1812-1822 Asahel Nettleton Revivals

Asahel Nettleton

Asahel Nettleton (1783-1844) was an influential American theologian and evangelist during the Second Great Awakening. While not as widely recognized as Charles Finney, Nettleton played a significant role in shaping the religious landscape of the early 19th century. This article delves into Nettleton’s revivals between 1812 and 1822, exploring the antecedents, origins, key figures, and lasting impact of this period of spiritual advance.

Antecedents

The social, religious, and cultural climate of the early 1800s in America provided fertile ground for religious revivalism. This period saw a decline in religious observance and a rise of secularism in Europe¹ at the beginning of the century. In contrast, America experienced a surge in religious enthusiasm known as the Second Great Awakening.

This movement emerged in response to several factors: a sense of spiritual stagnation within established churches, societal shifts that challenged traditional religious values, and competition among various denominations². Additionally, many revival leaders of the time either lacked proper theological training or promoted excessive emotionalism, leading to revivals that often lacked lasting impact³.

Adding to this complex religious landscape were the contrasting styles of revivalism. While some emphasized order and theological depth, others, like the Methodist camp meetings, were characterized by large crowds, fervent preaching, and emotional displays. These gatherings often attracted thousands of people and lasted for days, creating an atmosphere of intense religious excitement⁴.

Nettleton’s revivals emerged within this dynamic context, offering a distinct approach that emphasized theological orthodoxy and a controlled, orderly atmosphere. He sought to promote genuine conversions that would result in enduring faith and Christian living, distinguishing his ministry from the more emotionally driven revivals of the era.

Origins

Childhood and Youth

 Asahel Nettleton was born in North Killingworth, Conn., April 21, 1783. His parents were members of the church on the Half Way Covenant plan, in accordance with which he was baptized and as a child received instruction in the Westminster Catechism, which he was required to commit to memory.

In his youth he was often subject to religious impressions, but these were not lasting. His first real seriousness occurred in November, 1800, on the morning following a Thanksgiving ball. While reflecting on the pleasures of the preceding evening, the thought struck him “we must all die, and go to the judgment, and with what feelings shall we then reflect upon these scenes!”

The impression was overwhelming. His pleasures were robbed of their fascination and he was overcome with a sense of his lost condition. The world ceased to be attractive and he turned his attention to a study of the Bible and other religious books. This pursuit served only to deepen his convictions, and at times he gave way to doubt and black despair.

After a period of ten months, during which he passed through a religious experience as profound as that of an Augustine or a Luther, he found joy and peace in believing. Said his biographer: “This protracted season of conviction gave him a knowledge of the human heart which few possess; and which was doubtless intended by God to prepare him for that pre-eminent success which attended his labors as a minister of Christ.”¹³ Memoirs, p. 23.

Asahel Nettleton’s journey as a revivalist began with a desire to serve as a missionary⁵. However, financial obligations, the effectiveness of his preaching in Connecticut, and a bout of typhus fever in 1822 prevented him from pursuing this path⁵. Instead, he focused his ministry of organised evangelism in the Northeast, beginning his itinerant preaching in 1812 at the invitation of various churches⁵. Having witnessed the excesses of earlier revivals, particularly those led by James Davenport during the First Great Awakening, Nettleton was determined to conduct revivals with greater theological and emotional restraint⁵.

Various Revivals¹⁴

From 1812-1815 he labored with excellent results at various places in Connecticut and New York. In the summer of 1815 he went to Salisbury and of the revival there he wrote as follows:

Revival in Salisbury

 “In 1815, in the town of Salisbury, Conn., after laboring awhile under great discouragement, there were some favorable appearances. A number were anxious, and a few were in awful distress of soul in one village. It was taken hold of by some ignorant officious hands; and they were set to groaning and screaming, and alarmed all the village in my absence.

Having heard the tidings, I hastened to the spot, and with kind, but decided severity called them to order. My attempts by those who had given the work that turn, were considered as very obtrusive and daring. It was reported all over town that a revival had begun in Salisbury, and that I had put a stop to it. They seemed to be much grieved and shocked at my conduct.

It took a number of days to restore order, but when it was done, the work of God advanced silently and powerfully, until all classes, old and young, were moved all over town. The language was, ‘the fountains of the great deep are broken up,’ Not far from three hundred were numbered as the hopeful subjects of divine grace in that revival.”¹³ Memoirs, p. 71.

So great was the interest and so deep the concern that religion became the all-absorbing topic of the day. When Mr. Nettleton in his visitations was seen to enter a house, the whole neighborhood would flock thither. Mechanics would leave their shops, farmers would forsake their fields, and housewives would abandon their domestic duties to inquire the way of salvation.

Having spent the winter at Salisbury, in the spring he labored at Bridgewater, where a dead church was revived and numbers were converted.

From 1816-1819 he visited successively Torrington, Waterbury, Upper Middletown, Rocky Hill, Ashford, Eastford and Bolton. In July, 1819, worn out with his labors, Nettleton repaired to Saratoga Springs, N. Y., in the hope of recovering his health.

Revival in Saratoga Springs vicinity

A few weeks later he was induced to engage in revival work in that vicinity. The whole region was profoundly moved and fully two thousand souls were converted. While the revival was still in progress Mr. Nettleton wrote an account of this work, which in part was as follows:

“This region, and especially the county of Saratoga, has heretofore been as destitute of revivals of religion as any part of the State. The commencement of this work was at Saratoga Springs last summer. At that place about forty have made a profession of religion. These include some of the most respectable characters in the village.

Revival at Malta

Directly south is the town of Malta. For a number of years there has been no Presbyterian church in that place. But for the year past there has been an interesting revival among that people. A church has been recently organized, which now consists of one hundred and five members. . . .

Revival at Schenectady

South from Malta, about twelve miles, is the city of Schenectady, and Union College, where I now reside with Dr. McAuley. . .

About thirty of the students have been brought to rejoice in hope. Besides these we had more than two hundred in our meeting of inquiry, anxious for their souls. We met in a large upper room called the Masonic Hall. The room were so crowded, that we were obliged to request all who had recently found relief to retire below and spend their time in prayer for those above.

This evening will never be forgotten. The scene is beyond description. Did you ever witness two hundred sinners with one accord in one place weeping for their sins? Until you have seen this, you can have no adequate conceptions of the solemn scene. . . .

Within a circle whose diameter would be twenty four miles, not less than eight hundred souls have been hopefully born into the kingdom of Christ, since last September. The same glorious work is fast spreading into other towns and congregations.”¹³ Memoirs, pp. 95-97.

Leaving the region where he had labored with such conspicuous success, in the spring of 1820 Nettleton conducted revivals at Nassau and New Haven, whence the work extended to the regions round about, resulting in the conversion of nearly two thousand persons.

Other revival outbreaks

From 1820-1822 he labored at North Killingworth, North Madison, Wethersfield, Newton, Farmington, Pittsfield, Litchfield, and again at New Haven. Numbers were converted at these various places and great good was accomplished.

On May 22, 1822, he commenced evangelistic services in Sommers, preaching alternately at South Wilbraham, and visiting in the meanwhile Tolland and other places in the vicinity. As a result of the work thus inaugurated a revival visited this section of Connecticut resulting in the conversion of more than fifteen hundred souls.

His approach in conducting revivals

Nettleton’s approach was characterized by several key convictions:

• Support for settled pastors: He believed in working alongside established pastors, recognizing their importance in fostering long-term spiritual growth within their congregations⁵.

• Emphasis on God’s sovereignty: He believed that true revivals were initiated by the Holy Spirit and could not be manufactured through human effort⁵.

• Careful preparation: Before conducting revivals, Nettleton would spend time in a community, studying the spiritual condition of the people and assessing their readiness for revival⁷.

• Emphasis on lasting conversions: He sought to promote genuine conversions that would result in enduring faith and Christian living⁵.

These convictions, rooted in his Calvinistic theology and his observations of earlier revival movements, shaped Nettleton’s revival ministry and distinguished him from other revivalists of the era.

Key Leaders

While Asahel Nettleton was the central figure in these revivals, other individuals played supporting roles:

• Bennett Tyler: A close associate and biographer of Nettleton, Tyler transcribed many of Nettleton’s sermons and letters, providing valuable insights into his theology and ministry³.

• Lyman Beecher: A prominent Congregationalist minister, Beecher initially supported Nettleton’s approach to revivalism but later aligned himself with Charles Finney and his “new measures.” ⁵

• Samuel Mills: A fellow student and friend of Nettleton at Yale, Mills shared Nettleton’s passion for missions but pursued a different path, becoming a key figure in the early American missionary movement⁵.

It is important to acknowledge that preachers during this era were driven by a variety of motivations. While many were genuinely devoted to God and concerned for the salvation of souls, others were motivated by personal ambition, seeking prestige or an easy living⁹. Nettleton’s emphasis on God’s sovereignty and his humble approach to ministry set him apart from those driven by self-serving motives.

These individuals, along with numerous pastors and church leaders, contributed to the growth and impact of Nettleton’s revivals.

Nettleton’s Theological Convictions

Nettleton’s theological convictions played a crucial role in shaping his approach to revivalism. He firmly believed that salvation was entirely a work of God, rejecting the “new measures” employed by some revivalists, such as Charles Finney, which emphasized human agency and immediate decision-making⁷. Nettleton viewed these measures, which included techniques like altar calls, as manipulative and contrary to the doctrines of original sin and total depravity⁷.

This theological divide between Nettleton and Finney led to a significant controversy within American evangelicalism. Nettleton became Finney’s most vocal critic, and their disagreement culminated in the New Lebanon Conference of 1827⁷. This conference, intended to reconcile their differences, ultimately ended in a stalemate, with Finney’s approach to evangelism gaining increasing popularity despite Nettleton’s concerns⁷.

Supernatural Happenings

While Nettleton emphasized theological orthodoxy and discouraged emotional excesses, his revivals were not devoid of spiritual intensity. Reports indicate that his preaching often evoked strong emotional responses, including “overwhelming distress” among those convicted of their sin³. However, these displays of emotion were generally seen as genuine expressions of repentance and conviction rather than manifestations of uncontrolled enthusiasm³.

Nettleton himself believed that true revivals were supernatural occurrences, the result of the Holy Spirit’s work in the hearts of individuals³. He viewed himself as an instrument in God’s hands, used to proclaim the Gospel and awaken sinners to their need for salvation³.

Lasting Impact

Nettleton’s revivals had a significant and lasting impact on religious beliefs, practices, and social movements:

• Re-establishment of Calvinism: Nettleton’s emphasis on Calvinistic theology, particularly the doctrines of God’s sovereignty and human depravity, helped to revitalize this theological tradition within American evangelicalism⁷.

• Emphasis on personal piety: His revivals contributed to a renewed focus on personal religious experience and holy living, influencing the development of evangelical piety in the 19th century⁷.

• Promotion of social reform: The revivals fostered a spirit of social responsibility, inspiring individuals to engage in various reform movements, such as temperance and the abolition of slavery¹⁰.

• Establishment of institutions: The Second Great Awakening, of which Nettleton’s revivals were a part, led to the founding of numerous colleges, seminaries, and mission societies, shaping the landscape of American religious institutions¹⁰.

One of the most notable impacts of Nettleton’s ministry was the lasting nature of the conversions he witnessed. Unlike some revival movements that focused on immediate decisions, Nettleton emphasized enduring faith and a transformed life¹¹. This commitment to genuine conversion is evident in the testimonies of those who experienced his revivals, with many remaining faithful to Christ for many years after¹¹.

Furthermore, Nettleton’s revivals, while emphasizing individual conversion, also had a broader social impact. They fostered a sense of social responsibility and community engagement, contributing to various reform movements and the strengthening of local communities⁷.

It is estimated that over 30,000 people converted to Christianity as a result of Nettleton’s ministry¹². He also made contributions to hymnody, possibly composing the music for the well-known hymn “Come Thou Fount of Every Blessing.” ⁶

In addition to his direct influence, Nettleton’s revivals also contributed to a broader movement known as “quiet revivalism.” This form of revivalism, often led by female missionaries and visiting teachers, emphasized personal outreach and one-on-one invitations to faith⁴. This less publicized aspect of the Second Great Awakening played a significant role in spreading religious fervour and fostering personal connections with Christ.

The impact of Nettleton’s ministry is further illustrated by the experience of Francis Wayland, a young man whose life was transformed by Nettleton’s preaching. Wayland, initially focused on academic pursuits, found his life’s direction changed through his encounters with Nettleton. He went on to become a prominent Baptist minister and educator, crediting Nettleton with shaping his ministry and inspiring his commitment to Christian service¹¹.

Nettleton’s legacy, though often overshadowed by Finney’s, continues to influence evangelicalism today, particularly in its emphasis on theological fidelity and the pursuit of genuine, lasting conversions.

Timeline of Nettleton’s Revivals (1812-1822)

Scholarly Perspectives and Interpretations

Nettleton’s revivals have been the subject of scholarly analysis and interpretation, offering diverse perspectives on their significance and impact:

• Emphasis on lasting conversions: Some scholars highlight the enduring nature of conversions experienced during Nettleton’s revivals, contrasting them with the more emotionally charged and often short-lived conversions associated with Finney’s “new measures.” ¹¹

• Critique of emotionalism: Others focus on Nettleton’s critique of emotional excesses in revivalism, emphasizing his efforts to maintain order and theological integrity in religious gatherings³.

• Theological controversies: Some studies delve into the theological debates surrounding Nettleton’s revivals, particularly his conflict with Finney over the nature of conversion and the use of revivalistic techniques¹¹. This conflict highlights a fundamental difference in their understanding of human agency and the role of the Holy Spirit in salvation.

Nettleton, rooted in Calvinistic theology, emphasized God’s sovereignty and the necessity of divine grace for conversion, while Finney placed greater emphasis on human free will and the ability to choose salvation. This theological divide had a profound impact on their respective approaches to revivalism, with Nettleton advocating for a more restrained and measured approach, while Finney embraced more active and emotionally charged methods.

Impact on social reform: Scholars also examine the broader social and cultural impact of Nettleton’s revivals, exploring their contribution to various reform movements and the development of evangelical piety¹⁰.

These diverse perspectives enrich our understanding of Nettleton’s revivals and their place within the larger context of the Second Great Awakening.

Synthesis

Asahel Nettleton’s revivals from 1812 to 1822 represent a significant chapter in the history of American evangelicalism. His emphasis on theological orthodoxy, controlled emotional expression, and lasting conversions distinguished him from other revivalists of the era, particularly Charles Finney. While Finney’s “new measures” gained widespread popularity, Nettleton remained committed to a more traditional Calvinistic approach, emphasizing God’s sovereignty in salvation and the importance of genuine, enduring faith.

Nettleton’s revivals had a profound impact on individuals and communities throughout New England. They not only led to numerous conversions but also fostered a renewed emphasis on personal piety and social responsibility. The effects of his ministry extended beyond individual spiritual growth, contributing to various social reform movements and the strengthening of community bonds.

Though often overshadowed by Finney’s more flamboyant style, Nettleton’s legacy continues to resonate within evangelicalism today. His emphasis on theological fidelity, genuine conversion, and the enduring power of the Gospel serves as a valuable reminder of the core principles of the Christian faith. His revivals stand as a testament to the transformative power of God’s grace and the importance of a balanced approach to religious experience that integrates both head and heart.

Conclusion

Asahel Nettleton’s revivals from 1812 to 1822 were a pivotal force in the Second Great Awakening, shaping the religious landscape of America and leaving a lasting impact on evangelicalism. His commitment to theological orthodoxy, his emphasis on genuine conversion, and his rejection of manipulative techniques set him apart from other revivalists of the era.

While his legacy may be less widely known than that of Charles Finney, Nettleton’s influence on religious beliefs, practices, and social movements continues to resonate within evangelicalism today. His revivals serve as a reminder of the importance of theological fidelity, genuine conversion, and the enduring power of the Gospel.

Works cited

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13. Asahel Nettleton’s Memoirs
14. 14, A History of American Revivals by Frank G. Beardsley 1912, ch 6