First Great Awakening<\/strong><\/h3>\n![\"5](\"https:\/\/www.sharefaith.com\/blog\/wp-content\/uploads\/2016\/06\/firstgreat.jpg\")
<\/a><\/h2>\nWhen<\/strong>:\u00a01730-40s<\/span><\/p>\nWhere<\/strong>: England and then the\u00a0colonies, most notably Massachusetts<\/span><\/p>\nWhat<\/strong>: Churches are\u00a0lax in their requirements for church participation and membership. It is\u00a0called the Half-Way Covenant and it allowed children of non-believing parents to still be baptized in “good faith” that they’d be reared with the morals of the church. Remember that church membership is voluntary which creates a challenge for what is Truth and the function of infant baptism as an ushering into wider community citizenship.\u00a0<\/span><\/p>\nWho<\/strong>: Jonathan Edwards is well-known for his “Sinners in the Hand of an Angry God” and so many other well-crafted, expository sermons that emphasize the rational appeal for faith (he was greatly influenced by John Locke). John Weasley,\u00a0Charles Wesley, and George Whitfield are several other\u00a0instrumental leaders. John Weasley begins the Methodist movement. His brother, Charles give it its music, writing more than 6,000 hymns. Whitfield begins an orphanage in Savannah (it’s still there) and preaches to nearly a million people throughout the colonies.<\/span><\/p>\nHow<\/strong>:\u00a0Through the local teaching of Edwards and the traveling ministry or Whitfield, starting in Georgia and working up to Massachusetts, the colonial people are\u00a0convicted of their sin and renewed in their need for Jesus.\u00a0<\/span><\/p>\nSecond Great Awakening<\/strong><\/h3>\n![\"5](\"https:\/\/www.sharefaith.com\/blog\/wp-content\/uploads\/2016\/06\/secondgreat.jpg\")
<\/a><\/h2>\nWhen<\/strong>: 1820s-1850s<\/p>\nWhere<\/strong>: Throughout America and England<\/p>\nWhat<\/strong>: The moral fabric of society is tattered, torn by sin and misplaced affections. The desire to usher in the Second Coming of Jesus by saving society provides the strong impetus to make certain, “thy kingdom come, thy will be done\u00a0on Earth as it is in Heaven.”<\/p>\nWho<\/strong>: Charles Finney offers a fiery message\u00a0of repentance. In the big tents, constructed for meetings lasting weeks and weeks, he\u00a0institutes the “Crying Bench”, where he invites those renewing or professing faith to proceed down front and make a public commitment to Jesus. The Awakening theology is clear in Finney: Jesus calls everyone and anyone can heed the call. Finney helps to\u00a0establish\u00a0Oberlin College as well.<\/p>\nHow<\/strong>:\u00a0Whereas the First Great Awakening works itself through the church, The Second will appeal to\u00a0anyone and everyone. It brings about the temperance movement, the antislavery movement (as well as the Underground Railroad), women’s rights, the Salvation Army, the Adventist movement, the YMCA, and sees mighty growth in the Baptist and Methodist denominations.<\/p>\nThird\u00a0Great Awakening<\/strong><\/h3>\n![\"5](\"https:\/\/www.sharefaith.com\/blog\/wp-content\/uploads\/2016\/06\/moody.jpg\")
<\/a><\/p>\nWhen<\/strong>: 1875-85<\/p>\nWhere<\/strong>: Chicago<\/p>\nWhat<\/strong>: The Civil War ends in 1865, and, with the Great Chicago Fire of 1871 the vulnerability of humanity is clear. This backdrop provides the opportunity for many to see their need for Christ.<\/p>\nWho<\/strong>: D.L. Moody begins a Bible study for street children in the 1850s. It grows to a substantial number whereby even President-elect Abraham Lincoln attends to see it for himself. Moody goes on to establish Moody Church and Bible Institute and continues to preach all around the country to more than 100,000 million people. Ira Sankey, a notable\u00a0hymn writer, works closely with\u00a0Moody.<\/p>\nHow<\/strong>: Moody is uneducated and breaks out of the normal conventions of the\u00a0church. The appeal is simple: Jesus wants\u00a0you the way you are, and, come to him now because he’s coming back soon.<\/p>\nAzusa Street Revival<\/strong><\/h3>\n![\"5](\"https:\/\/www.sharefaith.com\/blog\/wp-content\/uploads\/2016\/06\/azusa.jpg\")
<\/a><\/p>\nWhen<\/strong>:\u00a01906-1915<\/p>\nWhere<\/strong>:\u00a0Los Angeles, in the church at\u00a0312\u00a0Azusa Street<\/p>\nWhat<\/strong>: What happens on Azusa Street sparks what we know today as the Pentecostal movement. It is built on the Holiness movement which focuses on sanctification (being noticeably separated from the habits of the world) and is a repercussion of the Second Great Awakening. On April 9, 1906, the Spirit of God falls down and several people begin\u00a0speaking in tongues. They call it the “second blessing,” or sometimes the “third work of grace”, the first being salvation, and the second, sanctification.<\/p>\nWho<\/strong>:\u00a0William J. Seymour is front and center, from the discipleship of Charles Fox Parim of Topeka, Kansas, and the influence of the Evening Light Saints or Church of God in Anderson, Indiana. Seymour sometimes prays\u00a0for seven hours a day for months on end with an expectation that God would act in his timing.<\/p>\nHow<\/strong>: The revival\u00a0helps integrate the church into\u00a0a more harmonious, unified community, bringing together rich and poor, black and white, male and female.Humanism is beginning to take root with all its “superman” thoughts of the future glories of society.\u00a0The Azusa revival and subsequent Pentecostal movement brought back into focus the gifts of the Holy Spirit and the unique place of the church as God’s institution\u00a0in the world to do his bidding.<\/p>\nTwentieth Century Revival<\/strong><\/h3>\n![\"5](\"https:\/\/www.sharefaith.com\/blog\/wp-content\/uploads\/2016\/06\/graham.jpg\")
<\/a>
\n<\/strong><\/h2>\nWhen<\/strong>:\u00a01910-1970s<\/p>\nWhere<\/strong>: American cities, most notably New York and Los Angeles<\/p>\nWhat<\/strong>: The Industrial Age is in full force and Darwinism is reshaping our sense of the\u00a0value of history and future accomplishment. Much like the revivals before it, this period is noted for its large gatherings and the accusation of sin and proximity of people to the gates of Hell as a result of their wayward lives.<\/p>\nWho<\/strong>: Billy Sunday, a professional baseball player turned preacher, is direct and powerful with the Gospel message beginning in 1907. He carries the message\u00a0to 1.5 million people around the country in month-long meetings. His preaches up until his death in 1935. \u00a0Billy Graham enters the scene with vigor in 1949 with his Los Angeles crusades that catch the attention of the press. He goes on to hold\u00a0more than 400 crusades in 185 countries, attracting arena-size crowds and\u00a0broadcasting many crusades on\u00a0television.<\/p>\nHow<\/strong>: Sunday and Graham are two of many who see the fraying of culture, both before the Wars\u00a0and certainly after World War II. They represent the preaching arm of revival. Francis Buchman who begins the Oxford Group and Alcoholics Anonymous and Robert Pierce who founds World Vision and Samaritan’s Purse represent the\u00a0social arm of revival. Graham’s work is careful to work with local churches, the outgrowth of the movement is not isolated but designed to be a stimulus for strong church participation and discipleship.<\/p>\n
<\/a><\/h2>\nWhen<\/strong>:\u00a01730-40s<\/span><\/p>\n Where<\/strong>: England and then the\u00a0colonies, most notably Massachusetts<\/span><\/p>\n What<\/strong>: Churches are\u00a0lax in their requirements for church participation and membership. It is\u00a0called the Half-Way Covenant and it allowed children of non-believing parents to still be baptized in “good faith” that they’d be reared with the morals of the church. Remember that church membership is voluntary which creates a challenge for what is Truth and the function of infant baptism as an ushering into wider community citizenship.\u00a0<\/span><\/p>\n Who<\/strong>: Jonathan Edwards is well-known for his “Sinners in the Hand of an Angry God” and so many other well-crafted, expository sermons that emphasize the rational appeal for faith (he was greatly influenced by John Locke). John Weasley,\u00a0Charles Wesley, and George Whitfield are several other\u00a0instrumental leaders. John Weasley begins the Methodist movement. His brother, Charles give it its music, writing more than 6,000 hymns. Whitfield begins an orphanage in Savannah (it’s still there) and preaches to nearly a million people throughout the colonies.<\/span><\/p>\n How<\/strong>:\u00a0Through the local teaching of Edwards and the traveling ministry or Whitfield, starting in Georgia and working up to Massachusetts, the colonial people are\u00a0convicted of their sin and renewed in their need for Jesus.\u00a0<\/span><\/p>\n When<\/strong>: 1820s-1850s<\/p>\n Where<\/strong>: Throughout America and England<\/p>\n What<\/strong>: The moral fabric of society is tattered, torn by sin and misplaced affections. The desire to usher in the Second Coming of Jesus by saving society provides the strong impetus to make certain, “thy kingdom come, thy will be done\u00a0on Earth as it is in Heaven.”<\/p>\n Who<\/strong>: Charles Finney offers a fiery message\u00a0of repentance. In the big tents, constructed for meetings lasting weeks and weeks, he\u00a0institutes the “Crying Bench”, where he invites those renewing or professing faith to proceed down front and make a public commitment to Jesus. The Awakening theology is clear in Finney: Jesus calls everyone and anyone can heed the call. Finney helps to\u00a0establish\u00a0Oberlin College as well.<\/p>\n How<\/strong>:\u00a0Whereas the First Great Awakening works itself through the church, The Second will appeal to\u00a0anyone and everyone. It brings about the temperance movement, the antislavery movement (as well as the Underground Railroad), women’s rights, the Salvation Army, the Adventist movement, the YMCA, and sees mighty growth in the Baptist and Methodist denominations.<\/p>\n When<\/strong>: 1875-85<\/p>\n Where<\/strong>: Chicago<\/p>\n What<\/strong>: The Civil War ends in 1865, and, with the Great Chicago Fire of 1871 the vulnerability of humanity is clear. This backdrop provides the opportunity for many to see their need for Christ.<\/p>\n Who<\/strong>: D.L. Moody begins a Bible study for street children in the 1850s. It grows to a substantial number whereby even President-elect Abraham Lincoln attends to see it for himself. Moody goes on to establish Moody Church and Bible Institute and continues to preach all around the country to more than 100,000 million people. Ira Sankey, a notable\u00a0hymn writer, works closely with\u00a0Moody.<\/p>\n How<\/strong>: Moody is uneducated and breaks out of the normal conventions of the\u00a0church. The appeal is simple: Jesus wants\u00a0you the way you are, and, come to him now because he’s coming back soon.<\/p>\n When<\/strong>:\u00a01906-1915<\/p>\n Where<\/strong>:\u00a0Los Angeles, in the church at\u00a0312\u00a0Azusa Street<\/p>\n What<\/strong>: What happens on Azusa Street sparks what we know today as the Pentecostal movement. It is built on the Holiness movement which focuses on sanctification (being noticeably separated from the habits of the world) and is a repercussion of the Second Great Awakening. On April 9, 1906, the Spirit of God falls down and several people begin\u00a0speaking in tongues. They call it the “second blessing,” or sometimes the “third work of grace”, the first being salvation, and the second, sanctification.<\/p>\n Who<\/strong>:\u00a0William J. Seymour is front and center, from the discipleship of Charles Fox Parim of Topeka, Kansas, and the influence of the Evening Light Saints or Church of God in Anderson, Indiana. Seymour sometimes prays\u00a0for seven hours a day for months on end with an expectation that God would act in his timing.<\/p>\n How<\/strong>: The revival\u00a0helps integrate the church into\u00a0a more harmonious, unified community, bringing together rich and poor, black and white, male and female.Humanism is beginning to take root with all its “superman” thoughts of the future glories of society.\u00a0The Azusa revival and subsequent Pentecostal movement brought back into focus the gifts of the Holy Spirit and the unique place of the church as God’s institution\u00a0in the world to do his bidding.<\/p>\n When<\/strong>:\u00a01910-1970s<\/p>\n Where<\/strong>: American cities, most notably New York and Los Angeles<\/p>\n What<\/strong>: The Industrial Age is in full force and Darwinism is reshaping our sense of the\u00a0value of history and future accomplishment. Much like the revivals before it, this period is noted for its large gatherings and the accusation of sin and proximity of people to the gates of Hell as a result of their wayward lives.<\/p>\n Who<\/strong>: Billy Sunday, a professional baseball player turned preacher, is direct and powerful with the Gospel message beginning in 1907. He carries the message\u00a0to 1.5 million people around the country in month-long meetings. His preaches up until his death in 1935. \u00a0Billy Graham enters the scene with vigor in 1949 with his Los Angeles crusades that catch the attention of the press. He goes on to hold\u00a0more than 400 crusades in 185 countries, attracting arena-size crowds and\u00a0broadcasting many crusades on\u00a0television.<\/p>\n How<\/strong>: Sunday and Graham are two of many who see the fraying of culture, both before the Wars\u00a0and certainly after World War II. They represent the preaching arm of revival. Francis Buchman who begins the Oxford Group and Alcoholics Anonymous and Robert Pierce who founds World Vision and Samaritan’s Purse represent the\u00a0social arm of revival. Graham’s work is careful to work with local churches, the outgrowth of the movement is not isolated but designed to be a stimulus for strong church participation and discipleship.<\/p>\nSecond Great Awakening<\/strong><\/h3>\n
<\/a><\/h2>\nThird\u00a0Great Awakening<\/strong><\/h3>\n
<\/a><\/p>\nAzusa Street Revival<\/strong><\/h3>\n
<\/a><\/p>\nTwentieth Century Revival<\/strong><\/h3>\n
<\/a>
\n<\/strong><\/h2>\n