Perspective: Renew, Revive, Reconquer

On Wednesday, Feb. 8th, a typical chapel service at Asbury University was running longer than usual. According to Christianity Today, students were “struck by what seemed to be a quiet but powerful sense of transcendence, and they did not want to go.”

As of now, the service of worship and prayer has continued uninterrupted.

Some on social media have taken to calling it a revival. For good reason, however, Asbury administrators have refrained from calling it such.

“From those who study and are scholars, I’m told that most often if something is called a revival, it’s called that after,” said Mark Whitworth, Asbury’s vice president for intercollegiate athletics and university communications. “And so we have been referring to this as an outpouring of God’s deep, deep and abiding love, and His desire to have a personal relationship with each of us, and each of us to be living solely for the glory of God.”

There are perhaps two reasons that some people want to call it is a revival.

The first is a deep, indwelling hope for a return to the passion and zeal that once enflamed and empowered evangelical Christianity.

Historically, evangelicals have been provided assurance and a sense of accomplishing their duty by large numbers of converts and the seemingly constant working of the Holy Spirit, changing lives and changing the fabric of the United States.

While this is still true, to some extent, there is a great insecurity that comes along with realizing the evangelical movement, like other branches of Christianity, is shrinking. The harvest is no longer as plentiful, and the laborers are few.

Of course, it should be noted that while men and women of God may water, it is God that gives the increase. No man can force faith on another, it is a gift of God. That is why we are saved by grace, through faith.

In the past, there was much more social pressure to attend church, so it is also worth considering that the decline could very well be rooting out the chaff from the wheat. That is to say, rooting out those who were only nominally or culturally connected to Christianity.

Moreover, even if some social media coverage of the events at Asbury is rooted in impure motives, or if social pressure and pride has played a role, God can still make good to come out of it.

To be clear, a Christian can have just as valid of an experience with God praying at home or reading his Bible as at Asbury.

“What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” - Philippians 1:18.

The more worrisome thing is many “Christian” leaders that employ similar emotionalist or revivalist tactics that are not sincere shepherds as those leaders at Asbury appear to be, and less grounded in proper theology and the truth of the Word.

Emotions can make one vulnerable to manipulation. They are not conclusive. Discernment is necessary, and God can provide wisdom to that end.

It is important to be careful when dealing with these sorts of things.

“We must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word…” said Martin Luther. “We ought, and must constantly maintain this point, that God does not wish to deal with us otherwise than through the spoken Word and the sacraments.”

The Protestant doctrine of Sola Scriptura suggests that the Word is the sole source of the Holy Spirit, which God works through to confer grace.

If the Word is not present, neither is the Spirit.

There may be good intentions, but some of the worst abuses of the Christian faith have been propagated through the idea that truth comes from within the Christian, or through their feelings, rather than directly from the Word of God.

That is not to discount the value of passion and zeal for Christ.

Many Christians were taught scripture from an early age, and it quite possible that such an event as Asbury could bring such scripture to mind in a state of emotional vulnerability, and that God would work through that, in addition to the Word preached before the lengthy meeting.

This message involved the Law, and was preached very well, but did not mention Gospel.

Proper repentance is grounded in both, lest the leaders risk subjecting students to terror at the weight of their sins and thinking that emotional encounters or singing can bring the absolution only the Gospel can provide.

It is notable, however, that Christians who confessed their sin to the congregation were met with “the blood of Jesus cleanses you of sin,” which is reminiscent of the Gospel although not a direct quote from the Word of God.

It may bear lasting fruit, or it may not. Only time will tell.

“And now I saw unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” - Acts 5:38-39.

The main problem is not “revivals,” themselves, per se, but rather the abuses sometimes associated with revivals, and excessive dependence on them. That is why it is perhaps a better route to guide than to doubt.

“Whosoever is not against us is for us.” - Mark 9:40

An important distinction also should be made.

Renewal entails repentance and a stirring up of God’s people to return to seeking his power in their lives. It is an “enrichment of the fruit of the Spirit… often releasing a new discovery of praise and adoration and worship with a fresh understanding of God’s call.”

Revival, on the other hand, suggests that the presence of God is then returning and “affecting every part of life in that church in a corporate and collective manner.” It is a return to the truth and right faith and a purging of the old. This takes time, and is always grounded in the Word of God.

That is not to suggest they are mutually exclusive. In fact, it seems renewal is often a prerequisite to revival. The fruit of revival, then, is true transformation to society and the propagation of God’s Word.

But how does renewal lead to true revival?

Historically, what has happened before and after a “revival” meeting (or a renewal) has been just as important as the meeting itself.

God must prepare the ground, and Christians must pray for it. Afterwards, a spiritual high must be channeled into continual dependence on God, or else it will eventually fall into the pits of despair and sin.

Considering that Asbury is Wesleyan college, it is worth looking at the system of revivalism as developed by the Methodists.

First and foremost, revivalism in the Methodist tradition was never meant to be separatist. John Wesley encouraged his followers to attend Anglican services in the morning to receive the sacraments (the Lord’s Supper), and to attend society meetings in the afternoon for discipleship.

This was the top level of revivalism. These meetings were like small congregations, and educated newly evangelized Christians in the faith.

The second level of discipleship was the class meeting, which met weekly and consisted of about 12 people. It would begin with prayer and hymn singing, then the leader would share how the week had gone, focusing on their own spiritual growth. The rest of the group would follow. Offerings would also be collected for the work of the methodists in the community.

Those who missed too many meetings in a quarter would no longer be able to participate. It was a high-commitment Christianity, but people responded favorably.

The third level was a band, which was composed of 3-4 people of the same marital status and gender, which was more optional.

The band is particularly interesting, because it was reminiscent of Wesley’s experience in the Oxford Holy Club.

Asbury, being a university, and this event being led by students, is important, because the Holy Club offers an important model for these students to return to their universities and have an outlet for their newfound zeal for the faith.

The self-destructive materialism and individualistic chaos so often found in the university threatens to derail a Christian’s spiritual life daily. Lonely Christianity cannot be engaged in without colossal danger.

Many colleges already have some Christian groups, but it is clear if they want to confront this disease that has infected the lives of college students, a greater deal of cooperation and prayer is necessary.

Groups like the Holy Club could both sustain that zeal and grow their faith and grounding in the Word of God, and empower students to make a difference on their campus.

The “Holy Club” was actually a term of derision. Despite Oxford’s Anglican heritage, the group was made fun of for their methodical approach to living out the faith. They were also called “sacramentarians” for making such an effort to participate in the Lord’s Supper at least once a week.

With the renewal at Asbury, it should not be surprising that evangelicals periodically erupt into a desperate longing to feel the grace of God in their lives.

The group has been long deprived of many communal aspects of the faith, including the working of the Holy Spirit through the sacraments, and often direct ministry to and advocacy for the poor.

Both of these were things early methodists emphasized, and are perhaps something that the evangelical tradition needs to return to if they want renewal to turn to true revival.

The methodist revivalists understood tradition to be a good thing.

Even though it may seem “too catholic” to some now, tradition actually empowers Christians to live more fulfilling lives in light of God’s desires for them.

For example, the liturgy and written, meditative prayers are two traditions extent in both classical Protestantism and Catholicism. The church calendar is another. Just as “the Sabbath was made for man, not man for the sabbath,” these traditions were not created to earn favor with God. They were created to help us live out the end of man “to glorify God and enjoy him forever.”

If the Christian does not devote his calendar to God, the temptation is far too great to devote it to empty, materialistic pleasures.

Going further than these traditions and into the daily life and work of the Christian, Martin Luther once said that “God does not need our good works, but your neighbor does.”

That does not tell the full story, however. Not only does your neighbor need your good works, you need them to live a fulfilling life. The Christian life is warfare, and for good reason.

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour.” - 1 Peter 5:8

True revival, then, can only come from God, not from within. It is guided based on truth and the Word of God, and it sets the Christian church as a light on hill and a mighty fortress to offer beauty, goodness, and truth to a world of chaos. The Gospel is the essence of that truth, and all else flows naturally from it.

The local church is another under-appreciated part of revival. As mentioned in a previous article, there are numerous churches in Indianapolis that have died and been converted into businesses.

“It would be easier to swallow these institutions changing hands if their fundamental purpose had not been corrupted. Where they once provided for and empowered low-income and low-status residents to make meaningful change in their communities, they now serve the rich - having gentrified the surrounding community, and incentivized the city with more taxes to do the same elsewhere.”

Where is the spirit that provoked Jesus to cleanse the temple?

“And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” - Matthew 21:12-13

Perhaps an ecumenical group of Christians could cleanse these temples, which stand as “whited sepulchers of that heritage - while they retain outward material beauty, inwardly they are without substance.” That is to say, purchase and restore these beautiful buildings to congregations that preach the Gospel.

Speaking of whited sepulchers, there are many churches in downtown Indianapolis that are alive, but gasping for breath. Their congregations are aging, and some are moving further and further away biblical ethics and the Gospel in favor of materialist and relativist political pursuits.

The world, however, supports these pursuits much better than they do, which is why “evangelism” through such efforts will ultimately lead to the deaths of their churches.

Young people desire something more.

The sad thing is that these congregations are absolutely vital parts of the city, doing important work to help the poor, and inhabit the most beautiful buildings. If these churches were balanced by the Gospel, and if they returned to their first love, imagine what an impact could be made on the city of Indianapolis!

For students grounded in their faith, getting involved with these churches to some degree and starting communities within them that are dedicated to the Gospel and a return to the historical truths of their confessional traditions may be able to make a large impact on the city.

Some have called this a reconquista of those churches.

There are, of course, also many faithful churches from more theologically conservative offshoots of the mainline denominations. Albeit, they tend to have less cultural connections to the city, although this is not always the case. For example, Redeemer Presbyterian Church in Indianapolis is connected to the Harrison Center.

So, if Asbury was a renewal, time will tell if it leads to revival. However, if this renewal is to be sustained, students need to be given an outlet to put their newfound zeal to action.

They need to develop habits to grow and mature in the faith and the Word of God. They need the Lord’s Supper. They need tradition. They need charity, and they need the communal elements of the faith.

If revival is what Christians long for, this is how they can be used to reach the lost and reconquer their communities for Christ.

Most importantly, nothing can be sustained without the Word of God.