Evangelical America Revivals and the Changing Face of American Christianity
Camp Meetings Adapting to the changing geography became necessary for Protestant denominations, especially given the continued push West Camp meetings became the new form of religious gathering for the expanding nation Cane Ridge, in north central Kentucky, became the model upon which other camp meetings were shaped A camp meeting was a setting for religious revival, whereby people traveled from far and wide to experience conversion by the Holy Spirit; the site of the meeting constituted holy ground Camp Meetings were defined by their relative egalitarianism (women, children, African Americans were enabled to share in the experience and often, preach as well), ecstatic experience and (at least) nominal unity in a sea of denominational difference
Evangelical “Style” Growing out of the Camp Meetings was a particular “style” of religion, focused more on human means in salvation (often called “Arminianism” see pp ) over and against the classic Calvinist motto of salvation by God’s grace alone Charles G. Finney was the champion of the Arminian cause, creating a set of “new measures” intended to help ministers create revival settings where conversion was assured Finney became known especially for his work in upstate New York, later termed the “burned-over district, given how fervent the evangelical response was in that area One particular new measure was known as “the anxious bench” whereupon a sinner would sit as Finney (or another preacher) exhorted them to repent and be saved, causing a general emotional response among the attendees
Denominational Effects During this time, certain denominations benefited from the new evangelical fervor and some experienced (sometimes swift) decline The Methodists and Baptists, those whose polity and theology was most amenable to revival measures, had the greatest growth Congregationalism and other classically Calvinist denominations noticeably decreased in numbers
Methodism Methodism, begun by John and Charles Wesley in the 18th Century, was possibly the denomination that was the most affected by this particular period Emphasizing the inner experience of conversion (making possible the eventual achievement of perfection) and affirming the human role in salvation made Methodism perhaps the greatest example of the democratic and individuating capacity of revival measures Formal training (as it was for the Baptists as well) became less crucial for ministers; more important was personal experience of conversion
Diversity in Evangelical Circles There were critics of evangelicalism both outside and inside its community Unitarians and other proponents of “rational religion” represented those on the outside, but there were those like Lyman Beecher, an eventual supporter, who feared the “excesses” that such revivalism could bring Further, there was not one definitive way to be evangelical Other than more mainline denominations who adopted revival measures, there were denominations created out of camp meetings and revival settings Holiness movements, like the Church of the Nazarene, that emphasized total sanctification as a result of an intense personal conversion experience (85); Phoebe Palmer was a prime example of a person who felt conversion enacted a holistic change in a person’s being, not just their soteriological status
Moral Reform Out of evangelicalism came a belief that a moral society was a necessity Social Reform movements abounded in the early to mid-nineteenth century, many founded on religious principles, given that religion was perceived as a “civilizing influence” (86) The American Sunday School Union, the American Temperance Society, and the American Antislavery Society were some of the most prominent reform endeavors that occurred under the auspices of religious change Women often took the driver’s seat in many of these societies, particularly, given their status as keepers of the home, as they were seen as bearing a moral compass more so than their male counterparts