Reinhold Niebuhr's View Of Industrial Society and Spiritual Progress Compared to Edward Earle Purinton

They valued hard work and believed that by maintaining a strong work ethic, they would be chosen as the “elect,” or someone who would be chosen to be saved by God. An example of someone who lived their life dedicated to doing worthwhile things was Robert Keayne. In Document F, Robert Keayne describes how his life has been full of hard work and his purpose in his last will and testament is to inform others about how he spent his life committed to work and did not waste his time. Keayne’s testament is an example of the Puritan work ethic that encouraged employment and kept unemployment rates low. Had Keayne not worked hard, he would not have been considered one of the “elect.” As a result of the importance of working hard, the New England colonies developed to have a strong work ethic. The colonists positively benefitted from a strong work ethic because they were able to prosper and advance. Men were encouraged to find jobs in order to please the Lord. Another way in which the Puritans influenced the economic development was by increasing awareness of the importance of wealth. Although the Puritans, such as John Higginson, did not agree that wealth was an important factor in life as compared to religion, the fact was that having land and money was becoming a higher priority for many. Higginson’s point of view in Document G is biased because he strongly supports religion over wealth.

The dichotomy between a Puritan and a Rationalist seems to be very apparent. Despite the differences, the very existence of these two writers showcases the need for dissent to influence, and to always question the status-quo. Anne Bradstreet and Benjamin Franklin give a glimpse of the time period during the creation of their works. Many factors affect their writing: gender and the reason for writing, references to non-Biblical scriptures, and the presence of God.

Jonathan Edwards (1703-1758) is widely recognized as one of America’s most profound Theologians. Some might even consider him the master of Puritan revival, since he was the leader of the Great Awakening. During his time he was a devout Calvinist who had the power of single-handedly keeping the Puritan faith strong for over twenty-five years, by using vivid imagery to provoke his audience. Edward's dialect was exquisitely influential and yet wielded with class and ease. This essay argues that Edwards was a prestigious theologian in his time that helped shape modern religious culture.

During the 1630’s, there was a group known as, the Puritans. The Puritans immigrated from England to America, for the sole purpose of religious freedom and their belief that the church of England needed reform. Puritan author’s, Anne Bradstreet and Jonathan Edwards, conveyed their messages and beliefs in their writing . For these two authors, they were working around the same foundation, Puritanism, for the intended messages. Admittedly, there is a disconnection in belief between the two. Edward’s writings take Puritanism to the extreme whilst Bradstreet’s works show a more traditional view in the religion while staying true to it.

It is ironic how two men were both born during the same time period, in the same area, and had many similar ideas on one’s behavior, beliefs in God, and impacts on society; and they didn’t even know who they other person was! Both Ben Franklin and Jonathan Edwards were born in the eighteenth century, within three years of each other. They were both contemporaries and took time to write about themselves or their outlooks on life. They felt it was important to contribute to society and to share their ideas with others. Ben Franklin and Jonathan Edwards were similar and different in many ways, including their attitudes or perspectives on moral perfection, their beliefs in God, and their impacts on society throughout their life.

Compare the views of these two scholars by answering the following questions. Be sure to find specific examples in the selections to support your answers.

A successful Christian business man may sound like an oxymoron, but that was R.G LeTourneau. He built big, powerful machinery that could do things that no other machine could do before, but he also believes that a Christian business man owes as much to God as a preacher does (LeTourneau, 1967). Mr. LeTourneau states, “God needs businessmen as partners as well as preachers” (1967). Imagine a man becoming a very successful Christian business man, the founder of LeTourneau University, and a leader of many missionary works. The proceeding essay will discuss the man, his faith, and my personal reflection of R.G. LeTourneau.

Gore Vidal once said, “The Puritans left England for America not because they couldn’t be Puritans in their mother country, but because they were not allowed to force others to become Puritans; In the New World, of course, they could and did.” In1741, esteemed Puritan pastor, Jonathan Edwards, preached a sermon to his congregation, terrifying everyone who wasn’t truly Puritan into becoming one. Edwards’ purpose was to admonish non-Puritans and emphasizes the importance of the Puritans rededicating their life to their faith. Edwards uses diction, logos, and personification to terrorize the congregation into leading the “perfect Puritan life”.

In today’s business environment, consumers aware of unethical behavior affecting small and large-scale businesses. In most cases, organizations suffer damage reputation, shareholders options decline, revenue decline and employee moral suffers. In order to prevent unethical behavior organizations should consider Christian Principles when developing policies and procedures to prevent unethical behavior. The role of business in God’s creation is not only the institution that human beings operates in, it is an environment that people are task with carrying out specific duties and responsibilities according to specific laws and regulations. The paper will examine why business matters to God and concepts of Agnosticism, Annihilation, and Adoption.

One could say that both Edwards and Pontiac would be quick to agree that people should go in with the old and out with the new. Edward lost his congregation when he took his revivals too far and Pontiac received a message from his god that the Indians should revert back to being Indians instead of taking up the white man’s arms. The community turned against Edwards for committing such an act, much like when Paine wrote The Age of Reasoning and was ridiculed and despised because people felt like he was attacking Christianity. Both of these men ended up dying alone and lonely. The ideal that everyone should have knowledge and understanding of their works is one that both Edwards and Paine adhered to with pride. The brilliant minds of these authors may be hidden from their works, but the brilliance lies in the fact that a commoner could easily

Taylor use the ideal of perfectionism and the denial of sin to exaggerate his view of having a loving relationship with God in order to reach heaven. Moreover, Edward Taylor uses his abilities to make conceits to which he constantly refers to in his poems and makes them interesting and mentally appealing literary works. Nevertheless, Taylor never shared his work with publishers because his main purpose was to genuinely express his feeling to towards the valuable relationships he procreated. Equally important, Jonathan Edwards wrote most of his work during the time period of the Great Awakening. Edward’s writing was meant to preach about everlasting life in order to help lost Puritans establish a loving relationship with God. He did so by often depicting God as a stern, harsh, and sometimes furious character who wanted to bring them back to his glory but was also not shy from condemning the Puritans to hell. Edward’s audience was broad in spectrum and he had to appeal to a growing populations of Puritans while still being effective and motivating. Today, the Puritan religion is completely extinct from religious practice. Although its’ member have completely diminished, the legacy left behind by many of it’s

The Industrial Revolution, the years between 1850 and 1914, was a period marked with intense economic changes, which changed the nature of economic activities throughout North America. It altered the way cities and towns were structured as greater populations moved away from rural spaces into ‘modern,’ urbanized ones and it also changed the nature of work and labour, creating waged labour (Lecture Topic 1). As a result of the changing nature of society within North America, greater populations of people began living amongst one another and this resulted in more mental and physical temptations (Lecture Topic 1). A moral regulation movement was initiated with the creation of moral reformers and they mobilized for the purpose of saving families and the souls of men and women from vices that posed a threat to the moral upbringing of the society. This period also marked several monumental legislations and bills which were passed, altering the temptations of certain vices forever.

H. Richard Niebuhr 's work, Christ and Culture, presents a fivefold typology to describe the different ways Christians understand the interrelation between God, human beings, and culture, and the inherent nature of each of these categories. Niebuhr begins by talking about Christians who understand Christ in diametric opposition to an inherently sinful culture. These Christians see Christ calling them to tear down culture or enter into monastic communities to guard themselves from it. Niebuhr ends his typology by describing Christians who see Christ’s work as the work of redemption. Christ transforms people by converting us back to our original state so that we might glorify God and change society so that it likewise reflects this change in personhood. Jose Porfirio Miranda’s brand of liberation theology adopts the logic of these Niebuhrian types while offering a unique constructive perspective. In this paper, I will explain Niebuhr 's construction of Christ against Culture and Christ transforming culture before applying these types to Miranda’s theory of justice and discussing the way in which Miranda’s description of Christians in the public sphere resonates with these Niebuhrian categories. I will then discuss what Niebuhr and Miranda offer to people of faith, I will apply their insights to the current presidential campaign, and then I will conclude by discussing the way in which our political culture lauds the voices of the rich and powerful at the expense of all

Puritans Anne Bradstreet and Jonathan Edwards expressed their beliefs through many of their works. Although in some ways they are the same, they also contrasted with each other. One thing they can agree on is that God is the way of life for the

Therefore, as Adams & Csiernik (2002) points out, workplace spirituality is thus an embodiment of positive valuation, acknowledgments and respecting the employees’ innate abilities in a meaningful and goal-oriented context approach that encourages creativity, sense of belonging and personal fulfillment. Therefore, the debate lies on whether the relationship between corporate social responsibility and spirituality at the workplace is convergence or divergence.