Paper On Reflections On Revival

To Stoddard, the idea of “fostering conversions was more important than discovering a perfect church order, and in that attitude he blazed the way for the most influential practice in American religious history: he was the first American to make periodic revivals a centerpiece of his ministry” . Every decade his congregation would experience an “awakening” in which many people were moved spiritually and often lead to conversion. Some of these revivals even made it past Northampton and into the neighboring communities, directly impacting young Edwards and his family, for Edwards’s father rejected the half-way covenant but endorsed revival. These disagreements divided his family and remained unresolved for decades .

Within the book You Lost Me by David Kinnaman, the author discusses why young Christians are leaving the church and rethinking faith. He gives us an overview of the trends within the mosaic generation. Through this overview, we as student ministers can better understand the generation in which we are ministering to. With this understanding, we can reach these students and bring them back to their home, that is the Church. In this report, I will discuss the book by chapter and finish with my reflection.

Turnaround And Beyond consist of eight chapters that are intended to provide the reader with practical insights and principles from men and women who have led their congregations through renewal. Crandall stresses the importance of leadership right from the start. It is implied that a successful renewal is dependent on how well a congregation is led throughout the process. He analyzes principles from the business world, the Bible, and Church

Finney in 1834. The purpose of this speech is to inform the reader about the many religious beliefs. The current event that is surrounding the document is the Second Great Awakening. The intended audience of Document B are church goers to expand their knowledge of the bible. Document C

Charles G. Finney, a preacher during the Second Great Awakening, believed that it was the role of the church to reform society (Doc. B). The Second Great Awakening called for salvation through good works and tolerance of others. A key feature of the Second Great

Thousands of miles away and across the Atlantic Ocean, an “awakening” began to sweep through the colonies. Evangelists such as George Whitefield, John Wesley, and Jonathan Edwards began to hold revivals that had more of a Methodist, Baptist, and Presbyterian influence. They emphasized an individual’s ability

Upon “crashing” each of these waves paved the way for the next. As one reviewer notes: The still abstract recovery of the humanity of Jesus opened the way to a consideration of the concrete history and story of Jesus of Nazareth. Attentiveness to the specific ministry of Jesus led to a new appreciation of the contemporary context and challenge of discipleship. Sensitivity to the actual experience of following Jesus today raised new questions about the meaning of salvation in Christ for the poor, for women, for people of color. The everexpanding encounter of world religions posed anew the issue of Christ as universal savior.10 The third wave, with the view of Jesus as liberator, would give rise to liberation theology. Johnson outlines six basic characteristics of liberation theology: recognition of an oppressed group; action on behalf of justice; our relatedness to one another; use of social analysis; changing the unjust situation and the vision that the reign of God is already arriving.11 Johnson then highlights the three-part method of liberation theology: the oppressive situation is recognized; then the Christian tradition is analyzed for what may have contributed to the tradition and finally the Christian tradition is searched for elements that would yield a new understanding and a new practice that would be liberating.12

In his highly influential book, The Forgotten Ways1, Hirsch maintains that every Christian has within them Apostolic Genius that needs to be awakened – the ability to be a part of transforming society through an organic missional lifestyle. This awakening is deemed to be critical since

Many people believe that that the motivation of the Christian church is to radically “change the world”. However, through his book To Change The World, James Davison Hunter explains how this common believe is a misconception. Rather, he shows readers that, from a sociological perspective, while Christians thrive in many areas of life by reaching others individually, they fundamentally components of creating cultural change.

The Power of Revivals in Rochester, New York Paul Johnson, professor of history at the University of South Carolina, addresses the issue of rapid capitalization and connects it with politics, economy and religion in the small, rural town of Rochester, New York. In his book, The Shopkeepers Millennium: Society and Revivals in Rochester, New York, 1815 – 1837, he poses the question, “What precisely were the links between revivals and the transformation of politics and reform in the 1830’s?” Furthermore, he gives his interpretation to the revivals’ powerful affect in Rochester. Johnson’s argument addresses four spheres of social experience, life, politics, community relations, and work, to understand the revivals converts. Johnson creates his argument by starting with the founding of Rochester and the creation of its economy. Rochester was built on the shoulders of wealthy families who bought and sold land to newcomers to increase their fortune. With the engineering of the Erie Canal, Rochester became the first inland boom town in the United States. Inside of a decade, the population became the fastest growing in the country. The wealthy families took advantage of this and intertwined their economic prowess with extended relatives and trustworthy friends. It was common practice for prominent families in Rochester to marry in order to create business opportunities and expand their wealth. In 1827, 42 percent of the richest property owners were in business with relatives. It is

There were group men who were dissatisfied with religious division they found themselves in the 1800’s. Men like Alexander Campbell and Barton W. Stone began to study the bible with two new goals in mind.

Wheeler and Whaley give regular confusions of evangelism and worship, giving a brief reaction for each. They then give a scriptural model of an evangelism-venerate

This curriculum is designed to familiarize church members with leaders of the Protestant Reformation who sought to reform the church, by promoting religious, intellectual, political and cultural upheaval that splintered the Catholic Church, setting in place structures and beliefs that would define the Church in the modern era. The decline and corruption of the papacy convinced many thoughtful Christians that the teachings of the church had gone astray, therefore, reformers like Luther, Calvin, Wesley and others sought to reform the old church from within, while others lost all hope for suck reformation, and openly broke with the papacy.

The emerging church movement consists of a diverse group of people who identify with Christianity, but who feel that reaching the postmodern world would requires it to radically reshape the chruch’s beliefs and practices to conform to postmodernism.[14]

This paper will provide an understanding the theories of theology of the history of the church, the celebration of the atonement; Jesus Christ being the vicarious substitutionary lamb slain for the sins of mankind.