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Church History: reformation to the present the awakenings In the 1700s and 1800s, Christian revivals deeply affected individuals and society. any Christians put great emphasis on correct doctrine, believing that “rightly dividing the word of truth” is the most important aspect of Christian faith. Others put the emphasis on proper worship, that M everything “be done decently and in order.” But most of us would agree that faith is more than doctrine or worship. Jesus commands us to love God with mind and strength, but he also says we must love with the heart. In the 1700s in America and Britain, preachers began to emphasize the “new birth,” preaching and teaching that genuine conversion is usually accompanied by emotion: great sorrow for sin, great joy at forgiveness. This had an electric effect on both nations and led to the beginning of modern evangelicalism. This study looks at the 18th-century Great Awakening in Britain and America, and briefly at the 19th-century American frontier revivals. During these “awakenings,” Christians discussed and debated the place of emotions in the walk of faith—a question that still faces believers today. Scripture: Psalm 51:1–12; Matthew 3:8; 7:16; 15:8; 22:37; Acts 2:14–21; 1 Corinthians 1:18–25 Based on: The CHRISTIAN HISTORY issue “George Whitefield,” including the articles “The Gallery: Leaders of the Awakening Army” and “Faith and Feelings” ©2011 Christianity Today International | ChristianBibleStudies.com 36 Christian History: reformation to the present The Awakenings Part 1 IDENTIFY THE CURRENT ISSUE Note to leader: Provide each person with the articles included at the end of this study. The Puritan settlers came to New England to establish a “holy commonwealth.” They brought with them a vibrant faith and orthodox theology. Descendants of the original settlers, though, had less enthusiasm for their parents’ vision. In comparison, the faith of the following generations seemed lifeless and formal. In addition, the intellectual skepticism coming from Europe’s Enlightenment began to make inroads in the colonies, which encouraged many to equate Christian faith with reasonable thinking. Between 1725 and 1760, the colonies and Britain experienced major revivals; collectively, these are known as the Great Awakening. Preachers like George Whitefield tried to help listeners feel convicted of sin, by vividly describing human lostness and passionately preaching the good news. As a result, thousands of people experienced a “new birth.” Most denominations—Presbyterians, Baptists, Methodists, and Congregationalists—grew as a result of the awakenings, though Anglicans (Episcopalians) generally did not. England, Scotland, and Wales experienced similar awakenings through the work of Whitefield and John and Charles Wesley, among others. Some Christians belittled the revivals. In America in the mid-1700s, “Old Light” theologians such as Charles Chauncey of Boston sneered at the “enthusiasm” of revivals. Critics claimed revivals were emotional froth, pandering to the lower classes’ need for excitement. Jonathan Edwards (1703–58), New England theologian and revivalist, eloquently defended the awakenings. In his Treatise on Religious Affections, he admitted that some of the excitement was passing, and some was excessive. But some had its origins in the Holy Spirit. Edwards argued that a truly converted person would show it in a life of good works, and an emotional faith without works was dead; still, in true conversion, since all of a person is converted, the emotions would be engaged. Around 1800, a series of revivals began in America, which some historians have dubbed the Second Great Awakening. Its preachers were flamboyant, extemporaneous, and in touch with the common person. As they preached, people convicted of sin sometimes did things unthinkable in standard church services—fainting, rolling, falling, dancing, jerking, and so on. These frontier preachers made use of outdoor camp meetings, which became a permanent fixture in American religion. The meetings drew people from a vast area and were social as well as spiritual happenings. Itinerant preachers known as circuit riders ©2011 Christianity Today International | ChristianBibleStudies.com 37 Christian History: reformation to the present The Awakenings played an important role in frontier regions where settlements were widely dispersed. Singing was a key component in the meetings, leading to many new songs that tended to emphasize a person’s deep sorrow over sin and delight in walking with God. Later in the 1800s, urban evangelists like Charles G. Finney, a former attorney, made their own contributions to national awakening. Finney and likeminded preachers believed that emotion should turn people’s minds to higher things—the reasonableness of God’s claim on their lives and the loathsomeness of their sin. As a result of these awakenings in the 1700s and 1800s, churches grew, colleges were founded, and good works flourished. A contemporary observer wrote of revivals leading to “good order, tranquility, and happiness, as well as . the humble and sincere piety that reigns in many a heart.” America became indelibly stamped with an evangelical mindset. Discussion Starters: [Q] What place do emotions have in the Christian faith? [Q] George Whitefield said, “Before ever . you can speak peace to your hearts, you must be brought to see, brought to believe, what a dreadful thing it is to depart from the living God.” [Q] Do you agree that before you become a Christian, you have to feel lost? [Q] When you become a Christian, do you need to feel the joy of Christ’s forgiveness and presence? Why or why not? Part 2 DISCOVER THE ETERNAL PRINCIPLES Teaching Point One: Believers must worship God “in Spirit.” “He that has doctrinal knowledge and speculation only, without holy affection, never is engaged in the business of religion. True religion is a powerful thing . a vigorous engagedness of the heart.” —Jonathan Edwards Read Matthew 3:8; 7:16; 15:8; 22:37. [Q] Some revivalist preachers argued that it is impossible to be a Christian and not experience sorrow for sin or the love of God. Do you agree? Why or why not? ©2011 Christianity Today International | ChristianBibleStudies.com 38 Christian History: reformation to the present The Awakenings [Q] In what ways does your church encourage emotional demonstrations? Discourage them? Should churches encourage such? [Q] When have you had an emotional experience in worship or prayer and the result was good? When did you have such an experience and the result harmed your walk with Christ? What was the difference? [Q] What, in your opinion, are the greatest drawbacks to letting people express themselves more emotionally in worship or prayer? The greatest benefits? [Q] According to Acts 2:14–21, what did Peter quote Joel as saying would happen in the last days? Do you think that is a one-time event, or the norm for Christians? [Q] The psalmists freely expressed their emotions in prayer and song. Sometimes they were elated: “Come, let us sing for joy to the Lord” (Ps. 95:1); sometimes dejected: “My God, my God, why have you forsaken me” (Ps. 22:1); sometimes angry: “Repay [the wicked] for their deeds” (Ps. 28:4). Does this mean that all emotional responses to God are justified? Why or why not? Teaching Point Two: Believers must worship God “in truth.” “Ecstasy is no guarantee of orthodoxy or that Christian fruit will result.” —Nathan O. Hatch, historian Read 1 Corinthians 1:18–25. [Q] Jonathan Edwards admitted that during the Great Awakening there was an excess of emotional display in some cases. Ultimately, do such excesses harm the reputation of Christianity? Why or why not? [Q] To what extent should Christians be encouraged to display their emotional response to the gospel? Does it make a difference whether they are in worship, in a prayer meeting, or in the privacy of their home? [Q] What to you are inappropriate ways of expressing Christian joy? Appropriate ways? [Q] What signs indicate a person’s Christian life is too rational or unemotional? [Q] Today, what attracts people to revivals? What about revivals repels people today? [Q] In order to evangelize our culture effectively, do you think people need to see a more rational presentation of the faith or a faith that obviously touches people deeply? ©2011 Christianity Today International | ChristianBibleStudies.com 39 Christian History: reformation to the present The Awakenings Optional Activity: Purpose: To explore the debate over intellect and emotion in expressing our faith. Activity: Divide the group in half: the Head-leys and the Heart-leys, two factions in a local church. The Head-leys want to donate $5,000 from the church treasury to an evangelical college. The Heart-leys want to use it to hold a gathering with contemporary worship and singing. The $5,000 cannot be divided. Have each side come up with reasons why its option is better stewardship. They can draw from the Bible and theology, their experiences and preferences, and the “Faith and Feelings” quotations. Then hold a brief debate. Afterward, discuss: Which arguments were based on Scripture and theology, and which on matters of taste? Which were most compelling? Why? Part 3 APPLY YOUR FINDINGS Summarize the discussion and close by reading Psalm 51:1–12 together as a prayer. Action Point: Over coffee with Christian friends this week, ask: “Do we err on the side of emotion or intellect in our faith? What would it look like to be more passionate? To be more rational?” Enjoy the conversation. — Study adapted by Kyle White ©2011 Christianity Today International | ChristianBibleStudies.com 40 Christian History: reformation to the present The Gallery: Leaders of the Awakening Army THE GALLERY: LEADERS OF THE AWAKENING ARMY Whitefield’s co-workers in the great eighteenth-century revival. By Mark Galli Jonathan Edwards (1703–1758) Passionate theologian At age 14, Jonathan Edwards, already a student at Yale University, read philosopher John Locke with more delight “than the most greedy miser finds when gathering up handfuls of silver and gold, from some newly discovered treasure.” He also treasured spiritual qualities.
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