The Accidental Revolutionary: George Whitefield and the Creation of America

VI. Bishop Bashing

CHAPTER 71 Bishop Bashing VI If you asked Whitefield about his American tour, I believe he would have replied that everything was wonderful. He was certainly aware of disagreements over doctrine and the complaints about enthusiasm , but nothing in his journals or letters indicates an awareness of the deeper political fears. In fact, Whitefield would not be aware of the depth and stakes of the growing controversy in America until his return in late 1744. But similar uproar commenced as he toured Scotland and England, and it forced him to shift his views and practice . As the leader of the revival movement in America, these changes in Whitefield’s ministry would impact the Christian community in the colonies as soon as he returned. Whitefield held far more influence there than anyone realized. As opposition to the methodist revival deepened in England, Whitefield finally recognized that the message he and the other revivalists were bringing had a deep political aftermath. Consequently, Whitefield decided to become a political man. He never fully resolved all the disagreements with some of his antagonists, but if progress is measured by retaining his hold on the public mind, he succeeded. Whitefield’s unmistakable and irreversible shift from a pure religious focus to including moderate political ideals would eventually prod the New Light community in America to move a significant step closer to embracing republican politics. Staying in the Public Eye Having left the Awakening in the capable hands of Tennent and Edwards, Whitefield continued establishing parishes throughout the The Accidental Revolutionary 72 VI British Isles. In his mind, to maintain the growth of his American parish, he needed to ensure he was not forgotten while away in England . Whitefield used two types of publications to accomplish the task—journals and letters. For Americans who did not live in Boston, Savannah, Philadelphia , or other places where Whitefield regularly preached, the most effective way to know him was through his writings. His intent in publications of sermons, letters of doctrinal defense, and journal editions was to build upon the foundation he established in the 1740 tour. Recall that it took Whitefield nearly six months from the time Charles Wesley told him about the new birth until he felt he had achieved it. Even though Whitefield empowered people to choose the new birth, he still understood conversion as a process. Knowing that many people struggled through the conversion and that many others were purifying their lives from secret sins, Whitefield wanted to encourage them to keep the faith. His Journals would provide examples of his own successful conversion and regeneration. Just before returning to England, Whitefield contracted to have his autobiography published throughout America and issued in editions from 1738 to 1744. These were not accounts of his current ministry in England after the second American tour (1741–1744), but of his childhood, education, early ministry, and the story of his coming to America. Eight editions released in chronological order provided the story of his travels and experiences, explained his motives, showed his character, and argued for his divine anointing. The American public interpreted his writings according to their biases toward him. As one author puts it, Whitefield “became more beloved to his friends and more despised by his foes.”1 A self-promotional tone permeates George Whitefield’s Journals to an unmistakable extent. If one were to take it at face value, to oppose Whitefield would be to oppose God. But his critics were skeptical and, of course, viewed these claims as absurd. The release of his journal, as well as the publication of his sermons and other works, kept Whitefield in public view during his physical absence, preparing American colonists for his next tour in 1745. Whitefield was no longer a stranger to the American colonies as he was in 1740. The 1745 tour should have been simply a continuation of the prior one. However, before Whitefield was able to return, conflict in England demanded his participation in politics. 73 VI Bishop Bashing Whitefield’s Political Turn In preparation for his Scottish tour, Whitefield began corresponding with Ralph Erskine, a Presbyterian minister in Edinburgh, to schedule a visit to Scotland after his return from America (Presbyterianism was the national religion of Scotland). Not fully welcome in London because of a doctrinal disagreement with John Wesley, Whitefield decided to go to Scotland immediately and found more popularity there than anywhere else. However, a serious misunderstanding developed...