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Murray analyses a crucial period in American religious history,with particular attention to the major theme of the nature ofreligious revival. He rejects the common identification of revival & revivalism, showing that the latter differed from the former both in its origins & in its implications. Whereas in the earlier period, revival was understood as supernatural & heaven-sent, in the later period the ethos was much more man-centred & the methods employed much closer to the manipulative. The change in perspective can be summed up by saying that revival was first viewed as OEsent down, but later seen as OEworked up. A pivotal figure in the change & a major promoter of the new methods, was Charles Grandison Finney (1792-1875). Murray traces developments from the time of Samuel Davies (1763-61), through the age of the Second Great Awakening, to the New York Awakening of 1857-8. In addition to Davies & Finney, major leaders whose names recur in these pages include Archibald Alexander (1772-1851) of Princeton Theological Seminary, Edward D. Griffin (1770-1837) & Asahel Nettleton (1783-1844).Arnold DallimoreAn outstanding biography, scholarly, yet popularly written, of theleading preacher of the eighteenth-century evangelical revival.Whitefield (1714-70) is acknowledged to have made a greaterimpact on evangelical Christianity on both sides of the Atlanticthan any other preacher of the eighteenth century. The firstvolume traces the early career of Whitefield to the end of 1740, atwhich point the twenty-six-year-old was already the most brilliantand popular preacher of the time, and had already, at age 24,commanded the largest congregations yet seen in America. Thesecond volume traces the doctrinal conflict with John and CharlesWesley, Whitefield?s visits to Scotland and Wales, as well as theAmerican colonies, and the emergence of a Calvinistic branch ofMethodism. Also provided are details of Whitefield?s marriage,friendships, ceaseless labours and early death aged 55. The two-volume set casts new light on Whitefield?s early life in Gloucester,religious conditions in England at the commencement of hispreaching ministry, his influence on the Great Awakening of 1739-40 in America, his relationships with the Wesleys, hisphilanthropic endeavours and his impact on all classes of Englishsociety including the aristocracy.
Maria A. Robinson-Smith presents an overview and genealogy of Revivalism in this work. She explores the role of the Revival iconography in building a culture of shared understanding among Revivalists and, by extension, African Jamaicans. The Watt Town setting, with bands coming together from communities all over Jamaica, engaging in the same practices, is a symbolic homeland where people celebrate their Africanness and sustain the collective memory of Revivalists. Revival iconography is explored through its many modes: visual, sound and movement. Seals, symbols and colour symbolism are presented as a representation of the repertoire of images that make up the Revival iconography. Revival cosmology in the rituals and ceremonies are explored and the spaces created by the seals are treated as liminal ones for the enactment of cultural performances. Smith makes the point that the iconography makes it possible for Revivalists to interpret events and rituals in much the same way across Jamaica. Iconography is the symbolic language and carrier of culture that is central to the practice and production of shared meanings, and this language gives Revivalists a sense of identity. The Revival iconography stores information that makes it possible for Revivalists to reconnect with African metaphysics, thus reclaiming the African self.
The history of Christianity in America has been marked by recurring periods of religious revivals or awakenings. In this book, George M. Thomas addresses the economic and political context of evangelical revivalism and its historical linkages with economic expansion and Republicanism in the nineteenth century. Thomas argues that large-scale change results in social movements that articulate new organizations and definitions of individual, society, authority, and cosmos. Drawing on religious newspapers, party policies and agendas, and quantitative analyses of voting patterns and census data, he claims that revivalism in this period framed the rules and identities of the expanding market economy and the national policy. "Subtle and complex. . . . Fascinating."—Randolph Roth, Pennsylvania History "[Revivalism and Cultural Change] should be read with interest by those interested in religious movements as well as the connections among religion, economics, and politics."—Charles L. Harper, Contemporary Sociology "Readers old and new stand to gain much from Thomas's sophisticated study of the macrosociology of religion in the United States during the nineteenth century. . . . He has given the sociology of religion its best quantitative study of revivalism since the close of the 1970s."—Journal for the Scientific Study of Religion
The history of Christianity in America has been marked by recurring periods of religious revivals or awakenings. In this book, George M. Thomas addresses the economic and political context of evangelical revivalism and its historical linkages with economic expansion and Republicanism in the nineteenth century. Thomas argues that large-scale change results in social movements that articulate new organizations and definitions of individual, society, authority, and cosmos. Drawing on religious newspapers, party policies and agendas, and quantitative analyses of voting patterns and census data, he claims that revivalism in this period framed the rules and identities of the expanding market economy and the national policy. "Subtle and complex. . . . Fascinating."—Randolph Roth, Pennsylvania History "[Revivalism and Cultural Change] should be read with interest by those interested in religious movements as well as the connections among religion, economics, and politics."—Charles L. Harper, Contemporary Sociology "Readers old and new stand to gain much from Thomas's sophisticated study of the macrosociology of religion in the United States during the nineteenth century. . . . He has given the sociology of religion its best quantitative study of revivalism since the close of the 1970s."—Journal for the Scientific Study of Religion
Contemporary Islamic revivalism is a multi-dimensional and multi-faceted phenomenon. This book explores this phenomenon through an ethnographic study of the world’s largest Islamic revivalist movement, the Tabligh Jama‘at (‘Convey [message of Islam]’ Group). The basic contention of the book is that contemporary Islamic revivalism is a defensive reaction to the crisis of modernity, yet it is neither anti-modernity nor does it seek modernity’s destruction. Rather, it highlights that Muslims are in a crisis. They face the threat of losing their faith and identity in modernity, because according to the revivalist Muslims, the “true” Islamic practice no longer constitutes the foundation of everyday Muslim living. To preclude this from reaching a point of no return, Islamic revivalist movements like the Tabligh Jama‘at are engaged in encouraging Muslims to return to the “true” teachings of Islam, and restoring the Islamic glory that once was the envy of the world. This volume highlights the veritable ‘sectarian’ intensity with which Tablighis undertake this restorative work.
This book is concerned with religious revivalism in the United States since 1825. It attempts to explain the part which revivalism has played, and is playing today, in the social, intellectual, and religious life of America. The aim has been, in describing the development of modern revivalism and the men who devoted their lives to it, to look below the surface phenomenon in an effort to discover why revivals have constantly recurred, what their effects have been, and what they meant not only to those directly concerned but to all Americans. If the revivals of the past century and a quarter have not always been the crucial factors in the course of American history that their devout exponents claimed, they have nevertheless been more significant than the social historians have yet acknowledged. from the Preface
Dolan has succeeded in showing that revivalism, traditionally viewed as a Protestant phenomenon, was also a central feature of Catholic life and activity in the nineteenth century. Dolan suggests that the religion of revivalism not only found a home among Catholics, but indeed was a major force in forming their piety and building up their church.
Revivalism was one of the main causes of division in nineteenth century British Methodism, but the role of revivalist theology in these splits has received scant scholarly attention. In this book, James E. Pedlar demonstrates how the revivalist variant of Methodist spirituality and theology empowered its adherents and helped foster new movements, even as it undermined the Spirit’s work through the structures of the church. Beginning with an examination of unresolved issues in John Wesley’s ecclesiology, Pedlar identifies a trend of increasing marginalization of the church among revivalists, via an examination of three key figures: Hugh Bourne (1772-1852), James Caughey (1810-1891), and William Booth (1860-1932). He concludes by examining the more catholic and irenic theology of Samuel Chadwick (1860-1932), the leading Methodist revivalist of the early twentieth century who became a strong advocate of Methodist Union. Pedlar shows that these theological differences must be considered, alongside social and political factors, in any well-rounded assessment of the division and eventual reunification of British Methodism.
This work is an intensive study of certain facets of social and intellectual life in Bengal between 1872 and 1905, particularly Hindu revivalism. The period under discussion represents significant progress in the area of social and religious reform as well as a period which witnessed hostile attitudes towards such reforms. This is probably the first major work concerning the controversy that surrounded the Brahmo Marriage Bill of 1868–72 and the Consent Bill of 1890–92. The major source material for this book comprises contemporary Bengali literature, including essays, newspaper articles and correspondence, novels, short stories, drama, and poetry. Though this study purports to be a history of intellectual life in Bengal and the broader intellectual trends and movements, it is largely an examination of certain developments centred in or around Calcutta.