This is an excerpt of a review by Terry Chrisope, Associate Professor of History and Bible at Missouri College, of the book Revival and Revivalism: The Making and Marring of American Evangelicalism, 1750-1858., by Iain H. Murray, available from Monergism Books
The final third of the book describes the popularization of revivalism in American Christianity. A theology and practice similar to those of Methodism were to flourish in the East under the impetus provided by Charles G. Finney who, though not originating these methods, became instrumental in popularizing and spreading them. The theological underpinning of Finney’s approach was the assumption of complete human ability to respond to the demands of the gospel and the corresponding need to utilize all available means to promote what was called "revival." Division among Christians occurred as adherents of the older theology of revival as a sovereign work of God raised questions about and objections to Finney’s "new measures" and the theology which underlay them. Those who raised such questions were soon castigated as being "anti-revival" and as opposed to evangelism, although this patently was not the case. It seemed to many that a new era in evangelism and revival was being born, and the claim appeared to be supported by the numbers of new converts being produced. The use of the prescribed means of protracted meetings, emotional appeals, and altar calls were supposed to unfailingly produce the desired revival, and if they did not it was due to human fault rather than to any contrary purpose in the divine will. This new approach swept Baptists and virtually all other Protestants before it and became the accepted understanding of revival by the end of the century. Any remembrance of the older concept of revival was all but lost.
Murray’s study is quietly powerful and persuasive. His argument gathers strength as it advances through the book. A brief review can hardly do it justice. But some of the issues that Murray raises are worthy of noting here and should provoke serious discussion, especially among Southern Baptists, who, generally speaking, have assimilated and institutionalized the methods advocated by Finney and his followers.
The first and perhaps most fundamental issue to be raised by this book is that of the theology of conversion. Prior to approximately 1830 a Calvinistic conception of human inability and the necessity for the operation of divine grace prevailed among American Protestants except for the Methodists. A corresponding understanding of revival as a sovereign outpouring of divine power accompanied this view. After 1830 the Methodist theology of conversion (known as Arminianism or semi-pelagianism) became gradually but widely accepted. This view sees conversion as dependent on the response of the autonomous human will rather than being the result of the special work of the Holy Spirit. This theology was associated with a new view of revivals, one which saw them as the product of the human means used to promote them. This revised understanding of conversion and revival had no more energetic proponent than Charles G. Finney, whose views came to prevail among American evangelical Protestants.