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Dissertations / Theses on the topic 'Great Awakening'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Moriarty, Michael. "The next great awakening? revivals, great awakenings and the future of the church /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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2

Cunningham, Heather. "The Great Awakening and religious freedom." Morgantown, W. Va. : [West Virginia University Libraries], 2002. http://etd.wvu.edu/templates/showETD.cfm?recnum=2606.

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Thesis (M.A.)--West Virginia University, 2002.
Title from document title page. Document formatted into pages; contains iii, 100 p. Includes abstract. Includes bibliographical references (p. 98-100).
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3

Berry, Matthew S. "Evangelical religion and benevolent reform in the antebellum urban southwest : Natchez and Vicksburg, Mississippi, 1800-1860 /." View online, 2008. http://repository.eiu.edu/theses/docs/32211131425345.pdf.

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4

Tissell, Dwain David. "Jonathan Edwards' defense of the Great Awakening." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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5

Heinrichs, Timothy J. "The last great awakening : the revival of 1905 and progressivism /." Thesis, Connect to this title online; UW restricted, 1991. http://hdl.handle.net/1773/10404.

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6

Lawson, Kenneth E. "George Whitefield and the Great Awakening in northern New England." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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7

Maddack, David Michael. "Was the "Great Awakening" great? an evaluation of the traditional and revisionist historiography of the revivals of religion throughout colonial America in the mid- to late-eighteenth century /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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8

Brown, Lisa Thurston. "Perspectives of Pro-revivalism: The Christian History and the Great Awakening." Diss., CLICK HERE for online access, 2004. http://contentdm.lib.byu.edu/ETD/image/etd360.pdf.

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9

Bodling, Kurt Allen Thayer. "The Jesus Movement of the 1960s and 1970s as a "Great Awakening"." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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10

Wood, Dustin A. "Rhetoric of Revival: An Analysis of Exemplar Sermons from America's Great Awakenings." University of Cincinnati / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1242911877.

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11

McClenahan, Michael. "Jonathan Edwards' doctrine of justification in the period up to the Great Awakening." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.440431.

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12

Sanders, E. Randall. "Determining duty the fate of Anglo-Protestant Indian missions after the Great Awakening /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p088-0185.

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13

Smart, Robert Davis. "Jonathan Edwards's apologetic for the Great Awakening with particular attention to Charles Chauncy's criticisms." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683229.

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14

Doerksen, Brad. "Another great awakening? the use of Jonathan Edwards by Guy Chevreau and Hank Hanegraaff /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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15

Sauter, Gerold. "Klasse und Rasse Zur Geschichte des Argumentariums der Sklavereiverteidigung in den frühen USA bis zum Bürgerkrieg /." St. Gallen, 2007. http://www.biblio.unisg.ch/org/biblio/edoc.nsf/wwwDisplayIdentifier/84907567001/$FILE/84907567001.pdf.

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16

Witzig, Fred. "The Great Anti-Awakening anti-revivalism in Philadelphia and Charles Town, South Carolina, 1739-1745 /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319836.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2008.
Title from PDF t.p. (viewed on May 13, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3292. Adviser: Stephen J. Stein.
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17

Rickards, Cheryl Ann. "Gilbert Tennent an analysis of his evangelistic ministry, methods and message during the great awakening /." Lynchburg, Va. : Liberty University, 2003. http://digitalcommons.liberty.edu.

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18

Kang, Paul ChulHong. "The imputation of Christ's righteousness to the wicked in the American great awakening and the Korean revivals." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50498.

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Thesis (DTh)--Stellenbosch University, 2005
ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked.
AFRIKAANSE OPSOMMING: In hierdie studie word die forensiese siening van die leer van die regverdiging tydens die Amerikaanse Great Awakening en die Koreaanse revivals, in die teologie van Jonathan Edwards en Timothy Dwight enersyds, en Sun-Jul Kil, Ik-Doo Kim, Young- Do Lee en Sung-Bong Lee andersyds, ondersoek. 'n Kemkwessie is die vraag of hierdie opwekkingspredikers en teoloe getrou bly aan die Reformatoriese leer van die toerekening van Christus se geregtigheid soos dit tot uitdrukking kom in die aksent op solajide - sola gratia by Maartin Luther en Johannes Calvyn. Sentraal is die vraag na die staat van die mens en die noodsaaklikheid van Christus se geregtigheid vir forensiese regverdiging. Dit is van die grootste belang om te verstaan dat regverdiging deur die geloof aileen, onlosmaaklik verbonde is met die verstaan van ons eenheid met Christus. In aansluiting by die Reformatoriese leer van die forensiese toerekening van Christus se geregtigheid, verset Jonathan Edwards hom teen enige poging om deur goeie werke God se vrye genade te kompromiteer. Edwards verstaan Adamitiese en Christologiese forensiese eenheid in terme van goddelike konstitusie. Hy hou vas aan die oortuiging dat op grond van die gelowiges se eenheid met Christus, laasgenoemde se geregtigheid juridies oorgedra en toegereken word aan eersgenoemde. Timothy Dwight staan binne 'n heeltemal ander tradisie en verwerp Edward se opvatting van regverdiging as 'n totaal onverdiende gawe van God onafhanklik van menslike werke. Dwight onderskryf nog die leer van die voorafgaande genade, nog die Reformatoriese leer van die regverdiging in terme van sola jide, sola gratia, sola scriptura, solus Christus, soli Deo Gloria. Ook aanvaar hy nie die iustitia aliena (vreemde geregtigheid) en die iustitia extra nos ('n geregtigheid buite ons) me. As gevolg van sy aksent op die krag van die menslike wil is dit duidelik dat Sun-Ju-Kil regverdiging eksklusiefverstaan as 'n menslike daad. Sy siening van die daad van geloof aIleen maak 'n groot verskil deurdat die goddelose daardeur verbind word met Christus se geregtigheid. Doo-Kim wyk ook afvan die Reformatoriese leer van forensiese regverdiging aangesien hy nie daarin slaag om die implikasies van Christus se toegerekende geregtigheid uit te spel nie. Sy leer van die krag van gebed bepaal sy siening van die regverdiging. Sy opvatting van berou word gedra deur sy aksent op geloof-deur-gebed waardeur die sola fide soos geleer deur Luther, verander word in 'n menslike prestasie wat die imputasie van Christus se geregtigheid tot gevolg het. Yong-Do Lee verstaan die regverdiging van die goddelose binnne die beginsel van ons eenheid met Christus wat as basis dien vir die "dubbele ruil" in sy teologie. Hy sien nie 'n noodsaaklike relasie tussen regverdiging en die soewereine, vrye genade van God nie. Hoewel Sung-Bong Lee in vergelyking met die ander drie, heelwat diepte vind in die toerekening van Christus se geregtigheid, slaag hy nie daarin om duidelik te onderskei tussen regverdiging en heiliging nie. Sy deurslaggewende voorstel ten opsigte van die gelowiges se eenheid met Christus, kan nie vereenselwig word met die Reformatoriese leer van forensiese imputasie nie. Die gevolgtrekking van hierdie studie is dat, met die uitsondering van Jonathan Edwards, hierdie opwekkingspredikers en teoloe onwillig was om die Reformatoriese leer van die forensiese regverdiging met betrekking tot erfsonde, eenheid met Christus, en die forensiese toerekening van Christus se geregtigheid aan die sondaars, te onderskryf.
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19

Albright, Thomas F. "From the Pulpit to the Streets: The Impact of the Second Great Awakening on Race Relations in Ohio." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338317566.

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20

Weiss, Joanne Grayeski. "The relationship between the "Great Awakening" and the transition from psalmody to hymnody in the New England colonies." Virtual Press, 1988. http://liblink.bsu.edu/uhtbin/catkey/535900.

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This study examines the relationship between the first major religious revival in the New England colonies and the change from psalmody to hymnody in the mid-eighteenth century through an approach which integrates the two fields of theology and church music. The termination date is 1770, and the focus is Protestant congregational song in the three groups most influenced by Puritan thought: the Congregationalists, the Presbyterians, and the Baptists.While much has been written separately about the change in eighteenth-century sacred song and the Great Awakening itself, there has been little research that attempts to place the psalmody/hymnody issue within the larger context of the changing theological milieu. This study first examines the theological and ecclesiastical structures which provided the context for Reformed worship, and then explores how fundamental changes in those structures and thought systems impacted congregational song. In order to comprehend the major changes which occurred in the mid-eighteenth century in colonial America, chapters on the Reformed Church and the beginning and spread of psalmody, the New England colonies to 1700, and the beginning of English hymnody are included.Conclusions1. The primary conclusion of this study is that the Great Awakening is the single most important factor in the change from psalmody to hymnody in the New England colonies. It is not a peripheral factor as indicated in much of the research. Rather, it provides both the rationale and the means for the transition in church song. The Great Awakening represented a basic theological change from a theocentric to an anthropocentric viewpoint that subsequently required alterations in sacred song. The revival movement, through its evangelistic spirit, also provided the vehicle by which this change in psalmody was effected.2. The agitation of the 1720s as evidenced in the tracts and treatises did not affect the transition directly. However, it is indicative of the increasing discontent with traditional Calvinist theology.3. The Psalms and Hymns of Isaac Watts were not a primary reason for the change, but met the needs of the new anthropocentric theology of the Great Awakening that required a new language of praise.
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21

Beane, Frank C. II. "Cultural Jihad in the Antebellum South: Subtextual Resistance and Cultural Retention During the Second Great Awakening 1789-1865." Kent State University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=kent1601640672703752.

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22

Garcia, Yvette D. "Revival types : a look at the leaders of the Great Awakening through the lens of psychological type and temperament." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.

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23

Noel, Patricia Lewis. "Reviving His Work: Social Isolation, Religious Fervor and Reform in the Burned Over District of Western New York, 1790-1860." VCU Scholars Compass, 2006. http://hdl.handle.net/10156/1372.

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24

Wright, Trevor Jason. "Your Sons and Your Daughters Shall Prophesy...Your Young Men Shall See Visions: The Role of Youth in the Second Great Awakening, 1800-1850." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3802.

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This thesis contends that youth from age twelve to twenty-five played a pivotal role in the revivals of the Second Great Awakening in New York and New England. Rather than merely being passive onlookers in these religious renewals, the youth were active participants, influencing the frequency, spread, and intensity of the Christian revivals. Relying heavily upon personal accounts written by youth and revival records from various denominations, this work examines adolescent religious experiences during the first half of the nineteenth century. Chapter 1 explores the impact parents had on youth religiosity, showing how the teaching and examples they saw in their homes built the religious foundation for young people. The next chapter discusses how the youth continued to build upon what they were taught in their homes by seeking for personal conversion experiences. This chapter contends that conversion experiences were the crucial spiritual turning point in the lives of young people, and explores how they were prepared for and reacted to these experiences. Chapter 3 outlines personal worship among the youth and describes the specific tactics that churches implemented in helping convert and strengthen the young. As churches used revival meetings and clergy-youth relationships to fortify these converts, young people implemented the same practices in helping their peers. Finally, chapter 4 utilizes revival records and Methodist church data to provide quantitative evidence of the widespread and crucial role that young people had in influencing revivals. Understanding the widespread impact of these youth on nineteenth-century revivals provides new insight into the ways in which young people impacted the greater social, religious, and culture changes sweeping across America at the time.
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Johnson, Robert James. "Subjective impressions in the Christian experience." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1117.

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26

Jull, David, and n/a. "Towards an understanding of the effect of revival evidenced in the writings of George Whitefield and Jonathan Edwards." University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20060908.150022.

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This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.
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Guay-Weston, Jennifer Ann. "An American Eve : the construction of a modern revisionist heroine in Kate Chopin's "The awakening", Ernest Hemingway's "The sun also rises" and F. Scott Fitzgerald's "The great Gatsby"." Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25518.

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Cette recherche a pour but d’identifier une personnalité féminine révisionniste dans le modernisme littéraire américain. Cette personnalité révisionniste a pour nom «American Eve» et défie le «American Adam» qui est un personnage mythique patriarcal de R.W.B. Lewis provenant du dix-neuvième siècle. Cette conceptualisation est accomplie à l’aide d’une analyse socio-critique et comparative des trois protagonistes féminins dans les romans modernes The Awakening (1899) de Kate Chopin, The Sun Also Rises (1926) d’Ernest Hemingway, et The Great Gatsby (1925) de F. Scott Fitzgerald. Ma construction de cette personnalité féminine est divisée en trois chapitres, chacun étant dédié à un protagoniste en particulier. En comparant ces personnages littéraires sur un plan socio-critique et féministe, je permets à mon étude d’établir en quoi les personnages en question contribuent ou ne contribuent pas à la personnalité de «American Eve». Cette approche comparative est un excellent moyen d’évaluer l’évolution du potentiel révisionniste de la femme au vingtième siècle et les différentes façons par lesquelles elle emploie ce pouvoir.
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Boonshoft, Mark. "Creating a `Civilized Nation’: Religion, Social Capital, and the Cultural Foundations of Early American State Formation." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429781475.

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Deans, Paige. "The Prodigal Daughter: An Edition of an Anonymous Text." VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/6095.

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The Prodigal Daughter (1736) is a poem that, on the surface, appears to be an approachable text that was likely geared towards a children’s audience during New England’s first Great Awakening, within the approachable format of a chapbook. However, when explored further, The Prodigal Daughter reveals a complicated textual history during a time of theological and social revival in New England. This thesis considers the historical context of The Prodigal Daughter’s narrative, as well as the poem’s publication history. The text’s transmission is carefully examined and encapsulated in this edition—giving the reader a transcription that is the result of collating twenty-eight surviving witnesses of The Prodigal Daughter. This thesis serves as a critical edition of The Prodigal Daughter, with an introduction which includes a careful consideration of gendered theology, homiletics, the literary marketplace, and the role of the devil in the female conversion narrative during New England’s first Great Awakening.
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Williams, James C. Williams. "THE ROAD TO HARPER’S FERRY: THE GARRISONIAN REJECTION OF NONVIOLENCE." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1465911514.

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Fleming, Safa Rebecca Lorraine. "Locating Women's Rhetorical Education and Performance: Early to Mid Nineteenth Century Schools for Women and the Congregationalist Mission Movement." Miami University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=miami1209093895.

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Price, Matthew Hunter. "Methodism and Social Capital on the Southern Frontier, 1760-1830." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1408796401.

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Gilman, Daniel. "The Acoustics of Abolition: Recovering the Evangelical Anti–Slave Trade Discourse Through Late-Eighteenth-Century Sermons, Hymns, and Prayers." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24055.

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This thesis explores the late-eighteenth-century movement to end Britain’s transatlantic slave trade through recovering one of the major discourses in favour of abolition, namely that of the evangelical Anglicans. This important intellectual milieu has often been ignored in academia and is discovered through examining the sermons, hymns, and prayers of three influential leaders in this movement: Member of Parliament William Wilberforce, pastor and hymn writer John Newton, and pastor and professor Charles Simeon. Their oral texts reveal that at the heart of their discourse lies the doctrine of Atonement. On this foundation these abolitionists primarily built a vocabulary not of human rights, but of public duty. This duty was both to care for the destitute as individuals and to protect their nation as a whole because they believed that God was the defender of the enslaved and that he would bring providential judgement on those nations that ignored their plight. For the British evangelicals, abolishing the slave trade was not merely a means to avoid impending judgement, but also part of a broader project to prepare the way for Jesus’s imminent return through advancing the work of reconciliation between humankind and God as they believed themselves to be confronting evil in all of its forms. By reconfiguring the evangelical abolitionist arguments within their religious framework and social contexts, this thesis helps overcome the dissonance that separates our world from theirs and makes accessible the eighteenth-century abolitionist discourse of a campaign that continues to resonate with human rights activists and scholars of social change in the twenty-first-century.
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Cowan, David Fraser. "The best sin to commit : a theological strategy of Niebuhrian classical realism to challenge the Religious Right and neoconservative advancement of manifest destiny in American foreign policy." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4202.

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While few would deny America is the most powerful nation on earth, there is considerable debate, and controversy, over how America uses its foreign policy power. This is even truer since the “unipolar moment,” when America gained sole superpower status with the end of the Soviet Union and the Cold War. In the Cold War Reinhold Niebuhr was the main theological voice speaking to American power. In the Unipolar world, the Religious right emerged as the main theological voice, but instead of seeking to curb American power the Religious right embraced Neoconservatism in what I will call “Totemic Conservatism” to support use of America's power in the world and to triumph Manifest destiny in American foreign policy, which is the notion that America is a chosen nation, and this legitimizes its use of power and underpins its moral claims. I critique the Niebuhrian and Religious right legacies, and offer a classical realist strategy for theology to speak to America power and foreign policy, which avoids the neoconservative and religious conservative error of totemism, while avoiding the jettisoning of Niebuhr's theology by political liberals, and, the political ghettoizing of theology by his chief critics. This strategy is based on embracing the understanding of classical realism, but not taking the next step, which both Niebuhr and neoconservativism ultimately do, of moving from a prescriptive to a predictive strategy for American foreign policy. In this thesis, I argue that in the wake of the unipolar moment the embrace of the Religious right of Neoconservatism to triumph Manifest destiny in American foreign policy is a problematic commingling of faith and politics, and what is needed instead is a strategy of speaking to power rooted in classical realism but one which refines Niebuhrian realism to avoid the risk of progressing a Constantinian theology.
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Vaught, Stefanie M. "Religious Intolerance in the Second Great Awakening: The Mormon Experience in Missouri." 2013. http://scholarworks.gsu.edu/history_theses/78.

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At the turn of the eighteenth century America was caught up in the fervor of religious revivals. These revivals began in the New England area and led to the largest conversion to Evangelicalism in US history. The revival movement became known as the Second Great Awakening. The Second Great Awakening experienced its greatest peak in the 1830's, at which point the revivals spread to many areas of America. The conflicted nature of the Second Great Awakening has led to a deep rift in the current historiography of America's religious past. While some historians argue that this movement expanded religious freedom, evidence shows that it had the opposite effect. During the Second Great Awakening the Mormon Church experienced rapid growth while settling the Missouri frontier. The Mormons experienced ten years of conflict with the citizens of Missouri as they were persecuted for their religious beliefs and practices.
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Stewart, Carole Lynn. "Conversion, revolution and freedom: the religious formation of an American soul in Edwards, Melville and Du Bois." Thesis, 2002. https://dspace.library.uvic.ca//handle/1828/10293.

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This dissertation brings together two well known interpretative problems in the understanding of the formation of the American nation and self how a meaning of an American self arises as different from traditional cultures, and how religion is understood in the formation of the American national self. Since the 1950s in the works of Will Herberg, Sidney Mead, Robert Bellah, and Catherine Albenese, there has been a continuing discussion about the meaning of the American Republic in the terms of a “civil religion.” Several other works in literary criticism from Perry Miller to Sacvan Bercovitch have explored the religious dimension in the structuration of the American self from the point of view of literary texts. My dissertation falls within the context of these two problematics. I work within the context of an American civil religion and specify the meaning of civil religion in the terms of Conversion, Revolution, and Reconstruction. The chapter on Jonathan Edwards deals with the structure of conversion and community in pre-Revolutionary Northampton. The chapter on Herman Melville addresses the options and dilemmas—the “ambiguities”—in the attempt to construct a post-Revolutionary self. The chapter on W. E. B. Du Bois reflects on the recurring meaning of revolution as a confrontation with a limit, re-birth and reconstruction, following the Civil War, America's Second Revolutionary War. I follow Hannah Arendt's political theory on Revolution and provide a commentary on the cultural and philosophical meaning of the revolution as a basis for a civil order. Although the dissertation makes use of a notion of civil religion and the American “self,” unlike other exemplars of these issues, I address a civil religious self as processual and consistent with a revolutionary formation, rather than with an established master narrative. I find that many uses of the “ironic” in American criticism presuppose the origin of the American Republic as normative instead of invoking the meaning of a revolutionary democracy. The inclusion of Du Bois enables new and different readings of both Edwards and Melville, and because all three are placed together, Du Bois is not a marginal figure, but rather, his work is essential to understanding an American soul.
Graduate
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37

Leap, Terry Allen. "A Rhetorical Analysis of the Preaching of Asahel Nettleton in The Second Great Awakening." Diss., 2017. http://hdl.handle.net/10392/5337.

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ABSTRACT A RHETORICAL ANALYSIS OF THE PREACHING OF ASAHEL NETTLETON IN THE SECOND GREAT AWAKENING Terry Allen Leap, II, PhD. The Southern Baptist Theological Seminary, 2017 Chairperson: Dr. Timothy K. Beougher This dissertation examines the life and ministry of American revivalist Asahel Nettleton (1783-1844) with special attention given to his preaching. The project is a rhetorical analysis seeking to dissect and understand what made Nettleton’s preaching so effective during the Second Great Awakening and analyzing whether his rhetoric in preaching was consistent with his stated theological system. Chapter 1 introduces the project by pointing out rising tensions created by the resurgence of Calvinistic theology in American churches in recent years, especially among Southern Baptists. Nettleton, a Calvinist, is presented as a model of a preacher who was evangelistically passionate and theologically consistent. Chapter 2 gives an overview of Nettleton’s life and ministry. Special attention is given to his revivals in New England between 1812-1822 and theological controversies in which he was engaged throughout his career, particularly his conflict with Charles Finney over the “new measures.” Chapter 3 establishes Nettleton’s theological system. With emphasis given to his own preaching and notes, his theological system is ascertained in key areas and placed within the broader theological context of his times. Chapter 4 begins with a preliminary discussion of the role of classical rhetoric in Christian homiletics. From there, a detailed analysis of Nettleton’s preaching is performed, using Aristotelian categories and the traditional canons of invention, arrangement, style, memory, and delivery. Conclusions are drawn that show a consistent relationship between Nettleton’s theological Calvinism and his passionate preaching. Also, conclusions are drawn concerning what made Nettleton’s preaching successful, with attention given to the elements of arrangement and style in his sermons. Chapter 5 begins with a necessary critique of Nettleton’s ministry and methods. Implications for contemporary ministry follow with an emphasis on improving contemporary evangelistic preaching and challenging contemporary preachers to consider the cautious use of classical rhetoric as a tool to help become more effective and precise preachers. The chapter ends with personal reflections and suggestions for future studies.
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"The Great Anti-Awakening: Anti-revivalism in Philadelphia and Charles Town, South Carolina, 1739--1745." INDIANA UNIVERSITY, 2009. http://pqdtopen.proquest.com/#viewpdf?dispub=3319836.

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39

Choiński, Michał. "Rhetoric of the revival : a pragma-rhetorical analysis of the language of the Great Awakening preachers." Praca doktorska, 2011. https://ruj.uj.edu.pl/xmlui/handle/item/51758.

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Rice, Alanna. "Renewing Homeland and Place: Algonquians, Christianity, and Community in Southern New England, 1700-1790." Thesis, 2010. http://hdl.handle.net/1974/6089.

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“Renewing Homeland and Place” explores the complex intertwining of evangelical Christianity and notions of place and homeland in Algonquian communities in southern New England during the eighteenth century. In particular, this dissertation examines the participation of Algonquian men and women in the Protestant evangelical revivals known generally as the “First Great Awakening,” the adoption of New Light beliefs and practices within Algonquian communities, and the ways in which the Christian faith shaped and informed Algonquian understandings of place and community, and the protection of their lands. Mohegan, Pequot, Niantic, Narragansett, and Montaukett people living in Connecticut, Rhode Island, and on Long Island (New York) struggled continually throughout the eighteenth century to protect their land, resources, and livelihoods from colonial encroachment and dispossession. Christianity provided many Algonquians with beliefs, practices, and rituals that renewed, rather than erased, the spiritual and sustaining values they attached to their lands and that strengthened, rather than diminished, the kinship ties and sense of community that linked their settlements together. Equally as significant, the adoption of Christian beliefs and practices brought to the surface the dynamic and contested nature of community and place, and the varying ways in which Algonquians responded to colonization. As a number of Algonquians attended formal schools, assumed roles as ministers and teachers within their own settlements and among the Haudenosaunee in New York, and formed their own churches, they disagreed within their communities over issues of land use and political authority, and between their communities over the best response to the infringements they continued to suffer. By the 1770s a number of Christian leaders began to consider relocation to Oneida lands in New York as a solution to the land loss and impoverishment they faced in New England. While many Algonquians left their coastal homelands for central New York in the 1780s to form the Christian community of Brotherton, a number of Christians remained behind, highlighting the varying paths of adaptation and survival that Natives tread by the end of the century.
Thesis (Ph.D, History) -- Queen's University, 2010-09-24 13:20:16.449
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Cobb, Michael Anthony. "THE INTEGRATION OF REVIVAL METHODOLOGY, REFORMED THEOLOGY, AND CHURCH REVITALIZATION IN THE EVANGELISTIC MINISTRY OF ASAHEL NETTLETON." Diss., 2015. http://hdl.handle.net/10392/4880.

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Current statistics for the evangelical church in North America are less than encouraging. Trends suggest that 95 percent of North American churches have about 100 people in attendance, 80 percent are on a plateau or in decline and thousands die every year. Under similar circumstances, as a central figure in the Second Great Awakening, Asahel Nettleton (1783-1844) developed a reputation as one skilled in church revitalization. The purpose of this research, as described in chapter 1, is to analyze and present Asahel Nettleton as a significant template for modern church revitalization, the primary thesis arguing that this obscure evangelist presents an effective model of renovation for the declining evangelical church. Chapter 2 offers a brief overview of the moral and church declension that gripped America prior to the Second Great Awakening, as well as providing the framework for Nettleton's unique strategy of church revitalization. Chapter 3 of this research project analyzes Asahel Nettleton's theology. The analysis of his theological convictions is examined in light of the stream of Reformed and Puritan theology that ran through Jonathan Edwards, perhaps the most significant influence on Nettleton. A thorough examination of how Nettleton's theology shaped his methodology is provided in chapter 4, including his understanding of the Ministry of the Word, the use of inquiry meetings, frequent visitation, and prayer meetings to promote revival. Using Asahel Nettleton as an historical template, chapter 5 draws practical implications for today's church, in order to develop modern paradigms for church revitalization.
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Schmidtke, Karsten. "Jonathan Edwards: sein Verständnis von Sündenerkenntnis, eine theologiegeschichtliche Einordnung." Thesis, 2019. http://hdl.handle.net/10500/25927.

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Text in German with summaries in German and English
Includes bibliographical references (leaves 350-377)
Die Doktorarbeit hat die Absicht herauszufinden, was Jonathan Edwards unter dem Begriff „Sündenerkenntnis“ verstanden hat und dabei die Frage nach der Bedeutung dieses Verständnisses für die Erweckungsbewegung zu beantworten. Während Jonathan Edwardsʼ Theologie und Philosophie im Allgemeinen gut erforscht ist, wurde dieser Aspekt noch nicht genauer untersucht. Zunächst wird auf der Grundlage einer chronologischen Einordnung seiner Werke Jonathan Edwardsʼ Verständnis von Sündenerkenntnis aus seinen wichtigsten Schriften erarbeitet, wobei eine Entwicklung in seinem Gedankengut deutlich wird (Qualitative Inhaltsanalyse). In einem zweiten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis mit der Theologie seiner Vorläufer, Zeitgenossen sowie Nachfolger und Gegner verglichen, wobei sich die Untersuchung auf die Bewegung des Puritanismus, die Epochen des „Great Awakening“ und des „Second Great Awakening“ beschränkt (Diachronischer Vergleich). In einem dritten Teil wird Jonathan Edwardsʼ Verständnis von Sündenerkenntnis systematischtheologisch und theologiegeschichtlich eingeordnet. Mit dieser Studie soll ein weiterer deutscher Beitrag zur internationalen Jonathan Edwards-Forschung geleistet werden. Der Ansatz dieser Forschung ist dabei historisch ausgerichtet, da er den systematisch-theologischen Begriff „Sündenerkenntnis“ auf der Grundlage der Biografie Edwardsʼ und einer chronologischen Einordnung seiner Werke zu ermitteln sucht, um ihn dann in einem diachronischen Vergleich mit Verständnissen aus verschiedenen zeitlichen Epochen zu vergleichen und so den Begriff „Sündenerkenntnis“ in einem theologiegeschichtlichen Kontext einordnet und versteht.
The thesis tries to answer the question, how Jonathan Edwards understood the term “conviction of sin”. The intention is to find out the significance of his understanding of this term for the revivalmovement of his time. While numerous studies have been done on his theology and philosophy, this aspect has not been thoroughly examined yet. Based on a chronological assessment of his works Jonathan Edwardsʼ understanding of conviction of sin is established from his major works (qualitative content analysis). This reveals a development in his thought-system. In a second part Jonathan Edwardsʼ understanding of conviction of sin is compared with the theology of his predecessors, contemporaries and opponents. This examination is limited to the time of the Puritans, the “Great Awakening” and the “Second Great Awakening” (diachronic comparative analysis). In a third part Jonathan Edwardsʼ understanding of conviction of sin is assessed in a systematictheological way and classified historically. The author intends to make another German contribution to international Jonathan Edwards Studies. This research is historically focused, because of the fact, that the term “conviction of sin” is analysed by means of the biography of Edwards and a chronological classification of his works to compare it with meanings of different historical epoches and classify it in its theological historical context by that approach.
Christian Spirituality, Church History and Missiology
D. Th. (Church history)
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