What do you think?
Rate this book
The Great Awakening: A History of the Revival of Religion in the time of Edwards and Whitefield
Although a considerable number of scattered records accompanied what Jonathan Edwards called the ‘Revival of Religion in New England in 1740’ it was not until 1841 that Joseph Tracy thoroughly sifted these original sources and became its first historian. He aimed to provide ‘a work which should furnish the means of suitably appreciating both the good and the evil of that period of religious history.’ ‘His design,’ as C. H. Maxson has written, ‘was admirably executed.’
Scarcely any phenomenon could be more exacting for a church historian than the Great Awakening, for assessments of its nature and value differed widely at the time of its occurrence and have done ever since: ‘The doctrine of the new birth made its way like lightning into the hearers’ consciences’, wrote George Whitefield, but an adverse contemporary critic asserted that ‘Multitudes were seriously, soberly and solemnly out of their wits.’ Certainly the Great Awakening does not fit into any of the usual norms. It had no procedures – neither ‘altar-calls’ nor enquiry rooms – for making and recording conversions, yet the numbers added to the churches in New England alone have been estimated at between twenty-five and fifty thousand. Emotion was profoundly stirred, yet some of the finest intellects of that age were among its leaders. It moved the common people, yet it led to the establishment of such new colleges of learning as Princeton and Dartmouth, Brown and Rutgers. Again, while the revival supplied neither social nor political messages, the changes it brought about in society were as far reaching as those associated with the 1776 Revolution itself; indeed, Tracy argues that the effects of the Revolution would have been very different if the country had not been ‘strengthened by so many tens of thousands of converts’.
The author follows his theme from the local revivals of the 1730s to the floodtide of 1740-42. While such major figures as Jonathan Edwards and George Whitefield are frequently prominent in the narrative, the material is broad-based and no small part of its fascination lies in the quotations given from the personal narratives and diaries of such men as Eleazar Wheelock, with his ‘close, searching, experimental’ preaching, and William Cooper of Brattle Street Church, Boston, who in one week in 1741 had more persons coming to him ‘in deep concern about their souls’ than in the 24 years of his preceding ministry. Extended treatment is also given to the ebb of the revival down to 1745, with a penetrating discussion of the aberrations and divisions which marked those years. The school of opinion which treated the Great Awakening as a movement of mass hysteria, generated by a few pulpit orators, has been losing ground of late years.
But while a number of modern writers have seen reason to question that thesis, they have not recognised, as Tracy did, that just as the doctrines of the Awakening were biblical so also were the phenomena. That is not to say that Tracy approves all that occurred in the 1740s (any more than the New Testament approves all the phenomena of the apostolic age), and much of the importance of his work lies in the mature and discerning judgment which he brings to his factual material.
This volume remains second to none in its definitive treatment of one of the most important and remarkable eras in the history of the Christian church in modern times.
Scarcely any phenomenon could be more exacting for a church historian than the Great Awakening, for assessments of its nature and value differed widely at the time of its occurrence and have done ever since: ‘The doctrine of the new birth made its way like lightning into the hearers’ consciences’, wrote George Whitefield, but an adverse contemporary critic asserted that ‘Multitudes were seriously, soberly and solemnly out of their wits.’ Certainly the Great Awakening does not fit into any of the usual norms. It had no procedures – neither ‘altar-calls’ nor enquiry rooms – for making and recording conversions, yet the numbers added to the churches in New England alone have been estimated at between twenty-five and fifty thousand. Emotion was profoundly stirred, yet some of the finest intellects of that age were among its leaders. It moved the common people, yet it led to the establishment of such new colleges of learning as Princeton and Dartmouth, Brown and Rutgers. Again, while the revival supplied neither social nor political messages, the changes it brought about in society were as far reaching as those associated with the 1776 Revolution itself; indeed, Tracy argues that the effects of the Revolution would have been very different if the country had not been ‘strengthened by so many tens of thousands of converts’.
The author follows his theme from the local revivals of the 1730s to the floodtide of 1740-42. While such major figures as Jonathan Edwards and George Whitefield are frequently prominent in the narrative, the material is broad-based and no small part of its fascination lies in the quotations given from the personal narratives and diaries of such men as Eleazar Wheelock, with his ‘close, searching, experimental’ preaching, and William Cooper of Brattle Street Church, Boston, who in one week in 1741 had more persons coming to him ‘in deep concern about their souls’ than in the 24 years of his preceding ministry. Extended treatment is also given to the ebb of the revival down to 1745, with a penetrating discussion of the aberrations and divisions which marked those years. The school of opinion which treated the Great Awakening as a movement of mass hysteria, generated by a few pulpit orators, has been losing ground of late years.
But while a number of modern writers have seen reason to question that thesis, they have not recognised, as Tracy did, that just as the doctrines of the Awakening were biblical so also were the phenomena. That is not to say that Tracy approves all that occurred in the 1740s (any more than the New Testament approves all the phenomena of the apostolic age), and much of the importance of his work lies in the mature and discerning judgment which he brings to his factual material.
This volume remains second to none in its definitive treatment of one of the most important and remarkable eras in the history of the Christian church in modern times.
453 pages, Hardcover
First published August 8, 2015
352 people are currently reading
274 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 19 of 19 reviews
April 21, 2019
Summary: A reprint of the first comprehensive history of the English and colonial revivals of the late 1730's and early 1740's, focusing in New England and upon the work of Jonathan Edwards and George Whitefield.
In New England in the 1730's, if one had been baptized in infancy into the church, had given assent to its doctrines and led a life without scandalous behavior, this was sufficient to receive communion, even if one could not give an account of God's saving work, or "regeneration" in one's life. Regeneration is the idea of passing from being dead in one's sins to spiritually alive in Christ through a gracious work of God's Spirit. One passes from deep concern and dread concerning one's state to great consolation as one knows one's sins forgiven through Christ and that one is now alive in Christ and able under God's grace of living a life pleasing to God.
Due to this state of affairs, men even entered the ministry without such an experience of the grace of God. It was sometimes the case that in an affluent household of several sons, one of these took a church position, in part to relieve stretched family finances. As Jonathan Edwards, and others began to address this issue of the "unconverted" within the church, a great revival broke out. It began with many being greatly troubled about the state of their souls. Edwards urged people to trust not in their good acts but to resign themselves to God, hoping in the work of Christ to be accepted by God. There were no "anxious benches" or altar calls of the later revivals. The belief was that God would come in God's time to whom God would, to save, and God did. Many reported experiencing great comfort and consolation in God's grace, and there was a new liveliness of holy living and service in the lives of many of these.
Joseph Tracy was a Congregational minister who lived from 1798 to 1874. This work by Tracy represents the first comprehensive history of the Great Awakening, particularly focusing on the events of 1740-42, when this awakening was at its peak. What he does is feature the two major figures of the revival, Edwards and Whitefield, and reports of revivals in various parts of the American colonies (with one chapter on Whitefield in England). This is a valuable historical document because Tracy cites many primary source reports written at, or shortly after the time of the Revival. many of these accounts repeat occurrences along the pattern of great concern, an experience of consoling grace, and transformation of behavior following.
The reports also recount the controversies that arise which include the following:
Excesses of emotion, faintings, other bodily manifestations. Quickly, wise leaders like Edwards grasped that these are not definitive signs of awakening grace, which is most evident in the amended life of converts. They are neither necessary nor conclusive of conversion, and may be either genuine adjuncts or spurious in nature.
Declarations that ministers were "unconverted." While there were unconverted ministers, and a legitimate concern for the state of their souls, some revivalists made sweeping, summary and public statements about the unconverted character of particular ministers which often did not go down well.
Itineracy. A number followed the example of Whitefield in going from town to town preaching rather than confining their ministry to a particular place. This was not a problem when a minister longing for the benefit of his people invited a guest to preach, but this courtesy was not always observed, and open-air preaching circumvented the need for such invitations, but amount to "sheep stealing" in the eyes of local ministers.
Exhorters. These were unordained enthusiasts who arose particularly out of the concern that existing ministers were unconverted.
Excesses or errors on the part of revivalists. This was most noteworthy in the case of Rev. James Davenport, who made wholesale judgments against ministers, acted more by "impulses" of the Spirit that scriptural warrant, and gathered numerous informal assemblies in homes and public places.
Tracy recounts all of this through reports, public statements of individuals and church bodies, and other documents of the time. Some of this can be heavy going if one is reading straight through but it is a trove of insight second only to Jonathan Edwards Religious Affections on the nature of spiritual awakenings, and the controversies, excesses and errors that may arise amid a genuine work of God.
He also shows the efforts of some, no doubt looking at the excesses and errors, and perhaps stinging from questions about their own spiritual state, to thwart the efforts of the preachers of the Awakening. We see the maturation of a Whitefield, who is able to acknowledge errors while not relenting in what he sees to be a God-given ministry, or Edwards, whose careful reflection and pastoral leadership addresses problems, and then offers a record of abiding value.
If you bog down amid the various accounts, don't turn from this book without reading the final chapter on "The Results." Tracy believed that as many as 50,000 were converted, and that the transformation of so many substantively affected the character of the colonies at the time of the War for Independence. It led to a renewed concern for the spiritual qualifications of the minister, fostered mission efforts, laid a basis for religious liberties, and led to the establishment of Dartmouth, Brown, Rutgers, and Princeton.
I hear a renewed hunger for revival and awakening in many circles. The value of a book like this is to give theological substance, as well as practical warnings, that may prove useful should God be so gracious as to grant this work in his churches in our day. This history also warns us of the temptations of pride and censoriousness for preachers in the center of such movements, most evident in the ministry of Davenport. Banner of Truth Trust is to be applauded in bringing this classic work of history of the Awakening of 1740 to a new generation, who hopefully will benefit from the experience of those who have gone before.
________________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.
In New England in the 1730's, if one had been baptized in infancy into the church, had given assent to its doctrines and led a life without scandalous behavior, this was sufficient to receive communion, even if one could not give an account of God's saving work, or "regeneration" in one's life. Regeneration is the idea of passing from being dead in one's sins to spiritually alive in Christ through a gracious work of God's Spirit. One passes from deep concern and dread concerning one's state to great consolation as one knows one's sins forgiven through Christ and that one is now alive in Christ and able under God's grace of living a life pleasing to God.
Due to this state of affairs, men even entered the ministry without such an experience of the grace of God. It was sometimes the case that in an affluent household of several sons, one of these took a church position, in part to relieve stretched family finances. As Jonathan Edwards, and others began to address this issue of the "unconverted" within the church, a great revival broke out. It began with many being greatly troubled about the state of their souls. Edwards urged people to trust not in their good acts but to resign themselves to God, hoping in the work of Christ to be accepted by God. There were no "anxious benches" or altar calls of the later revivals. The belief was that God would come in God's time to whom God would, to save, and God did. Many reported experiencing great comfort and consolation in God's grace, and there was a new liveliness of holy living and service in the lives of many of these.
Joseph Tracy was a Congregational minister who lived from 1798 to 1874. This work by Tracy represents the first comprehensive history of the Great Awakening, particularly focusing on the events of 1740-42, when this awakening was at its peak. What he does is feature the two major figures of the revival, Edwards and Whitefield, and reports of revivals in various parts of the American colonies (with one chapter on Whitefield in England). This is a valuable historical document because Tracy cites many primary source reports written at, or shortly after the time of the Revival. many of these accounts repeat occurrences along the pattern of great concern, an experience of consoling grace, and transformation of behavior following.
The reports also recount the controversies that arise which include the following:
Excesses of emotion, faintings, other bodily manifestations. Quickly, wise leaders like Edwards grasped that these are not definitive signs of awakening grace, which is most evident in the amended life of converts. They are neither necessary nor conclusive of conversion, and may be either genuine adjuncts or spurious in nature.
Declarations that ministers were "unconverted." While there were unconverted ministers, and a legitimate concern for the state of their souls, some revivalists made sweeping, summary and public statements about the unconverted character of particular ministers which often did not go down well.
Itineracy. A number followed the example of Whitefield in going from town to town preaching rather than confining their ministry to a particular place. This was not a problem when a minister longing for the benefit of his people invited a guest to preach, but this courtesy was not always observed, and open-air preaching circumvented the need for such invitations, but amount to "sheep stealing" in the eyes of local ministers.
Exhorters. These were unordained enthusiasts who arose particularly out of the concern that existing ministers were unconverted.
Excesses or errors on the part of revivalists. This was most noteworthy in the case of Rev. James Davenport, who made wholesale judgments against ministers, acted more by "impulses" of the Spirit that scriptural warrant, and gathered numerous informal assemblies in homes and public places.
Tracy recounts all of this through reports, public statements of individuals and church bodies, and other documents of the time. Some of this can be heavy going if one is reading straight through but it is a trove of insight second only to Jonathan Edwards Religious Affections on the nature of spiritual awakenings, and the controversies, excesses and errors that may arise amid a genuine work of God.
He also shows the efforts of some, no doubt looking at the excesses and errors, and perhaps stinging from questions about their own spiritual state, to thwart the efforts of the preachers of the Awakening. We see the maturation of a Whitefield, who is able to acknowledge errors while not relenting in what he sees to be a God-given ministry, or Edwards, whose careful reflection and pastoral leadership addresses problems, and then offers a record of abiding value.
If you bog down amid the various accounts, don't turn from this book without reading the final chapter on "The Results." Tracy believed that as many as 50,000 were converted, and that the transformation of so many substantively affected the character of the colonies at the time of the War for Independence. It led to a renewed concern for the spiritual qualifications of the minister, fostered mission efforts, laid a basis for religious liberties, and led to the establishment of Dartmouth, Brown, Rutgers, and Princeton.
I hear a renewed hunger for revival and awakening in many circles. The value of a book like this is to give theological substance, as well as practical warnings, that may prove useful should God be so gracious as to grant this work in his churches in our day. This history also warns us of the temptations of pride and censoriousness for preachers in the center of such movements, most evident in the ministry of Davenport. Banner of Truth Trust is to be applauded in bringing this classic work of history of the Awakening of 1740 to a new generation, who hopefully will benefit from the experience of those who have gone before.
________________________________
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.
April 11, 2019
I was excited to find such an extensive history of the First Awakening. But the 100's of pages of tedious detail is a bit too much even for my patience and stamina with long books. The first few chapters are good and then it descends into long narratives derived from actual records written for contemporaries that cared about which town and which personality preached, and what they said. It appears quite factual and doesn't seem to lean toward one viewpoint or another, so it would seem it is a fair account.
April 24, 2024
Another great read on the 1st Great Awakening! The author Joseph Tracy does a great job of bringing to the forefront the many problems facing the church in the 18th Century. There was a lethargy, a complacency in those professing religion and this was seen even in the pulpits. Pews and Pulpits filled with the unregenerate and what it truly meant to have a genuine Spirit-authored revival.
The main characters in the book are of course Whitfield and Edwards but the stirrer of discord and rabble-rouser Davenport has a fair amount of print time as well.
Whitfield's labors are tireless and profound. There was no shortage of hardship from those who opposed him and fruit from the blessings of God on his labors. Edwards was no different. Both these men of God are worthy of our attention.
The number of conversions and the resulting fruit from those conversions led to an increase in church growth and church plants.
What I enjoyed the most is that I live in an area where Whitfield spoke. Just up the road from me is Whitfield's Rock where he preached to upwards of 500 people. This is on an old farm.
The book was 1840 and the author was very familiar with the people and events and much of his info is first-hand information. Quotes from sermons, books and those still alive who witnessed the great events surrounding the 1st Great Awakening.
Rather than read a rehash of a rehash why not just pick this book up?
The book was well written and moved along nicely. It has 453 pages and isn't all that hard to get through.
The main characters in the book are of course Whitfield and Edwards but the stirrer of discord and rabble-rouser Davenport has a fair amount of print time as well.
Whitfield's labors are tireless and profound. There was no shortage of hardship from those who opposed him and fruit from the blessings of God on his labors. Edwards was no different. Both these men of God are worthy of our attention.
The number of conversions and the resulting fruit from those conversions led to an increase in church growth and church plants.
What I enjoyed the most is that I live in an area where Whitfield spoke. Just up the road from me is Whitfield's Rock where he preached to upwards of 500 people. This is on an old farm.
The book was 1840 and the author was very familiar with the people and events and much of his info is first-hand information. Quotes from sermons, books and those still alive who witnessed the great events surrounding the 1st Great Awakening.
Rather than read a rehash of a rehash why not just pick this book up?
The book was well written and moved along nicely. It has 453 pages and isn't all that hard to get through.
August 15, 2021
Written just 100 years after the event it discusses, this history is rich with primary source material. Tracy is sympathetic to the movement, while careful to report the faults that attended it. I was particularly interested to read in detail the two sides of the great conflict that the Great Awakening produced. The author's conclusion is "that those only were in the right, who adhered to the revival, while they contended against it's errors" (pg 453).
I was encouraged by this book, and am hopeful that I gained some helpful wisdom and insight.
I was encouraged by this book, and am hopeful that I gained some helpful wisdom and insight.
October 14, 2018
This book is a history and critique of the Great Awakening that was written in 1842, on the centennial of the revival. Prior to the Great Awakening, Christian devotion in England, Scotland and in the colonies had been in a state of decline. The Church of England, for example, held the view that everyone who understood and believed the correct doctrines and had not done anything especially scandalous was in in good standing within the church and could even advance into ministry and church leadership. As a result, a number of unregenerate sinners who were not as bad as they could be were both in the pews as church members and in the pulpits as ministers. Likewise, the more Calvinistic groups such as the Presbyterians and Congregationalists had been allowing the unconverted to become church members and even ministers. An example of this was the Half Way Covenant employed in New England. Not surprisingly, the resultant quality of religious devotion in the churches was in steady decline. It was in this environment that the Holy Spirit began to work on people in England, Scotland and the North American colonies in the late 1730s and throughout the 1740s. People, often members of the younger generations, listening to sermons would experience an overwhelming conviction of their sins in conjunction with a sense of despair at their spiritual nakedness before a holy God. Some would cry out loud in despair, but others would react in a more level-headed manner. Regardless of how this sense of guilt over sin manifested itself, the result was growth of the church, both in quantity and quality. People could not get enough of spiritual matters, and ministers were called on for additional sermons as well as lectures on spiritual matters. This awakening produced a variety of behaviors and reactions, both positive and negative:
• The existence of unconverted ministers in the church, as noted above, led to various conflicts within the church. Those who truly had a passion for the gospel were often viewed as troublemakers, and their ordinations were at risk. In response, some would start their own schools to train ministers, viewing existing institutions as compromised by the unconverted. They would regularly preach against unconverted ministers, often naming names and encouraging congregations to depose or separate from unconverted ministers. Some got caught up in the movement and recklessly engaged in this behavior, lobbing weak accusations on the basis of a gut feel or that the accused wasn’t in complete lockstep with the movement. Albeit with good intentions, such individuals mistook the weathervane that turns with the winds of culture for the compass that always points north. By the mid-1740s, at least one of them had to work through a backlog of regrets and recriminations as he rebuilt his reputation that had been shattered by self-inflicted blows before he could be fruitful for God once more.
• Another response to unconverted ministers was the prevalence of lay exhorters. They had no theological training and, at best, knew enough theology to be dangerous, often spewing out heretical teachings in their ignorance. In a way, they were theological rabble-rousers who appealed to people’s emotions.
• There were different responses within the ministry to the awakening. Some ministers were legitimately concerned at the division caused by the false accusations and the heretical views of the exhorters. Church growth is often messy, and the Great Awakening was no different. These ministers had to walk the fine line between promoting the revival and holding its excesses and abuses in check. Other ministers saw the awakening a threat to their positions, authority and income, reacting to it in a clerical version of Who Moved My Cheese? and opposing the revival at every opportunity and not caring that lost sinners were being plucked from their doom.
The two most prominent ministers of the Great Awakening, George Whitefield and Jonathan Edwards are featured prominently in this book:
• George Whitefield was an Anglican priest who, in contrast to the Arminianism of the Church of England, was a Calvinist. He had worked closely with John Wesley in Georgia, running an orphanage there. To raise funds for the orphanage, he went on preaching tours in England, Scotland and the North American colonies. Because of his theological differences with the Church of England, he was often shut out of churches, forcing him to preach in town squares and fields, drawing large crowds he would never have reached had he been speaking from a pulpit. At times, he would speak in an area where sectarianism was rife but would refuse to take sides because he cared only for the gospel. This often provoked attacks from ministers who considered him against them because he was not with them, but it also kept him above the sectarian fray and allowed him to reach more sinners for Christ.
• Jonathan Edwards was a congregationalist minister in New England who supported the awakening and whose greatest contribution to the Great Awakening may have been his use of theology to promote the revival while reining in its excesses.
In summary, the Great Awakening was a revival that generated church growth, both in numbers and in religious devotion, yet also produced conflicts and sectarian divisions within the church. Church growth produces growing pains, and those who are passionate about religion, yet have differences of opinion about fine points of theology, will disagree passionately. This is normal, and it is the responsibility and duty of church leadership to manage these issues. Books like this one are good post-mortems to learn from the mistakes of the past while taking comfort in the successes of the past.
• The existence of unconverted ministers in the church, as noted above, led to various conflicts within the church. Those who truly had a passion for the gospel were often viewed as troublemakers, and their ordinations were at risk. In response, some would start their own schools to train ministers, viewing existing institutions as compromised by the unconverted. They would regularly preach against unconverted ministers, often naming names and encouraging congregations to depose or separate from unconverted ministers. Some got caught up in the movement and recklessly engaged in this behavior, lobbing weak accusations on the basis of a gut feel or that the accused wasn’t in complete lockstep with the movement. Albeit with good intentions, such individuals mistook the weathervane that turns with the winds of culture for the compass that always points north. By the mid-1740s, at least one of them had to work through a backlog of regrets and recriminations as he rebuilt his reputation that had been shattered by self-inflicted blows before he could be fruitful for God once more.
• Another response to unconverted ministers was the prevalence of lay exhorters. They had no theological training and, at best, knew enough theology to be dangerous, often spewing out heretical teachings in their ignorance. In a way, they were theological rabble-rousers who appealed to people’s emotions.
• There were different responses within the ministry to the awakening. Some ministers were legitimately concerned at the division caused by the false accusations and the heretical views of the exhorters. Church growth is often messy, and the Great Awakening was no different. These ministers had to walk the fine line between promoting the revival and holding its excesses and abuses in check. Other ministers saw the awakening a threat to their positions, authority and income, reacting to it in a clerical version of Who Moved My Cheese? and opposing the revival at every opportunity and not caring that lost sinners were being plucked from their doom.
The two most prominent ministers of the Great Awakening, George Whitefield and Jonathan Edwards are featured prominently in this book:
• George Whitefield was an Anglican priest who, in contrast to the Arminianism of the Church of England, was a Calvinist. He had worked closely with John Wesley in Georgia, running an orphanage there. To raise funds for the orphanage, he went on preaching tours in England, Scotland and the North American colonies. Because of his theological differences with the Church of England, he was often shut out of churches, forcing him to preach in town squares and fields, drawing large crowds he would never have reached had he been speaking from a pulpit. At times, he would speak in an area where sectarianism was rife but would refuse to take sides because he cared only for the gospel. This often provoked attacks from ministers who considered him against them because he was not with them, but it also kept him above the sectarian fray and allowed him to reach more sinners for Christ.
• Jonathan Edwards was a congregationalist minister in New England who supported the awakening and whose greatest contribution to the Great Awakening may have been his use of theology to promote the revival while reining in its excesses.
In summary, the Great Awakening was a revival that generated church growth, both in numbers and in religious devotion, yet also produced conflicts and sectarian divisions within the church. Church growth produces growing pains, and those who are passionate about religion, yet have differences of opinion about fine points of theology, will disagree passionately. This is normal, and it is the responsibility and duty of church leadership to manage these issues. Books like this one are good post-mortems to learn from the mistakes of the past while taking comfort in the successes of the past.
February 7, 2019
An exciting read that is hard to put down—how church history should be written! You will walk through these pivotal years in great detail, and glean valuable insights and truths for present day ministry. Highly recommended. Really enjoyed this book.
Beautiful production and design in this reprint - well done Banner of Truth!!!
Beautiful production and design in this reprint - well done Banner of Truth!!!
August 20, 2022
A very interesting history of the Great Awakening in 18th Century America and England. While I found it to be an interesting read, it was not written by a historian. As I read my fair share of history, I found the writing style lacking and sometimes tedious. Regardless, it is worthwhile trudging through some of the more difficult passages. As an evangelical Christian. I found this history very interesting.
A few particular points that I found interesting: 1) It was clear that the Great Awakening was the work of the Holy Spirit rather than ministers of the gospel. They were at a loss to explain how it started and how it ended. 2) Concurrent with the Great Awakening in individual lives, was the demonstrable change for the better in the character of local communities. 3) As with all things in which people are involved, there were imperfect actors, while thinking they were behaving in a proper way, they let their passions overtake the godly principles that should have guided their behavior. These behaviors sometimes resulted in schism and a spirit of party. Fortunately, the Holy Spirit overcame these divisions.
A few particular points that I found interesting: 1) It was clear that the Great Awakening was the work of the Holy Spirit rather than ministers of the gospel. They were at a loss to explain how it started and how it ended. 2) Concurrent with the Great Awakening in individual lives, was the demonstrable change for the better in the character of local communities. 3) As with all things in which people are involved, there were imperfect actors, while thinking they were behaving in a proper way, they let their passions overtake the godly principles that should have guided their behavior. These behaviors sometimes resulted in schism and a spirit of party. Fortunately, the Holy Spirit overcame these divisions.
January 13, 2021
A fantastic retelling of the American Great Awakening. Tracy follows the lives of Whitefield and Edwards and their revivalist preaching that brought about the first Great Awakening. The thing that makes this book stick out more than others is that it doesn’t merely focus on the heavy hitters, but also emphasizes the roles of the faithful ministers at that time as well. One important detail that this book mentions is the role of unconverted ministers in America at the time, and the back lash that was brought upon the revivalists by the unconverted. Tracy does a superb job of telling the story and using primary sources to do so. A must read for those wanting to understand the history of the American church better. One down side to the book is that he rarely goes into the flaws of Whitefield and Edwards, so I would recommend a biography on the two of you want more details about their specific lives.
April 10, 2019
Really disappointed because I found the author to be more interested in the controversies surrounding the revival than in the revival itself. I cannot recommend this book at all.
In my opinion if you want to read a good book about any revival then I heartily recommend The Ulster Awakening: An Account of the 1859 Revival in Ireland.
In my opinion if you want to read a good book about any revival then I heartily recommend The Ulster Awakening: An Account of the 1859 Revival in Ireland.
September 2, 2021
A good evaluation of the Great Awakening that takes the strengths of leaders alongside their faults and excesses of the time. If you're looking for better insight into the effects of religious formalism in general, or the half-way covenant this is a good text to consider.
It is a bit dry - but I think the analysis of men like Whitfield, Tennent, and Edwards is appropriate and instructive.
It is a bit dry - but I think the analysis of men like Whitfield, Tennent, and Edwards is appropriate and instructive.
July 8, 2022
"Summary: A reprint of the first comprehensive history of the English and colonial revivals of the late 1730's and early 1740's, focusing in New England and upon the work of Jonathan Edwards and George Whitefield." - We use excerpts of Tracy's classic account in AP US History (period 3).
October 17, 2023
Worth reading
Although tempted to say I learned more about the Great Awakening than I wanted to know, this book is worth reading. You see that this movement sparked controversies and why. You also see how flawed leaders can still produce good.
Although tempted to say I learned more about the Great Awakening than I wanted to know, this book is worth reading. You see that this movement sparked controversies and why. You also see how flawed leaders can still produce good.
August 25, 2020
A great read.
I suppose I should thank God that this tied so well into my other studies of history and theology. It is a bit tedious of a read to start, but it finishes strong.
I suppose I should thank God that this tied so well into my other studies of history and theology. It is a bit tedious of a read to start, but it finishes strong.
March 4, 2025
This is an extremely dense work, but it contains a lot of interesting and valuable history.
August 11, 2025
A lot of this book is pretty dry, but the last chapter makes the whole thing worth reading.
February 27, 2013
This is one of the earliest attempts at a history of the first Great Awakening in America. A generally good treatment.
October 11, 2015
A thorough and spiritually insightful account. Sometimes excessively detailed (for my taste), but full of sharp observations and helpful analysis. A worthwhile look at true evangelical revival.
October 24, 2016
Perhaps the definitive account of what truly transpired during this Awakening. Shame the book is so little known. A great read if this period in American history interests you.
March 28, 2017
This reads like a diary, so sad to read about the bickering between ministers
Displaying 1 - 19 of 19 reviews