This episode of CS is titled Awakening.The tide of Pietism that swept portions of Europe in the 17th C, arrived in North America in the 18th. Like the Charismatic Movement of the 1960s, Protestant denominations were split over how to respond to Pietism. Presbyterians were divided between those who insisted on strict adherence to the teachings of the Westminster Confession and those whose emphasis was on having an experience of saving grace. The two sides eventually reunited, but not before the contention became so sharp, it led to a rift. That reached its zenith, or nadir might be a better descriptive, during The Great Awakening.As we saw in our last episode, the Half-Way Covenant of New England allowed people to be members of the Church, without being saved; a formula for disaster. The Half-Way Covenant, along with the assault of the pseudo-intellectualism of the Enlightenment, resulted in a creeping spiritual lethargy among the churches of the English colonies. Jonathan Edwards, who became one of the main luminaries of The Great Awakening, remarked before it began that the spiritual condition of New England was abysmal.The first stirrings of revival began as movements in local churches five to ten years before the Great Awakening. There’d even been some minor revivals in Northampton during the time of Edwards’ grandfather, Solomon Stoddard in the 1720s.Theodore Frelinghuysen was a Dutch Reformed pastor who’d come to North America to pastor four churches in New Jersey. Frelinghuysen was what’s called a Precisionist, a Dutch version of an English Puritan. Puritanism was exported to Holland by William Ames where it was referred to as Precisionism.Pastor Frelinghuysen discerned a general spiritual malaise in all four of his congregations there in New Jersey; an appalling lack of practical piety. So he decided to embark on a program of reform. He started visiting people in their homes. He enforced church discipline and preached fervent evangelistic sermons. A few opposed these innovations, but he persevered and the churches began to grow with genuine conversions resulting in a warming up of the entire congregation in their fervency for the things of God. It was the first stirrings of revival, which spread to other Dutch Reformed churches. By 1726, Frelinghuysen was recognized as a leader of revival.The Presbyterians of New Jersey saw what was happening among their Dutch neighbors and soon joined the revival under the work of the father and son team, William and Gilbert Tennent.But when it comes to The Great Awakening, the name most closely associated with it is Jonathan Edwards.Edwards is considered by many to be one of the most brilliant minds in American history. He wasn’t just a great theologian. He was a top-rank philosopher and scientist. Edwards is sometimes presented as a fiery preacher in the Puritan vein. The popular notion of him is that he was a revivalist-preacher of a mien similar to George Whitefield. His most famous sermon was Sinners in the Hands of an Angry God. The title alone gives one the impression of a wild-eyed and crazy-haired pulpit-pounder. But that image is far from what Edwards was really like. He was reserved and tended toward shyness. He was more at home in his study among his books than in a pulpit. Edwards spent ten hours a day studying. His messages were filled with theology and their delivery was not the kind of fire and brimstone preaching many assume. His style was to virtually read his messages. That’s not to say his delivery was wooden, but descriptions of it remarked on the lack of gestures or inflection of voice. Flamboyance was nowhere in sight when Edwards spoke. He trusted in the eloquence and logic of his message to persuade, rather than by affecting a dramatic persona. If there was grandeur in his message, it was due to WHAT he said, rather than in HOW he said it.Edwards was a PK; a pastor’s kid. His father Timothy was a minister in the town of East