AMERICAN PUBLIC UNIVERSITY

THE INFLUENCE OF THE 1ST GREAT AWAKENING ON THE AMERICAN REVOLUTION

A THESIS SUBMITTED TO THE FACULTY OF DR.NICK CEH IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN GLOBAL HISTORY

DEPARTMENT OF HISTORY HIST699 SPR 13

BY JOHN MICHAEL ANDERSON 3123909

CHARLES TOWN, WEST VIRGINIA AUGUST 2013

Copyright 2013 by Author All rights reserved.

CONTENTS

Error! Reference source not found.

ABSTRACT

The focus of the influence of the Great Awakening on the American Revolution is not about Valley Forge, the Saratoga, Lexington, or any other infamous revolutionary battles. The emphasis is placed in an historical-theological perspective of the influence of the Great Awakening on the American Revolution. As the title suggests, it does have theological interpretation and, as such, uses historic religious references from a very conservative viewpoint. During one of the first George Bush Jr, debates for the President of the United States, when asked to name a favorite philosopher and briefly state why, Candidate George Bush, calmly stated, Jesus Christ . . . because HE changed my life. Just as the liberal media pounced all over this statement with much criticism, many liberal historians would criticize the continual references to Judeo-Christian ethics and of the references to Jesus Christ. The United States of America was built on Godly principles, based on the Judeo-Christian ethic. Many of the early settlers came here seeking several thingsamong those were religious freedom. Yet, the religious freedom was still Christian based. Different ideas of interpretation developed but that development did not deny the God of the Old and New Testaments, of Abraham, Isaac, Jacob, Moses, the prophets, Jesus Christ, the Disciples, and the Apostles. Some people even question the place of religion in history; yet, even the basic secular school textbooks address religion on an introductory level. Some may challenge The Influence of the Great Awakening on the American Revolution, as being a work of religion or philosophy, but they need reminding that without the historic God of the Bible, there would be no need for religion or philosophy. Americans, whether they accept conservative Christian historian views of the influences of the Great Awakening, need to be unashamedly reminded
5

of these views and their believed effects on the historic past as they relate to the future. The Great Awakening was not the only contributing influence on the American Revolution; but it was a major contributor. The reliable sources used in this work will remind, if not convince that the effects of the Great Awakening on the American Revolution, as supported by many historians, were paramount.

INTRODUCTION

In considering the history of civilizations, the application of discovery forces the historian to consider the roles and impacts of religion, as evidenced by the texts and application of the discipline. The study of history and religion intertwine and are inseparable. As mankind invariably seeks the origins of identity, scholars continuously debate the uniqueness of that origin. The origin of the world and its inhabitants, of man and his fall, combined with the hope of restoration, all seem meaningless without acknowledging the connection of religion. Man, in his demented state, oppresses subordinates, enslaves, and causes riot and insurrection and, sometimes, revolutions. Human history can no more be separated from morality and religion than it can be separated from historic battles and the notorious leaders who led them and the stuff of which history is made; or, from the differences in race and culture. Such components of history must be boldly addressed for a true understanding, perception, and application of history. C. Thomas McIntire is an accomplished professor of history and religions at the University of Toronto. In an essay, The Renewal of Christian Views of History in an Age of Catastrophe: Christianity and History, from his book, God, History, and Historians, McIntire confirms the issues of history and the need for morality in history, and the renewed Christian interest in history, The range of issues concerning history that they [main contributors] and many others have addressed themselves covered the theology of history, the philosophy of history, and historiography. It includes questions of the meaning of history, time, the nature of history, Gods work in history, laws in history, religion and culture, the character of historical study and historical knowledge. The renewed Christian views of history are no narrow phenomenon.1 McIntire's perception of the elements of history seems to support the natural historical

1 C.Thomas McIntire, The Renewal of Christian Views o f History in an Age of Catastrophe: Christianity and History, C.T. McIntire, http://www.allofliferedeemed.co.uk/McIntire/RenewalHistory.pdf (accessed August 6, 2013). 7

chronology of events as they are commonly placed in most secular textbooks and other references. This chronology usually begins in the Mesopotamian Valley, where it is generally accepted as the birth of civilization, and the various presentations and discussions concerning the ancient near eastern texts, the epic of Gilgamesh and ancient Sumeria is credited for major contributions of importance to civilization. The vividly colored story of historic chronology flows through the development of the Hebrew nation, through their Egyptian enslavement, through the Hellenization and conquests of Egypt by such conquerors as Alexander the Great and the beginning of Westernization. According to the outlines of most secular textbooks the natural understanding and perception of history leads to discussions concerning the West and Westernization, and, unfortunately, ignores or forgets the influences and importance of the East. Although Americanization has replaced Westernization, when talking about relevant histories of America, specifically, of the United States, still considered by most historians as a Western nation, the influences of Westernization cannot be ignored. These influences have been witnessed on a personal level, having traveled to Egypt and South Korea. Acknowledging these worldwide influences does not elevate Westernization and Americanization to superior statuses. However, the world envy of the American ways of life deserves a footnote and the relevance will be obvious in the conclusion of this thesis. Arriving in Cairo, Egypt during the nighttime impresses the American tourist as merely being transported from one large city to another. The city lights dazzle with expressions of excitement, industrialization, modern lifestyles, and predominant Western influence. Common sites of business districts are fast food chains, like Kentucky Fried Chicken, and McDonalds; Mobil gas stations and convenient stores; lighted advertisement signs such as Colgate toothpaste, Lipton tea, Coca-Cola, and Pepsi; in the very elite sides of the city, there are shopping malls in the Western style; grocery stores where the isles are mostly imported American foods; and even street vendors selling American products like Hostess snack cakes. Historian Ernst Breisach, a Professor Emeritus of History at the
8

University of Vienna, Austria, in Historiography: Ancient, Medieval & Modern, discusses the superior dynamics and progress of the West, and how it has transformed many cultures through its influences of advances in hygiene, education, science, self-government, and individualism. Religious freedom and tolerance helped many empires, like the Ottoman Empire, to survive for many centuries. Just as religious suppression and intolerance of the Ottoman Empire was one reason for its decline, similar suppressions and intolerance caused Romes decline. Perhaps the real criticism of the Westespecially Americahas to do with the values and ethics we still maintain. While there have been growing pains and lessons to learn from mistakes, along with the slowly healing wounds from the treatment of the Native Americans and slavery. America adamantly opposes genocide, racism, totalitarianism, dictatorships, Holocaustic situations, religious suppression, and forms of communism. America continues to oppose the Joseph Stalins, the Augusto Pinochets, the Adolf Hitlers, Osama Bin Ladens, and the Pol Pots in world societies. Even though Israel has been roguish at times, America remains her friend. Roger Scruton compares the governments of Western Civilization to those of dictatorships, communism, and socialism, in The West and the Rest, Western civilization is composed of communities held together by a political process, and by the rights and duties of the citizen as defined by that process. . . . Having consigned the business of government to defined offices, occupied successively by people who are the servants and not the masters of those who elected them, we can devote ourselves to what really mattersto the private interests, personal loves, and social customs in which we find our satisfaction. Politics, in other words, makes it possible to separate society from the state, so removing politics from our private lives. Where there is no political process, this separation does not occur. In the totalitarian state or military dictatorship everything is political precisely because nothing is. Where there is no political process everything that happens is of interest to those in power, since it poses a potential threat to them. In Saddams Iraq, as in Soviet Russia, social life is carried on furtively, under the vigilant eyes of a secret police force that can never be certain that it has discovered the real conspiracy that may one day destroy it.2

Roger Scruton, Chapter 1: The Social Contract, in The West and the Rest: Globalization and the Terrorist Threat (Wilmington, Del.: ISI Books, 2002), 16-17.
2

Scruton points out, It is thanks to Western prosperity, Western legal systems, Western forms of banking, and Western communications that human initiatives now reach so easily across frontiers to affect the lives and aspirations of people all over the globe.3 Most importantly has been its embracement of the cross of Jesus Christ and the adherents of the Christian faith, Ernst Breisach, in Historiography: Ancient, Medieval, and Modern, The Christian and progress interpretations of human history had defined the unity of world history and given direction to all historical phenomena through, respectively, Divine Providence and the inexorable development of rationality. . . This no teleological view sounds plausible until one tries to locate in this scheme the scientific-technological achievements of Western culture that are presently transforming most other cultures. . . Did either objectivity or respect for the sensitivities of the new non-Western nations obligate history to neglect the fact of Western cultures apparent superior dynamics? Believers in progress among historians claimed that Western influence on other cultures by pointing to the advances in hygiene, education, science, self-government, and individualism.4 Mentioning the West is very relevant because of the outcomes of the Italian Renaissance and the Protestant Reformation that enhanced the discovery of America and proponents of religious freedom. The West or Westernization became so enticing because of the elements of the Italian Renaissance that brought religious freedom and expression to Europe. This created the environment for the Protestant Reformation, which promoted exploration and discovery of America. Social science and moral philosophy was brought to light by such philosophers as Diderot and Rousseau resultant of the Industrial and French revolutions. The influence was so great that much of the eighteenth century is referred to as the Age of Revolutions. The word revolution brings to mind many historical images of fundamental change in power and organizational structures. For example, one may think of Charles Dickens's novel, A Tale of Two Cities, and the French guillotine, which is so

Ibid., 130.

4 Ernst Breisach, 28. The Enigma of World History, in Historiography: Ancient, Medieval & Modern, 2nd ed. (Chicago: University of Chicago Press, 1994), 395-96. 10

vividly portrayed. Many images of shifting paradigms come to mind when considering the various revolutions that have shaped history. New found freedoms and rediscovery of the old law codes, now available to the common people through the printed word and better educational facilities, rendered entirely new ideas of government, religion, culture, and citizenship. Law codes begin in the roots of ancient philosophythe Law of Moses, the Hammurabi Law Code (died c. 1750 BC)first king of the Babylonian Empire, Solon (c. 638 BC558 BC)the Athenian Lawmaker, Lycurgus of Sparta (800 BC?730 BC?), the Spartan Lawgiver, and numerous other less familiar law givers. The elements of these codes were the blueprint for the American ideal or the American Way. These new interpretations laid the groundwork for our common understanding of democracy and liberty. Phrases like inalienable rights, all men are created equal, endowed by our Creator, and, the pursuit of happiness are the basic tenets of our democratic republic. Citing the various ideals from world religious leaders places conservative fundamental Christian views and interpretations in the appropriate place in history. The history, literature, and oral works of antiquity taken from crumbling libraries more influenced cultural change than the study of the natural sciences in the medieval world. During the Italian Renaissance, the resurgence of learning based on classical sources brought widespread educational reform and many revolutions in many intellectual pursuits including those of social and political. This cultural movement impacted the characteristics of humanism, art, science, and self-awareness. Theodore K. Rabb, an historian of the early modern period and is Emeritus Professor of History at Princeton University. In The Struggle for Stability in Early Modern Europe, he discusses the pre-Renaissance era in Europe, Catholics, Lutherans, and Calvinistsnot to mention the radical sectsclung to irreconcilable world views; overseas discoveries revealed the falsity of ancient geographic assumptions, and brought to light human beings, such as cannibals, whose principals were unthinkable to a European; departures in social, political, and economic affairs changed traditional relationships and institutions beyond recognition: the autonomy of the locality, the supremacy of the aristocracy, and the subservience of the merchant no longer seemed unchallengeable; the mordant cynicism of a Machiavelli and a Rabelais were both symptom and cause of unease; and
11

then Copernicus and Vesalius announced that the descriptions of nature associated with Ptolemy and Galen, which had been revered for over a thousand years, were wrong . . . Europes leaders, philosophers, and artists grappled with a world that seemed to be crumbling about them.5 This new birth or renaissance of religions, government, politics, and society contributed to the Protestant Reformation, which vividly symbolizes these changes. According to the Abingdon Dictionary of Living Religions, The Protestant Reformation called for a reform of morals and of the institutions of the church . . . In 1517, Martin Luther was the voice of many late medieval Christians who were dissatisfied with the spiritual and pastoral guidance provided by the church of that day.6 These people were hungry for a feeling of personal worth and self-confidence. This is similar to the pre-dawning of the Great Awakening in America, specifically, the preaching of Jonathan Edwards, which brought about cohesiveness among the people and revived spiritually, emotionally, socially, politically, and economically. The impact in America has been directly related to the Christian view of God, as evidenced in such historical documents as The Mayflower Compact, the Magna Carta, the Declaration of Independence, The Articles of Confederation, and even, the Constitution of the United States of America. It is easy to recognize the God alluded to in these historic events, evidenced by these historic documents, was the Jehovah God of Judaism and Christianity. With this in mind, it is a logic assumption that America was built on the basic Godly tenets of Judaism and Christianity. Historic documented Christian revivals show the impact of Godliness nationwide, in international influences. The writing of the previously mentioned documents preludes The First Great Awakening (1730s-1740s), usually referred to as The Great Awakening, which was the time of national revival and true renaissance in the life of the American people which brought about

5 Theodore K. Rabb, V: Beginnings and Cultural Malaise, in The Struggle for Stability in Early Modern Europe (New York: Oxford University Press, 1975), 37. 6 Keith Crim and general, eds., Reformation, Protestant, in Abingdon Dictionary of Living Religions (Nashville, Tenn.: Abingdon, 1981), 606. 12

reformation. Revival swept many states and gripped people with conviction and gave them a desire to be holy or to seek Godliness. Before it was over, it had swept the colonies of the Eastern seaboard, transforming the social and religious life of the land. The Great Awakening and each of its components correspond to important periods of national need. The aforementioned documents were penned, desiring the freedom to uphold Godly tenets while anticipating the blessings from such freedoms, were raised as beacons of light sat upon a hill. God and the ideas of holiness were interwoven in the hearts of settlers, pilgrims, patriots, and revolutionists. The shot heard around the world resounded in reverberation as the proponents of liberty matched the proclamation of freedom similar to that of Moses when he proclaimed, in Leviticus 25:10, Proclaim liberty throughout all the land unto all the inhabitants thereof. While application was slow to some inhabitants, the United States was eventually all inclusive in unifying her inhabitants. The website, Great-Awakening.com: Analysis and Information on the First Great Awakening, provides downloadable primary sources and thoroughly demonstrates the effects of this spiritual revival on the American Revolution. This great spiritual revival of the late eighteenth century greatly impacted the course of the United States and gave a national identity to Colonial America.7 It was brought about by a [disassociation] with the established approach to worship at the time . . .8 and was characterized by great fervor and emotion in prayer.9 This spiritual revival promoted and allowed people to express their emotions more overtly in order to feel a greater intimacy with God.10 Previous historic religious suppressions, religious complacency, dead spirituality, and a lack of deeply felt

7 The Great Awakening, in Analysis and Information on the First Great Awakening , http://Great-Awakening.com (accessed August 8, 2013). 8 9 10 Ibid. Ibid. Ibid. 13

convictions yielded to the personal ambitious need of spiritual fulfillment. The Awakenings biggest significance was the way it prepared America for its War of Independence. In the decades before the war, revivalism taught people that they could be bold when confronting religious authority and that when churches werent living up to the believers expectations, the people could break off and form new ones. Through the Awakening, the Colonists realized that religious power resided in their own hands, rather than in the hands of the Church of England, or any other religious authority. After a generation or two passed with this kind of mind-set, the Colonists came to realize that political power did not reside in the hands of the English monarch, but in their own will for self-governance . . . By 1775, even though the Colonists did not all share the same theological beliefs, they did share a common vision of freedom from British control.11 Plutarch, the father of humanism, which started the Italian Renaissance, legitimately challenged the authority of the Catholic Church, as the universal church, because of the immorality of many of her leaders. There had been conflicting views of nature. Mans will was imbalanced with the scientific realmthe necessity of the physical man; the psychological realm, and the theological realmthe relationship of Divine Sovereignty and human freedom. Hendrik Willem van Loon comments about the availability of the printed word and its influencesspecifically, the Bible, There is the rarely mentioned fact that Germany was the home of the printing press. In northern Europe books were cheap and the Bible was no longer a mysterious manuscript owned and explained by the priest. It was a household book of many families where Latin was understood by the father and by the children. Whole families began to read it, which was against the law of the Church. They discovered that the priests were telling them many things which, according to the original text of the Holy Scriptures, were somewhat different. This created doubt. People began to ask questions. And questions, when they cannot be answered, often cause a great deal of trouble.12 These conflicting views paralleled the problems with the social institutions, like the family, its origin, parents and children, womens place and roles, child life and education. Other problems with the social

11
12

Ibid., Ibid. .

Hendrik Willem Van Loon, 43. The Progress of the Human Race Is Best Compared to a Gigantic Pendulum Which Forever Swings Forward and Backward. The Religious Indifference and the Artistic and Literary Enthusiasm of the Renaissance Were Followed by the Artistic and Literary Indifference and the Religious Enthusiasm of the Reformation, in The Story of Mankind (New York: Boni and Liveright, 1921), 245.
14

institutions relate to the state and the church. This rebirth brought about the Protestant Reformation, and the first Great Awakening, which according to Paul Johnson, who, in A History of the American People, boldly states, without a Great Awakening, there would have been no American Revolution. The Great Awakening, according to Johnson, Was . . . the proto-revolutionary event, the formative moment in American history, preceding the political drive for independence and making it possible . . . But even more important than the new geographical sense of unity was the change in mens attitudes . . . The Revolution could not have taken place without this religious background [of the Great Awakening].13 Based on this, it is evident that one of the greatest contributing factors to the American Revolution was the first Great Awakening.

13 Paul Johnson, Part One: 'A City on a Hill': Colonial America, 1580 -1750: The Great Awakening and Its Political Impact, in A History of the American People (New York, NY: HarperCollins Publishers, 1998), 85-86. 15

CHAPTER 1: The Great Awakening: What was the Great Awakening?

It would be impossible to define the Great Awakening in the context of a specific date or a specific person. Paul Johnson addresses the question of the definition of the Great Awakening, It was, is, hard to define, being one of those popular movements which have no obvious beginning or end, no pitched battles or legal victories with specific dates, no constitutions or formal leaders, no easily quantifiable statistics and no formal set of beliefs. While it was taking place it had no name. Oddly enough, in the first major history of America, produced in the middle decades of the 19th century, George Bancrofts History of the United States (183474), the term Great Awakening is never used at all. One or two modern historians argued that the phrase, and to some extent the concept behind it, was actually invented as late as 1842, by Joseph Traceys bestselling book, The Great Awakening: a History of the Revival of Religion in the Times of Edwards and Whitefield. Whatever we call it, however, there was a spiritual event in the first half of the 18th century in America, and it proved to be of vast significance, both in religion and in politics. It was indeed one of the key events in American history.14 The discovery of new continents impacted exploration, exploitations, and colonization. The history of many communities has been influenced by the various people who immigrated to that community. Different people were attracted to different areas for different reasonsspecifically, the United States, which include the lure of economic opportunity, the possibility of freedom of worship, and inexpensive availability of land. Each nationality brought its language and customs, and many of these people settled near family and friends, creating communities with a predominant single-ethnic heritage. Tidal waves of immigration have taken millions of peopleIrish, German, Italian, AustroHungarian, Russian, to name a few examplesto different parts of the world. This was the same for America. These people are greatly responsible for forging the society and community influence in the United States because of their hard work ethic and their settling in rural areas where educational
14 Paul Johnson, Part One: A City on a Hill: Colonial America, 1580 -1750: The Great Awakening and Its Political Impact, in A history of the American People (New York, NY: HarperCollins Publishers, 1998), 81-82. PDF e-book. 16

facilities and organized churches were very limited, almost non-existent. Charles Hartshorn Maxon, in The Great Awakening in the Middle Colonies In the middle of the eighteenth century a tidal wave of religious fervor and reforming zeal swept overt the British colonies in America. When this wave of emotionalism had passed, when the extraordinary in Christian experience and activity had given place to the ordinary, the friends of the revival, and after them their sons and sons sons, called it the Great Awakening.15 The influence of the Great Awakening on the American Revolution should be viewed similarly to viewing the effects of the Italian Renaissance, which led to the Protestant Reformation. Feudalism and medieval life of the Middle Ages left European human life bankrupt of worth and cultural expression. The feelings of bankruptcy during the pre-Renaissance times in Europe were similar to those feelings experienced by the colonists on the eastern seaboard prior to the Great Awakening. However, the Renaissance, fueled by the reemergence of individual worth as emphasized by the Humanists, revitalized both literary and cultural achievements of the great preceding civilizations of Greece and Rome. Hendrik Willem van Loon the Renaissance and revival, the revival of learning and art was bound to be followed by a revival or religious interests.16 This parallels the Enlightenment period that took place during the eighteenth century in Western Europe, England, and America. During this time, the authority of the English government and religious leaders was weakened to the extent that citizens no longer feared voicing their opinions. Carlton J. H. Hayes and Parker Thomas Moon, American inheritance and ideas in, Modern History, One might well say that we of the present day are the heirs of countless ages: our inheritance consists of ideas, institutions, knowledge, civilization; and some things in it come down to us from very distant ancestors, while others are almost new.17 It was

15 Charles Hartshorn Maxson, Chapter 1 Introduction, and Pietism in Pennsylvania, in The Great Awakening in the Middle Colonies (Chicago, Ill.: University of Chicago press, 1920), 1.
16

Van Loon, The Story of Mankind, 244.

Carlton J. H. Hayes, General Introduction: Modern History: General Introduction, in Modern History (New York: Macmillan company, 1923), 3.
17

17

the combination of the great spiritual revivalThe Great Awakening, advances in science and industry, and the intellectualism of the Enlightenment which expanded the colonists' outlook, or their sense of self-worth and independence in America. In Europe, those promoting advancement attempted to improve human society through classical education, which relied on teachings from ancient texts and emphasized a range of disciplines, including poetry, history, rhetoric, and moral philosophy. The Renaissance influenced life in Europe throughout the fourteenth, fifteenth, and sixteenth centuries and became the intellectual fuel for the Protestant Reformation, which in turn provided the foundation stones for other evangelical movements, as already mentioned. The Reformation, the great sixteenth-century religious revolution, brought an end to the traditional power of the Catholic Church and established the Protestant churches. When Martin Luther first defied the authority of the Catholic Church with his published theses in 1517, he desired a church revival; however, his hunger for Bible conformity initiated an avalanche of religious fervor and activity that impacted subsequent centuries with a drive for Bible exploration and interpretation. Protestantism that began in protest to the Catholic Church later initiated movements that pursued solid Bible doctrine that greatly enhanced many evangelical movements. History shows that the printing press, credited to Johannes Gutenberg, stands as one of the most significant inventions and powerful influences in human history, both religiously and secularly. With the availability of the printed page, human literacy increased, and both clergy and laity read their Bibles. The printed Word in tracts and newspapers powerfully promoted advancement. Following Martin Luther, the works of John Calvin and his Holland challenger, Dirck Volckertszoon Coomhert, greatly influenced concepts of Divine sovereignty, human freedoms, and theological understandings.

18

American history tells the story of the various settlements in America and the religiosity of the Quakers and the Puritans and their influences on early America. Neither the Anglicans who came to dominate religious life in Virginia after royal control was established over Jamestown, nor the Puritans in Massachusetts Bay, were terribly successful in putting down roots. The reality was that on the frontier, the settled parish system of England-- which was employed by Puritan and Anglican alike-proved difficult to transplant. Unlike the compact communities of the old world, the small farms and plantations of the new spread out into the wilderness, making both communication and ecclesiastical discipline difficult. Because people often lived great distances from a parish church, membership and participation suffered. In addition, on the frontier concern for theological issues faded before the concern for survival and wrestling a living from a hard and difficult land. Because the individual was largely on his own, and depended on himself for survival, authoritarian structures of any sort--be they governmental or ecclesiastical--met with great resistance. As a result, by the second and third generations, the vast majority of the population was outside the membership of the church. The dogmatism of the Puritans and Quakers, combined with corruption and power struggles, caused a waning of church influence, which led to apostasy on the Eastern seaboard. People were tired of rules and regulations in the face of hypocrisy and were weary of congregate conviction. This is emphasized by John F. Thornbury, in Reformation & Revival, Already the deism of the continental enlightenment was beginning to infect the upper classes of New England, a trend which culminated in Europe in the French Revolution with its violent reaction to all authority, especially religious. America was desperately in need of a spiritual awakening. Without such a movement a breakdown of the social order seemed likely.18 This apostasy gave way to the previously mentioned era of Enlightenment. According to

18 (Summer 1995): 4.

John F. Thornbury, Background of the First Great Awakening, Reformation & Revival 4, no. 3

19

Christine Leigh Heyman, in The First Great Awakening, some scholars and historians believe that the Great Awakening, or new Age of Faith rose to counter the currents of the Age of Enlightenment.19 For further elaboration, the Age of Enlightenment emerged in the 18th century as a period of intellectual curiosity and experimentation. People had come to assume that through the use of reason, an unending progress for humanity would be possibleprogressive advancement in knowledge, technical achievement, and even moral values. The Enlightenment thinkers followed the philosophy of John Locke and understood that knowledge resulted from experience and observation guided by reason, rather than authoritative sources, such as Aristotle and the Bible. They taught that proper education could improve human life, and therefore placed great premium on the discovery of truth through the observation of nature. Restoration denotes the restoration of what was lost from the relationship with God and man. Paul Johnson's comment concerning the Great Awakening and the Enlightenment's influence on the American Revolution is relevant, Just as in France, rather later in the century, the combination of Voltairean rationalism and Rousseauesque emotionalism was to create a revolutionary explosion, so in America, but, in a characteristically religious context, the thinking elements and the fervid, personal elements were to combine to make Americans see the world with new eyes.20 The Great Awakening was so influential because of several things, which included creating the desire for better education, for learning to read the printed word. High illiteracy levels prevented the common people to understand tracts and pamphlets being mass produced. Many tracts, pamphlets, and

19 Christine Leigh Heyman, Divining America the First Great Awakening: Religion in American History, TeacherServe, August 11, 2013, accessed August 11, 2013,http://nationalhumanitiescenter.org/tserve/eighteen/ekeyinfo/grawaken.htm. 20 Paul Johnson, Part One: A City on a Hill: Colonial America, 1580 -1750: The Great Awakening and Its Political Impact, in A history of the American People (New York, NY: HarperCollins Publishers, 1998), 85. PDF ebook.

20

newspapers provided relevant information politically, socially, and theologically. The realization of illiteracy caused immigrants in the rural areas to develop schools. They were unable to attend the established churches in the cities, so church was brought to them. Often, they had church around a campfire. The new found religious freedoms resultant of the Protestant Reformation impacted pioneer

America. Paul Johnson confirms the influences of the early Great Awakening, It is also important to note that this Protestant revival, unlike any of the previous incarnations of the Reformed Religion, began not in city centers, but in the countryside. Boston and Philadelphia had nothing to do with it. Indeed to some extent it was a protest against the religious leadership of the wellfed, selfrighteous congregations of the longestablished towns. It was started by preachers moving among the rural fastnesses, close to the frontier, among humble people, some of whom rarely had the chance to enjoy a sermon, many of whom had little contact with structured religion at all. It was simple but it was not simplistic. These preachers were anxious not just to deliver a message but to get their hearers to learn it themselves by studying the Bible; and to do that they needed to read. So an important element in the early Great Awakening was the provision of some kind of basic education in the frontier districts and among rural communities which as yet had no regular schools.21 One of the most powerful influences during this time was the Christian leaders themselves. Amazingly, even during a time of apostasy, revival fires were rekindled. As if through Divine guidance, the phenomenon of revival made historic indelible impacts on the hearts and minds of the people, which laid the groundwork for the budding fertile fields that culminated in the American ideals of democracy and, eventually, the American ideals of capitalism and free-enterprise system. One of the first Great Awakening spiritual leaders was Theodore Frelinghuysen (1691-1747). Frelinghuysen was a German pastor of the Dutch Reformed Church in New Jersey (1719) that, from the website www.greatawakeningdocumentary.com, Mark Sidwell, stressed a faith that could be felt (not emotionalism, but not dead and formal) and that resulted in a sanctified life that was consistent

21 Paul Johnson, Part One: A City on a Hill: Colonial America, 1580-1750: The Great Awakening and Its Political Impact, in A History of the American People (New York, NY: HarperCollins Publishers, 1998), 82. PDF ebook.

21

with a Christian profession.22 William Tennent (1673-1746), according to Paul Johnson, developed a
Log College, a primitive rural academy teaching basic education as well as godliness. This was 'Frontier Religion' in its pristine form, conducted with rhetorical fireworks and riproaring hymn-singing . . . Many of Tennent's pupils, or disciples, became prominent preachers themselves, all over the colonies, and the Log College became the prototype for the famous College of New Jersey, founded in 1746, which eventually settled in Princeton. 23

In discussing the famous clergy that impacted the Great Awakening, to say that Jonathan Edwards (1703-58) was one of these great preachers is an understatement. Most historians and theologians agree that Jonathan Edwards was the greatest evangelist of his time. Jonathan Edwards sermon and pamphlet, Sinners in the Hands of an Angry God, are examples of the fundamental preaching which established America and her constitution. Hell was preached so hot, the congregation could feel the heat. While Sinners in the Hands of an Angry God, is considered to be his most famous sermon, he was most effective in preaching on the Joy of salvation.24 In Edwards' Narrative of Surprising Conversions, he remarks on the joy of witnessing salvation, This work of God, as it was carried on and the number of true saints multiplied, soon made a glorious alteration in the town, so that in the spring and summer following, Anno 1735, the town seemed to be full of the presence of God. It never was so full of love, nor so full of joy . . . there were remarkable tokens of God's presence in almost every house. It was a time of joy in families on the account of salvation's being brought unto them, parents rejoicing over their children as new born, and husbands over
22 Mark Sidwell, Lesson: Theodore Frelinghuysen, The Great Awakening: Spiritual Revival in Colonial America, August 11, 2013, accessed August 11, 2013, http://greatawakeningdocumentary.com/items/show/70.

23 Paul Johnson, Part One: A City on a Hill: Colonial America, 1580-1750: The Great Awakening and Its Political Impact, in A history of the American People (New York, NY: HarperCollins Publishers, 1998), 82. PDF e-book.

24 22

Ibid. 82.

their wives, and wives over their husbands.25 William J. Federer, in America's God and Country: Encyclopedia of Quotations, talks about the influential effectiveness of George Whitefield (1714-1770), His preaching up and down the Eastern seaboard of America did more than anything else to turn the thirteen isolated, individual colonies into one country.26 In America's God and Country: Encyclopedia Of Quotations, William J. Federer inserts Benjamin Franklin's comments on the effect of George Whitefield from Franklin's autobiography, It was wonderful to see the change soon made in the manners of our inhabitants. From being thoughtless or indifferent about religion, it seemed as if all the world were growing religious, so that one could not walk thro' the town in an evening without hearing psalms sung in different families of every street.27 Although the Great Awakening lasted less than a century, and even though it is difficult to define, it is impossible to ignore the lasting impact of the Great Awakening on the cultural, religious, and political mindset of the people. The Great Awakening set the stage for the American Revolution.

25

William J. Federer, comp., America's God and Country: Encyclopedia of Quotations (Coppell, Tex.: Fame Pub., 1996), 223-24.
26 Ibid. 684.

27

Federer, America's God and Country, 686.

23

CHAPTER 2: A new paradigm and the many facets of revolution

Paul Dienstberger, discusses the impact of the Great Awakening on Colonial America, in The American Republic: A Nation of Christians, When the Great Awakening started the only thing the thirteen colonies had in common was that they were loosely tied to the English crown. At the close the most noteworthy feature of the event was that it was the first national experience in American history. From New England to Georgia an inter-colonial visitation by the Holy Spirit had touched America. In every colony a new enthusiasm for Christianity appeared. The awakening even reached over denominational lines; churches cooperated with each other in a spirit of Christian brotherhood. When it was over, no one doubted that God had moved across America.28 While many Renaissance humanists did not reject Christianity, a shift took place in the ways people approached religion, as reflected in other areas of cultural life as religious learning and freedom replaced religious ignorance and suppressions. This shift not only affected the era of the Italian Renaissance, it also affected Colonial America and the times leading up to the American Revolution. Global impacts from learning opportunities and options come from working to establish solid foundations that would hold up over a period of time and would continue into the future. Samuel Huntington discusses the higher levels of civilization through the advancement of greater education, awareness, and understanding of the human society in a modern society but he also talks about the rise of chaos, and moral reversion in prophetic form, Conceivably modernization and human moral development produced by greater education, awareness, and understanding of human society and its natural environment produce sustained movement toward higher and higher levels of Civilization . . . Modernization has generally enhanced the material level of Civilization throughout the world.

28 Paul R. Dienstberger, Chapter 2. The First Great Awakening:VI. The Impact on Society, in The American Republic a Nation of Christians (Ashland, Ohio.: P. Dienstberger, 2000?), www.prdienstberger.com/nation/Chap2fga.htm#VI . The Impact on Society.
24

But has it also enhanced the moral and cultural dimensions of Civilization? In some respects this appears to be the case. Slavery, torture, vicious abuse of individuals, have become less and less acceptable in the contemporary world . . . Much evidence exists in the 1990s for the relevance of the sheer chaos paradigm of world affairs: a global breakdown of law and order, failed states and increasing anarchy in many parts of the world, a global crime wave, transnational mafias and drug cartels, increasing drug addiction in many societies, a general weakening of the family, a decline in trust and social solidarity in, many countries, ethnic, religious, and civilizational violence and rule by the gun prevalent in much of the world. In city after cityMoscow, Rio de Janeiro, Bangkok, Shanghai, London, Rome, Warsaw, Tokyo, Johannesburg, Delhi, Karachi, Cairo, Bogota, Washingtoncrime seems to be soaring and basic elements of Civilization fading away. 29 Culture is the sum of the distinctive characteristics of a peoples way of life. Culture is the definition by which people order their lives, interpret their experience, and evaluate the behavior of others. But, since we are born into a particular social context and family, we all have a personal culture. We develop personal lifestyles and a set of standards and values by which to order and organize our lives. The face of the world is changing. There is a multicultural revolution. Differences in race and culture can no longer be ignored. For example, Canada and the United States has become a salad bowl of minority groups, languages, and cultures. We live in a world with cultural ties to every race and area in the world. World news tells of global issues that directly affect every individual as they relate to national security, cultural diversity, the environment, and goods and services. Mankind are not just citizens of a specific community, they are citizens of the world. There is a commission to hear and listen to the rallying cry. David Christian, in A History of Russia, Central Asia and Mongolia, confirms this statement, There is nothing new in the attempt to understand history as a whole. To know how humanity began and how it has come to its present condition is one of the oldest and most universal of human needs
29

. Huntington, The Clash of Civilizations and The 25

Remaking of World Order, 320-21.

expressed in the religious and philosophical systems of every civilization.30 Renewed interests in these works, including many Greek Christian works and the New Testament, paved the way for the Protestant Reformation, which in turn, impacted the New World and its ideals. The transcendent idealism found in the mystic tale of the Epic of Gilgamesh, still under great philosophical analysis, seems to have influenced many famous literary works, in the quest for a peaceful soul, explorations of the inner self and combatant questions of eternal existence, which relate these discoveries to understanding life in appreciation of the journey. Moses, the Hebraic teacher, leader, and, sometimes, prophet, gave the people a strict law code that contained the basic laws for living. The Torah contains 613 commandments, including the Ten Commandments, that cover every aspect of life, including law, family, and personal hygiene and diet. David Kling, in The Bible in History: How the Texts Have Shaped the Times, traces the story of how specific Biblical texts have at different times emerged to be the inspiration of movements that have changed the course of history.31 Man, now, wants to deny the purpose of liberty. Sociologist John Macionis, in Society: The Basics, refers to Max Weber in discussing religious impacts in society, Religion is not just the conservative force portrayed by Karl Marx. In fact, at some points in history, as Max Weber (1958; orig. 1904-5) explained, religion has promoted dramatic social change.32 Clothed in a new paradigm of thinking in regards to politics, religion, and culture, though the fervor of the Great Awakening may have dimmed, the colonists were not left with the lees in the cup

. David Christian, Series Editor's Preface, in A history of Russia, Central Asia, and Mongolia, Inner Eurasia from Prehistory to the Mongol Empire (Malden, MA: Blackwell Publishers, 1998), xi. 31 David W. Kling, The Bible in History: How the Texts Have Shaped the Times (New York: Oxford University Press, 2004). . John J. Macionis, "Chapter 13: Family, and " in Religion: Religion and Social Change, Chapter 13: Family: Religion: Religion and Social Change, in Society: The Basics, 6th ed. (Upper Saddle River, N.J.: Prentice Hall, 2002), 357. 26
32

30

but a steady burning momentum fueled by new courage. The previous alluding of the colonists obtaining the courage to challenge the religious authorities and the political authorities brought about by the Great Awakening now came to fruition. John F. Thornbury, confirms the relationship and the relevance of the Great Awakening on the American Revolution, in Reformation & Revival, Students of American church history are unanimous in their opinion that the Great Awakenings have had a major role in the formation not only of the American church but of American culture as a whole.33 Paul Johnson reminds of the changes or metamorphoses the Great Awakening brought about in the minds of the people, who were now seeing themselves with a unity and a new identity, but also shows the importance of the alteration of the American attitudes. Johnson shows this by quoting John Adams' ideas of revolution by the people, But even more important than the new geographical sense of unity was the change in mens attitudes. As John Adams was to put it, long afterwards: `The Revolution was effected before the War commenced. The Revolution was in the mind and hearts of the people: and change in their religious sentiments of their duties and obligations. It was the marriage between the rationalism of the American elites touched by the Enlightenment with the spirit of the Great Awakening among the masses which enabled the popular enthusiasm thus aroused to be channeled into the political aims of the Revolution.34 It would not be outside the realm of reason to accept Divine inspiration. In contemplating this, it is easy to understand the inference of the definition of inspiration, which, according to Webster, literally means, God-breathed. From this, even the most hard core agnostic would be hard pressed to deny the effects of this revival. The dynamic charisma created vibrancy in the very core of Colonial

33 Awakening, Reformation & Revival 4, no. 3 (Summer 1995): 2.

John F. Thornbury, Another Look at the Great

34 Paul Johnson, Part One: A City on a Hill: Colonial America, 1580-1750: The Great Awakening and Its Political Impact, in A history of the American People (New York, NY: HarperCollins Publishers, 1998), 86. PDF e-book.

27

culture. As previously mentioned in depth, the shifts in religious thinking paralleled the shifts in political thinking. Larry Schweikart and Michael Allen, in A Patriots History of the United States They [left-wing historians] fail to understand what every colonial settler every western pioneer understood: character was tied to liberty, and liberty to property. All three were needed for success, but character was the prerequisite because it put the law behind property agreements, and it set responsibility right next to liberty. And the surest way to ensure the presence of good character was to keep God at the center of ones life, community, and ultimately, nation. As colonies became independent and as the nation grew, these ideas permeated the fabric of the founding documents.35 Now, as the ideas of individual freedom, religious freedom, and national independence grew, the American people became less tolerant of English exploitations. This is similar to how, sometimes, when adulthood is reached, we become increasingly annoyed with our parents and seeks our own independence. This annoyance is supported by Hendrik Willem van Loon, in The Story of Mankind, The men who lived in this new land of fresh air and high skies were very different from their brethren of the mother country. In the wilderness they had learned independence and selfreliance. They were the sons of hardy and energetic ancestors. Lazy and timourous people did cross the ocean in those days. The American colonists hated the restraint and the lack of breathing space which had made their lives in the old country so very unhappy. They meant to be their own masters. The ruling classes of England did not seem to understand. The government annoyed the colonists and the colonists, who hated to be bothered in this way, began to annoy the British government.36 The spiritual revival that produced religious freedoms also confirmed or produced ideals of political freedoms that also affected our views of the code of law. Without offense, theological references to the Biblical references of freedom are paramount because most theologians and conservative historians would agree that liberty, itself, was a Godly contribution to mankind, especially when considering the Great Awakening as a major contributing influence on the American ideals of

35
36

Ibid., 7.

Van Loon, The Story of Mankind, 314-15.

28

independence that led to the shot heard around the world. Upon closer inspection of this new paradigm of thinking, the basic reason why the American Revolution was different than most revolutions throughout history becomes apparent. When considering some of the revolutions of the world, like the English Revolution, the American Revolution, the French Revolution, the Xinhai Revolution, the Russian Revolution, the Cuban Revolution, the White Revolution, the Islamic Revolution, and the Chinese Revolution, just to name a few, all indicate an imbalance of law and ethics in the community, resultant of the new ideals and the applications of the political philosophers of the times. James Livingston provides in, Anatomy of the Sacred, the relevance of religious considerations to history because it discusses the vision of human life, the importance of symbols to human behavior, the need for explanation, and truth within the religious community, First, a religion is a holistic system, a many-faceted model or envisionment of the world and human life. Second, such a system of symbols profoundly influences the moral ethos, that is, human action, both in terms of the intensity of moral feeling and the direction of human behavior. Third, religion creates not only deep-felt moral dispositions and behavior but also a cosmology, that is, a set of rather simple beliefs or more developed conceptions of a general order of nature and society that satisfies our human need for explanation. Finally, a religion clothes its system of symbols in an aura of factuality that gives to the symbols their realism or quality of pointing to an objective order or reality outside of and independent of the subjective experience of the religious community.37 The Great Awakening is placed in the time period between the 1730s to the 1760s and is undeniably a major influence on the new ideals coming forth leading up to the American Revolution. Now, the reasoning of the enlightened men, combined with the Judeo-Christian ethic of the spiritual awakening, the concepts of the post-Italian Renaissance philosophers could be applied. Larry Schweikart and Michael Allen, discusses patriotism, in A Patriots History of the United States, We
. James C. Livingston, Part I. The Study of Religion: Chapter 1. What Is Religion?: Defining Religion, in Anatomy of the Sacred: An introduction to Religion , 3rd ed. (Upper Saddle River, N.J.: Prentice Hall, 1998), 10. 29
37

remain convinced that if the story of Americas past is told fairly, the result cannot be anything but a deepened patriotism, a sense of awe at the obstacle overcome, the passion invested, the blood and the tears spilled, and the nation that was built.38 Contemplate the above statement realizing the unity now felt in Colonial America resultant of a spiritual revivalThe Great Awakening. These applications caused frustration and annoyance with Great Britain; however, the American people had such an attachment to England, they did not want the inevitablewar, to sever the relationship. They preferred negotiation. Waller Newell, a Professor of Political Science and Philosophy and co-director of the Centre for Liberal Education and Public Affairs at Carleton University in Ottawa, Canada. In Newells book, The Code of Man, he discusses the journey or search for the manly heart in relation to morals and ethics and how times of desperation, like war, causes an inward search, War is never desirable, and there is no silver lining to the slaughter of innocents. Still, the history of all civilizations and countries shows that war can spark a period of soul-searching, stocktaking, and moral regeneration, spanning all subcultures and reminding us of our shared responsibilities as citizens.39 After this, it seems that every maneuver England made magnified greater disdain and a greater conviction that war was inevitable. On July 2, 1776, General George Washington issued this order, The time is now near at hand which must probably determine whether Americans are to be freemen or slaves; whether they are to have any property they can call their own; whether their houses and farms are to be pillaged and destroyed, and themselves consigned to a state of wretchedness from which no human efforts will deliver them. The fate of unborn millions will now depend, under God, on the courage of this army. Our cruel and unrelenting enemy leaves us only the choice of brave resistance, or the most abject submission. We have, therefore to resolve to conquer or die.40

38 Larry Schweikart and Michael Allen, Introduction, in A Patriot's history of the United States: From Columbus's Great Discovery to the War on Terror (New York: Sentinel, 2004), 6.
39

. Waller R. Newell, Introduction, in The code of

Man (New York: ReganBooks, 2003), xi-xii. 40 William J. Federer, America's God and Country: Encyclopedia of Quotations [paperback] [2000] (author) William J. Federer (publication place: Amerisearch, 2000), page 30

The American Revolution opened the door to the American way, as we know it, based on Judeo-Christian values. This American way includes: personal control over the environment, selfinterests, the acceptance of change, virtue of hard work, individual responsibility. The use of time is important and is limited--not a continuum, the idea of equality--viewed equally by God and, secularly, that all people have the same opportunity to succeed in life, individualism and privacy, a strong belief in self-help, competition and free enterprise, future orientationan optimism about the future, a strong Quaker/Puritan work ethic, informality, honesty, directness, practicality, efficiency, materialism, innovation, just to name a few. These things were the things that obtained definition before and after the American Revolution, from the Jamestown settlers to the outreaches of Hawaii and Alaska, from World War I to the Cold War, from the economic ideas of tariffs to most favored nation statuses, these ideals that reflect the American way have become more tangible than intangible. When supporting these American ways, other nations are compared. Often, they are envious of these ways. This envy is commonly seen when Americans travel to other countries. Thomas Jefferson, principal author of the Declaration of Independence, and the third President of the United States of America, posed the question, reminding, with conviction, that liberty is a gift from God, Can the liberties of a nation be sure when we remove their only firm basis, a conviction in the minds of the people, that these liberties are the gift of God? That they are not to be violated but with His wrath.41 The American way, as an ideal, is invisible; however, when viewed from the eyes of foreign countries and foreign citizens, the American way is very visible and evokes the application in the view of the actions and reactions of the American people. These ideas become prevalent when a

639.

41 Jefferson, The Library of Oratory, Ancient and Modern, with Critical Studies of the World's great Orators by Eminent Essayists , xi. 31

weak President of the United States fails to apply these values in international and domestic realms. The American way was defiled when forty American hostages were incarcerated too long in an Iranian hostage camp because of the weak leadership. As [President Jimmy] Carter's advisor and personal biographer, Peter Bourne, said, Because people felt that Carter had not been tough enough in foreign policy, this kind of symbolized for them that some bunch of students could seize American diplomatic officials and hold them prisoner and thumb their nose at the United States.42 Yet, the American way is positively demonstrated when a strong President boldly stands against oppression and demands the release of these hostages; then, defies communism by ordering the Berlin Wall to be removed because of its symbolism and suppression and disunity of many families. The American way is exemplified with the anger felt as the twin towers crashed to the ground. People seek definition of the American way, when it is still vividly portrayed in hearts of the American people through their actions and reactions. Images of General George Washington kneeling to pray in the snow, church bells triumphantly ringing the neighborhoods of victorious news; the words of Theodore Frelinghuysen, Jonathan Edwards, George Whitefield, William Tennent, Gilbert Tennent, John Wesley, Eleazer Wheelock, Solomon Stoddard, Charles Chauney, Samuel Davies and other notable Great Awakening preachers, along with, Samuel Adams, Thomas Paine, and Patrick Henrys pleas for liberty forever resounding through time all combine together to establish a standard and elevate a city to a beacon upon a hill. Lord John Emerich Edward Dalberg-Acton was an English historian, who took a great interest in America, in considering its Federal structure as the guarantor of individual liberties. Laura Ingraham, an American radio host, author, and political commentator, in Power to the People, quotes Lord Acton Peter Bourne, General Article: The Iranian Hostage Crisis, PBS, http://www.pbs.org/wgbh/americanexperience/features/general-article/carterhostage-crisis/ (accessed August 14, 2013).
42

32

on the power of liberty and applies to the defense of morality as acquired through religious practice, Lord Acton wrote that liberty is not the power to do what we like, but the right of being able to do what we ought. This is a critical point. Our Framers understood that liberty must be directed, restrained, and given a noble purpose to last. The guardsman of liberty was always morality, informed by religious practice.43 Here, is good place to distinguish the differences of freedom and liberty. Liberty is an individual personal freedom. Law School Professor Butler Shaffer makes such a distinction, Liberty, he says, is what the state (meaning overweaning government) decides to grant you in terms of personal freedom. Freedom, he says, is your individual ability to do what you want with your time, believe what you want, think what you want. Freedom is in your core being and cannot be taken away, even by most totalitarian governments, although they may try. In other words, freedom is your free agency, given to you by the very act of being born. Liberty is a governmental structure that hopefully allows you freedom of life, liberty and property . . .44 Citizenship, as debated by the Greeks, is the set of privileges and freedoms, duties and responsibilities of people living in a governed community. Government has obligations to its citizens and citizens have obligations to their government. The basic rules of citizenship lie in the balance between what the government does for the people and what it asks of them in return. The interdependence of todays world has broadened the meaning of civic virtue, our obligation to do the best for all people in our communities. Civic virtue no longer means only defending our nation when it is threatened. It also means respecting the global diversity of other people so that the world community can cooperate for the good of all and, hopefully, avoid conflict. Dewey, discusses the purpose of government and relates it to the moral responsibility to its citizens and to every member of society, Government, business, art, religion, all social institutions have a meaningful, purpose. That purpose is to set free and to develop the capacities of human individual without respect to race, sex, class or economic status. This is one way of saying that the test of their value is the extent
43 Laura Ingraham, School's Out. Of Control: Idealogues and Pedagogues, in Power to the People (Washington, DC: Regnery Pub., 2007), 203. 44 Butler Shaffer, The Difference between Freedom and Liberty, The Millennial Star, July 22, 2011,www.millennialstar.org/the-difference-between-freedom-and-liberty/. 33

to which they educate every individual into the full stature of his possibility. Democracy has many meanings, but if it has a moral meaning, it is found in resolving that the supreme test of all political institutions and industrial arrangements shall be the contribution they make to the all-around growth of every member of society . . . We are weak today in ideal matters because intelligence is divorced from aspiration. The bare force of circumstance compels us onwards. When philosophy shall have co-operated with the course of events and made clear and coherent the meaning of the daily detail, science and emotion will interpenetrate, practice and imagination will embrace. Poetry and religious feeling will be the unforced flowers of life. 45 There must be rules and laws for even a small unit of people like a family; even more so in communities. As communities grow to become nations, laws help provide and determine harmony and order. Any time people are gathered together the need for structure is realized, thus, the need for government. The code of law affects all themes of history: gender in world history, consumerism in world history, warfare in world history, disease and medicine in world history, and Western Civilization in world history. This order seems of divine origin. While the origins of the Laws of Hammurabi are debated concerning divine inspiration, they, along with the Law of Moses, represent two of the oldest set of laws known to mankind. To reiterate, the Law of Moses is believed, overwhelmingly, divinely inspired. And through the Law of Moses, it can be greatly argued that God gave order to mankind. Property rights, real estate laws, moral codes, and criminal laws were written with the need for humanity to have such laws. The rule of law, based on Judeo-Christian values, promote liberty, instead of oppression, of mind, spirit, body, and government. These Judeo-Christian values include: honouring Jehovah, the God of the Bible, the Torah, and the Talmud; a separation of church and state, but not an ignoring of the church; the belief of being heirs, as the seed of Abraham, in the Old Testament and the New Testament, as demonstrated in the Declaration of Independence; the belief in the Jews being God's chosen people, and the belief in America's obligation to support Israel; a mission to spread liberty to the world; American exceptionalism, the Ten Commandments, Biblical moral laws; the belief that mankind and every nation is responsible to the God of the Bible, not the god

45

Dewey, Reconstruction in Philosophy, 186, 212.

34

or gods of this world, for the sanctions of conduct; that marriage is sanctified and is meant to be between men and women; that children are gifts from God; and that peace can only come through strength. The actions of the citizenry and the nations as a whole, affect the physical, legal, social, religious, and moral sanctions of life with consequences. People debate war, capital punishment, euthanasia, and physician assisted suicide out of concern for humanity and the need for order. There has to be an enforcing agency to assure societys order and functions are maintained. James Q. Wilson, in American Government: Institutions and Policies, provides two questions concerning government, There are two questions about politics: Who governs? To what end?46 Wilson quickly moves on to break government down into two important understandings, By power we mean the ability of one person to get another person to act in accordance with the first persons intentions. . . . By authority we mean the right to use power.47 Wilson provides four answers to the two questions: 1) The MarxistAccording to Karl Marx, those who control the economic system will control the political one. 2) The elitistAccording to C. Wright Mills, a few top leaders, not all of them drawn from business, make the key decisions without reference to popular desired. 3) The bureaucraticAccording to Max Weber, appointed civil servants run things. 4) The pluralist competition among affected interests shapes public policy.48 Knowing these answers help provide insight to Max Webers ideas of hierarchy of authority; which he calls bureaucracy or legal domination. He relates the body of officials to a bureau or chest of drawers, The body of officials actively engaged in a public office, along with the respective

James Q. Wilson and John J. DiIulio Jr., Part One: The American System: 1: The Study of American Government, in American Government: Institutions and Policies, 6th ed. (Lexington, Mass.: D.C. Heath, 1995), 3.
46 47

Ibid., 4. Ibid., 14.

35

48

apparatus of material implements and the files, make up a bureau.49 Weber contrasts traditional authoritythe power legitimized by respect for long- established cultural patterns, and rational-legal authority, or bureaucratic authoritypower legitimated by legally enacted rules and regulations. His concerns about bureaucracy are: the historical and administrative reasons for the process of bureaucratization, especially in the Western Civilization; the impact of the rule of law upon the functioning of bureaucratic organizations; the typical personal orientation and occupational position of a bureaucratic officials as a status group; and the most important attributes and consequences of bureaucracy in the modern world. The principles of office hierarchy and of levels of graded authority mean a firmly ordered system of super- and subordination in which there is a supervision of the lower offices by the higher ones. Such a system offers the governed the possibility of appealing the decision of a lower office to its higher authority, in a definitely regulated manner. With the full development of the bureaucratic type, the office hierarchy is monotonically organized. The principle of hierarchical office authority is found in all bureaucratic structures: in state and ecclesiastical structures as well as in large party organizations and private enterprises. It does not matter for the character of private or public.50 Weber wrote about bureaucracy at a very special moment in United States history. Tammany Hall, machine bosses, electoral reform, tariffs, the farmers revolt, labor discontents, Cuban reorganization, currency and banking reforms, the Federal Reserve Act, the attack on civil liberties, prohibition, and the Great Depression were all substances of failed government, corrupt government officials, but the positive ability for America to regroup, to access the situation, and the willingness to progress. Being of

edited Translated and and, Part II: Power: VIII: Bureaucracy, in From Max Weber: Essays in Sociology (New York: Oxford university press, 1946), 197.
49 50

Ibid.
36

German citizenry, dying in 1920, Weber could not have witnessed the American idea of democracy and capitalism revive America after the stock market crash of 1929; but he cannot help but notice the endurance and the differences in the American idea of democracy, Democracy reacts precisely against the unavoidable status character of bureaucracy. Democracy seeks to put the election of officials for short terms in the place of appointed officials; it seeks to substitute the removal of officials by election for a regulated procedure of discipline. Thus, democracy seeks to replace the arbitrary disposition of the hierarchically superordinate master by the equally arbitrary disposition of the governed and the party chiefs dominating them.51 Francis D. Cogliano, in Revolutionary America 1763-1815 The second paragraph of the Declaration of Independence famously declared: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights that among these are Life, Liberty, and the Pursuit of Happiness. These words seemingly transformed the British-American contest from a relatively narrow dispute about taxation and sovereignty, to a more universal struggle over liberty and the meaning of equality.52 Americans feel like they are losing certain rights. Sadly, most of the time rights have been lost are because of complacency and of the people giving those rights up. History shows that morality is universal. Every culture, every society, has a moral code. Lots of cultures have gotten along without the wheel, or the steam engine. But none have gotten along without moral codes. Lifes principles are forged from the basic prominent landmarks: faith, family, and friends. All three of these landmarks are being challenged by liberal ideologies throughout the world. While this statement may sound redundant, it is intended for emphasis. If the people refuse to accept the responsibility of freedom: awareness of governmental decisions, civic duties of voting, serving on jury duties, actively showing

51

Ibid., 242.

52 Francis D. Cogliano, 1 Native American and the American Revolution: A War of Conquest, in Revolutionary America, 1763-1815: A Political History, 2nd ed. (New York: Routledge, 2009), 15. 37

support or non-support of the issues, then they willingly rescind the rights provided to them by the founding fathers of this nation. When this happens, democracy is replaced by bureaucracy or worse. It now appears even more clearly that the proponents of liberty and independence were guided, not by chance but by a greater conviction, or divine guidance. There are images of twenty-three lawgivers on the House of Representatives of the United States of America. These images represent the need for man to have laws balanced with the necessities of life and the physical, social, spiritual relationships of mankind. The general order becomes chaos. The direction of order, of right and wrong has become confusingly clouded, resultant of the nonreligious community. David Bernard, founder and co-pastor of New Life Church in Austin, Texas, and Superintendent-elect of the United Pentecostal Church International. Bernards commentary on Romans, in The Message of Romans, discusses how conscience and reason establish moral law, how disobedience to that law has strong consequences, and supports the belief that morality is both innate and dependent upon a collective society and the interactions of the individual, Conscience and reason, both in the individual and in the collective society, establish moral law.53 Application of Biblical principles from the Judeo-Christian ethic, revived by the influential preachers of the Great Awakening, influenced some of the greatest man made documents known to mankind. Randall Peerenboom, in Chinas Long March Toward Rule of Law, discusses rule of laws place in modern society, The hallmarks of modernity are a market economy, democracy, human rights, and rule of law. . . At its most basic, rule of law refers to a system in which law is able to impose meaningful restraints on the state and individual members of the ruling elite, as captured in the rhetorically powerful if overly simplistic notions of a government of laws, the supremacy of laws, and equality of all before the law.54

. David K. Bernard, ?II. Universal Guilt: B. Guilt of The Jews: 1. Principles of Divine Judgment (2:1-16): Verse 15,? In, in The Message of Romans ((Hazelwood, MO: 1987), 64.-Word Aflame Press, n.d.), 58. 54 Randall Peerenboom, 1. Introduction, in China's Long March Toward Rule of Law (New York: Cambridge University Press, 2002), 22. 38

53

Some critics ask if the idea of Christianity is universal or is it just another system that has had its day. However, when considering the universality of Christianity, it is natural to considered right and wrong, good and evil, even in a historical context. The German philosopher, Dietrich Bonhoeffer, in Ethics, addresses the question of history regarding good and evil in the midst of historical existence and shows that questions of morality cannot be separated from questions of lifehistory, The question of good is posed and is decided in the midst of each definite, yet unconcluded, unique and transient situation of our lives, in the midst of our living relationships with men, things, institutions and powers, in other words in the midst of our historical existence. The question of good cannot now be separated from the question of life, the question of history.55 Bonhoeffer's statement confirms the belief of the American Revolution being superior, because of the belief of following after Godly laws in its authorship. When society endeavors to ignore or subvert the meaning of history by either denying or omitting these concepts of history, political upheaval and revolution are inevitably paramount. The basic Rule of Law cannot be ignored by historians. The principles of the basic Rule of Law are embodied in the United States Constitution. Paul Moreno discusses limit of government and the credentials of the conservative revolutionaries, in A Concise History of the American Constitution, The American Constitution is the latest of a long line of efforts in Western civilization to limit the power of government. The American founders were trying to accomplish an old thing republican self-governmentin a new way. They were particularly conservative revolutionaries. They were men of the enlightenment, excited about the discoveries of the revolutions in natural science and the New World, of the Protestant Reformation as well as secular philosophy. At the same time, they were steeped in the tradition of the ancient (GrecoRoman) and medieval (Judeo-Christian) worlds.56

55 Dietrich Bonhoeffer, Part One: VI. History and Good: Good and Life, in Ethics, ed. Eberhard Bethge, trans. Neville Horton Smith (First Touchstone. 6th German Edition; reprint, New York: Simon amp; Schuster, 1995), 1995, 75. 56 Paul Moreno, A Concise History of the American Constitution, The National Association of Scholars.org, August 10, 2013, www.mydolley.net/public/concise.pdf

39

The attachment to England was very similar to mother and child, or mother and newborn infant. It must be understood that it did not bring great pleasure that the umbilical cord must be severed and revolution was inevitable in order to gain the independence, already in their minds that was greatly inspired from the Great Awakening. By the time the Declaration of Independence was signed, the American people were ready for separation and their independence from Great Britain. Catherine Bowen quoted John Adams, in John Adams and the American Revolution, What do we mean by the revolution? John wrote at eighty. The war with Britain? That was no part of the revolution; it was only the effect and consequence of it. The revolution was in the minds and hearts of the people, and this was effected from 1760 to 1775, in the course of fifteen years, before a drop of blood was shed at Lexington.57 Donald M. Snow, in From Lexington To Desert Storm: war and Politics in the American Experience, states, the instruments of power are conventionally divided into the three categories of diplomatic, economic, and military power.58 It seems that Tom Paine and Donald M. Snow were in agreement. Richard D. Heffner, in A Documentary of the United States, provides a primary source from Tom Paine, who wrote, in Common Sense, in 1776, Arms as the last resource decide the contest; the appeal was the choice of the King, and the Continent has accepted the challenge . . . 59 When viewing these statements, it is recognized that Great Britain forced the issue of war. Such statements seem redundant; but it should be emphatically remembered that most Americans, in 1776, shared deep feelings of parental respect for Great Britain. Bowen supports this statement,

57 Catherine Drinker, Prologue, in John Adams and the American Revolution (Boston: Little, Brown, 1950), xiv. 58 Donald M. Snow and Dennis M. Drew, 2: American Revolution, in From Lexington to Desert Storm and Beyond: War and Politics in the American Experience, 2nd ed. (Armonk, N.Y.: M.E. Sharpe, 2000), 34. 59 Richard D. Heffner, Chapter 1. A New Nation, in A Documentary History of the United States, 5th ed. , rev. and updated (New York: Mentor, 1991), 13.
40

As a very young man, John Adams had a vision of a British commonwealth of nations, stretching across two oceans, an example, a challenge and an invitation to all who desired liberty under the law. He had lived through two French wars and had grown to manhood with the burning conviction that British rights, British freedom, the British constitution, must be cherished at all costs, even the cost of ones life. When he discovered his vision had been betrayed by Britain herself, when he knew his commonwealth must confine itself to one continent and the union with Britain be broken forever, he accepted the limitation with grief. I go mourning in m y Heart all the Day long, he said.60 It was obvious that Great Britain was not going to change the way she treated her subjects. Bowen supports this by quoting John Adams, Britain will never alter her system. And by that same token we shall not alter ours. I have crossed my river. I have passed my Rubicon. I will never change. Sink or swim, live or die, survive or perish, I am with my country from this day on.61 Bowen continues showing how John Adams considered the cost of war and continually supported The American Revolution, John Adams wrote his wife the day after independence was declaredI am well aware of the Toil and Blood and Treasure it will cost Us to maintain this Declaration, and support and defend these States.Yet through all the Gloom I can see the Rays of ravishing Light and Glory. I can see that the End is more than worth all the Means. And that Posterity will triumph in that Days Transaction, even alto We should rue it, which I trust in God We shall not.62

60 Revolution, xv. 61 62
41

Drinker, John Adams and the American Ibid., 457. Ibid., xv.

CHAPTER 3: The Relevance of the Question The relevance of the impact of the Great Awakening on the American Revolution shows the importance of historical interpretation that is not separated from its spiritual component. The American Revolution brought about some of the greatest written documents in the history of man. Todays problems, though they be complex, whether they be of criminal dementia, humanistic orientation, deviant designed products of evil, could be resolved with a stricter adherence to the basic code of law, so exemplified in the historic documents of the United States of America. This great nation was founded upon the principles and applications of the Judeo-Christian ethic. This foundation brought about a revival so great that it considerably influenced the ideas of freedom so enjoyed today in American society. The impact of the Great Awakening is so much a part of the fabric of this nation, it is evident from the beginning, throughout history, of its religious roots. The website, why-the-bible.com shows support by quoting examples of such great American leaders, politicians, and presidents as Abraham Lincoln, who said, I am busily engaged in the study of the Bible. I believe it is God's word because it finds me where I am. Theodore Roosevelt said, a thorough understanding of the Bible is better than a college education. According to Woodrow Wilson, when you have read the Bible, you know it is the word of God, because it is the key to your hear, your own happiness, and your own duty. Robert E. Lee comments, in all my perplexities and distresses, the Bible has never failed to give me light and strength. The Great Communicator, President Ronald Reagan said, of the many influences that have shaped the United States into a distinctive nation and people, none may be said to be more fundamental and enduring than the Bible. President George Washington said, it is impossible to rightly govern the world without God and Bible. Horace Greeley, editor and politician said, it is impossible to enslave mentally or socially a Bible-reading
42

people. The principles of the Bible are the groundwork of human freedom.63 These were men that were called upon to make vital decisions concerning our nation's history. Ironically, these quotes are either hidden, omitted, or never even mentioned in secular schools, institutions, and modern-day text books. Yet, amazingly, these quotes strongly emphasize that through the importance of personal Biblical principles, convictions, and applications, history has been defined and America has been shaped. In 1904, Katharine Lee Bates wrote the lyrics to America the Beautiful. America! America! God shed HIS grace on thee, and crowned thy good with brotherhood from sea to shining sea. There must be a balance. In the same way that history cannot ignore those events touted by the liberals, neither can it ignore those events rooted in spirituality. Liberals have changed the presentation of history to suit an agenda that appears to be contrary to the American values and what is defined as the American way. Historians are so concerned with being politically correct, they have ignored historical truths. Even though many countries have tried to erase God from their history, society, government halls, court systems, and classrooms, perhaps, the times demand consideration of swinging the historical pendulum to the other side for the sake of historiography. Critics of the core basics of American history, that have proven endurance and effectiveness of the United States, are a hindrance to the purposes of studying history with meaningful substance and application. The realization, acceptance, and promotion of the basic Judeo-Christian ethic and the major influences on the world are in need of reaffirmation. In a time of modernization, the senses of historians have become lulled by the liberal pressures of the times. Critics even challenge the United States being a Christian nation. Larry Schweikart and Michael Allen, in A Patriots History of the United States, The Reason so many

63 bible.com/bible.htm

The Bible -- Quotes from Famous Men, why-the-bible.com, August 22, 2013, www.why-the43

academics miss the real history of America is that they assume that ideas dont matter and that there is no such thing as virtue.64 Additionally, they even discredit the lack of religion and Biblical influences of the founding fathers. Interestingly, many previous quotes from our leaders have proven their personal Godly based ethics. In the light of political correctness, generations have lost the true picture of their heritage. De-emphasis of the family, the uniqueness of the American way, and the de-emphasis of individual responsibility has caused an imbalance in societyspecifically, American society. President Dwight D. Eisenhower, in his first inaugural address, said, a people that values its privileges above its principles soon loses both.65 Henry Kissinger, in Diplomacy, discusses the emergence of world powers that shape morality and relates to the American influence, Almost as if according to some natural law, in every century there seems to emerge a country with the power, the will, and the intellectual and moral impetus to shape the entire international system in accordance with its own values . . . Both schools of thoughtof America as beacon and of America as crusaderenvision as normal a global international order based on democracy, free commerce, and international law. Since no such system has ever existed, its evocation often appears to other societies as utopian, if not nave. Still, foreign skepticism never dimmed the idealism of Woodrow Wilson, Franklin Roosevelt, or Ronald Reagan, or indeed of all other twentieth-century American presidents. If anything, it has spurred Americas faith that history can be overcome and that if the world truly wants peace, it needs to apply Americas moral prescriptions.66 This imbalance in society is evidenced by the growing numbers of negligent drug-infested uncaring parents, failed educational institutions, juvenile delinquent facilities, and socialized politics. According to the Illinois Department on Aging, the phenomenon of grandparents and other rel atives raising children is not new. However, the number of children being raised by someone other than a

64

Ibid.

65 Quotations About Society And, Welcome to the Quote Garden! celebrating 15 years online 1998-2013, August 22, 2013, www.quotegarden.com/society.html
66 Schuster, 1994), 1. Henry Kissinger, Chapter One: The New World Order, in Diplomacy (New York: Simon & 44

parent has increased dramatically over the last twenty-five years. Nationally, 5.4 million children, under the age of 18, are living in grandparent headed households. This department cites several factors contributing to this increase, which includes: alcohol and drug abuse, child neglect or abandonment, divorce, poverty, parental imprisonment, teen pregnancy, and welfare reform. 67 Obviously, there is no welfare reform. Interestingly, one of the very supporters of removing the Judeo Christian ethic from American history is highly ineffective in reform. If history was interpreted with its proper spiritual basis these negative societal issues could be resolved. This makes the relevance of the Great Awakening on the American Revolution clear. Its adverse effects on the mindset that brought about the desire for independence from England has the same effects on modern day America and could bring about a metamorphosis in the social and cultural problems not only usurping the United States of American but the whole world. Socialized government programs, like the department of human services and welfare, have eroded society and enslaved them in fear. These attitudes or ideals have been increasingly allowed to control families while incubating horrific demise through organizations like the American Civil Liberties Union. The American ideal of Westernization has influenced the world and has promoted Americanization with global impacts. More than two hundred years ago a revolutionary experiment in self-government began, which embodied both the ideals of the Enlightenment and the results of the spiritual revivalthe Great Awakening. This experiment, based on the premise that government derives its power from its citizens, has been successful and has caused much immigration. Just as the preservation of the arts, agriculture, economics, history, industry, law, literature, philosophy, science, sociology, and technology was greatly responsible for the Italian Renaissance, the basic ideals of the

67 Fact About Children Being Raised by Grandparents, Illinois Department on Aging, August 22, 2013,www.state.il.us/aging/1intergen/org_facts.htm
45

United States of America, which was based on the law codes directly influenced by Judeo Christian ethics, appealed to world-wide immigrants. Different people were attracted to different areas for different reasons which include the lure of economic opportunity, the possibility of freedom of worship, and inexpensive availability of land. The United States of America has evolved into the one of the greatest democratic nations in the world. Roger Scruton, in The West and the Rest, compares the freedom of the West to that of Islamic nations, for exeample, which greatly contrasts Christianity with Islam, 70 percent of the worlds refugees are Muslims fleeing from places where their religion is the official doctrine . . . [They recognize] no other place as able to grant the opportunities, freedoms, and personal safety that they despair of finding at home.68 The principle of government by the people, for the people stands as a beacon for the other peoples of the world. This heritage of individual liberties and responsive government was set forth in the documents and laws that established the republic. The United States' system of government was firmly based on the concept of citizenship. But, this twohundred-year-old experiment will only continue to be successful as long as its citizens vigilantly guard their hard-earned liberties. Unfortunately, America has gotten away from the things that made her greatGodly ideals and this is becoming her downfall. Individuals have freedom of choice, but those choices should be heavily weighed responsibly because they are consequential and have a lasting impact upon others sometime, even generations. Contemporary historians, with support of such demented groups like the American Civil Liberties Union (ACLU) and the National Education Association (NEA), desire to rewrite the history books and remove or camouflage God and faith-based meanings of history. This statement is supported by Oscar Handlin, in Truth in History, where he discusses the need to reexamine the cathartic objectives of history. He specifically addresses these problems, The intellectual

68

Scruton, The West and the Rest, 16-17.

46

pressures emanating from within that have fragmented the discipline [of history], loosened its cohesive elements, and worn away the consciousness of common purpose. These pressures, which have blurred accepted guidelines and values, are at the root of the crisis.69 In support, Alan Sears and Craig Olsten equate the demise of morality in America with certain organizations like the American Civil Liberties Union, Left unchecked, the ACLUs war to reshape America in its own image will almost be complete. Our precious freedomsof speech, at least public religious speech, of association, of worship, of living our faithwill have all but vanished. The ACLUs vision of freedomthe public sale and prime-time display of hard-core pornography; the legalization of child pornography, public blasphemy and blasphemy; the redefinition, and perhaps abolition, of marriage; the silencing of the church and ministries on moral issues such as homosexual behavior; and legalized, unlimited abortion and euthanasiawill be manifest. For those who believe in the morals and values that made America great, the stakes are high and we cannot stand idly by.70 It is so emphatically important to properly interpret the influence of the Great Awakening on the American Revolution and the founding documents. Historical study and understanding is impossible without contemplating the religious backgrounds and influences of history. Man's spires, cathedrals, temples, synagogues, and churches all seem expressions of man's attempts to discover the source of creation, life, longevity, and happiness. These things attest to man's innate needs for spirituality. Theses symbols embody the opening lines of the Declaration of Independence, life, liberty, and the pursuit of happiness. M. Stanton Evans, in The Future of Conservatism, discusses future politics of America, which invariably, leads to discussion of the moral situation of the nation, There are plenty of people around, of course, who think they can sense the rising impulse of the age. We are somewhat relentlessly lectured about population explosions and technology mutations, not to mention such random affrightments as urban sprawl, school crises, bus fumes, black power, white backlash, and the poignant gentleness of unwashed hippies. Each of these is said to imply some major upheaval in the American soul, rich with consequence for tomorrows
69 in History (New Brunswick, NJ: Transaction Publishers, 1998), 6. Oscar Handlin, 1. A Discipline in Crisis, in Truth

70 Alan Sears and Craig Osten, Chapter 8: The ACLU vs. American Sovereignty: The Consequences for America, in The ACLU Vs America: Exposing the Agenda to Redefine Moral Values (Nashville, Tenn.: Broadman & Holman, 2005), 186. 47

politics.71 The world's great philosophersAquinas, Aristotle, Augustine, Buddha, Confucius, Derrida, Diderot, Emile Durkheim, Heidegger, Jesus Christ, Kant, Lao-Si, Locke, Karl Marx, Nietzsche, Plato, Pythagoras, Rousseau, Sankara, Socrates, Max Weber and Wittgenstein, just to name a fewhave enhanced the search or the encompassing belief in the real meanings of life. Read any newspaper; listen to any radio news broadcast; watch the world television networks and it quickly becomes apparent that people are not at peace with one another or with themselves. Frustrations from individual daily living conditions in governments, and lack of understanding and respect to fellow man cause uprisings against historic regimes, and religious establishments. When such devastating atrocities as 911 and the Boston bombing happen, the world, even temporarily, poses questions concerning the reasons and explanations. These questions always infer to answers that have deep roots of religion and morality and the application of the code of law. Society is living as if there is no code of law. There must be a comprehensive transformation of hospitality, generosity, strong family ties, and true empathy for the needs and feelings of others. On the surface, historians and society, as a whole, feel secure and have a false assurance that they no longer look back to the past cultures and religions of man, and of God for inspiration. The modernization of society involves social and intellectual change. Various scientific and industrial projects have helped increase population and enhanced living conditions. A new modicum of new standards increased education. As mass production grew to sustain a growing economy, people began living above the subsistence levels talked about by Eric Wolf. Nations reached out to segregated groups, such as Jews and Africans, so that mainstream cultures have become more integrated. The

. M. Stanton Evans, 1: Introduction: The Growing Edge, in The future of conservatism; from Taft to Reagan and Beyond , Religion and contemporary culture series (New York: Holt, Rinehart and Winston, 1968), 9. 48

71

levels of knowledge have greatly increased and overcome many religious differences and spiritual ideals, which were thought to impede the progress of societies, scientists, monarchs, and governmental officials. AIDS, cancer, cholera, disasters, earthquakes, hurricanes, influenza, natural calamities, plagues, smallpox, tornadoes, tsunamis, and tuberculosis each have their death sentences and have brought much devastation to mankind; however, the rising worldwide dementia is causing the greatest devastations known to mankind, which is out of control. This all seems resultant of the misinterpretations of historyespecially, the Judeo-Christian ethics that so greatly influenced the American Revolution. Omar Bradley, a United States field commander in World War Two, and, later, became the Chief of Staff of the United States Army. In his Armistice Address of 1948, he discusses the nuclear bomb and relates the knowledge of its creation to man's responsibility, with spiritual undertones, WITH the monstrous weapons man already has, humanity is in danger of being trapped in this world by its moral adolescents. Our knowledge of science has clearly outstripped our capacity to control it. We have many men of science; too few men of God. We have grasped the mystery of the atom and rejected the Sermon on the Mount. Man is stumbling blindly through a spiritual darkness while toying with the precarious secrets of life and death. The world has achieved brilliance without wisdom, power without conscience. Ours is a world of nuclear giants and ethical infants. We know more about war than we know about peace, more about killing than we know about living.72 The entire human race is intent on destroying themselves. Intentionally demented devastating events of corruption and vicethe recent Boston and Chechnya bombings, combined with other terroristic threats: various worldwide car bombings, sports bombings, and Molotov cocktailsare mere examples of out of control juvenile delinquents, indecent uprisings, evidences of enormous evil productions, continual drives for overpowering superiorities, false racial elevations, and unsettling

72 Tim, Armistice Day 1948 Address: General Omar N., OpinionBug.com, August 9, 2007, accessed August 23, 2013, http://www.opinionbug.com/2109/armistice-day-1948address-general-omar-n-bradley/.
49

unhappiness. Power, money, and selfish gains are exploited through humanism, science, personal sacrifices, and tragic human existence results in societal debauchery. Furthermore, nations cannot build enough correctional facilities to pamper the corrupt dissidents of society. Recidivism rates are increasingly out of control; and, many criminals would rather exist in a corrupt prison block than change their lifestyles in order to live as a normal human being. While these institutions provide good job security for those that choose employment in such ruthless environments, they are not reforming the microwave baby killers. There are not enough Guantanamo Bays to house war criminals. The purposes of such institutions have lost their value or significance. Today's laws and court systems incarcerate people sixty years in prison for killing a thorough bred horse and five years probation for hiding and disfiguring a human corpse. The cultivation of ignorance as a lifestyle has heightened determined usurpation and wills to power; while selfish monetary and pleasure gains give rise to an endless search for meaning in a meaningless world, effectively producing unimaginable horrors that rival any theatrical production of schizophrenia and modern psychopathy, and often, welcome death, which has lost its sting. The consequences of not applying the influence on the American Revolution to modern day society and problems are paramount. Today's challenges are dramatically televised and advertised in periodicals; then, rehearsed in the newest Hollywood film that appeals to the action-drama crave. The world only temporarily feels the pain when a woman drowns her children by locking them in a car and pushing it into rushing water. The world experiences racial hatred when a Palestinian offers a Molotov cocktail to innocent bystanders of women and children. These events are insidiously enslaving humanity and creating bitterness, disillusionment, and moral deformity. The raging world has ignored the lessons of the historic past and has become imprisoned by its loss of faith in the moment and in the future; but more importantly, in its godlessness. There must be a thread of conscience to question the
50

meaning of life. Terrell relates the past ideals of communism and socialism to the liberal ideas of the twentieth century that undermine the credibility of the Christian faith, National socialism represented a strange confluence of dominant post-Enlightenment attitudes regarding man, God, and religious truth and that it must be viewed as part of the de-sacralized modern worlds search for alternative altars and surrogate faiths . . . Of foremost importance to this context was the gradual undermining of the credibility of Christian faith during the nineteenth and early twentieth centuries, first among the intellectual classes and educators, and then in the populace at large.73 Society is ordered by an idea of justice. Law is therefore crucial in restraining and guiding behavior. The lack of law balanced with ethics and the imbalance of the community is seen again when studying the different revolutions of the world. Noble feelings do not beat in the heart of each member of society and there is no general ideal of equality. New regimes, new laws, new governments, new political ideas all last only for a season. People are crushed. When they arise, they crush again. Without God and morality, the destruction of humanity is demonstrated in images of people storming the Bastille, on July 14, 1789, during the French Revolution. Charles Dickens, in A Tale of Two Cities, provides a very appropriate comment concerning mankind and immorality,

Crush humanity out of shape once more, under similar hammers, and it will twist itself into the same tortured forms. Sow the same seed of rapacious license and oppression over again, and it will surely yield the same fruit according to its kind . . . Six tumbrils roll along the streets. Change these back again to what they were, thou powerful enchanter, Time, and they shall be seen to be the carriages of absolute monarchs, the equipages of feudal nobles, the toilettes of flaring Jezebels, the churches that are not my Fathers house but den of thieves, the huts of millions of starving peasants! . . . Changeless and hopeless, the tumbrils roll along.74

73

Terrell, Resurrecting the Third Reich: Are We Ready for America's modern Fascism , 21.

74 Charles Dickens, The Third Book: The Track of a Storm: 15: The Footsteps Die Out for Ever, in A Tale of Two Cities: With Connections (Austin: Holt, Rinehart, and Winston, 1997?), 362. 51

As these dung carts roll down the street, education is suppressedtrying to objectively appeal, without offense, to every amoeba in the classroom, and on the school boards of education, crime and punishment, under the guise of concern for the treatment of humanity, become an unreasonable burden on society. Prison chaplains cannot rehabilitate inmates because the state forces them to treat all ideas of religion as equally the same. Wonderful non-profit organizations, like the Boy Scouts of America, are confronted and reprimanded for teaching Godly morals, and Christian codes of conduct. Historians must remain objective to the point of depressing and denying truths of history, while trying not to offend the agnostic, atheistic, evolutionist, and the Freudian psychoanalysis of egos without personal responsibility. In the meantime the dung carts in the streets of society are reeking with human waste. Figuratively and literally, infection and disease rampantly destroy our communities. There has to be an answer to all the chaos. The impacts of the Italian Renaissance, which led to the Protestant Reformation, then to the discovery of other countries, specifically, America, then to the revivalthe Great Awakening and its influences upon the American Revolution is still relevant. Just as the sculpture entitled, The Thinker, by Musee Rodin, depicts a man in sober meditation of the internal struggle of intellect regarding the eternity of Heaven, eternal life, and Hell, eternal damnation, the world needs to contemplate the moral condition of humanity through the works of history. This is the only solution to overcome the pessimistic stories of mankind, which are infiltrated with stories of injustice, unhappiness, and oppressive brutality. This is the way to learn the many lessons of history. Citizens of the world have a responsibility to promote the protection of federal, state, and local laws in Godly conduct to improve the lives of friends, family, and neighbors.

52

CONCLUSION

The future can carry an authority superior to anything that has actually happened in the past if it welcomes new spiritual revivals to have even greater impacts on government, politics, society, and the individual than the Great Awakening had on the American Revolution. As the architectural historic structures exhibit, ultimately, the Bible emerges as the supreme source to give a person or movement a solid identity. The individual finds security and health in comprehending that God shaped him or her into a special, unique soul made in the image of God; likewise, some movements find purpose and direction by embracing Bible-based identity. Rather than a foundational identity that comes from mans philosophies, creeds, traditions, or personalities, the Word of God, unshakable in Biblical security, is the acceptable force of the modern day approach to effectively touching this world that has faced much opposition obligated to oppress and obliterate the things of God. One effect of the Great Awakening on the influence of the American Revolution and the subsequent documents was freedom of religion. This freedom of religion allows Americans to choose the religious faith, if any, of their choice. However, the question becomes whether or not individuals have the right to usurp or subvert the basic fiber and identity of a nation. To deny the influence of the Great Awakening on the American Revolution is usurpation. Yet, during devastating times of terrorism, attack, fear, mass destruction, and traumatic events, governmental leaders copy President Franklin Delano Roosevelt, who, according to Oscar Handlin, in The Distortion of America, proposed no practical program; after the flurry of general statements, he could only appeal to the principles of the Prince of Peace to revive shattered trust among the peoples.75

75 Oscar Handlin, 1. From Dream to Nightmare, in The Distortion of America, 2nd expanded ed. (New Brunswick, N.J.: Transaction Publishers, 1996), 2. 53

54

It is important to realize, contrary to certain proponents, that historical interpretation, application, and understanding is always biased, in the same manner as atheism is truly religious. The objective, open-minded presentation of history would be dull, boring, scandalous, and ineffective in avoiding some personal interpretations. When history is conveyed in an impersonal, neutral manner, it loses its purpose to transform and renew humanity, not conform it. History should be invigorating and inspiring, without concern for controversial offense. Humanity needs true deep conviction that brings about genuine repentance. This makes man's story interesting and entertaining; but, it also motivates and inspires, sometimes. Many times, the story, even history has been slanted or embellished, which causes much conjecture and speculation in getting the correct meanings or interpretations. To make matters worse, many times, the truth of history has been hidden or denied. Unfortunately, social scientists often fail to seek for authentication of the story and try to make it appeal to all walks of people. When this happens, weak possibly secondary sources are elevated or promoted to that of a primary status. Promoters of lies and deniers of the truths of history, in their endeavor to dominate the story and remove absolutes, quickly reprimand the radical conservative protectors of history and accuse them of being non-objective and closed minded. George Orwell discusses such atrocities in boldly affirming, The further a society drifts from the truth, the more it will hate those that speak it.76 This is ludicrous! These liberal distortions of the truth are causing hindrances to societal reformation and destroying society. Many times, when looking for historical nuggets of education, the search is like finding single shards of pottery that need fitted together like a puzzle to have meaning and definition. At times, people have searched for these nuggets of education from the older systems of apprenticeship to the current formal school trends. Many books have been written concerning certain social subjects of life,

76 book (San Diego: Harcourt Brace, 1993). 55

George Orwell, A Collection of Essays, A Harvest

like dealing with death, divorce, and adoption. Some of these pottery shards are spiritual elements of history. When these spiritual shards are overlooked or discarded, a distorted image of truth is given and historical interpretation is flawed. Each of these materials address helping people cope with anger, depression, loneliness, building new relationships, financial struggles, childcare, sexuality, forgiveness, reconciliation, and moving forward after some tragedy. The solutions to each of these problems are found in the basics of morality. Teaching morality through the study of history can greatly impact and help deal with personal challenges of entropy. Teaching history can turn personal challenges into personal exciting opportunities that inspire to achieve permanent stability, including emotional, physical, and spiritual stability, promote social interaction skills of confidentiality, sharing, sensitivity, societal expectations, and ethical mannerisms, which can help build family strengths. These things powerfully enhance the abundance of life. Personal expectations can be reset. A good education provides a fundamental cornerstone for a productive democracy. Many people advocate radical transformation in the public school sector which prepares students for the demands of the 21st century. At one time, the public school system in America was, arguably, an institution that provided free and appropriate public education for students regardless of their abilities or disabilities, prepared students to be good citizens by teaching the role of government, the importance of upholding civic values, equipping them with effective skills in representative democracy, and promoting tolerance and respect for different diversities. However, time is of the essence and it becomes impossible to effectively accomplish these things. Something is happening today in our world. A powerful force is being exerted to capture the minds and hearts of men, women, boys, and girls to pull them into the dangerous and deadly waters that will destroy them or cause them to disappear into a dark future from which it may be impossible to escape. The media is the greatest tool used by the worlds culture to present wrong information and
56

clearly false and doctored conjectures. Current issues of voting fraud, health care, lobbying federal legislation and policy, understanding Islam, stopping feminist and gay attacks on the military, countering the homosexual movement, stopping the entry of illegal aliens and drugs, dealing with global warming, and pro-life solutions all share in concerns of historical morality or immorality. People need to learn to distinguish fact from fiction. The worlds mold, so to speak, replaces spiritual with sensual, morality with compromise, and ethics with political correctness. The values of virtue, self-worth, humility, and modesty are smothered. Lifestyles that emphasize glitter, glamour, ostentation, and an emphasis on success, notoriety, and the lifestyles of the rich and famous as the sacrifice of honesty, fair-play, morals, and religious scruples are perverting history and its potential to positively affect world civilization. It is important to consider the changes that are occurring in our environment, economy, and culture and to consider what those changes hold for the quality of our personal lives. Since the second half of the 20th century, there has been a growing concern for the quality of education in American schools. Many critics acknowledge the crucial historical roles and the need for dramatic change. While schools should focus on academic goals, because of the amount of time students spend in the classroom and teacher influential abilities, society has given schools have a responsibility to adamantly deal with the broad issues of drugs, violence, intolerance, and malnutrition that have been neglected. These problems are all concerned with morality; which cannot be solved with social answers. The pertinent question is HOW they expect to accomplish these goals when teachers and administrators have been forced to cater to theories that promote destruction of humanity. The result is a godless society attempting to reform measures of Godliness. Laura Ingraham, in Power to the People, discusses the public education approach of teaching values, This will come as no surprise to anyone: liberals use public schools to grind their ideological axes. Nobody should say public schools dont teach valuesits just that the values they teach are a disdain for America, a dislike of capitalism, and an embrace of the Hollywood approach to
57

morality.77 The poet, T.S. Eliot, in Chorus I from, The Rock appropriately address the questions in this work, The endless cycle of idea and action, Endless invention, endless experiment, Brings knowledge of speech, but not of silence; Knowledge of words, and ignorance of the Word. All our knowledge brings us nearer to death, But nearness to death no nearer to God. Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information? The cycles of Heaven in twenty centuries Bring us farther from God and nearer to the Dust. In conclusion, the future of our nation is dependent upon a reaffirmation of the basic principles, upon which our country was founded. The influence of the Great Awakening on the American Revolution and, subsequently, on the United States of America, as we know it, cannot be ignored or overlooked if we want to maintain our greatness. The beacon on the hill will dim and extinguish without a revival of the basic principles of our nation, as represented our great documents.

77

. Ingraham, Power to The People, 203. 58

BIBLIOGRAPHY Allen, James. Excerpt from Effect of Thought on Health and the Body. In As a Man Thinketh. Westwood village, Los Angeles, Calif.: U.S. library association, inc, 1933. What Were the Effects of the Great Awakening. In Analysis and Information on the First Great Awakening. http://Great-Awakening.com (accessed August 8, 2013). The Great Awakening. In Analysis and Information on the First Great Awakening. http://GreatAwakening.com (accessed August 8, 2013). The Great Awakening: Basic Concepts of the First Great Awakening: What Was the Great Awakening? In Analysis and Information on the First Great Awakening. http://GreatAwakening.com (accessed August 8, 2013). The Great Awakening: Basic Concepts of the First Great Awakening: What Was the Great Awakening? In Analysis and Information on the First Great Awakening. http://GreatAwakening.com (accessed August 8, 2013). The Great Awakening: Basic Concepts of the First Great Awakening: What Was the Great Awakening? In Analysis and Information on the First Great Awakening. http://GreatAwakening.com (accessed August 8, 2013). Bethge, Eberhard, ed. Ethics. The Library of Philosophy and theology. New York: Macmillan, 1955. Boorstin, Daniel J. Hidden History. New York: Vintage Books, 1987.

59

Bourne, Peter. General Article: The Iranian Hostage Crisis. PBS. http://Www.pbs.org/wgbh/americanexperience/features/general-article/carter-hostage-crisis/ (accessed August 14, 2013). . General Article: The Iranian Hostage Crisis. PBS. http://Www.pbs.org/wgbh/americanexperience/features/general-article/carter-hostage-crisis/ (accessed August 14, 2013). Bowen, Catherin Drinker. Excerpt from Prologue. In John Adams and the American Revolution. Boston: Little, Brown, 1950. Breen, Michael. Excerpt from Part Two: History: Chapter 8: The Broken People. In The Koreans: Who They Are, What They Want, Where Their Future Lies. New York: Thomas Dunne Books, 2004. Breisach, Ernst. Excerpt from 28. The Enigma of World History. In Historiography: Ancient, Medieval & Modern. 2nd ed. Chicago: University of Chicago Press, 1994. Chesterton, Cecil. A History of the United States. New York: George H. Doran Company, 1919. Christian, David. Excerpt from Series Editor's Preface. In A History of Russia, Central Asia, and Mongolia. Malden, MA: Blackwell Publishers, 1998. Claeys, Gregory. Excerpt from Introduction: The Age of Paine: The Problem of Thomas Paine. In Thomas Paine: Social and Political Thought. Boston: Unwin Hyman, 1989. Cogliano, Francis D. Excerpt from 1 Native American and the American Revolution: A War of Conquest. In Revolutionary America, 1763-1815: A Political History. 2nd ed. New York: Routledge, 2009.
60

Cox, Harvey. Excerpt from Chapter II: Chapter Five: Signs, and Wonders: The Recovery of Primal Piety. In Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-first Century. Reading, Mass.: Addison-Wesley Pub., 1995. Crim, Keith, and general, eds. Excerpt from Reformation, Protestant. In Abingdon Dictionary of Living Religions. Nashville, Tenn.: Abingdon, 1981. Current, Richard N., ed. Excerpt from Chapter 14: A House Divided against Itself. In The Political Thought of Abraham Lincoln. The American heritage series 46. Indianapolis: Bobbs-Merrill, 1967. Dewey, John. Excerpt from Chapter I. Changing Conceptions of Philosophy. In Reconstruction in Philosophy. Enl ed. Mineola, N.Y.: Dover Publications, 2004. Dickens, Charles. Excerpt from The Third Book: The Track of a Storm: 15: The Footsteps Die Out for Ever. In A Tale of Two Cities: With Connections. Austin: Holt, Rinehart, and Winston, 1997? Dienstberger, Paul R. Excerpt from Chapter 2. The First Great Awakening:VI. The Impact on Society. In The American Republic a Nation of Christians. Ashland, Ohio.: P. Dienstberger, 2000? www.prdienstberger.com/nation/Chap2fga.htm#VI. The Impact on Society. Duin, Julia. Fewer Americans in Church. The Washington Times, April 17, 2008. http://www.sullivan-county.com/id2/go_church.htm (accessed April 17, 2008). Eastman, Roger, ed. Excerpt from XI. Religion in America: A Sampler: The Souls of Black Folk by W.E.B. DuBois. In The Ways of Religion: An Introduction to the Major Traditions. 2nd ed. New York: Oxford University Press, 1993.

61

Fact About Children Being Raised by Grandparents. Illinois Department on Aging. August 22, 2013. www.state.il.us/aging/1intergen/org_facts.htm Federer, William J., comp. America's God and Country: Encyclopedia of Quotations. Coppell, Tex.: Fame Pub., 1996. . America's God and Country: Encyclopedia of Quotations [paperback] [2000] (author) William J. Federer. publication place: Amerisearch, 2000. Foster, Fred J. Excerpt from Chapter 3: The Early Years of the Latter-Day Outpouring. In Their Story, 20th Century Pentecostals. Hazelwood, Mo.: Word Aflame Press, 1986. Goetzmann, William H. Excerpt from Introduction. In Beyond the Revolution: A History of American Thought from Paine to Pragmatism. New York: Basic Books, 2009. Graham, Billy. Excerpt from Part One: Assessing the Situation: 1: The Great Quest. In Peace with God. Rev. and expand ed. Waco, Tex.: Word Books, 1984. Handlin, Oscar. Excerpt from 1. From Dream to Nightmare. In The Distortion of America. 2nd expanded ed. New Brunswick, N.J.: Transaction Publishers, 1996. . Excerpt from 1. A Discipline in Crisis. In Truth in History. New Brunswick, NJ: Transaction Publishers, 1998. Hayes, Carlton J. H. Excerpt from General Introduction: Modern History: General Introduction. In Modern History. New York: Macmillan company, 1923. Heffner, Richard D. Excerpt from Chapter 1. A New Nation. In A Documentary History of the United States. 5th ed. , rev. and updat. New York: Mentor, 1991.
62

Heyman, Christine Leigh. Divining America the First Great Awakening: Religion in American History. TeacherServe. August 11, 2013. Accessed August 11, 2013.Error! Hyperlink reference not valid.. Hill, Samuel S. Jr. Excerpt from Chapter 1: Introduction. In Religion and the Solid South. An Abingdon original paperback. Nashville: Abingdon Press, 1972. Hodgson, Marshall G.S. Excerpt from Part III: The Discipline of World History: 12. Conditions of Historical Comparison Among Ages and Regions: The Limitations of Their Validity: Structural Unity: Its Effects on the Bases of Comparison. In Rethinking World History: Essays on Europe, Islam, and World History. New York, NY, USA: Cambridge University Press, 1993. Ingraham, Laura. Excerpt from School's Out. Of Control: Idealogues and Pedagogues. In Power to the People. Washington, DC: Regnery Pub., 2007. Jefferson, Thomas. The Library of Oratory, Ancient and Modern, with Critical Studies of the World's great Orators by Eminent Essayists. Malden, MA, 1998. http://www.archive.org/stream/libraryoforatory08depeuoft/libraryoforatory08depeuoft_djvu.txt (accessed December 3, 2009). Johnson, Paul. Excerpt from Part One: 'A City on a Hill': Colonial America, 1580-1750: The Great Awakening and Its Political Impact. In A History of the American People. New York, NY: HarperCollins Publishers, 1998. Kissinger, Henry. Excerpt from Chapter One: The New World Order. In Diplomacy. New York: Simon & Schuster, 1994.

63

. Excerpt from Chapter 9: The Problematic Uniqueness of Mankind. In The Quest for God: A Personal Pilgrimage. New York: HarperCollins Publishers, 1996. Kissinger, Henry. Excerpt from Chapter One. The New World Order. In Diplomacy. New York: Simon & Schuster, 1994. Kling, David W. The Bible in History: How the Texts Have Shaped the Times. New York: Oxford University Press, 2004. Lebret, R.P. Best Quotes Poems. Malden, MA, 1998. http://www.best-quotes-poems.com/civilizationquotes.htm (accessed December 2, 2009). Lewis, C. S. Excerpt from Book III: Christian Behaviour: 1: The Three Parts of Morality. In Mere Christianity; A Revised and Enlarged Edition, with a New Introduction of the Three Books, the Case for Christianity, Christian Behaviour, and beyond Personality. New York: Macmillan, 1952. Livingston, James C. Anatomy of the Sacred: An Introduction to Religion. 5th ed. Upper Saddle River, N.J.: Pearson/Prentice Hall, 2005. Macionis, John J. Excerpt from Chapter 13: Family, and Religion: Religion and Social Change. In Society: The Basics. 6th ed. Upper Saddle River, N.J.: Prentice Hall, 2002. Marshall, Peter, and David Manuel. Excerpt from 11: A Fire Bell in the Night. In From Sea to Shining Sea. Old Tappan, N.J.: F.H. Revell, 1986. Maxson, Charles Hartshorn. Excerpt from Chapter 1 Introduction, and Pietism in Pennsylvania. In The Great Awakening in the Middle Colonies. Chicago, Ill.: University of Chicago press, 1920.
64

McIntire, C. T., ed. Excerpt from Introduction: The Renewal of Christian Views of History in an Age of Catastrophe: Christianity and History. In God, History, and Historians: An Anthology of Modern Christian Views of History. New York: Oxford University Press, 1977. McIntire, C.Thomas. The Renewal of Christian Views of History in an Age of Catastrophe: Christianity and History. C.T. McIntire. http://www.allofliferedeemed.co.uk/McIntire/RenewalHistory.pdf (accessed August 6, 2013). Monk, Linda R. Excerpt from Part I: The Constitution of the United States: The Preamble: . . . of the United States . . . . In The Words We Live By: Your Annotated Guide to the Constitution. A Stonesong Press book 1st ed. New York: Hyperion, 2003. Moreno, Paul. A Concise History of the American Constitution. The National Association of Scholars.org. August 10, 2013. www.mydolley.net/public/concise.pdf. Morris, Lawrence, and general, eds. Excerpt from Part Vi: Political Life: Government. In Daily Life Through World History in Primary Documents. Westport, Conn.: Greenwood Press, 2009. Orwell, George. A Collection of Essays. A Harvest book. San Diego: Harcourt Brace, 1993. Peerenboom, Randall. Excerpt from 1. Introduction: What Is Rule of Law? In China's Long March Toward Rule of Law. New York: Cambridge University Press, 2002. . Excerpt from 1. Introduction. In China's Long March Toward Rule of Law. New York: Cambridge University Press, 2002. Quotations About Society And. Welcome to the Quote Garden! celebrating 15 years online 19982013. August 22, 2013. www.quotegarden.com/society.html.
65

Rabb, Theodore K. Excerpt from V: Beginnings and Cultural Malaise. In The Struggle for Stability in Early Modern Europe. New York: Oxford University Press, 1975. Schaller, Michael, Virginia Scharff, and Robert D. Schulzinger. Excerpt from America, at Home, 19451950: Cracks in the Picture Window: 1950s Family Values. In Coming of Age: America in the Twentieth Century. Boston, Mass.: Houghton Mifflin, 1998. Schweikart, Larry, and Michael Allen. Excerpt from Introduction. In A Patriot's history of the United States: From Columbus's Great Discovery to the War on Terror. New York: Sentinel, 2004. . Excerpt from Introduction. In A Patriot's history of the United States: From Columbus's Great Discovery to the War on Terror. New York: Sentinel, 2004. . Excerpt from Introduction. In A Patriot's history of the United States: From Columbus's Great Discovery to the War on Terror. New York: Sentinel, 2004. Scruton, Roger. Excerpt from Chapter 1: The Social Contract. In The West and the Rest: Globalization and the Terrorist Threat. Wilmington, Del.: ISI Books, 2002. Sears, Alan, and Craig Osten. The ACLU Vs America: Exposing the Agenda to Redefine Moral Values. Nashville, Tenn.: Broadman & Holman, 2005. Shaffer, Butler. The Difference between Freedom and Liberty. The Millennial Star. July 22, 2011. www.millennialstar.org/the-difference-between-freedom-and-liberty/. Sidwell, Mark. Lesson: Theodore Frelinghuysen. The Great Awakening: Spiritual Revival in Colonial America. August 11, 2013. Accessed August 11, 2013.Error! Hyperlink reference not valid..
66

Signers of teh Declaration of Independence: Short Biographies on each of the 56 Declaration Signers, Independence Hall Association. http://www.ushistory.org/declaration/signers/ (accessed August 14, 2013). Smart, Ninian. Excerpt from Chapter 1. Exploring Religion and Analyzing Worldviews. In Worldviews: Crosscultural Explorations of Human Beliefs. 3rd ed. Upper Saddle River, N.J.: Prentice Hall, 2000. Snow, Donald M., and Dennis M. Drew. Excerpt from 2: American Revolution. In From Lexington to Desert Storm and Beyond: War and Politics in the American Experience. 2nd ed. Armonk, N.Y.: M.E. Sharpe, 2000. Spoto, Donald. Excerpt from One: Of War and Occupation (1412-1423). In Joan: The Mysterious Life of the Heretic Who Became a Saint. New York: HarperSanFrancisco, 2007. Tenney, Tommy. Excerpt from Chapter 2: No Bread in the "House of Bread": Crumbs in the Carpet, and Empty Shelves. In The God Chasers: My Soul Follows Hard After Thee. Shippensburg, PA: Destiny Image, 1998. Terrell, Richard. Resurrecting the Third Reich: Are We Ready for America's modern Fascism. Lafayette, La.: Huntington House, 1994. The Bible -- Quotes from Famous Men. why-the-bible.com. August 22, 2013. www.why-thebible.com/bible.htm. Thornbury, John F. Another Look at the Great Awakening. Reformation & Revival 4, no. 3 (Summer 1995).

67

Tim. Armistice Day 1948 Address: General Omar N. OpinionBug.com. August 9, 2007. Accessed August 23, 2013. http://www.opinionbug.com/2109/armistice-day-1948-address-general-omarn-bradley/. Translated, edited, and and. Excerpt from Part II: Power: VIII: Bureaucracy. In From Max Weber: Essays in Sociology. New York: Oxford university press, 1946. Van Loon, Hendrik Willem. Excerpt from 43. The Progress of the Human Race Is Best Compared to a Gigantic Pendulum Which Forever Swings Forward and Backward. The Religious Indeifference and the Artistic and Literary Enthusiasm of the Renaissance Were Followed by the Artistic and Literary Indifference and the Religious Enthusiasm. In The Story of Mankind. New York: Boni and Liveright, 1921. Wilson, James Q., and John J. DiIulio Jr. Excerpt from Part One: The American System: 1: The Study of American Government. In American Government: Institutions and Policies. 6th ed. Lexington, Mass.: D.C. Heath, 1995. . Background of the First Great Awakening. Reformation & Revival 4, no. 3 (Summer 1995). Wilson, James Q., and John J. DiIulio Jr. Excerpt from Part One: The American System: 1: The Study of American Government. In American Government: Institutions and Policies. 6th ed. Lexington, Mass.: D.C. Heath, 1995. Wood, Gordon S. Excerpt from Chapter One: Rhetoric and Reality in the American Revolution. In The Idea of America: Reflections on the Birth of the United States. New York: Penguin Press, 2011. Translated, edited, and and. Part II: Power: VIII: Bureaucracy: 14: The 'Rationalization' of
68

Education and Training. In From Max Weber: Essays in Sociology. New York: Oxford university press, 1946. ________. Part II: Power: VIII: Bureaucracy. In From Max Weber: Essays in Sociology. New York: Oxford university press, 1946. Wilson, James Q., and John J. DiIulio Jr. Part One: The American System: 1: The Study of American Government. In American Government: Institutions and Policies, 6th ed. Lexington, Mass.: D.C. Heath, 1995. ________. Part One: The American System: 1: The Study of American Government: Summary. In American Government: Institutions and Policies, 6th ed. Lexington, Mass.: D.C. Heath, 1995. ________. Part One: The American System: 1: The Study of American Government. In American Government: Institutions and Policies, 6th ed. Lexington, Mass.: D.C. Heath, 1995.

69