Journal articles: 'The Great Awakening'

1

Christopher Grasso. "A “Great Awakening”?" Reviews in American History 37, no. 1 (2009): 13–21. http://dx.doi.org/10.1353/rah.0.0063.

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Wilkerson, DeWitt C. "Dentistry’s Great Awakening." CRANIO® 36, no. 3 (May 4, 2018): 139–40. http://dx.doi.org/10.1080/08869634.2018.1456171.

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PARK, Hyung-Jin. "THE GREAT AWAKENING: ITS IMPACT ON AMERICAN HIGHER EDUCATION." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 52, no. 4 (November 30, 2020): 63–96. http://dx.doi.org/10.15757/kpjt.2020.52.4.003.

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Landsman, N. "Inventing the "Great Awakening"." American Literature 72, no. 4 (December 1, 2000): 872–73. http://dx.doi.org/10.1215/00029831-72-4-872.

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Olivas, J. Richard, and Frank Lambert. "Inventing the "Great Awakening."." Journal of American History 87, no. 2 (September 2000): 643. http://dx.doi.org/10.2307/2568792.

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Conforti, Joseph, and Frank Lambert. "Inventing the "Great Awakening"." William and Mary Quarterly 57, no. 2 (April 2000): 439. http://dx.doi.org/10.2307/2674488.

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Butler, Jon, and Frank Lambert. "Inventing the "Great Awakening"." American Historical Review 104, no. 5 (December 1999): 1661. http://dx.doi.org/10.2307/2649391.

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Kidd, Thomas S. "Daniel Rogers' Egalitarian Great Awakening." Journal of the Historical Society 7, no. 1 (March 2007): 111–35. http://dx.doi.org/10.1111/j.1540-5923.2007.00207.x.

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9

Heyrman, Christine Leigh. "Make the Awakening Great Again." Reviews in American History 46, no. 2 (2018): 177–82. http://dx.doi.org/10.1353/rah.2018.0027.

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10

Sargent, Mark L. "Plymouth Rock and the Great Awakening." Journal of American Studies 22, no. 2 (August 1988): 249–55. http://dx.doi.org/10.1017/s0021875800022015.

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Majra, JP, and A. Gur. "India needs a great sanitary awakening." Indian Journal of Occupational and Environmental Medicine 12, no. 3 (2008): 143. http://dx.doi.org/10.4103/0019-5278.44699.

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McClymond, Michael J. "Inventing the "Great Awakening". Frank Lambert." Journal of Religion 82, no. 3 (July 2002): 451–53. http://dx.doi.org/10.1086/491124.

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Dhand, Rajiv. "Sleep-disordered breathing—a great awakening!" Current Opinion in Pulmonary Medicine 10, no. 6 (November 2004): 459–60. http://dx.doi.org/10.1097/01.mcp.0000144437.65306.9a.

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14

Adie, Douglas K. "In Search of America's Great Awakenings." Journal of Interdisciplinary Studies 14, no. 1 (2002): 91–116. http://dx.doi.org/10.5840/jis2002141/25.

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This essay re-examines Robert W, Fogel's thesis in The Fourth Great Awakening and the Future of Egalitarianim, which sees America's religious revivals as pivotal in the transformation of culture through the political process, ultimately producing greater equality. Fogel's work thus provides the context for examining the impact of evangelical Christianity on American culture. Curiously, Fogel's approach brackets the underlying spiritual reality beneath the conversion experience, and assumes the primacy of social, economic, arid political processes in U.S. history. Yet, the Puritan Awakening the nature of overlapping historical cycles leading to greater equality, and the increasing secularization of American society-all beg the question of interpreting U.S. history, and leave open the prospect of spiritual renewal which would characterize America's Fourth Great Awakening. Hence, the essay tries to regraft some of the spiritual roots onto Fogel's secular interpretation of historical events and the dynamics of American culture.

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Gills, Barry. "Deep Restoration: from The Great Implosion to The Great Awakening." Globalizations 17, no. 4 (April 1, 2020): 577–79. http://dx.doi.org/10.1080/14747731.2020.1748364.

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Xiaomei, Yang. "Great dream and great awakening: Interpreting the butterfly dream story." Dao 4, no. 2 (June 2005): 253–66. http://dx.doi.org/10.1007/bf02856728.

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17

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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19

Thuesen, Peter Johannes. "Inventing the "Great Awakening" (review)." Catholic Historical Review 88, no. 2 (2002): 382–83. http://dx.doi.org/10.1353/cat.2002.0108.

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20

Gura, Philip F. "The Great Awakening as a Textual Event." Reviews in American History 28, no. 1 (2000): 23–29. http://dx.doi.org/10.1353/rah.2000.0004.

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21

Hoffert, Brian. "Beyond Life and Death: Zhuangzi’s Great Awakening." Journal of Daoist Studies 8, no. 1 (2015): 165–78. http://dx.doi.org/10.1353/dao.2015.0008.

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22

Briggs, John. "Book Review: Words of the Great Awakening." Expository Times 118, no. 2 (November 2006): 100. http://dx.doi.org/10.1177/0014524606070906.

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23

Salim, Heruarto. "Jonathan Edwards' Emphasis on Religious Affections As Via Media To Extreme Responses of Revival." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 1 (September 7, 2017): 90–121. http://dx.doi.org/10.51688/vc3.1.2016.art4.

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God?s great work to reform His churches on earth many times preceded by great revival sent by Him. Apparently many revival like the one in the Great Awakening of New England colony in the eighteenth century produced two opposing responses: either fanaticism or denial. The Great Awakening became a battle to answer a key question: whether the Great Awakening was a genuine work of the Spirit? What is a true revival, then according to Reformed theology? The figure most fit to answer this question is none other than Jonathan Edwards. In the midst of the controversy, Jonathan Edwards stood in the middle ground trying to justify that the Great Awakening was truly a work of God while at the same time critical towards the excesses. Edwards Treatise of Religious Affections will be related to his discussion on the centrality of affections in religion, the nature of experience and the assurance of salvation.

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Ives, Christopher. "The Great Awakening: A Buddhist Social Theory (review)." Buddhist-Christian Studies 25, no. 1 (2005): 170–73. http://dx.doi.org/10.1353/bcs.2005.0056.

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25

Kaza, Stephanie. "AWAKENING TO OUR ROLE IN THE GREAT WORK." Worldviews: Global Religions, Culture, and Ecology 5, no. 2-3 (2001): 130–35. http://dx.doi.org/10.1163/15685350152908183.

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AbstractThomas Berry breaks new ground in The Great Work, with a reassessment of "wild" as it applies to both humans and nature. He challenges traditional western dualisms, showing how creative or chaotic energy is in continuous relationship with the stabilizing force of discipline or form. In his view of modern globalization, all conflicts reduce to the central tension between environmentalist and developer, a clash of worldviews and resource uses. Berry urges a serious rethinking of what it means to be human in order to break the deep entrancement with industrial civilization.

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Hečlo, Hugh. "The Sixties' False Dawn: Awakenings, Movements, and Postmodern Policy-making." Journal of Policy History 8, no. 1 (January 1996): 34–63. http://dx.doi.org/10.1017/s0898030600005029.

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Writing in 1978 about the 1960s, William McLoughlin saw America in the midst of the fourth Great Awakening in our history. Awakenings are “periods of cultural revitalization that begin in a general crisis of beliefs and values and extend over a generation or so, during which time a profound reorientation in beliefs and values takes place. Revivals alter the lives of individuals; awakenings alter the world view of a whole people or culture.” To put it another way, awakenings are revelatory times when large numbers of people anguish over and eventually search out new self-understandings as individuals and as a society. They are like a convulsive quickening in the cultural womb.

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27

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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28

Gloege, Timothy E. W. "The Trouble with Christian History: Thomas Prince's “Great Awakening”." Church History 82, no. 1 (February 21, 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 order were a key factor. The Christian History was central to the construction of the “Great Awakening,” (a process shaped both by social power and contingencies), but failed to promote moderate revival activity as intended. Ironically, the newspaper designed by Prince to unite the Congregationalist establishment only contributed further to existing controversies.

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29

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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30

Minkema, Kenneth P. "A Great Awakening Conversion: The Relation of Samuel Belcher." William and Mary Quarterly 44, no. 1 (January 1987): 121. http://dx.doi.org/10.2307/1939722.

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31

Ayton-Shenker, Diana. "The Great Awakening: Are We Up to the Challenge?" Leonardo 53, no. 5 (October 2020): 476. http://dx.doi.org/10.1162/leon_e_01941.

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32

Conforti, Joseph. "Mary Lyon, the Founding of Mount Holyoke College, and the Cultural Revival of Jonathan Edwards." Religion and American Culture: A Journal of Interpretation 3, no. 1 (1993): 69–89. http://dx.doi.org/10.1525/rac.1993.3.1.03a00040.

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Recent studies of the Second Great Awakening have stressed the strong appeal of evangelical religion to female worshippers. The revival has been portrayed as a “women's awakening” that nurtured “bonds of womanhood,” promoted female benevolence, and shaped antebellum canons of domesticity. Mary Lyon (1797-1849) and the founding of Mount Holyoke Seminary, which opened in 1837, have not gone unnoticed by historians of a women's awakening. In a follow-up essay to her important study of Catherine Beecher, for example, Kathryn Kish Sklar established the educational significance of Mount Holyoke and situated Lyon's efforts in the context of the Second Great Awakening. Mount Holyoke's innovations included secure financial support funded by the evangelical community at large; a resultant low cost that enabled students from modest and even poor backgrounds to enroll; and an intellectually rigorous curriculum that eschewed “ornamentations” such as dancing and the cultivation of gentility.

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33

Tijani, Achmad. "Critique of Arab Reason; Epistemology of Islamic Awakening." Al-Albab 1, no. 1 (June 27, 2019): 157. http://dx.doi.org/10.24260/alalbab.v1i1.1385.

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Abdul Mukti Rouf, Kritik Nalar Arab: Muhhamad ‘Abid Al-Jabiri, Yogyakarta: LKiS, 2018Reading the book Critique of Arab Reason of Muhammad Abid Aljabiri from the writings of Abdul Mukti Ro'uf requires sufficient intellectual energy. This book is classified as fairly serious research. Its material objects that touch the historical and philosophical aspects that are integrated together make the reader trapped and faced with the arguments of the great figures of the Islamic world with various dynamics that take place in it. Perhaps the involvement of the great figures of the Islamic world is an inevitable choice. Even not only the great figures of internal Islamic community, but a number of large external figures who concentrate in Islamic studies are also involved to present sharp analysis with sufficient weight in breaking down Al-Jabiri's great thought.

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Tijani, Achmad. "Critique of Arab Reason; Epistemology of Islamic Awakening." Al-Albab 8, no. 1 (June 27, 2019): 157. http://dx.doi.org/10.24260/alalbab.v8i1.1385.

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Abdul Mukti Rouf, Kritik Nalar Arab: Muhhamad ‘Abid Al-Jabiri, Yogyakarta: LKiS, 2018Reading the book Critique of Arab Reason of Muhammad Abid Aljabiri from the writings of Abdul Mukti Ro'uf requires sufficient intellectual energy. This book is classified as fairly serious research. Its material objects that touch the historical and philosophical aspects that are integrated together make the reader trapped and faced with the arguments of the great figures of the Islamic world with various dynamics that take place in it. Perhaps the involvement of the great figures of the Islamic world is an inevitable choice. Even not only the great figures of internal Islamic community, but a number of large external figures who concentrate in Islamic studies are also involved to present sharp analysis with sufficient weight in breaking down Al-Jabiri's great thought.

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35

Eaton, Heather. "COSMOLOGICAL ETHICS? THE GREAT WORK." Worldviews: Global Religions, Culture, and Ecology 5, no. 2-3 (2001): 157–69. http://dx.doi.org/10.1163/15685350152908228.

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AbstractAre we indeed ethically destitute, as suggests Thomas Berry? We are in an era of a barrage of ethical discourses, and yet Berry claims that are unable to respond to the radically new problematique facing any human communities. This article explores the idea of the macro and micro dimensions of ethics, noting the conventional reference points as well as the change of reference points Berry suggests. The discussion dwells on these two dimensions, and the interplay between them. The article also suggests that the religious/spiritual experiences of awakening, and presently to the cosmos, could also be considered as a source for ethics.

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36

SAITO, Makoto. "The Great Awakening as a Background of the American Revolution." Nippon Gakushiin kiyo 51, no. 2 (1997): 131–49. http://dx.doi.org/10.2183/tja1948.51.131.

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37

Ward, W. R. "Pastoral Office and the General Priesthood in the Great Awakening." Studies in Church History 26 (1989): 303–27. http://dx.doi.org/10.1017/s0424208400011013.

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Whatever Luther may have said about the priesthood of all believers, it took more than a century and a half for the idea to receive full-scale treatment, and Spener, who achieved this during his time as Senior of Frankfurt (1660-86), approached the goal indirectly through editing Arndt’s sermons (1675). To catch the public eye he republished the introduction separately later in the year under the title Pia Desideria, or heartfelt desires for an improvement of the true evangelical church pleasing to God, with some Christian proposals to that end. With a dedication to all the overseers and pastors of the evangelical church it was now a deliberately programmatic writing. In this tract Spener castigated every class of society for their responsibility for the lamentable state of the Church, making suggestions for improved clerical training and preaching, which might have been made at any period of Church history. The real sting came in an explicit appeal to Luther on how best to realize the priesthood of all behevers. To spread the word of God more richly among the people there should be private gatherings under clerical leadership for the exchange of views and Bible study; more radically, there should be private gatherings for the exercise of the obligations of the general spritual priesthood. The faithful should teach, warn, convert, edify each other. These gatherings should be cells for the renewal of the Church. They would also enable Spener, the expert catechist, to drive home his conviction that Christianity was a way of life, learnt by doing.

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38

Giggie, John Michael. "The Third Great Awakening: Religion and the Civil Rights Movement." Reviews in American History 33, no. 2 (2005): 254–62. http://dx.doi.org/10.1353/rah.2005.0030.

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39

Thiselton, Anthony C. "AWAKENING AND RECONCILIATION : Five Biblical Themes in the Light of the Great Awakening of 1907: Retrospect and Prospect." Canon&Culture 1, no. 2 (October 31, 2007): 112–58. http://dx.doi.org/10.31280/cc.2007.10.1.2.112.

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40

Braga, Luíza Alves, Nagela Maria Alcântara Pinheiro, Josimar Souza Costa, and Francinete Alves de Oliveira Giffoni. "THE AWAKENING OF CREATIVITY IN ORGANIZATIONS." Amadeus International Multidisciplinary Journal 5, no. 9 (July 30, 2020): 170–76. http://dx.doi.org/10.14295/aimj.v5i9.138.

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Abstract: This article deals with creativity and innovation in the business field. Discusses the importance of encouraging the creative process at the organizational level. It presents the success story of the Walt Disney organization on the international scene, relating the company's success to the use of creativity. The text promotes reflection on the topic in the current context, demonstrating the growing need for companies to encourage the awakening of the creative process in order to remain competitive in a market that faces rapid changes and great challenges. Keywords: Creativity; Innovation; Entrepreneurship; Disney.

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41

Lambert, Frank. ""Pedlar in Divinity": George Whitefield and the Great Awakening, 1737-1745." Journal of American History 77, no. 3 (December 1990): 812. http://dx.doi.org/10.2307/2078987.

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James L. Gorman. "John McMillan’s Journal: Presbyterian Sacramental Occasions and the Second Great Awakening." Pennsylvania Magazine of History and Biography 136, no. 4 (2012): 492. http://dx.doi.org/10.5215/pennmaghistbio.136.4.0492.

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Taylor, Richard S., and James W. Fraser. "Pedagogue for God's Kingdom: Lyman Beecher and the Second Great Awakening." Journal of the Early Republic 6, no. 4 (1986): 441. http://dx.doi.org/10.2307/3122655.

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Lanham, Roy, Doris Nordin, and Edrianne Ezell. "The Great Disconnect: Awakening Our Liturgical Gatherings to Charity and Justice." Liturgy 26, no. 1 (October 29, 2010): 53–60. http://dx.doi.org/10.1080/0458063x.2010.519635.

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45

Lambert, F. "The Great Awakening: The Roots of Evangelical Christianity in Colonial America." English Historical Review CXXIV, no. 508 (May 22, 2009): 714–16. http://dx.doi.org/10.1093/ehr/cep111.

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46

Brown, Irene Quenzler. "Death, Friendship, and Female Identity During New England's Second Great Awakening." Journal of Family History 12, no. 1-3 (March 1987): 367–87. http://dx.doi.org/10.1177/036319908701200120.

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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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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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49

Perl-Rosenthal, Nathan. "The Great Awakening: The Roots of Evangelical Christianity in Colonial America." History: Reviews of New Books 36, no. 1 (September 2007): 25–26. http://dx.doi.org/10.1080/03612759.2007.10527123.

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50

Pointer, Richard W. ":The Great Awakening: The Roots of Evangelical Christianity in Colonial America." American Historical Review 113, no. 4 (October 2008): 1150. http://dx.doi.org/10.1086/ahr.113.4.1150.

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Journal articles on the topic 'The Great Awakening'

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