Revivals throughout American history share some common traits

Is this the beginning of a national revival? How can we know if what’s happening in Asbury is real? These and many other questions are being tossed about in light of the events taking place on the campus of Asbury University, Wilmore, Ky., and other colleges across the country. One measure of what is happening is a comparison to national revivals of the past. What light do those revivals shed on what is taking place today?

America has a history of revivals and national awakenings dating to the 18^th century. The First (pre-Revolution) and Second (Federalist era) Great Awakenings, the Layman’s Revival of 1857-1858, and Camp Revivals of the Civil War. Some argue the case for a Third National Awakening during the age of Moody/Sankey and Sam Jones in the late 19^th century. The Welsh Revival (1904-1905) reached across the Atlantic, touching American soil during the early 20^th century. Others argue the case for a post-WWII revival during the 1950s reflected by the Graham Crusades, and finally the Jesus Movement Revival of the late 1960s and early 1970s.

Each of these national revivals has been different, there is not a one-size-fits-all revival template. The First Great Awaking was noted for dynamic preaching and massive gatherings. The Second Great Awakening for the development of “Camp Meetings” and boisterous worship. The Layman’s Revival for its focus on prayer and its relatively quiet demeanor of worship. The Jesus Movement is remembered for its diversity across denominations and cultural divides, from its roots at Asbury (Methodist) College in Kentucky to the counterculture of the West Coast. What are some of the things these national awakenings’ have in common?

First, the revivals share a common origin in prayer, specifically desperate people desperately seeking God. The Layman’s Revival began in New York City, not far from the financial district of Wall Street during a major financial panic, with a series of organized prayer meetings. The Welsh Revival began with the prayers of Evan Roberts and others. The Great Georgia Revival of 1827-1828 was linked to an ongoing ladies’ prayer meeting at a church in Edenton, Georgia. It should be noted that these prayer meetings were not focused on “revival” for the sake of fixing problems in declining churches. They were focused people who were desperate to know and experience the power and glory of God.

A second common denominator is confession of sin. Revival will incite transparency. The Shantung Revival of North China, prior to the Japanese invasion in the 1930s, was noted for the confession of sin, as was the revival in Ezra. The Shantung Revival began among Southern Baptist foreign missionaries who realized they spent more time praying for the health of fellow missionaries to keep them out of heaven than they burdened for the lost souls of China on their way to hell. In turn this revelation drove them to deeper self-examination before a holy God and the confession of their sin.

Genuine confession in turn leads to unity within the body of Christ. The transparency of believers who refuse, in the light of revival, to continue playing an outward game of religion, while neglecting the inward hidden sins of the heart tears down walls and builds fellowship. Unity as a goal will not bring revival; rather unity is the product of revival. This unity in the body of believers locally or nationally in the wake of revival leads to advances in the kingdom of God and the health of the church.

Local churches and the larger church will grow in depth spiritually as well as numerically. The latter is easier to document. The peak year for baptisms for the Southern Baptist and Georgia Baptist Conventions followed the Jesus Movement in 1972, with 445,725 baptisms nationally and 33,107 in Georgia. Georgia Baptists basically doubled in membership (18,108 to 37,490) and the number of congregations (264 to 506) during the years surrounding the Great Revival of 1827-1828.

Looking at the larger impact of revival to advance the larger kingdom, some of the following observations may be made. The First Great Awaking helped create a national identity and unity prior to the American Revolution. The Second Great Awaking resulted in the birth of modern missions, the establishment of Christian colleges, and in the northern states the growth of the abolitionist movement. The Layman’s Prayer revival was preparation for the national trauma of the Civil War and the coming emancipation of slaves. The Civil War Camp meetings prepared leadership for the national economic and social crisis during Reconstruction. The Third Great Awakening gave birth to the discipleship movement (Baptist Young Peoples Union) and the Students Mission Movement, which greatly increased the scope and support of international missions. The Welsh Revival and its American offshoot, the Azuza Street Revival, gave birth to Pentecostalism in America. The post-WWII revivals established Christianity as a counterpoint to “godless Communism.” The Jesus Movement laid the foundation for cultural wars including the “Battle for the Bible,” the SBC Conservative Resurgence, and the birth of the Moral Majority.

Each of these revivals share some commonalities and, at the same time, each of them was different. Whether events in Kentucky and elsewhere are the beginning of a national revival, only time will tell. Furthermore, each revival had a place in the advancement of the larger work of the Kingdom, which also begs the question; If this is the beginning of a national revival, what is God preparing the Church for today? Maybe His return? In the meantime, the church should watch and pray, and begin to desperately seek God.

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Charles Jones is a Southern Baptist historian, retired pastor, and newspaper columnist.