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'''Gilbert Tennent''' (1703-64) was a Presbyterian minister in Pennsylvania was, with [[Jonathan Edwards]] and [[George Whitefield]] a leader of the [[First Great Awakening]]. Tennent was the most uncompromising spirit of the of "New Side" or pro-revival Presbyterians, leading it to a schism that lasted from 1741 to 1758. He sought a rejuvenation of lay spiritual life by emphasizing heartfelt conversion and pious action over theological formulas and ecclesiastical polity.  

'''Gilbert Tennent''' (1703–64) was a Presbyterian minister in Pennsylvania was, with [[Jonathan Edwards]] and [[George Whitefield]] a leader of the [[First Great Awakening]]. Tennent was the most uncompromising spirit of the of "New Side" or pro-revival Presbyterians, leading it to a schism that lasted from 1741 to 1758. He sought a rejuvenation of lay spiritual life by emphasizing heartfelt conversion and pious action over theological formulas and ecclesiastical polity.  

==Life==

==Life==

His father William Tennent was born in Ireland to a Scottish family and graduated from the University of Edinburgh, then the daughter a prominent Scotch Presbyterian. Gilbert was born and raised in Ireland, where he was home schooled by his father. In 1718 the family emigrated to Philadelphia.  Nearby the father build the "Log College", which trained many Presbyterian minister; Gilbert around 1725 was an assistant there.  

His father William Tennent was born in Ireland to a Scottish family and graduated from the University of Edinburgh, then the daughter a prominent Scotch Presbyterian. Gilbert was born and raised in Ireland, where he was home schooled by his father. In 1718 the family emigrated to Philadelphia.  Nearby the father build the "Log College", which trained many Presbyterian minister; Gilbert around 1725 was an assistant there.  

Back in Philadelphia the Presbyterians began to take sides. The Old Side had never experienced a deeply emotional religious conversion and saw no necessity of one. They insisted that ministers should be men of good character, of sound theology, and adequately trained, but they did not seek for evidences of their conversion and call; they placed emphasis on conformity to the standards rather than on essential orthodoxy, and were inclined to enforce strict obedience to the decrees of the Church.  

Back in Philadelphia the Presbyterians began to take sides. The Old Side had never experienced a deeply emotional religious conversion and saw no necessity of one. They insisted that ministers should be men of good character, of sound theology, and adequately trained, but they did not seek for evidences of their conversion and call; they placed emphasis on conformity to the standards rather than on essential orthodoxy, and were inclined to enforce strict obedience to the decrees of the Church.  

Tennent attacked his opponents as Scribes and Pharisees--hypocrites; he saw his duty to expose them and to awaken the Church from its "carnal security."  

Tennent attacked his opponents as Scribes and Pharisees—hypocrites; he saw his duty to expose them and to awaken the Church from its "carnal security."  

In 1737 the Synod forbade members of one Presbytery to preach without formal invitation to a congregation within the bounds of another Presbytery. In the heat of the revival, the evangelicals disregarded this rule. In 1738 the Synod passed a resolution to the effect that candidates for the ministry before being taken on trial must either present a diploma from some European or New England college, or a certificate of satisfactory scholarship from a committee of the Synod. Tennent viewed the action as a blow at his father's "Log College," and also as tending to keep devout and capable men out of the ministry. The New Brunswick Presbytery, organized in 1738, of which Tennent was the leading spirit, ignored this requirement in a major case. The Synod denounced the presbytery as very disorderly" and admonished to avoid such action in the future. Tennent and others responded with formal papers charging many of their brethren with unsoundness in some of the principal doctrines of Christianity and with being strangers to a knowledge of God in their hearts. When asked to name individuals and produce evidence, they admitted that they had not investigated the reports they had received or discussed the matter with those they condemned. In March 1739 Tennent escalated the conflict with "The Danger of an Unconverted Ministry." He vividly portrayed the majority of ministers as plastered hypocrites, having the form of godliness but not its power.  

In 1737 the Synod forbade members of one Presbytery to preach without formal invitation to a congregation within the bounds of another Presbytery. In the heat of the revival, the evangelicals disregarded this rule. In 1738 the Synod passed a resolution to the effect that candidates for the ministry before being taken on trial must either present a diploma from some European or New England college, or a certificate of satisfactory scholarship from a committee of the Synod. Tennent viewed the action as a blow at his father's "Log College," and also as tending to keep devout and capable men out of the ministry. The New Brunswick Presbytery, organized in 1738, of which Tennent was the leading spirit, ignored this requirement in a major case. The Synod denounced the presbytery as very disorderly" and admonished to avoid such action in the future. Tennent and others responded with formal papers charging many of their brethren with unsoundness in some of the principal doctrines of Christianity and with being strangers to a knowledge of God in their hearts. When asked to name individuals and produce evidence, they admitted that they had not investigated the reports they had received or discussed the matter with those they condemned. In March 1739 Tennent escalated the conflict with "The Danger of an Unconverted Ministry." He vividly portrayed the majority of ministers as plastered hypocrites, having the form of godliness but not its power.  

Tennent adapted the Ulster Scottish spirituality of life to the middle colonies. His life and theology were influenced more by his Ulster Scots heritage and New England [[Puritans]] than by any other factor. Tennent's life demonstrates how the new Presbyterian denomination in North America accommodated divergent types of congregations and spirituality. Prior to 1743, Tennent represented the anti-establishment dissenter tradition of the Ulster Scots; after 1743, he worked to maintain unity among deeply divided American Presbyterians as those Ulster Scots, who hoped to become the established church of Ireland, had done. Both sides to the disputes within Presbyterianism were orthodox and pious, but in different ways.  

Tennent adapted the Ulster Scottish spirituality of life to the middle colonies. His life and theology were influenced more by his Ulster Scots heritage and New England [[Puritans]] than by any other factor. Tennent's life demonstrates how the new Presbyterian denomination in North America accommodated divergent types of congregations and spirituality. Prior to 1743, Tennent represented the anti-establishment dissenter tradition of the Ulster Scots; after 1743, he worked to maintain unity among deeply divided American Presbyterians as those Ulster Scots, who hoped to become the established church of Ireland, had done. Both sides to the disputes within Presbyterianism were orthodox and pious, but in different ways.  

==Education==

==Education==

Tennent's sermon, "The Danger of an Unconverted Ministry" (1741) played a major role in the schism that divided the Presbyterians in America into Old Side and New Side factions. Tennent called for a means of training pastors that would guarantee their loyalty to the cause of revivals. This rousing cry implied a new form of theological education. Between 1741 and 1758, significant changes in Presbyterian theological education emerged. The energies released by the awakening led to three important developments: the rise of the log college or academy, the founding of both a revival (Princeton) and an anti-revival college (Francis Alison's Academy, which later became the College of Philadelphia), and the expansion of an apprenticeship program of reading divinity, before, after, or in place of a college education.<ref> James W. Fraser, "The Great Awakening and New Patterns of Presbyterian Theological Education." ''Journal of Presbyterian History'' 1982 60(3): 189-208. 0022-3883 </ref>  

Tennent's sermon, "The Danger of an Unconverted Ministry" (1741) played a major role in the schism that divided the Presbyterians in America into Old Side and New Side factions. Tennent called for a means of training pastors that would guarantee their loyalty to the cause of revivals. This rousing cry implied a new form of theological education. Between 1741 and 1758, significant changes in Presbyterian theological education emerged. The energies released by the awakening led to three important developments: the rise of the log college or academy, the founding of both a revival (Princeton) and an anti-revival college (Francis Alison's Academy, which later became the College of Philadelphia), and the expansion of an apprenticeship program of reading divinity, before, after, or in place of a college education.<ref>James W. Fraser, "The Great Awakening and New Patterns of Presbyterian Theological Education." ''Journal of Presbyterian History'' 1982 60(3): 189-208. 0022-3883</ref>  

==Pietism==

==Pietism==

Tennent was a leader in introducing pietism that nurtured religious renewal in the 18th century. This pietism is best seen in Tennent's celebration of the Sacramental Season, with its emphasis on Christian love and fellowship. Indeed, Tennent, like other revivalists, drew inspiration from the communal emphasis that permeated the sacramental celebration. In 1757, Tennent wrote a sacramental sermon, entitled "Love to Christ." It contains those elements of pietistic communion that inspired this "Son of Thunder" to work feverishly for the reunion of the New York and Philadelphia Synods, which took place the very next year.<ref> James B. Bennett, "'Love To Christ': Gilbert Tennent, Presbyterian Reunion, and a Sacramental Sermon". ''American Presbyterians'' 1993 71(2): 77-89. 0886-5159 </ref>

Tennent was a leader in introducing pietism that nurtured religious renewal in the 18th century. This pietism is best seen in Tennent's celebration of the Sacramental Season, with its emphasis on Christian love and fellowship. Indeed, Tennent, like other revivalists, drew inspiration from the communal emphasis that permeated the sacramental celebration. In 1757, Tennent wrote a sacramental sermon, entitled "Love to Christ." It contains those elements of pietistic communion that inspired this "Son of Thunder" to work feverishly for the reunion of the New York and Philadelphia Synods, which took place the very next year.<ref>James B. Bennett, "'Love To Christ': Gilbert Tennent, Presbyterian Reunion, and a Sacramental Sermon". ''American Presbyterians'' 1993 71(2): 77-89. 0886-5159</ref>

==Further reading==

==Further reading==

* Coalter, Milton J. ''Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies'' (1986) [http://www.amazon.com/Gilbert-Tennent-Son-Thunder-Contributions/dp/0313255148/ref=sr_1_1?ie=UTF8&s=books&qid=1236478372&sr=8-1 excerpt and text search]

* Coalter, Milton J. ''Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies'' (1986) [http://www.amazon.com/Gilbert-Tennent-Son-Thunder-Contributions/dp/0313255148/ref=sr_1_1?ie=UTF8&s=books&qid=1236478372&sr=8-1 excerpt and text search]

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[[Category:clergy]]

[[Category:Clergy]]

[[Category:Revivals]]

[[Category:Revivals]]

[[Category:Colonial America]]

[[Category:Colonial America]]

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