1762 Revival in Llangeitho

Wales, often referred to as “the land of revivals,” has a rich history of religious awakenings¹. Among these, the 1762 Revival in Llangeitho stands out as a significant event that shaped the religious landscape of Wales and beyond. This report delves into the history of this revival, exploring its antecedents, key figures, revival results, and lasting impact.

Antecedents of the Revival

The 1762 Revival in Llangeitho did not occur in isolation. It was preceded by several factors that contributed to the spiritual climate of the time. One significant antecedent was the ministry of Griffith Jones (1684–1761), the rector of Llanddowror, Carmarthenshire. Jones established circulating schools throughout Wales, teaching thousands to read the Bible in their native language. This created a generation of people who were receptive to Methodist ideas and prepared the ground for the revival².

Even before the 1762 Revival, Llangeitho had experienced periods of spiritual awakening under the ministry of Daniel Rowland. One such revival is said to have begun while Rowland was reading the Anglican Prayer Book Litany, specifically the words “By thine agony [in Welsh ‘extreme agony’] and bloody sweat.” The passionate manner in which Rowland read these words deeply moved the congregation, resulting in widespread weeping and conversions¹.

In 1762, a powerful revival broke out in Llangeitho during a church service led by the Rev. David Evans. While preaching on the words of Matthew 20:6, “Why stand ye here all the day idle?”, a “gracious influence” descended upon the congregation, marking the beginning of the revival³. This revival coincided with the introduction of a new hymnbook by William Williams Pantycelyn, “Caniadau y rhai sydd ar y Mor o Wydr” (“The Songs of those who are on the Sea of Glass”). This hymnbook, with its emphasis on the Christian experience, is believed to have been a catalyst for the revival⁴.

Key Figures of the Revival

Several individuals played crucial roles in the 1762 Revival and the broader Welsh Methodist movement. Howell Harris (1714-1773) experienced a profound religious conversion in 1735 and began preaching with fervor. He established religious societies, contributing to the growth of Methodism in Wales². Harris’s passionate preaching and organizational skills, along with the work of other early Methodist leaders like Daniel Rowland, laid the foundation for the 1762 Revival⁵.

Daniel Rowland (1711-1790), an Anglican clergyman who served as curate in Llangeitho, was another central figure. Rowland’s powerful preaching and deep spirituality drew large crowds to Llangeitho, making it a center for the Methodist movement⁶. He is considered one of the most influential figures in the Welsh Methodist revival².

William Williams Pantycelyn (1717-1791), a renowned hymn writer and Methodist preacher, also played a vital role. Williams’s hymns, known for their emotional depth and theological richness, inspired and uplifted the participants in the revival. His hymnbook, “Caniadau y rhai sydd ar y Mor o Wydr,” published in 1761, is believed to have been instrumental in sparking the revival⁴.

In addition to their preaching, these leaders utilized “seiadau” (society meetings) to foster the growth of the Methodist movement. These small group meetings provided a space for discipleship, fellowship, and spiritual guidance among converts, contributing to the spread of the revival⁵.

Supernatural Manifestations and Conversions

The 1762 Revival was marked by various supernatural manifestations, including intense emotional experiences, physical reactions, and spiritual conversions. People were reported to have wept, shouted for joy, jumped, and even fallen prostrate during religious services⁴. These manifestations were seen as evidence of the Holy Spirit’s work in the lives of the people.

‘Time and again Howel Harris (previously) records in his journal that, as he preached, ‘the Lord came down’, and people were visibly affected by his words. Sometimes they would weep and cry out in remorse for their sins and terror at the prospect of the coming Judgement. Sometimes they would shout for joy as they found themselves in possession of the proffered salvation in Jesus Christ — ‘my voice was drowned by their cries and Hosannas . . . the Hallelujahs drowned all.’ These phenomena, it seems, were especially apparent under the incomparable ministry of Daniel Rowland at Llangeitho and elsewhere. ‘At seven of the morning’, said George Whitefield in 1743, ‘have I seen perhaps ten thousand from different parts, in the midst of sermon, crying “Gogoniant!” “Bendith!” [“Glory!” “Praise!”] — ready to leap for joy.’⁴

‘…. The practice of jumping in response to the Word preached, a practice which began in 1762, persisted well into the last century in many parts of Wales; and the people who practised it—known as ‘Welsh Jumpers’ to distinguish them from their few English counterparts—were regarded with a mixture of derision and contempt by their more worldly neighbours. Soon the ‘Jumpers’ became something of a tourist attraction, and well-bred young Englishmen doing the fashionable tour of Wales at the end of the eighteenth century and the beginning of the nineteenth would attend meetings of the ‘Jumpers’ in order to record their impressions in their journals or even on the pages of the Gentleman’s Magazine…’⁴

‘The ‘Jumpers’ even found their way inside the covers of ecclesiastical reference books, such as those of Charles Buck and John Evans, Islington, where it is suggested that jumping formed an essential part of their worship. And indeed, if one looks today in The Oxford Dictionary of the Christian Church one finds under the catchword ‘Jumpers’ the following entry: A nickname of the Welsh Calvinistic Methodists, from their former custom of ‘leaping for joy’ at their meetings.⁴

Approximately 300 people experienced conversion during this revival in Llangeitho,³ as did  many more in the surrounding districts These conversions were characterized by a profound change in their lives and a newfound faith in Jesus Christ¹. The revival brought about a renewed sense of religious fervor and commitment among the people of Llangeitho and beyond.

Churches Involved

The 1762 Revival primarily centered around the Anglican church in Llangeitho, where Daniel Rowland served as curate⁷. However, its impact extended to neighboring churches and communities as well¹. The revival contributed to the growth of Methodism in Wales and eventually led to the establishment of the Welsh Calvinistic Methodists as a separate denomination in 1811⁶.

The revivalists also faced opposition from the established church. In 1763, Daniel Rowland was deprived of his curacy by the Church of England, and William Williams was appointed to the curacies of Llangeitho and Nantcwnlle⁸. This opposition reflects the tension between the traditional Anglican Church and the burgeoning Methodist movement, which emphasized personal experience and emotional expression in worship.

Initial and Lasting Effects of the Revival

The 1762 Revival had both immediate and long-term effects on the religious and social life of Wales. In the short term, it led to a significant increase in religious enthusiasm and church attendance⁶. It also brought about a transformation in the lives of many individuals, with reports of moral reform and a decline in social ills. The revival continued in strength until about 1764¹.

The revival’s lasting impact included the strengthening of Methodism in Wales and its eventual separation from the Church of England in 1811⁶. It also contributed to the development of a distinct Welsh religious culture characterized by a strong emphasis on hymn singing and emotional expression⁷. The singing of hymns, particularly those by William Williams Pantycelyn, played a crucial role in the revival, “inflaming the people” with religious fervor⁴. This emphasis on hymnody continues to be a hallmark of Welsh religious tradition.

Local and Distant Reach

While the 1762 Revival originated in Llangeitho, its influence spread to other parts of Wales, including North Wales and several other counties⁴. The revival’s impact was felt not only in local communities but also in more distant regions, contributing to the growth of evangelical Christianity in Wales and beyond.

Chronological Timeline

Year	Event
1734	Start of Daniel Rowland’s ministry in Llangeitho
1744	Publication of William Williams Pantycelyn’s first hymnbook, “Aleluia”
1761	Publication of William Williams Pantycelyn’s hymnbook, “Caniadau y rhai sydd ar y Mor o Wydr”
1762	Outbreak of the 1762 Revival in Llangeitho
1763	Daniel Rowland deprived of his curacy by the Church of England
1763-4	Construction of Capel Gwynfil, a Calvinistic Methodist chapel in Llangeitho
1811	Welsh Calvinistic Methodists formally separate from the Church of England

Main Takeaways and Significance

The 1762 Revival in Llangeitho was a pivotal event in the history of Welsh Christianity. It highlighted the power of anointed preaching, heartfelt worship, and the presence of the Holy Spirit. The revival contributed to the growth of Methodism, the development of a distinct Welsh religious culture, and the transformation of countless lives. Its emphasis on personal conversion and spiritual renewal continues to inspire Christians today.

The 1762 Revival also represents a turning point in the Welsh Methodist movement. It marked a shift towards a more heart-felt and expressive form of worship, as evidenced by the “Jumpers” nickname given to the revivalists. This emphasis on emotional experience and spiritual fervor distinguished the Welsh Methodists from other religious groups and contributed to their unique identity.

The revival also serves as a reminder of the importance of Christian revivals in shaping societies and fostering spiritual growth. It demonstrates how religious movements can emerge from small communities and have a far-reaching impact on the religious landscape. Furthermore, the 1762 Revival reflects the ongoing tension between traditional religious institutions and more spontaneous forms of religious expression, a tension that continues to be relevant in contemporary Christianity.

Works cited

1. Llangeitho (1735-1859) – UK Wells, accessed on December 31, 2024, https://ukwells.org/wells/llangeitho

2. Welsh Methodist revival – Wikipedia, accessed on December 31, 2024, https://en.wikipedia.org/wiki/Welsh_Methodist_revival

3. Llangeitho & Welsh Revivals – Wales Awakening, accessed on December 31, 2024, https://walesawakening.org/revivalhistory/Llangeitho-and-Welsh-Revivals.pdf

4. The Revival of 1762 and William Williams of Pantycelyn – Thomas Charles Institute, accessed on December 31, 2024. A remarkably well-researched, comprehensive and annotated lecture, http://www.thomascharlesinstitute.com/styled-5/code-4/

5. The Welsh Revival (1904-1905): Recovering the Role of Welsh Women. Sarah Louise Prendergast., accessed on December 31, 2024, https://radar.brookes.ac.uk/radar/file/01d79095-8ef6-47b1-819f-6dd3d0869c54/1/fulltext.pdf

6. Welsh Christianity’s Surprising Rise and Decline – The Gospel Coalition, accessed on December 31, 2024, https://www.thegospelcoalition.org/reviews/interview-history-welsh-christianity/

7. Revivals in Wales in The Great Awakening – welldigger, accessed on December 31, 2024, http://daibach-welldigger.blogspot.com/2012/05/revivals-in-wales-during-great_02.html

8. Daniel Rowland – UK Wells, accessed on December 31, 2024,

https://ukwells.org/revivalists/daniel-rowland

Author’s note

This document was created by Tony Cauchi in collaboration with AI research. The text has been reviewed, verified and significantly edited to ensure accuracy.