Changes

==Missionaries==

==Missionaries==

The Congregationalists set up missionary societies, to evangelize the West. Their most successful missions were in Hawaii, where they converted most of the natives. Missionaries were preachers and educators, as well as exponents of Yankee culture. Publication and education societies promoted Christian education; most notable among them was the American Bible Society, founded in 1816. Social activism inspired by the revival gave rise to abolition groups as well as the [[Society for the Promotion of Temperance]], and began efforts to reform prisons and care for the handicapped and mentally ill. They believed in the perfectibility of people and were highly moralistic in their endeavors.  From the 1820s through the 1860s, missionaries saw themselves simply as communicators of the gospel who had come to found native churches among the heathen. They did not see themselves as modernizers or transformers of culture; that new role came during the [[Third Great Awakening]]. The first women missionaries from America were products of the equalitarianism of the Second Great Awakening.<ref>Ann White, "Counting the Cost of Faith: America's Early Female Missionaries."  ''Church History.'' Volume: 57. Issue: 1. (1988) pp 19-30  [http://www.questia.com/read/77522678?title=Counting%20the%20Cost%20of%20Faith%3a%20America's%20Early%20Female%20Missionaries online edition]</ref>

The Congregationalists set up missionary societies, to evangelize the West. Their most successful missions were in Hawaii, where they converted most of the natives. Missionaries were preachers and educators, as well as exponents of Yankee culture. Publication and education societies promoted Christian education; most notable among them was the American Bible Society, founded in 1816. Social activism inspired by the revival gave rise to abolition groups as well as the Society for the Promotion of Temperance, and began efforts to reform prisons and care for the handicapped and mentally ill. They believed in the perfectibility of people and were highly moralistic in their endeavors.  From the 1820s through the 1860s, missionaries saw themselves simply as communicators of the gospel who had come to found native churches among the heathen. They did not see themselves as modernizers or transformers of culture; that new role came during the [[Third Great Awakening]]. The first women missionaries from America were products of the equalitarianism of the Second Great Awakening.<ref>Ann White, "Counting the Cost of Faith: America's Early Female Missionaries."  ''Church History.'' Volume: 57. Issue: 1. (1988) pp 19-30  [http://www.questia.com/read/77522678?title=Counting%20the%20Cost%20of%20Faith%3a%20America's%20Early%20Female%20Missionaries online edition]</ref>

===West===

===West===

The converts joined small local congregations which eventually might build a log-cabin building as a church; more often services were held in fields or private homes. Cane Ridge and some other western revivals was multi-denominational, and included Methodist, Presbyterian, Baptist and Restorationist or Campbellite preachers (who later formed the Church of Christ and  the Disciples of Christ denominations).  The result was less isolation and individualism, and a greater sense of group identity through the local church.  Later revivals took on much more of an Arminian emphasis that everyone can be saved, but during the initial Kentucky camp meetings Calvinism and predestination still dominated religious beliefs. Eslinger argues that the most important function of the early camp meeting was not that it offered people a form of worship more reflective of the emerging liberal culture, but rather that it "enabled great masses of people to more comfortably relate to that new culture."<ref>Ellen Eslinger, ''Citizens of Zion: The Social Origins of Camp Meeting Revivalism'' (1999), p. xx1</ref>  

The converts joined small local congregations which eventually might build a log-cabin building as a church; more often services were held in fields or private homes. Cane Ridge and some other western revivals was multi-denominational, and included Methodist, Presbyterian, Baptist and Restorationist or Campbellite preachers (who later formed the Church of Christ and  the Disciples of Christ denominations).  The result was less isolation and individualism, and a greater sense of group identity through the local church.  Later revivals took on much more of an Arminian emphasis that everyone can be saved, but during the initial Kentucky camp meetings Calvinism and predestination still dominated religious beliefs. Eslinger argues that the most important function of the early camp meeting was not that it offered people a form of worship more reflective of the emerging liberal culture, but rather that it "enabled great masses of people to more comfortably relate to that new culture."<ref>Ellen Eslinger, ''Citizens of Zion: The Social Origins of Camp Meeting Revivalism'' (1999), p. xx1</ref>  

The western revival quickly Christianized large parts of Kentucky, Tennessee and southern Ohio and Indiana.  Each denomination had assets that allowed it to thrive on the frontier. The efficient Methodists had a method (hence their name), which used itinerant [[circuit riders]] assigned to a territory by the bishop.  He rode circuit to different locations recruiting and ministering on a regular schedule.  Baptists used local preachers who their neighbors could see as having a special “call” from God.

The western revival quickly Christianized large parts of Kentucky, Tennessee and southern Ohio and Indiana.  Each denomination had assets that allowed it to thrive on the frontier. The efficient Methodists had a method (hence their name), which used itinerant circuit riders assigned to a territory by the bishop.  He rode circuit to different locations recruiting and ministering on a regular schedule.  Baptists used local preachers who their neighbors could see as having a special “call” from God.

Long (2002) notes that since the 1980s, scholars have connected American religious camp meetings, formerly thought to have their roots only in the American frontier experience, to Scottish holy fairs of the 17th-18th centuries. Long (2002) examines the sacramental theology in the communion sermons of James McGready given in Kentucky during the first decade of the 19th century. McGready's sermons demonstrate adherence to reformed theology, a Calvinist understanding of salvation, and a sacramental emphasis. A central theme of McGready's sermons stressed the believer meeting Christ at the communion table.

Long (2002) notes that since the 1980s, scholars have connected American religious camp meetings, formerly thought to have their roots only in the American frontier experience, to Scottish holy fairs of the 17th-18th centuries. Long (2002) examines the sacramental theology in the communion sermons of James McGready given in Kentucky during the first decade of the 19th century. McGready's sermons demonstrate adherence to reformed theology, a Calvinist understanding of salvation, and a sacramental emphasis. A central theme of McGready's sermons stressed the believer meeting Christ at the communion table.