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Journal articles on the topic 'Revivals – History'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Nockles, Peter B. "The Oxford Movement as Religious Revival and Resurgence." Studies in Church History 44 (2008): 214–24. http://dx.doi.org/10.1017/s0424208400003600.

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It was ‘one of the most wonderful revivals in church history’, to be compared to the religious revival in the ‘days of Josiah towards the close of the Jewish monarchy’. This extravagant comment referred not to the Evangelical Revival of the eighteenth century, that paradigm of all religious revivals, but to something which the author, writing in 1912, characterized as ‘the Catholic Revival’.The idea of a revival or resurgence in either the individual soul or the life of the Church as a whole is as old as Christian history. Yet in the vast recent explosion of scholarship on the subject of relig

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2

Luker, David. "Revivalism in Theory and Practice: The Case of Cornish Methodism." Journal of Ecclesiastical History 37, no. 4 (1986): 603–19. http://dx.doi.org/10.1017/s0022046900022053.

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Religious revivals in early industrial England have received considerable attention from historians concerned with explaining their appearance in relation to social, economic, and political trends. R. B. Walker, for example, in a general assessment of the impact of external forces on Wesleyan Methodist growth after 1830, argued that political tension in the years 1832 to 1834 may have contributed to religious revival, and that the outbreak of cholera in 1832 certainly increased religious excitement. Chartism, on the other hand, probably competed with the chapels and made revival less likely, w

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3

Crawford, Michael J. "Origins of the Eighteenth-Century Evangelical Revival: England and New England Compared." Journal of British Studies 26, no. 4 (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 wri

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4

Stout, Harry S., Edith Blumhofer, and Randall Balmer. "Modern Christian Revivals." Journal of American History 81, no. 4 (1995): 1664. http://dx.doi.org/10.2307/2081657.

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5

Holmes, Andrew. "The experience and understanding of religious revival in Ulster Presbyterianism, c. 1800–1930." Irish Historical Studies 34, no. 136 (2005): 361–85. http://dx.doi.org/10.1017/s0021121400006386.

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The phenomenon of religious revival has attracted considerable attention from scholars working in a variety of disciplines. In the Irish context, this is especially true in the case of Presbyterianism whose origin is often traced to the Six Mile Water revival of 1625 and is closely associated with the spectacular revival of 1859. The term revival is usually understood as describing a situation in which religious concerns and feelings acquire a new urgency and which may result in large numbers of conversions and unusual physical and emotional behaviour. An older tradition of interpretation saw

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6

Curtis, Susan, and Leigh Eric Schmidt. "Scottish Communions, American Revivals." Reviews in American History 19, no. 1 (1991): 20. http://dx.doi.org/10.2307/2703371.

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7

Malone, Bill C., Neil V. Rosenberg, and Alan Jabbour. "Transforming Tradition: Folk Music Revivals Examined." Journal of Southern History 62, no. 4 (1996): 843. http://dx.doi.org/10.2307/2211191.

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8

Marfany, J. L. "'Minority' Languages and Literary Revivals." Past & Present 184, no. 1 (2004): 137–67. http://dx.doi.org/10.1093/past/184.1.137.

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9

Bebbington, D. W. "Religious Revivals in Britain and Ireland, 1859-1905." English Historical Review 117, no. 472 (2002): 654–56. http://dx.doi.org/10.1093/ehr/117.472.654.

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10

Hart, D. G. "The Protestant Enlightenment Revisited: Daniel Coit Gilman and the Academic Reforms of the Modern American University." Journal of Ecclesiastical History 47, no. 4 (1996): 683–703. http://dx.doi.org/10.1017/s0022046900014676.

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An exchange took place at the end of the nineteenth century between William Rainey Harper and Dwight L. Moody that makes little sense to those who study American intellectual life at the end of the twentieth. What is remarkable about this incident is not that Harper, the president of the University of Chicago, a new institution dedicated to promoting science, advanced research and graduate education, invited Moody, the leading revivalist of the Gilded Age, to speak at one of America's most promising new universities. To be sure, our understanding of the educational reforms associated with the

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11

Raguin, Virginia Chieffo. "Revivals, Revivalists, and Architectural Stained Glass." Journal of the Society of Architectural Historians 49, no. 3 (1990): 310–29. http://dx.doi.org/10.2307/990521.

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12

Chamberlain, Ava. "Self-Deception as a Theological Problem in Jonathan Edwards's “Treatise Concerning Religious Affections”." Church History 63, no. 4 (1994): 541–56. http://dx.doi.org/10.2307/3167629.

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Like many great theologians, Jonathan Edwards was a polemicist. Although he kept extensive personal notebooks in which he developed his views concerning scripture interpretation and doctrinal theology, in most instances he did not publish these views without the catalyst afforded by theological controversy. Throughout the course of Edwards's ministry Arminianism was his constant foe. In the 1730s he published a number of anti-Arminian sermons and actively opposed the ordination of Robert Breck, an Arminian sympathizer. He also viewed the revivals as falling within the scope of this anti-Armini

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13

Johnson, P. E. "Democracy, Patriarchy, and American Revivals, 1780-1830." Journal of Social History 24, no. 4 (1991): 843–50. http://dx.doi.org/10.1353/jsh/24.4.843.

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14

Lambert, Frank. "The Great Awakening as Artifact. George Whitefield and the Construction of Intercolonial Revival, 1739–1745." Church History 60, no. 2 (1991): 223–46. http://dx.doi.org/10.2307/3167527.

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Throughout the 1720s and 1730s evangelical preachers sparked revivals from New England to New Jersey. In his long pastorate at Northampton, Massachusetts, Solomon Stoddard reported five “harvests” of souls in the Connecticut Valley. His grandson Jonathan Edwards succeeded him and led a spiritual awakening in 1734 and 1735 resulting in the “Conversion of Many Hundred Souls in Northampton and Neighboring Towns and Villages.” In the late 1720s the pietist minister Jacob Frelinghuysen inspired a renewal of piety among the Dutch Reformed in New York. At the same time the Presbyterian evangelists Wi

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15

Griffith, James S., and Neil Rosenberg. "Transforming Tradition: Folk Music Revivals Examined." Western Folklore 55, no. 2 (1996): 170. http://dx.doi.org/10.2307/1500185.

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16

Norris, Clive Murray. "‘A Blessed and Glorious Work of God, … Attended with Some Irregularity’: Managing Methodist Revivals, c.1740–1800." Studies in Church History 57 (May 21, 2021): 210–32. http://dx.doi.org/10.1017/stc.2021.11.

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The Connexion established by John Wesley (1703–91) experienced many outbreaks of local revival in the late eighteenth century. These were examples of the tension between reason and emotion, spontaneity and regularity, which characterized the movement. This article discusses how, amidst concerns from within Methodism and beyond, the leadership sought to manage but not suppress what was perceived to be this work of the Holy Spirit. Its challenge to the connexional polity was especially acute in the 1790s, during the Great Yorkshire Revival. In 1800, a Methodist-inspired publication sought to pre

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17

Minkema, Kenneth P. "A “Dordtian Philosophe”: Jonathan Edwards, Calvin, and Reformed Orthodoxy." Church History and Religious Culture 91, no. 1-2 (2011): 241–53. http://dx.doi.org/10.1163/187124111x557890.

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The relationship of the thought of Jonathan Edwards (1703–1758) to that of John Calvin and Reformed tradition has been frequently assumed and asserted but seldom detailed. Edwards, the “last American Puritan,” influential theologian of revival, and “Dordtian Philosophe,” worked within a generally Calvinist framework of divine sovereignty but also, within the context of the Enlightenment, experimented with that framework, pushing categories such as love, beauty, and personal affections to the epicenter of Christian life. His innovative conservatism is seen first in his espousal of idealism, as

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18

Stern, Arden. "Freaks of Fancy, Revisited: Nineteenth-Century Ornamented Typography in the Twenty-First Century." Design Issues 32, no. 4 (2016): 76–90. http://dx.doi.org/10.1162/desi_a_00418.

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This article offers a historical analysis of 21st-century American engagements with 19th-century ornamented typography, demonstrating how this form of historicist practice constructs purposeful continuities between past and present by aligning 19th- and 21st-century modes of production. These alignments, balanced on fraught cultural divisions between handmade/machine-made and authentic/artificial, are resolutely ahistorical yet speak volumes about the dynamics of information capitalism, deindustrialization, and recession in recent US history. The analysis focuses upon two genres of neo-19th-ce

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19

Fischer, Roger A., and Karal Ann Marling. "George Washington Slept Here: Colonial Revivals and American Culture, 1876-1986." Journal of Southern History 56, no. 2 (1990): 366. http://dx.doi.org/10.2307/2210265.

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20

Groves, Jeffrey D. "Colonial Revivals: The Nineteenth-Century Lives of Early American Books." Journal of American History 107, no. 2 (2020): 467–68. http://dx.doi.org/10.1093/jahist/jaaa213.

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21

Dickson, Gary. "Encounters in Medieval Revivalism: Monks, Friars, and Popular Enthusiasts." Church History 68, no. 2 (1999): 265–93. http://dx.doi.org/10.2307/3170858.

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Any consideration of the half-millennium of Western European popular enthusiasm from ca. 1000 to ca. 1500—beginning, say, in 994 at the Council of Anse in Burgundy with the intervention of Abbot Odilo of Cluny in the Peace of God movement, and terminating (again with an arbitrary date) on May 23, 1498, in Florence, with the hanging and burning of Fra Girolamo Savonarola, O.P.—must involve the role of the regular clergy, the professed religious of Latin Christendom. Medieval collective religious enthusiasm, especially when it was not inaugurated by ecclesiastical authority, was often divisive,

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22

French, Goldwin, and G. A. Rawlyk. "Ravished by the Spirit: Religious Revivals, Baptists, and Henry Alline." American Historical Review 91, no. 4 (1986): 1024. http://dx.doi.org/10.2307/1873517.

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23

Calhoon, Robert M., and Leigh Eric Schmidt. "Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period." Journal of Southern History 57, no. 4 (1991): 724. http://dx.doi.org/10.2307/2210605.

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24

Cogliano, Frank. "Review: ‘Pedlar in Divinity’: George Whitefield and the Transatlantic Revivals, 1737–1770." English Historical Review 120, no. 485 (2005): 235–36. http://dx.doi.org/10.1093/ehr/cei086.

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25

Bonomi, Patricia U., and Frank Lambert. ""Pedlar in Divinity": George Whitefield and the Transatlantic Revivals, 1737-1770." Journal of American History 81, no. 4 (1995): 1675. http://dx.doi.org/10.2307/2081670.

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26

Chase, Philander D., Karal Ann Marling, and Paul K. Longmore. "George Washington Slept Here: Colonial Revivals and American Culture, 1876-1986." Journal of American History 76, no. 3 (1989): 946. http://dx.doi.org/10.2307/2936496.

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27

Koulouri, Christina. "Athleticism and antiquity: symbols and revivals in nineteenth‐century Greece." International Journal of the History of Sport 15, no. 3 (1998): 142–49. http://dx.doi.org/10.1080/09523369808714047.

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28

EBACH, MALTE C. "A history of biogeographical regionalisation in Australia." Zootaxa 3392, no. 1 (2012): 1. http://dx.doi.org/10.11646/zootaxa.3392.1.1.

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The development of Australian biogeographical regionalisation since 1858 has been driven by colonial 19th-centuryexploration and by the late 20th-century biodiversity crisis. The intervening years reduced existing large scaleregionalisation into smaller taxon specific areas of vegetation or endemism. However, large scale biotic biogeographicalregionalisation was rediscovered during multi-disciplinary meetings and conferences, sparking short-term revivals whichhave ended in constant revisions at smaller and smaller taxonomic scales. In 1995 and 1998, the Interim BiogeographicRegionalisation for

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29

Stout, Harry S., and Frank Lambert. ""Pedlar in Divinity": George Whitefield and the Transatlantic Revivals, 1737-1770." American Historical Review 100, no. 3 (1995): 934. http://dx.doi.org/10.2307/2168695.

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30

Badger, Reid, and Karal Ann Marling. "George Washington Slept Here: Colonial Revivals and American Culture, 1876- 1968." American Historical Review 95, no. 5 (1990): 1616. http://dx.doi.org/10.2307/2162871.

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31

Crawford, Michael J., and Frank Lambert. ""Pedlar in Divinity": George Whitefield and the Transatlantic Revivals, 1737-1770." William and Mary Quarterly 52, no. 4 (1995): 737. http://dx.doi.org/10.2307/2947058.

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32

Olmo, Carlo. "Secolarizzazione, memoria e nuovi revivals: la difficile riscrittura del presente." Manipolazioni metasemiche del patrimonio 2 NS, Issue 2 Ns, July 2019 (2019): 43–50. http://dx.doi.org/10.30682/aa1902c.

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The architectural project of re-use, in a context full of historical, cultural and environmental values such as the Alpine one, must inevitably confront with the list of conceptualizations elaborated during the twentieth-century modernity. First of all we have to think about memory which is the main raw material of architecture and its history, a theme on which the culture of restoration has been built, and on which the rhetoric of re-use has been shaped in recent times, with the gradual addition of other contemporaneity values such as soil consumption, sustainability, zero growth. The theme

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33

Noll, Mark A., and Leigh Eric Schmidt. "Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period." Journal of American History 77, no. 4 (1991): 1327. http://dx.doi.org/10.2307/2078274.

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34

Gloege, Timothy E. W. "The Trouble with Christian History: Thomas Prince's “Great Awakening”." Church History 82, no. 1 (2013): 125–65. http://dx.doi.org/10.1017/s0009640712002545.

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The Christian History, a revivalist newspaper edited by the Boston minister Thomas Prince, is perhaps the most important cultural artifact of eighteenth-century revivalism in New England. It provides source material for countless studies, and more recently served as an exemplar of how revival participants constructed a “Great Awakening.” This essay undertakes a close historical, textual, and quantitative analysis of this two-volume periodical. It reveals complex divisions among revival supporters and surprising alignments among those who disagreed over revivalism. Attitudes toward the social o

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35

Roberts, Kyle. "Colonial Revivals: The Nineteenth-Century Lives of Early American Books." Library & Information History 35, no. 3 (2019): 174–75. http://dx.doi.org/10.1080/17583489.2019.1676604.

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36

Mathews, Donald G., and Leigh Eric Schmidt. "Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period." William and Mary Quarterly 48, no. 1 (1991): 142. http://dx.doi.org/10.2307/2938010.

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37

Smith, Steven Carl. "Lindsay DiCuirci. Colonial Revivals: The Nineteenth-Century Lives of Early American Books." American Historical Review 125, no. 5 (2020): 1869–70. http://dx.doi.org/10.1093/ahr/rhaa555.

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38

Blair, Amy L. "Reading Matter." American Literary History 32, no. 2 (2020): 365–73. http://dx.doi.org/10.1093/alh/ajaa011.

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Abstract Three new studies of the history of reading, literacy, and publishing bring together reception studies and book history to offer a nuanced and multifaceted look at the varieties of reading culture in the US during the nineteenth century. This essay offers an overview of the current state of nineteenth-century reception studies and book history, and discusses A Literate South: Reading Before Emancipation (2019) by Beth Barton Schweiger; Colonial Revivals: The Nineteenth-Century Lives of Early American Books (2018) by Lindsay DiCuirci; and Books for Idle Hours: Nineteenth-Century Publis

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39

Pashalieva, Teodora, and Hristina Poparkova. "THE INTERDISCIPLINARY LESSON AS A FORM OF INOVATIVE AND EFFECTIVE TRAINING AT SCHOOL." Education and Technologies Journal 11, no. 2 (2020): 274–77. http://dx.doi.org/10.26883/2010.202.2308.

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Learning by integrating different topics from one subject to another helps students build a complete image of the topic they are working on and makes the learning process effective and meaningful. The theme „The Bulgarian revival and the road to immortality“ is suitable for conducting an interdisciplinary lesson, which overlaps these subjects: Bulgarian language, history, music, fine arts and information technologies. Through the time machine, the seventh-graders from our school found themselves in a revival café, where they witnessed an interview with Dobri Chintulov, Kiro Tuleshkov and Ivan

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40

Ringvee, Ringo. "Charismatic Christianity and Pentecostal churches in Estonia from a historical perspective." Approaching Religion 5, no. 1 (2015): 57–66. http://dx.doi.org/10.30664/ar.67563.

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This article focuses on the history of Pentecostal and charismatic Christianity in Estonia from the early twentieth century to the early twenty-first century. From the 1870s onwards a series of religious revivals in Estonia created the context for the emergence of the Pentecostal movement in the early twentieth century. Proto-Pentecostalism at the beginning of the century transformed into a fully-fledged Pentecostalism in the 1920s with the involvement of foreign missionaries from Sweden as well as from Finland. The Finnish connection became important in the late 1960s with the emergence of a

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41

Blaudeau, Philippe. "The Collectio Avellana and its Revivals ed. by Rita Lizzi Testa and Giulia Marconi." Journal of Late Antiquity 14, no. 1 (2021): 168–69. http://dx.doi.org/10.1353/jla.2021.0013.

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42

Cook, Ann Jennalie, and Wendy Griswold. "Renaissance Revivals: City Comedy and Revenge Tragedy in the London theatre, 1576-1980." American Historical Review 93, no. 5 (1988): 1322. http://dx.doi.org/10.2307/1873589.

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43

Cruickshank, J. "DAVID BEBBINGTON. Victorian Religious Revivals: Culture and Piety in Local and Global Contexts." American Historical Review 118, no. 2 (2013): 484–85. http://dx.doi.org/10.1093/ahr/118.2.484.

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44

Richards, Shaun. "Polemics on the Irish Past: The ‘Return to the Source’ in Irish Literary Revivals." History Workshop Journal 31, no. 1 (1991): 120–35. http://dx.doi.org/10.1093/hwj/31.1.120.

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45

Rawlyk, G. A. "Ravished by the Spirit: Religious Revivals, Baptists, and Henry Alline." Labour / Le Travail 17 (1986): 366. http://dx.doi.org/10.2307/25142647.

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46

Marini, Stephen. "Hymnody as History: Early Evangelical Hymns and the Recovery of American Popular Religion." Church History 71, no. 2 (2002): 273–306. http://dx.doi.org/10.1017/s000964070009569x.

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The hymns of evangelical Protestantism are the most widely used spiritual texts in American history. Sacred lyrics like “All hail the power of Jesus' name,” “Jesus, lover of my soul,” “How firm a foundation,” and “When I survey the wondrous cross” have been sung, preached, and prayed by millions of Americans since the eighteenth century. At worship, revivals, youth services, conferences, conventions, and colleges, and in the family circle, these hymns have been ceaselessly repeated in an unending round of living oral tradition. Since the Great Awakening two and a half centuries ago, the church

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47

Zoppelli, Luca. "The twilight of the true gods: Cristoforo Colombo, I Medici and the construction of Italian history." Cambridge Opera Journal 8, no. 3 (1996): 251–69. http://dx.doi.org/10.1017/s0954586700004742.

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In little more than a year, between October 1892 and November 1893, the Italian operatic repertory acquired two ambitious and monumental works, similar in their choice of a national–historic subject and in their dramatic form: Alberto Franchetti's Cristoforo Colombo and Ruggero Leoncavallo's I Medici. After a few revivals scattered over several decades, both disappeared from circulation, and recent productions have confirmed doubts about their stageworthiness, notwithstanding some convincing passages (particularly in Colombo) and the enormous investment of intellectual and historical reflectio

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48

Basini, Laura. "Verdi and Sacred Revivalism in Post Unification Italy." 19th-Century Music 28, no. 2 (2004): 133–59. http://dx.doi.org/10.1525/ncm.2004.28.2.133.

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This essay sets the late sacred works of Giuseppe Verdi in the context of the late-nineteenth-century fascination for the revival, performance, and festive celebration of historical cultural figures and artworks. From the 1870s onward, certain artistic trends became prevalent in post-unification Italy: anxiety to instill a sense of nation into art and everyday life, nostalgia for a vanished golden age of Italian artistic history, and an ever more energetic revival of historical artistic forms and styles. These currents were stimulated by a nationalistic Catholic revivalism that, I argue, was t

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49

Twohig, Dorothy, and Karal Ann Marling. "George Washington Slept Here: Colonial Revivals and American Culture, 1876-1986." Journal of the Early Republic 10, no. 3 (1990): 447. http://dx.doi.org/10.2307/3123419.

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50

Goff, Philip. "Revivals and Revolution: Historiographic Turns since Alan Heimert's Religion and the American Mind." Church History 67, no. 4 (1998): 695–721. http://dx.doi.org/10.2307/3169849.

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Thirty years ago Alan Heimert published his monumental study of religion's relationship to the American Revolution. Religion and the American Mind: From the Great Awakening to the Revolution contradicted the conventional wisdom rooted in Vernon Parrington's 1927 Main Currents of American Thought and implicitly challenged the more recent interpretation put forward by Heimert's own mentor, Perry Miller. Critics responded vigorously, but their reproofs did not foretell the future of Heimert's argument. Indeed, in the past twenty years a cadreof young scholars assumed either his thesis or method a

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