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Evangelicalism in america history essay
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Introduction The American Evangelical Story, A History of the Movement written by Douglas A. Sweeney offers an outline that better defines evangelicals while the author explores the roots of the Great Awakening and the Gospel. Sweeney presents the history of theology within the evangelical movement. Currently, Douglas Sweeney serves as the associate professor of Church history and is the Director of the Carl F. H. Center for Theological Understanding at Trinity Evangelical Divinity School. [1] Sweeney begins by addressing the word, meaning, and definition of “evangelicalism, Sweeney states, “I tell the story of its birth of in the transatlantic Great Awakening and its development in the United States through many challenges and cultural changes.” [2] This short book is written primarily for those who maintain an interest in the role of the evangelical movement throughout history. Defining “the evangelical movement is something the author states is quite diverse, he writes, “we are a people more remarkable for our differences than our …show more content…
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
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
New Essays on The Awakening. Ed. Wendy Martin. Cambridge: Cambridge UP, 1988.
Johnson, through the revival, shows a growing Protestant influence within Rochester, New York. Charles Finney came, Bible in hand, proclaiming that the Millennium was in reach, but only through the efforts of the willing: this was a revival for social ch...
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.
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.
Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
There are three historical, Christian milestones. One being after the death of Christ where an evangelical movement of Christ's disciples, friends and brothers preached on how Jesus Christ was the Messiah and the Son of God. The second milestone was when the Pilgrims came to America for religious freedom, and many ministers guided and directed the pilgrims toward the "City of God". One of the last historical Christian movements seen is the Great Awakening. This movement was to trade deistic notions of reason and rationality to faith, God, and Divine Providence. Among the apostles of Biblical times, the most influential were Apostles James and Paul. One of the great writers and speakers of his time, John Winthrop represents the second mark, leaving Jonathan Edwards as one of the most remembered preacher of the Great Awakening.
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.
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.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
However, both groups consciously reshaped the organizing framework of religion to diminish its ordering of their lives within the public and private sphere. Prothero posits that while “The Bible remained authoritative [. . .] Americans insisted on interpreting it for themselves” (47), especially women who lived under its patriarchal construction. “In that effort,” Prothero continues “they were assisted by a new culture hero: the populist preacher, who combined evangelicalism and egalitarianism in daring new ways” (47). Prothero maintains that it was “the rise of pulpit storytelling” (51) that allowed such reimagining of religious ideology. Prothero goes on to argue that the “story sermon” (51) as a rhetorical style “did not catch on as fast in New England as it did in the South and the West (51),” a point ...
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
Sweeney’s accomplishes his goal and provides a frank, concise, balanced and convincing introductory look at Evangelicalism in America. He does this in several ways. For example, this is seen in his personal statement of his framework above. Sweeney honestly uses his life and personal words to demonstrate his own experience as an evangelist. This is seen when Sweeney using the pronoun "we" to refer to evangelicals.4 We see that the book concludes with his prayer to strengthen shared historical memories so that "a fresh appropriation of our common heritage…limited by our own historical blinders … can be used regain our spiritual bearing" so by God in the evangelical movement can “bless the church for many years to come".5
Boyd, Gregory A., and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. Grand Rapids, MI: Baker Academic, 2009.