1791 The Second Great Awakening in the UK

second great awakening UK

Hugh Bourne – Founder of the Primitive Methodists

The Second Great Awakening, a period of intense Christian revivalism, swept through the UK in the late 18th and early 19th centuries. While its American counterpart often dominates historical narratives, the UK’s Second Great Awakening had a profound and unique impact on the nation’s religious and social fabric. This article delves into this often-overlooked movement, exploring its origins, key figures, supernatural events, and enduring legacy.

Antecedents and Origins

The 18th century in Britain witnessed a decline in religious fervour, with rationalism and deism gaining traction among the populace1. The established Church of England, perceived as formalistic and rigid, struggled to connect with the spiritual needs of the people1. This spiritual drought created a yearning for something more, setting the stage for a revival.

Ironically, this period of rationalism and deism inadvertently laid the groundwork for the Second Great Awakening1. The very forces that sought to diminish religious influence inadvertently created a vacuum that only a renewed emphasis on faith and personal piety could fill.

Adding to this context were the “Holy Fairs” held by Scottish Presbyterians2. These gatherings, characterized by outdoor preaching and fervent religious expression, served as precursors to the camp and open air meetings that would become a hallmark of the Second Great Awakening.

The revival’s embers were fanned in 1784 when John Erskine of Edinburgh republished Jonathan Edwards’ powerful call to prayer, “An Humble Attempt to Promote Explicit Agreement and Visible Union of God’s People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ’s Kingdom.” 3 This ignited a wave of prayer meetings across denominations, uniting people in a common desire for spiritual renewal.

The Fetter Lane Society, established by the Moravians in London, played a significant role in fostering this prayer movement4. This society, focused on discipleship and accountability, provided a spiritual home for figures like John and Charles Wesley, who would become central to the burgeoning Methodist revival4.

The revival itself ignited in the industrial towns of Yorkshire in late 17913. It rapidly spread throughout the UK, transcending denominational boundaries and impacting all levels of society3. The Methodist Church experienced remarkable growth, with membership surging from 72,000 in 1791 to nearly 250,000 within a generation3. In Wales, churches were filled to capacity, with many turning to open-air gatherings to accommodate the growing crowds3.

Key Leaders

The Second Great Awakening in the UK was propelled by a diverse group of individuals who played pivotal roles in disseminating the revival’s message and shaping its character. These leaders included established figures, charismatic preachers, and hymn writers who gave voice to the movement’s spiritual fervour.

  • John and Charles Wesley: Though their ministry predated the Second Great Awakening, the Wesley brothers’ legacy laid the foundation for the Methodist revival that swept through the UK5. Their emphasis on personal experience, emotional preaching, and social action resonated deeply with the masses, contributing significantly to the growth of Methodism during this period3.
  • George Whitefield: A renowned preacher known for his passionate delivery and extensive travels, Whitefield played a crucial role in the First Great Awakening igniting religious fervour and drawing massive crowds to his sermons6. Despite his death in 1770, his influence was still felt across the UK and the American colonies at the turn of the century. His passionate, open-air preaching was a great model for revivalists of the new generation.
  • Robert and James Haldane: (1764-1842, 1768-1851)These brothers were instrumental in promoting the revival in Scotland3. They organized large-scale evangelistic campaigns, supported the establishment of new churches and religious institutions, and fostered theological education3.
  • Thomas Chalmers: (1780-1847) A prominent Scottish theologian and preacher, Chalmers contributed to the revival through his emphasis on social reform and evangelical outreach3. He advocated for a holistic approach to faith, combining personal piety with a commitment to addressing social ills.
  • Hugh Bourne (1772-1852) was a British preacher who, along with William Clowes, is considered the joint founder of Primitive Methodism.He pioneered open-air preaching and camp meetings, drawing large crowds and sparking a revival at Mow Cop.This innovative approach, however, led to his expulsion from the Wesleyan Methodists, resulting in the founding of Primitive Methodism. Following his expulsion, Bourne and Clowes established the Primitive Methodist movement in 1810.This new denomination embraced more accessible and engaging worship styles, attracting many working-class people. It became a
    significant force in 19th-century British Christianity, known for its social activism and focus on the working class.
    Bourne’s emphasis on outdoor preaching and emotional engagement left a lasting mark on the landscape of Protestant
    worship.
  • William Carey (1761-1834) His publication of “An Enquiry into the Obligations of Christians to use Means for the Conversion of the Heathens”.In May 1792, Carey published this influential pamphlet, which argued that Christians have a responsibility to actively spread the Gospel to all nations. This challenged the prevailing view among many Baptists at the time that missionary work was unnecessary, as God would bring about the conversion of the heathen without human intervention.In June 1792, Carey preached a sermon based on Isaiah 54:2-3, urging believers to “expect great things from God and attempt great things for God.” This sermon, preached at the Northamptonshire Association meeting, often referred to as his “deathless sermon,” further challenged the status quo and called for action in establishing a missionary society. These two events in 1792 marked a turning point in the history of Protestant missions, inspiring the formation of the Baptist Missionary Society later that year and paving the way for Carey’s pioneering work in India.
  • Charles Simeon: (1759-1836) In his fifty-four years as minister of Holy Trinity Church, Cambridge, Simeon became a powerful force for evangelicalism amongst Anglicans and his ministry amongst students preparing for the ministry, made him a great recruiter of young and prospective evangelical ministers across the land, filling countless pulpits. He was one of the founders of the Church Missionary Society in 1799 and helped found the London Society for Promoting Christianity Amongst the Jews 1809, and acted as adviser to the British East India Company in the choice of chaplains for India.
  • Edward Irving (1792-1834): A charismatic Scottish preacher who gained a large following in London in the 1820s. Irving’s preaching emphasized the imminent Second Coming of Christ and the restoration of spiritual gifts, such as prophecy and speaking in tongues. While his views were controversial, they attracted a significant following and were the precursors of modern day Pentecostal and charismatics.

Timeline of the British Great Awakening

 1781 Christmas Day, at St. Just Church in Cornwall, a group of intercessors gathered for prayer early in the morning, and the “Spirit of God moved so powerfully on them”. The first evidence of revival.

 1784 John Erskine of Edinburgh re-published Jonathan Edward’s earnest plea for revival prayer. It was entitled, ‘An Humble Attempt to Promote Explicit Agreement and Visible Union of God’s People in Extraordinary Prayer for the Revival of Religion and the Advancement of Christ’s Kingdom”. Denomination after denomination devoted a monthly Monday evening to prayer, first in Britain, then in the US.

1785 Evangelical awakenings (revivals) spread throughout Wales: 1785, Brynengan, 1786 Trecastle, 1791 Bala, 1805 Aberystwyth, 1810 Llangei-tho, 1817 Beddgelert, 1821 Denbighshire, 1822 Anglesey, 1828 Carmarthenshire, 1832 Caernarvonshire, 1840 Merionethshire, 1849 SouthWales, et al

1789 John Sutcliffe, England, published a new edition of Edwards’ ‘A Humble Attempt…’

1791 Revival beginnings in the industrial towns of Yorkshire in late, spreading across the UK and various denominations. Methodists alone grew from around 72,000 at Wesley’s death in 1791 to almost a quarter of a million within a generation.

1792 May 12, William Carey published An Enquiry on missions; on May 31, preaches “Expect great things, attempt great things” sermon; Oct. 2, helps to found Baptist Missionary Society

1793 William Carey, the “Father of Modern Misssions” sets out for Bengal, India missionary work.

1780’s Churches in Wales became packed again and thousands gathered in the open air.

 1780’s The Haldanes (Robert and James) and Thomas Chalmers, saw phenomenal awakenings in Scotland. The Haldanes, initially wealthy landowners, devoted their lives and fortunes to promoting evangelical Christianity. They established churches, supported itinerant preachers, and funded the publication and distribution of religious literature. Their efforts contributed to the growth of independent churches and a renewed emphasis on biblical teaching.

1780’s Ireland too, saw local awakenings, especially among the Methodists.

1800 Beginnings of local awakenings (revivals) in Scotland: Lewis, Harris, Perthshire.

1807 May 31, the Mow Cop Revival, 2-4000 attended, prompted by Lorenzo Dow’s UK visit, led by Hugh Bourne and attended by William Clowes who subsequently became a revivalist preacher. This meeting was the beginning of the Primitive Methodist movement in UK.

A remarkable result of these UK revivals was the founding the British and Foreign Bible Society, The Religious Tract Society, The Baptist Missionary Society, The London Missionary Society, The Church Missionary Society and a host of other evangelistic agencies. It also achieved considerable social reform; evangelical Anglicans successfully fought for the abolition of the slave trade, prisons were reformed, Sunday Schools began and a number of benevolent institutions were commenced.

1800 Scandinavia was impacted and in Switzerland a visit of Robert Haldane sparked off revivals among the Reformed churches.

1810 Wales: revivals under Christmas Evans and John Elias.

Other influencers

  • Hannah More (1745-1833)A writer, philanthropist, and social reformer, More was a prominent figure in the evangelical movement in Britain. She wrote extensively on religious and moral topics, and her works were widely read throughout the country. More was also involved in various charitable endeavours, including the establishment of Sunday schools for the poor.
  • William Wilberforce (1759-1833): A prominent Evangelical Anglican and Member of Parliament, Wilberforce was a leading figure in the abolition of the slave trade in the British Empire. His faith motivated his tireless efforts to bring an end to this inhumane practice, and his work had a profound impact on British society and the world. In 1787 He began his campaign against the slave trade, forming the Society for the Abolition of the Slave Trade. In 1789 he delivered his first major speech against the slave trade in Parliament and by 1833 The Slavery Abolition Act was passed a few months before his death, abolishing slavery in most of the British Empire.
  • Hymn Writers: The Second Great Awakening was accompanied by a flourishing of hymnody, with writers like Isaac Watts, John Newton, and Charles Wesley crafting powerful expressions of faith that resonated with the masses5. These hymns played a crucial role in shaping the emotional landscape of the revival and providing a common language for spiritual experience.

Supernatural Happenings

The Second Great Awakening was marked by a profound emphasis on religious experience and the supernatural. Reports of unusual phenomena emerged from various corners of the UK, particularly during revival meetings. These occurrences were often seen as manifestations of God’s power and presence, though they also generated controversy and debate.

  • Falling under the power of the Spirit: This phenomenon, also known as “slain in the Spirit,” involved individuals collapsing to the ground during religious services, often accompanied by trembling, shaking, or crying7. It was interpreted by many as a physical manifestation of God’s overwhelming presence and power7.
  • Visions and prophecies: Some individuals reported experiencing visions or receiving prophecies during the revival8. These visions varied in nature, with some reporting encounters with angels or demons, while others received messages about the future or insights into spiritual truths8.

These supernatural events were not without their critics. Some viewed them as excessive or even demonic, leading to debates about the nature of true religious experience and the role of emotion in faith7. This tension between emotional expression and theological reflection would become a recurring theme in the history of evangelicalism.

Lasting Impact

The Second Great Awakening had a far-reaching impact on the UK, leaving an enduring legacy that extended beyond the realm of religion. It influenced social reform movements, spurred missionary activity, and contributed to a shift towards a more personal and experiential faith.

  • Increased church membership: The revival led to a significant increase in church attendance and membership, particularly among Methodist and Baptist churches9. This growth reflected a renewed interest in religious faith and a desire for spiritual community.
  • Social reform: The evangelical fervour of the Second Great Awakening fuelled various social reform movements3. Evangelicals were at the forefront of campaigns to abolish slavery, reform prisons, and improve education9. This activism stemmed from a belief that faith should be expressed through social action and a commitment to creating a more just and compassionate society.
  • Growth of missionary activity: The revival sparked a renewed interest in missionary work, leading to the founding of organizations like the British and Foreign Bible Society, the Religious Tract Society, and the Church Missionary Society3. This missionary zeal reflected a desire to spread the Christian message throughout the world and a belief in the transformative power of the Gospel.
  • Emphasis on personal piety: The Second Great Awakening emphasized personal religious experience and a direct relationship with God1. This contributed to a shift away from formalism and towards a more emotional and experiential faith, laying the groundwork for the rise of evangelicalism in the UK1.
  • Economic Context: The revival unfolded against the backdrop of an economic downturn caused by the American Civil War11. This economic hardship likely contributed to the revival’s appeal, offering solace and hope in a time of uncertainty.
  • Role of Women: Women played a significant role in the Second Great Awakening, with female converts outnumbering males3. This highlights the appeal of the revival’s message of personal piety and spiritual equality.

 

Differences from the First Great Awakening and the American Second Great Awakening

While sharing some common ground, the Second Great Awakening in the UK had distinct characteristics that differentiated it from the First Great Awakening and the American Second Great Awakening.

Feature First Great Awakening Second Great Awakening (UK) Second Great Awakening (US)
Emotional Intensity High Moderate High
Social Reform Emphasis Moderate High Moderate
Theological Emphasis Calvinistic Calvinistic with strong Wesleyan influences Shift from Calvinism to Arminianism
Key Figures George Whitefield, Jonathan Edwards John and Charles Wesley, Robert and James Haldane, Thomas Chalmers Charles Finney, Timothy Dwight, Lyman Beecher

Further Reading

For those interested in delving deeper into the Second Great Awakening in the UK, the following resources provide valuable insights:

  • Books:
  • “The Great Awakening: A History of the Revival of Religion in the Time of Edwards and Whitefield” by Joseph Tracy 12offers a comprehensive account of the First Great Awakening, providing valuable context for understanding the religious landscape that preceded the Second Great Awakening.
  • “The Second Great Awakening and the Transcendentalists” by Barry Hankins 13 explores the Second Great Awakening in the US, offering a comparative perspective on the transatlantic revival movement.
  • Articles:
  • “The First Great Awakening” 14 provides a historical overview of the First Great Awakening, highlighting its key figures and lasting impact.
  • “Why the British Evangelical Revival Still Matters” 1 explores the significance of the evangelical revival in Britain, connecting it to contemporary religious and social trends.

Conclusion

The Second Great Awakening in the UK was a pivotal period that revitalized religious life, ignited social reform, and shaped the course of evangelicalism. It fostered a renewed emphasis on personal piety, a commitment to social justice, and a passion for spreading the Christian message. While often overshadowed by its American counterpart, the UK’s Second Great Awakening stands as a testament to the enduring power of Christian revival and its capacity to transform individuals, communities, and nations.

The legacy of the Second Great Awakening continues to resonate in the UK today. The evangelical emphasis on personal faith and social action remains a powerful force in British Christianity, shaping its engagement with contemporary issues such as poverty, inequality, and environmental justice. The revival’s impact on denominations like the Methodist Church is undeniable, and its contribution to the growth of missionary activity laid the foundation for the UK’s ongoing role in global Christian outreach. As we reflect on the history of the Second Great Awakening in the UK, we are reminded of the transforming potential of faith and its enduring capacity to inspire hope, action, and lasting change.

 

Works cited