MODERN REVIVALS, CONTINUED.
We continue our objections to the modern revival system.
Our _sixth_ objection is the utter indifference to doctrine that
generally goes hand in hand with its methods and practices. To
"_contend earnestly for the faith once delivered to the saints_,"
seems to be altogether out of place at a modern revival. There is no
"_taking heed unto the doctrine_," or "_holding fast the form of sound
words_," or "_becoming rooted and built up in Christ, and established
in the faith as ye have been taught_." There is no counselling to "_be
no more children, tossed to and fro and carried about with every wind
of doctrine_;" no warning against false teachers and false doctrines.
Instead of thus following Christ and His Apostles, in insisting on the
truth, the faith, and the doctrine; instead of thus warning against
error and false doctrine, and showing that it "_doth eat as a
canker_," and endanger the very salvation of the soul, the modern
revival system habitually inveighs against all such loyalty to the
truth, and contending for the faith and pure doctrine, as bigotry,
intolerance, lack of charity, if not lack of all "experimental
religion." In many quarters indeed the idea is boldly advanced that
the more a person stands up for pure doctrine, for Word and Sacrament
as channels of Grace, the less Grace he has; and the more he makes
light of doctrine, the less positive conviction he has; the less he
thinks of creeds, catechism, and confessions of faith, the more
religion he has! The popular sentiment is: it makes no difference what
a person believes, or to what Church he belongs, or indeed, whether he
belongs to any, if only he is converted; if only he means well; if
only the heart is right! Now, it is not necessary to show here again
that all such indifference to doctrine is directly contrary to the
teaching of Christ and His Apostles.
Our _seventh_ objection is closely connected with the last. Where
there is so much indifference to the Truth as it is in Jesus, that it
often amounts to open contempt, we cannot expect any provision for
teaching His saving truths to men. Hence we find but small provision,
if any, for doctrinal instruction in the revival system. Those who are
expected to be gathered in, converted and brought to Christ, are not
first instructed. They do not learn what sin is, what Grace is, and
how it is communicated and applied. They are left in ignorance of the
great doctrines of sin and salvation. They have the most imperfect
conception of God's Way of Salvation. And yet they are expected to
enter upon that way, and walk in it. They are exhorted to be
converted, to get religion, and to believe, while it is seldom, if
ever, made clear what all this means, and how it is brought about.
Surely it is not necessary that we should show that if ever a
person needs to act intelligently--if ever he needs to know exactly
what he is doing, why he is doing it, and what is involved in so
doing--it is when he is acting in the interests of his eternal
salvation. Then, if ever, he should act understandingly and honestly.
And for this he needs instruction. We have shown elsewhere that this
is God's way, the Bible way, the way of the early Church, the way of
the great Protestant Reformation, and the way of our Church of the
Reformation to this day.
We therefore object to this modern revival system, because it has
largely supplanted the old time systematic and thorough indoctrination
of the young. And, as we have elsewhere said, we are convinced that,
just in proportion as the youth are uncatechised and uninstructed in
the great doctrines of God's Word regarding sin and Grace, in that
proportion will doubt, skepticism, unbelief and infidelity infect
them, and lead them into the paths of the destroyer.
Our _eighth_ objection to this modern revival system, is
that it is so largely built up on the excitement of the feelings. The
first and great object of the revivalist seems to be to work directly
on the emotional nature of his hearers. If he can stir the depths of
the heart until it throbs and thrills with pent-up emotions, if he can
play upon its chords until they vibrate and tremble under his touch,
until its hidden chambers ring again with responsive longings, until
at last the repressed intensity breaks forth in overpowering
excitement, he is considered a successful revival preacher. To reach
this end the preaching is made up of exhortations, anecdotes and
appeals. There are touching stories, calculated to make the
tender-hearted weep. There are thrilling and startling experiences,
calculated to frighten the more hard-hearted. There are lively,
emotional songs, with stirring music, calculated to affect the nervous
system and bring about strange sensations. And when the feelings are
aroused, when the excitement is up, the hearers are urged to come
forward, to go to the inquiry-room, to stand up, or do something to
show that they are ready to take the decisive step.
Now, as we have shown above, if ever a person needs to be calm
and deliberate, it is when about to take the most important step of
his whole life. But men don't generally take important steps, or enter
upon decisive movements, when they are excited. When one is excited he
is very apt to do the wrong thing, and regret it afterwards.
Not that we object to _all_ feeling in religion. We by no
means believe in a religion without feeling. We know of no true piety
without deep and heartfelt sorrow for sin, and earnest longings for
ever closer union and fellowship with God, together with a childlike
trust and a fervent love to Him. We believe, however, that the heart,
with its emotions, can only be effectively reached _through the
understanding_. Through the mind we work on the heart. Through the
judgment we change the feelings. We appeal first to the intellect, to
instruct, to enlighten, to give clear and correct views and ideas,
then through the intellect to the heart. When Paul was sent to convert
the Gentiles, his direction was first of all "_to open their
eyes_"--that is, to instruct them--and _then_ to "_turn them
from darkness to light_." Paul was not to begin on the feelings,
but on the intellect. But the modern revival system reverses this
method. It makes a short cut, and goes at once to the feelings,
without first enlightening the mind. This is contrary, not only to the
Scriptures, but it is also directly contrary to the science and laws
of the mind. It contradicts mental philosophy as well as the Bible.
We believe that where there is the proper instruction in the
great saving doctrines of God's Word, where the mind is properly
enlightened to know what sin is, what salvation is, and how it is
obtained, there, unless there is a positive and determined resistance
to the power of truth, the proper feelings will come of their own
accord. It will require no heart-rending stories, no frantic appeals,
no violent exhortations to bring them about. But we object to the
revival system, because it is almost entirely built up on feeling, and
thus reaches only one department of man's complex nature. Instead of
changing the whole immaterial man--his intellect, his sensibilities,
and his will--it spends its force on the sensibilities alone.
Our _ninth_ objection we can state briefly. Because the
revival system undervalues sound doctrine and instruction therein, and
because it depends so largely on feeling, it not only permits but
encourages the ignorant and inexperienced to assist in exhorting and
helping those who are inquiring after life and salvation.
Those who have scarcely "got through" themselves, who have given
little earnest study to God's Way of Salvation, who do not know the
alphabet of Grace, and the means and methods of Grace,--these are
often the pretended instructors at the anxious bench and in the
meetings for inquirers. Now, we object strongly to such procedures.
"_Can the blind lead the blind? Will they not both fall in the
ditch?_" Better let these novices themselves sit at the feet of
Christ. Let Christ's teachers instruct them in God's Way of Salvation,
before they undertake to lead other lost and groping ones.
We object _finally_ that, at the experience meetings, held
in connection with modern revivals, not only novices, as described
above, but those who have been the veriest profligates, are encouraged
to speak, and are at least permitted to recount and seemingly glory in
their former sins. They do not speak as Paul did, when compelled to
refer to his former life, with deep sorrow and shame, but often
jestingly, flippantly, and as if they imagined that they ought now to
be looked upon and admired as great heroes. We believe that this is
all wrong, and productive of great harm. The unconverted youth,
listening to such talk, says to himself, "Well, if such a person can
so suddenly rise and be looked up to and made a teacher of others, a
leader of the experience and prayer-meeting, certainly I need not be
uneasy; for I have a long way to go before I get as far as he was."
Therefore, we object to all such conduct. It is not only unscriptural,
but unbecoming. It is an offense against good breeding and common
decency. It does great harm.
But enough. We might still speak of the spirit of
self-righteousness engendered and fostered by this system. We might
speak of the sad results that follow with so many--how that persons
become excited, have strange sensations and feelings, imagine that
this is religion, afterwards find that they have the same old heart,
no strength against sin, no peace of conscience, none of that bliss
and joy they heard others speak of and expected for themselves, and
how they gradually fall back into their old mode of life, become
bolder than ever, and at last drift into hopeless unbelief, and say:
"There is nothing in religion; I've tried it, and found it a
delusion." Thus is _their last state worse than their first_. We
might show that in sections of country where this false system has
held sway, worldliness and skepticism abound. These places have been
aptly called "burnt districts." It seems next to impossible to make
lasting impressions for good on such communities.
We might speak of the proselyting spirit that so often
accompanies this system. How with all its protestations for charity,
brotherly love, and union, it often runs out into the meanest spirit
of casting aspersions on others and stealing from their churches. We
might speak of the divided churches that often result. As Dr. Krauth
once forcibly said, "They are united to pieces, and revived to death."
We might point to the divided households, to the destruction of family
peace, to the many sad heart-burnings and alienations that result. But
we forbear. The whole system is an invention of man. It is
unscriptural from beginning to end. We cannot conceive of our blessed
Saviour or His apostles conducting a modern revival. The mind revolts
at the idea.