Journal articles: 'First Great Awakening'

1

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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6

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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7

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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8

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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10

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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Baring, Anne. "The Great Challenge of Our Time: Awakening to a New Story." Feminist Theology 28, no. 1 (August 6, 2019): 35–51. http://dx.doi.org/10.1177/0966735019857196.

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In the first part of this article I will explore the reasons for the loss of the Divine Feminine and the powerful mythologies and beliefs which have structured our present view of reality. These have split Nature from Spirit and mind from soul and led to the idea of our dominance of Nature rather than to a caring relationship with it. In the second part I will explore the transformation of this outdated view as our consciousness moves to a new level of understanding and embraces a New Story. The greatest challenge of our time is to heal the split between Spirit and Nature and reconnect our rational mind with our neglected soul.

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12

O'Brien, Susan. "A Transatlantic Community of Saints: The Great Awakening and the First Evangelical Network, 1735-1755." American Historical Review 91, no. 4 (October 1986): 811. http://dx.doi.org/10.2307/1873323.

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13

Brown, Irene Quenzler. "Death, Friendship, and Female Identity During New England's Second Great Awakening." Journal of Family History 12, no. 4 (October 1987): 367–87. http://dx.doi.org/10.1177/036319908701200402.

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The memoirs of pious Christians, frequently edited by family members or intimate friends and carefully based on their extant papers, proliferated in the first half of the nineteenth century. These lives document the legacy of the Didactic Enlightenment of the previous century in their preoccupation with death and inclusive friendship, their refusal to draw sharp boundaries between the public and the private, the spiritual and the temporal and in their appreciation for the rational capacity of women. This study focuses on the life of Mary Hawes Van Lennep (1821–1844), missionary wife to Turkey, as traced by her mother, wife of the prominent Hartford, Connecticut preacher, Rev. Joel Hawes. It argues that friendship, as a moral and spiritual culture of bonding and separation, disciplined parents, children and friends alike and has particular significance for female identity formation. It also concludes that these evangelical memoirs are an important source for understanding a particular historical effort to live by a difficult form of affectivity that linked individuals to family and the wider community in a time when historical forces tended to promote the opposite.

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UZUNKÖPRÜ, Süleyman. "THE PRIMARY ROLE OF THE FIRST GREAT AWAKENING (AMERICAN REVIVALISM) IN THE SHAPING OF AMERICAN IDENTITY." Journal of International Social Research 13, no. 70 (April 30, 2020): 142–48. http://dx.doi.org/10.17719/jisr.2020.4081.

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15

Khrulyeva, Irina. "Colonial American Newspapers about Events and Religious Debate of the First Great Awakening of 1730s—1740s." Новая и новейшая история, no. 1 (2019): 25–36. http://dx.doi.org/10.31857/s013038640003802-0.

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16

Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (September 1996): 405–24. http://dx.doi.org/10.2307/3169938.

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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”

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Hyun Jin, Cho. "Antinomian Controversy in the Seventeenth-Century New England and the First Great Awakening---Focused on Jonathan Edwards' Doctrine of Justification." Korea Reformed Theology 34, no. ll (May 2012): 36–66. http://dx.doi.org/10.34271/krts.2012.34..36.

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Krall, S.J., Christopher. "From De-Humanization to the Flourishing Feast: A Study of Ecological Conversion by means of a Triple Colloquy with Pope Francis, Pope John Paul II, and Bernard Lonergan, S.J." Lumen et Vita 11, no. 2 (August 12, 2021): 9–18. http://dx.doi.org/10.6017/lv.v11i2.13725.

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This paper will first source Pope Francis’s notion of ecological conversion with Pope John Paul II’s writings that advocate for an awakening of humanity to a harmony with nature and one another. Second, using Bernard Lonergan’s notion of conversion as the foundational structure of religion, this paper will establish ecological conversion as an authentic movement into living more consciously as a member of the body of Christ. Finally, this paper will address how ecological conversion can reverse the destructive cycle of decline by drawing all of creation to the great heavenly feast.

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19

Stone, Russel Oliver. "Sounding as a Tool for Spiritual Awakening." Integral Transpersonal Journal 13, no. 13 (November 2019): 45–62. http://dx.doi.org/10.32031/itibte_itj_13-sro3.

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This article introduces Sounding, a therapeutic, vocal technique that sings sounds (not words) and is largely improvisational. Sounding induces profound shifts of consciousness that lead to deep insights into emotionally-driven behaviour. This serves to help clients rebalance internal mental structures leading to calmness and stability. This article shows the importance of Sounding as a therapeutic technique that has a deep impact on both body and mind. Great care is needed in both one-on-one and group work to assess each client’s emotional and psychological status before going too deep. Having developed Sounding and its use with Yoga Nidra over a period of 15 years, I have grown into an understanding of the power of this work. With an individual, I would not introduce this until I have plenty of context and can understand and feel the client’s sensitivity and vulnerability so I can adjust the wording of the Yoga Nidra and the duration of Sounding to accommodate those sensitivities and vulnerabilities. In one-off group work, especially with people I have not met before, I keep this very light and relaxed so as not to go too deep with both the technique and subsequent therapeutic dialogue. This work is not for people who have fragile/unstable ego states. It needs a certain level of emotional and psychological resilience, which is why, if I am setting up an ongoing group, I will assess clients through an initial questionnaire and then a one-on-one interview. I describe how this technique was developed over the past 15 years since I first started using it during my MA research at CCPE in London in 2004. Various crucial aspects of yoga techniques and philosophy will be outlined that underpin my use of Sounding and how it works in conjunction with Western Transpersonal philosophy. Current scientific research into trauma and anxiety are also explored, and the way Sounding is of benefit in these areas is illustrated. I also look at common features Sounding has with meditation, the use of Ayahuasca, a traditional spiritual medicine, and Near Death Experiences (NDEs). KEYWORDS Koshas, Kleshas, Mind, Near Death Experiences (NDEs), Shamanism’s icaros, Sounding, Spiritual Awakening, Yoga Nidra, Yoga of Sound.

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Blauvelt, Martha Tomhave, and Milton J. Coalter. "Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies." Journal of American History 74, no. 3 (December 1987): 1047. http://dx.doi.org/10.2307/1902177.

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Pilcher, George William, and Milton J. Coalter. "Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies." American Historical Review 93, no. 4 (October 1988): 1110. http://dx.doi.org/10.2307/1863669.

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22

Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (March 1994): 31–49. http://dx.doi.org/10.2307/3167831.

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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.

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23

Gibbs, Norman B., and Lee W. Gibbs. "“In Our Nature”: The Kenotic Christology of Charles Chauncy." Harvard Theological Review 85, no. 2 (April 1992): 217–33. http://dx.doi.org/10.1017/s0017816000028868.

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Charles Chauncy (1705–1787), for more than sixty years the pastor of the influential First (“Old Brick”) Church in Boston, was a leading participant in many of the greatest controversies of his century. Best known for his opposition both to Jonathan Edwards and to what he regarded as the emotional excesses of the Great Awakening, he is also well remembered for his vigorous protest against Anglican efforts to establish bishops in America. He became such an ardent champion of the colonists in their struggle for a free and independent nation that above all others he deserves the title “theologian of the American Revolution.”

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SERBIN, KENNETH P. "The Anatomy of a Death: Repression, Human Rights and the Case of Alexandre Vannucchi Leme in Authoritarian Brazil." Journal of Latin American Studies 30, no. 1 (February 1998): 1–33. http://dx.doi.org/10.1017/s0022216x97004884.

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Employing new archival sources, this article reappraises the role of human rights in the opposition to Brazil's repressive military regime. While most interpretations pinpoint the protest against the 1975 murder of journalist Vladimir Herzog as the opposition's great awakening, this research focuses on a similar outcry against the 1973 killing of University of São Paulo student Alexandre Vannucchi Leme. His death led students and clergymen to defy riot troops and gather 3,000 people for a memorial service that was the first large-scale anti-regime demonstration of the 1970s and a decisive step in the Roman Catholic Church's development as leader of the opposition.

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Muminov, Ashirbek, and Saipulla Mollakanagatuly. "A First Glimpse at Saduaqas Ghïlmani’s (1890–1972) “Biographies of the Islamic Scholars of Our times” — A Possible Rewriting of the Tsarist and Soviet History of Kazakhstan’s Islamic Community." Asiatische Studien - Études Asiatiques 73, no. 4 (April 26, 2020): 751–59. http://dx.doi.org/10.1515/asia-2019-0021.

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AbstractThe period in the history of Kazakhstan between the middle XIX – middle XX centuries, when significant transformations in the Kazakh Muslim community took place, is of great academic interest for researchers. Among the little-studied historical processes, which were under way in Kazakhstan, could be mentioned: (1) the interaction of Muslim and Russian (Orthodox) civilizations; (2) the awakening of the followers of the traditional Islamic school; (3) the initiation and dissemination of the ideas of Islamic modernism (Jadidism) and Islamic fundamentalism (Salafism) in local Muslim communities etc. However the use of well-known Russian official documents as the main and only sources for new investigations could lead to one-sided conclusions, as that was shown in the well-known review by Prof. Devin DeWeese.

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26

Hardman, Keith J. "The First Great Awakening in Colonial American Newspapers: A Shifting Story. By Lisa Smith. New York: Lexington, 2012. 185 pp. $80.00 cloth." Church History 83, no. 1 (March 2014): 213–16. http://dx.doi.org/10.1017/s0009640713001923.

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Conforti, Joseph. "Jonathan Edward's Most Popular Work: “The Life of David Brainerd” and Nineteenth-Century Evangelical Culture." Church History 54, no. 2 (June 1985): 188–201. http://dx.doi.org/10.2307/3167235.

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When students of early American religion remember David Brainerd, if they remember him at all, it is usually in the context of the First Great Awakening. Born in Haddam, Connecticut in 1718, Brainerd enrolled at Yale in 1739, shortly after he had experienced conversion. By his sophomore year, when New Haven was aflame with the religious fervor that spread like a brush fire through New England, Brainerd was recognized as one of the “New Light” student leaders at Yale. For this reason, he was among the first undergraduates to be disciplined by the college administration as part of an effort to contain religious enthusiasm. Rector Thomas Clap expelled Brainerd in 1742 for remarking that tutor Chauncy Whittelsey had no more grace than a chair and for attending a meeting of Separate Congregationalists in defiance of college rules.

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Van der Linde, Nadia. "Time to Turn Up the Volume." Anti-Trafficking Review, no. 12 (April 29, 2019): 194–99. http://dx.doi.org/10.14197/atr.2012191213.

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I remember my first self-organised donor panel well. It was at the Global Social Change Philanthropy Conference in Washington, DC in 2013. I had just started work as the first coordinator of the Red Umbrella Fund—the newly established fund for and by sex workers. I organised a session that would clarify the distinction between sex work and human trafficking and emphasise the need to fund sex worker organising. We had a strong panel: an awesome sex worker activist, a knowledgeable academic, a passionate service provider, and a committed funder. I was, however, in for a rude awakening: even though the line-up was great, the audience was scarce. I thought to myself, if we can’t even get funders to show up and learn about sex workers’ rights, how will we ever meet the needs of sex worker organisations fighting for their basic human rights?

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29

Tovbin, K. "Postmodern and Tradition." Ukrainian Religious Studies, no. 67 (May 28, 2013): 27–32. http://dx.doi.org/10.32420/2013.67.306.

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The notion of traditional religiosity often circulates in journalism as a conditional counterbalance to religious innovation - "a great charismatic awakening", neo-pagan cults, quasi-Eastern occultism, etc. However, the positive content of this concept is still vacant. When considering "traditional religiosity," we see, first of all, conceptual centaurism, for "religion" originally represented itself as a kind of counterweight to the "Tradition" [Dugin AG. Philosophy of traditionalism. - M., 2002. - P. 102], a way of its restoration or substitution. Secondly, in the internal analysis of the notion of traditional religion, we see a rather modern, post-Protestant content of understanding of religion as a worldview (which often leads to the centaurism mentioned above), and this post-Protestant view of religiosity is regularly modified following the "demythologization" programs of modern Protestantism

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30

Weinberg, Robert. "The Awakening of Spirit: Artistic and Thematic Influences on the Evolution of Mark Tobey’s ‘White Writing’." Baha'i Studies Review 21, no. 1 (June 1, 2015): 87–99. http://dx.doi.org/10.1386/bsr.21.1.87_1.

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This paper is a distillation of the author’s dissertation submitted for the Degree of Master of Arts by Research in History of Art: Renaissance to Modernism to the School of Humanities at the University of Buckingham in September 2016. The dissertation sought to answer the question, ‘What were the artistic and thematic influences on the evolution of the “white writing” style of the American painter, Mark Tobey?’ Tobey’s distinctive approach to abstraction brought him great acclaim and considerable success in the middle decades of the 20th century but today barely receives a footnote or a few brief sentences in art history texts and courses. It is the intention of this author to argue for the originality and importance of Tobey’s contribution to modern painting, and explain how he arrived at this unique style.This paper is divided into three parts. The first explores the artistic figures and movements that had an impact on Mark Tobey’s early development. The second focuses on the wide and varied range of thematic sources for Tobey’s painting throughout his life. The painter cited them as ‘the Orient, the Occident, science, religion [and] cities…’ In the third part, the years Tobey spent as a teacher at Dartington Hall in Devon will be examined, including the painter’s travels to the Far East with his friend, the potter Bernard Leach, and the particular circumstances and influences that resulted in the painter’s artistic breakthrough when he produced his first so-called ‘white writing’ paintings at Dartington.

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Dhaouadi, Mahmoud. "Islamic Revivalism in the Arab World and Its Dialogue with the West." American Journal of Islamic Social Sciences 31, no. 2 (April 1, 2014): 22–42. http://dx.doi.org/10.35632/ajiss.v31i2.288.

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This paper seeks to underline two features of transformation in the Arab world since the late 1960s. First, that region’s religious transformation or ṣaḥwah(awakening) has been a general and overwhelming phenomenon. The pulse of Islam’s global surge can be easily observed at various levels of contemporary Arab countries: the individual and the collective, as well as their political behavior and organization. Second, the great tension between the West and Islam, particularly after 9/11, constituted a sort of change in the relationship between these two parties. I argue that these tensions could be reduced and minimized if the West were to improve its linguistic and cultural ties with Arab societies. The perspective of cultural sociology is very helpful in clarifying how to enhance such a dialogue. I shed light on these two topics through what I call a Homo Culturus perspective.

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32

Wheeler, Rachel. "Women and Christian Practice in a Mahican Village." Religion and American Culture: A Journal of Interpretation 13, no. 1 (2003): 27–67. http://dx.doi.org/10.1525/rac.2003.13.1.27.

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In August 1742, a little-known scene of the Great Awakening was unfolding in the Mahican villages that dotted the Housatonic Valley region of Connecticut, Massachusetts, and New York. On August 10, the colorful Moravian leader, Count Ludwig von Zinzendorf, arrived in the village of Shekomeko to check on the progress of the newly founded mission. Six months earlier, he had overseen the baptism of the first three villagers. Their baptized names—Abraham, Isaac, and Jacob—expressed the Moravians’ grand hopes that the men would be patriarchs to a new nation of believers. Zinzendorf was now in Shekomeko to witness as these three men assumed the Christian offices of elder, teacher, and exhorter. Twenty miles away and two days later, melancholic missionary David Brainerd preached the Presbyterian gospel of salvation in hopes of saving the residents of Pachgatgoch from Moravian heresy.

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Dhaouadi, Mahmoud. "Islamic Revivalism in the Arab World and Its Dialogue with the West." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 22–42. http://dx.doi.org/10.35632/ajis.v31i2.288.

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This paper seeks to underline two features of transformation in the Arab world since the late 1960s. First, that region’s religious transformation or ṣaḥwah(awakening) has been a general and overwhelming phenomenon. The pulse of Islam’s global surge can be easily observed at various levels of contemporary Arab countries: the individual and the collective, as well as their political behavior and organization. Second, the great tension between the West and Islam, particularly after 9/11, constituted a sort of change in the relationship between these two parties. I argue that these tensions could be reduced and minimized if the West were to improve its linguistic and cultural ties with Arab societies. The perspective of cultural sociology is very helpful in clarifying how to enhance such a dialogue. I shed light on these two topics through what I call a Homo Culturus perspective.

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34

Yeager, Jonathan M. "The First Great Awakening: Redefining Religion in British America, 1725–1775. By John Howard Smith. Madison, N.J.: Fairleigh Dickinson University Press, 2015. 356 pp. $90 cloth." Church History 85, no. 2 (May 27, 2016): 389–91. http://dx.doi.org/10.1017/s0009640716000184.

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35

Mulvaney, John. "Reflections." Antiquity 80, no. 308 (June 1, 2006): 425–34. http://dx.doi.org/10.1017/s0003598x0009373x.

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Professor John Mulvaney, pioneer and champion of Australian archaeology, offers us some reflections from the vantage point of his eightieth year. On his retirement 20 years ago Antiquity was glad to publish his Retrospect (Mulvaney 1986), in which he described his awakening interest in history at Melbourne, his first visit to the Rollright Stones and his fruitful encounters with Gordon Childe, Graham Clark, Glyn Daniel, Mortimer Wheeler and many other great figures of the 50s, 60s and 70s in classrooms at Cambridge and in the field in England and Australia. This paper remains a classic of archaeological history which readers will find in our electronic archive (at http://www.antiquity.ac.uk). It ended with his (victorious) battle for the archaeological heritage of the Franklin River heritage of Tasmania in the early 1980s.Now he reflects on the subsequent decades in which much has changed. Of especial interest to our readers will be Professor Mulvaney's current assessment of the Aboriginal-European discourse and the management of the Australian heritage.

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Moots, Glenn A. "THE FIRST GREAT AWAKENING: REDEFINING RELIGION IN BRITISH AMERICA 1725-1775. By John Howard Smith. Madison: Fairleigh Dickinson University Press, 2015. Pp. x + 35; tables. Paper, $34.95." Religious Studies Review 44, no. 3 (September 2018): 348. http://dx.doi.org/10.1111/rsr.13619.

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Van den Stock, Ady. "Beyond the Warring States." Asian Studies 9, no. 2 (May 7, 2021): 49–77. http://dx.doi.org/10.4312/as.2021.9.2.49-77.

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The intellectual impact of the First World War in China is often understood as having led to a disenchantment with the West and a discrediting of the authority of “science”, while at the same time ushering in a renewed sense of cultural as well as national “awakening”. Important developments such as the May Fourth Movement, the rise of Chinese Marxism, and the emergence of modern Confucianism have become integral parts of the narrative surrounding the effects of the “European War” in China, and bear witness to the contested relation between tradition and modernity in twentieth-century Chinese thought. Through a case study of a number of wartime and post-war texts written by the “cultural conservative” thinker and publicist Du Yaquan (1873–1933), this paper tries to draw attention to the complexity and occasional ambiguity of responses to the “Great War” in modern Chinese intellectual history. More specifically, the following pages offer an analysis of Du’s critique of “materialism” in the context of his quest for social freedom and cultural continuity, his enduring commitment to scientific notions of social evolution and political governance, and his approach to the relations among war, the nation-state, the individual, and the international interstate order developed against the background of the First World War.

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Colic, Ljiljana. "Constantinople Gazette about the annexation of Bosnia and Herzegovina." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 81 (2015): 155–70. http://dx.doi.org/10.2298/pkjif1581155c.

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The study focuses on the articles about the annexation of Bosna and Herzegovina, in ?Carigradski glasnik? (Constantinople gazette). With the aim to work on the awakening of the national consciousness among Serbian people all over the world, Constantinople gazette during the period of annexation crises, through more than five months dedicated a great number of articles to this problem. The corpus of the articles related with this topic consist of more than hundred references, testifying about enormous efforts of the editors to informed Serbian people about the political circumstances, both on the national and international filed, especially reporting about activities of The Serbian Government and Parliament, prominent persons as well as common Serbian people in different countries, and places. Although being far from the center of the events in some way Constantinople gazette is nowadays the first class historical source about abovementioned dramatic period and situation. These articles are not only presentation of events and facts, but moreover alive testimony about Serbian collective attitude and feelings toward annexation of Bosnia and Herzegovina, the precious testimony of past that has not yet been recognized in the full measure. Having in mind this fact in particular, we decided to study and present this extremely important and interesting part of Constantinople gazette.

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Zissos, Andrew. "The King's Daughter: Medea in Valerius Flaccus' Argonautica." Ramus 41, no. 1-2 (2012): 94–118. http://dx.doi.org/10.1017/s0048671x00000278.

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Medea's awakening love for Jason is the great theme of the third book of Apollonius Rhodius' Argonautica. At the opening of that book—that is to say, at the very centre of the four-book epic—the Hellenistic poet signals a programmatic redirection, invoking the Muse Erato to inspire his tale of Jason's winning of the golden fleece, aided by the love of the Colchian princess (Мηδείηϛ ὑπ' ἔϱωτι, Ap. Rhod. 3.3). This is the first mention of Medea in the poem. Writing a few centuries later, the Flavian poet Valerius Flaccus for the most part adheres closely to Apollonius' narrative outline. As we shall see, however, he manifests comparatively little interest in the love story between Jason and Medea, and takes a different approach to the problem of integrating Medea into the plot. Though, as with the earlier epic, she will not appear as a dramatis persona until the second half of the epic, she is mentioned at the very outset of the narrative (1.61-63), and a number of times thereafter in the early books. Thus by the time the Argonauts reach Colchis and Medea enters the narrative proper, she has already been presented to the reader in a number of ‘previews’.

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Mumovic, Ana M. "DAM ON THE GREAT RUSSIAN SEA (Contribution to the interpretation of the Review of the History of Serbian Literature by A. N. Pipin)." Folia linguistica et litteraria XII, no. 35 (2021): 117–36. http://dx.doi.org/10.31902/fll.35.2021.6.

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The paper aims is to present and evaluate the Review the History of Serbian Literature A. N. Pipin's as a classical history of Serbian literature that became part of the national culture. The development of the history of literature among Serbs, as an independent discipline and its modest beginnings, can be found in the first decades of the 19th century, in the time of Dositej and Vuk. In its beginnings, the history of literature was a "story" about the literary past of a nation and at its core was - criticism. This main idea as an axiom is a signpost that leads from the history of literature, which has long performed the function of criticism, to the genesis of literary criticism as the youngest branch of literary science and the way it formulated and exercised its functions in conditions when literary history was in a certain measures and history of the people. The Serbs received the first History of Serbian Literature (1865) from the pen of Pavel Jozef Šafarik (1795–1861), a Protestant and German student who served in Novi Sad. The next history of Serbian literature was also written by a foreigner, the Russian Alexander Nikolaevich Pipina (1833–1904). His Review the History of Serbian Literature (1865) has not been fully translated into Serbian. When marking questions from the new Serbian literature, Pipin's approach leads to a synthesis of ideas about cultural and political and national development. Slavery replaced the idea of revival "among Orthodox Serbs who fled to Austria". From that perspective, he views the development of national literature as an important part of culture and identity. Pipin also deals with the issue of national identity and the awakening of the national consciousness of the Slavs in his extensive study "Panslavism in the Past and Present" (1878), in which "the Serbian national question is incorporated into the general critique of Russian official policy and Slavophile orientation in the Balkans during Eastern Europe crisis". In this paper, we value his competence, cultural mission, the gift of the comparator, without which there is no great literary historian, and his practical contribution to classifying Serbian literature and culture in the European context.

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KNELL, SIMON. "ELLENBERGER, F. History of geology. Volume 2 The great awakening and its first fruits, 1660–1810. Translated and edited by M. Carozzi. Balkema, Rotterdam: 1999 (first published in French, 1994). Pp xii, 404. Price £ 62. ISBN 90-5410-702-2." Archives of Natural History 28, no. 2 (June 2001): 282. http://dx.doi.org/10.3366/anh.2001.28.2.282.

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Koch, Philippa. "The first Great Awakening. Redefining religion in British America, 1725–1775. By John Howard Smith . Pp. x + 345. Madison, NJ–Teaneck, NJ: Fairleigh Dickinson University Press, 2015. £57.95. 978 1 61147 714 6." Journal of Ecclesiastical History 68, no. 1 (January 2017): 186–87. http://dx.doi.org/10.1017/s0022046916002062.

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Gray, C. "The Case of Laura Bridgman: A Great Awakening? Freeberg, E. (2001). The Education of Laura Bridgman: The First Deaf and Blind Person to Learn Language. Cambridge, MA: Harvard University Press. 264 pages. Paperback. $16.95." Journal of Deaf Studies and Deaf Education 9, no. 1 (January 1, 2004): 132. http://dx.doi.org/10.1093/deafed/enh004.

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Antoniuk, Tеtiana. "YURIJ TYSHCHENKO AS A PUBLISHER OF UKRAINIAN BOOKS IN EMIGRATION." Almanac of Ukrainian Studies, no. 26 (2020): 13–23. http://dx.doi.org/10.17721/2520-2626/2020.26.2.

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The publishing activity of Yurij Tyshchenko (Siryi) in Ukraine and emigration (1907–1953) as one of the brightest representatives of the process of Ukrainian revival of the first half of the XX century is traced. It is analysed the efforts of a prominent Ukrainian on business in the awakening of national consciousness, forming of identity, knowledge dissemination among the great masses of Ukrainians, distribution of Ukrainian books in Ukraine and in the world through organizing and operation of publishing houses "Dzvin", "UT Publishing House (Yurij Tyshchenko)", active public activity. It is updated the book products of the publishing houses, managed by Yu. Tyshchenko, from the fund of the Foreign Ukrainistics Department of the Bibliology Institute of Vernadsky National Library of Ukraine. Special attention is paid to scientific, popular science, educational and children's book. There are given content and book characteristics and there are found out the ways of distribution of the Ukrainian book in emigration conditions. There are traced the relationship of the enterprises managed by Yu.Tyshchenko with Ukrainian establishments, organizations and public associations in emigration and in Ukraine. On the example of activity of Yu. Tyshchenko in emigration, it is shown the complexity of publishing process organization and the life and activities of Ukrainian political emigration abroad. Considerable attention is paid to the works of Yu. Tyshchenko himself, prepared, published and reprinted in Ukraine and the diaspora. The personal connections and cooperation of Yu. Tyshchenko with prominent Ukrainian scientific, political and public figures of the first half of the XX century are revealed. Attention is accented on the contribution of a prominent Ukrainian figure in the development of Ukrainian book publishing, book distribution, Ukrainian cultural and national revival. On the example of Yu. Tyshchenko's activity in emigration, the complexity of the organization of the publishing process and the life and activity of Ukrainian political emigration abroad is shown.

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Boyko, Vladimir. "The Knightly Ideal of N.A. Berdyaev and the World War." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 395–417. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-395-417.

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The knightly ideal of N.A. Berdyaev is one of the major components of his creativity: “the spirit of chivalry” is a unique alternative to “the spirit of the bourgeois”, to “world philistinism” and total, self-sufficing, godless statehood. Berdyaev believes in the great historic mission of Russia – to become a connecting link between the East and the West, to unite two streams of world history. The First World War adds an urgency to these themes. The Russian thinker interprets this war as an epoch of great tests, hopes that it will lead to spiritual awakening of Russia, will give courage and nobleness to the Russian people, provide the Russian person with attributes of the knight. Berdyaev is convinced of the necessity of qualitative changes of Russian national consciousness and being. War as a phenomenon of a spiritual order shows that only spiritual power can eradicate violence in the world. According to the well-known concept of “the new Middle Ages”, the barbarity of war overcomes bourgeois decadence and opens the potential of the humane person; war expands culture horizons, opens new resources. Russia needs people of dignity and honour, people who realize the greatness of divine power. Russian society should join the world civilization; internally accept Christian revelations about humanity. Berdyaev confirms that the idea of knightly service is anticipated in Christian morality, it’s crucially important for the history of personal formation. The precondition of success of the historic world mission of Russia is the liberation of the ‘Russian soul’ from domination of womanly, natural, potentially chaotic elements. The problem of choosing between the East and the West, declares Berdyaev, defines the fate of Russia. Russian national consciousness should accept the cultural heritage of the West imminently. Only focusing on the self-forged knightly courage and responsible creative personality will allow Russia to change spiritually, and successfully solve problems on a global historical scale.

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Hastings, W. Ross. "Discerning the Spirit: ambivalent assurance in the soteriology of Jonathan Edwards and Barthian correctives." Scottish Journal of Theology 63, no. 4 (September 3, 2010): 437–55. http://dx.doi.org/10.1017/s0036930610000505.

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AbstractAssurance of salvation is a matter of perennial pastoral concern and theological controversy. After the Great Awakening, Jonathan Edwards developed a doctrine of assurance based largely on discerning the work of the Spirit in the affections and actions of the professed believer. One might have expected from this theocentric, trinitarian and surprisingly participational theologian a robust doctrine of assurance and a joyful, other-centred spirituality. Ironically, however, profound ambiguities persisted within it which will be shown to arise from the predominantly pneumatic nature of his version oftheosis, a blurring of the distinction between justification and sanctification, and the power of his predominantly psychological analogy of the Trinity. This article will therefore first present the main features of Jonathan Edwards’ doctrine of the assurance of salvation. The second section will evaluate it by outlining factors in Edwards’ theology which might have been expected to produce a high level of certainty concerning assurance, and then those which might militate against this certainty. Whilst Edwards did at times espouse the social analogy of the Trinity, histheosisis constructed predominantly within the psychological analogy. Innovatively modified though it was, because Edwards works within this framework, he overemphasises the pneumatological union of the saints with God, at the expense of the incarnational union of God with and for humanity in Christ. This results correspondingly in an inordinate reliance for assurance on the Spirit's work within the realm of human subjectivity, over against objective christological realities. In short, Edwards’ theology of assurance is, in the end, individualistic and anthropocentric.

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Borbor, Dariush. "A Comparative Overview of the Iranian Constitutions of 1906-07 and 1979." Iran and the Caucasus 10, no. 2 (2006): 263–86. http://dx.doi.org/10.1163/157338406780345943.

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AbstractThe history and the essential and important articles of the constitutional laws of Iran and its immediate neighbours are elucidated and compared. The article includes an analytical comparison of the 1906-07 and 1979 Constitutions of Iran. A brief analytical synoptic overview of world constitutions is also presented in order to obtain a balanced view of the process of constitutionalism and popular suffrage for men and women.In 1979, the Islamic Republic of Iran became the first country in the world to include a declaration for the preservation of the environment in its Constitution.Having compared the 1906-7 Constitution of Iran with a good number of others, it is very evident that the transformation of an autocratic monarchy into a constitutional one was in itself a great leap forward, at a time, when most of the world still lived under dictatorship.In Iran, a number of civil institutions have played their role for a whole century thanks to the 1906-07 Constitution, though far from perfect, nevertheless more or less accepted and functioning. These include a hundred years of direct parliamentary elections, and several years of presidential, municipal and other popular suffrage.The propagation of the 1906-07 Constitutional Movement of Iran has been paramount; it had greatly influenced the awakening of many other peoples of the neighbouring and regional countries. The 1908 re-institution of parliament in the Ottoman Empire, the 1911 Chinese Revolution, and the 1917 Revolution in Tzarist Russia were undoubtedly influenced by the Constitutional Movement of Iran.

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H. Wilenky, Janet, and Hsin Chang. "Daytime peak incidence of death due to the ischemic heart disease." American Journal of BioMedicine 2, no. 4 (October 3, 2014): 213–27. http://dx.doi.org/10.18081/2333-5106/014-04/213-227.

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Myocardial infarction, myocardial ischemia, ventricular dysrhythmias, and sudden cardiac death occur most frequently in the morning, especially in the first few hours after awakening. Among individual patients, however, this pattern may vary widely. Up to 80% of individuals who suffer sudden cardiac death have coronary heart disease; the epidemiology of sudden cardiac death to a great extent parallels that of coronary heart disease. This review describes circadian patterns in cardiovascular disease processes and analyses the findings of recent studies by searched, from PubMed, ISI Web of Science, Google Scholar and Scopus databases in a time period between late 1970s through July 2013. The circadian pattern of numerous cardiovascular events (myocardial infarction, sudden cardiac death, stroke) reveals a peak in the early hours of the morning, which occurs in more than 20% of patients with arterial hypertension, and can be regularly detected in combined 24-h-ABPM/EKG examinations. The awareness of an increased incidence of myocardial infarction and sudden cardiac death in the early morning hours, shortly after waking, has stimulated an interest in the relationship of these events and the occurrence of both silent and symptomatic myocardial ischaemia. A number of studies have been reported that examine both the physiological triggers and the underlying causes of these events. Beta-adrenergic blockers have been shown to abolish the early morning peak of myocardial infarction and blunt the morning peak in sudden cardiac death. Newer calcium antagonists, such as amlodipine, have been demonstrated to control angina throughout a 24-hour period. Aspirin is effective in preventing morning infarction. Approaching the pathophysiology of circadian time-dependent sudden cardiac death has implication for future prevention and treatment.

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Leonard, Bill J. "Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies. By Milton J. CoalterJr Contributions to the Study of Religion 18. New York: Greenwood Press, 1986. xx + 227 pp. $35.00." Church History 57, no. 2 (June 1988): 237–38. http://dx.doi.org/10.2307/3167207.

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McCoy, Genevieve. "The Women of the ABCFM Oregon Mission and the Conflicted Language of Calvinism." Church History 64, no. 1 (March 1995): 62–82. http://dx.doi.org/10.2307/3168657.

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Among the books Oregon missionaries Elkanah and Mary Walker kept in their mission home at Tshimakain was a Bible in which was written a quotation attributed to Martin Luther: “Men are never more unfit for the sacrament, than when they think themselves most fit—and never more fit and prepared for duty than when most humbld ‘sic’ and ashamed in a sense of their own unfitness.” Fitness founded in unfitness, ability based on inability, and autonomy grounded in dependence were qualities that the Walker' sponsor, the American Board of Commissioners for Foreign Missions (ABCFM), encouraged in its emissaries. The country's first foreign missionary program was established in 1810 by a small group of New Divinity ministers. Dominating the rural pulpits in New England and New York during the Second Great Awakening, New Divinity preachers aimed to legitimate their conception of revival and conversion by appealing to the earlier revival theology of Jonathan Edwards. In the process, they insisted that predestination and free grace did not violate human free will and moral responsibility. Based on these convictions antebellum ABCFM missionaries, including the Oregon group, learned to assess their own spiritual condition and calling. However, the internal conflicts prompted by New Divinity understandings of the conversion experience alternatively produced debilitating and vitalizing effects that continued to trouble these women and men throughout their missionary careers. In effect, the vocation of the missionaries of the Whitman-Spalding mission proceeded from an uncommonly heroic effort to achieve a salvation that could not be guaranteed by their own theology. Moreover, contemporary clashing views regarding the nature and social role of women became intertwined with this disabling discourse. This, in turn, limited the Oregon women's conception of themselves and their capacities as missionaries.

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Journal articles on the topic 'First Great Awakening'

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