George Whitefield <27 December [OS 16 December] Ã, 1714Ã, - 30 September 1770), also spelled Whitfield , is an Anglican scholar England who was one of the founders of Methodism and the evangelical movement.
Born in Gloucester, he was accepted at Pembroke College at Oxford University in 1732. There he joined the "Holy Club" and was introduced to Wesley's brothers John and Charles, with whom he would cooperate in his ministry later. Whitefield was ordained after receiving his Bachelor of Arts degree. He immediately began to preach, but he did not settle as parish minister. Instead, he became a traveling preacher and evangelist. In 1740, Whitefield traveled to North America, where he preached a series of revivals which came to be known as the "Great Awakening". His method is controversial and he is involved in many debates and disputes with other priests.
Whitefield received wide acclaim during his ministry; he preached at least 18,000 times to perhaps 10 million listeners in Great Britain and the American colonies. Whitefield can lure large audiences through a powerful combination of drama, religious rhetoric, and imperial pride.
Video George Whitefield
Kehidupan awal
Whitefield was born on December 27 [O.S. 16 December] Ã, 1714 at the Bell Inn, Southgate Street, Gloucester in the UK. Whitefield is the fifth (seventh) son of Thomas Whitefield and Elizabeth Edwards who maintains an inn in Gloucester. At an early age, he discovered that he had the desire and talent for acting in the theater, the passion he would carry out with the highly theatrical re-enactment of the biblical stories he preached during his sermon. He was educated at the School of Crypt, Gloucester, and Pembroke College, Oxford.
Since the business at the lodge had become poor, Whitefield had no means of paying his school fees. Therefore he came to Oxford as a servant, the lowest rank of scholars; giving a free lecture, he acts as a waiter for Fellows and Fellows-the commoners, duties include teaching them in the morning, helping them bathe, cleaning their rooms, bringing their books and helping them with work. She is part of the "Holy Club" at the University with Wesley, John and Charles brothers. Illness, and Henry Scougal's The Life of God in the Soul of Man, influenced him to turn to the Church. After the conversion of religion, he became passionate about preaching the newly discovered faith. The bishop of Gloucester ordained him as a deacon.
Maps George Whitefield
Evangelism
Whitefield preached his first sermon at St. Mary de Crypt Church in his hometown of Gloucester, a week after his ordination. He had previously been the leader of the Holy Club in Oxford when the Wesley brothers went to Georgia.
In 1738 he went to Savannah, Georgia, in the American colonies, as parish priest. While there he decided that one of the great needs of the area was an orphanage. He decided this would be his life's job. He returned to England to raise funds, also to receive the priest's orders. While preparing for his return, he preached to the great congregations. At the advice of his friends he preached to the Kingswood miners, outside Bristol, out in the open. Because he returned to Georgia he invited John Wesley to take over his sessions at Bristol, and to preach in the open for the first time at Kingswood and then at Blackheath, London.
Whitefield accepted the Church's doctrine of predestination and disagreed with Wesley's view of the doctrine of redemption, Arminianism. As a result, Whitefield did what his friends hoped he would not do - surrender his entire service to John Wesley. Whitefield formed and became president of the first Methodist conference but he immediately relinquished his position to concentrate on evangelical work.
Three churches were established in England on its behalf - one in Penn Street, Bristol, and two in London, at Moorfields and at Tottenham Court Road - all three becoming known as "Whitefield's Tabernacle". The community meeting at the second Kingswood School in Kingswood, a city on the eastern edge of Bristol, was eventually named Whitefield's Tabernacle.
Whitefield acted as pastor for Selina, Countess of Huntingdon, and some of his followers joined the Connexion Countess of Huntingdon, whose chapels were built by Selina, in which the form of a Calvinistic Methodism similar to Whitefield's was taught. Many Selina chapels are built in the territory of England and Wales. One was founded in London - Spa Fields Chapel.
In 1739, Whitefield returned to England to raise funds to establish Bethesda Orphanage, now the Bethesda Academy. This is the oldest charity that still exists in North America.
Bethesda Orphanage
Whitefield's efforts to build an orphanage in Georgia are vital to his preaching. The orphanage and preaching consist of "double duties" that fill the rest of his life. On March 25, 1740, construction began. Whitefield wants the orphanage to be a powerful gospel influence place, with a healthy atmosphere and strong discipline.
After raising money with his sermon, Whitefield "insists on controlling the only orphanage." He refused to give Trustees financial accounting. The Overseers also objected to Whitefield who used the "wrong method" to control children, who "often kept praying and crying all night long".
Upon his return to North America in 1740, he preached a series of revivals which came to be known as the Great Awakening of 1740. In 1740, he invited the Moravian Brethren of Georgia to build an orphanage for Negro children in the land he bought in the Lehigh Valley. from Pennsylvania. After the theological disagreement, he fired them but could not finish the building, which was later purchased and completed by the Moravians. Right now the White House is in the center of Moravian settlement in Nazareth. The Whitefield House is owned by the Moravian Historical Society, and operates as a museum and administrative office of the Society.
He preached almost every day for months to a large crowd of sometimes several thousand people as he traveled throughout the colony, especially New England. His journey on horseback from New York City to Charleston was the longest ago performed in North America by a white man.
Like contemporary people and acquaintances, Jonathan Edwards, Whitefield teaches a staunch Calvinist theology that is consistent with the "moderate Calvinism" of the Thirty-Nine Articles. While explicitly asserting the only entity of God in salvation, Whitefield freely offered the gospel, saying at the end of his sermon: "Come to the poor, get lost, do not sin, come as you are to Christ."
Revival meeting
The Church of England did not commission her pulpit, so she began to preach in England's garden and fields alone, reaching out to people who did not attend church. Like Jonathan Edwards, he developed a style of preaching that gave rise to the emotional response of his audience. But Whitefield possessed charisma, and his loud voice, his small stature, and even his squint-eyed appearance (which some considered a sign of divine goodness) all served to help make him one of the first celebrities in American colonies. Whitefield included slaves in revival and their response was remarkable. Historians see this as "the origin of African-American Christianity."
For Whitefield, "the gospel message is so important that he feels he has to use all the worldly ways to get words out." Thanks to the widespread distribution of print media, perhaps half of all colonists end up hearing, reading, or reading something written by Whitefield. He works systematically printing, sending men forward to set up broadsides and distribute leaflets announcing his sermons. He also arranged for his sermon to be published.
Whitefield sought to influence the colonies after he returned to England from a 1740 tour in America. She is contracted to have her autobiographical journal published across America. These journals have been characterized as "the ideal vehicle for creating a public image that can work in its absence." They describe Whitefield in "the best possible light". When he returned to America for his third tour in 1745, he was better known than when he left.
Much of the publicity of Whitefield is the work of William Seward, a rich layman who accompanied Whitefield. Seward acts as a "fundraiser, business coordinator, and publicist" from Whitefield. He provides newspapers and booksellers with materials, including copies of Whitefield's writings.
When Whitefield returned to England in 1742, the Whitefield crowd estimated 20,000 and William M'Culloch, the local minister, at 30,000, met him.
Advocacy of slavery
John Wesley denounced slavery as "the sum of all criminals," and details his violations. However, the defense of slavery was common among 18th-century Protestants, especially missionaries who used it to emphasize God's providence. Whitefield was initially in conflict about slaves. He believes that they are "human," but he also believes that they are "subordinate beings".
Slavery was banned in a young colony of Georgia in 1735. In 1747, Whitefield attributed the financial woes of the Bethesda Orphanage to a ban on slavery in Georgia. He argues that "the constitution of the colony [Georgia] is very bad, and it is impossible for the population to live without the use of slaves."
Between 1748 and 1750, Whitefield campaigned for the legalization of slavery. He said that the colony would not prosper unless the peasants had forced labor. Whitefield wanted a slavery passed not only for the prosperity of the colony, but also for the financial viability of the Bethesda Orphanage. "Had the Negroes been allowed," he said, "I should now have the sufficiency to support many orphans without spending more than half the amount that has been laid out." Whitefield's push for the legalization of slavery "can not be explained only on the fundamentals of the economy." It is also that "the specter of a great slave uprising pursues it."
Slavery was passed in 1751. Whitefield saw "the legalization of slavery as part of a personal victory and a partial divine will."
Whitefield now believes biblical justification for slavery. He increased the number of his slaves, using his preaching to raise money to buy them. Whitefield became "perhaps the most energetic, striking evangelical defector, and practitioner of slavery." By spreading such "theological defense for slavery" Whitefield "participated in a tragic chapter of the nation's experience."
Whitefield left everything in Georgia to the Countess of Huntingdon. This includes 4,000 hectares of land and 50 slaves.
Handling slave
In 1740, during his second visit to America, Whitefield published "an open letter to planters in South Carolina, Virginia, and Maryland" who punished them for their cruelty to their slaves. He wrote, "I think God has a quarrel with you because of your Abuse and Cruelty to poor Negro people." Furthermore, Whitefield writes: "Your dogs are stroked and stained at your table; but your slaves often organized by dogs or animals do not have the same rights." However, Whitefield "stopped making moral judgments on self-slavery as an institution."
Bethesda's orphanage "provides examples of human behavior toward the slave". Phillis Wheatley (1753-1784), who was a slave, wrote a poem About Revival Death. Mr. George Whitefield in 1770. The first line mentions Whitefield "a happy santa".
Benjamin Franklin and Whitefield
Benjamin Franklin attended a revival meeting in Philadelphia, Pennsylvania and was very impressed with Whitefield's ability to convey a message to such a large group. Franklin had previously been dismissed as an exaggerated report from Whitefield that preached to the crowds of the tens of thousands of orders in Britain. While listening to Whitefield preach from the Philadelphia courtroom, Franklin walked off to his store on Market Street until he could no longer hear Whitefield clearly - Whitefield could be heard over 500 feet. He then estimated the distance from Whitefield and calculated the area of ​​a semicircle centered in Whitefield. Leaving two square feet per person he calculated that Whitefield could be heard by more than 30,000 people in the open air.
Franklin admired Whitefield as a fellow intellectual but thought Whitefield's plan to run an orphanage in Georgia would lose money. He published several Whitefield treaties and was impressed by Whitefield's ability to preach and speak with clarity and enthusiasm to the crowd. Franklin is an ecumenical expert and accepts Whitefield's appeal to members of many denominations, but, unlike Whitefield, is not an evangelist. After one of Whitefield's sermons, Franklin noted:
beautiful... changes are soon made with the courtesy of our residents. From not thinking or caring about religion, it seems as if the whole world is growing into a religious, so one can not walk in the city at night without listening to psalms sung in different families in every way.
A lifelong close friendship developed between the worldly revivalist and Franklin preacher. Looking beyond their public image, people discover common charities, humility, and ethical feelings that stick to everyone's character. True faithfulness based on true love, coupled with high value placed in friendship, helps their relationships get stronger over time. Letters exchanged between Franklin and Whitefield can be found at the American Philosophical Society in Philadelphia. These letters document the establishment of an orphanage for a boy named Charity School.
And in 1749, Franklin chose the Whitefield meetinghouse, with the Charity School, to be purchased as a newly formed Philadelphia Academy site that opened in 1751, followed in 1755 with the College of Philadelphia, both predecessors of the University of Pennsylvania. The statue of George Whitefield is located in Dormur Quadrangle, standing in front of Morris and Bodine section of the Ware College House on the campus of University of Pennsylvania.
Travel
Whitefield was remembered as one of the first to preach to the boy. Phillis Wheatley wrote a poem in his memory after he died, while he was still a slave.
In an age when crossing the Atlantic Ocean is a long and dangerous adventure, he visited America seven times, making 13 total ocean crossings. Estimated throughout his life, he preached over 18,000 official sermons, of whom 78 have been published. In addition to his work in North America and England, he made 15 trips to Scotland - most famous for Bra Preaching of Cambuslang in 1742 - two trips to Ireland, and each to Bermuda, Gibraltar, and Netherlands. In England and Wales, Whitefield's schedule includes every region.
He went to the Georgia Colony in 1738 after the departure of John Wesley, to serve as a colonial priest in Savannah. While in Georgia, Whitefield served as an orphanage minister and traveled extensively throughout North America and Britain in an effort to raise funds for the organization. He often preached and attended public events during his journey, which served to spread his message further.
Wedding
"I believe it was God's will that I should marry", George Whitefield wrote to a friend in 1740. But he was worried: "I pray to God that I do not have a wife until I can live as if I do not have it." The ambivalence - believing that God wants a wife, but wants to live as if no one - brings Whitefield a disappointing love life and a largely unhappy marriage.
His wife Elizabeth, a widow formerly Elizabeth James, n Gwynne, married Whitefield on November 14, 1741, and died of a fever on August 9, 1768. She was buried in a vault at Tottenham Court Road Chapel. At the end of the 19th century, the Chapel was in danger of destruction and rebuilding. All the cemeteries (except Augustus Toplady) were transferred to the Chingford Mountain Cemetery. Elizabeth Whitefield's tomb was unmarked. After 1744-48 living in America, he never accompanied him on his journey. Whitefield reflects that "no one in America can bear it". His wife believes that he has "but burdens and burdens" to him. Cornelius Winter, who temporarily resides with Whitefields, observes that Whitefield was "unhappy in his wife". So, "his death made his mind very free".
Death
In 1770, 55-year-old Whitefield continued to preach despite poor health. He said, "I'm better to wear than rusty." His last sermon was preached in a field "on a big barrel". The next morning, Whitefield died at the home of the pastor of Old Southern Presbyterian Church, Newburyport, Massachusetts, on September 30, 1770, and was buried, as he wished, at a tomb under the pulpit of this church. The Statue of Whitefield is in the collection of the Gloucester City Museum & amp; Art gallery.
It was John Wesley who delivered his funeral sermon in London, at the request of Whitefield.
Whitefield leaves nearly £ 1500 to friends and family. That would be 185,700 pounds in 2014 pounds. In addition, he has deposited £ 1000 for his wife if he precedes and has donated Ã, Â £ 3300 to Bethesda Orphanage. "Questions about his personal wealth source carve his memory, his will declaring that all the money has lately left him 'in the most unexpected and unimaginable way.'"
Relationships with other Methodist leaders
In terms of theology, Whitefield, unlike John Wesley, was a proponent of Calvinism. Both differ in eternal selection, last perseverance, and sanctification, but are reconciled as friends and co-workers, each running in its own way. It is a prevailing misconception that Whitefield is not primarily an organizer like Wesley. However, as the Wesleyan historian Luke Tyerman says, "It is worth noting that the first Calvinistic Methodist Methodology was held eighteen months before Wesley held his first Methodist Conference." He is a very experienced man, whom he communicates to an audience with clarity and passion. His patronage by Countess of Huntingdon reflects the emphasis on this practice.
Opposition and controversy
Whitefield welcomed opposition because when he said, "the more I resisted, the more joy I felt". He proved himself proficient in creating controversy. In 1740 his visit to Charles Town, "took Whitefield only four days to drop Charles Town into a religious and social controversy."
Whitefield thought he might be martyred for his views. After he attacks the established church, he estimates that he will be "lied to by our Church Rabbies, and may eventually be killed by them".
Whitefield versus other priests
Whitefield punishes other priests for teaching only "shells and shadows of religion" because they do not have the need for a new birth without which one will be "pushed to hell".
During his 1740-1741 visit to America (as he did in England), he attacked other priests (mostly Anglican) who called them "persecutors of God". He said that Edmund Gibson, the Bishop of London with the supervision of an Anglican priest in America, did not recognize "more Christianity, than Mahaomet, or Kafir."
Whitefield issued an indictment from the ministers of the New England Congregation for their "lack of enthusiasm".
After Whitefield preached at St. Philip's, Charleston, Commissioner, Alexander Garden arrested him. After being suspended, Whitefield attacked all Anglican priests in South Carolina.
In 1740, Whitefield published an assault on "the works of two respected seventeenth-century Anglican authors". Whitefield wrote that John Tillotson, archbishop of Canterbury (1691-1694), "is no longer a true Christian than Muhammad". He also attacked Richard Allestree the Full Task of Man , one of the most popular Anglican spiritual tracts. At least once Whitefield ordered his followers to burn the tract "with great Detestation".
In England and Scotland (1741-1744), Whitefield bitterly accused John Wesley of underestimating his work. He preached against Wesley, arguing that Wesley's attack on predestination had alienated "so many of my spiritual children". Wesley replied that Whitefield's attack was "dangerous" and that Whitefield had made himself "disgusting and contemptible". However, both are at peace in the future.
When Joseph Trapp criticized Whitefield's
Whitefield was influenced by the Moravian Church, but in 1753 he condemned them and attacked their leader, Prince Nicolaus Zinzendorf and their practice.
Clergy versus Whitefield
British, Scottish, and American priests attack Whitefield, often in response to his attacks on them and Anglicanism, as documented in this section. Early in his career, Whitefield criticized the Church of England. In response, the pastor referred to Whitefield as one of the "young shamans in the divinity" who "broke the peace and unity" of the church.
From 1738 to 1741, Whitefield published seven Journals . The sermons at St. Paul's Cathedral describe them as "a medley of vanity, and nonsense, and blasphemy together." Joseph Trapp called the journals "blasphemous" and accused Whitefield of "being overwhelmed with pride or madness".
In England, in 1738 when he was ordained a priest, Whitefield wrote that "the spirit of the clergy began to be very bitter" and that "the churches gradually denied me". In response to Whitefield's Journals , the London bishop, Edmund Gibson, published a 1739 pastoral letter that criticized Whitefield. The title is A Caution on Enthusiasm. Become the second part of the fourth Bishop's Pastoral Letter from London ". Whitefield responded by labeling the Anglican clerics as" lazy, unspiritual, and seeking pleasure. "He rejected the ecclesiastical authority who claimed that" the whole world is now my parish. "
In 1740, Whitefield attacked John Tillotson and Richard Allestree's The Whole Whole Man . These attacks resulted in a hostile response and reduced attendance at his homily in London.
In 1741, Whitefield made his first visit to Scotland at the invitation of "Ralph and Ebenezer Erskine, the leader of the breakaway Presbytery Associate.When they demanded and Whitefield refused that he only preached in their churches, they attacked him as" shaman "and" proud, selfish and arrogant. "In addition, Whitefield raised money for Bethesda's orphanage, combined with the hysteria caused by his open preaching, resulting in a bitter attack on Edinburgh and Glasgow.
The Whitefield preaching that preaches across colonies is opposed by Bishop Benson who has ordained him for a settled ministry in Georgia. Whitefield replied that if the bishops did not allow his circumference, God would give him authority.
In 1740, Jonathan Edwards invited Whitefield to preach at his church in Northampton. Edwards was "deeply disturbed by his unqualified appeal of emotion, he openly judged people he deemed unconverted, and his demand for instant conversion". Whitefield refused to discuss Edwards's concerns with him. Later, Edwards delivered a series of sermons containing but the "veiled criticism" of Whitefield's sermons, "a warning against excessive dependence on the eloquence and wickedness of a preacher."
During Whitefield's 1744-1748 visit to America, ten important pamphlets were published, two by Harvard and Yale officials. This criticism is partly due to Whitefield's criticism of their "Christian education and commitment" in his Journal of 1741. Whitefield saw this opposition as "a conspiracy" against him.
After Whitefield preached at St. Philip, Charleston, Commissioner, Alexander Garden put it off as a "vagabond priest."
Whitefield versus layman
When Whitefield preached in a disagreement with the church and the "gloomy response of the church," he mentioned the response to "the people were hardened" just like the "Pharaoh and the Egyptians" in the Bible.
Public vs. Whitefield
Many New Englanders claim that Whitefield destroys "regular parish systems, communities, and even New England families". "The Declaration of the Association of County of New Haven, 1745" states that after Whitefield's sermon, "religion is now in a much worse state than before". After Whitefield preached at Charlestown, a local newspaper article attacked him as "blasphemous, unjustified and unreasonable."
After Whitefield condemned the Moravians and their practices, his former London printer (a Moravian), called Whitefield "a Mahomet, a Emperor, a great deceiver, Don Quixote, demons, beasts, sinners, the Antichrist."
In the open air in Dublin, Ireland (1757), Whitefield attacked Roman Catholicism, inciting attacks by "hundreds and hundreds of papis" who condemned and injured him aloud and destroyed his portable pulpit.
On many occasions, a woman attacked Whitefield with "scissors and pistols, and her teeth". "Stones and dead cats" are thrown at her. A man almost killed him with a brass-headed stick. "The others climbed a tree to urinate on him."
Pada 1760, Whitefield dikebiri oleh Samuel Foote di The Minor .
Perubahan Whitefield
Selina Hastings, Countess of Huntingdon made Whitefield his personal chaplain. In his chapel, it was noted that his preaching was "preferred among those of the Excellence Rank" who attended the Countess service. Whitefield was humble before the Countess said that she cried when she "think about your Ladyship laziness to degrade a dead dog like me". He now says that he is "the Church of England Church bishops who are very honored because of their sacred character". He admits that in "many things" he is "judged and wrong" and "too bitter in my spirit". In 1763, in defense of Methodism, Whitefield "repeated regret for much of his journals".
Among the nobles who heard Whitefield at the Countess of Huntingdon's house were the Lady Townshend. Regarding the change in Whitefield, someone asked Lady Townshend, "Pray, madam, is it true that Whitefield has resigned?" He replied, "No, sir, he only has tilted ." One of the meanings of cant is "to influence religious or pietistic phraseology, especially as a matter of fashion or profession, to speak incorrectly or hypocritically with the pretense of virtue or piety."
Religious innovation
In the First Awakening, instead of listening seriously to the preachers, people groaned and wailed in enthusiastic emotions. Whitefield is a "passionate preacher" who often "sheds tears". Underlying this is his belief that a pure religion "involves the heart, not just the head."
In his sermon, Whitefield uses a number of rhetorical tactics that are characteristic of theater, an artistic medium largely unknown in colonial America. Harry S. Stout refers to him as a "divine playwright" and attributes his success to theatrical preaching that laid the foundation to a new form of pulpit oration. "Abraham Whitefield offers his son Isaac" Whitefield is an example of a sermon that the whole structure resembles a theatrical drama. As observed by Choi? Skiing, "Whitefield reconstructs the biblical story of Abraham and Isaac as the drama that must be 'followed up' from the pulpit: it ends with cautiously calibrated dialogue and monologue, and divides the developing path into scenery. -as part, gradually leads to a 'dramatic' climax ".
New divinity schools are opened to challenge the hegemony of Yale and Harvard; personal experience becomes more important than formal education for preachers. Such concepts and customs form the foundations necessary for the American Revolution. Whitefield's preaching supports "a growing republican ideology that seeks local democratic control over civil affairs and freedom from monarchic and parliamentary intrusion."
Work
Whitefield lectures are widely known for inspiring the enthusiasm of his audience. Many of them and his letters and journals were published during his lifetime. He is also an outstanding orator, strong in sound and proficient in extemporaneity. His voice is so expressive that people are said to cry only hearing it alludes to "Mesopotamia". His journals, originally intended solely for private circulation, were first published by Thomas Cooper. James Hutton later published a version with Whitefield approval. The language of his teacher and "too apostolate" was criticized; his journals were no longer published after 1741.
Whitefield prepared a new installment in 1744-45, but was not published until 1938. The nineteenth-century biography generally refers to his earlier work, the Brief Account of God Relationship with Reverend George Whitefield (1740), which covered his life to his ordination. In 1747 he published the Further Account of God's Relationship with Reverend George Whitefield, covering the period from his ordination to his first voyage to Georgia. In 1756, an edited version of the journal and an autobiographical note was vigorously published. Whitefield is "very aware of the image". His writings "are meant to convey Whitefield and his life as a model of biblical ethics..., as a humble and pious man."
After the death of Whitefield, John Gillies, a Glasgow friend, published a memoir and six volumes of work, consisting of three volumes of letters, tractate volumes, and two volumes of sermons. Another collection of sermons was published just before he left London for the last time in 1769. It was not recognized by Whitefield and Gillies, who tried to buy all the copies and process them. They have been crossed out quickly, but Whitefield says that they make him often say nonsense. These sermons are included in the nineteenth-century volume, Sermon on Important Subjects , along with the "approved" sermons of Work . A journal edition, in one volume, was edited by William Wale in 1905. It was reprinted with additional material in 1960 by the Banner of Truth Trust. It has no Bermuda journal entries found in Gillies biography and excerpts from the manuscript journals found in the 19th century biography. The comparison of this edition with the original 18th century publication shows many disappearances - some small and some large.
Whitefield also wrote some hymns. Charles Wesley composed a hymn in 1739, "Hark, how all the welkin rings". Whitefield revised the opening verse in 1758 for "Hark, the Herald Angels Sing".
Veneration and inheritance
Whitefield was honored with Francis Asbury with a feast on the liturgical calendar of the Episcopal Church (US) on November 15th.
Whitfield County, Georgia, United States, named Whitefield. When an action by the Georgia General Assembly was written to create the county, "e" was omitted from the name spelling to reflect the pronunciation of the name.
In the book 2014 Thomas S. Kidd summarizes the legacy of Whitefield.
- 1. "Whitefield was the most influential British-American evangelical leader in the 18th century."
- 2. "He also inevitably marks the character of evangelical Christianity."
- 3. He "was the first famous international traveling preacher and the first modern transatlantic celebrity of any kind."
- 4. "Maybe he is the greatest evangelical preacher the world has ever seen."
Mark Galli wrote of the Whitefield heritage:
George Whitefield was probably the most famous religious figure of the 18th century. The newspaper called him 'the miracle of the times'. Whitefield was a preacher capable of governing thousands of people on two continents through the might of the mayor. During his lifetime, he preaches at least 18,000 times to perhaps 10 million listeners.
References
Note
Bibliography
Further reading
- Armstrong, John H. Five Great Evangelists: Real Revival Preachers . Fearn (probably Hill of Fearn), Tain: Christian Focus Publications, 1997. ISBNÃ, 978-1-85792-157-1 Bormann, Ernest G (1985), Fantasy Strength: Restoring the American Dream Carbondale: Southern Illinois University Press, ISBN 978- 0- 8093-2369-2 .
- Choi? Skiing, Micha ?. Rising Rhetoric: The Language of the Great Awakening Preacher . GÃÆ'¶ttingen: Vandenhoeck & amp; Ruprecht, 2016.
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