What do you think?
Rate this book
Theologies of the American Revivalists: From Whitefield to Finney
For centuries, revivals—and the conversions they inspire—have played a significant role in American evangelicalism.
Often unnoticed or unconsidered, however, are the particular theologies underlying these revivals and conversions to faith.
With that in mind, church historian Robert Caldwell traces the fascinating story of American revival theologies from the First Great Awakening through the Second Great Awakening, from roughly 1740 to 1840.
As he uncovers this aspect of American religious history, Caldwell offers a reconsideration of the theologies of figures such as George Whitefield, Jonathan Edwards, John Wesley, Joseph Bellamy, Samuel Hopkins, and Charles Finney. His scope also includes movements, such as New Divinity theology, Taylorism, Baptist revival theology, Princeton theology, and the Restorationist movement.
With this study, we gain fresh insight into what it meant to become a Christian during the age of America's great awakenings.
Often unnoticed or unconsidered, however, are the particular theologies underlying these revivals and conversions to faith.
With that in mind, church historian Robert Caldwell traces the fascinating story of American revival theologies from the First Great Awakening through the Second Great Awakening, from roughly 1740 to 1840.
As he uncovers this aspect of American religious history, Caldwell offers a reconsideration of the theologies of figures such as George Whitefield, Jonathan Edwards, John Wesley, Joseph Bellamy, Samuel Hopkins, and Charles Finney. His scope also includes movements, such as New Divinity theology, Taylorism, Baptist revival theology, Princeton theology, and the Restorationist movement.
With this study, we gain fresh insight into what it meant to become a Christian during the age of America's great awakenings.
257 pages, Kindle Edition
Published March 4, 2017
6 people are currently reading
49 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 7 of 7 reviews
October 14, 2018
Summary: A study, not so much of the history, as the theologies underlying the different revival movements in America from 1740 to 1840.
There have been various studies of the histories of particular revival movements in American religious history. What Robert W. Caldwell offers in this work is a comparative study of the theologies of the different revivalists. Undergirding the preaching and methodologies of these revivalists lay considerable thought about the theology of the human will and the sovereignty of God, on how widely the salvation of Christ extended, on the length of the conversion process and a tension between systematic theology and plain reading of scripture.
In seven chapters, Caldwell outlines the theologies of various key figures representing different schools of thought, or religious bodies. These include:
Moderate evangelical revival theology. This stream of Puritan Calvinism included George Whitefield, Gilbert Tennent, and notably, Jonathan Edwards. Preaching focused on the law, bringing people under conviction of sin, pursuing "means of grace" as one sought conversion, and finally the consolation of assurance. This process was often emotionally intense and protracted.
Free grace revival theology. Andrew Croswell and other radical evangelicals rejected the use of "means of grace" and lengthy conversion processes. They emphasized responses of faith to the Christ who loves, and whose salvation was for the world, by "right." Conversions were intense, certain, leaving no room for doubt, and quick.
Edwardsean Calvinist revival theology. Successors of Jonathan Edwards focused on Edwards idea that people have a natural ability to embrace the gospel, even if morally disinclined to do so. This had ramifications for the understanding of original sin, atonement, and, justification. Conversions continued to be lengthy events, culminating in a "disinterested" spirituality that accepted and even could worship God for his just judgment of oneself as a sinner, leading to the apprehension of God's grace.
Methodist Arminian theology emphasized the love of God, the offer of salvation to all, and the freedom of the will to believe. Conversions were both emotional events and quick, with teaching that encouraged progress to Christian perfection.
Early American Baptists. They did not have a single revival theology but different leaders adopted one of the above approaches.
Taylorism, or New Haven theology. Nathaniel William Taylor further emphasized both the sinners ability to repent, and the ways in which the means of grace might eradicate selfishness in the sinner even prior to regeneration.
Charles Finney's revival theology. Finney built on Taylor, emphasizing the sinner's ability to respond to the command to repent and elaborating the means of grace systematically in what became called the "new measures." Finney asserted that three processes were at work in the conversion process: the work of the Spirit, the work of the minister, and the work of the convert.
Caldwell also discusses two critical responses to these revivalist theologies. The first was that of the Princeton theologians Archibald Alexander and Charles Hodge, who believed these revival theologies deviated from classic Calvinism in the direction of Pelagianism. They emphasized the quieter means of the influence of the Christian family. The second was the restoration movement led by Stone and Campbell that eschewed theological systems for the plain teaching of the Bible and the actions of belief, repentance, and baptism affirmed in scripture as resulting in regeneration.
I thought Caldwell's exposition quite clear as to each of the theologies coupled the key figures, their ideas, and the theological implications of those ideas. Each chapter provides a summary of salient points that allows for good review of the chapter. I wondered about the focus on the conversion theologies associated with the revivalists. While this was a significant aspect of revivals, equally significant was the awakening of those who had already believed to spiritual vitality. Apart from the focus on Wesleyan perfection, this aspect was not addressed. Richard Lovelace's classic Dynamics of Spiritual Life gives a much fuller account of the renewal of the church in revival.
I appreciated Caldwell's closing comments on the importance of revival theology in the church today:
"A robust revival theology, one that intimately unites head and heart, Scripture, proclamation, and life, would certainly help galvanize preaching, capture the religious imagination of the lost, and aid in imparting a theological vision that draws sinners to life and raises up God-glorifying disciples" (p. 229).
Caldwell's work offers a rich account of how those who have gone before us have conceived of these things, as well as pointing us to primary sources for further study. He helps us see that, beyond the emotion and the changed lives of the successive waves of revivals, there were prayerful and thoughtful human agents whose understanding of the ways of God in salvation shaped and energized their preaching and pastoral ministry.
There have been various studies of the histories of particular revival movements in American religious history. What Robert W. Caldwell offers in this work is a comparative study of the theologies of the different revivalists. Undergirding the preaching and methodologies of these revivalists lay considerable thought about the theology of the human will and the sovereignty of God, on how widely the salvation of Christ extended, on the length of the conversion process and a tension between systematic theology and plain reading of scripture.
In seven chapters, Caldwell outlines the theologies of various key figures representing different schools of thought, or religious bodies. These include:
Moderate evangelical revival theology. This stream of Puritan Calvinism included George Whitefield, Gilbert Tennent, and notably, Jonathan Edwards. Preaching focused on the law, bringing people under conviction of sin, pursuing "means of grace" as one sought conversion, and finally the consolation of assurance. This process was often emotionally intense and protracted.
Free grace revival theology. Andrew Croswell and other radical evangelicals rejected the use of "means of grace" and lengthy conversion processes. They emphasized responses of faith to the Christ who loves, and whose salvation was for the world, by "right." Conversions were intense, certain, leaving no room for doubt, and quick.
Edwardsean Calvinist revival theology. Successors of Jonathan Edwards focused on Edwards idea that people have a natural ability to embrace the gospel, even if morally disinclined to do so. This had ramifications for the understanding of original sin, atonement, and, justification. Conversions continued to be lengthy events, culminating in a "disinterested" spirituality that accepted and even could worship God for his just judgment of oneself as a sinner, leading to the apprehension of God's grace.
Methodist Arminian theology emphasized the love of God, the offer of salvation to all, and the freedom of the will to believe. Conversions were both emotional events and quick, with teaching that encouraged progress to Christian perfection.
Early American Baptists. They did not have a single revival theology but different leaders adopted one of the above approaches.
Taylorism, or New Haven theology. Nathaniel William Taylor further emphasized both the sinners ability to repent, and the ways in which the means of grace might eradicate selfishness in the sinner even prior to regeneration.
Charles Finney's revival theology. Finney built on Taylor, emphasizing the sinner's ability to respond to the command to repent and elaborating the means of grace systematically in what became called the "new measures." Finney asserted that three processes were at work in the conversion process: the work of the Spirit, the work of the minister, and the work of the convert.
Caldwell also discusses two critical responses to these revivalist theologies. The first was that of the Princeton theologians Archibald Alexander and Charles Hodge, who believed these revival theologies deviated from classic Calvinism in the direction of Pelagianism. They emphasized the quieter means of the influence of the Christian family. The second was the restoration movement led by Stone and Campbell that eschewed theological systems for the plain teaching of the Bible and the actions of belief, repentance, and baptism affirmed in scripture as resulting in regeneration.
I thought Caldwell's exposition quite clear as to each of the theologies coupled the key figures, their ideas, and the theological implications of those ideas. Each chapter provides a summary of salient points that allows for good review of the chapter. I wondered about the focus on the conversion theologies associated with the revivalists. While this was a significant aspect of revivals, equally significant was the awakening of those who had already believed to spiritual vitality. Apart from the focus on Wesleyan perfection, this aspect was not addressed. Richard Lovelace's classic Dynamics of Spiritual Life gives a much fuller account of the renewal of the church in revival.
I appreciated Caldwell's closing comments on the importance of revival theology in the church today:
"A robust revival theology, one that intimately unites head and heart, Scripture, proclamation, and life, would certainly help galvanize preaching, capture the religious imagination of the lost, and aid in imparting a theological vision that draws sinners to life and raises up God-glorifying disciples" (p. 229).
Caldwell's work offers a rich account of how those who have gone before us have conceived of these things, as well as pointing us to primary sources for further study. He helps us see that, beyond the emotion and the changed lives of the successive waves of revivals, there were prayerful and thoughtful human agents whose understanding of the ways of God in salvation shaped and energized their preaching and pastoral ministry.
May 6, 2022
Fantastic overview of theology during the first and second great awakenings. Particularly insightful about the different ministry methodologies that developed during this time.
July 18, 2017
Revival has always played a significant role in American evangelicalism. The First and Second Great Awakenings (in the period roughly 1740-1840), transformed the religious landscape of our country and provided our communities with inspiring conversion stories (and hope for similar acts of God). But what were the theologies that underpinned these revivals? What was it that the revivalists actually believed? Robert Caldwell III (Ph.D., Trinity Evangelical Divinity School) is associate professor of church history at Southwestern Baptist Theological Seminary. In Theologies of American Revivals, he provides a comprehensive overview of the major theologians that shaped the First and Second Great Awakenings.
Caldwell describes these revivalists in chronological order. His first three chapters discuss the first Great Awakening. In chapter 1, Caldwell describes the early revivalists (George Whitefield and others) and explores the theological features of the Moderate Calvinist theology (New Light) that inspired the first Awakening. There were three features of moderate evangelical revivalism: (i) Conviction of sin—the preparation of the heart to receive Christ (brought about by various means and a protracted conversion process) (ii) Conversion—the Spirit's implanting illumination and regenerating the soul, and (iii) Consoltation—the experience of assurance of salvation through self-examination and sanctification.
In chapter 2, Caldwell describes two 'Great Awakening alternatives' to this moderate evangelicalism. First, he describes the free grace revivalism of Andrew Croswell, which emphasized passivity, and criticized moderate evangelicals for confusing the message of grace by emphasizing 'spiritual works and religious experiences, and for their lengthy conversion process (46) Creswell posited instead that salvation was available immediately, 'in right and grant' to all who believe (48), and that assurance of God's love was what drew sinners to repentance (54).
The other alternative was found in the theology of Jonathan Edwards, himself a moderate evangelical. While Edwards was similar to other New Lights, his theological innovation was 'a voluntarist accent to his theology' which impacted his understanding of original sin (all men are complicit in Adam's sin)( 58-62) and free will (humans have a moral inability to choose Christ apart from the Spirit's work, but a natural, inherent ability to repent and believe) (63-68). He also promoted a 'disinterested spirituality' which redescribed conversion as coming to behold the objective, moral beauty of God (68-72). In chapter 3, Caldwell describes how the New Divinity School, (John Bellamy, Samuel Hopkins, John Edwards, Jr., etc), built on Edward's theological innovations and brought them to mature expression.
Chapters four through six describe, generally, the theologies of the Second Great Awakening. Chapter four describes the Congregationalists (who promoted an Edwardsean style revival) and the 'New School Presbyterian Revivalism' of Nathaniel William Taylor, which was more optimistic than Edwards on the freedom of the will. Chapter five explores the Arminian revivalism of Methodists in the Second Great Awakening and chapter six explores the diversity of theology among early American Baptists.
Chapter seven provides an analysis of the theology of Charles Finney. Caldwell shows that Finney was deeply influenced by the New Divinity School and had an Edswardsean superstructure under-girding his revival theology. Finney followed Edwards and the New Divinity school's emphasis on 'disinterested spirituality' and their atonement theology (174-75); nevertheless, his theological anthropology was indebted to Taylorism (sinner has moral ability to repent and believe), and he employed 'new measures' (e.g. prayers, protracted meetings, and 'the anxious bench') to effect revival.
Chapter 8 describes two skeptical responses to revivalism. The first was the Old Light Calvinism of Princeton (Archibald Alexander and Charles Hodge), which critiqued, especially, the New School Revivalism of Taylor and Finney. The second critical response came from Restorationists like Alexander Campbell and Walter Scott, which offered a biblicist response to revivalism.
Caldwell describes common threads running through both Awakenings and distinctives of important figures. I learned quite a bit from this book, especially from his articulation of Edwardsean theology and the theology of Charles Finney. Having not read deeply of either thinker (I've read more Edwards than Finney), I found that Caldwell helpful articulated their theology. I was always taught to cast a critical eye to Finney for the ways he turned revival into a 'set of techniques' instead of a work of the Spirit. While it is true that Finney did employ 'new measures' and style of preaching to effect revival, Caldwell points out that he saw the Holy Spirit as the necessary agent:
Caldwell offers a more balanced, evenhanded treatment of Finney, even if he remains critical of aspects of his theology.
Because this book focuses solely on the 'theology of revivalists,' and 'the theology of revival,' it treats the practices of the Great Awakenings in less detail and doesn't describe every feature of the revivals. For example, The Great Awakenings both had impacts on African American communities (Albert Raboteau, Slave Religion, OUP, 1978, pp 128-31). Caldwell doesn't make any mention of race, or the abolitionist movement, though he does mention temperance (123). The emphasis throughout is on sin, redemption, the means and meaning of conversion. He focuses on the theological systems of major tenets of revival.
Caldwell notes in his conclusion, " After the Second Great Awakening there were no major developments in the History of American revival similar to the changes that took place between 1740 and 1840" (227). This seems like a major assertion, especially when you consider the impact of Pentecostalism and the Charismatic movement in the 20th Century; however, Caldwell again is limiting his discussion of revival to issues surrounding the nature and meaning of conversion. Pentecostalism builds on the Holiness theology of Methodism, which is discussed in this text.
Evangelicals in America are still impacted by the religious thought of these revivalists. Caldwell has produced a substantive volume that explores conversion, conviction of sin, the bondage and freedom of the will, sanctification. This book will be of interest to anyone interested in theology or church history and will be a helpful aid in thinking through these issues. I give this four stars.
Notice of material connection: I received a copy of this book from IVP Academic in exchange for my honest review .
Caldwell describes these revivalists in chronological order. His first three chapters discuss the first Great Awakening. In chapter 1, Caldwell describes the early revivalists (George Whitefield and others) and explores the theological features of the Moderate Calvinist theology (New Light) that inspired the first Awakening. There were three features of moderate evangelical revivalism: (i) Conviction of sin—the preparation of the heart to receive Christ (brought about by various means and a protracted conversion process) (ii) Conversion—the Spirit's implanting illumination and regenerating the soul, and (iii) Consoltation—the experience of assurance of salvation through self-examination and sanctification.
In chapter 2, Caldwell describes two 'Great Awakening alternatives' to this moderate evangelicalism. First, he describes the free grace revivalism of Andrew Croswell, which emphasized passivity, and criticized moderate evangelicals for confusing the message of grace by emphasizing 'spiritual works and religious experiences, and for their lengthy conversion process (46) Creswell posited instead that salvation was available immediately, 'in right and grant' to all who believe (48), and that assurance of God's love was what drew sinners to repentance (54).
The other alternative was found in the theology of Jonathan Edwards, himself a moderate evangelical. While Edwards was similar to other New Lights, his theological innovation was 'a voluntarist accent to his theology' which impacted his understanding of original sin (all men are complicit in Adam's sin)( 58-62) and free will (humans have a moral inability to choose Christ apart from the Spirit's work, but a natural, inherent ability to repent and believe) (63-68). He also promoted a 'disinterested spirituality' which redescribed conversion as coming to behold the objective, moral beauty of God (68-72). In chapter 3, Caldwell describes how the New Divinity School, (John Bellamy, Samuel Hopkins, John Edwards, Jr., etc), built on Edward's theological innovations and brought them to mature expression.
Chapters four through six describe, generally, the theologies of the Second Great Awakening. Chapter four describes the Congregationalists (who promoted an Edwardsean style revival) and the 'New School Presbyterian Revivalism' of Nathaniel William Taylor, which was more optimistic than Edwards on the freedom of the will. Chapter five explores the Arminian revivalism of Methodists in the Second Great Awakening and chapter six explores the diversity of theology among early American Baptists.
Chapter seven provides an analysis of the theology of Charles Finney. Caldwell shows that Finney was deeply influenced by the New Divinity School and had an Edswardsean superstructure under-girding his revival theology. Finney followed Edwards and the New Divinity school's emphasis on 'disinterested spirituality' and their atonement theology (174-75); nevertheless, his theological anthropology was indebted to Taylorism (sinner has moral ability to repent and believe), and he employed 'new measures' (e.g. prayers, protracted meetings, and 'the anxious bench') to effect revival.
Chapter 8 describes two skeptical responses to revivalism. The first was the Old Light Calvinism of Princeton (Archibald Alexander and Charles Hodge), which critiqued, especially, the New School Revivalism of Taylor and Finney. The second critical response came from Restorationists like Alexander Campbell and Walter Scott, which offered a biblicist response to revivalism.
Caldwell describes common threads running through both Awakenings and distinctives of important figures. I learned quite a bit from this book, especially from his articulation of Edwardsean theology and the theology of Charles Finney. Having not read deeply of either thinker (I've read more Edwards than Finney), I found that Caldwell helpful articulated their theology. I was always taught to cast a critical eye to Finney for the ways he turned revival into a 'set of techniques' instead of a work of the Spirit. While it is true that Finney did employ 'new measures' and style of preaching to effect revival, Caldwell points out that he saw the Holy Spirit as the necessary agent:
Finney is often characterized as a mechanizer of revival, one who has so thoroughly overthought the human side of the revival process that there seems to be no place for the Holy Spirit in a genuine revival of religion. This caricture is inaccurate, however. When we peer into his writings we find him repeatedly noting the necessity of the Holy Spirit's efficacy in the conversion process and the vast importance of remaining utterly dependent on him for grace (184).
Caldwell offers a more balanced, evenhanded treatment of Finney, even if he remains critical of aspects of his theology.
Because this book focuses solely on the 'theology of revivalists,' and 'the theology of revival,' it treats the practices of the Great Awakenings in less detail and doesn't describe every feature of the revivals. For example, The Great Awakenings both had impacts on African American communities (Albert Raboteau, Slave Religion, OUP, 1978, pp 128-31). Caldwell doesn't make any mention of race, or the abolitionist movement, though he does mention temperance (123). The emphasis throughout is on sin, redemption, the means and meaning of conversion. He focuses on the theological systems of major tenets of revival.
Caldwell notes in his conclusion, " After the Second Great Awakening there were no major developments in the History of American revival similar to the changes that took place between 1740 and 1840" (227). This seems like a major assertion, especially when you consider the impact of Pentecostalism and the Charismatic movement in the 20th Century; however, Caldwell again is limiting his discussion of revival to issues surrounding the nature and meaning of conversion. Pentecostalism builds on the Holiness theology of Methodism, which is discussed in this text.
Evangelicals in America are still impacted by the religious thought of these revivalists. Caldwell has produced a substantive volume that explores conversion, conviction of sin, the bondage and freedom of the will, sanctification. This book will be of interest to anyone interested in theology or church history and will be a helpful aid in thinking through these issues. I give this four stars.
Notice of material connection: I received a copy of this book from IVP Academic in exchange for my honest review .
May 16, 2017
This is brilliantly clear, and insightfully crafted. A prime example of how historical theology should be done.
July 26, 2023
Very dry, for sure, but did provide some good fodder around homeboys J-Edwards and C-Finney for my next book!
June 26, 2017
This book was a very well organized description of how American revivalists understood conversion. The organization is very straightforward and clear with understandable explanations of differing theologies. It is by no means an in depth analysis of the entire Great Awakenings but rather the theologies of the revivalists themselves. The author utilizes an enormous amount of primary sources which was impressive.
April 29, 2018
Review/interview with the author available here:
http://www.patheos.com/blogs/schaeffe...
http://www.patheos.com/blogs/schaeffe...
Displaying 1 - 7 of 7 reviews