The Second Great Awakening was a movement that shot more individualistic consciousness into the minds of church goers. It occurred at the end of the seventeenth century and it started in New England. It was characterized by community and entrenched in the basics of Jesus’ teaching of “loving thy neighbor”. There was influence coming from the diversity of individuals immigrating into the United States, on the fact that the boarders surrounding North America were still in flux. The war with Mexico in 1829 caused much death and destruction amongst the people of Mexico and North America.  There are many aspects that play into the entirety of the movement but there are some characteristics that stick out. One namely is the animalistic way that the Shakers would conduct worship, “…some wept and others laughed uncontrollably, still others trembled, and some ran about, and some even barked” (González 327). This newer sect transcends, yet still has remnants of the Quakers. In the sense that the physical manifestation of the Spirit literally moves ones body. The Cane Ridge Revival of 1801 was an event that occurred and was supported by a Presbyterian pastor in Kentucky. The space where the people associated with the revival congregated was one of freedom and clarity. The Shakers worship traditions are associated with dancing and moving about.

The term Manifest Destiny is based in the war between North America and Mexico. At the time the boarders were in flux and Mexico had outlawed slavery (1829). Thus creating an inflow of immigrants which dove tails the ethical, cultural, and religious diversity that was so prevalent during the Second Great Awakening.

Finley sees that “men” are on this earth to obey the rules of God and its natural order but also criticizes man for being dazed in their consciousness for following the constructs of religious scripture. He uses a Biblical parable as commentary on the teaching of Scripture in the common space of society “Suppose a man were to go and preach this doctrine among farmer, about their doing grain” (Finney). He approaches the absurdity of following a doctrine by playfully adopting the scriptural image of The Parable of the Sewer (Mathew 13). In terms of revivalism sf its need in society. Finley sees that it is damning, he believes it is the devils work. It is the devils work to preach a doctrine in order to encompass the minds of individuals.