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25/10/2017 George Whitefield - Wikipedia
George Whitefield
George Whitefield ( ( / dʒ ɔː dʒ w ɪ t f i l d / 27 ; diciembre [de OS 16 de
El reverendo
diciembre de] 17 14 a 17 30 de septiembre de 17 7 0), también escrito
George Whitfield , era un Inglés Anglicana clérigo que fue uno de los
George Whitefield
fundadores de Metodismo y mov imiento ev angélico . [1]
Nacido en Gloucester , se matriculó en Pembroke College en la

Univ ersidad de Oxford en 17 32. Allí se unió al " Holy Club " y fue
presentado a los hermanos Wesley , John y Charles , con quienes
trabajaría estrechamente en su ministerio posterior. Whitefield fue
ordenado después de recibir su título de Bachelor of Arts .
Inmediatamente comenzó a predicar, pero no se conformó como
ministro de ninguna parroquia . Más bien se conv irtió en un predicador
y ev angelizador itinerante . En 17 40, Whitefield v iajó a América del
Norte, donde predicó una serie de av iv amientosque llegó a conocerse
como el " Gran Despertar ". Sus métodos eran polémicos y participó en
numerosos debates y disputas con otros clérigos.
Whitefield recibió un amplio reconocimiento durante su ministerio;

predicó al menos 18,000 v eces a quizás 10 millones de oy entes en Gran Retrato de John Russell , 1770
Bretaña y las colonias americanas . Whitefield podría cautiv ar a grandes Nacido 27 de diciembre [
audiencias a trav és de una potente combinación de drama, retórica OS 16 de
religiosa y orgullo imperial. [2] diciembre] 1714
Gloucester ,
Inglaterra
Murió 30 de septiembre
Contenido de 1770 (55 años)
1 Primeros años de vida
Newburyport , bahía
de la provincia de
2 Evangelismo
Massachusetts
3 Orfanato Bethesda
Nacionalidad británico
4 reuniones de avivamiento
alma mater Pembroke College,
5 Defensa de la esclavitud
5.1 Sobre el tratamiento de esclavos Oxford
6 Benjamin Franklin y Whitefield

7 viajes
8 Matrimonio
9 Muerte
10 Relación con otros líderes metodistas
11 Oposición y controversia
11.1 Whitefield versus otro clero
11.2 Clero versus Whitefield
11.3 Whitefield contra laicos
11.4 Laicado versus Whitefield
11.5 Cambios de Whitefield
12 Innovación religiosa
https://en.wikipedia.org/wiki/George_Whitefield 1/17
13 trabajos
14 Veneración y legado
15 referencias
15.1 Notas
15.2 Bibliografía
16 Lectura adicional
16.1 Fuentes primarias
17 Enlaces externos
Primeros años de vida

Whitefield nació el 27 de diciembre [ OS 16 de diciembre] 17 14 en el Bell Inn,
Southgate Street, Gloucester en Inglaterra. Whitefield era el quinto hijo
(séptimo hijo) de Thomas Whitefield y Elizabeth Edwards que tenían una posada
en Gloucester. [3] A temprana edad, descubrió que tenía una pasión y talento
para actuar en el teatro, una pasión que continuaría con las representaciones
teatrales de las historias bíblicas que contó durante sus sermones. Fue educado
en la Cry pt School , Gloucester y Pembroke College, Oxford . [4]
Debido a que los negocios en la posada se habían v uelto pobres, Whitefield no

tenía los medios para pagar su matrícula. [5] Por lo tanto, llegó a Oxford como
serv idor , el rango más bajo de estudiantes univ ersitarios; a cambio de una
matrícula gratuita, actuó como sirv iente de Fellows y Fellows-commoners,
tareas que incluían enseñarlas por la mañana, ay udarlas a bañarse, limpiar sus The Old Bell Inn, Southgate
habitaciones, llev ar sus libros y ay udarlos con el trabajo. [5] Formó parte del " Street, Gloucester
Holy Club " en la Univ ersidad con los hermanos Wesley , John y Charles . Una
enfermedad, así como Henry Scougal 's la vida de Dios en el alma del hombre,
lo influenció a v olv erse a la Iglesia. Después de una conv ersión religiosa , se apasionó por predicar su fe recién
descubierta. El obispo de Gloucester lo ordenó como diácono . [6]
Evangelismo
Whitefield predicó su primer sermón en la Iglesia de Santa María de la Cripta [7] en su ciudad natal de Gloucester,
una semana después de su ordenación. Anteriormente se había conv ertido en el líder del Holy Club en Oxford
cuando los hermanos Wesley partieron hacia Georgia. [8]
En 17 38 se trasladó a Sav annah, Georgia , en las colonias americanas , como parroquia sacerdote. Mientras
estuv o allí, decidió que una de las grandes necesidades del área era una casa huérfana. Él decidió que este sería el
trabajo de su v ida. Regresó a Inglaterra para recaudar fondos, así como para recibir las órdenes del sacerdote .
Mientras se preparaba para su regreso, predicó a grandes congregaciones. Por sugerencia de amigos, predicó a
los mineros de Kingswood , en las afueras de Bristol, al aire libre. Como regresaba a Georgia, inv itó a John Wesley
a hacerse cargo de sus congregaciones de Bristol y a predicar al aire libre por primera v ez en Kingswood y luego
en Blackheath, Londres . [9]
Whitefield accepted the Church of England's doctrine of predestination and disagreed with the Wesley brothers'
v iews on the doctrine of the atonement, Arminianism. [10] As a result, Whitefield did what his friends hoped he
would not do—hand ov er the entire ministry to John Wesley . [11] Whitefield formed and was the president of the
first Methodist conference but he soon relinquished the position to concentrate on ev angelical work. [12]
Three churches were established in England in his name—one in Penn Street,

Bristol, and two in London, in Moorfields and in Tottenham Court Road —all
three of which became known by the name of "Whitefield's Tabernacle". The
society meeting at the second Kingswood School at Kingswood, a town on the
eastern edge of Bristol, was ev entually also named Whitefield's Tabernacle.
Whitefield acted as chaplain to Selina, Countess of Huntingdon, and some of his

followers joined the Countess of Huntingdon's Connexion, whose chapels were
built by Selina, where a form of Calv inistic Methodism similar to Whitefield's
was taught. Many of Selina's chapels were built in the English and Welsh
counties. [13] One was erected in London—Spa Fields Chapel. [14][15]
Whitefield tenía visión bizca
( estrabismo ). In 17 39, Whitefield returned to England to raise funds to establish the Bethesda
Orphanage, now the Bethesda Academy . It is the oldest extant charity in North
America. [16]
Bethesda Orphanage
Whitefield's endeav or to build an orphanage in Georgia was central to his preaching. [3] The orphanage and
preaching comprised the "two-fold task" that occupied the rest of his life. [17] On 25 March 17 40, construction
began. Whitefield wanted the orphanage to be a place of strong Gospel influence, with a wholesome atmosphere
and strong discipline. [18]
Hav ing raised the money by his preaching, Whitefield “insisted on sole control of the orphanage.” He refused to
giv e the Trustees a financial accounting. The Trustees also objected to Whitefield’s using “a wrong Method” to
control the children, who “are often kept pray ing and cry ing all the Night”. [3][19]
On returning to North America in 17 40, he preached a series of rev iv als that came to be known as the Great
Awakening of 17 40. In 17 40 he engaged Morav ian Brethren from Georgia to build an orphanage for Negro
children on land he had bought in the Lehigh Valley of Pennsy lv ania. Following a theological disagreement, he
dismissed them but was unable to complete the building, which the Morav ians subsequently bought and
completed. This now is the Whitefield House in the center of the Morav ian settlement of Nazareth. The Whitefield
House is owned by the Morav ian Historical Society , and operates as the Society 's museum and administrativ e
offices. [20][21]
He preached nearly ev ery day for months to large crowds of sometimes sev eral thousand people as he trav eled
throughout the colonies, especially New England. His journey on horseback from New Y ork City to Charleston
was the longest then undertaken in North America by a white man. [22]
Like his contemporary and acquaintance, Jonathan Edwards, Whitefield preached staunchly Calv inist theology
that was in line with the "moderate Calv inism" of the Thirty -nine Articles. [23] While explicitly affirming God's sole
agency in salv ation, Whitefield freely offered the Gospel, say ing at the end of his sermons: "Come poor, lost,
undone sinner, come just as y ou are to Christ."[24]
Revival meetings
The Church of England did not assign him a pulpit, so he began preaching in parks and fields in England on his
own, reaching out to people who normally did not attend church. Like Jonathan Edwards, he dev eloped a sty le of
preaching that elicited emotional responses from his audiences. But Whitefield had charisma, and his loud v oice,
his small stature, and ev en his cross-ey ed appearance (which some people took as a mark of div ine fav our) all
serv ed to help make him one of the first celebrities in the American colonies. [25] Whitefield included slav es in his
rev iv als and their response was great. Historians see this as "the genesis of African-American Christianity ."[26]
To Whitefield "the gospel message was so critically important that he

felt compelled to use all earthly means to get the word out."[27] Thanks
to widespread dissemination of print media, perhaps half of all colonists
ev entually heard about, read about, or read something written by
Whitefield. He employ ed print sy stematically , sending adv ance men to
put up broadsides and distribute handbills announcing his sermons. He
also arranged to hav e his sermons published. [28]
Whitefield sought to influence the colonies after he returned to England

from his 17 40 tour in America. He contracted to hav e his
autobiographical Journals published throughout America. These
Journals hav e been characterized as "the ideal v ehicle for crafting a
public image that could work in his absence." They depicted Whitefield
in the "best possible light". When he returned to America for his third
tour in 17 45, he was better known than when he had left. [29] Whitefield preaching. 1857 engraving
Much of Whitefield's publicity was the work of William Seward, a

wealthy lay man who accompanied Whitefield. Seward acted as Whitefield's "fund-raiser, business co-ordinator,
and publicist". He furnished newspapers and booksellers with material, including copies of Whitefield's writings. [3]
When Whitefield returned to England in 17 42, a crowd Whitefield estimated at 20,000 and William M'Culloch, the
local minister, at 30,000, met him. [30]
Advocacy of slavery
John Wesley denounced slav ery as "the sum of all v illainies," and detailed its abuses. [31] Howev er, defenses of
slav ery were common among eighteenth-century Protestants, especially missionaries who used the institution to
emphasize God's prov idence. [32] Whitefield was at first conflicted about slav es. He believ ed that they were
"human", but he also believ ed that they were "subordinate Creatures". [33]
Slav ery had been outlawed in the y oung Georgia colony in 17 35. In 17 47 , Whitefield attributed the financial
woes of his Bethesda Orphanage to Georgia’s prohibition of slav ery . [34] He argued that “the constitution of that
colony [Georgia] is v ery bad, and it is impossible for the inhabitants to subsist without the use of slav es.” [35]
Between 17 48 and 17 50, Whitefield campaigned for slav ery 's legalisation. He said that the colony would not be
prosperous unless farmers had slav e labor. [36] Whitefield's wanted slav ery legalized not only for the prosperity of
the colony , but also for the financial v iability of the Bethesda Orphanage. “Had Negroes been allowed”, he said, “I
should now hav e had a sufficiency to support a great many orphans without expending abov e half the sum that
has been laid out.” [35] Whitefield's push for the legalization of slav ery “cannot be explained solely on the basics of
economics.” It was also that “the specter of massiv e slav e rev olts pursued him.” [37]
Slav ery was legalized in 17 51. [36] Whitefield saw the "legalization of slav ery as part personal v ictory and part
div ine will."[38]
Whitefield now argued a scriptural justification for slav ery . He increased his number of slav es, using his
preaching to raise money to purchase them. Whitefield became “perhaps the most energetic, and conspicuous,
ev angelical defender and practitioner of slav ery .” [3] By propagating such “a theological defense for slav ery ”
Whitefield “participated in a tragic chapter of the nation’s experience.” [39]
Whitefield left ev ery thing in Georgia to the Countess of Huntingdon. This included 4,000 acres of land and fifty
slav es. [3]
On treatment of slaves
In 17 40, during his second v isit to America, Whitefield published "an open letter to the planters of South
Carolina, Virginia, and Mary land" chastising them for their cruelty to their slav es. He wrote, "I think God has a
Quarrel with y ou for y our Abuse of and Cruelty to the poor Negroes."[40] Furthermore, Whitefield wrote: "Y our
dogs are caressed and fondled at y our tables; but y our slav es who are frequently sty led dogs or beasts, hav e not
an equal priv ilege."[35] Howev er, Whitefield "stopped short of rendering a moral judgment on slav ery itself as an
institution."[41]
The Bethesda Orphanage "set an example of humane treatment of slav es". [42] Phillis Wheatley , 17 53-17 84, who
was a slav e, wrote a poem On the Death of the Rev. Mr. George Whitefield, 17 7 0. The first line calls Whitefield a
"happy saint". [43]
Benjamin Franklin and Whitefield

Benjamin Franklin attended a rev iv al meeting in Philadelphia, Pennsy lv ania and was greatly impressed with
Whitefield's ability to deliv er a message to such a large group. Franklin had prev iously dismissed as exaggeration
reports of Whitefield preaching to crowds of the order of tens of thousands in England. When listening to
Whitefield preaching from the Philadelphia court house, Franklin walked away towards his shop in Market Street
until he could no longer hear Whitefield distinctly —Whitefield could be heard ov er fiv e hundred feet. He then
estimated his distance from Whitefield and calculated the area of a semicircle centred on Whitefield. Allowing
two square feet per person he computed that Whitefield could be heard by ov er thirty thousand people in the
open air. [44] [45]
Franklin admired Whitefield as a fellow intellectual but thought Whitefield's plan

to run an orphanage in Georgia would lose money . He published sev eral of
Whitefield's tracts and was impressed by Whitefield's ability to preach and speak
with clarity and enthusiasm to crowds. Franklin was an ecumenist and
approv ed of Whitefield's appeal to members of many denominations, but, unlike
Whitefield, was not an ev angelical. In his autobiography , Franklin famously
wrote that he was a "thoroughgoing Deist", which precludes the idea that God is
personal, though some suggest that Franklin was more traditional in his v iews,
e.g., his speech at the Constitutional Conv ention where he recited the v erse that
not a single sparrow falls to the ground without God's notice; how then could
the Constitution conv ention hope to succeed without God's careful
Portrait of Whitefield painted ov ersight?[46] After one of Whitefield's sermons, Franklin noted the:
by James Moore after 1951
wonderful... change soon made in the manners of our inhabitants.

From being thoughtless or indifferent about religion, it seem'd as if all
the world were growing religious, so that one could not walk thro' the
town in an ev ening without hearing psalms sung in different families
of ev ery street. [47][48]
A lifelong close friendship dev eloped between the rev iv alist preacher and the worldly Franklin. [49] Looking
bey ond their public images, one finds a common charity , humility , and ethical sense embedded in the character
of each man. True loy alty based on genuine affection, coupled with a high v alue placed on friendship, helped
their association grow stronger ov er time. [50] Letters exchanged between Franklin and Whitefield can be found at
the American Philosophical Society in Philadelphia. [51] These letters document the creation of an orphanage for
boy s named the Charity School.
And in 17 49, Franklin chose the Whitefield meeting house, with its Charity School, to be purchased as the site of
the newly formed Academy of Philadelphia which opened in 17 51, followed in 17 55 with the College of
Philadelphia, both the predecessors of the Univ ersity of Pennsy lv ania. A statue of George Whitefield is located in
the Dormitory Quadrangle, standing in front of the Morris and Bodine sections of the present Ware College House
on the Univ ersity of Pennsy lv ania campus. [52]
Travels
Whitefield is remembered as one of the first to preach to slav es. [54]
Timeline of Whitefield's travel to
Phillis Wheatley wrote a poem in his memory after he died, while she
America[53]
was still a slav e. [55]
1740–1741 Second voyage to
In an age when crossing the Atlantic Ocean was a long and hazardous America. Established
adv enture, he v isited America sev en times, making thirteen ocean Bethesda Orphan
crossings in total. It is estimated that throughout his life, he preached House. Preached in
more than 18,000 formal sermons, of which sev enty -eight hav e been New England.
published[56] In addition to his work in North America and England, he
1745–1748 Third voyage to
made fifteen journey s to Scotland—most famously to the "Preaching
America. In poor
Braes" of Cambuslang in 17 42—two journey s to Ireland, and one each
health.
to Bermuda, Gibraltar, and the Netherlands. [57] In England and Wales,
1751–1752 Fourth voyage to
Whitefield’s itinerary included ev ery county . [58]
America.
He went to the Georgia Colony in 17 38 following John Wesley 's 1754 Fifth voyage to
departure, to serv e as a colonial chaplain at Sav annah. [59] While in America.
Georgia, Whitefield serv ed as minister for an orphanage and trav eled
1763–1765 Sixth voyage to
extensiv ely throughout both North America and Britain in an effort to
America. Traveled east
raise money for the organization. He would often preach and attend
coast.
public ev ents during his trav els, which serv ed to further spread his
1770 Seventh voyage to
message. [60]
America. Wintered in
Georgia, then traveled
Marriage to New England where
"I believ e it is God’s will that I should marry ", George Whitefield wrote he died.
to a friend in 17 40. [61] But he was concerned: "I pray God that I may not
hav e a wife till I can liv e as though I had none." That ambiv alence — believ ing God willed a wife, y et wanting to
liv e as if without one — brought Whitefield a disappointing lov e life and a largely unhappy marriage. [61]
His wife died of a fev er on 9 August 17 68. She was buried in a v ault at the Tottenham chapel. After their 17 44–8
stay in America, she nev er accompanied him on his trav els. Whitefield reflected that "none in America could bear
her". His wife believ ed that she had been "but a load and burden" to him. Cornelius Winter, who for a time liv ed
with the Whitefields, observ ed that Whitefield "was not happy in his wife". Thus, "her death set his mind much at
liberty ". [3]
Death
In 17 7 0, the 55-y ear-old Whitefield continued preaching in spite of poor health. He said, "I would rather wear
out than rust out." His last sermon was preached in a field "atop a large barrel". [62] The next morning Whitefield
died in the parsonage of Old South Presby terian Church, [63] Newbury port, Massachusetts, on 30 September
17 7 0, and was buried, according to his wishes, in a cry pt under the pulpit of this church. [3] A bust of Whitefield is
in the collection of the Gloucester City Museum & Art Gallery .
It was John Wesley who preached his funeral sermon in London, at

Whitefield's request. [64]
Whitefield left almost £1500 to friends and family . That would be some
£185,7 00 in 2014 pounds. [65] Furthermore, he had deposited £1000
for his wife if he predeceased her and had contributed £3300 to the
Bethesda Orphanage. "Questions concerning the source of his personal
wealth dogged his memory . His will stated that all this money had lately
been left him 'in a most unexpected way and unthought of means.'"[3] George Whitefield's grave in the crypt
of Old South Presbyterian Church,
Newburyport, Massachusetts
Relation to other Methodist leaders between Jonathan Parsons and
Joseph Prince.
In terms of theology , Whitefield, unlike John Wesley , was a supporter of
Calv inism. [66] The two differed on eternal election, final persev erance,
and sanctification, but were reconciled as friends and co-workers, each going his own way . It is a prev ailing
misconception that Whitefield was not primarily an organizer like Wesley . Howev er, as Wesley an historian Luke
Ty erman states, "It is notable that the first Calv inistic Methodist Association was held eighteen months before
Wesley held his first Methodist Conference."[67] He was a man of profound experience, which he communicated to
audiences with clarity and passion. His patronization by the Countess of Huntingdon reflected this emphasis on
practice.
Opposition and controversy

Whitefield welcomed opposition because as he said, “the more I am opposed, the more joy I feel”. [68] He prov ed
himself adept at creating controv ersy . In his 17 40 v isit to Charles Town, it “took Whitefield only four day s to
plunge Charles Town into religious and social controv ersy .” [69]
Whitefield thought he might be marty red for his v iews. After he attacked the established church, [70] he predicted
that he would “be set at nought by the Rabbies of our Church, and perhaps at last be killed by them”. [3]
Whitefield versus other clergy

Whitefield chastised other clergy for teaching only “the shell and shadow of
religion” because they did not hold the necessity of a new birth without which a
person would be “thrust down into Hell”. [3]
In his 17 40–17 41 v isit to America (as he had done in England), he attacked

other clergy (mostly Anglican) calling them "God's persecutors". He said that
Edmund Gibson, Bishop of London with superv ision ov er Anglican clergy in
America, [71] knew no “more of Christianity , than Mahaomet, or an Infidel”. [3]
Whitefield issued a blanket indictment of New England's Congregational

ministers for their "lack of zeal". [3]
After Whitefield preached at St. Philip's, Charleston, the Commissary ,

Alexander Garden suspended him. After being suspended, Whitefield attacked Whitefield had a strained
relationship with John
all South Carolina's Anglican clergy in print. [3]
Wesley (depicted in an
engraving)
In 17 40, Whitefield published attacks on “the works of two of Anglicanism's
rev ered sev enteenth-century authors”. Whitefield wrote that John Tillotson,
archbishop of Canterbury (1691-1694), had “no more been a true Christian than had Muhammad”. He also
attacked Richard Allestree's The Whole Duty of Man, one of Anglicanism's most popular spiritual tracts. At least
once Whitefield had his followers burn the tract “with great Detestation”. [3]
In England and Scotland (17 41–17 44), Whitefield bitterly accused John Wesley of undermining his work. He
preached against Wesley , arguing that Wesley 's attacks on predestination had alienated “v ery many of my
spiritual children”. Wesley replied that Whitefield’s attacks were “treacherous” and that Whitefield had made
himself “odious and contemptible”. [3] Howev er, the two reconciled in later life.
When Joseph Trapp criticized Whitefield’s Journals, Whitefield retorted that Trapp was “no Christian but a
serv ant of Satan”. [3]
Whitefield had been influenced by the Morav ian Church, but in 17 53 he condemned them and attacked their
leader, Count Nicolaus Zinzendorf and their practices. [3]
Clergy versus Whitefield

English, Scottish, and American clergy attacked 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, clergy called Whitefield one of “the y oung quacks in div inity ” who are “breaking the peace and unity ”
of the church. [72]
From 17 38 to 17 41, Whitefield issued sev en Journals. [73] A sermon in St Paul's Cathedral depicted them as “a
medley of v anity , and nonsense, and blasphemy jumbled together”. Joseph Trapp called the Journals
“blasphemous” and accused Whitefield of being “besotted either with pride or madness”. [3]
In England, by 17 38 when he was ordained priest, Whitefield wrote that “the spirit of the clergy began to be much
embittered” and that “churches were gradually denied me”. [74] In response to Whitefield’s Journals, the bishop of
London, Edmund Gibson, published a 17 39 pastoral letter criticizing Whitefield. [75] The title was A Caution
against Enthusiasm. Being the second part of the late Bishop of London's fourth Pastoral Letter”. (https://book
s.google.com/books?id=D39eAAAAcAAJ&source=gbs_nav links_s) Whitefield responded by labeling Anglican
clerics as “lazy , non-spiritual, and pleasure seeking”. He rejected ecclesiastical authority claiming that ‘the whole
world is now my parish’. [3]
In 17 40, Whitefield had attacked John Tillotson and Richard Allestree's The Whole Duty of Man. These attacks
resulted in hostile responses and reduced attendance at his London open-air preaching[3]
In 17 41, Whitefield made his first v isit to Scotland at the inv itation of “Ralph and Ebenezer Erskine, leaders of the
breakaway Associate Presby tery . When they demanded and Whitefield refused that he preach only in their
churches, they attacked him as a “ sorcerer” and a “v ain-glorious, self-seeking, puffed-up creature”. In addition,
Whitefield’s collecting money for his Bethesda orphanage, combined with the hy steria ev oke by his open-air
sermons, resulted in bitter attacks in Edinburgh and Glasgow. [3]
Whitefield’s itinerant preaching throughout the colonies was opposed by Bishop Benson who had ordained him
for a settled ministry in Georgia. Whitefield replied that if bishops did not authorize his itinerant preaching, God
would giv e him the authority . [3]
In 17 40, Jonathan Edwards inv ited Whitefield to preach in his church in Northampton. Edwards was “deeply
disturbed by his unqualified appeals to emotion, his openly judging those he considered unconv erted, and his
demand for instant conv ersions”. Whitefield refused to discuss Edwards’ misgiv ings with him. Later, Edwards
deliv ered a series of sermons containing but “thinly v eiled critiques” of Whitefield’s preaching, “warning against
ov er-dependence upon a preacher's eloquence and ferv ency ”. [3]
During Whitefield’s 17 44-17 48 v isit to America, ten critical pamphlets were published, two by officials of
Harv ard and Y ale. This criticism was in part ev oked by Whitefield’s criticism of “their education and Christian
commitment” in his Journal of 17 41. Whitefield saw this opposition as “a conspiracy ” against him. [3]
After Whitefield preached at St. Philip's, Charleston, the Commissary , Alexander Garden suspended him as a
“v agabond clergy man.” [76]
Whitefield versus laity

When Whitefield preached in a dissenting church and “the congregation’s response was dismal,” he ascribed the
response to “the people’s being hardened” as were “Pharaoh and the Egy ptians” in the Bible. [77]
Laity versus Whitefield

Many New Englanders claimed that Whitefield destroy ed “New England's orderly parish sy stem, communities,
and ev en families”. The “Declaration of the Association of the County of New Hav en, 17 45" stated that after
Whitefield’s preaching “religion is now in a far worse state than it was”. [3] After Whitefield preached in
Charlestown, a local newspaper article attacked him as “blasphemous, uncharitable, and unreasonable.” [78]
After Whitefield condemned Morav ians and their practices, his former London printer (a Morav ian), called
Whitefield “a Mahomet, a Caesar, an imposter, a Don Quixote, a dev il, the beast, the man of sin, the Antichrist”. [3]
In the open air in Dublin, Ireland (17 57 ), Whitefield attacked Roman Catholicism, inciting an attack by
“hundreds and hundreds of papists” who cursed and wounded him sev erely and smashed his portable pulpit. [3]
On v arious occasions, a woman assaulted Whitefield with “scissors and a pistol, and her teeth”. “Stones and dead
cats” were thrown at him. A man almost killed him with a brass-headed cane. “Another climbed a tree to urinate
on him.” [79]
In 17 60, Whitefield was burlesqued by Samuel Foote in The Minor. [80]
Whitefield changes
Selina Hastings, Countess of Huntingdon made Whitefield her personal chaplain. In her chapel, it was noted that
his preaching was “more Considered among persons of a Superior Rank” who attended the Countess’s serv ices.
Whitefield was humble before the Countess say ing that he cried when he was “thinking of y our Lady ship's
condescending to patronize such a dead dog as I am”. He now said that he “highly esteemed bishops of the
Church of England because of their sacred character”. He confessed that in “many things” he had “judged and
acted wrong” and had “been too bitter in my zeal”. In 17 63, in a defense of Methodism, Whitefield “repeated
contrition for much contained in his Journals”. [3]
Among the nobility who heard Whitefield in the Countess of Huntingdon’s home was Lady Townshend. [81]
Regarding the changes in Whitefield, someone asked Lady Townshend, “Pray , madam, is it true that Whitefield
has recanted?” She replied, “No, sir, he has only canted.” [82] One meaning of cant is “to affect religious or pietistic
phraseology , esp. as a matter of fashion or profession; to talk unreally or hy pocritically with an affectation of
goodness or piety .” [83]
Religious innovation
In the First Great Awakening, rather than listening demurely to preachers, people groaned and roared in
enthusiastic emotion. Whitefield was a "passionate preacher" who often "shed tears". Underly ing this was his
conv iction that genuine religion "engaged the heart, not just the head". [84]
In his preaching, Whitefield used a number of rhetorical ploy s that were characteristic of theater, an aristic
medium largely unknown in colonial America. Harry S. Stout refers to him as a "div ine dramatist" and ascribes his
success to the theatrical sermons which laid foundations to a new form of pulpit oratory . [85] Whitefield's
"Abraham Offering His Son Isaac" is an example of a sermon whose whole structure resembles a theatrical play .
As observ ed by Choiński, "Whitefield reconstructs the biblical story of Abraham and Isaac as a drama that was to
be 'acted out' from the pulpit: he endows the text with carefully calubrated dialogues and monologues, and
div ides the dev eloping plot into scene-lie sections, which gradually lead to the 'dramatic' climax". [86]
New div inity schools opened to challenge the hegemony of Y ale and Harv ard; personal experience became more
important than formal education for preachers. Such concepts and habits formed a necessary foundation for the
American Rev olution. [87] Whitefield’s preaching bolstered “the ev olv ing republican ideology that sought local
democratic control of civ il affairs and freedom from monarchial and parliamentary intrusion.” [88]
Works
Whitefield's sermons were widely reputed to inspire his audience's enthusiasm. Many of them as well as his letters
and journals were published during his lifetime. He was an excellent orator as well, strong in v oice and adept at
extemporaneity . [89] His v oice was so expressiv e that people are said to hav e wept just hearing him allude to
"Mesopotamia". His journals, originally intended only for priv ate circulation, were first published by Thomas
Cooper. [90][91] James Hutton then published a v ersion with Whitefield's approv al. His exuberant and "too
apostolical" language were criticised; his journals were no longer published after 17 41. [92]
Whitefield prepared a new installment in 17 44–45, but it was not published until 1938. 19th-century biographies
generally refer to his earlier work, A Short Account of God's Dealings with the Reverend George Whitefield
(17 40), which cov ered his life up to his ordination. In 17 47 he published A Further Account of God's Dealings
with the Reverend George Whitefield, cov ering the period from his ordination to his first v oy age to Georgia. In
17 56, a v igorously edited v ersion of his journals and autobiographical accounts was published. [93][94] Whitefield
was “profoundly image-conscious”. His writings were “intended to conv ey Whitefield and his life as a model for
biblical ethics . . . , as humble and pious”. [95]
After Whitefield's death, John Gillies, a Glasgow friend, published a memoir and six v olumes of works, comprising
three v olumes of letters, a v olume of tracts, and two v olumes of sermons. Another collection of sermons was
published just before he left London for the last time in 17 69. These were disowned by Whitefield and Gillies, who
tried to buy all copies and pulp them. They had been taken down in shorthand, but Whitefield said that they made
him say nonsense on occasion. These sermons were included in a 19th-century v olume, Sermons on Important
Subjects, along with the "approv ed" sermons from the Works. An edition of the journals, in one v olume, was
edited by William Wale in 1905. This was reprinted with additional material in 1960 by the Banner of Truth Trust.
It lacks the Bermuda journal entries found in Gillies' biography and the quotes from manuscript journals found in
19th-century biographies. A comparison of this edition with the original 18th-century publications shows
numerous omissions—some minor and a few major. [96]
Whitefield also wrote sev eral hy mns. Charles Wesley composed a hy mn in 17 39, "Hark, how all the welkin rings”.
Whitefield rev ised the opening couplet in 17 58 for "Hark, the Herald Angels Sing". [97]
Veneration and legacy

Whitefield is honoured together with Francis Asbury with a feast day on the liturgical calendar of the Episcopal
Church (USA) on 15 Nov ember. [98]
Whitfield County , Georgia, United States, is named after Whitefield. [99] When the act by the Georgia General
Assembly was written to create the county , the "e" was omitted from the spelling of the name to reflect the
pronunciation of the name. [100]
In a 2014 book Thomas S. Kidd summarizes Whitefield's legacy . [101]
1. “Whitefield was the most influential Anglo-American evangelical leader of the eighteenth
century.”
2. “He also indelibly marked the character of evangelical Christianity.”
3. He “was the first internationally famous itinerant preacher and the first modern transatlantic
celebrity of any kind.”
4. “Perhaps he was the greatest evangelical preacher that the world has ever seen.”
Mark Galli wrote of Whitefield's legacy :
George Whitefield was probably the most famous religious figure of the eighteenth century .
Newspapers called him the "marv el of the age." Whitefield was a preacher capable of commanding
thousands on two continents through the sheer power of his oratory . In his lifetime, he preached at
least 18,000 times to perhaps 10 million hearers. [102]
References
Notes
1. Christian Classics Ethereal Library “George Whitefield: Methodist evangelist” (http://www.ccel.org/ccel/whitefield)
2. Scribner 2016.
3. Schlenther 2010.
4. Galli 2010.
5. Dallimore 2010, p. 13.
6. "George Whitefield Methodist evangelist" (http://www.ccel.org/ccel/whitefield). Christian Classics Ethereal Library.
Retrieved 21 November 2015.
7. Heighway, Carolyn. Gloucester: a history and guide. Gloucester: Alan Sutton Publishing, 1985, p. 141. ISBN 0-
86299-256-7
8. "Chapter V: The Holy Club" (http://wesley.nnu.edu/john-wesley/john-wesley-the-methodist/chapter-v-the-holy-club/).
Wesley Center. Retrieved 21 November 2015.
9. "Whitefield's AJMSNSHDHHDNDNDJDJDJDJJFNFJDNDNDNMount" (http://www.brethrenarchive.org/on-the-brethren-
trail/places/blackheath-and-surrounds/whitefields-mount/). Brethren Archive. Retrieved 21 November 2015.
10. Walsh, J. D. (1993). "Wesley vs. Whitefield" (http://search.ebscohost.com/login.aspx?direct=true&db=fth&AN=9604
260708&site=eds-live&scope=site). Christian History. 12 (2). Retrieved 3 July 2016.
11. Wiersbe, Warren W (2009), 50 People Every Christian Should Know, pp. 42–43, ISBN 978-0-8010-7194-2.
12. Holy Women, Holy Men: Celebrating the Saints (https://books.google.com/books?id=CZqabeZvNaMC&pg=PA680&lp
g=PA680&dq=George+Whitefield+Wesley+President+Methodist+Conference&source=bl&ots=dWhmtocGYz&sig=e
0PYI-7wa1QVlcLbzpHESbVxdKM&hl=en&sa=X&ved=0ahUKEwidjd2zqqLJAhXLWRQKHcb3BmIQ6AEINTAE#v=onep
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Bibliography
Dallimore, Arnold A. (2010) [1990]. George Whitefield: God's Anointed Servant in the Great Revival
of the Enlightened Century. Westchester, Illinois: Crossway Books. ISBN 978-1-4335-1341-
1.
Galli, Mark (2010). "George Whitefield: Sensational Evangelist of Britain and America" (http://www.ch
ristianitytoday.com/history/people/evangelistsandapologists/george-whitefield.html). 131
Christians Everyone Should Know. Nashville, Tennessee: B&H Publishing Group. pp. 63–66.
ISBN 978-0-8054-9040-4. Retrieved 1 July 2017.
Lam, George L.; Smith, Warren H. (1944). "Two Rival Editions of George Whitefield's Journal,
London, 1738". Studies in Philology. 41 (1): 86–93. ISSN 1543-0383 (https://www.worldcat.or
g/issn/1543-0383). JSTOR 4172646 (https://www.jstor.org/stable/4172646).
Schlenther, Boyd Stanley (2010) [2004]. "Whitefield, George (1714–1770)". Oxford Dictionary of
National Biography. Oxford University Press. doi:10.1093/ref:odnb/29281 (https://doi.org/10.
1093%2Fref%3Aodnb%2F29281).
Scribner, Vaughn (2016). "Transatlantic Actors: The Intertwining Stages of George Whitefield and
Lewis Hallam Sr., 1739–1756". Journal of Social History. 50 (1): 1–27. ISSN 1527-1897 (http
s://www.worldcat.org/issn/1527-1897). doi:10.1093/jsh/shw006 (https://doi.org/10.1093%2Fjs
h%2Fshw006).
Further reading
Armstrong, John H. Five Great Evangelists: Preachers of Real Revival. Fearn (maybe Hill of Fearn), Tain: Christian
Focus Publications, 1997. ISBN 978-1-85792-157-1
Bormann, Ernest G (1985), Force of Fantasy: Restoring the American Dream, Carbondale: Southern Illinois
University Press, ISBN 978-0-8093-2369-2.
Choiński, Michał. The Rhetoric of the Revival: The Language of the Great Awak ening Preachers. Göttingen:
Vandenhoeck & Ruprecht, 2016.
ISBN 97 8-3-525-56023-5 [1] (http://www.v -r.de/en/the_rhetoric_of_the_rev iv al_the_language_of_the_great
_awakening_preachers/t-7 26/1037 97 9/)
Dallimore, Arnold A. George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-Century
Revival (Volume I). Edinburgh or Carlisle: Banner of Truth Trust, 1970. ISBN 978-0-85151-026-2.
——— (1980), George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-Century Revival, II,
Edinburgh or Carlisle: Banner of Truth Trust, ISBN 978-0-85151-300-3.
Johnston, E.A. George Whitefield: A Definitive Biography (2 volumes). Stoke-on-Trent: Tentmaker Publications,
2007. ISBN 978-1-901670-76-9.
Kenney, William Howland, III. ″Alexander Garden and George Whitefield: The Significance of Revivalism in South
Carolina 1738–1741″. The South Carolina Historical Magazine, Vol. 71, No. 1 (January 1970), pp. 1–16.
Kidd, Thomas S. The Great Awak ening: The Roots of Evangelical Christianity in Colonial America. New Haven: Yale
University Press, 2009. ISBN 978-0-300-15846-5
Kidd, Thomas S. George Whitefield: America's Spiritual Founding Father. New Haven, Connecticut: Yale University
Press, 2014.
Lambert, Frank. "'Pedlar in Divinity': George Whitefield and the Great Awakening, 1737-1745." (http://search.ebscoh
ost.com/login.aspx?direct=true&db=fth&AN=9104011733&site=eds-live&scope=site) Journal of American History
(1990) 77#3 pp. 812–837 in JSTOR (http://www.jstor.org/stable/2078987)
Lambert, Frank (1993), Pedlar in divinity: George Whitefield and the Transatlantic Revivals, 1737–1770,
Princeton: Princeton University Press, ISBN 978-0-691-03296-2.
Mahaffey, Jerome. Preaching Politics: The Religious Rhetoric of George Whitefield and the Founding of a New
Nation. Waco: Baylor University Press, 2007. ISBN 978-1-932792-88-1
——— (2011), The Accidental Revolutionary: George Whitefield and the Creation of America (http://www.baylorpres
s.com/en/Book/274/The_Accidental_Revolutionary.html), Waco: Baylor University Press, ISBN 978-1-60258-391-7.
Mansfield, Stephen. Forgotten Founding Father: The Heroic Legacy of George Whitefield. Nashville: Cumberland
House Publishing (acquired by Sourcebooks), 2001. ISBN 978-1-58182-165-9
Noll, Mark A (2010), The Rise of Evangelicalism: The Age of Edwards, Whitefield and the Wesleys, ISBN 978-
0830838912.
Parr, Jessica M., Inventing George Whitefield : Race, Revivalism, and the Mak ing of a Religious Icon (University
Press of Mississippi, 2015). 235 pp.
Philip, Robert. The Life and Times of George Whitefield. Edinburgh: Banner of Truth Trust, 2007 (reprint) [1837].
ISBN 978-0-85151-960-9
Reisinger, Ernest. The Founder's Journal, Issue 19/20, Winter/Spring 1995: "What Should We Think of Evangelism
and Calvinism?" (http://www.founders.org/journal/fj19/article5.html). Coral Gables: Founders Ministries.
Schwenk, James L. Catholic Spirit: Wesley, Whitefield, and the Quest for Evangelical Unity in Eighteenth Century
British Methodism (Scarecrow Press, 2008).
Smith, Timothy L. Whitefield and Wesley on the New Birth (Grand Rapids, Michigan: Francis Asbury Press of
Zondervan Publishing House, 1986).
Streater, David “Whitefield and the Revival” (Crossway, Autumn 1993. No. 50) (http://archive.churchsociety.org/cross
way/documents/Cway_050_Streater-Whitefield.pdf)
Stout, Harry S. The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism. (Grand Rapids:
William B Eerdmans, 1991. ISBN 978-0-8028-0154-8
Thompson, D. D. John Wesley and George Whitefield in Scotland: Or, the Influence of the Oxford Methodists on
Scottish Religion (London: Blackwood and Sons, 1898).
Primary sources
Franklin, Benjamin, The Autobiography, Bedford, MA: Applewood Books, ISBN 978-1-55709-079-9.
Whitefield, George (1853), Gillies, John, ed., Memoirs of the Rev. George Whitefield: to which is appended an
extensive collection of his sermons and other writings (https://books.google.com/books?id=HvNpAAAAMAAJ), E.
Hunt.
Whitefield, George. Journals. London: Banner of Truth Trust, 1978. ISBN 978-0-85151-147-4
——— (2001), The Work s (compilation), Weston Rhyn: Quinta Press, ISBN 978-1-897856-09-3.
———, Lee, Gatiss, ed., The Sermons, Church society, ISBN 978-0-85190-084-1.
External links
Bust of Whitefield (http://www.quintapress.com/images/bust.jpg) at Gloucester City Museum & Art Gallery.
Biographies, Articles, and Books on Whitefield (http://www.churchsociety.org/issues_new/history/iss_history_whitefi
eld.asp).
Lesson plan on George Whitefield and the First Great Awakening (http://edsitement.neh.gov/view_lesson_plan.asp?i
d=698#02)
George Whitefield's Journals project (http://www.quintapress.com/whitefieldjournals.html) – Project to publish a
complete edition of Whitefield's Journals
History of Old South at Newburyport, Massachusetts (http://www.oldsouthnbpt.org/history.htm)
George Whitefield preaches to 3000 in Stonehouse Gloucestershire (http://www.stonehousehistorygroup.org.uk/page
18.html)
Works by or about George Whitefield (https://archive.org/search.php?query=%28%28subject%3A%22Whitefield%2

C%20George%22%20OR%20subject%3A%22George%20Whitefield%22%20OR%20creator%3A%22Whitefield%2
C%20George%22%20OR%20creator%3A%22George%20Whitefield%22%20OR%20creator%3A%22Whitefield%2
C%20G%2E%22%20OR%20title%3A%22George%20Whitefield%22%20OR%20description%3A%22Whitefield%2
C%20George%22%20OR%20description%3A%22George%20Whitefield%22%29%20OR%20%28%221714-1770%2
2%20AND%20Whitefield%29%29%20AND%20%28-mediatype:software%29) at Internet Archive
Works by George Whitefield (https://librivox.org/author/8570) at LibriVox (public domain audiobooks)
George Whitefield (https://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=11611) at Find a Grave
Open Library (https://openlibrary.org/authors/OL181296A)
Gutenberg (http://www.gutenberg.org/ebooks/search/?query=George+Whitefield)
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25/10/2017 George Whitefield - Wikipedia

Nacido en Gloucester , se matriculó en Pembroke College en la

Whitefield recibió un amplio reconocimiento durante su ministerio;

6 Benjamin Franklin y Whitefield

Primeros años de vida

Debido a que los negocios en la posada se habían v uelto pobres, Whitefield no

Three churches were established in England in his name—one in Penn Street,

Whitefield acted as chaplain to Selina, Countess of Huntingdon, and some of his

To Whitefield "the gospel message was so critically important that he

Whitefield sought to influence the colonies after he returned to England

Much of Whitefield's publicity was the work of William Seward, a

Benjamin Franklin and Whitefield

Franklin admired Whitefield as a fellow intellectual but thought Whitefield's plan

wonderful... change soon made in the manners of our inhabitants.

It was John Wesley who preached his funeral sermon in London, at

Opposition and controversy

Whitefield versus other clergy

In his 17 40–17 41 v isit to America (as he had done in England), he attacked

Whitefield issued a blanket indictment of New England's Congregational

After Whitefield preached at St. Philip's, Charleston, the Commissary ,

Clergy versus Whitefield

Whitefield versus laity

Laity versus Whitefield

In 17 60, Whitefield was burlesqued by Samuel Foote in The Minor. [80]

Veneration and legacy

In a 2014 book Thomas S. Kidd summarizes Whitefield's legacy . [101]

Mark Galli wrote of Whitefield's legacy :

96. "The Works of George Whitefield" (http://www.quintapress.com/whitefield.htm). Quinta Press. Retrieved

Works by or about George Whitefield (https://archive.org/search.php?query=%28%28subject%3A%22Whitefield%2

Obtenido de " https://en.wikipedia.org/w/index.php?title=George_Whitefield&oldid=806990376 "

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