First Great Awakening

Great Awakenings
First
Second
Third
Fourth

The First Great Awakening (often referred by historians as the Great Awakening) is the name sometimes given to a period of heightened religious activity, primarily in Great Britain and her North American colonies in the 1730s, 1740s, 1750s. In New England, the Great Awakening was influential among many Congregationalists; while in the Middle and Southern colonies (especially in the "Backcountry" regions of those colonies) the Awakening was influential among Presbyterians and other dissenting Protestants. Although the idea of a "great awakening" is contested, it is clear that the period was, particularly in New England, a time of increased religious activity. The revival began with Jonathan Edwards, a well-educated theologian and Congregationalist minister from Northampton, Massachusetts, who came from Puritan and Calvinist roots, but emphasized the importance and power of immediate, personal religious experience. Edwards was said to be "solemn, with a distinct and careful enunciation, and a slow cadence." Nevertheless, his sermons were powerful and attracted a large following. "Sinners in the Hands of an Angry God," is his most famous sermon. The Methodist preacher George Whitefield, visiting from England, continued the movement, traveling across the colonies and preaching in a more dramatic and emotional style, accepting everyone into his audiences.

Effects

Those caught up in the movement likely experienced new forms of religiosity. They became passionately and emotionally involved in their religion, rather than passively listening to intellectual discourse in a detached manner.^{[citation needed]} Ministers who used this new style of preaching were sometimes called "new lights," while the preachers who remained unemotional were referred to as "old lights."^{[citation needed]} People affected by the revival began to study the Bible at home. This effectively decentralized the means of informing the public on religious manners and was akin to the individualistic trends present in Europe during the Protestant Reformation.

Historians have debated whether the Awakening had a political impact on the American Revolution, which took place soon after. Heimert (1966) argues that Calvinism and Jonathan Edwards provided pre-Revolutionary America with a radical and democratic social and political ideology and that evangelical religion embodied and inspired a thrust toward American nationalism. Colonial Calvinism was the basis for the American Great Awakening and that in turn lay at the basis of the American Revolution. Heimert thus sees a major impact as the Great Awakening provided the radical American nationalism that prompted the Revolution. Awakening preachers sought to review God's covenant with America and to repudiate the materialistic, acquisitive, corrupt world of an affluent colonial society. The source of this corruption lay in England, and a severance of the ties with the mother country would result in a rededication of America to the making of God's Kingdom. However, Heimert has been criticized for not recognizing the differences between educated and uneducated evangelists, and for not recognizing the significance of Separate-Baptists and Methodists.

The First Great Awakening resulted from powerful preaching that aimed to convince listeners of their personal guilt and of their need of salvation through decisive action that included public repentance. The Great Awakening led people to "experience God in their own way" and taught that they were responsible for their own actions.^{[citation needed]}

Pulling away from ritual and ceremony, the Great Awakening made religion intensely personal to the average person by creating a deep sense of spiritual guilt and redemption, along with introspection and a commitment to a new standard of personal morality.^{[citation needed]} Historian Sydney E. Ahlstrom sees it as part of a "great international Protestant upheaval" that also created Pietism in Germany, the Evangelical Revival and Methodism in England.

This brief period of revivalism brought Christianity to the slaves, even though many of their masters were nervous of the implications that becoming baptised as Christian would give them. For the right to universal brotherhood among the masters and themselves was not the highest truth per the white man. It was not until the Second Great Awakening that Africans first began to convert fully to Christianity. Prior to doing so the Africans had their own Spiritual Practices which included decorating the graves of the deceased with shells and pottery. In turn , it was held at night in order to keep it from their masters so as not to be ridiculed for their differences. In spite of the attmpt to convert the Africans to Christianity, during this time it was inevitable that the white man was also influenced by the music and dance rituals of the African culture. The Africans were particularly adept at string instruments and the drums, not to mention the African style of cooking such as , black eyed peas, and collard greens. Lastly, African basket weaving and certain vocabularly like, "goober, yam, banjo, okay, tote, and buddy," were introduced as well. All in all, even though there was a kind of bullied conversion of religious practice among the African Americans by the white man, there was still an imprint of the African culture upon the culture of the American South as a whole, which now has extended much farther into the web of the human species.

The attempt at conversion brought about an apocalyptic event in New England that challenged established authority.^{[citation needed]} It incited rancor and division between the old traditionalists who insisted on ritual and doctrine, and the new revivalists.^{[citation needed]} It had a major impact in reshaping the Congregational, Presbyterian, Dutch Reformed and German Reformed denominations, and strengthened the small Baptist and Methodist denominations. It had little impact on Anglicans and Quakers.

Unlike the Second Great Awakening, which began about 1800 and reached out to the unchurched, the First Great Awakening focused on people who were already church members. It may have contributed to changes in some followers' ritual behavior, piety, and sense of self.

Debate

The First Great Awakening is a name sometimes given to a period of time when religious revitalization movements were highly active the American colonies in the 1730s and 1740s. Some scholars have disputed the idea of a "Great Awakening." Jon Butler has suggested that both the name and the concept of the "Great Awakening" first arose in the work of nineteenth-century religious historians such as Joseph Tracy. Joseph Conforti has argued that ardent promoters of the eighteenth-century revivalists concocted the Great Awakening tradition. Frank Lambert lay the roots of the term not at the feet of secondary promoters, but upon the revival preachers themselves. He contended that the terminology and concept were indeed as old as the eighteenth-century events themselves, but that they existed more as press release than news report—more as an expression of what the preachers hoped would happen than as a realistic description of what did happen.

On the other hand, scholars such as William G. McGloughlin have argued that the Great Awakening was "the key which unlocked the door to the new household of the [American] republic." Students of Christian revival movements and historians of the church have continued to write scholarly tomes analyzing Great Awakening.

The historicity of Edwards, Frelinghuysen, Tennent, and Whitefield is not disputed. The realignment of existing Christian denominations into pro-revival and anti-revival factions during the period is well attested, as is the emergence of new denominational bodies connected to the revival movement. Something happened to the American religious landscape between 1740 and 1776 to explain these phenomena. The nature of the debate goes less to the nature of the events themselves and more to the manner of their interpretation.

See also

• The Second Great Awakening (1800s - 1830s)
• The Third Great Awakening (1880s - 1900s)
• The Fourth Great Awakening (1960s - 1970s)

Bibliography

Primary sources

• Jonathan Edwards, (C. Goen, editor) The Great-Awakening: A Faithful Narrative Collected contemporary comments and letters; 1972, Yale University Press, ISBN 0-300-01437-6.
• Alan Heimert and Perry Miller ed.; The Great Awakening: Documents Illustrating the Crisis and Its Consequences 1967
• Davies, Samuel. Sermons on Important Subjects. Edited by Albert Barnes. 3 vols. New York: Robert Carter, 1845.
• ________. The Reverend Samuel Davies Abroad: The Diary of a Journal to England and Scotland, 1753-55. Edited by George William Pilcher. Urbana, IL: University of Illinois Press, 1967.
• Gillies, John. Memoirs of Rev. George Whitefield. New Haven, CN: Whitmore and Buckingham, and H. Mansfield, 1834.
• Jarratt, Devereux. The Life of the Reverend Devereux Jarratt. Religion in America, ed. Edwin S. Gaustad. New York, Arno, 1969.
• Whitefield, George. George Whitefield's Journals. Edited by Iain Murray. London: Banner of Truth Trust, 1960.
• ________. Letters of George Whitefield. Edited by S. M. Houghton. Edinburgh, UK: Banner of Truth Trust, 1976.

Secondary sources

• Ahlstrom, Sydney E. A Religious History of the American People (1972) (ISBN 0-385-11164-9)
• Brekus, Catherine A. Strangers & Pilgrims: Female Preaching in America, 1740-1845 University of North Carolina Press, 1998
• Bonomi, Patricia U. Under the Cope of Heaven: Religion, Society, and Politics in Colonial America Oxford University Press, 1988
• Bumsted, J. M. "What Must I Do to Be Saved?": The Great Awakening in Colonial America 1976, Thomson Publishing, ISBN 0-03-086651-0.
• Butler, Jon. "Enthusiasm Described and Decried: The Great Awakening as Interpretative Fiction." Journal of American History 69 (1982): 305-25.
• Butler, Jon. Awash in a Sea of Faith: Christianizing the American People. 1990.
• Conforti, Joseph A. Jonathan Edwards, Religious Tradition and American Culture University of North Carolina Press. 1995.
• Gaustad, Edwin S. The Great Awakening in New England (1957)
• Gaustad, Edwin S. "The Theological Effects of the Great Awakening in New England," The Mississippi Valley Historical Review, Vol. 40, No. 4. (Mar., 1954), pp. 681-706. in JSTOR
• Goff, Philip. "Revivals and Revolution: Historiographic Turns since Alan Heimert's Religion and the American Mind." Church History 1998 67(4): 695-721. Issn: 0009-6407 Fulltext: in Jstor and Ebsco
• Goen, C. C. Revivalism and Separatism in New England, 1740-1800: Strict Congregationalists and Separate Baptists in the Great Awakening 1987, Wesleyan University Press, ISBN 0-8195-6133-9.
• Goff, Philip. "Revivals and Revolution: Historiographic Turns since Alan Heimert's Religion and the American Mind." Church History 1998 67(4): 695-721. Issn: 0009-6407 Fulltext: in Jstor and Ebsco
• Hatch, Nathan O. The Democratization of American Christianity 1989.
• Heimert, Alan. Religion and the American Mind: From the Great Awakening to the Revolution Harvard University Press, 1966
• Isaac, Rhys. The Transformation of Virginia, 1740-1790 1982, emphasis on Baptists
• Lambert, Frank. Pedlar in Divinity: George Whitefield and the Transatlantic Revivals; Princeton University Press, 1994
• Lambert, Frank. "The first great awakening: Whose interpretive fiction?" The New England Quarterly, vol.68, no.4, pp.650, 1995
• Lambert, Frank. Inventing the "Great Awakening"; Princeton University Press, 1999.
• McLoughlin, William G. Revivals, Awakenings, and Reform: An Essay on Religion and Social Change in America, 1607-1977 1978.
• McLaughlin, William G. "Essay Review: the American Revolution as a Religious Revival: 'The Millennium in One Country.'" New England Quarterly 1967 40(1): 99-110. Issn: 0028-4866 Fulltext: in Jstor
• Schmidt, Leigh Eric. Holy Fairs: Scotland and the Making of American Revivalism (2001)
• Schmotter, James W. "The Irony of Clerical Professionalism: New England's Congregational Ministers and the Great Awakening," American Quarterly, 31 (1979), a statistical study
• Stout, Harry. The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism William B. Eerdmans, 1991
• Tracy, Joseph. The Great Awakening: A History of the Revival of Religion in the Time of Edwards and Whitefield, 1842; reprinted 1997

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