Revivals within modern Church history
Within Christian studies the concept of revival is derived from biblical narratives of national decline and restoration during the history of the Israelites. In particular, narrative accounts of the Kingdoms of Israel and Judah emphasise periods of national decline and revival associated with the rule of various wicked or righteous kings, respectively. Josiah is notable within this biblical narrative as a figure who reinstituted temple worship of Yahweh while destroying pagan worship. Within modern Church history, church historians have identified and debated the effects of various national revivals within the history of the US and other countries. During the 18th and 19th centuries, American society experienced a number of “Awakenings” around the years 1727, 1792, 1830, 1857 and 1882. More recent revivals in the 20th century include those of the 1904–1905 Welsh Revival, 1906 (Azusa Street Revival), 1930s (Balokole), 1970s (Jesus people), 1971 Bario Revival and 1909 Chile Revival which spread in the Americas, Africa, and Asia among Protestants and Catholics.
17th century[edit]
Many Christian revivals drew inspiration from the missionary work of early monks, from the 16th-century Protestant Reformation (and Catholic Counter-Reformation) and from the uncompromising stance of the Covenanters in 17th-century Scotland and Ulster, that came to Virginia and Pennsylvania with Presbyterians and other non-conformists. Its character formed part of the mental framework that led to the American War of Independence and the Civil War.[citation needed]
18th century[edit]
The 18th-century Age of Enlightenment had two camps: those who identified humans as only intellectual beings, Rationalists, and those who believed humans to be only passionate beings, followers of Romanticism. The philosophy of Earl of Shaftesbury III led to a proto-Romanticism that mixed with Christian worship to produce a tertium quid. The Methodist revival of John Wesley, Charles Wesley and George Whitefield in England and Daniel Rowland, Howel Harris and William Williams Pantycelyn in Wales and the Great Awakening in America prior to the Revolution. A similar (but smaller scale) revival in Scotland took place at Cambuslang (then a village), and is known as the Cambuslang Work.[1]
American colonies[edit]
In the American colonies the First Great Awakening was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American religion. It resulted from powerful preaching that deeply affected listeners (already church members) with a deep sense of personal guilt and salvation by Christ. Pulling away from ancient ritual and ceremony, the Great Awakening made religion intensely emotive to the average person by creating a deep sense of spiritual guilt and redemption. Historian Sydney E. Ahlstrom sees it as part of a “great international Protestant upheaval” that also created Pietism in Germany, the Evangelical Revival and Methodism in England.[2] It brought Christianity to the slaves and was an apocalyptic event in New England that challenged established authority. It incited rancor and division between the traditionalists who argued for ritual and doctrine and the revivalists who ignored or sometimes avidly contradicted doctrine, e.g. George Whitfield’s being denied a pulpit in Anglican Churches after denying Anglican Doctrine. Its democratic features had a major impact in shaping the Congregational, Presbyterian, Dutch Reformed, and German Reformed denominations, and strengthened the small Baptist and Methodist denominations. It had little impact on Anglicans and Quakers. Unlike the Second Great Awakening that began about 1800 and which reached out to the unchurched, the First Great Awakening focused on people who were already church members. It changed their rituals, their piety, and their self-awareness.
19th century[edit]
Transylvania[edit]
The Hungarian Baptist church sprung out of revival with the perceived liberalism of the Hungarian reformed church during the late 1800s. Many thousands of people were baptized in a revival that was led primarily by uneducated laymen, the so-called “peasant prophets”.[3][4]
Britain[edit]
Further information: First Great Awakening § Evangelical Revival in Britain, and Evangelical revival in Scotland
During the 18th century, England saw a series of Methodist revivalist campaigns that stressed the tenets of faith set forth by John Wesley and that were conducted in accordance with a careful strategy. In addition to stressing the evangelist combination of “Bible, cross, conversion, and activism,” the revivalist movement of the 19th century made efforts toward a universal appeal – rich and poor, urban and rural, and men and women. Special efforts were made to attract children and to generate literature to spread the revivalist message.
Gobbett (1997) discusses the usefulness of historian Elie Halévy’s thesis explaining why England did not undergo a social revolution in the period 1790–1832, a time that appeared ripe for violent social upheaval. Halévy suggested that a politically conservative Methodism forestalled revolution among the largely uneducated working class by redirecting its energies toward spiritual rather than temporal affairs. The thesis has engendered strong debate among historians, and several have adopted and modified Halévy’s thesis. Some historians, such as Robert Wearmouth, suggest that evangelical revivalism directed working-class attention toward moral regeneration, not social radicalism. Others, including E. P. Thompson, claim that Methodism, though a small movement, had a politically regressive effect on efforts for reform. Some historians question the Halévy thesis. Eric Hobsbawm claims that Methodism was not a large enough movement to have been able to prevent revolution. Alan Gilbert suggests that Methodism’s supposed antiradicalism has been misunderstood by historians, suggesting that it was seen as a socially deviant movement and the majority of Methodists were moderate radicals.[5]
Early in the 19th century the Scottish minister Thomas Chalmers had an important influence on the evangelical revival movement. Chalmers began life as a moderate in the Church of Scotland and an opponent of evangelicalism. During the winter of 1803–04, he presented a series of lectures that outlined a reconciliation of the apparent incompatibility between the Genesis account of creation and the findings of the developing science of geology. However, by 1810 he had become an evangelical and would eventually lead the Disruption of 1843 that resulted in the formation of the Free Church of Scotland.
The Plymouth Brethren started with John Nelson Darby at this time, a result of disillusionment with denominationalism and clerical hierarchy.
The established churches too, were influenced by the evangelical revival. In 1833 a group of Anglican clergymen led by John Henry Newman and John Keble began the Oxford Movement. However its objective was to renew the Church of England by reviving certain Roman Catholic doctrines and rituals, thus distancing themselves as far as possible from evangelical enthusiasm.
Australia[edit]
Many say that Australia has never been visited by a genuine religious revival as in other countries, but that is not entirely true. The effect of the Great Awakening of 1858–59 was also felt in Australia fostered mainly by the Methodist Church. Records show that the Methodist Church grew by a staggering 72% between 1857 and 1864, while the Baptists, Anglicans, Presbyterians and other evangelicals also benefited. Evangelical fervor was its height during the 1920s with visiting evangelists, R. A. Torrey, Wilbur J. Chapman, Charles M. Alexander and others winning many converts in their Crusades. The Crusades of American evangelist Billy Graham in the 1950s had significant impact on Australian Churches.[6] Stuart Piggin (1988) explores the development and tenacity of the evangelical movement in Australia, and its impact on Australian society. Evangelicalism arrived from Britain as an already mature movement characterized by commonly shared attitudes toward doctrine, spiritual life, and sacred history. Any attempt to periodize the history of the movement in Australia should examine the role of revivalism and the oscillations between emphases on personal holiness and social concerns.[7]
Scandinavia[edit]
Historians have examined the revival movements in Scandinavia, with special attention to the growth of organizations, church history, missionary history, social class and religion, women in religious movements, religious geography, the lay movements as counter culture, ethnology, and social force. Some historians approach it as a cult process since the revivalist movements tend to rise and fall. Others study it as minority discontent with the status quo or, after the revivalists gain wide acceptance, as a majority that tends to impose its own standards.[8][9] The Grundtvigian and Home Mission revival movements arose in Denmark after 1860 and reshaped religion in that country, and among immigrants to America.[10]
United States 1800–1850[edit]
In the U.S. the Second Great Awakening (1800–30s) was the second great religious revival in United States history and consisted of renewed personal salvation experienced in revival meetings. Major leaders included Asahel Nettleton, James Brainerd Taylor, Charles Grandison Finney, Lyman Beecher, Barton Stone, Alexander Campbell, Peter Cartwright and James B. Finley.
Rev. Charles Finney (1792–1875) was a key leader of the evangelical revival movement in America. From 1821 onwards he conducted revival meetings across many north-eastern states and won many converts. For him, a revival was not a miracle but a change of mindset that was ultimately a matter for the individual’s free will. His revival meetings created anxiety in a penitent’s mind that one could only save his or her soul by submission to the will of God, as illustrated by Finney’s quotations from the Bible. Finney also conducted revival meetings in England, first in 1849 and later to England and Scotland in 1858–59.