The Great Awakening as Artifact. George Whitefield and the Construction of Intercolonial Revival, 1739–1745

1991 ◽  
Vol 60 (2) ◽  
pp. 223-246 ◽  
Author(s):  
Frank Lambert
Keyword(s):  
New York ◽  
New Jersey ◽  
New England ◽  
Jonathan Edwards ◽  
Dutch Reformed ◽  
Staten Island ◽  
Divine Grace ◽  
New Birth ◽  
Connecticut Valley ◽  
George Whitefield

Throughout the 1720s and 1730s evangelical preachers sparked revivals from New England to New Jersey. In his long pastorate at Northampton, Massachusetts, Solomon Stoddard reported five “harvests” of souls in the Connecticut Valley. His grandson Jonathan Edwards succeeded him and led a spiritual awakening in 1734 and 1735 resulting in the “Conversion of Many Hundred Souls in Northampton and Neighboring Towns and Villages.” In the late 1720s the pietist minister Jacob Frelinghuysen inspired a renewal of piety among the Dutch Reformed in New York. At the same time the Presbyterian evangelists William and Gilbert Tennent reported revivals in the churches they had established between New Brunswick, New Jersey and Staten Island, New York.1 While sharing a common message, these evangelical revivals remained local, private affairs, contained within specific geographic and denominational boundaries. Although each proclaimed the necessity of a spiritual new birth and the primacy of divine grace in salvation, theawakenings did not expand into a larger, united movement.

The Outbreak of Evangelicalism

2020 ◽  
pp. 140-172
Author(s):  
Baird Tipson
Keyword(s):  
New England ◽  
Religious Experience ◽  
Holy Spirit ◽  
Essential Element ◽  
Jonathan Edwards ◽  
John Wesley ◽  
British Isles ◽  
New Birth ◽  
The Holy Spirit ◽  
George Whitefield

This chapter first describes the theology of the leaders of the evangelical awakening on the British Isles, George Whitefield and John Wesley. Both insisted that by preaching the “immediate” revelation of the Holy Spirit during what they called the “new birth,” they were recovering an essential element of primitive Christianity that had been forgotten over the centuries. Both had clear affinities with the conscience theology of William Perkins, yet both distanced themselves from it in important ways. In New England, Jonathan Edwards explored the nature of religious experience more deeply than either Wesley or Whitefield had done, and Edwards proudly claimed his Puritan heritage even as opponents found him deviating from it.

George Whitefield Awakens New York City

2017 ◽  
Author(s):  
Joyce D. Goodfriend
Keyword(s):  
New York ◽  
New York City ◽  
York City ◽  
Religious Life ◽  
Moral Authority ◽  
Dutch Reformed ◽  
The People ◽  
New Birth ◽  
George Whitefield ◽  
New Yorkers

This chapter examines English evangelist George Whitefield's message of the “new birth” and how it came to resonate among a variety of New Yorkers, including adherents of the orthodox Dutch Reformed and Anglican Churches. Whitefield's influence on New Yorkers is best measured by focusing on his career as it intersected with the city's evolving religious life. In a process similar to that experienced by Dutch Reformed and Scottish Presbyterian traditionalists, devotees of Whitefield's brand of Christianity overcame ingrained habits and embraced novel religious ideas. During his seven-week stretch of preaching from December 1763 to January 1764, Whitefield sparked a religious awakening that touched New Yorkers of all backgrounds. This chapter considers how Whitefield's moral authority, augmented by his charismatic preaching, emboldened the people of New York City dwellers to challenge doctrines and practices they deemed inauthentic and to reject the counsel of men of stature in their churches.

A Perspective of Northeastern Archaeology

1938 ◽  
Vol 4 (2) ◽  
pp. 94-112 ◽  
Author(s):  
William A. Ritchie
Keyword(s):  
New York ◽  
New Jersey ◽  
New England ◽  
Ethnic Groups ◽  
Geographical Area ◽  
Maritime Provinces

Arbitrarily considered, the Northeastern geographical area embraces the Maritime Provinces of Canada, lower Quebec and Ontario (exclusive of the peninsula), and all of New England, New York, Pennsylvania and New Jersey. Obviously such a large territory (some 485,000 square miles) constitutes neither a single physiographical nor cultural province, but in a general way it was the domain, in both historic and prehistoric times, of two far flung ethnic groups: the Algonkian and the Iroquoian.

The 200 Year Bridge - The New Goethals Bridge as a Roadmap

2019 ◽  
Author(s):  
Thomas Spoth ◽  
Seth Condell
Keyword(s):  
New York ◽  
New Jersey ◽  
Service Life ◽  
Light Rail ◽  
Staten Island ◽  
Modal Flexibility ◽  
Steel Framing ◽  
Protection Strategies ◽  
Truss Bridge ◽  
To Receive

<p>The Port Authority of New York and New Jersey has completed the replacement of the congested and functionally obsolete Goethals Bridge, a circa 1928 steel cantilever truss bridge, with a dual-span modern cable-stayed bridge connecting Elizabeth, New Jersey and Staten Island, NY. Designed as a 150 year service life structure, the newly opened crossing paves the way towards achieving the possibility of a 200 year bridge, both in material durability, structural redundancy / resilience, and modal flexibility.</p><p>The new crossing features three eastbound and three westbound lanes plus a 3 m wide shared use path (SUP) for bicycles and pedestrians. To accommodate future expansion, the superstructure of the cable stayed spans is designed to receive steel framing to support a variety of possible transit options including light rail, while the substructure need not be strengthened for this future load. With a 274 m main span, the new crossing provides a significant maritime navigational improvement over the original 205 m steel truss span.</p><p>Herein we focus on the strategic application of corrosion protection strategies to achieve the long service life in a competitive bid environment, structural benefit of the design as relates to resiliency, modal flexibility, and operational redundancy to withstand extreme events.</p>

Jonathan Edwards, Enthusiast? Radical Revivalism and the Great Awakening in the Connecticut Valley

2005 ◽  
Vol 74 (4) ◽  
pp. 683-739 ◽  
Author(s):  
Douglas L. Winiarski
Keyword(s):  
New England ◽  
Jonathan Edwards ◽  
Great Awakening ◽  
Men And Women ◽  
Private House ◽  
Connecticut Valley ◽  
Colonial New England ◽  
The Church

It is difficult to imagine Jonathan Edwards countenancing the “Confus'd, but very Affecting Noise” that erupted in Suffield, Massachusetts, on July 6, 1741. Yet there he stood, his loud voice rising in prayer above the din that emanated from an assembly of more than two hundred boisterous men and women who had gathered to listen to his exhortations in the “two large Rooms” of a private house. On the previous day, the visiting Northampton, Massachusetts, revivalist had administered the sacrament to nearly five hundred Suffield communicants, ninety-seven of whom had joined the church that very day. It was an extraordinary event—quite possibly the largest oneday church admission ritual ever observed in colonial New England.

The Radical Pietism of Count Nicholas Zinzendorf as a Conservative Influence on the Awakener, Gilbert Tennent

1980 ◽  
Vol 49 (1) ◽  
pp. 35-46
Author(s):  
Milton J Coalter
Keyword(s):  
New York ◽  
Eighteenth Century ◽  
New Jersey ◽  
New England ◽  
Immigrant Population ◽  
The South ◽  
Delaware River ◽  
Northern European ◽  
The City

Unlike the religious dominance of Puritans in New England and Anglicans in the South, the mid-Atlantic colonies of eighteenth-century America were covered with an assortment of northern European churches and sects. By the 1740s, an overflow of New England Puritans shared New York with an earlier immigrant population of Reformed Dutch and French Huguenots. In the Raritan valley of New Jersey, Scotch-Irish Presbyterians lived alongside enclaves of more Dutch, and coexisted with English Quakers, Swedish and German Lutherans, and a variety of sectarians along the lower Delaware River and in the city of Philadelphia. On the upper Delaware were further German settlements while along the western frontiers of Penn's colony additional Scotch-Irish Calvinists were to be found.

Jonathan Edwards and his Scottish Connections

1987 ◽  
Vol 21 (3) ◽  
pp. 353-376 ◽  
Author(s):  
Harold P. Simonson
Keyword(s):  
New York ◽  
New York City ◽  
Jonathan Edwards ◽  
New Haven ◽  
Christian Doctrine ◽  
Presbyterian Church ◽  
Yale College ◽  
Connecticut Valley ◽  
The One ◽  
The Town

It is customary to associate Jonathan Edwards with the town of Northampton. That he was born in East Windsor (Conn.), was graduated from Yale College in New Haven, served a Presbyterian church in New York City, wrote his great treatises – A Careful and Strict Enquiry into … Freedom of Will (1754) and The Great Christian Doctrine of Original Sin (1758) – in Stockbridge (Mass.), and died as president of the College of New Jersey in Princeton does not mitigate the local association. For it was in Northampton where Edwards came of age theologically. He served as its minister from 1729 to 1750, following his grandfather Solomon Stoddard, who had served the same parish for the preceding sixty years. As with the one, so with the other: Northampton was Stoddard and it was also Edwards, a dynasty holding sway for over eighty years and commanding the religious spirit up and down the length of the Connecticut Valley.

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