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The Second Great Awakening was a Protestant religious revival during the late 18th to early 19th century in the United States. It spread religion through revivals and emotional preaching and sparked a number of reform movements. Revivals were a key part of the movement and attracted hundreds of converts to new Protestant denominations.
Religious influence on reform movements is key to What Hath God Wrought's interpretation of the era. Howe grounds the Whigs' optimistic culture of self- and societal-improvement in postmillennial Christian thought and notes the overlap between the Second Great Awakening and the reform impulse. [ 23 ]
Religious faith and language appeared everywhere in the New South. It permeated public speech as well as private emotion. For many people, religion provided the measure of politics, the power behind law and reform, the reason to reach out to the poor and exploited, a pressure to cross racial boundaries.
Lippy, Charles H., ed. Encyclopedia of the American Religious Experience (3 vol. 1988) Lynch, John. New Worlds: A Religious History of Latin America (2012) McLeod, Hugh, ed. European Religion in the Age of Great Cities 1830–1930 (1995) Noll, Mark A. A History of Christianity in the United States and Canada (1992) Rosman, Doreen.
Religious practice suffered in certain places because of the absence of ministers and the destruction of churches, but in other areas religion flourished. The American Revolution inflicted deeper wounds on the Church of England in America than on any other denomination because the King of England was the head of the church.
The Shakers were one of a few religious groups which were formed during the 18th century in the northwest of England; [4]: 1–8 originating out of the Wardley Society. James and Jane Wardley and others broke off from the Quakers in 1747 [ 5 ] : 20 [ 6 ] : 105 at a time when the Quakers were weaning themselves away from frenetic spiritual ...
This period of American history was marked by the destruction of some traditional roles of society and the erection of new social standards. One of the unique aspects of the Age of Reform was that it was heavily grounded in religion, unlike the anti-clericalism that characterized contemporary European reformers. [20]
"When the slave power predominates, religion is nominal. There is no life in it. It is the hard-working laboring man who builds the church, the school house, the orphan asylum, not the slaveholder, as a general rule. Religion flourishes in a slave state only in proportion to its intimacy with a free state, or as it is adjacent to it."