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“To look back upon the progress of the divine kingdom upon earth is to review revival periods which have come like refreshing showers upon dry and thirsty ground, making the desert to blossom as the rose, and bringing new eras of spiritual life and activity just when the Church had fallen under the influence of the apathy of the times.”

~ E.M. Bounds

Edward McKendree Bounds (circa 1864)

“My mission is first to the churches.When the churches are aroused to their duty, men of the world will be swept into the Kingdom. A whole church on its knees is irresistible.”~ Evan Roberts

This year evangelicals around the world are rightly remembering the tercentenary of the birth of the transatlantic evangelist George Whitefield. However, in most of the commemorations, another anniversary is in risk of being overlooked. Howell Harris, who with Daniel Rowland and William Williams Pantycelyn led the evangelical revival in Wales, was also born in 1714.

Situated on the western side of the British Isles, with England along one border and the Irish Sea on the other, Wales has long been overshadowed by its much larger and more powerful eastern neighbor. Ever since the Victorian compilers of the Encyclopedia Britannica included as their entry for Wales, “See England,” Welsh historians have struggled to make their voices heard outside their own country. Few know that Wales has its own distinct spiritual story.

Harris was born at Trefeca, a small village near Brecon in southeast Wales. While working as a schoolmaster for Griffith Jones, Harris experienced a profound evangelical conversion. That experience, during Easter 1735, was soon eclipsed by what he called his “baptism of fire.” He recorded his experience recorded in minute detail in a diary he began to keep during these months. He continued to write it for the rest of his life: almost 280 diaries survive—a unique, often excruciatingly honest account of Harris’s inner life.

Almost immediately after his conversion, Harris began to visit his neighbors, reading to them from godly books. He was driven, he wrote in his diary, by “some insatiable desires after the salvation of poor sinners; my heart longed for their being convinced of their sins and misery.” Before long he had stopped reading from other people’s books and begun preaching himself, or what he preferred to call “exhorting.” By 1736 he had organized his first group of converts into a small seidau (“societies”), what we would call cell groups, and within a few years he had established a network of more than 50 such groups throughout southeast Wales.

Unknown to Harris, Daniel Rowland was undergoing a similar conversion experience at the same time. An Anglican curate at Llangeitho, a small west Wales village, Rowland was transformed, and he was soon attracting larger than average congregations when he preached in his parish church and the surrounding area. In 1737 Harris and Rowland met for the first time and began pooling their resources, effectively creating the Welsh Methodist revival. At this first meeting they shared their thoughts on their reading of Jonathan Edwards’s recently published account of the 1735 Northampton revival, and Harris excitedly declared, “Surely the time here now is like New England!”

Partnership with Whitefield 

Soon, others joined the Welsh revival. Some sympathetic dissenting ministers were drawn in, and with the addition of Howell Davies and William Williams, the latter converted while listening to Harris preach from the top of a gravestone, the four Anglican leaders of the revival were all in place. At the end of 1738, Harris received an unexpected letter from George Whitefield, written as he was traveling back from the American colonies. Harris replied with a letter packed full of details about the revival underway in Wales, and within a couple of months, Whitefield was in Wales witnessing events for himself. Wales, he said, was a “noble soil for Christianity,” and the Welsh seemed “much readier to receive the gospel” than the English. Impressed with Harris, Whitefield jealously wished “to catch some of his fire.” Before long he was preaching regularly in the open air just like his new friend.

So impressed was Whitefield with Harris that he took him back to London, where Harris stayed for the next few months. Whitefield taught him basic Calvinist theology, plying him with Puritan books, while Harris made the acquaintance of the Wesley brothers and some of the leading Moravians, all at that time still held together in fragile unity at Fetter Lane. It was the start of a new pattern; for much of the 1740s Harris divided his time roughly equally between Wales and England. In England he played an enormously influential role, not least acting as a peacemaker as the various factions of the English revival—Wesleyan, Calvinist, and Moravian—began to fragment.

Flaws Surface

Harris was especially skilled as an organizer. As the initial fervor of the revival in Wales began to wane in the early 1740s, Harris devised an organizational structure to manage the 70 societies that had been established in south Wales by that point. It marked the height of Harris’s influence as he formally linked Welsh Methodism to the English Calvinistic Methodist movement, which had come into being following the division between Whitefield and John Wesley over predestination in 1741. Whitefield was appointed moderator of English and Welsh Calvinistic Methodism, and Harris was “General Superintendent or Father of all the work in Wales,” effectively Whitefield’s deputy. It was a well organized and rigorously managed movement, Presbyterian in all but name, and for a time it proved to be a realistic alternative to the Wesleyan Methodist movement. Harris was its chief architect.

Harris took on the heavy burden of the leadership of English Calvinistic Methodism, especially while Whitefield traveled to America between 1744 and 1748. Yet he was not able to prevent its fragmentation, and soon there was also disquiet about Harris himself. By the end of the 1740s he had been traveling incessantly for more than a decade, preaching numerous times a day and shouldering the burden of the English and Welsh revivals. He was close to complete exhaustion and breakdown. And he was sounding more and more like a Moravian, using almost erotic language about the blood and wounds of the crucified Christ, and confusing language about the Trinity. He began referring to the death of God at Calvary.

Relations in Wales were also under increasing strain. Harris and Rowland had always been rivals, and Harris labored under a sense of inferiority because he was not an ordained clergyman. To compensate, Harris claimed primacy in the movement. At times his working relationship with Daniel Rowland reached a breaking point. The final crisis arrived in 1749 when Harris became friendly with Sidney Griffith, the estranged wife of a squire from Caernarvonshire in north Wales. Confiding in his diary that God had revealed to him the imminent death of his wife, clearing the way for his marriage to Griffith, Harris began to invest her with prophetic gifts and insight. With rude songs being sung about him in parts of Wales, Harris began bringing Griffith to Methodist Association meetings, demanding that she be given a place of special prominence. At that point a parting of the ways was inevitable. Whitefield was the first to act, dismissing Harris from the Tabernacle Society in January 1750. Rowland, with the assistance of William Williams, kept the majority of the movement under his control, while Harris with a small group of his most devoted followers retreated to his home at Trefeca.

Awakening Wanes and Waxes 

Without Harris the Welsh revival experienced a temporary hiatus. The 1750s were quieter for Harris. Reconciled to his longsuffering wife, Anne, after the death of Griffith in 1752, Harris devoted himself to rebuilding his home at Trefeca and creating a religious community similar to that founded by August Herman Francke at Halle in Germany. Called Y Teulu (“The Family”), it included about 100 of “Harris’s people” at any given time, all living a highly regulated and disciplined life under Harris’s ever-watchful eye. The site included a large house, chapel, orchards, bakery, print shop, and various workshops. Harris’s innovative experiments in agricultural improvement earned him election as an honorary member of the Breconshire Agricultural Society in 1756. During the Seven Years’ War (1756-63) he joined the county militia and traveled throughout much of East Anglia as a recruiting agent for the Protestant struggle against Catholic France.

Harris’s reintegration into the Welsh revival followed the outbreak of another wave of revival in Wales in 1762. This revival, centred on Llangeitho and sparked by the publication of a new hymnbook by William Williams, was more powerful than the revival of 25 years earlier. For a time the old camaraderie between Harris and Rowland returned, but in reality the Welsh Methodist movement had moved on without Harris. It was now under Rowland and Williams’s control; Harris was a shadow of his former self. There were a number of important developments in these years, however, which owed much to his efforts; Wesley, Whitefield, and the Countess of Huntingdon began to revisit Wales once again. Harris worked closely with the countess on the founding of a college to train Calvinistic Methodist preachers at Trefeca in the late 1760s.

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“This is revival from Heaven!–When men in the streets are afraid to speak godless words for that God’s judgment will fall! When sinners, aware of the fire of God’s presence, tremble in the streets and cry out for mercy! When, without human advertising, the Holy Spirit sweeps across cities and towns in supernatural power and holds people in the grip of terrifying conviction. When every store becomes a pulpit, every heart an altar, every home a sanctuary, and people walk carefully before God–this is revival.”

~ Wesley Adams, The Fire of God’s Presence, 13.

“Since our generation has never witnessed a nation-wide spiritual awakening, we have little understanding of the magnitude of the impact of God’s presence among us, which hinders our motivation to pray earnestly for it”

~ Rhonda Hughey, Desperate For His Presence, 2004, p. 26.

 by Alvin Reid

Should We Pray for Revival?

When do you think the following observations were made?

  • Ministers today seem more concerned with political power in society than spiritual fervency in the church, while pop culture contributes to the moral decay among the youth.
  • While marked by an increasing ethnic diversity and various religious beliefs, the nation’s established religious groups –– particularly Protestants –– demonstrate a sterile spirituality. One pastor bemoans the obsession with gambling and rudeness, while churches are attended at convenience.
  • College campuses teem with students chasing after the latest philosophies, the more unbiblical the better. The more educated a person you find, the less likely you are to discover a Christian. Meanwhile, churches are filled with people who listen to pastors preach then contradict the sermon by the way they live.

You may think these descriptions came from the blog of some concerned Christian commenting on our time. But the first one comes from Great Britain just before the preaching of John and Charles Wesley, George Whitefield, and others who were used by God to lead a great revival there. The second comes from the American colonies prior to the First Great Awakening. The final came around 1800, with college campuses in the newly formed United States influenced by Voltaire, Rousseau, and others, at the dawn of the Second Great Awakening.

Ours is not the first generation to recognize the spiritual declension among us, or to see the need for God to awaken his church and touch our land. From the saints of the Old Testament to leaders in our time, prayer for revival has marked believers who understand the need for the Spirit surpasses our ability and intelligence.

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Revivals That Run Deep

Author: Randy Hekman Date: Aug. 5, 2014

Some of us were around in the late 1960s when sex, drugs, and rebellion impacted college campuses and so many urban areas.

As the chaos grew, God’s people began to cry out to Him in desperation. The result, in the late 60s and early 70s, was a burst of spiritual revival in America, often called the “Jesus Movement.”

While some of this activity was undoubtedly more emotion than substance, God was still at work, and thousands were genuinely converted to Christ. As part of this movement, many of us college students joyously spent our spring vacations sharing our faith in places like Daytona Beach, Florida, where we saw Jesus touch many lives with His gospel.

But the spiritual awakening of that era was relatively short-lived and, in many ways, limited to personal—“me and Jesus, Jesus and me”—connections to Christ, along with the rise of new flavors of Christian music rather than a more vibrant faith that impacted all of culture.

So while many were becoming followers of Christ, culture continued its secular slide. As evidence of that, in 1969 California became the first state to officially weaken the legal status of marriage by enacting no-fault divorce, signed into law by none other than Governor Ronald Reagan.

More tragically, in 1973 the Supreme Court’s infamous decision in Roe v. Wade legalized abortion for all fifty states. And our general culture, evidenced by our motion pictures, television programs, and other forms of entertainment grew even more crass, obsessed as it was with self, sex, and “stuff.”

Sadly, even much of the church of that day bought the lie that we can pursue Jesus alongside the gods of comfort, materialism, and pleasure.

What we forgot was that unless we are daily taking deliberate steps to grow in our faith in and love of God, we will spiritually drift, and our walk with Him will be shallow, impacting very little of the world around us.

Fast forward to today. American culture is even more secularized than it was in the 70s, and the church is now viewed as either irrelevant (at best) or bigoted and hateful (at worst). So what can we do?

Some Christians feel that things are so bad, our only hope is to wait and pray for Christ’s second coming. Let me be clear: I hope He comes today. But let’s face it, He may not return for many years. That date is up to the Father.

But this is no time to despair! Let us never forget Jesus’ challenge to His followers:

Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:18-20 NIV).

Jesus is Lord of ALL! His followers are not to play defense, but offense! Following Him should impact everything we do, 24/7/365.

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by  • JANUARY 16, 2014

The Shantung Revival by C.L. Culpepper

The Shantung Revival
by C.L. Culpepper

It’s Throwback Thursday where I review a book from the past on either prayer or revival and spiritual awakening. Today I will review a book, which might be difficult to get a hold of, but you can listen to Dr. Culpepper’s testimony online. Dr. Culpepper was one of the key Southern Baptist missionaries during the Shantung Revival (pronounced Shandong) in China during the 1930′s. The key to the widespread movement of God was prayer and the power of the Holy Spirit working through the missionaries. We have many people praying for revival in America today, but I believe one of the keys to revival is missing. This key is the working power of the Holy Spirit through the individuals. I hope you will listen to Dr. Culpepper tell of his reluctance to accept the filling of the Holy Spirit , but what happened in China when he was filled. We need more Spirit filled Christians praying for revival, if we are to move the hand of God in America.

Words from Dr. Culpepper:
“Most of the things that took place in Shantung are as foreign as Chinese in America churches today, mainly because of resistance to the Holy Spirit. This same resistance may seek to influence readers of this book. Many things in this book will be hard for some to understand. Only those who have seen the unusual working of the Holy Spirit can comprehend the revolutionary change which took place in the lives of those who witnessed the Great Awakening during the Shantung Revival. To others the terminology may be strange. For instance, the use of ‘the baptism of the Hoy Spirit’ and the ‘fullness of the Holy Spirit’ are understood in different ways by many people…This terminology is not used in a technical or theological way in this book. The writer has used these expressions to designate the experience of total surrender to the Holy Spirit, resulting in a dramatic experience of Christian joy” (p.9).

When Christians in America learn to walk in total surrender to the Holy Spirit and stop resisting His power, we will see revival.

For the rest of the post…

In the Great Awakening in 1740-42, it is reckoned that 50,000 were added to the churches of New England, and about 300,000 across all thirteen colonies. In what we now call the “forgotten revival” between the years 1790 and 1840, 1,500,000 people were gathered into chapels in England and Wales alone. That constituted one out of every ten people in the country being converted. In the revival in 1859, around 100,000 were added to the churches in Ulster and 50,000 to the churches in Wales. It is estimated that in the 1859 revival in the USA over 2,000,000 were added to the churches.

~ Erroll Hulse, Give Him No Rest

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