Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
The impact of the second great awakening
The impact of the second great awakening
The impact of the second great awakening
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: The impact of the second great awakening
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...
... middle of paper ...
...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.
Hatch’s notion that democratization stemmed from the Revolution does not lend enough light and clarity to The First Great Awakening of the 1740s. Like Paul Johnson, he sees it as the inverse of the Second Great Awakening. And yet, if the Revolution gave rise to the Second Great Awakening, then the First Great Awakening gave rise to the Revolution. It planted the first fruitful seeds of authoritarian struggle. For example, the way in which people worshipped denoted a social reality. The gentry sat up in front at church and the lower classes would sit closer to the back. This all changed with the Great Awakening. Social order deteriorated because worship was moved to a field to accommodate the masses of people who would listen to itinerant like George Whitfield. Whitfield created an open market for people about what or who they thought was best for their salvation of their soul. He believed that authority needed to be in alignment with the people’s notion of orthodoxy. His was a “market-based revivalism”. Despite the populous still submitting to authority in a particular sense, the revival was lead by ministers; they had begun to examine personal spiritual impulses and their value. Thanks to Whitfield, primacy was given to those who had divine inspiration rather than those who could get it. He began to subvert the social order since anyone could be an itinerant. Still, all of the socio-political manifestations of the First Great Awakening happened unknowingly. Those who led it never saw it through a secular lens and used it as a way to create chaos and gain power; there is no Nietzsche here. The revival of religiosity was always the primary goal. The Great Awakening looks back as much as it looks forward. It was never simply the Revolution working into religion, but a revolution that was set into motion almost forty years
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.
The Second Great Awaking consisted of new applications of religion that deviated from rationalism, which sparked promotion of democracy and freedom. The message of salvation rather than condemnation was evident in this movement as spoken by Charles G. Finney. He sought to remove sin from reformed churches and organize sinners to unity and freedom (Doc B). This practice showed the crucial democrati...
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.
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
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.
The Second Great Awakening swept through the United States during the end of the 18th Century. Charles Grandson Finney was one of the major reasons the Second Great Awakening was such a success. Finney and his contemporaries rejected the Calvinistic belief that one was predetermined by go God to go to heaven or hell, and rather preached to people that they need to seek salvation from God themselves, which will eventually improve society has a whole. Finney would preach at Revivals, which were emotional religious meetings constructed to awaken the religious faith of people. These meetings were very emotional and lasted upwards of five days. Revivalism had swept through most of the United States by the beginning of the 19th Century. One of the most profound revivals took place in New York. After the great revival in New York Charles Finney was known ...
May, Henry F. The Recovery of American Religious History. The American Historical Review. Vol. 70, No. 1. 1964.
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 Second Great Awakening was a religious revival. It influenced the entire country to do good things in society and do what was morally correct. The Second Great Awakening influenced the North more than it did the South and on a whole encouraged democratic ideas and a better standard for the common man and woman. The Second Great Awakening made people want to repent the sins they had made and find who they were. It influenced the end of slavery, abolitionism, and the ban of alcohol, temperance.
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.
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
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
The Great Awakening for Sweeney was a great success to the advancement of Evangelicalism. “This new spiritual renewal began with people like the Wesley brothers and George Whitefield in England and crossed over to the American Colonies during the first half of the 18th Century.” [15] “Unlike the somber, largely Puritan spirituality of the early 1700s, the revivalism ushered in by the Awakening allowed people to express their emotions more overtly in order to feel a greater intimacy with God.” [16] It is in this sense the Author is conveying the movement and its spread that gives us our religious freedom that we have today. He shows the great preaching of this movement who took the responsibility of conversion to save the
In the past decade, the demand of performance from elite athletes has risen drastically. This demand brought about more injuries, in turn increasing the demand for quicker recovery times from surgery or from an acute injury in these top athletes. Doctors have discovered what they believe to be a helpful solution to the problem, Platelet-Rich Plasma Injections (PRP). These injections are to be administered directly into an athlete’s injured tendon. PRP is a process that essentially separates your blood through bone marrow, leaving part of it extremely strong. However, the reasons for the strength are due to it coming from the patient’s stem cells, bringing non positive attention to this new age treatment. Because this stronger, platelet-rich plasma contains your own IGF-1, which is a growth factor that helps you heal. The platelet-rich portion of the blood can be injected back into the body directly at the site of the injury, with the intent of a faster recovery time. What is to be determined is if the PRP injections work well enough to become a standard treatment method and if this treatment is morally acceptable.