Characteristics of Revivalism
© December 22, 2000 By Bernie L. Gillespie All Rights Reserved.

As Donald Scott states, the key to understanding Evangelicalism in the 19th century is the experience of conversion. Even more, that "conversion was an experience." Conversion was "something that happens to you." It was an intensely emotional experience, a "catharsis," and a "heartfelt rebirth." Those who led the Great Awakening of the 18th century were from the Reformed background. They placed the emphasis in conversion on the inner transformation affected by the Holy Spirit to awaken faith in the Gospel. However, they were not averse to visible changes and expressions accompanying conversion. But, for Revivalists in the 1800s, conversion was recognized by the "power and character of emotions that accompanied" conversion.

A second aspect of conversion was a "profound psychological transformation." It consisted of an "altered sense of self" which led to an awareness of "identity as a new kind of Christian."

Conversion was seen to occur in a clear sequence of steps. First, came a state of concern over the state of one's soul. Second, was a search or inquiry into the things that one must do to address the soul's problems. Third, was a following anxiety over one's spiritual condition. It was an anxiety resulting from the fear of damnation. Fourth, was a strong sense or conviction that one truly deserved God's judgment. Fifth, came the crisis moment, when one determined to repent and surrender to God's will. Following Finney, 19th century revivalists believed that the sinner was in control and capable to initiating repentance and surrender. Finney summed it up in the famous statement, "sinners are bound to change their own hearts."

The pattern of emotional release resulting from conversion usually consisted of these: 1) A deep sense of humility; 2) Tears; 3) Peace; 4) overwhelming sense of love toward God; 5) "a sense that one had entered a wholly new state of being." 6) Finally, conversion provoked a deep concern for the conversion of others.

Central to Revivalism is the Revival, which was the "central instrument for the provoking of conversions." The chief purpose of revival meetings was to bring about conversions. The revivalist saw revivals as a combination of both human as well as divine events.

There were two very popular and universal tools for "holding" revivals. One, was the camp meeting. This was a "place for engaging in an unrelenting series of intense spiritual exercises." These exercises included, emotional hymn singing, public confessions with witnessing to the working of the Spirit in one's life and heart, collective prayer, and "plain-speaking preaching." The second, tool was the "protracted meeting," which was a series of meetings (as opposed to the weekly Sunday meeting for worship) that covered two to three weeks. In these meetings many of the exercises of the camp meeting were employed.

Two innovative methods of the "new measures" of revivalism were implemented in both the camp meeting and the protracted meeting. The first was the "altar call" which replaced the practice of the congregation coming forward to the Communion table to receive the Lord's Supper. It was an intense, emotional appeal to come forward to the Communion altar rail to repent and seek conversion.