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Jeremiad

A jeremiad is a rhetorical or literary form characterized by a prolonged, doleful complaint or lamentation over the moral corruption and decline of society, often incorporating prophetic warnings of impending catastrophe unless collective repentance occurs.^[1]^[2] The term derives from the French jérémiade, coined around 1762 in reference to the biblical prophet Jeremiah, whose Book of Lamentations and prophecies against Judah's sins exemplify the genre's structure of denouncing iniquity, invoking past virtues, and urging reform.^[2]^[3] Emerging in English usage by 1780, the jeremiad gained prominence in Puritan New England as a sermonic tradition, where ministers interpreted communal hardships—such as epidemics or military defeats—as divine retribution for straying from covenantal ideals, yet balanced critique with optimism for renewal through renewed piety.^[1]^[4] This form persisted in American rhetoric, adapting to secular contexts in literature and politics to diagnose societal ills like materialism or ethical erosion, as seen in critiques from the colonial era through modern cultural commentary.^[5]^[6] Key characteristics include a tripartite logic: affirmation of foundational principles, enumeration of deviations causing crisis, and a promissory vision of restoration, making it a tool for both social control and motivational exhortation rather than mere pessimism.^[7] While influential in shaping narratives of exceptionalism and decline in Western thought, the jeremiad's recurring deployment has sparked debate over whether it fosters constructive self-examination or perpetuates exaggerated alarmism detached from empirical trends.^[5]^[6]

Definition and Etymology

Biblical Foundations

The jeremiad originates in the prophetic oracles of Jeremiah, who ministered in Judah from approximately 626 to 586 BCE, a period spanning the reigns of kings Josiah through Zedekiah and culminating in the Babylonian destruction of Jerusalem.^[8] Jeremiah's messages constituted prolonged laments over Israel's covenant unfaithfulness, detailing sins such as idolatry, social injustice, and corruption among leaders that provoked divine retribution.^[9] He explicitly linked these moral failings to causal consequences, foretelling conquest by Babylon, exile of the population, and desolation of the land as judgments for breaching the Mosaic covenant.^[10] Yet, amid pronouncements of inevitable doom for unrepentant persistence in sin, Jeremiah articulated conditions for restoration, including national repentance and renewed obedience to God's law, promising eventual return from exile after seventy years.^[11] This form of prophetic rebuke parallels earlier and contemporaneous oracles in the Hebrew Bible. Amos, prophesying around 760 BCE amid prosperity in the northern kingdom of Israel, decried economic exploitation, judicial corruption, and ritualism divorced from ethical conduct, asserting that such injustices necessitated divine overthrow of the nation. Isaiah, active in Judah during the late 8th century BCE, similarly indicted the people for ethical decay, idolatry, and reliance on foreign alliances over trust in God, envisioning purifying judgments like Assyrian invasions as preludes to ultimate redemption for a remnant faithful to covenant stipulations. Ezekiel, exiled to Babylon shortly before Jerusalem's fall and prophesying from circa 593 to 571 BCE, extended Jeremiah's themes by emphasizing individual accountability for ancestral sins, the defilement of the temple through idolatry, and the prospect of heart-level covenant renewal enabling true obedience. These biblical precedents established a tradition wherein prophets employed lamentation to empirically catalog societal deviations from divine mandates—evident in observable patterns of moral erosion and institutional failure—and to reason from foundational covenantal principles toward calls for reform, positing repentance as the mechanism to avert or mitigate judgment.^[12] This approach underscored causal realism in attributing national calamities to specific breaches rather than abstract forces, influencing subsequent Judeo-Christian interpretive frameworks for communal self-examination.^[13]

Linguistic and Conceptual Evolution

The term "jeremiad" first appeared in English in 1780, in the writings of author Hannah More, borrowed from the French jérémiade coined circa 1762.^[14]^[1] It derives from "Jérémie," the French form of the prophet Jeremiah's name, combined with the suffix "-iad" (as in Iliad), evoking an epic-scale narrative of prolonged lamentation or complaint.^[2] In its initial linguistic context, the word denoted a sustained, mournful tirade or grieving diatribe, often implying a rhetorical structure of warning through extended exposition of woes, rooted in but not confined to prophetic traditions.^[2]^[1] During the late 18th and 19th centuries, the term's conceptual scope broadened from religious-inflected laments to encompass secular literary and political discourses critiquing societal decay or moral lapses.^[3] This evolution reflected a rhetorical adaptation where the form's diagnostic emphasis—identifying causal failures in conduct or institutions—transcended theological exclusivity, appearing in European analyses as a vehicle for non-sacred admonitions.^[15] By the Victorian era, "jeremiad" routinely described cautionary essays or speeches decrying public vices without invoking divine judgment, marking its integration into broader critical vocabulary.^[3] In modern usage, dictionaries define "jeremiad" as "a prolonged lamentation or complaint; also: a cautionary or angry harangue," underscoring its role as a versatile tool for causal analysis of collective shortcomings, applicable to diverse domains like economics or governance.^[1] This secular maturation highlights a shift toward empirical or observational grounds for critique, prioritizing identifiable patterns of decline over eschatological prophecy, while retaining the core structure of indictment followed by implied remedy.^[3]^[15]

Rhetorical Characteristics

Core Structural Elements

The jeremiad employs a distinctive tripartite structure to advance its persuasive aims: an initial lament detailing contemporary moral and societal decay, a subsequent invocation of ancestral virtues or covenantal ideals as normative standards, and a concluding prophecy of renewal predicated on collective repentance and reform.^[16]^[7] This progression transforms mere critique into a call for actionable correction, emphasizing causal connections between ethical failures and observable institutional or communal disruptions.^[17] Rhetorical techniques such as hyperbolic depictions of decline, vivid sensory imagery, and concrete empirical examples—often drawn from historical precedents or current events—bolster claims of deviation, grounding abstract warnings in perceivable patterns of cause and effect, like the erosion of civic discipline yielding economic or political instability.^[7] Unlike passive genres such as the elegy, which confines itself to reflective mourning without prescriptive elements, or satire, which deploys ridicule primarily for exposure rather than restoration, the jeremiad's framework orients toward communal revitalization through adherence to foundational principles.^[3]^[7] This orientation underscores its role as epideictic rhetoric, blending censure with optimism to foster social cohesion amid crisis.^[7]

Recurring Themes and Motifs

Jeremiads persistently depict societal decline as stemming from the corruption of core principles, such as covenantal fidelity or moral foundations established in a community's origins, leading to a loss of communal cohesion. This motif underscores internal decay—manifesting in behaviors like apostasy, sensuality, profanity, and materialism—as the root cause of existential threats, rather than external adversaries, with causal chains linking ethical violations directly to fragmentation and vulnerability.^[18]^[5]^[19] Warnings of judgment emphasize violations of first-order realities, including natural moral laws and empirical social structures like family and communal obligations, which proponents argue underpin stability but are eroded by pursuits contradicting observable human nature. These narratives critique illusions of linear progress by highlighting cyclical patterns of hubris and consequence, where abandonment of verifiable truths invites verifiable downfall, as seen in biblical archetypes of idolatry precipitating exile.^[20]^[21] A counterbalancing motif of redemption tempers despair, positing regeneration through concrete repentance and restoration of principles, evidenced historically by communal revivals following acknowledgment of faults rather than abstract utopian schemes. This hope is conditional and mechanistic: adherence to causal realities yields renewal, while persistence in denial perpetuates peril, reinforcing the jeremiad's realism over unfounded optimism.^[19]^[22]

Historical Development

Origins in Antiquity and Medieval Periods

In Hesiod's Works and Days, composed around 700 BCE, the poet outlines a mythological devolution of human society across five successive ages, progressing from a Golden Age of perpetual spring, abundance, and harmony with the gods to the current Iron Age defined by relentless toil, violence, and ethical erosion. Hesiod explicitly attributes this decline to humanity's forsaking of dike (justice) and piety toward the divine, portraying contemporary woes—such as famine, war, and perjury—as direct consequences of moral abandonment rather than mere chance. He counters this prognosis with prescriptive advice for survival through industrious farming, honest trade, and avoidance of hubris, framing reform as a pragmatic bulwark against further degradation.^[23] Roman literature extended these complaint structures into sharper social critique, as seen in the sixteen Satires of Juvenal (c. 55–140 CE), written amid the perceived excesses of the Flavian and Trajanic eras. Juvenal lambasts imperial Rome's elite for vices including avarice, sexual licentiousness, and sycophantic flattery, which he depicts as corroding traditional mos maiorum (ancestral customs) and precipitating civic anarchy, from overcrowded slums to emasculated soldiery. His rhetoric causally ties individual depravities to systemic failures, such as the influx of foreign influences diluting Roman vigor, while implicitly exhorting a purge of corruption to reclaim republican austerity—though without optimism for success.^[24] Medieval Christian authors synthesized classical declension narratives with prophetic warnings, adapting them to indict feudal and clerical malfeasance as harbingers of divine retribution. Bernard of Clairvaux (1090–1153), in sermons like his commentary on the Beatitudes and crusade exhortations, denounced widespread "unpunished wickedness" and a "breath of corruption" infiltrating laity and hierarchy alike, linking such sins to societal upheavals including ecclesiastical simony and lay usury. He causally framed empirical breakdowns—evident in feudal wars, clerical scandals, and lingering post-Roman instabilities—as judgments for ethical lapses, urging penitential reform and monastic rigor to restore order under God's favor. This approach echoed Hesiodic and Juvenalian causal realism, positing moral decay as the root of observable crises like institutional graft, while prioritizing spiritual renewal over political palliatives.^[25]^[26]

Puritan and Early Modern Applications

In Puritan New England, the jeremiad evolved as a sermonic form to reinforce communal covenants established during the colony's founding, interpreting adversities such as crop failures, epidemics, and military defeats as divine chastisements for moral lapses. John Winthrop's 1630 sermon "A Model of Christian Charity," delivered aboard the Arbella en route to Massachusetts Bay, laid an implicit jeremiadic groundwork by framing the settlers' enterprise as a covenantal pact with God, warning that failure to uphold mutual charity and piety would invite judgment, rendering the community "a by-word through the world."^[27] ^[28] This rhetoric emphasized empirical causation rooted in providential realism: observable communal sins, like covenant breaches through worldliness or discord, directly precipitated hardships as corrective mechanisms, compelling repentance to avert further calamity.^[18] By the late seventeenth century, explicit jeremiads proliferated amid perceived spiritual decline and existential threats, functioning as tools for religious and social discipline. Clergy such as Samuel Danforth, in his 1670 election-day sermon "A Brief Recognition of New England's Errand into the Wilderness," decried the colonists' deviation from founding virtues, linking recent droughts and divisions to God's displeasure and urging covenant renewal to restore favor.^[29] The outbreak of King Philip's War in 1675–1676 intensified this genre, with Puritan ministers attributing Native American raids and colonial setbacks—resulting in over 600 settler deaths and widespread destruction—to collective sins including Sabbath-breaking and familial neglect.^[6] ^[30] Increase Mather's 1676 "An Earnest Exhortation to the Inhabitants of New-England," preached amid the war's devastation, exemplified this by cataloging specific infractions as breaches provoking divine wrath, yet promising restoration through humiliation and reform, thereby channeling despair into disciplined action.^[31] ^[30] In Puritan England during the sixteenth and seventeenth centuries, proto-jeremiadic elements appeared in reformist preaching against perceived national apostasy, influencing transatlantic Puritan thought, though the form fully matured in the New England context as a response to isolation and self-governance pressures.^[32] These applications balanced admonition with pragmatic assessment, acknowledging material failures—such as wartime losses—as causally tied to ethical failings without romanticizing suffering, thereby promoting societal cohesion through accountability rather than mere fatalism.^[18] As Enlightenment influences emerged in the eighteenth century, jeremiadic structures began adapting toward secular critiques of institutional abuses, though retaining prophetic calls for renewal in works decrying absolutist excesses.^[5]

The American Jeremiad

Colonial and Revolutionary Era

In the Puritan colonies of New England, jeremiads emerged as a rhetorical staple in election-day and fast-day sermons from the mid-17th century onward, interpreting hardships such as epidemics, droughts, and military defeats as divine punishments for communal backsliding from the covenantal ideals established by early settlers like John Winthrop in his 1630 "Model of Christian Charity," which envisioned Massachusetts Bay as a "city upon a hill."^[18] These sermons typically recounted the founders' virtues, cataloged contemporary sins like covenant neglect and materialism, and promised restoration through repentance, thereby reinforcing social cohesion amid existential threats.^[33] A paradigmatic example is Samuel Danforth's 1670 election sermon "A Brief Recognition of New-Englands Errand into the Wilderness," delivered amid post-Restoration anxieties and early conflicts with Native Americans, which lamented the colonies' deviation from their errand—modeled on biblical Israel's exodus—and tied observable crises, including poor harvests and interpersonal strife, to moral lapses, urging magistrates and laity alike to renew covenant fidelity.^[34] Similarly, during King Philip's War (1675–1676), which claimed over 5% of New England's population in casualties, ministers such as Increase Mather in works like "A Brief History of the War with the Indians in New-England" (1676) framed Native raids as providential scourges for settlers' impiety, including Sabbath-breaking and familial discord, evidenced by wartime atrocities and supply shortages, to exhort collective humility and reform.^[35] The 1692 Salem witchcraft crisis elicited jeremiadic responses from figures like Cotton Mather, whose sermons and "The Wonders of the Invisible World" (1693) linked spectral afflictions and executions—totaling 20 individuals—to broader societal sins such as factionalism and irreverence, interpreting empirical phenomena like confessions and fits as signs of diabolical incursions permitted by God for covenant violation.^[36] By the 1740s Great Awakening, preachers adapted the form to decry spiritual torpor preceding revivals, with jeremiads by Jonathan Edwards and others attributing economic stagnation and moral laxity—quantified in declining church memberships—to divine withdrawal, fostering awakenings that enrolled thousands in New England congregations as a putative return to covenant vitality.^[37] In the Revolutionary era, jeremiads shifted toward political application while retaining moral diagnostics, as in Samuel Langdon's 1775 Massachusetts election sermon "Government Corrupted by Vice," which invoked providential disfavor on British encroachments like the Intolerable Acts (1774) as judgments on colonial vices including luxury and irreligion, evidenced by military humiliations at Lexington and Concord, yet warned that internal corruption could undermine independence.^[5] Samuel Adams's Boston Gazette essays (1768–1775), such as those decrying the Stamp Act (1765) as tyrannical overreach, paralleled this by attributing imperial aggressions to Americans' own ethical drift—citing rising debt and vice in port cities—while positing rebellion as redemptive obedience to higher law, thereby linking causal chains of policy failures to ethical renewal for sustaining republican virtue.^[38] This fusion of empirical event analysis with prophetic warning cultivated resilience, framing setbacks not as fatal but as spurs to covenantal rectification.

19th and 20th Century Expansions

In the 19th century, the jeremiad form adapted to critique industrialization's alienation from nature and the moral decay induced by slavery, extending Puritan warnings into transcendentalist and abolitionist writings. Henry David Thoreau's Walden (1854) exemplifies this, portraying societal immersion in materialism as a covenantal breach leading to spiritual barrenness, countered by individual withdrawal to the woods for renewal.^[39] Abolitionists invoked the genre to decry slavery's corruption of republican ideals, framing it as a national sin eroding the virtues of liberty and equality enshrined in the founding covenant, with figures like Frederick Douglass employing prophetic lament to demand repentance through emancipation.^[40] The 20th century saw jeremiads diversify amid urbanization, world wars, and ideological conflicts, incorporating secular diagnostics of progress's perils while retaining calls for ethical restoration. Conservative intellectuals like Russell Kirk in The Conservative Mind (1954) lamented modernity's abandonment of tradition and order, tracing a decline from Burkean prudence to ideological abstractions that threatened civilized norms, urging a return to enduring principles.^[41] Progressive counterparts, such as Upton Sinclair's The Jungle (1906), exposed industrial exploitation's dehumanizing effects on immigrants, culminating in indictments of capitalism's moral failures and advocacy for systemic overhaul via socialism.^[42] During World War II, sermons diagnosed totalitarianism—Nazism and communism—as fruits of collective ethical lapses, including the West's prior neglect of transcendent moral anchors, positioning Allied victory as contingent on renewed virtue rather than mere military might.^[43] By mid-century, the jeremiad permeated speculative genres, particularly dystopian science fiction, to caution against unchecked technological and demographic trends. Works like Soylent Green (1973 film adaptation of Harry Harrison's 1966 novel Make Room! Make Room!) depict overpopulation and environmental collapse as divine-like retributions for hubris, with resource scarcity symbolizing societal covenant-breaking and implying redemption through awareness of exploited human costs.^[44] These narratives, rooted in empirical extrapolations of 1970s ecological data, function as modern prophecies, critiquing consumerism's trajectory without overt religiosity yet echoing biblical motifs of judgment and potential purification.^[45]

Applications in Politics and Culture

Role in American Political Rhetoric

The jeremiad has served as a rhetorical device in American political discourse to diagnose societal decline and prescribe renewal, employed by figures across the ideological spectrum to invoke foundational principles against perceived moral or institutional erosion. Traditionalist variants, often rooted in Judeo-Christian ethics and constitutional fidelity, portray relativism and secularism as existential threats, urging a return to covenantal origins. For instance, Patrick Buchanan's August 17, 1992, address at the Republican National Convention framed a "religious war... for the soul of America," decrying the erosion of family values, faith, and patriotism amid cultural liberalization, positioning these as deviations from the nation's providential heritage.^[46]^[47] This form contrasts with progressive jeremiads, which lament systemic excesses like industrial overreach but frequently attribute causality to impersonal structures rather than individual or collective agency, potentially diluting accountability for behavioral choices that exacerbate problems. Rachel Carson's 1962 book Silent Spring exemplifies this, prophesying ecological catastrophe from pesticide proliferation—particularly DDT—while emphasizing technological hubris over human decision-making in agricultural practices, which spurred the 1972 DDT ban and the Environmental Protection Agency's formation in 1970 but overlooked adaptive human innovations that had mitigated prior risks.^[48]^[49] Bipartisan applications demonstrate the jeremiad's versatility in addressing acute crises, with outcomes measurable in policy shifts and behavioral changes. Ronald Reagan's September 11, 1982, radio address on crime decried rising lawlessness as a betrayal of civic order, advocating stricter enforcement and rehabilitation reforms that contributed to expanded federal anti-crime funding under the 1984 Comprehensive Crime Control Act and a subsequent decline in violent crime rates from 758 per 100,000 in 1991 to 381 by 2000.^[50] Similarly, Reagan's April 1, 1987, speech to physicians labeled AIDS a "public health enemy," catalyzing increased research funding via the 1988 AIDS research amendments, which allocated over $1 billion annually by the early 1990s and facilitated antiviral advancements. Barack Obama's March 18, 2008, "A More Perfect Union" address lamented persistent racial resentments as a lingering national sin, invoking constitutional ideals to call for mutual reckoning and unity, though empirical indicators like Gallup polls showed no sustained reduction in perceived racial divisions, with division ratings rising from 35% in 2008 to 52% by 2016.^[51] These instances illustrate how jeremiads can precipitate targeted reforms—such as environmental regulations post-Carson or incarceration surges post-Reagan—yet their efficacy hinges on aligning lament with causal mechanisms, as traditionalist emphases on personal repentance have historically correlated with voluntary societal corrections more reliably than structural indictments alone.^[19]

Broader Cultural and Literary Uses

Nathaniel Hawthorne's short stories from the 1830s, including "Young Goodman Brown" (1835) and "The Minister's Black Veil" (1836), exemplify the jeremiad's literary adaptation by unveiling moral hypocrisy and spiritual erosion in New England's Puritan heritage, portraying communal sin as a harbinger of inevitable downfall unless confronted.^[52] These tales draw on the form's tradition of lamenting deviation from founding virtues, using allegory to indict societal complacency rather than propose explicit redemption, as Hawthorne was drawn to sermons decrying "social backsliding."^[53] In twentieth-century fiction, the jeremiad manifests in narratives like F. Scott Fitzgerald's The Great Gatsby (1925), which laments the Jazz Age's material excess and ethical hollowing of the American Dream, evidenced by characters' futile pursuits amid rising income disparities—top 1% wealth share climbing from 24% in 1922 to peaks by decade's end—foreshadowing cultural fragmentation.^[44] Similarly, films such as Red Dawn (1984), directed by John Milius, deploy jeremiadic warnings through an invasion scenario born of domestic softness, with teenage guerrillas symbolizing lost resilience amid 1980s youth trends like declining physical fitness rates (e.g., President's Council data showing 40% of teens unable to pass basic fitness tests).^[44] Cross-ideological cultural critiques sustain the form, as conservative commentators invoke jeremiads against familial dissolution—U.S. divorce rates doubling from 2.2 per 1,000 in 1960 to 5.2 by 1980, linked to weakened traditions—while liberal voices decry media-driven consumerism amplifying inequality, with consumer debt surging 300% from 1980 to 2000 amid stagnant median wages.^[54] In 2020s essays, this extends to digital fragmentation, where analyses correlate average U.S. adult screen time (7.4 hours daily in 2023) with 25% youth depression rate spikes since 2010, framing tech saturation as a causal rupture in attentional and relational integrity without ideological overlay.^[55]

Criticisms and Debates

Charges of Exaggeration and Futility

Critics of the jeremiad tradition contend that its emphasis on societal decay promotes undue despair by idealizing a mythical golden age, thereby distorting historical progress and constraining forward-looking policy.^[19] This nostalgic framing, they argue, overlooks measurable advancements, such as the post-World War II economic expansion in the United States, where real GDP per capita increased from approximately $14,500 in 1945 to $17,500 by 1955 (in constant dollars), accompanied by low unemployment rates below 5% and widespread suburbanization, yet contemporaneous jeremiads decrying moral erosion were dismissed for ignoring these indicators of resilience and growth.^[44] In academic discourse, particularly within humanities fields where left-leaning perspectives predominate, conservative iterations of the jeremiad are frequently characterized as reactionary fearmongering that impedes innovation by prioritizing cultural preservation over adaptive change, lacking causal links between alleged declines and empirical harms.^[19] For instance, analyses of mid-20th-century evangelical rhetoric, such as that associated with figures like Billy Graham warning of national apostasy amid prosperity, portray it as a hindrance to progressive reforms by stoking unfounded anxiety rather than evidence-based solutions.^[15] Empirical counterexamples further underscore charges of futility, as jeremiads' dire predictions have repeatedly failed to materialize, eroding their prognostic credibility. In 17th-century Puritan New England, sermons during crises like King Philip's War (1675–1676) invoked apocalyptic judgments for communal sins, forecasting existential collapse, yet the colonies not only survived but population and economic output expanded thereafter, with Massachusetts Bay's population growing from about 15,000 in 1675 to over 50,000 by 1700 despite the conflict's toll.^[5] Such disconfirmed prophecies, part of a broader pattern spanning centuries, suggest that the form's hyperbolic warnings may engender paralysis rather than effective renewal when outcomes diverge from rhetoric.^[56]

Defenses as Catalysts for Renewal and Truth-Telling

Defenders of the jeremiad tradition contend that it functions as a mechanism for societal renewal by directly attributing decline to identifiable moral and behavioral causes, prompting targeted reforms rather than passive acceptance of woes. In Puritan New England, jeremiads delivered amid crises like the 1637 Antinomian controversy or the 1675 King Philip's War framed afflictions as consequences of covenantal breaches, leading to official fast days and renewed communal oaths that reinforced social cohesion and piety, as evidenced by increased church attendance and moral regulations in the ensuing decades.^[5]^[33] These efforts, while not eliminating all dissent, channeled anxiety into constructive action, sustaining the colony's errand into the wilderness.^[18] Similarly, in the 19th-century temperance campaigns, preachers invoked jeremiadic forms to portray intemperance as a national sin eroding family and productivity, galvanizing the American Temperance Society's founding in 1826 and mass abstinence pledges that correlated with a 75% drop in per capita alcohol consumption from 1830 to 1845, alongside measurable reductions in alcohol-related disorders and pauperism rates.^[57]^[58] This decline persisted into the early 20th century, underscoring how such rhetoric mobilized empirical observation of vice's costs—such as absenteeism and domestic violence—into causal interventions like local dry laws, rather than mere moralizing.^[59] Beyond historical outcomes, jeremiads advance truth-telling by dismantling consensual delusions that obscure causal realities, insisting on fidelity to foundational principles as the path to flourishing, much as Puritan divines linked unfaithfulness to providential judgments.^[5] This approach counters complacency in elite circles by privileging uncomfortable data over narrative comfort, as in calls to address policy-induced family erosion through evidence of single-parent households' links to higher juvenile delinquency rates (e.g., 85% of youth in prison from fatherless homes per U.S. Department of Justice statistics), urging reforms like welfare adjustments that prioritize incentives for stable unions over equity mandates detached from outcomes.^[19] Even progressive variants prove efficacious when anchored in verifiable metrics, such as jeremiads decrying urban decay via crime statistics that validate order-maintenance policing's 20-30% homicide reductions in 1990s New York, rather than attributions solely to systemic factors ignoring behavioral causality.^[19] Where ideology supplants such empiricism—prioritizing redistribution over accountability—jeremiads falter into futility, yet their core strength lies in piercing "polite society"'s veils, as mainstream institutions' left-leaning skews often amplify relativism at evidence's expense, making unvarnished causal diagnosis an essential antidote.^[6]

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[31]
[PDF] An Earnest Exhortation To the Inhabitants of New-England (1676)
Jul 24, 2007 · As a means to incite people to action, the jeremiad also flourished during the Great Awakening and beyond the American Revo- lution and Manifest ...
[32]
[PDF] american - jeremiad
Con- sidered as a mode of denunciation, the jeremiad was an ancient formulaic refrain, a ritual form imported to Massachusetts in 1630 from the Old World.
[33]
Forms of Puritan Rhetoric: The Jeremiad and the Conversion Narrative
The term jeremiad refers to a sermon or another work that accounts for the misfortunes of an era as a just penalty for great social and moral evils, but holds ...
[34]
A Brief Recognition of New-Englands Errand into the Wilderness
Samuel Danforth's election sermon of 1670 is a classic example of the New England jeremiad. Addressed to the assembled delegates on the occasion of the election ...
[35]
[PDF] Puritan Sermons and Ministerial Writings on Indians During King ...
Framing King Philip's War and the ongoing borderlands warfare in Maine (the immediate context in which Nowell delivered his sermon) as a providential conquest, ...
[36]
https://oxfordre.com/americanhistory/display/10.1093/acrefore/9780199329175.001.0001/acrefore-9780199329175-e-324
[37]
The Era of the Great Awakenings in Colonial America (1720–75)
Ministers had frequent recourse to jeremiad preaching, berating their listeners for the sins and failures of the people. Though it would not be seen clearly ...
[38]
Right of Revolution: Samuel Adams, Boston Gazette
At the revolution, the British constitution was again restor'd to its original principles, declared in the bill of rights; which was afterwards pass'd into a ...
[39]
https://cscanada.net/index.php/sll/article/viewFile/5818/6718
[40]
the american jeremiad and black - protest rhetoric, from frederick - jstor
Black jeremiad as a valuable tool for protesting not just slavery, but all forms of. American racial injustice. The American jeremiad described by historians ...Missing: structure tripartite
[41]
The Conservative Mind: 60 Years Later - The Imaginative ...
While Kirk claimed no prophetic insights while standing at the Ara Coeli, he certainly produced something of a Jeremiad mixed with a hagiography in the ...
[42]
The Jungle by Upton Sinclair - Scott J. Pearson's Book Review
Mar 30, 2022 · The book ended in a jeremiad about the virtues of socialism. These opinions seem irrelevant and naive to twenty-first-century life, but are ...
[43]
The 'unnecessary necessity' The Century in World War II
Jul 5, 2000 · Where Niebuhr worried about the total triumph of tyranny abroad if America failed to act, Morrison feared the disintegration of American values ...Missing: jeremiad sermons
[44]
[PDF] the American jeremiad in twentieth and twenty-first century science ...
This essay will consider how the jeremiad continues to shape American consciousness and culture, how it continues to package the old dialectic of salvation and ...
[45]
[PDF] THE JEREMIAD IN AMERICAN SCIENCE FICTION LITERATURE ...
Rooted in the legacy of Puritan rhetoric, the jeremiad is most commonly used to frame discussion of political speech or literary texts that grapple with ...
[46]
Buchanan, "Culture War Speech," Speech Text - Voices of Democracy
Patrick Joseph Buchanan, “Culture War Speech: Address to the Republican National Convention” (17 August 1992)
[47]
[PDF] PATRICK JOSEPH BUCHANAN, “CULTURE WAR SPEECH
Abstract: Patrick Buchanan's speech from the 1992 Republican National. Convention is frequently cited as a definitive artifact of the culture wars of the.
[48]
Silent Spring's 50-Year History of Selective Data - Reason Magazine
Sep 26, 2012 · Rachel Carson's jeremiad against pesticides is credited by many as launching the modern environmentalist movement.
[49]
Legacy of Rachel Carsons Silent Spring National Historic Chemical ...
Rachel Carson's Silent Spring, published in 1962, was a landmark in the development of the modern environmental movement.
[50]
Radio Address to the Nation on Crime and Criminal Justice Reform
Sep 11, 1982 · I urge the Congress to act promptly and favorably on these major initiatives against lawlessness in America. Every moment wasted is a moment ...
[51]
Transcript: Barack Obama's Speech on Race - NPR
Mar 18, 2008 · Illinois Sen. Barack Obama gave a speech in Philadelphia on Tuesday on the role that race has played in the Democratic presidential campaign ...
[52]
https://www.grin.com/document/1403988
[53]
American Jeremiad | Christopher Benfey
Sep 22, 2005 · Hawthorne was particularly drawn to those recurrent New England sermons on social backsliding that Perry Miller identified as “jeremiads,” ...Missing: examples | Show results with:examples
[54]
'Sentimentalism': A Jeremiad - The Imaginative Conservative
May 21, 2025 · Sentimentalism is collectivized, but not like other ideologies. It has no party or movement or protests or marches or manifestoes as such.
[55]
[PDF] Remediation: Understanding New Media - Monoskop
culture. To condemn new media is to condemn contemporary culture itself-in a kind of jeremiad that has made a few humanists wealthy but has not helped to ...
[56]
The Eco-Jeremiad: Projecting Crises of the “Moment”
Mar 7, 2009 · His justification of this was largely rooted in the “centuries [long tradition] of disconfirmed apocalyptic prediction,” ... failed to save ...
[57]
Temperance and Prohibition Era Propaganda: A Study in Rhetoric
The jeremiad described specific crimes which had invoked God's wrath, scolding Americans for their moral degeneracy, and reminding people of "their mission ...
[58]
Before 'Dry January,' There Was Temperance - Time Magazine
Jan 31, 2024 · This phase of the temperance movement contributed to an estimated 75% decline in overall American drinking from 1830 to 1845.
[59]
Temperance and Prohibition in America: A Historical Overview - NCBI
Wine and sugar were consumed at breakfast; at 11:00 and 4:00 workers broke for their “bitters”; cider and beer were drunk at lunch and toddies for supper and ...Introduction · The Decline of Authority · Mobilizing for the Crusade; “ · Prohibition