This dissertation examines the preaching ministry of George Whitefield as a precursor to presuppositional apologetics in relation to the cultural shift of the Enlightenment. The presupposition of the authority of the Word of God is the concept that bridges Whitefield’s preaching and presuppositional apologetics. Chapter 1 presents the research questions narrowing the topic. This section also presents background information as well as methodology of this work. Chapter 2 describes the biographical information of Whitefield. The cultural influences marked his life from an early age, but it was the influence of John and Charles Wesley that guided his faith. Chapter 3 outlines the thought of the Enlightenment period. Specifically, rationalism as a means to discerning and living by truth. Philosophical influences such as Locke, Newton, Hume, Descartes, and Kant are overviewed. The First Great Awakening was the result of many cultural and theological ideas boiling over simultaneously. People were craving truth, direction, and a sense of authority. The Awakening highlighted the movement of the Holy Spirit theologically and a resurgence of biblical truth culturally. The work of John Wesley and Jonathan Edwards is also detailed in regards to their efforts to combat rationalism as sole priority in worldview thinking. Chapter 4 highlights the apologetic within the polemic of Whitefield. His Calvinistic theology is identified and connected to the Articles of faith for the Church of England. This leads to the idea of presuppositional apologetics found within his preaching. Cornelius Van Til, the father of presuppositional apologetics, is also overviewed to show the distinct connection between Whitefield’s thoughts in holding a high view of Scripture and what becomes presuppositional apologetics. Chapter 5 examines the sermons of Whitefield for specific content related to evangelical pushback against Enlightenment thought. Key propositions of the Enlightenment regarding authority, morality, and ultimate truth are answered within the preaching of Whitefield. Each are examined thoroughly. Chapter 6 presents a conclusion regarding the apologetic of Whitefield in his preaching towards the Enlightenment. It reveals connections between the presupposition of the authority of the revelation of God and his polemic. Other connections between the reformer John Calvin and the father of presuppositional apologetics, Cornelius Van Til, are also noted.

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This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.

This thesis examines the revivalist writings of Jonathan Edwards (1703-1758) and George Whitefield (1714-1770) for evidence that the Great Awakening altered their perspective on revival. It is principally based on primary sources written between 1736 and 1743. Six separate chapters explore their background, their understanding of revival, their efforts at propagating it, their techniques in managing the revival, their defense of revival, and their institutionalization of revival. Both their understandings of revival came from their own observations of the revivals that accompanied their evangelistic efforts. Their theological background, heavily influenced by Calvin, insisted that God was responsible for both conversions and revival. The thesis notes that Whitefield�s and Edwards� use of four primary techniques to propagate revival evolved as they experienced revival. Their preaching, their organization of small, religious education groups, their publishing of sermons, and their written narratives of revival all show signs of adaptation to changing circumstances. Both managed revival by using small groups and publications to guide people way from inappropriate spiritual expressions. These groups and documents also provided opportunities to educate new converts about their spiritual experiences. Edwards and Whitefield had the opportunity to clarify their understanding of revival as they defended the revival against those critics who questioned their claims about God�s role in the religious events of 1735-1743. Both institutionalized revival by interacting with the next generation of evangelical ministers and by making available their doctrines and their own experiences in their published narratives. This propensity to publish their reflections on revival allowed future generations access to their revival principles. The overriding hypothesis of this study is that Whitefield�s and Edwards� understanding of revival grew out of their involvement in revival in the eighteenth century religious revivals of colonial North America and that their revival writings and preaching were attempts to codify and transfer the lessons they had learned about revival to future generations of Christians who might, they hoped, themselves experience a God-ordained time of revival. The key conclusions of this study are that 1) Whitefield�s and Edwards� positions on revival issues developed through repeated exposures to revival, 2) Whitefield and Edwards used similar means to propagate, manage, defend, and institutionalize revival, 3) Whitefield�s sermons and journals themselves express a clear and concise theology, 4) a comparison of Whitefield�s and Edwards� theology refutes the suggestion that the lack of a uniform theology throughout the colonies negates the reality of the Great Awakening, 5) a careful study of Whitefield�s and Edwards� revival writings produces a heightened awareness of the nature of their narrative works, 6) Edwards� revival writings show a concern for worship that is too often missed in studies of his work, 7) Edwards and Whitefield were actively involved in developing, recording, and teaching the principles of authentic revival.

Thesis (Ph. D.)--University of California, Riverside, 1995. / Includes bibliographical references (leaves 329-338).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2007. / Includes bibliographical references.

Four of the composers of the Second New England School, Amy Cheney Beach (1867-1944), Arthur Foote (1853-1937), George Whitefield Chadwick (1854-1931), and Horatio Parker (1863-1919), led the flowering of America's art music in the late nineteenth and early twentieth centuries. This study focused on these composers' partsongs that contain an original piano part and also on one chamber work with piano by each of them. The role of pianism within these works was the primary topic of this study, and the piano's contribution to the partsongs and the chamber works was compared and contrasted.The study centered on the four composers' compositional techniques, and the relationship between the voices or strings to the piano was identified. It also revealed the technical demands placed on the pianist. Each partsong or chamber work movement was first briefly analyzed and then suggestions to the pianist/ensemble were made, which were based on the analysis, and that intended to draw the pianist's attention to the most relevant concerns that he will face while preparing this music. The works that I included in this study are from the first period of American history in which American composers wrote significant pieces of art music. The compositions from this turning point in American history reveal a fascinating mix between German Romantic, Modernist, and "American" elements. I found both the partsongs and chamber pieces to be worthy of study, and the large body of works of these four composers, in my opinion, deserves greater exposure.The piano writing, in both their partsongs and chamber works, is quite accomplished and reveals just how gifted these four composers were as pianists. The varied piano textures and the technical demands for the pianist create challenging, yet enjoyable interesting, piano parts, which serve both the partsongs and chamber pieces very well. The piano writing of these four composers' chamber pieces is more complex than that of their partsongs, but both genres contain effective piano parts. Contemporary audiences of classical music would find the piano writing of these works (not to mention the works in their entirety) to be very worthwhile. / School of Music

Eighteenth-century Methodist evangelism supported, perpetuated, and promoted slavery as requisite for a productive economy in the colonial American South. Religious thought of the First Great Awakening emerged alongside a colonial economy increasingly reliant on chattel slavery for its prosperity. The records of well-traveled celebrity minister and provocateur of the Anglican tradition, George Whitefield, suggest how Calvinist-Methodist evangelicals viewed slavery as necessary to supporting colonial ministerial efforts. Whitefield’s absorption of and immersion into American culture is revealed in his owning a plantation, portraying a willingness to sacrifice the mobility of the disfranchised for widespread consumption of evangelical thought. A side effect of this was free and formerly enslaved individuals of African descent gained direct access to itinerancy in the post-Revolutionary Atlantic world, as evidenced by the multi-racial ministerial network of Whitefield’s proslavery benefactor, Selina Hastings. Paradoxically, southern evangelicalism appealed to the disfranchised while perpetuating slavery as a socially normative, religiously-sanctioned institution.

Thesis deals with issue of „brownfields“ in mining sphere and their regeneration. The work is splitted into two parts, theoretical and practical. The theoretical part contains basic economic terms, relative to theme of the thesis and basic information about brownfields and their dividing. The practical part contains valorization of social-economical utilization on the study case of brownfield mining area Most-Ležáky in north side of Czech republic. The aim of this thesis is to assess, if is the revitalization of this specific brownfield, and similar brownfields, social-economically effective. The assessment contains social-economic benefits and costs of specified area revitalization.