Revivalism

by Rev. Donald MacLean, Glasgow
The first great awakening in America, which took place in the 18th Century, was characterised by the preaching of the doctrines of Calvinism. Both Jonathan Edwards and George Whitefield, who were the outstanding instruments in this time of revival, were Calvinists who believed in the sovereignty of God and that He, alone, in His good pleasure awakens Christians from their spiritual slumber. He, alone, awakens the dead and leads the soul to Christ. While His servants may be used as instruments, the Scripture must be fulfilled, “I have planted, Apollos watered; but God gave the increase” (1 Cor. 3:6).
In the following century, the revivals which took place were dominated by another form of doctrine. Charles Finney (1792-1875) did not agree with Edwards that Christians needed to wait upon the Lord to choose the time and the means to save sinners and revive His people. He held that, as God has established laws in the natural world, he has done so in the spiritual world also. He firmly believed, therefore, that if we obey God’s rules for revival, revival is bound to follow. He developed new methods which, if followed, he thought were bound to bring revival. Some of these new ideas were such as long meetings, the “anxious seat” (where souls seeking salvation could be counselled) and an extensive use of itinerant preaching. Finney held that, as a man can choose to sin, so he can choose to commit his soul to Christ. This form of Arminianism became very popular and professional revivalists could bring revival to any town if they followed the prescribed methods.
Dwight Lyman Moody (1837-1899) adopted and modified Finney’s methods. He pushed the system of mass evangelism to an extent beyond anything accomplished by Finney. He attempted to standardise all the procedures which were to be adopted such as counsellors, choirs and the handling of finances. He was the one who principally hammered out the techniques now followed by 20th Century evangelists. When Moody came to Scotland, his gospel and his method of presenting it came under the severe scrutiny of Dr. Kennedy of Dingwall who called his review, “Hyper-evangelism — another gospel, though a mighty power”.
This penetrating criticism brought a reply from Dr. Horatius Bonar, the brother of Dr. Andrew Bonar, biographer of McCheyne. The Bonars and others had, at one time, come under the spell of Edward Irving and as he laid stress on pre-millenianism, they imbibed his ideas and, in this respect, differed from the other Scottish evangelicals of that age. Horatius was the editor of the Quarterly Journal of Prophecy which first appeared in 1849 and was regarded as the best of the millennial journals. In 1878, he shared with others the responsibility of convening the first Mildmay Second Advent Conference in London and supported Conferences held to advance this form of Millenianism, not only in this country but in the U.S.A. In Principal MacLeod’s opinion, their view of pre-millenianism was what caused the older evangelicals to call this set, the “Evangelical Light Infantry”. No doubt there is an element of truth in this observation and it is likely that this cast of thought affected their judgment in dealing with the so-called revival meetings of Moody.
Dr. Kennedy replied to Dr. Bonar and this pamphlet contains a record of a very solemn incident in the ministry of Dr. W. C. Burns which is not widely known. Dr. Burns was one who was greatly used in the conversion of sinners. Like Edwards and Whitefield, he was a thorough Calvinist and could not be accused of being unsound either in doctrine or worship. This makes the following incident all the more solemn.
Bonar had accused Kennedy of anti-revival prejudice but Kennedy pleaded that care was needed in coming to conclusions with respect to religious meetings, as high expectations were often doomed to disappointment even when the preaching was sound. Here is what Dr. Kennedy wrote: “To a fear of a religious movement being misjudged I confess. I also confess to a tendency not to be very sanguine as to results. But I cannot help this. My experience has been such as necessarily to induce that state of feeling. I early found myself in the midst of a revival movement. It was in the Highlands, too. The preaching which was mainly instrumental in producing it was preaching which I greatly admired. ‘The Apostle of the North’ was the leader then. Hundreds have I seen deeply affected in one congregation. This was the season, too, when the crisis of my own life had come. I went then to hear the gospel as one to whom the issue was to be life or death for ever. I craved with all my heart to share in the impression made on other hearts, if it verily resulted from the operation of the Spirit’s power. But the greater the excitement, the less, to my consciousness, the power. I well remember when, in the midst of hundreds of mourners, an old man, who had spent the two nights preceding on the hill-side in an agony of distress, arose, and, in a loud wail, exclaimed, ‘tha mi caillte‘ (I am lost). But not four days had passed before he was as callous and as worldly as before. Nor was his case, in its last phase, an exceptional one; for those who knew the district well could tell of scarce any abiding fruit as the result of that remarkable movement. From this experience in the Highlands I passed to Aberdeen, and found myself there in the midst of the movement, in which William Burns was the leader. For that man of God, with his rare talents, his rich attainments, his devotional spirit, and his burning zeal, those who knew him had such respect, as if in him an apostle of Jesus Christ had risen again from the dead. I was a witness to the marvellous effects of his addresses. I went to hear him with a fervent desire to be impressed; but, with all my reverence for the preacher, and my heart’s hunger for benefit from his services, I was constrained even then, young and inexperienced as I was, to conclude that his method was not judicious. Five or six addresses he would sometimes deliver during the time of service, assured that what he said was given to him, and that when he ceased to speak, it was because the Lord had ceased to supply. This impressed me, even then, as indicating far more zeal than discretion, and as what would, in the case of a less gifted and spiritual man, be very dangerous. A year thereafter, I was present when Mr Burns asked those who were impressed, during his former visit, to meet in a certain place at an appointed hour. I resolved to be, and I was, present there and then. Eleven young women appeared, and no more; and their cases, if one might judge by their demeanour, were not very hopeful. I am far from saying that this was all the fruit of the wonderful movement in Aberdeen; and, even after this experience, my soul was fired with indignation at the conduct of the men who scoffingly decried it, and would brand the servant of the Lord, because of his earnestness in seeking to bring souls to Christ. Precious would the fruit have been, if but these eleven had been truly turned to God, for unspeakably great is the salvation of one soul. But how different this result from the sanguine estimate of the year before, when Mr Burns, as he pointed to hundreds before him, declared his persuasion that they were all true converts! Mr Burns entered the place of meeting, looked down on the little group before him, crossed his arms on the book-board, bent his head on them, and wept. That most impressive scene I cannot forget. I learned a life-lesson then.” This warning was very much needed when the preaching was sound and scriptural. How much more is it necessary when the doctrine is unsound and the methods unscriptural!
The leading exponent of the approach of modern evangelism in recent times has been Dr Billy Graham. In March, 1955, his campaign was examined and criticised in the Free Presbyterian Magazine. The Synod, too, passed a resolution warning the people of the dangers of this method of evangelism. Since that date, Graham has lost the support of many of his admirers who imagined that his movement would bring about religious revival. His willingness to accept the support of Modernists and Roman Catholics, together with his method of sending his converts back to the churches from whence they came regardless of their doctrinal errors, made it abundantly plain that he was a man devoid of spiritual discernment and without genuine love to the Truth of God. Graham’s arminian doctrine and use of modern techniques such as music, hymns and large gatherings of people served to create an atmosphere of religious excitement which led many to make “decisions” for Christ. But this in no way resembles the work of the Holy Spirit in bringing souls out of darkness into the marvellous light of the gospel. There is also a wide use of the “Electronic Church” of T.V. and Radio in which it is held that a large number of souls “have been reached” and “won to Christ”. Serious doubts have been cast on the whole concept of the Electronic Church even by some who are engaged in it themselves. The claim to be reaching the unchurched has been attacked while the question of spending two billion dollars on this activity has been considered wasteful.
Another figure has now appeared on the scene of modern evangelism. Luis Palau is an Argentinian who is referred to as the “Billy Graham of Latin America”. Although previously acting under the auspices of the Overseas Crusade, he, in 1978, set up the Luis Palau Evangelistic Team. He pursues the same type of evangelism as Graham with all its attendant dangers. One or two quotations from him indicate his outlook. “It’s hard to understand why more people don’t come to Christ because of heaven. It’s the best bargain there is. You give yourself up, let Jesus take over, receive forgiveness of sin, and are assured of eternal life with Him. Frankly, I cannot fathom the logic of people who know all that God is offering and still say they don’t want to be saved.” (The Luis Palau Story p.44). There is not much sign here of the knowledge of the carnal mind. “The Holy Spirit takes Scripture and speaks directly to the heart. He says to you specifically, ‘I want to do this and this and this with your life. I will do it. I have promised it. If you will only let me, there is no limit to what I am ready to do through your life.'” (The Schemer and the Dreamer p.38). What ignorance of the power of the Holy Spirit whose grace is invincible!
The account given of his conversion in his 13th year indicates the source of the kind of religion he proclaims. He was present at a CSSM Christian Camp for boys. One night, his counsellor, a young man about 20 years of age, tried to arouse him from his sleep. Palau tried to feign that he was asleep as he knew that he was the only boy who had not been “confronted”. Eventually he was awakened and questioned. When asked if he knew where he would go if he died, he knew from his home training that he would go to Hell. He also knew how to “change direction”. “Believe on the Lord Jesus Christ and thou shalt be saved.” When asked if he would like to be saved and have his sins forgiven and know that he was going to heaven he replied, “Yeah” with relief and knew that he “had stepped over the line.” “Frank pulled out his New Testament and had me read Romans 10:9,10. “… if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved: for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.” (NAS). Frank then asked him if he believed God raised Jesus from the dead and if he was willing to confess Him with his lips. When he replied in the affirmative, “Frank led me in a simple prayer, in which I admitted that I was a sinner and asking God to forgive me. Then I asked Him to be my Saviour…” Frank flipped quickly to John 1:12 (NAS) and said, “this is all the assurance you’ll ever need: But as many as received Him to them He gave the right to become children of God, even to those who believe in His name”. (The Luis Palau Story pp.55,56). It is to be feared that such faith stands not in the power of God, but in the wisdom of men. How helpful it would be if men who seek to instruct others in the nature of the new birth would keep before them that excellent definition in the Shorter Catechism, “Effectual Calling is the work of God’s Spirit whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.”
Luis Palau and his team are to come to Glasgow in May of this year. £300,000 was the figure needed to meet the expenses of the crusade in the Kelvin Hall. The choirs are being trained; the counsellors are being instructed for the Inquiry Room technique; and all the paraphernalia which is supposed to bring about spiritual revival is being launched. The Glasgow Presbytery of the Church of Scotland and other Churches support the campaign. Since the Free Church supported the one in Aberdeen, it is not likely they will be keen on being missed out.
The question arises, what kind of teaching will be given in this crusade? From the books which Palau has written himself he seems even more vague doctrinally than Billy Graham although the same arminianism runs through his writings. His books are more in the nature of character studies such as Jacob, Joseph and Joshua rather than giving clear teaching of how he understands the gospel of the grace of God. These studies themselves are highly unsatisfactory.
In 1979, Palau conducted a crusade in Aberdeen. A booklet was issued called “Good News for Scotland” which contains the “Good News” translation of the Gospel of Mark, together with a “guide” to the Christian Faith called, “Journey into Life”. The author of this is a Rev. Norman Warren and the booklet was reprinted for the Crusade. It reproduces accurately the doctrines taught by Palau and modern evangelism in general. We shall not trouble our readers with some of its teachings as they are summed up in the following prayer which those who are journeying into life are advised to use. It is as follows: “Lord Jesus Christ, I know I have sinned in my thoughts, words and actions. There are so many good things I have not done. There are so many sinful things I have done. I am sorry for my sins and turn from everything I know to be wrong. You gave Your life on the cross for me. Gratefully I give my life back to you. Now I ask You to come into my life. Come in as my Saviour to cleanse me. Come in as my Lord to control me. Come in as my friend to be with me and I will serve you all the remaining years of my life in complete obedience. Amen” Such as make this prayer are now advised, “You have said this prayer and meant it. What you have said is a fact. You have asked Jesus Christ to come into your life and he has come. He now lives in your heart by his Holy Spirit . . . You are now a member of God’s Kingdom, a child of God’s family, part of his body the Church — all who trust in Jesus, whatever their colour, background, or intellect.”
We ask, in all soberness, is this the new birth? Is this the glorious work of the Holy Spirit convincing of sin, of righteousness and judgment and taking of the things of Christ and revealing them to the soul? Or is it a believing that is entirely within the power of the natural man whose feelings are moved with religious excitement and who is taught that this is the faith which is the gift of God? The great danger is that young people who have very little knowledge of the gospel may be deceived into thinking that they have passed from death to life and be put on a false foundation for eternity. It is said that Palau is more popular with young people than Graham. This is bad news indeed and must alarm all those who have any concern for the eternal welfare of souls. Palau’s crusade will not advance the cause of true religion any more than the efforts of Graham. Unscriptural doctrine, worship and methods will only bring about further spiritual darkness. He claims that God has used him for His glory to bring thousands to the Cross but we believe the light of eternity will manifest a very different state of affairs.
We conclude this article in terms of our conclusion in 1955 “by addressing a serious and affectionate warning to our people against Modern Evangelism of this type and exhort them to wait upon the Lord in the means of His appointment, for has He not said, ‘They shall not be ashamed that wait for me’? (Isa. xlix. 23). Let them ever remember that in His great intercessary prayer to His Everlasting Father, the Lord Jesus described His people, who were given to Him and to whom He had manifested the Father’s name, in the following words: ‘And they have kept Thy Word’ (John xvii. 6). Let them, each one, seek grace to be of such and let them flee from all errors, being persuaded that they are not from the Spirit of Truth. “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptations, which shall come upon all the world, to try them that dwell on the earth’ (Rev. 3:10).”