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Several missionary societies were founded to support this work, such as the British-based Continental society and the indigenous Geneva Evangelical Society. 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. 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. Significant names include Dwight L.

Moody , Ira D. Representative was Rev. He brought in the converts by the score, most notably in the revivals in Canada West — 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.

In England the Keswick Convention movement began out of the British Holiness movement , encouraging a lifestyle of holiness , unity and prayer. On 21 September Jeremiah Lanphier, a businessman, began a series of prayer meetings in New York. By the beginning of the congregation was crowded, often with a majority of businessmen. Newspapers reported that over 6, were attending various prayer meetings in New York, and 6, in Pittsburgh.

Daily prayer meetings were held in Washington, D. 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, of New York's , people were new converts. Finney wrote of this revival, "This winter of —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, conversions occurred weekly.

Robert Reid

In , four young Irishmen began a weekly prayer meeting in the village of Connor near Ballymena. See also Ahoghill. This meeting is generally regarded as the origin of the Ulster Revival that swept through most of the towns and villages throughout Ulster and in due course brought , 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 the Presbyterian General Assembly meeting in Derry appointed two of their ministers, Dr.

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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.

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The most recent Great Awakening 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. 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 Welsh revival The rebaibal , as it is known in Tok Pisin , had begun in the Solomon Islands and reached the Urapmin people by 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.

The Renewal of Preaching in the Twenty-first Century, Second Edition

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 under the leadership of Evan Roberts — , a year-old former collier and minister-in-training. The revival lasted less than a year, but in that period , converts were made. Begun as an effort to kindle nondenominational, nonsectarian spirituality, the Welsh revival of —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 Pentecostal movement emerging in California.

Unlike earlier religious revivals that pivoted on powerful preaching, the revival of —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. The rock on which faith is founded is, it seems, a rock shot through with caves and hollow places: hollow places where life begins; caves that can't fail to be perceived as something like an analogy to the womb where life begins, a dark, hollow place where life kindles.

And so, for those visitors to the Church of the Holy Sepulchre in Jerusalem who get past the first moments of puzzlement and disillusion, maybe it is possible to sense that building itself is a kind of image of what the Church itself is like. Beneath the surface there are dark hollow places, places where lives are broken open and growth is going on, places where newness begins. Now the renewed St Martin's is actually not very like the Church of the Holy Sepulchre; and yet, walking around a couple of weeks ago with the Vicar and others, walking around the amazing honeycomb of rooms and facilities, around, within and beneath this famous and glorious sanctuary, I was reminded of the Church of the Holy Sepulchre.

The church that we see, this radiant and light-filled sanctuary whose wonderful restoration we celebrate today, rests upon that network of unseen places where lives break open and growth happens. Every church is like that when it is doing its job. Somewhere, behind what's visible, there is breaking and renewing. Broken lives that are brought to this church for healing, but also lives that are broken open by the contact with suffering — people's reluctance to be alongside others broken open by the sheer facts of human need; and in that brokenness growth beginning for everyone involved.

And it is as all this life goes forward that Jesus is seen by the Greeks of our own day — the world at large, banging on the door and wanting to know what we are about. It was quite common in years gone by for pulpits to have engraved within them the text, 'Sir, we would see Jesus,' Jn But the pulpit is not the primary place where that question is answered, where that need is met, because seeing Jesus is seeing how lives broken open—lives growing in darkness, love offered in secret and yet somehow flowering to light—are made possible by the great central act that our whole faith celebrates: the act of Jesus giving up his safety, giving up his heaven to enter into our hell, and to bring light and transformation there.

Where that happens in our own day, where light comes in the places of dark and brokenness, there Jesus begins to happen, and there he is seen. Seen, not as a distant historical figure but seen as his body , as the company, the community of those kindled by his flame, here and now — in the light kindled from him and by him. In our thanksgiving today for what has been achieved here, we are giving thanks for all that has been seen of Jesus: seen in that honeycomb of womb-like caves around and beneath this place; seen in the work of loss and restoration, woundedness and healing that goes on all around.

In the days when St Martin's was gloriously beginning to reinvent itself in the second and third decades of the last century, a very great Anglo-Catholic priest, Father Basil Jellicoe, at that time incumbent at St Paul's Covent Garden, was challenged by some of his more narrow-minded High Church friends about why he would come to celebrate and preach in a parish church like this where the Blessed Sacrament was not reserved.

Father Jellicoe said he had no problem at all in coming to preach in a church part of which was reserved for the service of Christ in the form of his poor. And that is only one very small image, one very small insight from the history of this parish reminding us what it is that surrounds this sanctuary and makes this sanctuary holy — Christ going into darkness, Christ's life broken open so that life maybe given to the broken.

And that great reinvention of St Martin's in the last century was of course mostly the work of Dick Sheppard, surely one of the very greatest names of the Church of England in the twentieth century. If it's true, as the rabbinical scholars say, that in every generation there are 36 unknown righteous people who keep the wrath of God away from the world, I strongly suspect that Dick Sheppard was one of those who kept the wrath of God off the Church of England during the twentieth century!

He was a man of deep flaws, deep feeling often confused feeling ; a man who didn't in the least know how to protect himself, to protect his 'space' as we like to say these days; a man who could make catastrophic mistakes in judgement and in relationships; a man in whom Jesus was seen as he was seen in very few in the whole of the century. He was a sentimental man and his writing and his preaching are often hard for a chillier and a more cynical twenty-first century to read.

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