Research Paper: American Church History Assignment The
First Great Awakening
James Williams
Liberty University
CHHI300_B04_202530
Dr. Jeffery Mayfield
June 23, 2025
Introduction
It was the Protestant Reformation that laid the groundwork for the diversification of
Christianity, which would later see various movements in America. Among all these movements,
the First Great Awakening (FGA) of the 18th century was the turning point that birthed
Evangelicalism, which established the nation's spiritual direction. Throughout this essay, the
lives of famous leaders Jonathan Edwards and George Whitefield will be contrasted, their work
and style investigated, other luminaries of the FGA analyzed, and a conclusion reached on how
Evangelicalism came to be in these times of transition.
Biographies of Jonathan Edwards and George Whitefield
Jonathan Edwards, who was born in East Windsor, Connecticut, in 1703, was a giant in
the evangelism of America and wielded great influence over the shaping of religious thought in
early America. Emphasized is the importance of personal conversion and God's sovereignty, and
his most significant theological contributions are perhaps best articulated in his seminal work,
"Religious Affections," which examines the nature of true religious experience and the
preeminence of affectionate commitment.1 His "Sinners in the Hands of an Angry God" sermon,
delivered in 1741, was typical of the fervent, combative style of First Great Awakening sermons.
The sermon vividly portrayed the wickedness of sin and the divine mercy, evoking emotion and
introspection from the congregation and finally converting numerous individuals.2 Edwards'
reflective sermon style, providing intellectual uplift in conjunction with the tug on the emotions
of his congregation, provided how New England's religious climate was redirected.
His ability to make abstract theological concepts concrete and combine with creating an
emotive relationship placed him at the forefront of the movement and continued to influence
contemporaries such as George Whitefield.3 Edwards' legacy has echoed throughout American
church history, secure in his role as one of the earliest evangelical intellectuals.4
George Whitefield, who was born in 1714 in Gloucester, England, is generally known as
one of the most significant leaders of the Great Awakening, with responsibility for his zealous
and cross-class ministry across social divisions. Inspired by Edwards' enthusiasm for personal
conversion, Whitefield's outdoor camp meetings attracted crowds, a novel evangelism model
based on convenience and emotional appeal.5 His ability to attract crowds of varying
socioeconomic status, from wealthy individuals to the poor, was a great religious and cultural
change, notes Stout, who demanded variety as an evangelicalism growth necessity.6 Bebbington
also outlines how Whitefield's practices not only began the spread of evangelicalism in Britain
and America but also set out the central tenets on which modern evangelical action is based.7
1 Edwards, Jonathan. “The Works of Jonathan Edwards: Volume 2: Religious Affections”. Edited by Paul
Ramsey. New Haven: Yale University Press, 1959.
2 Whitefield, George. “The Life and Times of George Whitefield”. Edited by John Gillies. New York: Robert
Carter & Brothers, 1854.
3 Stout, Harry S. “The New England Soul: Preaching and Religious Culture in Colonial New England”. New
York: Oxford University Press, 1986.
4 Noll, Mark A. “A History of Christianity in the United States and Canada”. Grand Rapids: William B.
Eerdmans Publishing Company, 1992.
5 Whitefield, George. “The Life and Times of George Whitefield”. Edited by John Gillies. New York: Robert
Carter & Brothers, 1854.
6 Stout, Harry S. “The New England Soul: Preaching and Religious Culture in Colonial New England”.
New York: Oxford University Press, 1986.
7 Bebbington, David W. “Evangelicalism in Modern Britain: A History from the 1730s to the 1980s”.
London: Unwin Hyman, 1989.
Together, Edwards' and Whitefield's writings on the Great Awakening fundamentally reformed
American Christian life, bringing an age of passionate faith which still drives Christians today.
Comparing and Contrasting Their Contributions and Styles
George Whitefield and Jonathan Edwards were key figures of the First Great Awakening.
This religious revival movement swept through 18th-century America and brought root-
changing developments in the nation's religious landscape. With his intellectual passion,
Edwards brought center stage the importance of individual piety, careful self-examination, and
the call for spiritual rebirth in his sermons. His most famous sermon, "Sinners in the Hands of an
Angry God," is a case in point of his ability to engage the intellect of the congregation while
being emotionally evocative. Edwards' theological complexity was very appealing to the elite
learned who craved a rational understanding of ethics and religion.8 Whitefield's emotion-filled
and performance-based preaching, however, generated a polarizing atmosphere and drew
mammoth crowds, captivating folks throughout the American colonies.
Known for his dramatic flair and eloquence, Whitefield applied dramatic techniques that
prompted strong emotional responses, instilling a sense of urgency and evangelism among his
people.9 He was able to appeal to the man on the street, thus appealing to all segments of
society, from the wealthy to the poor. This variation in the manner they preached allowed
Edwards and Whitefield to indeed address all aspects of the religious experience, ultimately
weaving a rich revivalistic tapestry. Bebbington argues that collectively, their campaigns
propelled the development of American evangelicalism, illustrating how the synthesis of
intellectual depth and emotional enticement could powerfully drive the strength of a religious
movement.10 The historical record of their ministry is amply chronicled by historians such as
8 Edwards, Jonathan. “The Works of Jonathan Edwards: Volume 2: Religious Affections”. Edited by Paul
Ramsey. New Haven: Yale University Press, 1959.
9 Whitefield, George. “The Life and Times of George Whitefield”. Edited by John Gillies. New York:
Robert Carter & Brothers, 1854. 10 Ibid
Stout and Marsden, who demonstrate the integration of mind and feeling in harmony
characteristic of this nascent phase of American religious development.10
Other Leaders of the First Great Awakening
The First Great Awakening, a revolutionary religious movement in colonial America, was
established by the likes of Jonathan Edwards and George Whitefield, who emphasized personal
religious experience and the necessity for a "new birth." Edwards, in his work
“Religious Affections”, articulated the vivid emotional content of genuine religious experiences,
which resonated with many individuals.11 Whitefield, with his charismatic preaching, attracted
sizeable crowds, and revivalist frenzy swept across the colonies.12 But there was dissent within
the movement. Individuals like Charles Chauncy advocated a more equitable response, one
more rational than emotional. Chauncy's anxiety marked a broader tension between the
Awakening and one of balanced passion and reason.13 That diversity of opinion allowed for a
rich variety of spirituality that eventually resulted in a strong legacy to American religious life.14
Besides, Gilbert Tennent's support of revivalist preaching justified the emotional
outbursts among Christians as essential to their faith, remodeling the norm and encouraging a
more passionate form of worship.15 Thus, the First Great Awakening not only transformed
individual lives but also established varied means of spiritual engagement in America, paving
the way for subsequent religious energy.
The Emergence of Evangelicalism
The First Great Awakening influenced American evangelicalism considerably by its
emphasis on public worship and personal conversion. Jonathan Edwards, in “Religious
Affections”, emphasizes the importance of personal emotional experiences in religion,
10 Ibid
11 Edwards, Jonathan. “The Works of Jonathan Edwards: Volume 2: Religious Affections”. Edited by Paul
Ramsey. New Haven: Yale University Press, 1959.
12 Whitefield, George. “The Life and Times of George Whitefield”. Edited by John Gillies. New York:
Robert Carter & Brothers, 1854
13 Noll, Mark A. “A History of Christianity in the United States and Canada”. Grand Rapids: William B.
Eerdmans Publishing Company, 1992.
14 Marsden, George M. “Jonathan Edwards: A Life”. New Haven: Yale University Press, 2003.
15 Stout, Harry S. “The New England Soul: Preaching and Religious Culture in Colonial New England”. New
York: Oxford University Press, 1986.
advocating for sincere encounters with Christ.16 Meanwhile, George Whitefield's emotive
openair preaching fostered a sense of community among diverse believers, transcending
denominational lines and advocating inclusiveness.17 Mark Noll argues that this revivalist
movement labored to stem spiritual apathy in colonial America, stirring believers to social
action and involvement.18
David Bebbington refers to the idea of the "priesthood of all believers," which
encouraged active participation in worship and emphasized group identity within the faith.19
Harry Stout illustrates how such revivalist sermons shaped the cultural identity of New England,
linking religion to the social life of the region. George Marsden notes Edwards' pivotal role in
this revolutionary era, illustrating how his theological reflection and passionate preaching
contributed to the religious landscape of the time.20 Collectively, these elements created a
movement that not only revived spirituality but also created a more active and participatory
Christian society in early America.
Conclusion
In conclusion, the First Great Awakening was a pivotal movement that reshaped
American evangelicalism through its emphasis on personal and communal expressions of faith.
Figures like Jonathan Edwards and George Whitefield not only redefined the nature of religious
experience but also fostered a sense of community that transcended denominational
boundaries. Their teachings and sermons inspired individuals to engage actively in their spiritual
lives and the broader social context, challenging the status quo of spiritual indifference in
colonial America. As highlighted by scholars like Mark Noll and David Bebbington, the
16 Ibid
17 Ibid
18 Ibid
19 Bebbington, David W. “Evangelicalism in Modern Britain: A History from the 1730s to the 1980s”.
London: Unwin Hyman, 1989.
20 Stout, Harry S. “The New England Soul: Preaching and Religious Culture in Colonial New England”. New
York: Oxford University Press, 1986.
movement's principles of inclusivity and active worship participation played a crucial role in
forming a vibrant Christian identity. Ultimately, the First Great Awakening laid the groundwork
for a more engaged and socially conscious evangelical community, leaving a legacy on American
religious history.
Bibliography
Bebbington, David W. “Evangelicalism in Modern Britain: A History from the 1730s to the 1980s”.
London: Unwin Hyman, 1989.
Edwards, Jonathan. “The Works of Jonathan Edwards: Volume 2: Religious Affections”. Edited by
Paul Ramsey. New Haven: Yale University Press, 1959.
Marsden, George M. “Jonathan Edwards: A Life”. New Haven: Yale University Press, 2003.
Noll, Mark A. “A History of Christianity in the United States and Canada”. Grand Rapids: William
B. Eerdmans Publishing Company, 1992.
Stout, Harry S. “The New England Soul: Preaching and Religious Culture in Colonial New
England”. New York: Oxford University Press, 1986.
Whitefield, George. “The Life and Times of George Whitefield”. Edited by John Gillies. New York:
Robert Carter & Brothers, 1854.
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