Methodology of Lectures in Revival - Essay Example

Methodology of Lectures in Revival Charles Finney's lectures have continuously been analyzed and broken down to reveal their essence and deeper meaning. Finney tackles various subject matters in the many lectures that he delivered during his time. In each of these lectures, Finney uses his evangelical ways to create excitement in the audience thereby leading them to eagerly listen to what he has to say.1 Finney's lectures have always been met by criticism. Finney received criticism from all fronts. The Presbyterians were the foremost critics of Finney. They disapproved of several elements in Finney's theology and evangelism.2 The primary reason was because Finney's teachings went against the traditional teachings of Presbyterianism. Moreover, many of the religions followers were being converted to Finney's theological teachings.3 As Charles Finney's following grew in numbers, so did the criticism he received from those who felt as if Finney was threading and invading their own territories.4 As it has been mentioned, Finney's lectures were broken down by his staunchest opponents. Every single detail of his teachings was analyzed to reveal anything that they might be able to use against him. The following discussion will focus on Finney's thoughts and how these differed from the traditional teachings of the Church. Furthermore, the reactions of various groups and individuals to Charles Finney's lectures will likewise be included in the discussion. The primary objective in undertaking such analyses is to reveal the rationale behind the Finney's castigation. Finney on Revival Finney asserts that the need for a revival comes from the assumption that the church is in a, "backslidden state."5 Furthermore, Finney believes that a revival is the rise of the church from its backsliding. This should happen together with the conversion of sinners.6 Finney believes that revival is but merely the commencement of the people's new obedience to God. He furthers this by saying, Just as in the case of a converted sinner, the first step is deep repentance, a breaking down of the heart, getting down into the dust before God, with deep humility, and forsaking of sin.7 A revival according to Finney is the renewal of the Christian faith. It is an awakening from the backslidden state where members of the church were blind to the state of sinners.8 In this backslidden state, Christians do not see the reality of the truth embedded in the scriptures. Although it may seem as if they admit to such truth, and that, "their conscience and judgment assent to it," the faith of Christians does not see such truth as it stands out in reality.9 Furthermore, Finney believes that, A revival breaks the power of the world and of sin over Christians. It brings them to such a vantage ground that they get a fresh impulse towards heaven. They have a foretaste of heaven, and new desire after union with God; and the charm of the world is broken, and the power of sin overcome. 10 In all of Finney's thoughts regarding revival, one element stands out. Finney's concept of revival is not one that is a gift from heaven. Finney did not believe that a revival is a product of a miracle and that the church needs not to do anything but accept such gift from God. This is what one may deduce from Finney's statements on the origin of a revival, "A revival is not a miracle, nor dependant on a miracle, in any sense. It is a purely philosophical result of the right use of the constituted means."11 This statement clearly explains Finney's concept of a revival. For Finney, the revival is the product of human effort.12 He believes that Christians have the capability to initiate a revival. Miller states Finney's view of spiritual reformation was that of a self-reformation rather than a divine reformation.13 He did not believe that a miracle or a gift from God is needed in order for any miracle to begin. Finney's view of revival was pragmatic just as his view of the universe was. According to Horton, The American pragmatic impulse that produced both Finney and James, and their respective heirs, could not have been more aptly expressed than the former's insistence upon revival depending on the correct techniques rather than on the sovereign freedom and grace of God.14 What Horton says is that Finney's idea of a revival is one based on utilizing the right practices on the part of Christians. The path to the renewal of faith is one laid down by people themselves and not by God. Revival is a choice that people make. They have the power to decide whether they will undertake a revival and a renewal of their faith or not. The success of the revival lies in the hands of Christians. If they follow the right procedures, revival will succeed. 15 As can be seen, Finney's concept of a revival is void of any role that God plays. Revival in Charles Finney's eyes is a product of the effort of humans and not of God. This is one area or principle that brought the fury of the traditional leaders of the Church for Finney's revival lectures went against the principles of revival that the Church was promoting.16 For one, Finney's concept of revival as well as his whole theology has little room for God. Finney asserts that by nature, man has the power to make choices for himself. Religion, in fact, in the teachings of Finney, is taught as the work of man. Faith is man's choice.17 This was evidently contrary to the teachings of the Church which assert that God must be placed at the centre of one's life.18 God governs all actions and he is responsible for the miracles in life including the revival. The church believes that any revival has a divine element. With Finney's concept of the revival, it is very evident that God's hand does not take part in it. This is what made Michael Horton say that, In fact, what is already observable up to this point is that Finney's theology hardly requires God at all. It is an ethical system based on general self-evident principles that men and women can discover and follow if only they make that choice.19 There was mixed reaction to Finney's thoughts. Primarily, the proponents of the traditions of the Church found Finney's teaching ridiculous. However, there were those who were drawn to Finney and his lectures. Some attribute Finney's capability to attract crowds not to the content or truthfulness of his teachings but to the manner by which he went about preaching and evangelizing. 20 Finney on Prayer Part of Charles Finney's lectures tackled the concept of prayer, its use, and its importance in the path of revival as well as in the realm of the everyday life. There is no doubt that Finney values prayer. One of Finney's greatest strengths is his prayer life. He spent several hours in a day, before and after revival meetings to pray.21 In many of his lectures, Finney emphasized the need for prayer. He made evident why men needed to pray. According to Finney, the main reason for prayer is that, "Our dependence on God is universal, extending to all things. This fact is known and acknowledged. None but atheists presume to call it in question." 22 Moreover, Finney asserts that "Prayer is the dictate of our nature".23 He believes that it is part of the nature of man to call out and seek out a higher and mightier power during the times people get overcome by their wants.24 During these times, as Finney puts it, We feel the pressure of our wants, and our instincts cry out to a higher power for relief in their supply. You may see this in the case of the most wicked man, as well as in the case of good men. The wicked, when in distress, cry out to God for help.25 Finney believed that prayer played an important role in the revival of a religion. He considered prayer as one of the two essential means in promoting revival. If truth was the vehicle to reach out to people, prayer was the channel to God in order to move him. Prayer is an essential link in the chain of causes that lead to a revival, as much so as truth is. Some have zealously used truth to convert men, and laid very little stress on prayer. They have preached, and talked, and distributed tracts with great zeal, and then wondered that they had so little success. And the reason was, that they forgot to use the other branch of the means, effectual prayer. They overlooked the fact that truth, by itself, will never produce the effect, without the Spirit of God, and that the Spirit is given in answer to prayer. 26 Finney described prevailing prayer as one that succeeds in bringing forth the blessings it seeks. Finney believed that God grants blessings to people and repentance to sinners when he is moved by prayer. 27 Finney believed that the only way for prayer to be effective was if the one praying asks for a definite object. Prayer according to the evangelist must be specific. Furthermore, effectual prayer must be within the boundaries of God's will.28 It must likewise be for the right motives and not merely for one's selfish desires. Before one can pray effectually, he must first renounce his sins for effectual prayer cannot come from one who has yet to repent and forever renounce his sins.29 Finally, Finney asserts that effectual prayer must be offered in the name of Christ and it must be in faith. You must pray in faith. You must expect to obtain the things for which you ask. You need not look for an answer to prayer, if you pray without any expectation of obtaining it. You are not to form such expectations without any reason for them.30 There is little criticism for Finney's concept of prayer. The are certain similarities between Finney's concept of prayer and that of the church. For one, it is believed that for one's prayers to be answered he must ask for specific things.31 Also, the church believes that God does not grant answers to selfish prayers. Furthermore, it is a common occurrence in church to call upon the name of Christ and the intercession of the angels and the saints so that God may heed and answer the prayers of the people.32 The concept of fervent and consistent prayer is likewise present in the teachings of the church as they are found in Finney's lectures. Finally, in a way, Finney's assertion that prayer may sometimes call for agony is similar, if not the same, to the principle of sacrifice accompanying prayer. Finney on Conversion In Lectures 19 and 20 of his "Revival Lectures," Charles Finney tackles the concept of conversion. He especially gives emphasis to the conversion of the young. In these two chapters, Finney discussed the hopes of young converts, importance of giving the right instruction to young converts, and the manner by which the church should treat these young converts. Primarily, Finney believes that the young must undergo a process of self-discovery in order to find hope33. The young must experience their faith and religion and no one must dictate upon them what it is and what it will feel like. In a way, Finney believed not only in the process of self-discovery but in the saying that "experience always has a language of its own, and this language can never be supplied by any theory" as well.34 Finney believed that conversion must be very thorough. It must be detailed and entails careful examination. The reason behind such belief is that there are times when a person begins to hope in his conversion yet encounters doubts. In cases such as these, his belief was not well-established and this requires a more thorough process of conversion.35 When persons express a hope, and yet express doubts, too, it is generally because the work is not thorough. If they are converted, they need breaking up. They are still lingering around the world, or they have not broken off effectually from their sins, and they need to be pushed back, rather than urged forward. If you see reason to doubt, or if you find that they have doubts, most probably there is some good reason to doubt.36 Finney emphasizes the need to be thorough especially with those who have un-amiable temperaments. He believed that the work involved in converting such persons requires more effort. First expressions of hope in Christ are not sufficient indicators of a successful conversion.37 In fact, Finney contends that it is at this instant that the thorough work must begin. He furthers this by saying, If they are encouraged at first, without being thoroughly dealt with, if they are left to go right along, and not sufficiently probed and broken down, these unlovely traits of character will remain unsubdued, and will be always breaking out to the great injury, both of their personal peace, and their general influence and usefulness as Christians.38 As with his concept of revival, Finney believed in a self-help theology in that conversion is a product of human effort. A sinner repents and is converted not through some divine will or intervention but because of his own will and choice to convert.39 Furthermore Finney's revival techniques were also shaped by the characteristics of Jacksonian democracy. Rugged individualism, "[s]elf-determination and a romantic belief in self-worth and prosperity displaced the old Puritan view of man's natural moral corruption and absolute dependence on a sovereign God." 40 Finney believed that conversion must be followed by appropriate social action. In essence, it was not enough that one converts his faith; he must convert and change his manners and actions as well. Such idea of Finney is rooted in the fact that his theology is more ethical and is more concerned about the social nature of man's actions rather than their conformity with the divine will of God. 41 Finney found criticism from the old school Presbyterians for his unorthodox evangelizing methods he termed as "New Measures."42 Finney believed that his methods were the effective way to reach out to sinners and convert them. However, the old-school leaders of the Church saw the principles of Finney's "New Measures" as against the teachings of the Bible.43 According to Murray, Under old-school preaching it was expected that conviction of sin would show hearers their need of change at the centre of their being - a work of new creation securing a new life and a new moral existence. If no such regeneration is supposed to be necessary then conversion becomes a very much easier matter. (2000) Finney's success in converting people into becoming his followers was often criticized. Many of those against Finney pointed out that those that Finney converted did not remain converted. After some time has passed, some of Finney's converts returned to their own ways. On the other hand, those that remained converted were thought to create controversy within the church bringing up issues that were clearly against the church's teachings. Charles Finney's theology is centred on man's natural abilities and power to make a choice or decision in his life. He has the power to initiate a revival and he has the power and the choice to convert or repent. Bibliography Catholic Answers. (2001). Praying to the Saints. [online] 21 Feb. 2006. Available from: . Farley, W.(2006) "Charles Finney: The Controversial Evangelist." The Enrichment Journal, Winter 2006. [online] 20 Feb. 2006, available from: . Finney, C. (1835). Lectures on Revival, Flemming H. Revell Company: New Jersey. [online] 16 Feb. 2006, Available from: < http://www.whatsaiththescripture.com/Voice/Revival.Lectures.html#LECTURE%204>. Galli, M. (2000). 131 Christians Everyone Should Know About. Broadman & Holman Publishers: Nashville, TN. Horton, M. (1995). "Charles Finney vs. the Westminster Confession." Premise. Vol. II, No. 3. [online] 14 Feb. 2006, Available from: < http://www.graceonlinelibrary.org/etc/printer-friendly.aspID=613>. Horton, M. (1995). "The Legacy of Michael Finney". Modern Reformation Magazine, January / February Issue, Vol. 4.1. [online] 16 Feb. 2006, Available from: . Johnson, P. (1998). A Wolf in a Sheep's Clothing: How Charles Finney's Theology Ravaged the Evangelical Movement. [online] 19 Feb. 2006 . Available from: . Longman Jr., R. (2005). The Church at Prayer. [online] 19 Feb. 2006 from: . Miller, J. R. (2005). The New Measures and Their Impact on Modern Practices of Spiritual Formation. EmergingLife.org. [online] 19 Feb. 2006. Available from: . Murray, I. (2000). Charles G. Finney: How Theology Affects Understanding of Revival. [online] 15 Feb. 2006, Available at: < http://www.the-highway.com/articleMar00.html>. Smith, J. (1992) "The Theology of Charles Finney: A System of Self-Reformation." Trinity Journal. [online] 17 Feb. 2006, Available at: . Staten, S. (n.d.) The Sinner's Prayer: "Modern apostasy and false teaching that prevents men from being saved." The Interactive Bible. [online] 18 Feb. 2006, Available from: . Taylor, C. (1999). Charles Finney and the Disappearance of Revival. [online] 17 Feb. 2006, Available at: . , J. E. ("The Theology of Charles Finney: A System of Self-Reformation. 2002 " Trinity Journal 13(1): 61-93. B. B. Warfield, Perfectionism (Philipsburg, NJ: Presbyterian and Reformed), p. 195 Read More