   Henry Ford famously said, “History is bunk.” This philosophy has affected our country and, in many ways, has affected our churches. One subject that many churchmen are ignorant of is that of revival. We talk about it, pray for it, and even have services designated for it. What we do not do, however, is define it. That is what Iain Murray does in Revival and Revivalism. He defines revival and revivalism by giving a historical picture of revival and revivalism in the United States.
   The book is laid out in a simple fashion. He focuses on revival first and then shifts his attention to revivalism. This review will follow the same outline. In the book, Murray examines one hundred and nine years of American History.
   Before diving into the content of the book, it is important to note that this is after the First Great Awakening. God used Johnathan Edwards, George Whitefield, and others to bring about a spiritual awakening in the American Colonies.
Revival
   Murray begins by discussing Samuel Davies and Alexander McWhorter who were both impacted by the ministries of Johnathan Edwards and George Whitefield. These men believed that God sovereignly brings about revival. They simply proclaimed the gospel, called on sinners to repent, and prayed. God answered the prayers of these men by bringing about true revival. You can read about these events in the first four chapters of the book.
   Murray highlights the expansion of Princeton and how God brought about a work of revival there. He does so by giving special attention to the fact that all the faculty were born-again believers. A school that is known for much liberalism now was once a powerful influence in gospel proclamation. Like many Ivy League schools, Princeton started to train Pastors for the work of the ministry. The revival that came out of Princeton was a renewed urgency to raise up true biblical preachers.
   But around 1800 there was a fundamental shift. Men began to focus more on personal decisions than they did a true call to repentance. They exchanged the ordinary means that God uses for gimmicks that will get people saved fast. This brought about what is known as the Second Great Awakening and led to what Murray calls revivalism.
Revivalism
   From chapters five to twelve, Murray gives the history of The Second Great Awakening. The first part of the Second Great Awakening revival was understood in the same terms as the first. Over time, however, there began to be theological shifts and revivalism was born out of it. In Cane Ridge, Kentucky the Presbyterians began practicing outdoor meetings, and this led to many people believing there was another awakening happening.
   These meetings spread and became inter-denominational. Methodists were invited to preach at these gatherings and large numbers of people began traveling to these meetings. Many of the responses to the preaching and singing were ecstatic.
   This brought about a division. Many of the Presbyterians believed these displays were permittable, while others did not. The Methodists believed hyper-emotionalism to be a true work of God. This then led to the Methodist leadership in Kentucky to have their own outdoor meetings. These meetings brought about a radical doctrine of conversion. Biblical preaching was exchanged for emotional means for people to respond to the gospel immediately.
   By 1830, the view of conversion had dramatically shifted. Prior to 1800, the predominant view of conversion was that it was a sovereign act of God. God gives them a new nature opens their blind eyes and unclogs their deaf ears. However, by 1830, the view of conversion was based on a decision. Salvation was no longer a supernatural work of God, but rather a decision that someone makes on their own to repent and believe. No sovereign will of God, but by their own free choice.
   Due to this many evangelicals began using “anxious benches” to bring about an immediate decision. The altar call was created, certain individuals were specifically called out in prayers, and some would even say this was the last time they would have to repent. Thus, bringing about what we call revivalism.
   On page 277, Murray cites William McLoughlin “By the mid-nineteenth century, this new system was the natural religion of the United States.” A supernatural work of God brought about by patient prayer and faithful preaching was exchanged for quick decisions for Christ, which led to many false conversions.
Why Does this Matter?
   Why does any of this matter? MCC doesn’t believe in manufactured gimmicks to get people to Christ, so why should you care? We are in the process of wrapping up fellowship season, and I want to set out three practical application points for why a proper understanding of revival matters.
- In our Church covenant we pray for Reformation and Revival. A covenant fosters fellowship because everyone is covenanting themselves to the same thing. We want people in our fellowship to pray for true revival. I believe one way we do this is by continuing to support our mission partners. Specifically, those doing Bible translation. Revival is impossible apart from the proclamation of God’s word. Spend some time as an MCG praying for our mission partners.
- Teach your children that true conversion is what brings about true and lasting fellowship. In recent days people have left our fellowship because they weren’t truly in fellowship with God. Kids long for relationships, and we want them to understand that one cannot have fellowship with the local church unless they first have fellowship with God.
- Read church history. Murray’s book is academic. It’s easy to get lost with dates, names, and geographic locations. What you will find is that when you study church history your heart is full of gratitude that God chose to reveal himself to you. Gratitude leads to a true desire to fellowship with those who are just like you. We are all sinners who can say were it not for the grace of God where would I be? Praise be to God that we have been given a new heart.