View source for Christian revival

{{Short description|Increased interest or renewal in a church}}
{{about |the Christian phenomenon|other uses of "revival"|Revival (disambiguation) }}
{{Use dmy dates|date=January 2019}}
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{{more citations needed|date=October 2014}}
{{original research|date=October 2014}}
{{Globalize|article|Western culture|date=March 2018}}
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{{Historical Christian theology}}
'''Christian revival''' is defined as "a period of unusual blessing and activity in the life of the Christian Church".<ref name="lloydjones">{{cite book |last1=Lloyd Jones |first1=D. Martyn |title=Revival |publisher=Crossway |location=Chapter 8: Expecting Revival}}</ref> Proponents view revivals as the restoration of the Church to a vital and fervent relationship with God after a period of moral decline, instigated by God, as opposed to an evangelistic campaign.<ref name="lloydjones"></ref>

==Revivals within modern church history==
Within Christian studies the concept of revival is derived from biblical narratives of national decline and restoration during the history of the Israelites. In particular, narrative accounts of the Kingdoms of Israel and Judah emphasise periods of national decline and revival associated with the rule of respectively wicked or righteous kings. [[Josiah]] is notable within this biblical narrative as a figure who reinstituted temple worship of [[Yahweh]] while destroying pagan worship. Within modern church history, church historians have identified and debated the effects of various national revivals within the history of the US and other countries. During the 18th and 19th centuries, American society experienced a number of "[[Great Awakenings|Awakenings]]" around the years 1727, 1792, 1830, 1857 and 1882. More recent revivals in the 20th century include the [[1904–1905 Welsh Revival]], 1906 ([[Azusa Street Revival]]), 1930s ([[Balokole]]), 1970s ([[Jesus people]]), 1971 Bario Revival and 1909 Chile Revival which spread in the Americas, Africa, and Asia among Protestants and Catholics.



==17th century==
Many Christian revivals drew inspiration from the [[missionary]] work of early monks, from the 16th-century [[Protestant Reformation]] (and Catholic [[Counter-Reformation]]) and from the uncompromising stance of the [[Covenanter]]s in 17th-century Scotland and Ulster that came to Virginia and Pennsylvania with Presbyterians and other non-conformists. Its character formed part of the mental framework that led to the American War of Independence and the Civil War.{{Citation needed | date = September 2014}}

==18th century==
The 18th-century [[Age of Enlightenment]] had two camps: those who identified humans as only intellectual beings, [[Rationalists]], and those who believed humans to be only passionate beings, followers of [[Romanticism]]. The philosophy of [[Earl of Shaftesbury III]] led to a proto-Romanticism that mixed with Christian worship to produce a tertium quid. The [[Methodist]] revival of [[John Wesley]], [[Charles Wesley]] and [[George Whitefield]] in England and [[Daniel Rowland (preacher)|Daniel Rowland]], [[Howel Harris]] and [[William Williams Pantycelyn]] in Wales and the [[Great Awakening]] in America prior to the Revolution. A similar (but smaller scale) revival in Scotland took place at [[Cambuslang]] (then a village), and is known as the [[Cambuslang Work]].<ref>{{cite book |first=Arthur |last=Fawcett |title=The Cambuslang Revival: the Scottish Evangelical Revival of the eighteenth century |publisher=Banner of Truth Trust |location=London |date=1971 |isbn=9780851517025}}</ref>

===American colonies===

In the American colonies the [[First Great Awakening]] was a wave of religious enthusiasm among Protestants that swept the American colonies in the 1730s and 1740s, leaving a permanent impact on American religion. It resulted from powerful preaching that deeply affected listeners (already church members) with a deep sense of personal guilt and salvation by Christ. Pulling away from ancient ritual and ceremony, the Great Awakening made religion intensely emotive to the average person by creating a deep sense of spiritual guilt and redemption. Historian [[Sydney E. Ahlstrom]] sees it as part of a "great international Protestant upheaval" that also created [[Pietism]] in Germany, the [[Evangelicalism|Evangelical Revival]] and [[Methodism]] in England.<ref>{{cite book |first=Sydney E. |last=Armstrong |title=A Religious History of the American People |date=1972 |pages=263 |isbn=9780300014754 |oclc=536068 |publisher=Yale University Press}}</ref> It brought [[Slavery in the United States#Christianity and slavery|Christianity to enslaved Americans]]{{citation needed |date=February 2024}} and was a ground-breaking event in [[New England]] that challenged established authority. It incited rancor and division between the traditionalists who argued for ritual and doctrine and the [[Revivalist (person)|revivalists]] who ignored or sometimes avidly contradicted doctrine, e.g. [[George Whitfield]]'s being denied a pulpit in Anglican Churches after denying Anglican Doctrine. Its democratic features had a major impact in shaping the [[Congregational church|Congregational]], [[Presbyterianism|Presbyterian]], [[Dutch Reformed Church|Dutch Reformed]], and German Reformed denominations, and strengthened the small [[Baptist]] and [[Methodism|Methodist]] denominations. It had little impact on [[Anglicanism|Anglicans]] and [[Religious Society of Friends|Quakers]]. Unlike the [[Second Great Awakening]] that began about 1800 and which reached out to non-believers, the [[First Great Awakening]] focused on people who were already church members. It changed their rituals, their piety, and their self-awareness.

==19th century==

===Transylvania===
The Hungarian Baptist Church sprung out of revival with the perceived liberalism of the Hungarian Reformed Church during the late 1800s. Many thousands of people were baptized in a revival that was led primarily by uneducated laymen, the so-called "peasant prophets".<ref>{{cite journal |last=Gergely |first=István |title=Revival among Hungarian Baptists in Transylvania in the period of the 'peasant prophets' |journal=Baptistic Theologies |pages=54–70 |volume=1 |issue=1 |issn=1803618X |date=2009}}</ref>

===Britain===
{{See|First Great Awakening#Evangelical Revival in Britain|Evangelical revival in Scotland}}
During the 18th century, England saw a series of Methodist revivalist campaigns that stressed the tenets of faith set forth by John Wesley and that were conducted in accordance with a careful strategy. In addition to stressing the evangelist combination of "Bible, cross, conversion, and activism," the revivalist movement of the 19th century made efforts toward a universal appeal – rich and poor, urban and rural, and men and women. Special efforts were made to attract children and to generate literature to spread the revivalist message.

Gobbett (1997) discusses the usefulness of historian [[Elie Halévy]]'s thesis explaining why England did not undergo a social revolution in the period 1790–1832, a time that appeared ripe for violent social upheaval. Halévy suggested that a politically conservative Methodism forestalled revolution among the largely uneducated working class by redirecting its energies toward spiritual rather than temporal affairs. The thesis has engendered strong debate among historians, and several have adopted and modified Halévy's thesis. Some historians, such as Robert Wearmouth, suggest that evangelical revivalism directed working-class attention toward moral regeneration, not social radicalism. Others, including [[E. P. Thompson]], claim that Methodism, though a small movement, had a politically regressive effect on efforts for reform. Some historians question the Halévy thesis. [[Eric Hobsbawm]] claims that Methodism was not a large enough movement to have been able to prevent revolution. Alan Gilbert suggests that Methodism's supposed antiradicalism has been misunderstood by historians, suggesting that it was seen as a socially deviant movement and the majority of Methodists were moderate radicals.<ref>Brian W. Gobbett, "Inevitable Revolution and Methodism in Early Industrial England: Revisiting the Historiography of the Halevy Thesis," ''[[Fides et Historia]]'', Winter 1997, Vol. 29, Issue 1, pp. 28–43.</ref>

Early in the 19th century the Scottish minister [[Thomas Chalmers]] had an important influence on the evangelical revival movement. Chalmers began life as a moderate in the [[Church of Scotland]] and an opponent of evangelicalism. During the winter of 1803–04, he presented a series of lectures that outlined a reconciliation of the apparent incompatibility between the Genesis account of creation and the findings of the developing science of geology. However, by 1810 he had become an evangelical and would eventually lead the [[Disruption of 1843]] that resulted in the formation of the [[Free Church of Scotland (1843-1900)|Free Church of Scotland]].

The [[Plymouth Brethren]] started with [[John Nelson Darby]] at this time, a result of disillusionment with denominationalism and clerical hierarchy.

The established churches too, were influenced by the evangelical revival. In 1833 a group of Anglican clergymen led by [[John Henry Newman]] and [[John Keble]] began the [[Oxford Movement]]. However its objective was to renew the Church of England by reviving certain Roman Catholic doctrines and rituals, thus distancing themselves as far as possible from evangelical enthusiasm.

===Australia===
Many say that Australia has never been visited by a genuine religious revival as in other countries, but that is not entirely true. The effect of the Great Awakening of 1858–59 was also felt in Australia fostered mainly by the Methodist Church. Records show that the Methodist Church grew by a staggering 72% between 1857 and 1864, while the Baptists, Anglicans, Presbyterians and other evangelicals also benefited.
Evangelical fervor was its height during the 1920s with visiting evangelists, R. A. Torrey, Wilbur J. Chapman, Charles M. Alexander and others winning many converts in their Crusades. The Crusades of American evangelist Billy Graham in the 1950s had significant impact on Australian Churches.<ref>{{cite book |first=J Edwin |last=Orr |title=Evangelical Awakenings in the South Seas |date=1976 |publisher=Bethany Fellowship |isbn=9780871231291 |oclc=2373447}}</ref><ref>{{cite book |first1=Stuart Barton |last1=Babbage |first2=Ian D. Kingston |last2=Siggins |title=Light Beneath the Cross |date=1960 |oclc=1314804}}</ref> [[Stuart Piggin]] (1988) explores the development and tenacity of the evangelical movement in Australia, and its impact on Australian society. Evangelicalism arrived from Britain as an already mature movement characterized by commonly shared attitudes toward doctrine, spiritual life, and sacred history. Any attempt to periodize the history of the movement in Australia should examine the role of revivalism and the oscillations between emphases on personal holiness and social concerns.<ref>{{cite journal |last=Piggin |first=Stuart |author-link=Stuart Piggin |title=Toward A Bicentennial History of Australian Evangelicalism |journal=Journal of Religious History |date=February 1988 |volume=15 |issue=1 |pages=20–37 |doi=10.1111/j.1467-9809.1988.tb00515.x}}</ref>

===Scandinavia===
Historians have examined the revival movements in Scandinavia, with special attention to the growth of organizations, church history, missionary history, social class and religion, women in religious movements, religious geography, the lay movements as counter culture, ethnology, and social force. Some historians approach it as a cult process since the revivalist movements tend to rise and fall. Others study it as minority discontent with the status quo or, after the revivalists gain wide acceptance, as a majority that tends to impose its own standards.<ref>{{cite journal |first=Bjorn |last=Slettan |title=Religious Movements in Norway. Attitudes and Trends in Recent Research |journal=Scandinavian Journal of History |date=December 1986 |volume=11 |issue=4 |pages=345–361 |doi=10.1080/03468758608579097}}</ref><ref>{{cite journal |first=Anders |last=Gustavsson |title=New Trends in Recent Swedish Research into Revivalism |journal=Scandinavian Journal of History |date=December 1986 |volume=11 |issue=4 |pages=301–307 |doi=10.1080/03468758608579093}}</ref> The Grundtvigian and Home Mission revival movements arose in Denmark after 1860 and reshaped religion in that country, and among immigrants to America.<ref>{{cite journal |first=Vagn |last=Wåhlin |title=Popular Revivalism in Denmark: Recent Research Trends and Results |journal=Scandinavian Journal of History |date=December 1986 |volume=11 |issue=4 |pages=363–387 |doi=10.1080/03468758608579098}}</ref> 

Norway saw several prominent revival movements within Orthodox Lutheranism stemming from the Pietistic preaching of [[Hans Nielsen Hauge]] and dogmatician [[Gisle Johnson]], the latter of which started the movement known as the Johnsonian Revivals.<ref>{{Cite book |last=Skarsten |first=Trygve |title=Gisle Johnson: A Study of the Interaction of Confessionalism and Pietism |publisher=The University of Chicago |year=1968 |location=Chicago |page=4 |type=Doctoral Dissertation}}</ref> The lasting importance of Hauge's revivals was threefold: 1. the introduction of revivalism as a prominent feature of Norwegian spiritual life, 2. the introduction of lay preaching as a common practice, and 3. institution of conventicles, or non-sanctioned congregational gatherings.<ref name=":0">{{Cite book |last=Kaasa |first=E. Harris |title=The doctrine of the church in Norway in the nineteenth century |publisher=University of Durham |pages=322, 405-435. |type=Doctoral dissertation}}</ref> The second wave of revivals, called the Johnsonian Revivals, largely expanded the pietistic emphases of Hauge via the Inner Mission Society as spearheaded by Gisle Johnson, which revolved around lay preaching and Bible study, increased spiritual literacy via the distribution of Christian literature, and the alleviation of the impoverished conditions of the quickly-industrializing Norway of the nineteenth century.<ref>{{Cite book |last=Skarsten |first=Trygve |title=Gisle Johnson: A Study of the Interaction of Confessionalism and Pietism. Chicago, IL: The University of Chicago |publisher=University of Chicago |year=1968 |pages=225 |type=Doctoral dissertation}}</ref> The Johnsonian Revivals would go on to influence the Norwegian church mission societies abroad, spanning Africa, the Middle East, and Asia.<ref name=":0" />

===United States 1800–1850===
In the U.S. the [[Second Great Awakening]] (1800–30s) was the second great religious revival in United States history and consisted of renewed personal salvation experienced in revival meetings. Major leaders included [[Asahel Nettleton]], [[James Brainerd Taylor]], [[Charles Grandison Finney]], [[Lyman Beecher]], [[Barton Stone]], [[Alexander Campbell (clergyman)|Alexander Campbell]], [[Peter Cartwright (revivalist)|Peter Cartwright]] and [[James B. Finley]].

Rev. [[Charles Finney]] (1792–1875) was a key leader of the evangelical revival movement in America. From 1821 onward he conducted revival meetings across many north-eastern states and won many converts. For him, a revival was not a miracle but a change of mindset that was ultimately a matter of an individual's free will. His revival meetings created anxiety in a penitent's mind that their soul could only be saved by submission to the will of God, as illustrated by Finney's quotations from the Bible. Finney also conducted revival meetings in England, first in 1849 and later to England and Scotland in 1858–59.

In [[New England]], the renewed interest in religion inspired a wave of social activism, including [[Abolitionism in the United States|abolitionism]].
In the West (now upper South), especially in [[Cane Ridge, Kentucky]] and [[Tennessee]], the revival strengthened the [[Methodism|Methodists]] and [[Baptists]]. The [[Churches of Christ]] and [[Christian Church (Disciples of Christ)]] arose from the [[Restoration Movement|Stone-Campbell Restoration Movement]]. It also introduced a new form of religious expression to America: the Scottish [[camp meeting]].

=== Europe: Le Réveil ===
{{main |Réveil}}
A movement in Swiss, eastern French, German, and Dutch Protestant history known as ''le [[Réveil]]'' (German: ''die Erweckung'', Dutch: ''Het Reveil'').<ref>{{cite book| first = Jean Henri Merle | last = d'Aubigne | title = For God and His People: Ulrich Zwingli and the Swiss Reformation | place = [[Greenville, South Carolina|Greenville, SC]] | publisher = BJU Press | year = 2000 | chapter= Introduction | editor-last = Sidwell |isbn=9781579243999 |oclc=44117974}}</ref> ''Le Réveil'' was a revival of Protestant Christianity along conservative evangelical lines at a time when rationalism had taken a strong hold in the churches on the continent of Europe.

In German-speaking Europe, Lutheran [[Johann Georg Hamann]] (1730–88) was a leader in the new wave of evangelicalism, the ''[[Lutheranism#Revivals|Erweckung]]'', which spread across the land, cross-fertilizing with British movements.

The movement began in the Francophone world in connection with a circle of pastors and seminarians at French-speaking Protestant theological seminaries in [[Geneva]], Switzerland and [[Montauban]], France, influenced ''inter alia'' by the visit of Scottish Christian [[Robert Haldane]] in 1816–17. The circle included such figures as [[Merle D'Aubigne]], [[César Malan]], [[Felix Neff]], and the [[Monod]] brothers.

As these men traveled, the movement spread to Lyon and Paris in France, Berlin and Eberfeld in Germany, and the Netherlands. Several missionary societies were founded to support this work, such as the British-based [[Continental society]] and the indigenous [[Geneva Evangelical Society]]. The Réveil also inspired the [[International Committee of the Red Cross]], which was established in Geneva in 1863 by a group of young professional followers of the movement.<ref name="Dromi2020">{{cite book |last1=Dromi |first1=Shai |title=Above the fray : the Red Cross and the making of the humanitarian NGO sector |date=2020 |publisher=University of Chicago Press |location=Chicago |isbn=9780226680248 |pages=35–60 |url=https://press.uchicago.edu/ucp/books/book/chicago/A/bo46479924.html |access-date=4 February 2020}}</ref>

As well as supporting existing Protestant denominations, in France and Germany the movement led to the creation of Free Evangelical Church groupings: the [[Union des Églises évangéliques libres]] and [[Bund Freier evangelischer Gemeinden in Deutschland]].

In the Netherlands the movement was taken forward by [[Willem Bilderdijk]], with [[Isaäc da Costa]], [[Abraham Capadose]], [[Samuel Iperusz Wiselius]], [[Willem de Clercq]] and [[Groen van Prinsterer]] as his pupils. The movement was politically influential and actively involved in improving society, and – at the end of the 19th century – brought about anti-revolutionary and Christian historical parties.<ref>{{cite web |url=http://www.dodenakkers.nl/beroemd/politiek/119-groen.html |title=Groen van Prinsterer, Guillaume (Willem) |publisher=Dodenakkers.nl |access-date=19 September 2011 |archive-url=https://web.archive.org/web/20110928025806/http://www.dodenakkers.nl/beroemd/politiek/119-groen.html |archive-date=28 September 2011 |url-status=dead }}</ref>

At the same time in Britain figures such as [[William Wilberforce]] and [[Thomas Chalmers]] were active, although they are not considered to be part of the ''Le Reveil'' movement.

===1850–1900===
In North America the [[Third Great Awakening]] began in 1857 onwards in Canada and spread throughout the English-speaking world including America and Australia. Significant names include [[Dwight L. Moody]], [[Ira D. Sankey]], [[William Booth]] and [[Catherine Booth]] (founders of the [[Salvation Army]]), [[Charles Spurgeon]] and [[James Caughey]]. [[Hudson Taylor]] began the [[China Inland Mission]] and [[Thomas John Barnardo]] founded his famous orphanages.

One representative was Rev. James Caughey, an American sent by the Wesleyan Methodist Church to Canada from the 1840s through 1864. He brought in converts by the score, most notably in the revivals in Canada West 1851–53. His technique combined restrained emotionalism with a clear call for personal commitment, coupled with follow-up action to organize support from converts. It was a time when the Holiness Movement caught fire, with the revitalized interest of men and women in Christian perfection. Caughey successfully bridged the gap between the style of earlier camp meetings and the needs of more sophisticated Methodist congregations in the emerging cities.<ref>Peter Bush, "The Reverend James Caughey and Wesleyan Methodist Revivalism in Canada West, 1851–1856," ''Ontario History,'' September 1987, Vol. 79, Issue 3, pp. 231–250.</ref>

In England the [[Keswick Convention]] movement began out of the [[Higher Life movement|British Holiness movement]], encouraging a lifestyle of [[Sacred|holiness]], unity and prayer.

====1857–1860 revival in America====
On 21 September 1857 businessman [[Jeremiah Lanphier]] began a series of prayer meetings in New York. By the beginning of 1858 the congregation was crowded, often with a majority of businessmen. Newspapers reported that over 6,000 were attending various prayer meetings in New York, and 6,000 in Pittsburgh. Daily prayer meetings were held in Washington, D.C. at 5 different times to accommodate the crowds. Other cities followed the pattern. Soon, a common mid-day sign on business premises read, "We will re-open at the close of the prayer meeting". By May, 50,000 of New York's 800,000 people were new converts.{{citation needed |date=February 2024}}

Finney wrote of this revival, "This winter of 1857–58 will be remembered as the time when a great revival prevailed. It swept across the land with such power that at the time it was estimated that not less than 50,000 conversions occurred weekly."<ref>{{cite book |title=Memoirs of Rev. Charles G. Finney |first=Charles |last=Finney |publisher=The Trustees of Oberlin College |date=1876 |pages=446 |url=https://quod.lib.umich.edu/m/moa/ajk2293.0001.001}}</ref>

===Britain and Ireland===
{{main|1859 Ulster revival|1859 Welsh revival}}
In 1857, four young Irishmen began a weekly prayer meeting in the village of [[Connor, County Antrim|Connor]] near [[Ballymena]]. See also [[Ahoghill]]. This meeting is generally regarded as the origin of the 1859 Ulster Revival that swept through most of the towns and villages throughout [[Ulster]] and in due course brought 100,000 converts into the churches. It was also ignited by a young preacher, [[Henry Grattan Guinness]], who drew thousands at a time to hear his preaching. So great was the interest in the American movement that in 1858 the Presbyterian General Assembly meeting in [[Derry]] appointed two of their ministers, Dr. [[William Gibson (minister)|William Gibson]] and Rev. William McClure to visit North America. Upon their return the two deputies had many public opportunities to bear testimony to what they had witnessed of the remarkable outpouring of the Spirit across the Atlantic, and to fan the flames in their homeland yet further. Such was the strength of emotion generated by the preachers' oratory that many made spontaneous confessions seeking to be relieved of their burdens of sin. Others suffered complete nervous breakdown.

==20th century==
The most recent [[Great Awakening]] (1904 onwards) had its roots in the [[holiness movement]] which had developed in the late 19th century. The [[Pentecostal]] revival movement began, out of a passion for more power and a greater outpouring of the [[Holy Spirit]]. In 1902 the American evangelists [[Reuben Archer Torrey]] and [[Charles McCallon Alexander]] conducted meetings in Melbourne, Australia, resulting in more than 8,000 converts. News of this revival travelled fast, igniting a passion for prayer and an expectation that God would work in similar ways elsewhere.

Torrey and Alexander were involved in the beginnings of the great [[1904-1905 Welsh Revival|Welsh revival]] (1904).

In 1906 the modern Pentecostal movement was born in [[Azusa Street Revival|Azusa Street]], in Los Angeles.

=== Melanesia ===
The ''rebaibal'', as it is known in [[Tok Pisin]], had begun in the [[Solomon Islands]] and reached the [[Urapmin people]] by 1977. The Urapmin were particularly zealous in rejecting their traditional beliefs, and adopted a form of [[Charismatic Christianity]] based on [[Baptist Christianity]]. The Urapmin innovated the practices of [[spirit possession]] (known as the "spirit disko") and ritualized confessions, the latter being especially atypical for [[Protestantism]].

===Wales===
{{main|1904-1905 Welsh Revival}}
The Welsh revival was not an isolated religious movement but very much a part of Britain's modernization. The revival began in the fall of 1904 under the leadership of [[Evan Roberts (minister)|Evan Roberts]] (1878–1951), a 26-year-old former collier and minister-in-training. The revival lasted less than a year, but in that period 100,000 converts were made. Begun as an effort to kindle nondenominational, nonsectarian spirituality, the Welsh revival of 1904–05 coincided with the rise of the labor movement, socialism, and a general disaffection with religion among the working class and youths. Placed in context, the short-lived revival appears as both a climax for Nonconformism and a flashpoint of change in Welsh religious life. The movement spread to Scotland and England, with estimates that a million people were converted in Britain. Missionaries subsequently carried the movement abroad; it was especially influential on the [[Azusa Street Revival|Pentecostal movement emerging in California]].<ref>J. Gwynfor Jones, "Reflections on the Religious Revival in Wales 1904–05," ''Journal of the United Reformed Church History Society,'' October 2005, Vol. 7, Issue 7, pp. 427–445.</ref><ref>J Vyrnwy Morgan, ''"The Welsh Religious Revival 1904–05: A Restrospect and Critique'' (2004).</ref>

Unlike earlier religious revivals that pivoted on powerful preaching, the revival of 1904–05 relied primarily on music and on paranormal phenomena as exemplified by the visions of Evan Roberts. The intellectual emphasis of the earlier revivals had left a dearth of religious imagery that the visions supplied. They also challenged the denial of the spiritual and miraculous element of scripture by opponents of the revival, who held liberal and critical theological positions. The structure and content of the visions not only repeated those of Scripture and earlier Christian mystical tradition but also illuminated the personal and social tensions that the revival addressed by juxtaposing biblical images with scenes familiar to contemporary Welsh believers.<ref>John Harvey, "Spiritual Emblems: The Visions of the 1904-5 Welsh Revival," ''Llafur: Journal of Welsh Labour History/Cylchgrawn Hanes Llafur Cymru,'' 1993, Vol. 6 Issue 2, pp. 75–93.</ref>

===Hebrides===
The Hebrides Revival (1949-1957) started on the [[Isle of Lewis]] after octogenerian sisters Peggy and Christine Smith, following a period of steadfast prayer were given an unshakeable conviction that revival was near. Peggy asked her minister James Murray Mackay to call the church leaders to prayer. Following some months of regular prayer, one night those gathered in a barn to pray had a supernatural experience that overwhelmed them. Mackay invited [[Duncan Campbell (revivalist)]] to come to the island, and he was directed straight to an all-night prayer meeting. Campbell described the supernatural events that were beginning to happen. "About a dozen men and women lay prostrate on the floor, speechless. Something had happened; we knew that the forces of darkness were going to be driven back, and men were going to be delivered. We left the cottage at 3am to discover men and women seeking God. I walked along a country road, and found three men on their faces, crying to God for mercy."<ref>{{cite book |last1=Whittaker |first1=Colin |title=Great Revivals |publisher=Kingsway |page=158}}</ref>. Within days the scenes spread to neighbouring parishes, and to other Hebridean islands in the coming months and years, with crowds of islanders spontaneously feeling gripped with a conviction to attend the nearest church in repentance.<ref>{{cite book |last1=Campbell |first1=Duncan |title=Revival in the Hebrides}}</ref> Work ceased, and drinking houses closed as "men who until then had no thought of seeking after God, were suddenly arrested and became deeply concerned about their soul’s salvation."<ref>{{cite book |last1=Campbell |first1=Duncan |title=The Lewis Awakening |page=19 |url=http://www.tracts.ukgo.com/campbell_lewis_awakening.pdf}}</ref>

===Korea===
{{main|Pyongyang Revival}}
The Pyongyang Great Revival (1907-1910) in North Korea started when Korean [[Protestantism]] was barely 20 years old. The effect was still strong in 1910.<ref>{{Cite web|url=https://www.byfaith.co.uk/paul20102.htm|title=Korean Revivals |website=www.byfaith.co.uk|access-date=29 October 2019}}</ref>

==21st century==
Starting in February 2023, students at Asbury College in Kentucky, USA, participated in the [[2023 Asbury revival]].

==See also==
{{Div col|colwidth=30em}}
* [[First Great Awakening]]
* [[Second Great Awakening]]
* [[Third Great Awakening]]
* [[1904–1905 Welsh Revival]]
* [[Brownsville Revival]]
* [[Church renewal]]
* [[Duncan Campbell (revivalist)]]
* [[Jonathan Edwards (theologian)]]
* [[Billy Graham]]
* [[Hans Nielsen Hauge]]
* [[Gisle Johnson]]
* [[Dwight L. Moody]]
* [[Asahel Nettleton]]
* [[Revival meeting]]
* [[Charles H. Spurgeon]]
* [[Billy Sunday]]
* [[Welsh Methodist revival]]
* [[George Whitefield]]
* [[Second Vatican Council]]
* [[Toronto Blessing]]
* [[New Calvinism]]
{{div col end}}

==References==
{{Reflist|30em}}

==Further reading==

===United States===
* Ahlstrom, Sydney E. ''A Religious History of the American People'' (1972) the standard history
* Birdsall Richard D. "The Second Great Awakening and the New England Social Order." ''Church History'' 39 (1970): 345–64. [https://www.jstor.org/stable/3163469 in JSTOR]
* Bruce, Dickson D., Jr. ''And They All Sang Hallelujah: Plain Folk Camp-Meeting Religion, 1800–1845'' (1974).
* Bumsted, J. M. ''"What Must I Do to Be Saved?": The Great Awakening in Colonial America'' (1976)
* Butler, Jon. "Enthusiasm Described and Decried: The Great Awakening as Interpretative Fiction." ''Journal of American History'' 69 (1982): 305–25. in JSTOR, influential article
* Butler, Jon. ''Awash in a Sea of Faith: Christianizing the American People.'' (1990). [https://www.amazon.com/dp/0674056019 excerpt and text search]
* Carpenter, Joel A. ''Revive Us Again: The Reawakening of American Fundamentalism'' (1999), thorough history 1930-1990s [https://www.amazon.com/dp/0195129075/ excerpt and text search]
* Carwardine, Richard J. "The Second Great Awakening in the Urban Centers: An Examination of Methodism and the 'New Measures,'" ''Journal of American History'' 59 (1972): 327–340. [https://www.jstor.org/stable/1890193 in JSTOR]
* Coalter, Milton J. ''Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies'' (1986) [https://www.amazon.com/dp/0313255148 excerpt and text search]
* Cross, Whitney, R. ''The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800–1850'' (1950).
* Dieter, Melvin Easterday. ''The Holiness Revival of the Nineteenth Century'' (1980).
* Dorsett, Lyle W. ''Billy Sunday and the Redemption of Urban America '' (1991).
* Dorsett, Lyle W. ''A Passion for Souls: The Life of D. L. Moody''. (1997).
* Edwards, David. ''The Call for Revivalists: Raising Up a Supernatural Generation'' (2012)
[https://www.amazon.com/dp/1449752268/ excerpt and text search]
* Eslinger, Ellen. ''Citizens of Zion: The Social Origins of Camp Meeting Revivalism.'' (1999). 306 pp.
* Evensen; Bruce J. ''God's Man for the Gilded Age: D.L. Moody and the Rise of Modern Mass Evangelism'' (2003) [https://www.questia.com/PM.qst?a=o&d=102654424 online edition]
* Finke, Roger, and Rodney Stark. ''The Churching of America, 1776–1990: Winners and Losers in Our Religious Economy'' (1992).
* Gaustad, Edwin S. "The Theological Effects of the Great Awakening in New England," ''The Mississippi Valley Historical Review,'' Vol. 40, No. 4. (Mar. 1954), pp.&nbsp;681–706. [https://www.jstor.org/stable/1895863 in JSTOR]
* Hatch, Nathan O. ''The Democratization of American Christianity'' (1989). [https://www.amazon.com/dp/0300050607 excerpt and text search]
* Kidd, Thomas S. ''The Great Awakening: The Roots of Evangelical Christianity in Colonial America'' (2007), 412 pp. [https://www.amazon.com/dp/0300118872 excerpt and text search]
* Kyle III, I. Francis. ''An Uncommon Christian: James Brainerd Taylor, Forgotten Evangelist in America's Second Great Awakening'' (2008). See [http://www.uncommonchristian.com/ Uncommon Christian Ministries]
* Lambert, Frank. ''Pedlar in Divinity: George Whitefield and the Transatlantic Revivals'' (1994)
* Lloyd-Jones, Martyn. ''Revival'' (1987).
* McLoughlin William G. ''Modern Revivalism'' 1959.
* McLoughlin William G. ''Revivals, Awakenings, and Reform: An Essay on Religion and Social Change in America, 1607–1977'' 1978.
* McClymond, Michael, ed. ''Encyclopedia of Religious Revivals in America.'' (2007. Vol. 1, A–Z: xxxii, 515 pp.&nbsp;Vol. 2, Primary Documents: xx, 663 pp. {{ISBN|0-313-32828-5}}/set.)
* Murray, Iain H., ''The Invitation System'' (1967)
* Murray, Iain H., ''Pentecost Today: The Biblical Basis for Understanding Revival'' (1998)
* Murray, Iain H., ''Revival and Revivalism: The Making and Marring of American Evangelicalism, 1750–1858'' (1994)
* Ravenhill, Leonard. ''Revival God's Way'' (1986).
* Ravenhill, Leonard. ''Why Revival Tarries'' (1979).
* Shiels, Richard D. "The Second Great Awakening in Connecticut: Critique of the Traditional Interpretation." ''Church History'' 49#4 (1980): 401–15. [https://www.questia.com/PM.qst?a=o&d=95163714 online edition]
* Sizer, Sandra. ''Gospel Hymns and Social Religion: The Rhetoric of Nineteenth-Century Revivalism.'' (1978).
* Stout, Harry. ''The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism'' (1991).
* Thornbury, John F. ''God Sent Revival: The Story of Asahel Nettleton and the Second Great Awakening'' (1993)
* Weisberger, Bernard A. ''They Gathered at the River: The Story of the Great Revivalists and Their Impact upon Religion in America'' (1958).
* Wigger, John H. ''Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America'' (1998) [https://www.amazon.com/dp/0252069943 excerpt and text search]

===Opponents===
* Bratt, James D. "Religious Anti-revivalism in Antebellum America." ''Journal of the Early Republic'' (2004) 24(1): 65–106. ISSN 0275-1275 Fulltext: in Ebsco. Examines oppositional literature of the antirevivalists, namely, the doubters and critics. The article includes an appendix of selected revivalist critiques.
* Reeves, Russ Patrick. "Countering Revivalism and Revitalizing Protestantism: High Church, Confessional, and Romantic Critiques of Second Great Awakening Revivalism, 1835 to 1852." PhD dissertation U. of Iowa 2005. 290 pp. DAI 2005 66(4): 1393-A. DA3172430

===Europe===
* Carwardine, Richard. ''Transatlantic Revivalism: Popular Evangelicalism in Britain and America, 1790–1865'' (2008)
* Coalter, Milton J. ''Gilbert Tennent, Son of Thunder: A Case Study of Continental Pietism's Impact on the First Great Awakening in the Middle Colonies'' (1986) [https://www.amazon.com/dp/0313255148 excerpt and text search]
* Kovács, Zoltán. "Methodism in Hungary," ''Methodist History,'' April 2009, Vol. 47 Issue 3, pp. 62–178
* Lambert, Frank. ''Pedlar in Divinity: George Whitefield and the Transatlantic Revivals'' (1994)
* Latourette, Kenneth Scott. ''A History of Christianity, Volume 2: 1500 to 1975.'' (1975). {{ISBN|0-06-064953-4}}
* Luker, David. "Revivalism in Theory and Practice: The Case of Cornish Methodism," ''Journal of Ecclesiastical History,'' Oct 1986, Vol. 37 Issue 4, pp. 603–619, Cornwall, England, 1780–1870
* MacCulloch, Diarmaid. ''Christianity: The First Three Thousand Years'' (2010)
* Schmidt, Leigh Eric. ''Holy Fairs: Scotland and the Making of American Revivalism '' (2001)
* Strom, Jonathan et al., eds. ''Pietism in Germany and North America, 1680–1820'' (2009)
* Wolffe, John. ''The Expansion of Evangelicalism: The Age of Wilberforce, More, Chalmers and Finney'' (2007)

===World===
* Aubert, Roger, ed. ''Church History: Progress and Decline in the History of Church Renewal'', in series, ''Concilium, Theology in the Age of Renewal'', vol. 27. New York: Paulist Press, 1967. viii, 183 p.
* Freston, Paul, ed.. ''Evangelical Christianity and Democracy in Latin America'' (2008) [https://www.amazon.com/dp/0195308034 excerpt and text search]
* Lee, Timothy Sanghoon. "Born-Again in Korea: The Rise and Character of Revivalism in (South) Korea, 1885–1988" (PhD dissertation U. of Chicago 1996, 292pp.) ''Dissertation Abstracts International,'' 1996, Vol. 57 Issue 5, p 2089
* Lumsdaine, David Halloran, ed. ''Evangelical Christianity and Democracy in Asia'' (2009) [https://www.amazon.com/dp/0195308255/ excerpt and text search]
* Ranger, Terence O., ed. ''Evangelical Christianity and Democracy in Africa'' (2008) [https://www.amazon.com/dp/0195308026/ excerpt and text search]
* Olowe, Abi, ed. ''Great Revivals, Great Revivalist: Joseph Ayo Babalola'' (2007) [https://www.amazon.com/Great-Revivals-Revivalist-Joseph-Babalola/dp/1719359717/ excerpt and text search]

===Primary sources===
* Bratt, James D., ed. ''Antirevivalism in Antebellum America: A Collection of Religious Voices'' (2006) 278 pp. {{ISBN|0-8135-3693-6}}
* Edwards, Jonathan. (C. Goen, editor), ''The Great-Awakening: A Faithful Narrative'' Collected contemporary comments and letters; 1972, Yale University Press, {{ISBN|0-300-01437-6}}.
* Heimert, Alan, and Perry Miller ed.; ''The Great Awakening: Documents Illustrating the Crisis and Its Consequences'' (1967)
* McClymond, Michael, ed. ''Encyclopedia of Religious Revivals in America'' (2007. Vol. 1, A–Z: xxxii, 515 pp.&nbsp;Vol. 2, Primary Documents: xx, 663 pp. {{ISBN|0-313-32828-5}}/set.)
* Rice, John Holt and Benjamin Holt Rice. ''Memoir of James Brainerd Taylor, Second Edition'' (American Tract Society, 1833). [https://books.google.com/books?id=_eMVAAAAYAAJ&q=james+brainerd+taylor online edition]
* Taylor, Fitch W. ''A New Tribute to the Memory of James Brainerd Taylor'' (1838). [https://books.google.com/books?id=YQxMAAAAYAAJ&q=james+brainerd+taylor online edition]
* Tyler, Bennet. ''Remains of the Late Rev. Asahel Nettleton, D.D.'' (1845). [https://books.google.com/books?id=rDwPAAAAIAAJ&q=asahel+nettleton online edition]

{{Christian History|collapsed}}
{{Spirituality-related topics}}

[[Category:Ecclesiology|Revivalism]]
[[Category:Christian revivals| ]]
[[Category:Christian terminology]]