. In his most influential sermon, “Sinners in the Hands of an Angry God”, Jonathan Edwards’ persuasive language awakened the religious fervor that lay dormant in colonial Americans and made him the most famous puritan minister of the Great Awakening in North America.
Prior to Enlightenment the colonists, like the Europeans, were guided by their fear of God and rulers. They followed their church’s teachings blindly, as many of them could not read the scripture themselves. As the colonists began to educate themselves, they found that their interpretation of the readings did not always match what was preached to them in Sunday’s sermon. Even with the vamped up services and revivals during the Awakening many continued to question organized religion and separate from the Catholic Church. Many smaller denominations resulted from these breaks caused by the Awakening, leading to the Protestant Reformation. Martin Luther even wrote entire doctrines based on his differences of opinion which would eventually form the basis for the Lutheran Church. The colonists also questioned the authority of their European rulers. Many believed that God himself had put their rulers in charge, but with all the political disasters and condemnation they were seeing they began to question their...
Through my study of Plato’s “Allegory of the Cave” and Saint Augustine’s “The Confessions”, I discovered that both text involve a journey of finding real truths before acquiring a faith. This suggests that faith and reason are compatible because one must embark on journey in which they are educated about real truths before they are able to acquire a faith.
In 1741 a Puritan preacher, Jonathan Edwards, delivered a sermon to a congregation in Enfield, Connecticut. He moved many people and helped them to become saved and trust in Jesus Christ. In “Sinners in the Hands of an Angry God”, - which is the name of the sermon by Jonathan Edwards- the author uses each rhetorical appeal to connect with his congregation. The whole purpose of Edwards’ sermon was to try and get all the unsaved men in his congregation to trust in Jesus Christ as their savior and be converted. He was a very persuasive man who successfully reached out to his congregation by digging down deep and coming in contact with many people’s personal lives and making them think long and hard about why they are lucky enough to wake up every morning. In his sermon, Jonathan Edwards uses the three rhetorical appeals- ethical, emotional, and logical- to reach out to his congregation and try and help them to see why they should trust in Jesus Christ.
In 1754, the Pennsylvania Gazette showed the colonists an image that would show that unification was essential for independence. It was a picture of a snake that was cut into little parts and each part was a place. The snake depicts the image of independence, and without the unification of all its parts, it will not be complete. The title “JOIN, or DIE” of this drawing is demanding. The author of this drawing wanted to say that if the colonists wanted to achieve independence, they must unite and fight together for their common cause (A).
When Paine constructed The Age of Reason he innovated a spiritual idea known as Deism. This belief attacked the very nature of organized religion that was practiced by the Puritans. It was to Paine’s belief that the churches were constructed in order to scare and subjugate all of mankind, while exercising power and gaining profits. This type of thinking was probably appalling to the American people of that time, whom held strong, traditional, religious beliefs. However, Paine’s philosophies fascinated the many Americans whom were immersed in the wisdom of the Enlightenment period and struggled to follow the Puritan ways.
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
The political structure of America changed dramatically as a consequence of the Revolution. When the colonists were divided by loyalty towards Britain and those who wished for separation, the amount of determination that Patriots had was reflected through powerful spokespeople and pieces of writing. The Pe...
Jonathan Edwards was known as a “nurturing pastor, frontier missionary, and bold revivalist preacher of the gospel of Jesus Christ, Edwards exemplifies a man who integrated reason (the mind) and personal devotion (the heart) in unwavering dedication to the sovereign God revealed in creation and Scripture.” Jonathan Edwards spent much of his young life trying time to live and serve God through his works and deeds. He finally realized that it was impossible to earn his own salvation through his works and he accepted Christ as his Lord and Savior. Jonathan Edwards helped propel the First Great Awakening around 1733-1735, by directing some of the very first revivals from his Northampton, Massachusetts church. During some of these revivals Edwards preached sermons about salvation to his Puritan congregation. When these sermons were conducted amazing outbreaks of the Holy Spirit took place and people started recognizing their need for Jesus. This awesome move of God helped communities, households, and individuals to bond together in unity. These events continued to spread throughout the communities and most of the American colonies. Jonathan Edwards successful revivals were not without opposition. Edwards was drawing opposition and criticism from more traditional and strict Puritan leaders who were more concerned with religion. Jonathan Edwards then relocated to Stockbridge,