JAC Online

The significance of the life and work of Charles G Finney in the lives of William and Catherine Booth and foundational practices of The Salvation Army
by Captain June Knop

Finney’s personal background

Historians and students of revival have referred to Charles Grandison Finney as ‘the Father of Modern Evangelism’ or the ‘Father of the Second Great Awakening’, and regardless of denominational affiliation, it can certainly be said by all, that his life, ministry, style and method were controversial.

In this study I will look briefly at his life, then delve more deeply into the controversy surrounding his methods and theology, examining particularly his Lectures on Revival which catapulted him to worldwide renown. In the final section I will focus on his influence, ongoing legacy and in particular his significant contribution to the formation and foundational practices of The Salvation Army.

Charles Finney was born in Warren, Connecticut on 29 August 1792. At two years of age he moved with parents, Sylvester and Rebecca to Hanover in Oneida County, New York, a small frontier town—part of a general migration to open up the west. His education began in Oneida Academy, where he developed his musical and sporting abilities. He took his first position as teacher at Henderson district school, near Lake Ontario, where he taught from 1808-1812. During this time he continued his studies becoming proficient in Latin, Greek and Hebrew.[1]

Finney’s parents were not professing Christians and his opportunity for religious development was restricted in his earlier years to the irregular visits of itinerant preachers. Of the few he heard, he had a low opinion.

‘…among our neighbours there were very few religious people. I seldom heard a sermon, unless it was an occasional one from a travelling minister, or some miserable holding forth of an ignorant preacher…I remember well …the people [returning] from a meeting in irrepressible laughter at the strange mistakes which had been made and the absurdities which had been advanced.’[2]

It was not until he began studying law in 1818 with Squire Benjamin Wright, in Adams, New York, that his interest in bible study was born as he was drawn to the scriptural references in his legal books. Soon he began attending the Presbyterian Church regularly. He formed a stimulating relationship with Reverend George Gale, a Calvinist from Princeton, who often visited him at his office, debating points of doctrine. Although they seldom agreed, Finney enjoyed these visits and the discussions led to his diligent study of the bible and importantly the formation of his own stance on particular issues.[3]

Attending church prayer meetings at this time, he observed that people prayed for many and the same things, over prolonged periods of time and yet their prayers appeared never to be answered. This inconsistency with his understanding of Christ’s promise that everyone who asks receives (Matt.7:8), along with his conversations with Gale led to a restlessness and a crisis point in October 1821. Did he in fact believe in God and his promises? He concluded that he did and that the bible was the true word of God. Therefore:

‘…the reason, why their prayers were not answered was because they did not comply with the revealed conditions upon which God had promised to answer prayer. They did not pray in faith in the sense of expecting God to give them the things that they asked for.’[4]

The seed for reforms in thought and practice was sewn. He was then faced with the question of whether he would be converted to Christ and make Christianity a way of life. His memoires graphically describe the day he left the office to pray aloud in a secluded wood and recognizing that his pride kept him from a close relationship with God, he repented, accepting Christ and experienced multiple physical manifestations of the Holy Spirit in the woods on his way back to the office and later that evening as he received the baptism of the Holy Spirit over a period of hours. He continued to experience waves of power the next day.[5]

As a result of his dramatic conversion experience, Finney resigned from the legal profession in 1822 and became a candidate for ministry under the tutelage of Rev. Gale. He was licensed to preach by the Presbytery in Adams in 1824. His first preaching appointment was at Evens Mills, Oneida County, New York.

Within only two weeks, with yet no decisions for Christ, Finney instigated his first initiative. He asked all who were willing to accept Christ to stand and those would not, to remain seated. This was not only unusual, but angered the congregation. Yet with constant prayer and fasting, Finney went on to preach, convict the congregation, promote change and instigate revival.[6] Finney instigated a number of new measures (practices), developed a distinctive preaching style and modified doctrines and Calvinistic theologies, which will be discussed in the next section.

Finney served primarily as an itinerant Presbyterian revivalist in his first ten years of ministry, travelling in the ‘middle and eastern states, but especially in the towns of New York: Rome, Rochester, Utica, Clinton, Antwerp, Evans’ Mills, Western and Gouerneur.’[7]

Despite his phenomenal success, there was growing opposition by both Presbyterians and Congregationalists regarding his unorthodox practices, controversial theology and his interference and influence on congregations:

‘Finney especially outraged his fellow Presbyterian clergy with his sermon, ‘Can two walk together, except they be agreed? In which he suggested that a congregation might find another pastor if their minister could not inspire revivals. This sermon questioned the long established Congregational and Presbyterian practice of maintaining a settled and educated minister.’[8]

These disagreements led to the convening of the week long New Lebanon Presbyterian Conference in July 1827, which brought together Finney’s critics and supporters. It was hoped that discussion would produce a statement of common principles, as well as modify revival methods.[9] Heated debate ensued, resulting in a stalemate, but Finney had gained public respect having held his own in the debate, resulting unexpectedly in the unanimous endorsing of revivalism. Finney’s fame and invitations to preach escalated, climaxing in the 1830-31 revival in Rochester.[10]

In 1832 Finney accepted a position as pastor at the Second Free Presbyterian Church, New York City where he remained for several years, but resigned in 1836, from the Presbyterian Church to pastor Congregational Broadway Tabernacle in New York.[11]

However, after accepting a professorship at Oberlin Theological Seminary in 1835 at the age of 43, and carrying out the dual roles, he found his health affected and resigned, devoting his time then to teaching at the college and pastoring Oberlin’s First Congregational Church from1837. [12]

In this last phase of his life, he devoted his time to teaching during the semester, evangelising in the breaks, as well as writing and developing his theoretical basis for ‘Perfection’ (1839), his most famous work, ‘Lectures on Revival’ (1835) and ‘Systematic Theology’ (1846-1847).  He was elected President of Oberlin in 1851 and held that office until he resigned in 1865. He began writing his memoires in 1867 and published The Character, Claims and Practical Workings of Freemasonry in 1869.[13]

He travelled to England twice to conduct revival meetings, in 1849-50 and again ten years later, including Scotland.[14]

During his life, Finney was married three times. He had six children to his first wife Lydia Root Andrews, who died in 1847. He married Elizabeth Ford Atkinson in 1849. After her death in 1863, he was married for the final time, to Rebecca Allen Rayl in 1865.

Finney died in 1875 of a heart condition, just days before his 84^th birthday, having taught at Oberlin until he was 83.[15]

Finney’s theology, methods and ‘Lectures on Revival’.

Finney’s studies in law, coupled with his inquiring mind, gave him a good foundation on which to logically examine scripture, explore doctrine, analyse church practice and present an argument. His preaching style has been described by some witnesses as ‘that of a lawyer making his case before a jury’.[16]

From his earliest discussions with Gale, he questioned the meaning of terms such as repentance, regeneration and sanctification. Were they simply feelings or was the mind involved? He admitted that as interesting as the discussions were, they did not ‘satisfy me in respect to the truth’.[17]

Gale, a moderate Calvinist, embraced the New England theology of evangelical revivalism. Finney, an aggressive student, became convinced that many of the doctrines held by the Presbyterian Church were at the very least unreasonable, unbiblical and with a view to conversion, impractical.[18]

‘I could not receive his [Gale’s] views on the atonement, regeneration, faith, repentance, slavery of the will or any kindred doctrines….I cannot believe they are taught in the Bible.’[19]

Finney diverted quickly from Gale’s Calvinist belief that Adam’s sin was imputed to every believer, marking them as depraved therefore from birth and that people were unable by their own volition, to act, chose to follow or change their course by their own free will. Finney questioned why God would ask people to obey if they had no means to decide to do that. Why were there commands in scripture to preach the word to all, if only the elect were to be saved? If Christ died for all, and atoned for all, paying the debt of all sinners, surely everyone should be able to be saved?[20]

His conclusions from wider study found him agreeing with the emphases of several earlier evangelical leaders including:

·         Nathaniel Taylor (1786-1858) that individuals have within themselves the ability to choose Christ and to live a holy life;[21]

·         Samuel Hopkins (1721-1803) that individuals are not responsible for Adam’s sin, and are accountable only for their own; that sin is manifested in individual’s self-centeredness;[22]

·         Jonathan Edwards (1703-1758), that ‘the effect of salvation (lies) in the heart and in behaviour’; that  virtue or right behavior is made possible by the individual’s will’; and   [23]

·         John Wesley (1703-1791), that Entire Sanctification was possible in this life time and required commitment to holy living.[24]

It could be said that Finney followed a more Armenian theology. His basic premise was that ‘Christ’s death rendered the salvation of all men possible, but did not of itself lay God under any obligation to save anybody’. He believed that Christ’s death served ‘public justice’ (honouring the law in obedience and death) rather than ‘retributive justice’ (bearing what someone deserves), which allowed God to pardon the sins of any man who repented and believed in Christ.[25]

This New England theological governmental view of the atonement showed God’s willingness to forgive, but allowed for peoples free will and required them to participate in the process of salvation.[26]  

The Holy Spirit, he believed, ‘offers persuasive evidence of the truth of Christianity, that each human being is then free to assess’ but ‘neither God…nor any other being, can regenerate him, if he will not turn’.[27]

Once repentant and having submitted his/her personal will to Christ, obeying his commands for life, a person could then, with assurance, count themselves amongst the elect.[28] Finney  stated:

‘The point that I pressed upon people was the distinction between desire and will, so that they might know whether they were really Christians or not, …or whether they merely had desires without being in fact willing to obey God.’[29] Finney continued:

‘Sinners were not encouraged to expect the Holy Spirit to convert them while they were passive, and never told to wait God’s time, but were taught unequivocally that their first and immediate duty was to submit themselves to the will of God…’[30]

This often led to Finney being accused of substituting God’s Spirit and grace for human effort, both in conversion and  revival, Finney addressed these issues by saying that it is the Holy Spirit that convicts and converts sinners and that the success of all of his work in revivals was entirely due to the grace of God.[31]

‘The doctrines preached were those which I have always preached as the Gospel of Christ. I insisted upon the voluntary moral depravity of the unconverted and the unalterable necessity of a radical change of heart by the Holy Spirit and by means of the truth. I laid great stress upon prayer as an indispensable condition of promoting revival. The atonement of Jesus Christ, his divinity, his divine mission, his perfect life, his vicarious death, his resurrection and repentance, faith, justification by faith and all the kindred doctrines were discussed as thoroughly as I was able and pressed home,  and were manifestly made effective by the power of the Holy Spirit.[32]

Although people were able, by free will, to turn to Christ, Finney believed that it was only through personal encounter and the baptism of the Holy Spirit that people were empowered to lead successful Christian lives and ministries. In fact he saw it as indispensible to ministerial success.’[33]

He explained, that like the disciples before Pentecost, Christians today have a measure of the Holy Spirit upon conversion, however a second work of grace is necessary for empowerment to accomplish ‘the work assigned them I [Finney] think, the great mistake of the church, and of the ministry [is] they rest in conversion, and do not seek until they obtain this enduement of power from on high.[34]

Finney saw his mission as teaching the difference ‘between dead catechetical religion and vital holiness’. He determined in every service to aid in personal participation to conviction and conversion and later in his Lectures on Revival, set out teaching for the reformation of revival understanding and methodology.[35]

Having earlier asked Christians to stand, he used this method intermittently until eight years later in Rochester, he felt something more was required and he birthed the ‘anxious seat’. These seats were especially set aside at the front of the church where anxious enquirers could come and publically renounce their sins and commit themselves to God.[36]

Those who had made a public Christian commitment were expected to pursue a holy life. Holiness, the outworking of faith, needed to be expressed in works that benefited community. Thus Christians were encouraged to begin organisations that evangelised, supported the marginalised, and reformed society. The Second Great Awakening therefore left a permanent legacy in voluntary societies promoted by Finney such as: The Benevolent Society, The Bible Society, The Temperance Movement, care for the retarded and Society for Liberated Slaves.[37]

Finney felt so strongly about this holistic gospel that:

‘…when they [believers] came down and gave their life to Christ, he immediately marched them into the back room. They weren’t simply given a Gospel of John, a prayer and sent on their way. There were two tables. One for the feminist movement and the other for the anti-slavery movement, and if you became a Christian, you were expected to commit yourself to one of these.’

‘If you would not commit yourself to one of these and changing the world, he would say, “Go back and take your seat, you’re not serious about becoming a Christian!”

‘Becoming a Christian was more than becoming cleansed of your sin. It was turning your life over to Christ so that he could accomplish in the world what he wanted to accomplish.’[38]

Unlike the earlier First Great Awakening revivalists, who believed that conversion took place in God’s time, Finney interpreted God’s command for people ‘to repent’ as referring to immediate present: it meant ‘now’. He therefore began extending the duration of services to allow time for the process to be completed. This measure became known as ‘the protracted meeting’.[39]

Like the Methodists he promoted prayer meetings, bibles studies, personal conversations on the things of God and meetings for instruction of inquirers.[40] He held multiple weekly meetings rather than just a single Sunday service. He believed that language used in services should be informal, to maximise the listener’s comprehension and that illustrations taken from real life should be used rather than examples from Scripture, as tradition practiced.[41]

But the new measure that caused the most opposition and offence among the traditionalists was the encouragement given to women to pray in mixed meetings.[42] The release of women into all areas of ministry came from an evolving understanding of sanctification.

In their exploration of the doctrine of sanctification, Finney and Oberlin College came to focus on holiness and perfection. They considered that these concepts had direct implications for human beings, in terms of, gender, colour and race. All were to come under the sovereignty of God. ‘Oberlin’s commitment to moral and social reform was based not on any secular ideology but on the doctrine of sanctification’.[43]

Finney and Oberlin concluded therefore that if all life was under God, then all were required to follow God’s commands to preach the gospel to all, to heal the sick, to pray and to evangelise.

Reforming society included reforming education and Oberlin took this literally, opening enrollments to female and black students. Female education was not the radical move here, but rather coeducation in the one facility, which also included black students. Preparing males and females for the same task was also frowned upon in a society where women were free to minister amongst their own gender but not equally with males or to males.[44]

Opening up equal opportunities for females and the Black community was not only unconventional but ‘raised the apprehensions of Black men associating with young white women, a truly radical departure from antebellum customs’.[45]

Finney’s lectures on revival were primarily prepared to preach to his congregation in Chatham Street, New York in 1834. However his friend Mr. Leavitt who had begun a small paper called ‘The Evangelist’, which was used to advocate the cause of anti-slavery, approached Finney to publish his ideas on revival in his paper to boost falling subscriptions. Finney agreed:

‘I did not myself write the lectures, of course, they were wholly extemporaneous…The lectures averaged not less than an hour and three quarters in their delivery. But all he could catch and report could be read in about thirty minutes.’[46]

Later these were compiled into a book called, Finney’s Lectures on Revival. 12,000 copies were printed and sold as fast as they were released.

The lectures aimed at re-educating people on the basic definition and principles of revival and the necessary components and methods required for success. The 22 lectures can therefore be divided into three main sections. The first ten defined and laid a foundation of the necessities. The next six concerned practicalities of ministry, preaching, and conduct of worship. Lectures 17-22 focused on counseling the sinner, the backslidden and new converts.

Finney later wrote a number of additional letters on Revival in 1845-46, which included exploration on such topics as, The Baptism of the Holy Spirit, Fanaticism, Mission Work and Special Training for Parents.

From the outset Finney laid out an essential difference in his understanding of revival. Throughout the First Great Awakening and until Finney’s generation, revival was considered a supernatural movement of God, instigated by God, responded to by human beings, and the title of a paper by Jonathan Edwards in 1737 called ‘A Faithful Narrative of a Surprising Work of God’, captured the belief that it could not be predicted.[47]

Controversially, Finney robustly retorted, stating in lecture one that ‘Revival is not a Miracle’: it is simply the result of harnessing means already at hand, combined with the blessing of God—just as a farmer sews the seed at hand, then God blesses it and it grows.[48]

He defines revival as always including conviction of sin, bringing backslidden Christians to repentance, renewing faith, breaking the power of the world and of sin over Christians, awakening and reforming the church and then the reformation and salvation of sinners follows.[49]

He proposes that there are three agents and one instrument active in revivals. The agents are God, a person who brings the truth to bear and the sinner, with the instrument being truth. The movement of the Holy Spirit and God’s providence arrange events that bring together the sinners’ mind and the truth.[50]

Human beings are used by God to preach and to act on fellow sinners through their language, looks, tears and daily deportment and walk:

‘If Christians themselves have deep feelings on the subject of religion they will produce deep feeling wherever they go. And if they are cold, or light or trifling, they inevitably destroy all deep feeling, even in awakened sinners.’[51]

Amongst a much longer, extensive list, Finney states that revivals can be expected when: ‘the providence of God indicates that a revival is at hand’, ‘the wickedness of the wicked grieves and humbles and distresses Christian’, ‘Christians have a spirit of prayer for revival’, ‘the attention of ministers [and preaching] is especially directed…at the conversion of sinners’ and particularly ‘whenever Christians [and ministers] are found willing to make the sacrifices to carry it on’ and have ‘God promote it by whatsoever instruments he pleases’: [52]

‘You see why you have not a revival. It is only because you do not want one. Because you are neither praying for it, not feel anxious for it, not putting efforts for it.’[53]

Prayer is essential for Finney and he sees it as impossible to lead a Christian life or a revival without it. He promotes the understanding and use of ‘prevailing prayer’ (see glossary of terms) and asserts for influential prayer that Christians must have faith to believe that they receive what they pray for. There are conditions for effective prayer which include praying: for a definite object; according to God’s will; with right motives; with perseverance and by using the name of Christ. He states however people cannot expect prayers to be answered if they are not obedient to God’s will and do not remain in relationship with him.[54]

Finney lays great emphasis on being filled with the Spirit and concludes it is a Christian’s duty to be filled because it is commanded in Ephesians 5:18  ‘Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit’.

He believes there are specific consequences of having or not having the Spirit. Empowerment for ministry will likely be seen as eccentric by others and personal focus on extending the kingdom of God will set Christians apart from those whose eyes are fixed on the things of the world. Without it, Christians may doubt, fear, potentially become religious in their practices: ‘You will be much disturbed by the measures that are used in revivals’ and ‘without the Spirit you will never be prepared for heaven’.[55]

To this end he gives detailed instructions on the conduct of prayer meetings in Lecture Eight. They should not be overly long, the Spirit should be free to move, a prescribed form should be avoided, all people including women are free to pray but no one should dominate.[56]

Lectures 9-12 give practical insights into successful ministry and Christian witness. He speaks of the importance and influence of miracles, but notes that the testimony of a truly Godly life can be just as influential in awakening conviction. He advises both members of the congregation and ministers on how to preach the gospel, what makes for success and the churches part in that.[57]

Finney writes specifically of new measures in Lecture 14. He concludes that what is necessary is to gain the attention of those who need Christ and that it is ‘the right and duty of ministers to adopt new measures for promoting revival’. He urges them to be creative and adventurous. The gospel must be kept fresh and exciting. Even Christians must be continually renewed. The Bible does not prescribe set forms, but recommends orderly and decent procedures.[58]

Finney cautions the church about hindrances to revival: lack of personal input; not focusing primarily on God’s business; tiring through lack of rest; becoming distracted with disputes, proselytising, grieving the Holy Spirit, working in their own strength, lack of brotherly love, not practicing self-denial and becoming preoccupied with controversies such as those about new measures.[59]

Summarizing his approach to revivals he says:

‘…the means...used thus far in promoting revivals were prayer, secret and social, public preaching, personal conversation, and visitation from house to house; and when enquirers became multiplied I appointed meetings for them…for instruction suited to their necessities.’[60]

Finney’s immediate and ongoing impact was extensive. Society was ripe for change.

The Second Great Awakening was nestled between The War of Independence (1775-83) and the Civil War (1861-65), and although they were not religious wars, they could be seen as bookends to this period of revival in America. The first swept to being on a tide of desire for final freedoms from a past world order - freedoms from oppressive systems that embraced a culture of change.[61]

The Declaration of Independence became a major statement on human rights and empowered the marginalised, by proclaiming:

‘We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness’.[62]

More and more Americans, particularly ‘unpropertied males, women and slaves’ took the sentiments to heart.[63]

This period saw a decline in general interest in religion. War had disrupted congregations and concurrently there was expansive migration to the west. Popularity of the church, particularly of the Church of England, suffered due to its connection with England and there was a growing sentiment that ‘the old faith was not worth preserving’.[64]

Not surprisingly then attention was given to Finney, who proclaimed that old religion needed a drastic shake up, (religious practices needed to reform man and society) and heartily embraced the basic premise of the Declaration of Independence of equality for all.

Printing and intercontinental publication and distribution were well established by this time. This coupled with Finney’s two tours of England and Scotland, saw his ideas, theology and fame spread quickly.

Finney’s influence on Catherine and William Booth

Two people, who were profoundly affected by his visit to England in 1850, his theology and Lectures on Revival particularly, were Catherine (1829-1890) and William Booth (1829-1912), the founders of The Salvation Army (TSA).[65]

The Booths were Reformed Methodists and William was ordained as a Methodist minister in 1858, having preached full time since 1852. Despite repeated requests to be part of evangelistic campaigns William was continually placed in pastorates, which led to disputes with the oganisation. He consequently resigned to pursue an independent mission in 1861.

One of the earliest mentions of William’s connection with Finney, is a recollection of his days as a pawn brokers apprentice (1842-48):

‘How I remember rushing along the streets during my forty minutes dinner time, reading the Bible or C G Finney’s, Lectures on Revivals of Religion, as I went, careful too, not to be a minute late’.[66]

The Booths wrote many letters to each other prior to their marriage in 1855 and often discussed Finney’s views. In a letter dated 3 July 1853 Catherine writes about a strange experience she had (which would later be understood in terms of intercessory Prayer) and says:

‘I often wish I could have an hour’s talk with Finney. I think he would be able to advise me. He would understand me. I want to serve God as he requires.’[67]

Earlier (15 March 1853), they debate revival methods, with William declaring Finney’s sentiments:

‘I am for Methodism most unquestionably…We want to have written up on the frontlet of our churches, “Revivalism, Sanctification and Universal Redemption”; …I say give me a powerful, strong, enthusiastic meeting. Call it fanaticism if you will, revivalism, Methodism, enthusiasm, what you will. I care not for the world’s stigma and reproach…People may say what they will, and independent ministers may say what they will, in addressing frozen, dead, formal, sleepy churches about going to the heart by the front door of the intellect. I say, let me have the passions aroused and they will move the will.’[68]

Her response (20 Mar 1853):

‘Watch against mere animal excitement in your revival services. I don’t use the term in the sense in which anti-revivalists would use it, but only in the sense which Finney himself would use it… This is in my opinion the natural order of a revival. I should not have troubled you with my views on the subject (indeed, I think you know them pretty fully; if not you will find them exactly in Finney’s Lectures on Revivals, which I consider the most beautiful and common sense work on the subject I ever read), only that you have been wondering how I shall enter into it with you…I believe in instantaneous conversion as firmly as you do…Read Finney’s directions for the treatment of penitents; they are excellent, the best part of the work. If you are not acquainted with them, be sure to read them….’[69]

Catherine obviously admired Finney. It was said that her preaching was like his and that she possibly modeled herself on his style. When she was asked later about William’s evangelical methods, she described him as an “English Charles Finney”’.[70]

Many of the Booths practices in ministry were influenced by their understanding of Finney’s theologies and reading about his new measures. Finney’s new trend to call for an immediate response by sinners to his anxious seats, was the fore runner to TSA’s Mercy Seat or Penitent Form (still practiced today).

Like Finney, the Booths believed that the Baptism of the Holy Spirit was a subsequent event to conversion and although Finney was a Calvinist, William Booth felt such a kindred spirit with him that he referred to Finney as a ‘Presbyterian Salvationist’.[71]

Reportedly Catherine read the story of Finney’s conversion many times and her copy of Lectures on Revival, ‘became dog-eared’. She admired his logical approach to evangelism, and above all else, the power of the Holy Spirit upon his life. According to her son-in-law Frederick Booth-Tucker, she ‘studied his writings more…than…any other author’. Later Booth-Tucker was asked by General Bramwell Booth (the Booth’s son and second general of TSA) to write an abridged version of Lectures, saying, ‘The volume of Lectures has been my constant companion for the last fifty years.’[72]

When The College for Officer Training was established by TSA in 1880 in London, Lectures on Revival was a principle textbook and required reading for all incoming Cadets (trainee ministers).[73]

By the time TSA was founded in 1865, the Booths had amalgamated many of Finney’s theologies and methods into their evangelical approach. They shared his emphasis on personal conversion, holiness, backsliding, the importance of prayer (they held all night prayer and tarrying meetings[74]) and Finney’s insistence that the gospel be preached to the poor and followed with practical works that improved their life. [75]

Catherine was particularly influenced by his teaching on female ministry (and that of Phoebe Palmers) and in 1850 first ‘articulated her position on female ministry and commenced preaching’.[76] Interestingly this coincided with Finney’s first visit to England and later her pamphlet, ‘Female Teaching’, was published in 1959, coinciding with his second visit.[77]

William shared Finney’s passion for dramatic platform ministry, often striding across the platform and then into the midst of the congregation, confronting listeners directly with the state of their souls. The Booths whole heartedly agreed with Finney, that freedom in revival is easier when there is no denominational affiliation. Like him they held tent meetings in public spaces (TSA still practicing ‘The Open Air’ ministry today). However as William began to convert hundreds of the lower classes, directing them then to existing churches, he found ‘their sort’ was not welcome nor received and succumbed reluctantly to establishing The Salvation Army – a place where all could worship together regardless of class.[78]

Commissioner Samuel Logan Brengle (1860-1936) a renowned Salvationist holiness teacher, mentions Finney extensively in a number of his influential books on Holiness and in 1903 encouraged all Salvationists to read a particular list of books which included the works of Finney saying, [these] ‘will make a library that can be read again and again with untold profit by soul-winners.’[79]

In 1896 he wrote:

‘Finney used to pray till whole communities were put under the spell of the Spirit of God and men could not resist the mighty influence. At one time, he was so prostrated by his labours that his friend sent him on a voyage of rest to the Mediterranean Sea. But he was so intent upon the salvation of men that he could not rest, and, on his return, got into an agony of soul for the evangelization of the world. At last, the earnestness and agony of his soul became so great that he prayed all day, till in the evening he got a restful assurance that God would carry on the work. On reaching New York, he delivered his ‘Revival Lectures’ which were published at home and abroad, and resulted in revivals all over the world. Then his writings fell into the hands of Catherine Booth and mightily influenced her; so that The Salvation Army is in part God’s answer to that man’s agonizing, pleading, prevailing prayer that God would glorify His own name and save the world.’[80]

In his life time Charles Finney wrote more than 30 books which received worldwide circulation. He believed that revival sprang not just from the mysterious movement of the spirit, but also from the practical hard work of believers and demonstrated that by bringing revival to any place that he preached. It is estimated that six hundred thousand people were brought to Christ in the revival in Rochester (1830-31) alone. Recognising Finney’s influence, Billy Graham says that he did not match the impact in the United States in the 20^th century that Finney had in the 19thC.[81]

His ongoing relevance can be seen by the fact that: scholars continue to argue his theologies and practices; his books are still sold and the formational affect he had on the beliefs and practices of Catherine and William Booth, continues today through the work of The Salvation Army in 123 countries.

No other evidence can more strongly demonstrate Finney influence on the formation of TSA, than the plaque The Salvation Army placed on the site of the school house (where Finney began teaching in Evans Mill, New York) in the 1990s to honour him and commemorate his influence on the founders, Catherine and William Booth.[82]

In 1988 The Salvation Army published Fan the Flame; a small group study of Lectures on Revival. Booth Tucker’s abridged version of Lectures was printed as a series from June to November 1986, in the Canadian War Cry, The Salvation Army’s main weekly publication.[83] And as recently as 2011 Lieutenant Colonel Maxwell Ryan published A Passion for Souls, continuing the reminder of Finney’s legacy to TSA.

It is hoped that Finney’s influence on Salvationists will continue into the 21^st century.

Glossary of Terms

·         Abolitionism

‘Advocacy of the abolition of slavery.’[84]

·         Antebellum

Belonging to the period before a war, especially the American Civil War.[85]

·         Anxious Enquirer

A person seeking salvation; recognising the need of forgiveness through repentance and coming to the point of accepting Christ as Saviour.

‘I had in fact been quite faithful in attending prayer meetings and in the degree I paid to religion...I had been so faithful as to lead church at times to think that I must be an anxious inquirer’[86] (Finney)

·         Anxious Seat                       (a new Measure see below)

Also known as The Mercy Seat or Penitent Form

 ‘Finney was known for his innovations, such as permitting women to pray in public meetings and the development of the anxious seat, the forerunner of the [Salvation] Army’s Mercy Seat or Penitent Form.’[87]

William Booth was converted under the ministry of James Caughey, ‘an Irish-born emigrant to the United States who was converted during the revival of 1830-31and later ordained to the Methodist ministry...Using Finney’s tactics Caughey effectively employed an alter call to bring people to a decision for Christ. When preaching, he would move around the hall, passionately inviting sinners to the penitent’s bench.’[88]

‘When a person is convicted, but not converted, and remains in an anxious state, there is generally some specific reason for it. In such cases it does no good to exhort him to repent, or to explain the law to him. He knows all that; he understands these general points; but still he does not repent. There must be some particular difficulty to overcome. You may preach, and pray, and exhort, till doomsday, and not gain anything. You must, then, set yourself to inquire what is that particular difficulty.’[89]

‘Sometimes the individual has an idol’…an injury to someone requires redress, …restitution,..will not yield to a new viewpoint,.. has a prejudice,…ill-feeling towards someone…errors in doctrine…waiting for more conviction…’[90] - Charles Finney

Once convicted, the person would come to the anxious seat, confess their need, ask for forgiveness (mercy), then accept Christ and salvation – become converted.

·         Baptism of the Holy Ghost (Spirit)         and it’s implication for Holiness

Also known as – the second blessing, the blessing of a clean heart, perfect love, a second work of Grace, full salvation, entire sanctification and wholly sanctified.

A manifest experience of Holy Spirit power received after sincerely seeking a relationship with God.

‘ The Wesleyan tradition of perfection (or entire sanctification, or holiness) rested upon the belief that God might grant a second blessing to members of his church, and thus it had some important variations from Finney’s emphasis upon perfect obedience as a requirement of God’s law.’[91]

‘Wesleyan holiness preachers told the faithful that the “second blessing” – a crisis experience of sanctification (ie; a perfection of motives and desires), separable from conversion – would instantaneously eradicate their sinful dispositions and elevate them to a new plateau of Christian living....by the end of the century, both camps [Wesleyan and Keswickian camps represented by John Wesley, Charles G. Finney, John Fletcher, Phoebe Palmer and others] had chosen to use Pentecostal imagery from the New Testament to describe the experience. Whether viewed as “sinless perfection” or “full consecration”, it signified the post conversion baptism in the holy Spirit, believed to be identical in nature to that received by the disciples on the Day of Pentecost and elsewhere in the book of Acts.’[92]

Bebbington – ‘The state of “perfect love”, as Wesley preferred to call it, could be lost by the commission of any wrongdoing, but could be regained by the repetition of the original act of surrender.’[93]

Noll – Wesley stressed the combined effort of God and man – God’s free grace, man’s ability to choose or reject it and ‘the Christian’s need to strive for “perfection”.[94]

Finney - ‘There is a great difference between the peace and the power of the Holy Spirit in the soul. The disciples were Christians before the day of Pentecost, and as such had a measure of the Holy Spirit. They must have had the peace of sins forgiven, and of a justified state; but yet they had not the enduement of power necessary to the accomplishment of the work assigned them. They had the peace which Christ had given them, but not the power which he had promised. This may be true of all Christians: and right here is, I think, the great mistake of the church, and of the ministry. They rest in conversion, and do not seek until they obtain this enduement of power from on high.’[95]

Brengle - ‘To do God's work we must have God's power. Therefore Jesus said: "Tarry ye in Jerusalem until ye be endued with power from on high." (Luke 24:49.) And again He said: "Ye shall receive power when the Holy Ghost is come upon you." (Acts 1:8.)

‘The soul-winner receives this power when he is sanctified wholly and filled with the Spirit, and he need never lose it. But while the Holy Spirit abides with the believer, there yet seems to be need for frequent renewals of the power He bestows. And, thank God, He made ample provision to meet this need….

‘Years ago President Asa Mahan [of Oberlin College] wrote as follows of his old friend: "The extraordinary power which attended the preaching of President Finney during the early years of his ministry was chiefly owing to a special baptism of the Spirit which he received not long after his conversion; hence it was that when through him the 'violated law spake out its thunders,' it did seem as if we had in truth 'come unto the mount that might be touched, and that burned with fire, and unto blackness and darkness and tempest and the sound of a trumpet and the voice of words.' But when he spoke of Christ, then indeed did his 'doctrine drop as the rain, and his speech distil as the dew, as the small rain upon the tender herb and as the showers upon the mown grass.' The reason also why he is bringing forth such wondrous fruit in his old age is that while his whole ministry has been under the power of the Spirit, his former baptisms have been renewed with increasing power and frequency during a few years past." [96]

Brengle - ‘So we see that the Bible teaches that we can be like Jesus. We are to be like Him in our separation from the world, in purity, in love, and in the fullness of the Spirit. This is holiness.’

‘This work was begun in you when you were converted, You gave up your sins. You were in some measure separated from the world; the love of God was in some degree shed abroad in your heart, and you felt that God was with you. But unless you have been sanctified wholly, you also feel that there are yet roots of bitterness within: quickness of temper, stirrings of pride, too great a sensitiveness to praise or blame, shame of the Cross, love of ease, worldly-mindedness, and the like. These must be taken away before your heart can be made clean, and love to God and man made perfect, and the Holy Spirit have all His way in you. When this is done, you will have the experience which the Bible calls holiness, and which The Salvation Army rightly teaches is the birthright of all God's dear children.’

‘Holiness, then, for you and for me, is not maturity, but purity: a clean heart in which the Holy Spirit dwells, filling it with pure, tender, and constant love to God and man.’[97]

Brengle  - ‘So long as there are any roots of sin in the heart, the Holy Spirit cannot have all His way in us, and so our usefulness is hindered, But when our hearts are clean, the Holy Spirit dwells within, and then we have power for service. Then we can work for God and do good, in spite of all our ignorance and weakness. Hallelujah!

‘A plain, humble young Irishman heard about the blessing of a clean heart, and went alone, and fell on his knees before the Lord, and cried to Him for it. A man happened to overhear him, and wrote about it, saying, 'I shall never forget his petition. "O God, I plead with Thee for this blessing!' Then, as if God was showing him what was in the way, he said, "My Father, I will give up every known sin, only I plead with Thee for power." And then, as if his individual sins were passing before him, he said again and again, "I will give them up; I will give them up."

'Then without any emotion he rose from his knees, turned his face heavenward, and simply said, "And now, I claim the blessing." For the first time he now became aware of my presence and with a shining face reached out his hand to clasp mine. You could feel the presence of the Spirit as he said, "I have received Him; I have received Him!"

‘And I believe he had. for in the next few months he led more than sixty men into the Kingdom of God. His whole life was transformed.'[98]

·         Benevolence

‘An inclination to perform kind, charitable acts’.[99]

·         Convicted Sinner

‘By a convicted sinner, I mean one who feels himself condemned by the law of God, as a guilty sinner. He has so much instruction as to understand something of the extent of God's law, and he sees and feels his guilty state, and knows what his remedy is.’[100] - Charles Finney

·         Disinterested Benevolence

A selfless, generous, charitable act : towards those who deserve it or not

‘The word "disinterested" carries with it two different connotations. The more current implication of the word "disinterested" is a negative one-- meaning not interested or indifferent. On the other hand, Charles Finney used the word "disinterested" in a positive, 19th century way-- meaning free of bias or self-interest. "[Love] seeketh not her own" (1Corinthians 13:5). A charitable, kind, or generous act is generally defined by a modern dictionary as "benevolence"; and, Finney would stress that "benevolence" involves good willing because it is a moral action of the human will. Coupling "disinterested" with "benevolence", we get the uniquely 19th century expression-- commonly used by Finney and others of his day-- "disinterested benevolence". "For God so loved the world, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life" (John 3:16). The love of John 3:16 is the quintessence of "disinterested benevolence’.

‘The very idea of disinterested benevolence, and there is no other true benevolence, implies the abandonment of the spirit of self-seeking, or of selfishness. It is impossible to become benevolent, without ceasing to be selfish" (from "Attributes of Love" [Lecture 22] of Finney's "Systematic Theology").[101]

·         Extemporaneous

‘Spoken, performed, without planning, or preparation, improvised’[102]

·         Holy Laughter

A manifestation of the Holy Spirit.

Immediately following Finney’s baptism of the Holy Spirit, a young choir member came to see where he was, as Finney had missed choir practice and was meant to be leading it.

‘I began to tell him [what had taken place]. Instead of saying anything he fell into a most spasmodic laughter. It seemed as if it was impossible for him to keep from laughing from the very bottom of his heart.’[103]

·         Justice

o   Retributive   -bearing what someone deserves

o   Public                        - honouring the law in obedience and death[104]

·         Love of Complacency

Love from and for, only those who are holy

‘One more word that may disorient modern readers of Charles G. Finney, is "complacency", because complacency is currently defined as contentment or self-satisfaction. But, a 19th century Finney would recoil at the thought of a Professed Christian seeking merely to satisfy himself, and would use the term "complacency" to mean the approbation or approval of "moral worth or excellence" (from "Attributes of Love" [Lecture 18] of Finney's "Systematic Theology" ). "9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation... 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing" (Revelation 5:9, 12).

‘To say that God is good and lovely is merely to say that he deserves to be loved. If he deserves to be loved, on account of his goodness and love, then he deserves to be loved in proportion to his goodness and loveliness. Our obligation, therefore, is infinitely great to exercise towards him the highest degree of the love of complacency, of which we are capable" (from Finney's lecture, "The Law of God, No. 1" in "The Oberlin Evangelist" [February 27, 1839]).

‘Complacency, as a state of will or heart, is only benevolence modified by the consideration or relation of right character in the object of it. God, prophets, apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring labours to save the wicked, as they are in their complacent love to the saints" (from "Foundation of Moral Obligation" [Lecture 7] of Finney's "Systematic Theology").

‘Also, complacency is the "approbation of the character of its object. Complacency is due only to the good and holy" (from Lecture 12 of Charles G. Finney's "Lectures to Professing Christians" ). Our Saviour categorically gave us the definitive statement on the meaning of the love of complacency in the private instructions He made to His disciples on the night of His betrayal. "If ye love Me, keep My Commandments" (John 14:15). Though all men are favored with disinterested benevolence from the Almighty, only the lovingly obedient are blessed by God's special love of complacency. "He that hath My Commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him" (14:21).[105]

·         Measures

‘Ministers ought to know what measures are best calculated to aid in accomplishing the great end of their office, the salvation of souls. Some measures are plainly necessary. By measures, I mean the things which should be done to secure the attention of the people, and bring them to listen to the truth. Erecting buildings for worship, visiting from house to house, etc., are "measures," the object of which is to get the attention of people to the Gospel. Much wisdom is requisite to devise and carry forward all the various measures that are adapted to favor the success of the Gospel.’

‘What do politicians do? They get up meetings, circulate handbills and pamphlets, blaze away in the newspapers, send ships about the streets on wheels with flags and sailors, send conveyances all over the town, with handbills, to bring people up to the polls - all to gain attention to their cause, and elect their candidate. All these are their "measures," and for their end they are wisely calculated. The object is to get up an excitement, and bring the people out. They know that unless there can be an excitement it is in vain to push their end. I do not mean to say that their measures are pious, or right, but only that they are wise, in the sense that they are the appropriate application of means to the end.’

‘Now, what shall be done? What measures shall we take? Says one: "Be sure and have nothing that is new." Strange! The object of our measure is to gain attention, and you must have something new. As sure as the effect of a measure becomes stereotyped, it ceases to give attention, and then you must try something new. You need not make innovations in everything. But whenever the state of things is such that anything more is needed, it must be something new, otherwise it will fail. A minister should never introduce innovations that are not called for. If he does, they will embarrass him. He cannot alter the Gospel; that remains the same. But new measures are necessary, from time to time, to awaken attention, and bring the Gospel to bear upon the public mind.’ [106] – Charles Finney

·         Miracle

‘...something above the [ordinary] powers of nature’.[107]

·         The name of The Salvation Army

1865 - Originally called The Christian Revival Society, and soon after called the East London Christian Mission. 

1867 - The organisation grew rapidly and became known simply as the Christian Mission.

1878 - William Booth was perusing a printer's proof for a pamphlet which referred to the Christian Mission as a ' Volunteer Army. Booth swept his pen through the word ' volunteer' and changed it to read 'Salvation Army'. The name was adopted. 

·         New Lebanon Conference

This gathering brought ‘together Finney’s supporters and critics to discuss their differences and produce a statement of common principles’… It was hoped that the gathering would ‘curb what they [critics] perceived to be Finney’s threat to the settled clergy’…Finney’s sermon ‘Can Two Walk Together, except they be agreed’ intimated that a congregation should find another pastor if their present pastor had not inspired a revival. ‘This sermon questioned the long established Congregational and Presbyterian practice of maintaining a settled and educated minster.’[108]

·         New School Calvinism or New Haven Theology

Developed in the 1820s

‘The idea that reformed theology was completely compatible with human standards of reason, morality, and justice was a foundational concept of New School theology. This, as Hirrel points out, represented a significant shift away from the traditional Calvinist emphasis on God's sovereignty and humanity's dependence. Chapter Three compares the differences between Princeton Seminary and Oberlin College. While Oberlin, largely under the influence of Charles Finney, effectively repudiated Calvinism, Princeton established a reputation for defending Calvinist orthodoxy. Oberlin and Princeton represented radical and conservative challenges to New School thinking…’[109]

·         Oberlin Theology or Oberlin Perfectionism

Also known as New School Calvinism and Finney’s Perfectionism

Finney’s theology after 1836, which was rejected by New School Presbyterians.[110]

Finney’s views on doctrinal and practical matters became collectively referred to as ‘Oberlin Theology’ or ‘Oberlin Perfectionism’. ‘Finney taught that the individual has a limitless capacity for repentance. He also taught that an exalted state of spirituality was attainable by leading a Christian Life. These New School Calvinistic views, opposed by conservative Calvinists, included prohibitions against tobacco, tea, coffee and most popular amusements.’[111]

‘Shortly after his arrival at Oberlin, he [F] followed President Asa Mahan’s lead in asserting that humans were truly capable o perfect obedience to God’s commandments; that is he became a perfectionist.’ [112]

Old School Calvinism held that: Christ died for the elect few only; men were so depraved that they had no free agency and that Christ paid the exact penalty for man’s sin. Finney however believed that: Christ died for all, men had the power to accept or reject salvation and that Christ ‘did not bear the exact penalty but that he bore sufficient [suffering] to enable God to forgive sin without mankind thinking that he was allowing sin to go unpunished.’[113]

·         Old Schoolism

The term that Finney labeled preaching he heard in his younger days from travelling ministers that was dry, intellectual and doctrinal – spiritually and emotionally unsatisfying.[114]

·         Prevailing Prayer

Also known as Effectual Prayer

‘…is the prayer which attains the blessing that it seeks. It is that prayer which effectually moves God. The very idea of effectual prayer is that it affects its object.’[115]

·         Professors

Those professing to be Christians [116]

·         Religious Affections

Emotions particularly pertaining to the outcomes of living a religious life in relationship with Christ– Fruits of the Spirit - love, joy, kindness, generosity etc.

·         Revival

‘A revival is nothing else than a new beginning of obedience to God.’ ‘It presupposes that the church is sunk down in a backslidden state and a revival consists in the return of the church from her backslidings and in the conversions of sinners.’

‘…as in the case of a converted sinner, the first step is a deep repentance, a breaking down of the heart, a getting down into the dust before God, with deep humility and a forsaking of sin.’[117]

·         Sanctification

Also known as Holiness

‘Its broad meaning is the process by which an entity is brought into relationship with or attains the likeness of the holy’. ‘Sanctification in sum is essentially a relational reality completed in Christ’s death on the cross, experienced through the indwelling Holy Spirit and brought to its final goal when we see God.’[118]

·         Spirit of Prayer

Also known as ‘praying without ceasing’ and ‘intercessory prayer’

‘…is a state of continual desire and anxiety of mind for the salvation of sinners. It is something that weighs them down…it is the subject of his thoughts all the time….He thinks of it by day and dreams of it by night.’[119]

·         Temperance

Restraint in the use of or abstinence from alcoholic liquors. Restraint or moderation in yielding to one’s appetites or desire.[120]

·         Travail of Soul

‘…is that deep agony which persons feel when they lay hold on God for such a blessing [“praying for the salvation of sinners] and will not let him [God] go till they receive it.’

Often, they are ‘bowed down so that they could neither stand nor sit.’ [121]

Bibliography

Bebbington, David.  The Dominance of Evangelicalism: the age of Spurgeon and Moody Leicester: Intervarsity Press, 2005.

Bennett, David, Malcolm (editor), The Letters of William and Catherine Booth (Founders of The Salvation Army), Brisbane:Camp Hill Publications, 2003.

Brengle, Samuel Logan, Helps to Holiness, London:Salvationist Publishing, 1948, (first published 1896)

Brengle, Samuel Logan, Soul-Winner’s Secrets, London:Salvationist Publishing, 1903, taken from Army Classics (a CD of historic publications), prepared by  The Salvation Army Eastern Territory Heritage Centre, 2008.

Booth, Catherine Bramwell, Catherine Booth, London:Hodder and Stoughton, 1970

Hambrick-Stow, Charles E. Charles G Finney and the spirit of American evangelicalism. Grand Rapids, Mich.: Wm. B. Eerdmans, 1996.

Marshall I.H, Millard A.R., Packer J.I. & Wiseman D.J. (editors), New Bible Dictionary, Third Edition, Leicester: Inter-Varsity Press, 2003.

Noll, Mark A.  A History of Christianity in the United States and Canada. Grand Rapids, Mich.: Eerdmans Publishing, 1992

Noll, Mark A. The Rise of Evangelism- the Age of Edwards, Whitefield and the Wesleys, Leicester: Inter-Varsity Press, 2004

Railton, George Scott, The Authorative Life of General William Booth Founder of The Salvation Army, 1912. Taken from Army Classics (a CD of historic publications), prepared by The Salvation Army Eastern Territory Heritage Centre, 2008.

Ryan, Maxwell, A Passion for Souls: Preaching Holiness and Sanctification, American Revivalists helped shape our Movement, Salvationist, April, 2011.

Waldron, John, Fan the Flame: A condensation of Charles G. Finney’s Lectures on Revivals of Religion, New York: the Salvation Army (Eastern Territory), 1988.

Wessel Helen (ed), The Autobiography of Charles G. Finney: The life story of America’s greatest Evangelist- in his own words, Minnesota:Bethany House, 1977

Online

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