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Religion in colonial America
Summary of religion and colonial america
Second Great Awakening
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Jonathan Edwards (1703-1758) is widely recognized as one of America’s most profound Theologians. Some might even consider him the master of Puritan revival, since he was the leader of the Great Awakening. During his time he was a devout Calvinist who had the power of single-handedly keeping the Puritan faith strong for over twenty-five years, by using vivid imagery to provoke his audience. Edward's dialect was exquisitely influential and yet wielded with class and ease. This essay argues that Edwards was a prestigious theologian in his time that helped shape modern religious culture.
From an early stage Edwards was influenced by his family tremendously. “As the only boy, he was the center of attention. From early years his parents groomed him for college and the ministry, and his older sisters often oversaw his lessons. Throughout his life Jonathan especially admired female piety, which he first saw in his mother and sisters” . His father was very strict and had only the highest expectations for his son. He taught young Edwards how to read and write Latin and Greek, languages that were necessary to enter college. “Jonathan was born a student, and his remarkable aptitudes must have gratified his father” .
Edwards’s grandfather, Reverend Solomon Stoddard, also greatly influenced him. Solomon was often referred to as the “Pope of the Connecticut Valley” . While Solomon was preaching in Northampton, Connecticut he helped liberalize church policy by broadening “the standards for full church membership to all adults who professed the doctrines of the church, submitted to its discipline, and promised to attempt to live morally” . These extended standards meant that almost, if not all members of the community could and wo...
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...ogy, Edwards started with the premise that God was the primary actor in any relationship. God was always communicating his love and beauty” . In December 1734 the awakening took another electrifying growth and moved to a new level of intensity. By the spring the whole town seemed to be partaking in the awakening. .
In one of his more powerful sermons, Sinner’s in the Hand of an Angry God, Edwards used words of parallelism that moved his listeners. He described his view of a vengeful God and the consequences of sin with such strong emotions and vividness that it was sure to astonish most, if not all of those who had the privilege of hearing or reading it. Edwards clearly portrays an image of a fearful and powerful God in relation to a simple and weak man. Edward's words were potent and astonishing and he was sure to have shaken anyone who came across them.
Foreboding and dreadful describe the tone of “Sinners in the Hands of an Angry God”. Edwards makes the tone very clear by saying “The God that holds you over the pit of Hell, much as one holds a spider or some loathsome insect over the fire” (154). He tries to convey the wrath of god that will come upon them if they do not devoted themselves to Christ by saying “Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon souls, all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God.” (154).
In the sermon, “Sinners in the Hands of an Angry God” by Jonathan Edwards, he preached about a stricter Calvinist theology of Puritanism. Edwards delivered it at the Massachusetts congregation on July 8, 1741. He blatantly uses rhetorical strategies to instill fear into his audience if they are to continue to not be active Puritans in religion. Edwards uses polysyndeton, harsh diction and tone, and the appeal to emotion along with the use of semicolons to develop his message.
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.
Edwards states that it is shameful for individuals to resort to practices harsher than the clergy already do. Everyone is brethren when worshipping Christ, acting against one another is dishonoring the name of Christ. Edwards was not obligated to any earthly authority, whether it be government or religious hierarchy, such as the Anglican Church (Marsden, Jonathon Edwards, 181-182). Edwards felt God gave him the responsibility to lead people, believing that religion was necessary for the wellbeing of the self (Miller, Jonathon Edwards,
In the story “Sinners in the Hands of an Angry God” the author Jonathan Edwards uses
Edwards, Jonathan. "Sinners in the Hands of an Angry God." The Heath Anthology of American Literature. Ed. Paul Lauter. Canada: DC Heath and Company, 1990. 584-595.
Through research it is evident that Edwards and Bradford are similar in more ways than one. For example, each individual dedicated their life to service. They both portrayed the qualities a true leader and successor should have. Bradford, leading his colony showed his dedication to improve what already had been done previously. Edwards, showing equal consideration lead the church in the best possible way by holding the title of the
Edwards, who also had Puritan beliefs, was a philosopher and theologian and his way of thinking was more in-depth and complex. He used repetition to drive his sermons home and convinced his congregations of the evils and wickedness of hell through the use of intense analogies. His “fire and brimstone” way of preaching frightened people and made them feel a deep need for salvation. Edwards believed that all humans were natural sinners and God was eagerly awaiting to judge them. He wrote "their foot shall slide in due time" meaning that mankind was full of inevitable sinners.
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.
God is presented as being all-powerful and all-knowing. He’s aware of all the shortcomings and misdeeds of humanity for every individual person. The existence of God and the afterlife are two questions that merely rely on the matter of faith and belief. Jonathan Edwards and Anne Bradstreet both have relatively similar religious beliefs; however, their individual view point on God could not be further aside from one another. Jonathan Edwards preaches a literal fear of an arbitrary, unpredictable and vengeful God (Baird). Anne Bradstreet, on the other hand, believed with human error in a loving, trustworthy God.(Baird) It is almost unimaginable that these two authors’ views are traced back to puritanism due to their vast differences.
Religion was the foundation of the early Colonial American Puritan writings. Many of the early settlements were comprised of men and women who fled Europe in the face of persecution to come to a new land and worship according to their own will. Their beliefs were stalwartly rooted in the fact that God should be involved with all facets of their lives and constantly worshiped. These Puritans writings focused on their religious foundations related to their exodus from Europe and religions role in their life on the new continent. Their literature helped to proselytize the message of God and focused on hard work and strict adherence to religious principles, thus avoiding eternal damnation. These main themes are evident in the writings of Jonathan Edwards, Cotton Mathers, and John Winthrop. This paper will explore the writings of these three men and how their religious views shaped their literary works, styles, and their historical and political views.
O'Brien, Susan. 1986. “A Transatlantic Community of Saints: The Great Awakening and the First Evangelical Network, 1735-1755”. The American Historical Review 91 (4). [Oxford University Press, American Historical Association]: 811–32. doi:10.2307/1873323.
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.
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 image of God is typically thought of as being loving and kind. However, this image is not always true. All people in this world, have many different ways of looking at things. In this essay I will compare two completely different humankind. Much can be gathered when comparing the poems written by Anne Bradstreet and the sermon by Jonathan Edwards. I will also explain a few of their differences. In life, people need inspiration to know that living is worth it, and each writer has a different way of portraying that. In the 1700’s, Bradstreet and Edwards were well known authors who focused their mind set in on God. They were both Puritans who revolved their life around religious freedom, but had very distinct ways of showing their recognition