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Relevant bibliographies by topics / Evangelical revival

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Academic literature on the topic 'Evangelical revival'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Evangelical revival"

1

RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster." Journal of American Studies 48, no. 3 (February 14, 2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.

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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in opposition to compromise in the Free Church of Scotland and at the Evangelical Alliance, received the approbation of various high-profile American abolitionists. Unlike other opponents of revivals, Nelson was not attacking them from a perspective which was heterodox or anti-evangelical. Hence his critique of revivalism is highly significant from both an evangelical and an abolitionist point of view. The article surveys Nelson's assessment of the link between revivalism and pro-slavery religion in America, before considering his specific complaints against the revival which occurred in 1857–58 and its Ulster counterpart the following year.

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

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Current interpretations of North America's first Great Awakening present a paradox. Historians commonly interpret the Great Awakening as part of the revival of evangelical piety that affected widely scattered elements of the Protestant world in the seventeenth and eighteenth centuries; however, studies of the Great Awakening have almost exclusively focused on the particular local circumstances in which the revival movements developed. Since historians of the Great Awakening have emphasized the peculiar circumstances of each of the regional manifestations, the Revival often appears in their writings to have been composed of several distinct movements separated in time, character, and cause and united only by superficial similarities. In contrast, to say that the local revival movements, despite their distinctive characteristics, were manifestations of a single larger movement is to imply that they shared the same general causes. If we suppose that the Great Awakening was part of the Evangelical Revival, our attempts to explain its origins should take into account those general causes.Two recent reconsiderations of the eighteenth-century revival movements in their broader context come to opposite conclusions. Jon Butler underscores the span of time over which the revivals occurred across the British colonies, their heterogeneous character from one region to the next, and the differences in cultural contexts in which they appeared. He concludes that “the prerevolutionary revivals should be understood primarily as regional events.” Although he sees the eighteenth-century American revivals as part of the long-term evangelical and pietistic reform movement in Western society, he denies any common, single, overwhelmingly important cause.

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Hinch, Jim. "A New African Revival Comes to Orange County." Boom 5, no. 4 (2015): 44–53. http://dx.doi.org/10.1525/boom.2015.5.4.44.

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In 2006, the evangelical Mariners megachurch in Orange County began to incorporate the teachings of Mavuno, an evangelical church in Nairobi, in its mission. Kenyan evangelicals have become leaders in Mariners, and Mariners members have travelled to Mavuno to learn from members there firsthand. This reversal of the standard missionary dynamic—where American Christians bring their style of religious practice to places such as Kenya—has had a profound impact on this suburban California religious community. In the last decade, Mariners has become more involved in its wider community–hosting a farmers market on the church grounds, donating to local charities, hosting intrafaith discussions, encouraging its members to take a more hands–on approach to charity, and becoming involved in political issues such as immigration reform.

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Clouse, Robert G., and W. R. Ward. "The Protestant Evangelical Revival." American Historical Review 99, no. 1 (February 1994): 192. http://dx.doi.org/10.2307/2166182.

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Dyck, J. "Sergey Nikitovich Savinsky (1924-2021) and the Historical Self-Awareness of Evangelical Christians-Baptists." Russian Journal of Church History 2, no. 2 (July 19, 2021): 18–38. http://dx.doi.org/10.15829/2686-973x-2021-61.

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The article presents biographical information about the first confessional historian of Russian Evangelical Christians-Baptists, S. N. Savinsky. He authored a number of chapters on the Russian-Ukrainian Evangelical-Baptist community in a book titled “History of Evangelical Christians-Baptists in the USSR” (1989), until that time the only book on the history of his own denomination published during Soviet times. Described is his work as member of the Historical Commission of the All-Union Council of the Evangelical Christians-Baptists. The article traces four trajectories of the worldwide evangelical revival into Russia: the late German Pietism, the North America revival movement, the influence of the worldwide Evangelical Alliance, and the early German Pietism. S. N. Savinsky basic concepts of evangelical revival and uniqueness of the Russian Evangelical-Baptist community are analyzed.

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Ritchie, Daniel. "The 1859 revival and its enemies: opposition to religious revivalism within Ulster Presbyterianism." Irish Historical Studies 40, no. 157 (May 2016): 66–91. http://dx.doi.org/10.1017/ihs.2016.1.

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AbstractThe evangelical revival of 1859 remains a pivotal event in the religious culture of Ulster Protestants owing to its legacy of widespread conversion, church renewal, and its role in shaping the pan-Protestantism of Ulster society that later opposed Irish home rule. Being part of a wider transatlantic movement of religious awakening, the 1859 revival was seen as the culmination of thirty years of evangelical renewal within Irish Presbyterianism. What has often been overlooked, however, is the fact that many aspects of the revival were deeply troubling to orthodox Presbyterians. Although most Ulster Presbyterians were largely supportive of the movement, an intellectually significant minority dissented from what they saw as its spectacular, doctrinal, liturgical, ecclesiological, and moral aberrations. Given 1859’s mythological status among Ulster evangelicals, it is normally assumed that all who opposed the revival were either religious formalists or those of heterodox doctrinal opinions. It will be argued that such an assumption is deeply misguided, and that the Presbyterian opponents of 1859 were motivated by zeal for confessional Reformed theology and Presbyterian church-order. By focusing on theologically conservative opposition to an ostensible evangelical and Calvinistic awakening, this article represents a significant contribution to the existing historiography of not only the Ulster revival but of religious revivalism more generally. It also helps us to understand the long-term evolution of Ulster Presbyterian belief and practice in the late nineteenth and twentieth centuries.

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Miller, Eric C. "The Means of Revival." Journal of Communication and Religion 44, no. 4 (2021): 63–79. http://dx.doi.org/10.5840/jcr20214444.

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Throughout the second and third quarters of the nineteenth century, Charles Grandison Finney distinguished himself as the most successful evangelical preacher in the United States. Trained as a lawyer before converting to Christianity and its ministry, Finney came to the pulpit with a fiercely rational and accusatory style that placed demands upon his listeners. In formulating his appeal, Finney also fashioned an innovative Protestant theology that challenged New England Calvinism. After establishing that each sinner has the power to self-reform, he spread the message to audiences across the Northeast, sparking a series of revivals that made his reputation. In the 1830s, Finney was asked to explain his method from his New York City pulpit, and did so across twenty-two lectures that detailed his revival strategy. This essay employs Finney’s theory of individual conversion to examine his theory of mass revival, noting the essentially deliberative character of each and recognizing the lasting influence of both on evangelical life in the United States.

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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.

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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 religious revival, the term itself and whole framework of discussion continues to be applied primarily to Protestant Evangelicalism. While religious resurgence has not been tied to a specific theological or denominational tradition, religious revival (which is often classified in terms of a hierarchy of significance from ‘Awakenings’ downwards) and especially ‘revivalism’ (a term used to describe religious movements of enthusiasm) has tended to become synonymous with Evangelicalism.

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Fischer, Benjamin L. "A Novel Resistance: Mission Narrative as the Anti-Novel in the Evangelical Assault on British Culture." Studies in Church History 48 (2012): 232–45. http://dx.doi.org/10.1017/s0424208400001340.

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‘Their annual increase is counted by thousands; and they form a distinct people in the empire, having their peculiar laws and manners, a hierarchy, a costume, and even a physiognomy of their own’, wrote Robert Southey for the Quarterly Review in 1810, opening a balanced critique of what he called ‘the Evangelical Sects’. Leaders of the Evangelical Revival had taught in pulpit, pamphlet and periodical that to be truly Christian meant radical difference from others in society, even others professing faith; or, as Charles Simeon, the model and mentor for hundreds of Cambridge-educated evangelical ministers, stated it, ‘Christians are either nominal or real’. Following William Wilberforce’s urging in his Practical View of the Prevailing Religious System of Professed Christians… Contrasted with Real Christianity, Evangelicals strove in their separate spheres to accomplish a social revolution by which the mores, values and social practices received from the eighteenth century would be overturned by normalizing evangelical values in society. While working in their individual vocations, Evangelicals were also cooperating, ‘linked in a single, if multiform, social and religious phenomenon’. As Southey’s comments indicate, even by 1810 their revolution was proving noticeably effective.

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Dissertations / Theses on the topic "Evangelical revival"

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Welborn, James Hill. "Fighting for revival Southern honor and evangelical revival in Edgefield County, South Carolina, 1800-1860 /." Connect to this title online, 2007. http://etd.lib.clemson.edu/documents/1202500541/.

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Mitchell, Christopher Wayne. "Jonathan Edwards's Scottish connection and the eighteenth-century Scottish evangelical revival, 1735-1750." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/3716.

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In the second half of the twentieth century, the life and work of Jonathan Edwards, the eighteenth-century New England minister of Northampton, Massachusetts, has received increased scholarly attention. Questions of the nature and extent of his influence have informed much of this revival of interest. For two centuries theologians, philosophers and historians have claimed that Jonathan Edwards significantly influenced eighteenth-century Scottish religious thought, and yet little scholarly attention has been invested in this area of Edwards's studies. The central focus of this thesis has been to shed additional light on this neglected but celebrated side of Edwards's life and ministry. This study is an investigation of the formative period of Edwards's Scottish connection. It began with the publication of his A Faithful Narrative of the Surprising Work of God in Scotland in 1737 and his subsequent connection with the Scottish revival of 1742. The relationship was then further developed through the publication of five other major works of Edwards in Scotland during the years 1742 to 1749, and his correspondence with a coterie of evangelical ministers from the Church of Scotland. At the heart of this connection was the pursuit of true religion that undergird the ministries of Edwards and his Scottish counterparts. More specifically, the influence Edwards exercised on Scottish evangelicalism during this formative period was the result, first, of his articulation of a Reformed, evangelical and enlightened conception of true piety which he used to promote and defend the revivals and, second, the cooperation and support he received from the Scottish ministers he corresponded with. What this study shows is that the cooperative relationship between Edwards and his Scottish counterparts helped usher in a new era of Scottish Calvinism. With their combined abilities, creative vision and enterprising spirit they forged a new evangelical paradigm for Scottish Calvinism. The revival was the catalyst for this new movement and Edwards was its theological architect. Scottish revivalists used Edwards's Faithful Narrative to inspire and promote the revival and his Distinguishing Marks of a Work of the Spirit of God to defend and manage it. Edwards's conception of true piety together with the revival helped redefine Scottish evangelical Calvinism by adapting it from its old didactic role within a godly commonwealth to a mission oriented role where the faith of the individual became prominent and the pursuit of sanctification, not salvation, defined the Christian's life. These emphases were further developed among Scottish evangelicals following the revival by the continuing efforts of Edwards and his Scottish friends. Prominent among these efforts were three additional works of Edwards and the international enterprise known as the United Concert for Prayer that was organized and orchestrated by Scottish evangelicals. One of the most far-reaching results was the growth of Scottish overseas missions. Finally, this study indicates that Edwards's revival writings provide an important starting point for understanding the theological and spiritual preoccupations of Scottish evangelicalism in the second half of the eighteenth century; and that Edwards's contribution to Scottish evangelicalism and modern evangelicalism generally cannot be properly understood without an understanding of his relationship to his Scottish correspondents.

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Valentine, Simon Ross. "John Bennet and the origins of Methodism and the evangelical revival in England /." Lanham (Md.) ; London : the Scarecrow press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37185173v.

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Cragwall, Jasper Albert. "Lake Methodism." 24-page ProQuest preview, 2007. http://proquest.umi.com/pqdweb?index=0&did=1335357971&SrchMode=1&sid=5&Fmt=14&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1220030683&clientId=10355.

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Jeffrey, Kenneth S. "The 1858-62 revival in the North East of Scotland." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/1862.

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The 1859 revival is the most significant spiritual awakening that has affected Scotland in modern times, but it has remained little examined by scholars. This thesis aims to highlight the importance of this religious phenomenon and to analyse it in a critical manner. In the first instance, it considers the three principal traditions of revival that have evolved since the seventeenth century so that the 1859 movement can be located within this history. It also examines the various theories that have arisen during the last fifty years which have sought to explain how and why these movements have appeared at certain times and in particular contexts. It is significant that, unlike previous studies which have explored the revival from either a narrow local or broad national perspective, this thesis considers the awakening on a regional basis, covering the north east of Scotland. It analyses the manner and expression of the revival as it arose in the city of Aberdeen, in the rural hinterland of north east Scotland, and among the fishing communities along the Moray Firth. In addition, by using data from church records and the 1861 census, it determines the composition of the people who were affected by the movement in each of these three separate situations. Furthermore it investigates the factors which explain the relative failure of the revival to affect the fishing town of Peterhead. Accordingly the thesis demonstrates that the 1859 revival was not a single, uniform religious movement. On the contrary, it establishes that local factors, which include the theological and social nature of a particular context, exercised a powerful effect upon the character of this 'season of grace.

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Powell, Roger Meyrick. "The East African revival : a catalyst for renewed interest in evangelical personal spirituality in Britain." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683247.

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Van, Reyk William George Anthony. "Christian ideals of manliness during the period of the evangelical revival, c.1730-c.1840." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670039.

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Reyk, William George Anthony Van. "Christian Ideals of Manliness During the Period of the Evangelical Revival, c. 1730 to c. 1840." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.487097.

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In this thesis it will be argued that there was considerable commonality to Christian ideals of manliness during the period of the Evangelical Revival. At the core of the thesis is the ideal ofthe imitation of Christ. It will be argued that this provided a central Christian ideal ofpersonhood, and the thesis examin~s the variety ofways in which the ideal was interpreted and understood. Crucially, variations did not tend to follow Church-party or denominational lines. Chapter one looks at the imitation of Christ itself and the theological frameworks within which it was understood, whilst the remaining five chapters take a broadly life-cycle approach, examining the ways in which the ideal was applied to different aspects ofa man's life. Although the thesis argues for commonality, this is not to suggest that commonalitY did not come under strain. Indeed, it will be argued that some Christians were accused of undermining or neglecting the imitation of Christ. There were two main sets of charges: 'enthusiasm' and 'moralism'. Both accusations were rooted in, and reflected, differences over the theological frameworks for the imitation of Christ and disagreements over the strictness with which ideals were developed in relation to the various aspects of a man's daily life. There was also an overwhelming continuity to ideals through the eighteenth and early nineteenth centuries. Within this framework there were however some developments. Most importantly, in the late eighteenth and early nineteenth centuries the term 'Evangelical', having been synonymous with 'Christ-like' and 'the Gospel', acquired Church-party associations. Furthermore, the theme of 'occasional' solitude was promoted from the 1760s as a result ofconcerns about people taking pleasure in company. There were also some shifts of emphasis. The late eighteenth century saw an intensification of the critique of 'moralism'. This was particularly evident in criticisms of 'moral' preaching and also in concerns over the teaching of the classics at the public schools. Educational ideals, more generally, were the subject of considerable discussion from the 1780s. Finally, Christian ideals ofmanliness were highly interconnected. The imitation of Christ was an all-encompassing ideal, and different aspects of a man's life, and indeed death, were seen as linked. Particularly important is that 'the family' meant more than the nuclear unit of husband, wife and children, and could operate metaphorically to include all aspects of social life.

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Van, Horn M. ""Within my heart?" : the Enlightenment epistemic reversal and the subjective justification of religious belief." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683303.

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McMullen, Joshua James. "Under the big top Maria B. Woodworth, experiential religion and big tent revivalism in late nineteenth century Saint Louis /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/6040.

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Thesis (M.A.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on April 16, 2009) Includes bibliographical references.

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Books on the topic "Evangelical revival"

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Gott, Ken. Anointed or annoying?: Searching for the fruit of revival. Shippensburg, PA: Revival Press, 1998.

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Fellowship, Canadian Revival, ed. Flames of freedom. Regina, Sask: Canadian Revival Fellowship, 1992.

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Overton, John Henry. The evangelical revival in the eighteenth century. New York: A.D.F. Randolph, 1990.

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Weisberger, Bernard A. They gathered at the river: The story of the great revivalists and their impact upon religion in America. Eugene, OR: Wipf and Stock Pub., 2002.

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Institute, European University, ed. Produzione e circolazione del libro evangelico nell'Italia del secondo Ottocento: La casa editrice Claudiana e i circuiti popolari della stampa religiosa. Manziana (Roma): Vecchiarelli, 1997.

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Hartley, John C. John Nelson and the Evangelical revival in West Yorkshire. [London?]: [J. C. Hartley], 1988.

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John, Kilpatrick. When the heavens are brass: Keys to genuine revival. Shippensburg, PA: Revival Press, 1997.

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Jones, David Ceri. A glorious work in the world: Welsh Methodism and the international evangelical revival, 1735-1750. Cardiff: University of Wales Press, 2004.

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Shevchuk, L. Zerna pam'i︠a︡ti: Istorii︠a︡ t︠s︡erkvy i︠e︡vanhelʹsʹkykh khrystyi︠a︡n-baptystiv m. Rivnoho : z nahody 100-richchi︠a︡. Rivne: Di︠a︡tlyk M., 2016.

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Rawlyk, George A. The Canada fire: Radical Evangelicalism in British North America : 1775-1812. Kingston: McGill-Queen's University Press, 1994.

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Book chapters on the topic "Evangelical revival"

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Ditchfield, G. M. "Methodism and the Evangelical Revival." In A Companion to Eighteenth-Century Britain, 252–59. Malden, MA, USA: Blackwell Publishers Ltd, 2007. http://dx.doi.org/10.1002/9780470998885.ch19.

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Aymer, Paula L. "Return of the Evangelicals: Caribbean Pentecostal Revival Meetings." In Evangelical Awakenings in the Anglophone Caribbean, 71–100. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56115-2_3.

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McClymond, Michael J. "Evangelicals, Revival and Revivalism." In The Routledge Research Companion to the History of Evangelicalism, 73–92. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-5.

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Jin Kim, Helen. "Revival." In Race for Revival, 107–34. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190062422.003.0005.

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The new evangelicalism set the stage for a humanitarianism that sought global compassion without global equality. Yet the darker dimensions of these racialized transpacific networks did not slow the fervor for evangelical revival. On June 3, 1973, Billy Graham, the “star” of modern evangelical America, preached his largest “crusade,” not in the United States, as one might expect, but in South Korea. Billy Kim joined him at the pulpit to preach to 1.1 million people. Graham and his multiracial, transnational team of American and Korean male evangelists used the crusade not only to strengthen diplomatic relations between the United States and South Korea in the tense Nixon-Park era (1969–1974) of the global Cold War, but also to establish a transpacific evangelical consensus under the canopy of Graham’s theology. The crusade encouraged Koreans to believe in both God and America and to imagine their own ascendancy in the world order through evangelical revival.

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"Revival and the existing British churches." In The Evangelical Revival, 48–65. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-10.

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"The growth of Methodism." In The Evangelical Revival, 66–86. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-11.

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"Evangelicalism and authority in the late eighteenth and early nineteenth centuries." In The Evangelical Revival, 87–106. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-12.

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"The wider impact of the Evangelical Revival." In The Evangelical Revival, 107–21. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-13.

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"Conclusion." In The Evangelical Revival, 122–26. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-14.

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"Glossary." In The Evangelical Revival, 127–28. Routledge, 2005. http://dx.doi.org/10.4324/9780203980569-15.

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