Global Awakening Summary

The Second Great Awakening was a movement that centered around religious revivals, much like the Great Awakening that happened before it in the 1740’s and 1750’s. But, unlike the first Great Awakening, the second Great Awakening would have more youths join than the first Great Awakening, according to Burg, “Conversion occurred with adolescents as young as 7 to 13, although most of the converts were older than 13 and the majority were girls” (Burg, 1998). These youths, particularly students, would eventually become inspired to do missionary work, this trend emerging around 1808. This wish to do missionary work, and particularly missionary work overseas, would eventually lead to the formation to a new regulatory board, according to Burg, “In response to their request, the association appointed the American Board of Commissioners for Foreign Missions to provide support” (Burg, 1998). But the Second Great Awakening not only sparked religious movements, but it sparked other movements that are well known today, such

Many men and women took part in social activism in hopes to amend the American Identity. In the states, slavery was growing exponentially and African Americans were struggling to keep true to their culture. In addition, women also felt that they lacked many basic rights and believed they should be treated equally to men. Lastly, some Americans believed that alcohol should be outlawed because it leads to crime and poverty. The Second Great Awakening reformed religion, education, literature, and social institutions. This led Americans to take steps toward reforming our country and start activist groups to express their opinions. Americans attempted to redefine their identity through the Temperance Movement, the Abolitionist Movement, and the

The Second Great Awakening motivated a reformist movement across the nation. Reformers concentrated on widespread social problems. They encouraged temperance and discouraged prostitution. Some supported women's rights; others suggested enhancements in public education or in prison environments. Apart from temperance, the main focus of the movement was an effort to abolish slavery in the United States; obviously, the desire to eliminate slavery did not go unopposed. Abolitionists are normally depicted as compassionate white people extremely worried about the welfare of enslaved blacks and symbolized by activists such as William Lloyd Garrison and Harriot Beecher Stowe. With the help of African American abolitionists, Frederick Douglass, David

In 1900 many assumed the twentieth century would be a Christian century because Western “Christian empires” ruled most of the world. What happened instead is that Christianity in the West declined dramatically, the empires collapsed, and Christianity’s center moved to Africa, Asia, Latin America, and the Pacific. (Logos) In the beginning of “The Unexpected Christian Century,” Sunquist is mentioning the fast paced overview of Christian missionary expansion, starting with the effort of the apostles described in Acts, describing the difference of the royal church and the transformation of “tribal Europe,” and ending with both Catholic and Protestant works of the late early modern period.

The twentieth century presented Christianity with dizzying political and cultural challenges. A lively and articulate Christianity in former mission fields and dissatisfaction among American evangelicals produced new movements. The turmoil of the twentieth century proved a trying time for Christianity. Due to global spread, there were Christians on all sides of nearly every major conflict of the century. There were two world wars; the use of nuclear bombs in Japan, there was also wars in Korea and Vietnam. There were anti-colonial conflicts in Latin America, North Africa, Sub- Saharan Africa, and the Middle East Marxist governments came to power and enforced secular culture throughout the historic areas of the Eastern Churches and in China. Christians were challenged to redefine their morals and their ideologies in response to these upheavals. There were newer movements that also emerged in the twentieth century such as ecumenism, liberation theology, Pentecostalism, and fundamentalism (McGrath 2007). The spirit of ecumenism is nearly as old as Christianity itself. The First Ecumenical Council at Nicaea in 325 was called because bishops came from all parts if the Christian world. In 1910, several missionary societies convened a meeting in Scotland designed to develop a common missionary strategy that could contribute to the healing of divisions and coordinate a mutual commitment to action and service to the world (Shelly 2008). From 1910

In the beginning of the book, Arnold started off feeling a bit hopeless in a way. Up to chapter 14 Arnold began to be more confident about his abilities. An example of Arnold feeling hopeless is on page 13 where Arnold says “It sucks to be poor, and it sucks to feel that you somehow deserve to be poor…” In that paragraph he was feeling hopeless about his life on the rez. An example that describes Arnold being more confident is on page 45 when he decides to transfer to Reardan “‘I want to go to Reardan,’ I said”. Even though he knew he was going to be discriminated, he took the chance to a better future. It’s important that he does this because he’s doing what he has to do to achieve his dreams. What helps Arnold make his decision is when his

In “‘A Language Which Nobody Understood’: Emancipatory Strategies in The Awakening,” Patricia Yaeger questions the feminist assumption that Edna Pontellier’s adulterous behavior represent a radical challenge to patriarchal values. Using a deconstructionist method, Yaeger argues that in the novel adultery functions not as a disrupting agent of, but, rather, as a counterweight to the institution of marriage, reinforcing the very idea it purports to subvert by framing female desire within “an elaborate code [of moral conduct] that has already been negotiated by her society.” A reading of The Awakening that can envision only two possible outcomes for its heroine – acquiescence to her role as

In “Whose Religion is Christianity? The Gospel beyond the West,” by Lamin Sanneh, Christianity is told as a global faith whose most vibrant expressions and growth today are found in the non-Western world. The author explores these implications in context to modern life with in-depth intentions towards Christian learning and personal insight. Sanneh’s distinct narrative takes the form of a self-interview, in which he asks analytical questions on the cross-cultural development of Christianity to determine answers and predictions about the future. He believes religion contributes to intercultural understanding and has a large role to play in civil society.

Pre-evangelism should be treated as an art and tailored individually. Part (3) deals with new challenges facing Christianity. In this section, John Carson rightly explains that “there are no silver bullets” in apologetics and that we ought to focus on the resurrection of Jesus as a tool to bring the gospel to a new generation. Hot-button cultural issues such as racial tension, gender equality and

However, religion today refuses to political globalization, equally, globalization defined as a nonreligious activity. Consequently, one of the critical researches argues that religion is a resurgent force that consist of ruling purposes of globalization. Therefore, the religion should be vanished or regeneration as an effort possible to globalization (Ulamov, et al., p.15, 2015).

In the Nineteenth-century women faced many challenges; they were expected “to live their lives largely homebound, taking care of the cooking, cleaning, and child rearing.”(4) But in Kate Chopin The Awakening, the main character Edna is conflicted with her urges and what society expects of her. The novel was written to challenge the stereotypical rules that controlled the roles of men and women. The Awakening was published in 1899, and was set in the Creole part of Louisiana, and during this time women were still considered to be the property of their husbands. The woman had no say so in any conversation they could only go with what thier husbands wanted.

Throughout this paper we will be talking about one of the three principles that are explained in Globalization, Spirituality and Justice. The principles we read about in chapter two are the Galilean, Jerusalem, and Resurrection. I will be discussing the way that the church attempts to relate these principles help teach the church members of charity and justice. I will be relating the Resurrection principle to lives of society and how God wanted us to be fair and just to all no matter their social status. Throughout the readings and class discussions we have talked about how the world should act and what we can do as individuals to help the people of the world and the Resurrection principle gives us a good start of how God wanted “the Christian

When reading these chapters I agreed with what Gailey and Culbertson had to say, they made very valid points throughout the chapters. After reading these chapters, it changed my mind about a couple of things that I had heard before. This paper met all expectations that I had before reading it, I expected it to be very knowledgeable and that was what I got from the chapters. Throughout this paper I learned the story of God transcends all cultural barriers, non-western Christians account for as much as 80%, missionaries don’t’ destroy culture, and language is beyond powerful. Years of Christianity has proved to have a positive effect on individuals and cultures.

The course, Cross-Cultural Dynamics, is a transformative and dynamic program at Oxford Graduate School that prepares students to meet the 21st-century challenges of diversity in cultures to impact both global and national workforce, organizations, and political institutions. The program also incorporates religion, especially Christianity as an enduring and possibly inexorable factor, fostering growth and understanding within and across cultures, values, norms and traditions to promote communication and peace worldwide. This trend is closely aligned with philosophical issues of humanity, beginning with the historical precedence set by Jesus working within and across varied cultures, reconciling the ills of the world with the laws of God that not only peace must abound but that salvation is assured for all who believe in the Word of God. The principal elements of the course consist of cross-cultural work that deals with complex worldviews on human relations, communicating the Gospel in a complex and changing demography, and cross-cultural framework built on the integration of theological, biblical, and philosophical concepts on a global and postmodern society.

By the 1860s, the Dutch Reformed Church, the Church of England, and the Roman Catholic Church began mission work (South Africa: Missionaries: Nineteeth Century, 2004). Thirty years later, diverse groups such as the Salvation Army and African American missions of the African Methodist Episcopal Church and the National Baptist Convention worked in South Africa. African Christians, often independent of missionaries, made their religion an important part of their identity. The beginning of the twentieth century, over 30 missionary societies worked in South Africa. Majority of the people were working to promote Christianity throughout Africa. Missionary influence was profound, resistant to easy categorization, and continually negotiated and shaped by African Christians. This movement changed the country’s culture but had little to do influence on the political environment in the country.