By Kathryn Teresa Long
This e-book offers a clean, in-depth exam of the Revival of 1857-58, a common spiritual awakening most famed for city prayer conferences in significant metropolitan facilities around the usa. usually pointed out in spiritual historical past texts and articles yet overshadowed by means of scholarly realization to the 1st and moment "Great Awakenings," the revival has lacked a serious, book-length research. This learn may also help to fill this hole and to put the development in the context of Protestant revival traditions in America.The Revival of 1857-58 used to be a multifaceted non secular stream that lengthy indicates could have been the nearest factor to a very nationwide revival in American heritage. The awakening marked the arrival jointly of formalist and populist evangelical teams, relatively in city components, and helped to create the beginnings of a transdenominational non secular id between middle-class American evangelicals. lengthy explores the revival from a number of angles, emphasizing the significance of historiography and reading the best way Calvinist clergy and the editors of the day-by-day press canonized specific models of the revival tale, so much particularly its function within the heritage of serious awakenings and its personality as a masculine "businessmen's revival." She provides awareness to grassroots views at the awakening and likewise pursues wider social and cultural questions, together with no matter if the revival truly affected evangelical involvement in social reform.The booklet combines insights from modern scholarship relating revivals, women's historical past, and nineteenth-century mass print with wide fundamental resource examine. the result's a essentially written research that blends cautious description with nuanced research.
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Additional resources for The Revival of 1857-58 : Interpreting an American Religious Awakening (Religion in America Series)
Sample text
83 A few others echoed Bennett's refrain. A correspondent to the Boston Evening Transcript wrote from New York, "Nature has revived. . Fashion has also revived. . [M]usic has revived. . [R]uffianism has revived. . 85 For most evangelicals, however, the Herald and its compatriots were isolated hecklers in the midst of a press showing encouraging signs of sanctification. "Never before this year has such a significant and encouraging modification been seen in the tone of the secular presses on religious affairs," editorialized the Baptist Examiner.
74 From July through October Palmer and her husband, Walter, found unusual spiritual openness among participants in Methodist camp meetings in Canada around Lake Ontario and up and down the St. Lawrence River. 76 Local ministers united three denominational prayer meetings and asked the Palmers to speak to the group. Within 10 days, 500 people had been converted. In describing the revival to her sister Sarah Lankford, Palmer wrote, "We have had but very little preaching. . 78 Palmer's impressions of the revival, contained in a posthumous collection of letters and journal entries, lacked the comprehensiveness of other, more intentional accounts.
First, it brought an image of cohesiveness to the widespread religious interest. 69 Second, the secular press emphasized noon prayer meetings in urban business centers as the unique characteristic of the 185758 Revival, and publicity in the dailies promoted the spread of those meetings. 71 The growth of the Jayne's Hall meeting illustrated the potential impact of newspaper publicity. The meeting had been moved to the hall from a church on February 3, and during the month of February, attendance increased graduallyfrom 20 people initially to about 60 at the end of the month.
