1824-1851 Charles Grandison Finney  Revivals

Charles Finney

Charles Grandison Finney (1792-1875) was one of the most influential figures in American religious history. A fiery preacher and skilled revivalist, he played a key role in the later years of the Second Great Awakening, a period of intense spiritual activity that swept through the United States in the early 19th century.

Finney’s revivals were characterized by their emotional intensity ¹, their emphasis on personal conversion, and their focus on social reform ². This article will explore Finney’s life and ministry, examining his methods, his impact, and his lasting legacy.

Antecedents of Finney’s Ministry

Early Life and Influences

Finney was born in Warren, Connecticut, in 1792. Unlike many prominent religious figures of his time, he never attended college³. However, he pursued a career in law, studying under Benjamin Wright and gaining admittance to the bar in 1821³. During this time, he served as a choir director at his local Presbyterian church, led by Reverend George Washington Gale³. It was in this period that Finney experienced a profound conversion to Christianity, an event that would redirect his life’s path⁴.

Theological Development

Finney’s early ministry was deeply influenced by the “New Divinity” theology, a school of thought within New School Presbyterianism that emphasized human free will and the capacity of individuals to choose salvation⁵. This contrasted with the “Old School” Presbyterian theology, which adhered to a stricter Calvinistic interpretation of predestination.

Finney was critical of the Old School’s emphasis on divine sovereignty, believing it hindered evangelism and personal responsibility in faith³. He also drew inspiration from the fervent preaching style of Baptists and Methodists, incorporating emotional appeals and passionate delivery into his own approach³.

Finney’s Revival Methodology

Innovative “New Measures”

Finney’s revivals were characterized by a number of innovative methods, which he termed “new measures.” These practices, though sometimes controversial, proved highly effective in attracting converts and encouraging spiritual commitment. Some of the most notable “new measures” included:

• Protracted meetings: Breaking from the traditional weekly services, Finney held meetings every night for extended periods, sometimes lasting weeks or even months. This created a sense of urgency and sustained religious excitement within the community⁶.

• Anxious bench: In a move that departed from established practices, Finney invited individuals contemplating conversion to sit on a designated bench at the front of the church. This “anxious bench” served as a focal point for prayer, encouragement, and public demonstration of spiritual seeking⁶.

• Public prayer for individuals by name: Finney’s prayers often included direct addresses to individuals by name, sometimes publicly acknowledging their sins and urging them to repent. This personalized approach intensified the emotional impact of his sermons and fostered a sense of accountability within the congregation⁷.

• Allowing women to pray and testify in mixed public meetings: This practice, considered radical at the time, challenged traditional gender roles within religious settings. Finney’s belief in the spiritual equality of women led him to encourage their full participation in religious life, including public prayer and testimony⁶.

• Mobilizing the entire community through groups of workers visiting homes: Finney organized teams of individuals to visit homes throughout the community, personally inviting people to attend his meetings and extending the reach of his revival efforts beyond the church walls⁷.

These “new measures” drew criticism from more traditional ministers like Lyman Beecher, who felt they disrupted established religious practices and encouraged excessive emotionalism⁷. However, Finney defended his methods, arguing that they were necessary to awaken the spiritual sensibilities of a society increasingly distracted by worldly concerns⁸.

Preaching Style and Human Agency

Finney’s preaching style was as innovative as his revival methods. He was a captivating orator who employed emotional appeals, vivid imagery, and direct language to connect with his audience⁹. Unlike some preachers who relied on theological jargon and complex arguments, Finney spoke in plain terms, making his message accessible to ordinary people⁹. He believed that preaching should be direct, personal, and practical, aimed at stirring the hearts and prompting action in his listeners⁹.

Furthermore, Finney’s theology of revival emphasized the role of human agency in spiritual awakening. He argued that revivals were not solely dependent on divine intervention but could be fostered through the “right use of the appropriate means.” ¹⁰ This included not only fervent prayer but also the strategic use of preaching, personal testimonies, and popular engagement to create an environment conducive to conversion.

Distinctive Approach to Revival

Finney’s revivals differed significantly from earlier revival movements, such as those led by Jonathan Edwards during the First Great Awakening. While Edwards emphasized the sovereignty of God and the need for divine grace in salvation, Finney placed greater emphasis on human free will and the individual’s ability to choose Christ¹¹. This shift in focus contributed to a more active and participatory approach to religious experience, empowering individuals to take responsibility for their own spiritual journeys.

Finney’s Revival Team Members

Collaborative Efforts and Key Figures

Finney’s revivals were often collaborative efforts, involving a team of close associates who played vital roles in organizing meetings, promoting his message, and providing spiritual and practical support. Some of his key team members included:

• George Washington Gale: Finney’s former pastor and mentor, Gale provided theological guidance and support throughout Finney’s ministry. He was instrumental in shaping Finney’s early theological development and encouraging his evangelistic endeavors³.

• Theodore Dwight Weld: A passionate convert from one of Finney’s early revivals, Weld became a close associate and a powerful voice in the anti-slavery movement. He worked alongside Finney in upstate New York, assisting with revival meetings and contributing to the growing momentum of social reform¹².

• Joshua Leavitt: As a New York City newspaper editor, Leavitt provided valuable support by publicizing Finney’s revivals and disseminating his message to a wider audience. His journalistic efforts helped to raise Finney’s profile and attract larger crowds to his meetings¹².

• Lewis and Arthur Tappan: These wealthy merchants and philanthropists were crucial in providing financial backing for Finney’s revivals. Their support enabled Finney to travel extensively and dedicate himself fully to his evangelistic work. Later, they played a significant role in the founding of Oberlin College, where Finney would eventually serve as a professor and president¹².

• Nathan S.S. Beman: A pastor in Troy, New York, Beman was a strong advocate for Finney’s revival methods and provided encouragement and support within the Presbyterian community¹².

Finney’s most important team member: Daniel Nash

• Daniel Nash was a truly remarkable, though often unsung, figure in the Second Great Awakening and particularly in the ministry of Charles Grandison Finney. He wasn’t a preacher, he wasn’t an evangelist in the traditional sense, but he was considered by many, including Finney himself, to be an essential ingredient in the powerful revivals that characterized Finney’s ministry. Here’s a deeper dive into Daniel Nash and his involvement:

• Key Role: The “Laborer in Prayer”.  Daniel Nash’s primary ministry was prayer. He dedicated himself almost exclusively to fervent, intense, and strategic prayer, specifically focused on:

• Preparing the Spiritual Ground: Nash believed that for Finney’s preaching to be effective, the spiritual atmosphere of a community needed to be prepared. He and his prayer partner (often Abel Clary) would arrive in a town before Finney or alongside him and begin to pray earnestly for the Holy Spirit to be poured out. They saw themselves as engaging in spiritual warfare, breaking down strongholds of resistance and indifference to the Gospel.

• Supporting Finney’s Ministry: Nash didn’t preach alongside Finney, but he prayed for Finney. He prayed for Finney’s preaching to be anointed, for his words to be powerful and convicting, and for people’s hearts to be open to the message of salvation. He believed that Finney’s public ministry was deeply dependent on this private, behind-the-scenes prayer support.

• For the Conversion of Souls: Ultimately, Nash prayed for individuals in the communities where Finney was ministering to be convicted of sin, repent, and experience genuine conversion. His prayer was aimed at the transformation of lives and the spiritual awakening of entire towns and regions.

How Nash and Finney Worked Together:

• Advance Preparation: Nash and Clary would often arrive in a town weeks or even months before Finney’s planned evangelistic meetings. They would find quiet lodging, sometimes in the most humble of places (like a cellar or attic), and dedicate themselves to prayer. They would often be very discreet, not drawing attention to themselves, preferring to work quietly in the spiritual realm.

• Intense Prayer: Accounts describe Nash’s prayer life as incredibly intense and focused. He would pray for hours each day, often fasting, wrestling in prayer, and pleading with God to move powerfully. Some described his prayers as agonizing and deeply burdened, reflecting his profound understanding of the spiritual stakes.

• Strategic Location: Nash and Clary would often try to position themselves close to where Finney was preaching or where the revival meetings were being held, believing that their proximity could enhance the spiritual impact of their prayers.

• Unseen and Unsung: Nash deliberately avoided the limelight. He was content to work behind the scenes, without public recognition. He understood his calling to be in prayer and was not interested in preaching or public ministry. This humility was a significant characteristic of his ministry.

Impact and Significance:

• Effectiveness of Finney’s Revivals: Many historians and contemporaries attribute the extraordinary power and effectiveness of Finney’s revivals, in part, to the dedicated prayer support of individuals like Daniel Nash. They believed that Nash’s prayers created a spiritual atmosphere that made hearts more receptive to the Gospel message.

• Spiritual Powerhouse: Nash was seen as a “spiritual powerhouse.” People recognized that there was an unusual spiritual authority and power that accompanied Finney’s ministry, and they often connected it directly to Nash’s prayer work.

• Example of Dedicated Prayer: Daniel Nash’s life and ministry serve as a powerful example of the importance of dedicated, fervent prayer in spiritual awakening and evangelism. He highlights the often-overlooked, but crucial role of intercessory prayer in the work of God.

 Stories and Anecdotes

• Physical Exertion in Prayer: Accounts describe Nash as physically exhausted and drained after intense periods of prayer, suggesting the deep spiritual struggle and exertion involved in his intercession.

• The Story of the Noisy Room: In one town, Nash and Clary were forced to take lodging in a noisy inn. Unable to find quiet, they are said to have resorted to praying in such loud voices that they drowned out the noise and disturbed the other guests, but it was in this environment that they believed they broke through spiritually.

• Physical Exertion in Prayer: Accounts describe Nash as physically exhausted and drained after intense periods of prayer, suggesting the deep spiritual struggle and exertion involved in his intercession.

• Finney’s Dependence: Finney himself recognized the crucial role of Nash and others in prayer. He often emphasized the importance of prayer for the success of his ministry and acknowledged the invaluable support he received from people like Nash.

• In conclusion, Daniel Nash was not a household name in the same way as Charles Finney, but he was a vital, foundational figure in Finney’s ministry and the wider Second Great Awakening. He exemplifies the power of prayer in spiritual awakening and the often-unseen but deeply significant contributions of those who labor in prayer for the advancement of the Gospel. He reminds us that effective ministry often has deep roots in the private, fervent prayers of dedicated individuals who seek God’s face on behalf of others.

The Role of Women and Families

In addition to these key figures, Finney recognized the vital role of women and families in spreading the news of his revivals and fostering religious fervor within communities⁵. Women often formed the core of prayer groups and played an active role in organizing meetings and engaging with individuals outside of formal church settings. Their influence extended through family networks and social circles, creating a ripple effect that amplified the impact of Finney’s revivals.

Finney’s Wives

Finney’s wives (Consecutive through death, not concurrent!) also played a significant role in his ministry. Each of his three wives—Lydia Root Andrews, Elizabeth Ford Atkinson, and Rebecca Allen Rayl—accompanied him on his revival tours and actively participated in his evangelistic efforts¹³. Their support and partnership were essential to Finney’s success as a revivalist.

Supernatural Happenings During Finney’s Revivals

Manifestations of the Spirit

Finney’s revivals were often accompanied by reports of supernatural phenomena, which he and his followers interpreted as manifestations of the Holy Spirit’s presence and power. These occurrences, though sometimes viewed with skepticism by critics, contributed to the emotional intensity and spiritual fervor that characterized Finney’s meetings. Some of the reported phenomena included:

• Falling under the power of the Spirit: Individuals would sometimes fall to the ground during Finney’s sermons, seemingly losing consciousness. This phenomenon, often attributed to the overwhelming presence of the Holy Spirit, was not unique to Finney’s revivals but was also reported in earlier religious awakenings¹⁴.

• Visions and trances: Some attendees reported experiencing visions or entering trance-like states during Finney’s meetings. These experiences were often described as profound spiritual encounters that left a lasting impact on individuals’ faith¹⁴.

• Physical healings: Some individuals claimed to have been healed of physical ailments during Finney’s meetings. These reports of divine healing further contributed to the perception of supernatural activity surrounding Finney’s ministry¹⁴.

Finney’s Personal Experiences

Finney himself recounted a number of supernatural experiences, including a vision of Jesus¹⁵. He believed that these encounters provided confirmation of his calling and empowered him for his evangelistic work.

Spiritual Manifestations and Concerns

While Finney embraced these spiritual manifestations as evidence of God’s power, he also addressed concerns about potential excesses and fanaticism. He acknowledged that some converts exhibited a lack of humility and genuine spiritual depth, emphasizing the need for true repentance and a Christ-centered faith¹⁶. He cautioned against an overreliance on emotional experiences, stressing the importance of biblical grounding and a life transformed by love.

Finney’s Theology of Perfectionism

A Controversial Doctrine

In addition to his revival methods and theology of revival, Finney was also known for his embrace of perfectionism, a doctrine that sparked controversy within theological circles. Perfectionism, in Finney’s understanding, did not imply sinless perfection but rather a higher level of sanctification characterized by complete faith in Christ and a life lived in obedience to God’s law¹⁷. He believed that through the “second blessing of the Holy Spirit,” believers could attain a state of Christian maturity marked by love for God and neighbour, though still susceptible to temptation and capable of sin³.

Implications for Revivalism

Finney’s views on perfectionism influenced his approach to revivalism, as he emphasized the possibility of spiritual growth and transformation beyond initial conversion. He encouraged believers to pursue a deeper relationship with Christ and to live out their faith through active engagement in social reform.

Finney’s Theology of Revival

Departures from Traditional Calvinism

Finney’s theological views, particularly his emphasis on human agency in salvation and his rejection of certain Calvinistic doctrines, set him apart from more traditional theologians of his time¹⁸. He challenged the notion of total depravity, arguing that individuals retained the capacity to choose good and respond to the Gospel. This perspective shaped his revival methods and his emphasis on personal responsibility for conversion.

Lasting Impact of Finney’s Revivals

Shaping American Religion and Culture

Finney’s revivals had a profound and lasting impact on American religion and culture. They contributed significantly to the growth of evangelical Protestantism, shaping the religious landscape of the United States and influencing generations of preachers and theologians²⁰ – both in US and across the world. His emphasis on personal conversion and emotional connection resonated with a society undergoing rapid social and economic change, fostering a renewed focus on individual piety and religious commitment.

Fuelling Social Reform

Finney’s revivals also played a crucial role in fuelling social reform movements. Finney himself was a passionate advocate for various social causes, including temperance, abolitionism, and women’s rights⁵. He instilled in his converts a sense of moral responsibility to address social injustices and work towards a more just and equitable society. His revivals created a climate of social activism, empowering individuals to translate their faith into action and contribute to the betterment of their communities.

Impact on Specific Communities

The impact of Finney’s revivals was particularly evident in communities like Rochester, New York, where his extended meetings led to widespread conversions and a transformation of social norms⁵. Businesses closed, taverns shut down, and commitment to Christ permeated daily life. Finney’s emphasis on personal morality and social responsibility contributed to a decline in crime rates and a renewed focus on civic engagement.

Influence on Later Evangelists

Finney’s innovative revival methods and passionate preaching style had a lasting influence on later evangelists, including prominent figures like Dwight L. Moody and Billy Sunday²¹ and others across the world. These preachers adopted and adapted Finney’s “new measures,” such as the anxious bench and protracted meetings, shaping the landscape of modern revivalism and contributing to the continued growth of evangelical Christianity wherever they were practiced.

Long-Term Impact on Religious Practices

Finney’s contributions to American religious practices extended beyond his own lifetime. His emphasis on emotional engagement and personal decision-making in salvation left a lasting mark on evangelical traditions²⁰. His revivals helped to popularize practices like altar calls and public professions of faith, which continue to be common features in many Protestant churches today.

Legacy of Social Reform

Finney’s legacy of social reform is also evident in the ongoing efforts of religious organizations to address social injustices and advocate for marginalized communities. His emphasis on the connection between faith and social action continues to inspire individuals and institutions to work towards a more just and compassionate world.

Timeline of Charles Finney’s Revivals

This  is a timeline of some of Charles Finney’s most notable revivals, along with the towns in which they were held:

Early Ministry & Rise to Prominence:

• 1824-1826: Evans Mills, Antwerp, Rome, and Utica, New York

• Evans Mills & Antwerp, NY: Early preaching locations after his 1821 conversion. Served as a missionary for the Female Missionary Society of the Western District. These laid the groundwork for his later successes.
• Rome, NY: Another early location where Finney experienced success and honed his revivalistic methods.

• Utica, NY (1825-1826): Considered his first major revival, gaining widespread attention. A period of intense religious fervor in Utica, with Finney’s preaching highly influential. Crucial in launching his wider revival ministry.

Peak Revival Years in Western New York (“Burned-over District”):

• 1826-1827: Auburn, New York

• Auburn, NY: Following Utica, Finney moved to Auburn, a significant town and theological center (home to Auburn Theological Seminary). His revival here was impactful, though it also generated more controversy due to his methods which were seen as novel and unconventional.
• 1829-1831: Rochester, New York
• Rochester, NY: Arguably his most famous and impactful revival. Took place over a prolonged period and had a profound effect on the city and surrounding region. The Rochester revival is often cited as a prime example of the power and characteristics of Finney’s revivalistic preaching and the Second Great Awakening. It solidified his national reputation.

Wider Ministry and Further Revivals:

• 1831-1832: Providence, Rhode Island
  • Providence, RI: Finney’s ministry began to expand beyond Western New York. He held a successful revival in Providence, demonstrating his appeal to audiences outside of the “Burned-over District.”
• 1832-1834: New York City, New York
  • New York City: This was a significant move to a major urban center. He preached in various churches, most notably the Second Free Presbyterian Church. His revivals in New York City exposed him to a wider, more diverse audience and further enhanced his national profile.
• 1835-1836: Boston, Massachusetts
  • Boston, MA: Another major city in the Northeast. Finney’s revivals in Boston were met with mixed reactions, as Boston was a stronghold of more traditional Congregationalism. However, he still had significant influence and drew large crowds.
• 1837-1848: Ministry in Ohio and Professorship at Oberlin College, Ohio
  • Oberlin, Ohio (and surrounding areas): In 1835, Finney accepted a professorship at the newly founded Oberlin Collegiate Institute (later Oberlin College). While teaching, he continued to preach and conduct revivals in Oberlin itself and surrounding towns in Ohio. Oberlin became a center for his theological and revivalistic influence. He served as professor of theology and later as president of Oberlin College.
• 1842-1843: England and Scotland
  • Various locations in England and Scotland: Finney undertook a preaching tour of Great Britain, holding revivals and preaching to large crowds. This demonstrates the international reach of his reputation and influence.
• 1849-1851: Second visit to England
  • Further locations in England: He returned to England for another extended period of revivalistic preaching.

Later Years and Continued Ministry:

• Post-1851: Oberlin and occasional revivals in surrounding areas.
  • Oberlin: While formally based at Oberlin, Finney continued to preach and hold revivals as opportunities arose, though perhaps with less intensity than his earlier peak years. Oberlin remained his base of operations and a center for training ministers in his revivalistic and theological methods.

Important Considerations:

Focus on Major Revivals: This timeline highlights the most significant and well-documented revivals. Finney preached in many more towns and villages throughout his ministry, but these are the locations that had the most lasting impact and are most often discussed in historical accounts, the best of which is his own autobiography.

“Revival” as a Process: It’s important to remember that a “revival” was not just a single event but often a sustained period of intense religious activity, lasting weeks or even months.

Geographic Concentration: Initially, Finney’s revivals were heavily concentrated in Western New York, the “Burned-over District,” meaning  the belief that it was so heavily evangelised that it left no other person to be converted! As his reputation grew, his ministry expanded to larger cities in the Northeast, and eventually internationally.

Impact and Controversy: Finney’s revivals were incredibly influential in shaping American Protestantism and contributed significantly to the Second Great Awakening. However, his “New Measures” (such as anxious benches, public prayer by women, and direct and emotional preaching) were also highly controversial among more traditional clergy and denominations.

This timeline provides a good overview of the major locations and periods of Charles Finney’s impactful revival ministry. For more detailed information, you would need to consult biographies of Finney and historical accounts of the Second Great Awakening.

WORKS CITED

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