Relevant bibliographies by topics / First Great Awakening

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  2. Dissertations / Theses
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Academic literature on the topic 'First Great Awakening'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "First Great Awakening"

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Lambert, Frank. "The First Great Awakening: Whose Interpretive Fiction?" New England Quarterly 68, no. 4 (December 1995): 650. http://dx.doi.org/10.2307/365880.

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van Lieburg, Fred. "Interpreting the Dutch Great Awakening (1749–1755)." Church History 77, no. 2 (May 12, 2008): 318–36. http://dx.doi.org/10.1017/s0009640708000565.

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In 1754, the Scottish minister John Gillies (1712–1796) published a collection of historical accounts concerning “remarkable periods of the success of the Gospel.” Its composer was a spider in a web of correspondents in Europe and North America who believed they were living in an extraordinary time of revival in Christianity. Collective conversions and signs of repentance and faith were reported from all parts of the world and placed in a large eschatological perspective. After the Protestant Reformation—the climax of church history since the New Testament—a great decline had set in comparable to the Middle Ages. The “Great Awakening” seemed to recapture the spirit of the first Pentecost and offered prospects for a further extension of God's Kingdom. By means of missionary work among the heathen peoples, the Gospel would reach the ends of earth. Finally, after the collective conversion of the Jews and a millennium of peace, the time would come for the Lord of the Church to appear on the clouds of heaven to gather the harvest of all times.
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Khruleva, Irina Yur'evna. "The Theological Polemics of Jonathan Edwards and George Whitefield: Differences in Their Understanding of the "Great Awakening" of the 1740s in New England." Исторический журнал: научные исследования, no. 1 (January 2020): 162–71. http://dx.doi.org/10.7256/2454-0609.2020.1.30503.

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The first "Great Awakening" took hold of all British colonies in North America in the 1730s-1750s and developed contemporaneously with the Enlightenment movement, which had a significant impact on all aspects of life in the colonies, influencing religion, politics and ideology. The inhabitants of the colonies, professing different religious views, for the first time experienced a general spiritual upsurge. The colonies had never seen anything like the Great Awakening in scale and degree of influence on society. This was the first movement in American history that was truly intercolonial in nature, contributing to the formation of a single religious and partially ideological space in British America. The beginning of the Great Awakening in British America was instigated by both the colonial traditions of religious renewal (the so-called "revivals") and new ideas coming from Europe, hence this religious movement cannot be understood without considering its European roots nor not taking into account its transatlantic nature. The development of pietism in Holland and Germany and the unfolding of Methodism on the British Isles greatly influenced Protestant theology on both sides of the Atlantic. This article explores the differences in understanding the nature of the Great Awakening by its two leaders - J. Edwards and J. Whitefield.
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Lambert, Frank. "'I Saw the Book Talk': Slave Readings of the First Great Awakening." Journal of Negro History 77, no. 4 (October 1992): 185–98. http://dx.doi.org/10.2307/3031473.

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Lambert, Frank. ""I Saw the Book Talk": Slave Readings of the First Great Awakening." Journal of African American History 87, no. 1 (January 2002): 12–25. http://dx.doi.org/10.1086/jaahv87n1p12.

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Nord, David Paul. "Lisa Smith. The First Great Awakening in Colonial American Newspapers: A Shifting Story." American Historical Review 118, no. 5 (November 25, 2013): 1514–15. http://dx.doi.org/10.1093/ahr/118.5.1514a.

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Rhoden, Nancy L. "John Howard Smith.The First Great Awakening: Redefining Religion in British America, 1725–1775." American Historical Review 121, no. 4 (October 2016): 1267–68. http://dx.doi.org/10.1093/ahr/121.4.1267.

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Crawford, Michael J. "Origins of the Eighteenth-Century Evangelical Revival: England and New England Compared." Journal of British Studies 26, no. 4 (October 1987): 361–97. http://dx.doi.org/10.1086/385896.

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Current interpretations of North America's first Great Awakening present a paradox. Historians commonly interpret the Great Awakening as part of the revival of evangelical piety that affected widely scattered elements of the Protestant world in the seventeenth and eighteenth centuries; however, studies of the Great Awakening have almost exclusively focused on the particular local circumstances in which the revival movements developed. Since historians of the Great Awakening have emphasized the peculiar circumstances of each of the regional manifestations, the Revival often appears in their writings to have been composed of several distinct movements separated in time, character, and cause and united only by superficial similarities. In contrast, to say that the local revival movements, despite their distinctive characteristics, were manifestations of a single larger movement is to imply that they shared the same general causes. If we suppose that the Great Awakening was part of the Evangelical Revival, our attempts to explain its origins should take into account those general causes.Two recent reconsiderations of the eighteenth-century revival movements in their broader context come to opposite conclusions. Jon Butler underscores the span of time over which the revivals occurred across the British colonies, their heterogeneous character from one region to the next, and the differences in cultural contexts in which they appeared. He concludes that “the prerevolutionary revivals should be understood primarily as regional events.” Although he sees the eighteenth-century American revivals as part of the long-term evangelical and pietistic reform movement in Western society, he denies any common, single, overwhelmingly important cause.
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Fisher, L. D. ""It Provd But Temporary, & Short Lived": Pequot Affiliation in the First Great Awakening." Ethnohistory 59, no. 3 (July 1, 2012): 465–88. http://dx.doi.org/10.1215/00141801-1587433.

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Griffin, Edward M. "The First Great Awakening in Colonial American Newspapers: A Shifting Story by Lisa Smith." American Periodicals: A Journal of History, Criticism, and Bibliography 25, no. 1 (2015): 94–97. http://dx.doi.org/10.1353/amp.2015.0008.

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Dissertations / Theses on the topic "First Great Awakening"

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Deans, Paige. "The Prodigal Daughter: An Edition of an Anonymous Text." VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/6095.

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The Prodigal Daughter (1736) is a poem that, on the surface, appears to be an approachable text that was likely geared towards a children’s audience during New England’s first Great Awakening, within the approachable format of a chapbook. However, when explored further, The Prodigal Daughter reveals a complicated textual history during a time of theological and social revival in New England. This thesis considers the historical context of The Prodigal Daughter’s narrative, as well as the poem’s publication history. The text’s transmission is carefully examined and encapsulated in this edition—giving the reader a transcription that is the result of collating twenty-eight surviving witnesses of The Prodigal Daughter. This thesis serves as a critical edition of The Prodigal Daughter, with an introduction which includes a careful consideration of gendered theology, homiletics, the literary marketplace, and the role of the devil in the female conversion narrative during New England’s first Great Awakening.
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Rice, Alanna. "Renewing Homeland and Place: Algonquians, Christianity, and Community in Southern New England, 1700-1790." Thesis, 2010. http://hdl.handle.net/1974/6089.

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“Renewing Homeland and Place” explores the complex intertwining of evangelical Christianity and notions of place and homeland in Algonquian communities in southern New England during the eighteenth century. In particular, this dissertation examines the participation of Algonquian men and women in the Protestant evangelical revivals known generally as the “First Great Awakening,” the adoption of New Light beliefs and practices within Algonquian communities, and the ways in which the Christian faith shaped and informed Algonquian understandings of place and community, and the protection of their lands. Mohegan, Pequot, Niantic, Narragansett, and Montaukett people living in Connecticut, Rhode Island, and on Long Island (New York) struggled continually throughout the eighteenth century to protect their land, resources, and livelihoods from colonial encroachment and dispossession. Christianity provided many Algonquians with beliefs, practices, and rituals that renewed, rather than erased, the spiritual and sustaining values they attached to their lands and that strengthened, rather than diminished, the kinship ties and sense of community that linked their settlements together. Equally as significant, the adoption of Christian beliefs and practices brought to the surface the dynamic and contested nature of community and place, and the varying ways in which Algonquians responded to colonization. As a number of Algonquians attended formal schools, assumed roles as ministers and teachers within their own settlements and among the Haudenosaunee in New York, and formed their own churches, they disagreed within their communities over issues of land use and political authority, and between their communities over the best response to the infringements they continued to suffer. By the 1770s a number of Christian leaders began to consider relocation to Oneida lands in New York as a solution to the land loss and impoverishment they faced in New England. While many Algonquians left their coastal homelands for central New York in the 1780s to form the Christian community of Brotherton, a number of Christians remained behind, highlighting the varying paths of adaptation and survival that Natives tread by the end of the century.
Thesis (Ph.D, History) -- Queen's University, 2010-09-24 13:20:16.449
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Books on the topic "First Great Awakening"

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Maze, Scott. Theodorus Frelinghuysen's evangelism: Catalyst to the First Great Awakening. Grand Rapids, Mich: Reformation Heritage Books, 2011.

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Smith, Lisa. The first great awakening in colonial American newspapers: A shifting story. Lanham: Lexington Books, 2012.

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The first great awakening in colonial American newspapers: A shifting story. Lanham: Lexington Books, 2012.

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Gilbert Tennent, son of thunder: A case study of continental Pietism's impact on the first great awakening in the middle colonies. New York: Greenwood Press, 1986.

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Theodorus Frelinghuysen's evangelism: catalyst to the first great awakening. Reformation Heritage Books, 2011.

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The First Great Awakening: Redefining Religion in British America, 1725-1775. Fairleigh Dickinson University Press, 2014.

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The First Great Awakening: Redefining Religion in British America, 1725-1775. Fairleigh Dickinson University Press, 2016.

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Brekus, Catherine A. Dissent in the American Colonies before the First Amendment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0010.

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Many of the early migrants to the American colonies came from Dissenting backgrounds. There were many reasons why it was difficult to enforce religious uniformity across the Atlantic, including the diversity of religious traditions and the rise of the Enlightenment, particularly Locke’s emphasis on the sanctity of conscience. However, the role played by Presbyterians, Baptists, and Quakers in arguing for freedom of conscience needs to be acknowledged as well. Their pressure to create a formal separation of Church and state was vital. The 1689 Toleration Act and the revivals of the Great Awakening undermined the principle of church establishment in early America and led to divisions between different religious groups. In 1789, Dissenters contributed to the passage of the First Amendment, which guaranteed religious freedom and prohibited the establishment of a national church.
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Rivett, Sarah. The Nature of Indian Words in the Rise of Anglo-American Nativism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492564.003.0006.

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This chapter examines the fate of missionary linguistics during the Great Awakening through Protestant missionaries to the Mohican and Mohawk. Jonathan Edwards, David Brainerd, John Sergeant, Samuel Hopkins, and Gideon Hawley espoused a conversion theology that for the first time in Anglo colonial history did not depend on hearing proselytes speak Christian truths in their own native tongue. Increasingly, American Indian children were instructed in English and their faith became evidence of a firmly rooted New World Protestant-millennial identity. Through this millennial frame of an emergent Anglo-American exceptionalism, indigenous words were reconfigured as artifacts of a long-forgotten, biblical past and prophetic types of the ascent of Protestant Christendom.
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Harp, Gillis J. Protestants and American Conservatism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199977413.001.0001.

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Protestant beliefs have made several significant contributions to conservatism, both in the more abstract realm of ideas and in the arena of political positions or practical policies. First, they have sacralized the established social order, valued and defended customary hierarchies; they have discouraged revolt or rebellion; they have prompted Protestants to view the state as an active moral agent of divine origin; and they have stressed the importance of community life and mediating institutions such as the family and the church and occasionally provided a modest check on an individualistic and competitive impulse. Second, certain shared tenets facilitated this conjunction of Protestantism and conservatism, most often when substantial change loomed. For example, common concerns of the two dovetailed when revivals challenged the religious status quo during the colonial Great Awakening, when secession and rebellion threatened federal authority during the Civil War, when a new type of conservatism emerged, and dismissed the older sort as paternalistic, when the Great Depression opened the door to a more intrusive state, when atheist communism challenged American individualism, and, finally, when the cultural changes of the 1960s undermined traditional notions of the family and gender roles. Third, certain Christian ideas and assumptions have, at their best, served to heighten or ennoble conservative discourse, sometimes raising it above merely partisan or pragmatic concerns. Protestantism added a moral and religious weight to conservative beliefs and helped soften the harshness of an acquisitive, sometimes cutthroat, economic order.
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Book chapters on the topic "First Great Awakening"

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"“the first fruits of this extraordinary and mighty Work of God’s Special Grace”." In Inventing the "Great Awakening", 54–82. Princeton University Press, 2021. http://dx.doi.org/10.2307/j.ctv18zhf7t.8.

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Smith, Gary Scott. "Jonathan Edwards and the First Great Awakening." In Heaven in the American Imagination, 29–46. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199738953.003.0003.

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Cousins, James P. "“Great Truths”." In Horace Holley. University Press of Kentucky, 2016. http://dx.doi.org/10.5810/kentucky/9780813168579.003.0002.

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Chapter 1 begins with a short history of Horace’s childhood home in Salisbury, Connecticut, and then transitions to an overview of his educational experiences as an independent scholar and a student first at local grammar schools and then at Williams College and Yale. Horace’s reflections on Williams are mixed with those of his brothers John Milton and Myron to create a comprehensive understanding of collegiate life in the early republic. However, Horace’s education at Yale and his training under the Reverend Timothy Dwight in particular were fundamental to his later career, both as a minister and as an academic. This chapter also places Horace’s experiences in the context of the Second Great Awakening and the rise of American federalism.
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Berk, Laura E. "A New View of Child Development." In Awakening Children's Minds. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195124859.003.0005.

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In my three decades of teaching university courses in child development, I have come to know thousands of students, many of whom were parents or who became parents soon after completing my class. I also served on boards of directors and advisory committees for child-care centers, preschools, elementary schools, and parent organizations. And my research continually drew me into classrooms, where for countless hours I observed and recorded preschool and school-age children’s activities, social interactions, and solitary behaviors, in hopes of answering central questions about how they learn. As a byproduct of those experiences, parents repeatedly approached me with concerns about how to foster their child’s development in the early years. Their fervent questions, at times riddled with doubt and anxiety, revealed that creating optimum learning environments for young children at home—and ensuring their access to development-enhancing experiences in child care, preschool, and school—have become mounting parental challenges. Consider the following problematic situations that parents recently raised with me: • Bob and Sharon, parents of a 4-year-old: Our daughter, Lydia, could recite her ABCs and count from 1 to 20 by age 2 1/2. When we looked for a preschool, many programs appeared to do little more than let children play, so we chose one with lots of emphasis on academics. To me, Lydia’s preschool seems like great preparation for kindergarten and first grade, but each morning, Lydia hates to go. Why is Lydia, who’s always been an upbeat, curious child, so unhappy? • Angela, mother of a 4-year-old and 6-year-old: My husband and I have demanding careers and need to bring work home in the evenings. I’ve read that it’s the quality of time we spend with our children that’s important, not the quantity. We try hard to give Victor and Jeannine our undivided attention, but they’re often whiny, demanding, and quarrelsome. Many times we end up sending them to their rooms or letting them watch TV, just to get some peace after a long day. What’s the best way to create quality parent–child time? • Talia, mother of a 7-year-old: My son Anselmo, a first grader, constantly asks us to help him with his homework.
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Berk, Laura E. "Learning in Classrooms." In Awakening Children's Minds. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195124859.003.0010.

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A visitor entering Tamara’s combined kindergarten/first-grade classroom is likely to be struck by its atmosphere of calm purposefulness, given that so much is happening at once. On a typical day, twenty-two 5- to 7-year-olds are busy working on diverse activities throughout the room. At ten o’clock one Tuesday, several children were in the writing center—one preparing a thank you note and four others collaborating on making a list of the names of everyone in the class. In the reading center, five children were browsing the shelves or reading books, in pairs and individually. At a table next to shelves filled with math materials, four children worked in pairs on a problem requiring them to choose items from a restaurant menu without exceeding their budget. Yet another pair was immersed in an interactive computer activity about plants as sources of foods. Tamara was seated at a table, reading and discussing a story with a cluster of six children. The children in Tamara’s class come from a variety of ethnic and socioeconomic backgrounds. About three-fourths live in the middle-income neighborhood surrounding the school, located in a midsize Midwestern city. The rest are bussed from a housing project for low-income families several miles away. Two children have reading disabilities, and one has a speech and language delay. Several times a week, a learning disabilities teacher and a speech therapist come to the classroom to assist these children. Tamara’s students present great variations in experiences, knowledge, and academic skills. She uses this diversity to enrich their learning. The classroom is organized into seven clearly defined activity centers. The largest is the reading center, which doubles as a class meeting area. Others are the writing center, the math center, the life science center, the physical science center, the art center, and the imaginative play/extended project center. Computers can be found in the life science and writing centers. All centers are brimming with materials—on shelves and in boxes and baskets, clearly labeled and within children’s easy reach. And each center contains a table to serve as a comfortable workspace for collaborative and individual pursuits.
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Smith, Eric C. "“Every day brings fresh wonders!”." In Oliver Hart and the Rise of Baptist America, 125–48. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0007.

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In 1754 Oliver Hart led a revival among the youth of the Charleston Baptist Church which mirrored the awakenings that had been taking place throughout the colonies since the 1730s. Hart kept a careful record of the revival in his personal diary after the pattern of George Whitefield’s Journals, documenting his own revivalist practices, such as preaching in private homes and counseling those who had fallen into sin. The 1754 Charleston revival involved a number of dramatic conversion experiences and exhibited some of the egalitarian tendencies of the Great Awakening, including Hart’s encouragement of public testimony and exhortation of a enslaved black woman to a group of white girls. This revival is also noteworthy for the conversion of Samuel Stillman, who would go on to become the influential pastor of the First Baptist Church of Boston at the time of the American Revolution. The 1754 Charleston revival shows Hart attempting to walk the line of discerning, moderate revivalism in the context of a dynamic awakening. It also demonstrates that a robust revivalism existed among the Regular Baptists of the South before the more famous Separate Baptists arrived in 1755.
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Boonshoft, Mark. "The Emergence of Academies." In Aristocratic Education and the Making of the American Republic, 13–30. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661360.003.0002.

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Academies arrived in colonial America during the First Great Awakening. They were built at first by Presbyterians with the goal of training clergy. Other denominations quickly followed suit. Before long, it became clear that academies also offered a secular education that appealed to middling and elite colonists across denominational lines. Denominational academies seemed to help solve the larger problem of elite formation in colonial America.
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Smith, John Howard. "“The Glorious Day is Coming On”." In A Dream of the Judgment Day, 47–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533741.003.0003.

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Anxious that God was preparing them for Christ’s second coming, Euro-Americans experienced an unprecedented revival known as the First Great Awakening—an intercolonial phenomenon that infused Protestantism in America with extraordinary heights of millenarianism and apocalypticism. The Awakening was a watershed event in the formation of a distinctive Anglo-American identity. While this identity was not always deeply pious, as economic and political concerns occasionally eclipsed religious matters, there is no doubt that the “vital piety” that had defined radical Protestantism in Europe found new and vibrant expression in America, particularly in its eschatological aspects. These came into sharpest focus when the Seven Years’ War broke out between Britain and France in 1754. Usually considered only in military and geopolitical terms, this war was also a war of religion in which the Anglo-Americans cast themselves in the heroic role of God’s chosen people striving against the forces of the Catholic Antichrist.
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Shklar, Judith N. "The Romantic Mind." In After Utopia, 26–64. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200859.003.0002.

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This chapter investigates how Romanticism found its first clear expression in the aesthetic revolt against the Enlightenment. It discusses the awakening of the “unhappy consciousness” even before Romanticism appeared in the literary world, which was at odds with society and every established faith. It also describes how Romanticism was nourished by two streams of feeling: a longing for a more purely aesthetic culture and a profound disgust for the rationalist excesses of the Enlightenment. The chapter provides the distinction between romantic feeling and Romanticism proper, which is particularly important in tracing the origins of the movement. It mentions Jean-Jacques Rousseau as the first great example of romantic feeling, although his philosophy is not romantic at all.
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Harp, Gillis J. "The Colonies, 1607–1763." In Protestants and American Conservatism, 13–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199977413.003.0002.

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The Puritans conserved older medieval views in their holy commonwealth conception of church–state relations and in their prioritizing of the common good. Governor John Winthrop articulated a thoroughly conservative defense of social hierarchy and of the state as a divinely ordained moral agent. Meanwhile, many of the towns they first founded in the seventeenth century were extraordinarily stable and homogenous communities. Economic development and the religious upheaval of the Great Awakening threatened some of this social conservatism. Consequently, some criticisms of the revival represented the first examples of a coherent colonial conservatism. These critics fretted about local clerical authority and the threat posed to social cohesion by individualism, or what some termed the danger of the “private Christian.” Despite some differences, colonial Southerners shared much of the stress on hierarchy and deference that characterized their New England cousins.
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