Running head ETHICAL ISSUES 1ETHICAL ISSUES 7.docx

Running head: ETHICAL ISSUES
1
ETHICAL ISSUES
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Ethical Issues
OL-7005B Ethical Leadership
Dr. Banerjee
17 May 2020
Ethical Issues
The ethical stand of an organization determines its conduct
and policies. Ethical issues are either known as the business
ethics or corporate ethics. Ethical values apply to all aspects
that determine the conduct of the organization and the way the
management and employees in the organization relate to each
other. The field of organizational ethics can either be
descriptive or normative. The quantity and range of ethical
issues in an organization reflect the degree to which the
working of the firm is perceived to be at odds with non-
economic social values. Organizational ethics emphasize on the

commitment of the organization in promoting non-economic
social values. They are interlinked to the ethics of the
individuals who work in the organization, the customers who
buy goods or services from the company, as well as the general
society.
The concept of organizational ethics is not a phenomenon
that emerged recently. Ethical codes have been in use for
centuries and have been evolving with the development of
human civilization. Ethics normally deals with the right actions
of organizations and individuals. Beginning in the 1980s,
organizations started declaring their ethical stands with an aim
of distancing themselves from the corporate scandals that used
to happen at the time (Koehn, 2017). With time, the concept of
organizational ethics has been interpreted differently by
different people. However, the concept generally involves
knowing what is right and what is wrong in the workplace and
ensuring that individuals do what is right regarding the products
or services that the company deals with and regarding their
relationships with stakeholders. Paying attention to
organizational ethics is crucial, especially during periods of
fundamental change (Nuseir & Ghandour, 2019). During times
of fundamental change, values that may have been previously
taken for granted may now be strongly questioned. Many of
these values get abandoned.
The company that I would love to work for is Chipotle
Mexican Grill, simply known as Chipotle. This is a company
that deals with the development and operation of fast-food
restaurants that make fresh Mexican foods throughout the US.
Examples of foods that the restaurant chain makes are tacos,
burritos, salads, and burrito bowls (Abutalibov, Mammadov &
Guliyev, 2017). These foods are prepared using classic methods
of cooking. Steve Ells founded this restaurant chain in 1993,
with its headquarters in Newport Beach, CA.
Chipotle is a company based on ethical values and
integrity. Specifically, the company places a greater emphasis
on the values of being real and honest. This implies that

employees are expected to always do what is right, even in
times when no one is watching them. These values determine
the way everyone in the organization does or does not do
business. Everyone in the organization is expected to use good
judgment, conduct themselves ethically, and avoid situations
that may put them in perceived conflict of interests. The
company requires that all the transactions that its stakeholders
participate in must always be ethical and within the law. When
in doubt, employees are required to consult their superiors or
the compliance department so as to be informed about the right
course of action (Nuseir & Ghandour, 2019). In such instances,
the person or department being consulted determines whether a
conflict of interest exists and establishes the most appropriate
controls that should prevent abuse.
My desire to work for Chipotle started a long time ago,
way before I joined college. Every time I visit any of the
company’s establishments, I get awed by the way the employees
conduct themselves ethically. On the company’s website, they
have uploaded a PDF document that clearly explains the stance
of the company regarding various issues that may cause ethical
concerns. On the document, it’s clear that the company takes
ethics seriously. The document identifies the key values or
principles that the company wishes to be held accountable to
and which they are committed to. The company then translates
these values and principles for all employees so that they can
use them to make critical decisions such as in instances when
they are faced with ethical dilemmas. The core values that the
company is committed to are fairness, transparency, openness,
trust, respect, integrity, and responsibility.
One of the most important tasks that a leader should focus
on is shaping an ethical climate for the organization. Today,
organizations operate in an environment that is highly
competitive and dynamic. This forces them to come up with
measures that will enable them to adapt their structures to cope
with this environment (Bowie, 2017). However, the problem
with initiating change initiatives is that employees may oppose

the initiatives because they may not be ready to change. While
leaders have a role to shape the ethical environment of an
organization, the willingness of employees to act ethically is
also important.
Leaders are one of the most crucial sources of information
in an organization. They play a vital role in shaping the culture
of the organization. The ethical culture of an organization
describes the values that all parties in the organization share.
These values are guided by procedures, practices, and policies.
These elements inform employees about behaviors that are
discouraged, supported, expected, or rewarded. Ethical
leadership have distinctive characteristics that play a key role in
influencing the ethical environment of the organization. For
instance, servant leaders promote the value of team
effectiveness (Koehn, 2017). For organizations to be successful,
the leaders must lead by example and show their juniors the
importance of ethical conduct for the success of the
organization and for their own career development and growth.
In the world of business, it would be right to say that most
work is done by teams. Unfortunately, most teams tend to be
mediocre, or not that great. Sadly, many members of these
teams would give dreaded details regarding the conduct of some
members of their teams. Such destructive behaviors may include
finger-pointing, sabotage, or gossip. There are a number of
steps that leaders can follow to stop these destructive behaviors.
The first step is setting clear behavioral expectations. When a
leader is working with employees that may be toxic, it helps to
make it clear to them how they are expected to behave (Bowie,
2017). The leader should stay strong and state what behaviors
are tolerable and which ones are not. The employees should be
made to understand which behaviors are considered to be
acceptable and appropriate. Further, the leader should ask the
employees whether they agree to the stated behavioral
expectations.
Secondly, leaders should model the behaviors that they
would wish to see. When interacting with employees, the leader

should engage with them using the kind of behaviors that they
would wish to see from them. For instance, the leader may be
forced to manage his or her anger issues because sooner or
later, they would wish to see the employees who have anger
issues changing. The leaders should also learn to appreciate and
knowledge positive behavioral change (Nuseir & Ghandour,
2019). The third step would be setting limits or boundaries.
These limits should clarify personal and organizational
boundaries. The limits or boundaries clarify the extent to which
one’s conduct would be tolerable. When an employee crosses
the limit or boundary, they should be called out on their
behavior. The fourth step is asserting oneself (Abutalibov,
Mammadov & Guliyev, 2017). This is done by expressing what
the leader expects other people to treat him or to behave when
dealing with him. Finally, leaders should have a support
network. Dealing with employees that have destructive
behaviors can be stressful. It can make someone feel physically,
emotionally, or mentally exhausted. Thus, a leader should learn
to share what they are going through with their supportive
workmates or superiors. These people could serve as useful
confidants who may help him or her deal with the situation at
hand.
There are numerous differences between integrity
organizations and compliance organizations. For instance,
compliance organizations believe that the conformance of
employees should be guided by standards that are externally
imposed while integrity organizations believe that conformity
should be guided by standards that have been chosen internally.
Another difference is that in compliance organizations,
leadership is lawyer-driven while in integrity organizations,
leadership is controlled by the management (Bowie, 2017). The
core elements of an integrity-driven organization are fairness,
honesty, self-drive, responsibility, and transparency.
I believe in universal ethical standards. This is because
universal standards of ethics would ensure that individuals and
corporations conduct themselves in a manner that causes

minimal harm to others. This would revolve around issues such
as confidentiality, privacy, the feelings of other people, and the
reputation of others (Nuseir & Ghandour, 2019). A universal
code of conduct would ensure respect for diversity and the
acknowledgement of minority groups. This is a crucial step in
today’s business world.
References
Abutalibov, R., Mammadov, R., & Guliyev, S. M. (2017).
Ethical issues in business administration and their effects
on social and economic development. In Sustainability and
Management (pp. 152-160). Routledge.
Bowie, N. E. (2017). Business ethics: A Kantian perspective.
Cambridge University Press.
Koehn, D. (2017). Ethical issues in human resources. The
Blackwell guide to business ethics, 225-243.
Nuseir, M. T., & Ghandour, A. (2019). Ethical issues in modern
business management. International Journal of Procurement
Management, 12(5), 592-605.
80
4
Growth, Diversity, and
Conflict
1720–1763
“Plenty of good land, and liberty to manage their own affairs
their own

way, seem to be the two great causes of the prosperity of all
new colonies,”
argued Adam Smith in The Wealth of Nations. In the middle
decades of the
eighteenth century, the American colonies enjoyed just these
favorable
conditions. Parliament took a laissez-faire approach to colonial
govern-
ment, and the colonies grew in size, population, and
demographic com-
plexity. As settlers pushed in from the coast to establish new
farms, the
growing standard of living enticed Europeans to try their luck,
increasing
immigration and adding to the ethnic and cultural mix.
As the colonial population grew, trade between the colonies and
England soared. Raw materials crossed the Atlantic in ships that
returned
full of the finished goods pumping out of British factories. The
colonial
gentry displayed their refinement through consumption, but of
course not
everyone had the means to do so. In areas like the impoverished
region of
the colonial backcountry that Anglican minister Charles
Woodmason
encountered, religious revivalism spread widely. The Great
Awakening
induced religious enthusiasm and challenged conventional
sources of spir-
itual and social authority. Political authority, too, became
contested as the
French and Indian War reminded colonists that they were still a
dependent
part of the British Empire.

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4-1 Tennent, Dangers of an Unconverted Ministry 81
4-1 | A Revivalist Warns Against Old Light Ministers
Gilbert tennent, Dangers of an Unconverted
Ministry (1740)
Beginning in the late 1730s, a series of religious revivals swept
the colonies. Though not part
of a single or unified movement, revival ministers embraced a
similar emotionally charged
style designed to affect parishioners’ conscience and drive them
to intense introspection.

Many in the pews who heard these exhorting sermons
manifested religious “enthusiasm,”
behavior that was repudiated by more conservative and
traditional church leaders. A divide
emerged in many churches between revivalists (sometimes
called New Light ministers) and
their more settled counterparts (Old Lights). Prominent among
the New Lights was Gilbert
Tennent (1703–1764), whose famous sermon is excerpted here.
Sermons like this one
emboldened parishioners to challenge ministerial authority and
in some cases led to church
schisms and a more egalitarian religious experience.
Mark VI. 34
And Jesus, when he came out, saw much People and was moved
with Compassion towards
them, and because they were as Sheep not having a Shepherd.
As a faithful Ministry is a great Ornament, Blessing and
Comfort, to the
Church of GOD; even the Feet of such Messengers are
beautiful: So on the con-
trary, an ungodly Ministry is a great Curse and Judgment: These
Caterpillars
labour to devour every green Thing.
There is nothing that may more justly call forth our saddest
Sorrows, and
make all our Powers and Passions mourn, in the most doleful
Accents, the most
incessant, insatiable, and deploring Agonies; than the
melancholly Case of such,
who have no faithful Ministry! This Truth is set before our
Minds in a strong
Light, in the Words that I have chosen now to insist upon! in

which we have an
Account of our LORD’s Grief with the Causes of it.
We are informed, That our dear Redeemer was moved with
Compassion
towards them. The Original Word signifies the strongest and
most vehement
Pity, issuing from the innermost Bowels.
But what was the Cause of this great and compassionate
Commotion in the
Heart of Christ? It was because he saw much People as Sheep,
having no
Shepherd. Why, had the People then no Teachers? O yes! they
had Heaps of
Pharisee-Teachers, that came out, no doubt after they had been
at the Feet
of Gamaliel the usual Time, and according to the Acts,
Cannons, and Traditions of
the Jewish Church. But notwithstanding of the great Crowds of
these Orthodox,
Letter-learned and regular Pharisees, our Lord laments the
unhappy Case of that
great Number of People, who, in the Days of his Flesh, had no
better Guides:
Because that those were as good as none (in many Respects) in
our Saviour’s
Judgment. For all them, the People were as Sheep without a
Shepherd. . . .
The Great Awakening: Documents on the Revival of Religion,
1740–1745, ed. Richard L. Bushman
(New York: Atheneum, 1970), 87–93.
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82 PART 2 / Chapter 4 Growth, Diversity, and Conflict, 1720–
1763
The old Pharisees, for all their long Prayers and other pious
Pretences, had
their Eyes, with Judas, fixed upon the Bag. Why, they came into
the Priest’s Office
for a Piece of Bread; they took it up as a Trade, and therefore
endeavoured to
make the best Market of it they could. O Shame! . . .
Natural Men have no Call of GOD to the Ministerial Work
under the
Gospel-Dispensation.
Isn’t it a principal Part of the ordinary Call of GOD to the
Ministerial Work,
to aim at the Glory of GOD, and, in Subordination thereto, the
Good of Souls, as
their chief Marks in their Undertaking that Work? And can any
natural Man on
Earth do this? No! no! Every Skin of them has an evil Eye; for
no Cause can pro-
duce Effects above its own Power. Are not wicked Men forbid
to meddle in
Things sacred? . . .
Natural Men, not having true Love to Christ and the Souls of
their Fellow-
Creatures, hence their Discourses are cold and sapless, and as it
were freeze

between their Lips. And not being sent of GOD, they want that
divine Authority,
with which the faithful Ambassadors of Christ are clothed, who
herein resemble
their blessed Master, of whom it is said, That He taught as one
having Authority,
and not as the Scribes. Matth. 7. 29.
And Pharisee-Teachers, having no Experience of a special Work
of the Holy
Ghost, upon their own Souls, are therefore neither inclined to,
nor fitted for,
Discoursing, frequently, clearly, and pathetically, upon such
important Subjects.
The Application of their Discourses, is either short, or indistinct
and general.
They difference not the Precious from the Vile, and divide not
to every Man his
Portion, according to the Apostolical Direction to Timothy. No!
they carelesly
offer a common Mess to their People, and leave it to them, to
divide it among
themselves, as they see fit. This is indeed their general Practice,
which is bad
enough: But sometimes they do worse, by misapplying the
Word, through
Ignorance, or Anger. They often strengthen the Hands of the
Wicked, by promis-
ing him Life. They comfort People, before they convince them;
sow before they
plow; and are busy in raising a Fabrick, before they lay a
Foundation. These fool-
ing Builders do but strengthen Men’s carnal Security, by their
soft, selfish, cow-
ardly Discourses. They have not the Courage, or Honesty, to
thrust the Nail of

Terror into sleeping Souls. . . .
Their Prayers are also cold; little child-like Love to God or Pity
to poor per-
ishing Souls, runs thro’ their Veins. Their Conversation hath
nothing of the
Savour of Christ, neither is it perfum’d with the Spices of
Heaven. . . . Poor
Christians are stunted and starv’d, who are put to feed on such
bare Pastures,
and such dry Nurses. . . . O! it is ready to break their very
Hearts with Grief, to
see how lukewarm those Pharisee-Teachers are in their publick
Discourses, while
Sinners are sinking into Damnation, in Multitudes! . . . Is a
blind Man fit to be a
Guide in a very dangerous Way? Is a dead Man fit to bring
others to Life? a mad
Man fit to give Counsel in a Matter of Life and Death? Is a
possessed Man fit to
cast out Devils? a Rebel, an Enemy to GOD, fit to be sent on an
Embassy of Peace,
to bring Rebels into a State of Friendship with GOD? a Captive
bound in the
Massy Chains of Darkness and Guilt, a proper Person to set
others at Liberty? a
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4-1 Tennent, Dangers of an Unconverted Ministry 83
Leper, or one that has Plague-sores upon him, fit to be a good
Physician? Is an
ignorant Rustick, that has never been at Sea in his Life, fit to be
a Pilot, to keep
Vessels from being dashed to Pieces upon Rocks and Sand-
banks? ‘Is’nt an uncon-
verted Minister like a Man who would learn others to swim,
before he has learn’d it him-
self, and so is drowned in the Act, and dies like a Fool?’ I may
add, That sad Experience
verifies what has been now observed, concerning the
Unprofitableness of the
Ministry of unconverted Men. Look into the Congregations of
unconverted
Ministers, and see what a sad Security reigns there; not a Soul
convinced that can
be heard of, for many Years together; and yet the Ministers are
easy: for they say
they do their Duty! . . .
My Brethren, We should mourn over those, that are destitute of
faithful
Ministers, and sympathize with them. Our Bowels should be

moved with the
most compassionate Tenderness, over those dear fainting Souls,
that are as Sheep
having no Shepherd; and that after the Example of our blessed
LORD.
Dear Sirs! we should also most earnestly pray for them, that the
compassion-
ate Saviour may preserve them, by his mighty Power, thro’
Faith unto Salvation;
support their sinking Spirits, under the melancholy
Uneasinesses of a dead Ministry;
sanctify and sweeten to them the dry Morsels they get under
such blind Men,
when they have none better to repair to.
And more especially, my Brethren, we should pray to the LORD
of the
Harvest, to send forth faithful Labourers into his Harvest;
seeing that the Harvest
truly is plenteous, but the Labourers are few. And O Sirs! how
humble, believing,
and importunate should we be in this Petition! O! let us follow
the LORD, Day
and Night, with Cries, Tears, Pleadings and Groanings upon this
Account! For
GOD knows there is great Necessity of it. O! thou Fountain of
Mercy, and Father of
Pity, pour forth upon thy poor Children a Spirit of Prayer, for
the Obtaining this impor-
tant Mercy! Help, help, O Eternal GOD and Father, for Christ’s
sake!
And indeed, my Brethren, we should join our Endeavours to our
Prayers. The
most likely Method to stock the Church with a faithful Ministry,

in the present
Situation of Things, the publick Academies being so much
corrupted and abused
generally, is, To encourage private Schools, or Seminaries of
Learning, which are
under the Care of skilful and experienced Christians; in which
those only should
be admitted, who upon strict Examination, have in the Judgment
of a reasonable
Charity, the plain Evidences of experimental Religion. Pious
and experienced
Youths, who have a good natural Capacity, and great Desires
after the Ministerial
Work, from good Motives, might be sought for, and found up
and down in the
Country, and put to Private Schools of the Prophets; especially
in such Places,
where the Publick ones are not. This Method, in my Opinion,
has a noble Tendency,
to build up the Church of God. And those who have any Love to
Christ, or Desire
after the Coming of his Kingdom, should be ready, according to
their Ability, to
give somewhat, from time to time, for the Support of such poor
Youths, who
have nothing of their own. And truly, Brethren, this Charity to
the Souls of Men,
is the most noble kind of Charity — O! if the Love of God be in
you, it will con-
strain you to do something, to promote so noble and necessary a
Work. It looks
Hypocrite-like to go no further, when other Things are required,
than cheap
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1763
Prayer. Don’t think it much, if the Pharisees should be offended
at such a
Proposal; these subtle selfish Hypocrites are wont to be scar’d
about their Credit,
and their Kingdom; and truly they are both little worth, for all
the Bustle they
make about them. If they could help it, they wo’dn’t let one
faithful Man come
into the Ministry; and therefore their Opposition is an
encouraging Sign. Let all
the Followers of the Lamb stand up and act for GOD against all
Opposers: Who
is upon GOD’s Side? who?
The Improvement of this Subject remains. And
1. If it be so, That the Case of those, who have no other, or no
better than
Pharisee-Teachers, is to be pitied: Then what a Scrole and
Scene of Mourning,
and Lamentation, and Wo, is opened! because of the Swarms of
Locusts, the
Crowds of Pharisees, that have as covetously as cruelly, crept
into the Ministry, in
this adulterous Generation! who as nearly resemble the
Character given of the
old Pharisees, in the Doctrinal Part of this Discourse, as one
Crow’s Egg does

another. It is true some of the modern Pharisees have learned to
prate a little
more orthodoxly about the New Birth, than their Predecessor
Nicodemus, who are,
in the mean Time, as great Strangers to the feeling Experience
of it, as he. They
are blind who see not this to be the Case of the Body of the
Clergy, of this
Generation. And O! that our Heads were Waters, and our Eyes a
Fountain of
Tears, that we could Day and Night lament, with the utmost
Bitterness, the dole-
ful Case of the poor Church of God, upon this account.
2. From what has been said, we may learn, That such who are
contented
under a dead Ministry, have not in them the Temper of that
Saviour they profess.
It’s an awful Sign, that they are as blind as Moles, and as dead
as Stones, without
any spiritual Taste and Relish. And alas! isn’t this the Case of
Multitudes? If they
can get one, that has the Name of a Minister, with a Band, and a
black Coat or
Gown to carry on a Sabbath-days among them, although never
so coldly, and
insuccessfully; if he is free from gross Crimes in Practice, and
takes good Care to
keep at a due Distance from their Consciences, and is never
troubled about his
Insuccessfulness; O! think the poor Fools, that is a fine Man
indeed; our Minister
is a prudent charitable Man, he is not always harping upon
Terror, and sounding
Damnation in our Ears, like some rash-headed Preachers, who
by their unchari-

table Methods, are ready to put poor People out of their Wits, or
to run them into
Despair; O! how terrible a Thing is that Dispair! Ay, our
Minister, honest Man,
gives us good Caution against it. Poor silly Souls! consider
seriously these
Passages, of the Prophet, Jeremiah 5. 30,31.
3. We may learn, the Mercy and Duty of those that enjoy a
faithful Ministry.
Let such glorify GOD, for so distinguishing a Privilege, and
labour to walk wor-
thy of it, to all Well-pleasing; lest for their Abuse thereof, they
be exposed to a
greater Damnation.
4. If the Ministry of natural Men be as it has been represented;
Then it is both
lawful and expedient to go from them to hear Godly Persons;
yea, it’s so far from
being sinful to do this, that one who lives under a pious
Minister of lesser Gifts,
after having honestly endeavour’d to get Benefit by his
Ministry, and yet gets
little or none, but doth find real Benefit and more Benefit
elsewhere; I say, he may
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4-2 Osborn, Memoirs of the Life of Mrs. Sarah Osborn 85
lawfully go, and that frequently, where he gets most Good to his
precious Soul,
after regular Application to the Pastor where he lives, for his
Consent, and pro-
posing the Reasons thereof; when this is done in the Spirit of
Love and Meekness,
without Contempt of any, as also without rash Anger or vain
Curiosity.
Reading and discussion Questions
1. What does Tennent argue is the danger of an unconverted
ministry?
2. What effect might Tennent have expected his sermon to have
on those who
heard it?
3. From Tennent’s description, what differences do you think
he saw between New
Light and Old Light ministers?
4-2 | sarah osborn on Her experiences during the Religious

Revivals
Sarah OSbOrn, Memoirs of the Life of Mrs. Sarah
Osborn (1814)
Sarah Osborn’s (1714–1797) memoir movingly illustrates the
anguish of a woman caught in
the grip of religious doubt. Born in London, Osborn emigrated
to America when still a child,
living in Boston, then Newport, Rhode Island, where she spent
most of her life. Her husband
died at sea, leaving her a widow with a small child. Despite
these hardships, she persevered
but experienced repeated crises of faith. In the section of her
memoir excerpted here, Osborn
recounts the moment of her spiritual “awakening.” Osborn’s
account reminds us that the
religious revivals appealed to women whose experience of grace
empowered them in a cul-
ture where women had few if any means of formal power or
authority.
Thus I continued from day to day, in such ecstacies of joy,
thirsting for full sanc-
tification, and more intimate communion with God; daily asking
what I should
render to him for all his benefits to such an hell deserving
sinner; earnestly beg-
ging that God would find out some way for me, that I might be
made instrumen-
tal in advancing his kingdom and interest in the world. O, how I
dreaded being
an unprofitable servant. The employment I still followed
seemed to encourage
me to hope God intended to make use of me for the instruction
of little ones;

which caused me often to bless God for placing me in that
calling. And though I
know that in every thing I offend, and in all come short of
God’s glory; so that
every performance has need of washing in the blood of Christ;
yet it is a comfort
to me, to this day, that I was enabled by grace to labour with the
little souls, then
committed to my charge; but desire to be humbled that I did no
more. O, that I
had been more faithful! Surely I longed that all the world, but
especially those
Memoirs of the Life of Mrs. Sarah Osborn, ed. Samuel Hopkins
(Catskill, NY: N. Elliot, 1814), 33–37.
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1763
dear to me by the bonds of nature or friendship, might be
convinced of sin, and
come to a glorious Christ. I thought I could even spend and be
spent for them. I
thought I could travail in birth till Christ was formed in them.
And when I saw
any giving themselves a liberty to sin, I could not, at some
times, refrain from
reproving them. Some would tell me I was turned fool, and
distracted, when I

said I had been a vile sinner, for every body knew I had been a
sober woman all
my days; and yet I used to do such things too, as well as they:
And what was the
matter now? Sometimes they would say, “This fit will be over
quickly.” But all
such answers as these, of which I had a great many, would serve
to humble me
yet more, and put me upon pleading for persevering grace, that I
might never
bring dishonor upon the name of God. And indeed, all the trials
I met with,
which were various, had, through the abounding goodness of
God, this effect, to
quicken me yet more.
But Satan had still a desire to sift me as wheat. He assaulted me
daily; but
those words of the blessed Jesus were frequently applied for my
support, “I have
prayed for thee, that thy faith fail not.” One night in particular,
when watching
with a dear friend, who was sick, Satan assaulted me in as
furious a manner,
seemingly, as though he had appeared in bodily shape, though
with my bodily
eyes I saw nothing. I believe the combat lasted, at least, two
hours, as fierce as
though I had talked with him face to face. He again ranked all
my sins before my
eyes, telling me it was impossible, notwithstanding my great
hopes, for me ever
to be saved. He was still sure of me, and would not let me go. I
should surely turn
back again, and worse than ever. It is impossible to relate the
tenth part of the

fiery darts he flung at me. But I was composed, not in the least
daunted; but could
prove him a liar in every thing he suggested, by scripture, which
flowed into my
mind, as though I had learned it all by heart. Never had I such a
variety of scrip-
ture texts at my command in all my life, either before, or since.
There was noth-
ing he could allege against me, but if I knew it was true, I
immediately subscribed
to it; and then flew to the particular properties of the blood of
Christ, which I
found sufficient for me. Thus I overcame him by the blood of
the Lamb; and was
left, in the issue, filled with the consolations of the blessed
Spirit; triumphing
over Satan; blessing and praising God for delivering me out of
the hand of this
cruel tyrant; adoring the lovely Jesus. And thus I spent the
remainder of that
night. O, how sweet it was to me! I longed for more strength to
praise and love;
and even to be dissolved, and to be with Christ.
Thus I continued for some time, rejoicing and resolving, by
assisting grace,
to press forward, and by all means to make my calling and
election sure. Then I
wrote my experience to be communicated to the Church; and I
was admitted,
February 6, 1737, to partake of that holy ordinance of the
Lord’s Supper. But it is
impossible for me to express the ecstacy of joy I was in, when I
saw myself there,
who was by nature a child of wrath, an heir of hell, and by
practice a rebel against

God, a resister of his grace, a piercer of the lovely Jesus,
unworthy of the crumbs
that fall; yet, through free grace, compelled to come in, and
partake of children’s
bread. It was indeed sweet to me to feed by faith on the broken
body of my dear-
est Lord. Surely it did humble me to the dust, and filled me with
self abhorrence,
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4-3 Woodmason, Journal 87
as I meditated on his sufferings and death, and knew my sins to
be the procuring
cause. But when I came to take the cup, and by faith to apply
the precious proper-
ties of the blood of Christ to my soul, the veil of unbelief

seemed to drop off, and
I was forced to cry out, “My Lord, and my God,” when I beheld
the hole in his
side, and the prints of the nails. And I could not but, in the
words of Peter, appeal
to him, [“]Lord, thou knowest all things, thou knowest that I
love thee.” O then I
was admitted, with the beloved disciple, to lean on his breast!
O, astonishing
grace, and unspeakable joy, to see God reconciled to me, in and
through him; and
he bidding me welcome to his table! The Holy Spirit, by his
powerful influences,
applied all this for my strong consolation. O, what a feast is
this, when intimate
communion with the glorious God is thus obtained! When
strong covenant
engagements with him are renewed; I being assured that he was
my God, and
giving myself, body and soul, to him forever, and rejoicing in
him as my only
portion forever more. Surely, I thought, I could never enough
adore the lovely
Jesus for appointing such an ordinance as this.
ReADinG AnD DisCussiOn QuesTiOns
1. How does Osborn describe the conversion experience?
2. What evidence can you see here of the reaction from others
who witnessed her
religious awakening?
3. Why does Osborn choose to devote so much of her memoir
to her spiritual
struggles? What audience was she writing for?

4-3 | Anglican Minister on the Manners and Religion of the
Carolina Backcountry
CharleS WOOdmaSOn, Journal (1766–1768)
Charles Woodmason’s (1720–1789) experiences in the South
highlight key themes of this
period, not least of which is the cultural diversity of the
colonies. As an Anglican minister,
Woodmason served at different times two divergent groups: the
planter class in Charleston,
and then later the religiously diverse and scattered settlements
of the South Carolina back-
country. The Church of England (Anglicanism) was the
established church in South Carolina,
but that hardly mattered to the frontier Presbyterians and
Baptists, many of whom resented
the well-heeled Anglicans who controlled power and purse. In
this excerpt, Woodmason
describes his work on the Carolina frontier.
Saturday September 3) Rode down the Country on the West Side
the Wateree
River into the Fork between that and the Congaree River —
This is out of my
Bounds — But their having no Minister, and their falling
(therefrom) continually
The Carolina Backcountry on the Eve of the Revolution, ed.
Richard J. Hooker (Chapel Hill:
University of North Carolina Press, 1953), 60–63.
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04_SHE_45762_ch04_080_118_r2wt.indd 87 10/12/13 10:42

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1763
from the Church to Anabaptism, inclin’d me to it — The People
received me
gladly and very kindly. Had on Sunday 4 — a Company of about
150 — Most of
them of the Low Class — the principal Planters living on the
Margin of these
Rivers.
Baptiz’d 1 Negroe Man — 2 Negroe Children — and 9 White
Infants and
married 1 Couple — The People thanked me in the most kind
Manner for my
Services — I had very pleasant Riding but my Horse suffered
Greatly. The Morn-
ings and Evenings now begin to be somewhat Cool, but the Mid
day heat is
almost intolerable — Many of these People walk 10 or 12 Miles
with their
Children in the burning Sun — Ought such to be without the
Word of God, when
so earnest, so desirous of hearing it and becoming Good
Christians, and good
Subjects! How lamentable to think, that the Legislature of this
Province will make
no Provision — so rich, so luxurious, polite a People! Yet they
are deaf to all
Solicitations, and look on the poor White People in a Meaner
Light than their
Black Slaves, and care less for them. Withal there is such a

Republican Spirit still
left, so much of the Old Leaven of Lord Shaftsbury and other
the 1st principal
Settlers still remains, that they seem not at all disposed to
promote the Interest of
the Church of England — Hence it is that above 30,000£
Sterling have lately been
expended to bring over 5 or 6000 Ignorant, mean, worthless,
beggarly Irish
Presbyterians, the Scum of the Earth, and Refuse of Mankind,
and this, solely to
ballance the Emigrations of People from Virginia, who are all of
the Established
Church. —— 50 [miles]; [total] Miles 2846
It will require much Time and Pains to New Model and form the
Carriage
and Manners, as well as Morals of these wild Peoples — Among
this Congregation
not one had a Bible or Common Prayer — or could join a Person
or hardly repeat
the Creed or Lords Prayer — Yet all of ’em had been educated
in the Principles of
our Church. So that I am obliged to read the Whole Service,
omitting such Parts,
as are Repetitious, and retaining those that will make the
different Services some-
what Uniform — Hence it is, that I can but seldom use the
Litany, because they
know not the Responses.
It would be (as I once observ’d before) a Great Novelty to a
Londoner to see
one of these Congregations — The Men with only a thin Shirt
and pair of Breeches
or Trousers on — barelegged and barefooted — The Women

bareheaded, bare-
legged and barefoot with only a thin Shift and under Petticoat
— Yet I cannot
break [them?] of this — for the heat of the Weather admits not
of any [but] thin
Cloathing — I can hardly bear the Weight of my Whig and
Gown, during Service.
The Young Women have a most uncommon Practise, which I
cannot break them
off. They draw their Shift as tight as possible to the Body, and
pin it close, to shew
the roundness of their Breasts, and slender Waists (for they are
generally finely
shaped) and draw their Petticoat close to their Hips to shew the
fineness of their
Limbs — so that they might as well be in Puri Naturalibus1 —
Indeed Nakedness
is not censurable or indecent here, and they expose themselves
often quite
1Puri naturalibus: puris naturalibus, or naked.
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4-3 Woodmason, Journal 89
Naked, without Ceremony — Rubbing themselves and their Hair
with Bears Oil
and tying it up behind in a bunch like the Indians — being
hardly one degree
removed from them — In few Years, I hope to bring about a
Reformation, as I
already have done in several Parts of the Country. . . .
I would not wish my worst Enemy to come to this Country (at
least to this)
Part of it to combat perpetually with Papists, Sectaries, Atheists
and Infidels —
who would rather see the Poor People remain Heathens and
Ignorants, than to
be brought over to the Church. Such Enemies to Christ and his
Cross, are these
vile Presbyterians. . . .
Thus You have a Journal of two …

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