Notes
Notes
Foreword
1 Glenn Beck said this on his national program, Founder’s Fridays, which aired May 14, 2010.
2 Daniel L. Dreisbach, Mark David Hall, and Jeffry H. Morrison, eds., The Forgotten Founders on Religion and Public Life (Notre Dame, Ind.: University of Notre Dame Press, 2009).
3 The majority of the quotes from Whitefield and his colleagues are from the following three works: The Works of the Rev. George Whitefield (Meadow View, U.K.: Quinta Press, 2000); George Whitefield’s Journals (Meadow View, U.K.: Quinta Press, 2000), and John Gillies, Memoirs of the Life of the Reverend George Whitefield (Meadow View, U.K.: Quinta Press, 2000). Anyone desiring access to original Whitefield writings should contact Quinta Press; the Press maintains a website through which all electronic publishing products are available for purchase. Paper copies of Whitefield’s works are rare and expensive, when they can be found. Moreover, many eighteenth-century works are completely cataloged on Google Books, and a simple word search will lead the researcher directly to a primary source.
Chapter I
1 Francis John McConnell, Evangelicals, Revolutionists, and Idealists: Six English Contributors to American Thought and Action (London: Kennikat Press, 1942), 79.
Chapter II
1 Frank Lambert, Pedlar in Divinity: George Whitefield and the Transatlantic Revivals, 1737–1770 (Princeton: Princeton University Press, 1994), 97.
2 Stephen Mansfield, Forgotten Founding Father: The Heroic Legacy of George Whitefield (Nashville: Cumberland House, 2001), 79.
3 E. Hatfield, J. T. Cacioppo, and R. L. Rapson, “Emotional Contagion,” Current Directions in Psychological Science, no. 2 (1993): 96–99.
4 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 288.
Chapter III
1 Michael Warner, “What’s Colonial About Colonial America?” in Possible Pasts: Becoming Colonial in Early America, ed. Robert St. George (Ithaca, N.Y.: Cornell University Press, 2000), 58, 64–67.
2 J. Hector St. John de Crèvecoeur, Letters from an American Farmer and Sketches of Eighteenth-Century America (New York: Penguin Books,1981), 69-70.
3 Mark A. Noll, America’s God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002), 7–8.
4 Of the noted historians and religion scholars who have reviewed my previous work, Preaching Politics, not even my critics faulted the research on doctrine and theological explanations. My explanations may seem oversimplified, so I ask the theologian to read my prior book, where I footnote the claims below, before dismissing the arguments.
5 Norman Pettit, The Heart Prepared: Grace and Conversion in Puritan Spiritual Life (New Haven: Yale University Press, 1966), 17.
6 Ernest G. Bormann, The Force of Fantasy: Restoring the American Dream (Carbondale, Ill.: Southern Illinois University Press, 1985), 67.
7 John Corrigan, The Prism of Piety (New York: Oxford University Press, 1991), 89.
8 Bormann, Force of Fantasy, 73.
9 Noll, America’s God, 57.
10 Francis Fukuyama, Trust: The Social Virtues and the Creation of Prosperity (New York: Free Press, 1995), 286.
11 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 43.
Chapter IV
1 Edwin Black, “The Second Persona,” Quarterly Journal of Speech 56 (1970): 119, emphasis in original.
2 Recorded in Harry Stout, The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism (Grand Rapids: Eerdmans, 1991), 40.
3 Catherine A. Brekus, Strangers and Pilgrims: Female Preaching in America, 1740–1845 (Chapel Hill: University of North Carolina Press, 1998).
4 Michael Casey, “The First Female Public Speakers in America (1630–1840): Searching for Egalitarian Christian Primitivism,” Journal of Communication and Religion 23 (2002): 10–11.
5 Throughout The Second Treatise of Civil Government, John Locke employs the terms “common” and “rights” (e.g., IV sec. 22, V sec. 26, V sec. 27) as he constructs his foundation for a governmental system. These common rights are granted to humans, in Locke’s view, by “God, who hath given the world to men in common” (V sec. 26). In The First Treatise of Civil Government, Locke contends that humans form governments by voluntary submission to a chosen political system that meets their own interests, and that people are willing freely to give up certain rights to protect others. In fact, according to Thomas Cook, Locke wrote his two treatises in defense of the 1688 English revolution. Locke argued in these treatises that the revolution “freed the people of England from tyranny and safe guarded the natural rights which belonged to them as individuals.” See John Locke, Two Treatises of Government, ed. Thomas I. Cook (New York: Hafner Publishing, 1947), ix. Whitefield clearly promoted “equality of the believers” by his ecumenical and tolerant approach to Christianity. Providing the rationale for Whitefield’s view, which was definitely not typically Anglican, John Locke argued in “A Letter Concerning Toleration” that no religion is better or more orthodox than another. Within this treatise, Locke applied his utilitarian system to establish equality among Protestant religions, demonstrated the impossibility of proving other religions heretical before God, and delineated the appropriate roles of government and religion in administrating the behavior of citizens. Locke provided the argument formulas Whitefield needed and used to defend the infant methodism against Anglican hegemony.
Chapter V
1 Sydney Ahlstrom, A Religious History of the American People (New Haven: Yale University Press, 1972), 293.
2 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 95.
3 Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Mass.: Harvard University Press, 1990). See also Jon Butler, “Enthusiasm Described and Decried: The Great Awakening as Interpretive Fiction,” Journal of American History 69 (1982–1983): 305–25.
4 See Frank Lambert, Inventing the Great Awakening (Princeton: Princeton University Press, 1999).
5 Patricia U. Bonomi, Under the Cope of Heaven: Religion, Society, and Politics in Colonial America (New York: Oxford University Press, 1986), 85.
6 Richard Owen Roberts, Whitefield in Print (Wheaton, Ill.: Richard Owen Roberts Publishers, 1988), 203.
7 Francis Fukuyama, Trust: The Social Virtues and the Creation of Prosperity (New York: Free Press, 1995), 270.
8 Fukuyama, Trust, 270, 289.
Chapter VI
1 Harry Stout, “Religion, Communications, and the Career of George Whitefield,” in Communication and Change in American Religious History, ed. Leonard I. Sweet (Grand Rapids: Eerdmans, 1993), 116.
2 See Stephen Mansfield, Forgotten Founding Father: The Heroic Legacy of George Whitefield (Nashville: Cumberland House, 2001), 99–100. Stout provides a fuller account characterizing their marriage as a practical matter, so that both George and Elizabeth might be more effective in the methodist movement. See Harry Stout, The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism (Grand Rapids: Eerdmans, 1991), 168–70.
Chapter VIII
1 Nathan O. Hatch, The Sacred Cause of Liberty: Republican Thought and the Millennium in Revolutionary New England (New Haven: Yale University Press, 1977), 40.
2 Mark A. Noll, America’s God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002), 83.
Chapter IX
1 See J. C. D. Clark, English Society, 1660–1832: Religion, Ideology, and Politics During the Ancien Regime (New York: Cambridge University Press, 2000), 47.
2 Nathan O. Hatch, The Sacred Cause of Liberty: Republican Thought and the Millennium in Revolutionary New England (New Haven: Yale University Press, 1977), 76.
Chapter X
1 Nathan O. Hatch, The Sacred Cause of Liberty: Republican Thought and the Millennium in Revolutionary New England (New Haven: Yale University Press, 1977), 22–23.
2 Hatch, Sacred Cause, 54.
3 Hatch, Sacred Cause, 46–47.
Chapter XI
1 James Darsey, The Prophetic Tradition and Radical Rhetoric in America (New York: New York University Press, 1997), 47.
Chapter XII
1 Carl Bridenbaugh, Mitre and Sceptre; Transatlantic Faiths, Ideas, Personalities, and Politics, 1689–1775 (New York: Oxford University Press, 1962), 230.
2 The “gibbet” was a spiked iron basket in which political enemies of a lord or king would be placed and hung on a castle wall for a slow tortuous death.
Chapter XIII
1 James Darsey, The Prophetic Tradition and Radical Rhetoric in America (New York: New York University Press, 1997), 46.
2 Gordon S. Wood, “Rhetoric and Reality in the American Revolution,” William and Mary Quarterly 23 (1966): 25.
3 Philip Davidson, Propaganda and the American Revolution 1763–1783 (New York: W.W. Norton), 41.
4 Carl Bridenbaugh, Mitre and Sceptre; Transatlantic Faiths, Ideas, Personalities, and Politics, 1689–1775 (New York: Oxford University Press, 1962), 305.
Chapter XIV
1 Leroy M. Lee, The Life and Times of Jesse Lee (Louisville, Ky.: John Early, 1848), 246.
2 Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Mass.: Harvard University Press, 1990), 188.
3 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 362.
Chapter XV
1 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 354.
2 Philip Davidson, Propaganda and the American Revolution 1763–1783 (New York: W.W. Norton), 128.
3 Nathan O. Hatch, The Sacred Cause of Liberty: Republican Thought and the Millennium in Revolutionary New England (New Haven: Yale University Press, 1977), 75.
4 J. C. D. Clark, The Language of Liberty, 1660–1832: Political Discourse and Social Dynamics in the Anglo-American World (Cambridge: Cambridge University Press, 1993), 276.
5 Mark A. Noll, America’s God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002), 85.
6 James Darsey, The Prophetic Tradition and Radical Rhetoric in America (New York: New York University Press, 1997), 49.
7 Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Mass.: Harvard University Press, 1990), 195.
8 Gordon S. Wood, “Religion and the American Revolution” in New Directions in American Religious History, eds. Harry S. Stout and D. G. Hart (London: Oxford University Press, 1997), 175.
9 Wood, “Religion,” 177.
10 Davidson, Propaganda, 25.
11 Jerome Mahaffey, “Converting Tories to Whigs: Religion and Imagined Authorship in Thomas Paine’s Common Sense,” Southern Communication Journal 75 (2010), (5) 488–504.
Chapter XVI
1 Perry Miller, “From the Covenant to the Revival,” in The Shaping of American Religion, Religion in American Life, vol. 1, eds. James W. Smith and A. Leland Jamison (Princeton: Princeton University Press, 1961), 343.
2 James Gledstone, George Whitefield: Field Preacher (Meadow View, U.K.: Quinta Press, 2000), 303.
3 Maurice Charland, “Constitutive Rhetoric: The Case of the Peuple Québécois,” Quarterly Journal of Speech (1987): 134.
4 Alan Heimert, Religion and the American Mind (Cambridge, Mass.: Harvard University Press, 1966), 148.
5 I am referring to the title of Stephen Mansfield’s book, Forgotten Founding Father: The Heroic Legacy of George Whitefield (Nashville: Cumberland House, 2001).