As I write this, I am watching my daughter, Micaiah, take a riding lesson at the Equestrian Center in Burbank, CA. The Equestrian Center is, uh, shall we say, “oddly out of place” in urban Los Angeles. On my right, traffic on the Golden State Freeway (“the” 5, as we say here in L.A.) zooms by at 65+ miles per hour. On my left, horses plod around a riding circle at, well, a lot less than 65 miles per hour. What gives?
Why would anyone invest so much time and money striving to master such an outdated mode of transportation? It takes years to painstakingly advance through learning to walk, trot, cantor, gallop, jump, dressage, etc. Then, once you do achieve riding excellence, your top speed is still only a fraction of that of the traffic whizzing by. My daughter shovels, “stuff,” to earn her lessons, but most riders shell out enough cash to cover monthly payments on a luxury car. I mean, if your goal is to get from Pasadena to Hollywood, then this horseback riding thing is a total waste of time. Just buy a Jag and get on with it.
Yet if you think of horseback riding as something designed to get you somewhere on your busy schedule then you are missing the entire point. Horseback riding is not a mode of transportation from one physical locale to another. It is a mode of transportation from one spiritual state to another. The disciplines of learning to ride cleanse the rider of the soul-deadening effects of modern life and “re-center” their soul in a calmer, deeper place. My actress-singer daughter says it’s “rejuvenating.” Seeing the light and energy in her eyes after each time she rides, I believe her.
Now at first glance, striving to master 2,000 year-old spiritual disciplines seems even more irrelevant than learning to ride a horse. I mean, at least horseback riding might help you land a role, or inspire a screenplay. What earthly good does it do to invest the time and energy it takes to master practices like prayer, meditation, fasting, Torah-study, or Psalm-singing? Sure, prayer can come in handy when you’re facing an audition, pitch meeting, or financing appointment. But this kind of “spiritual discipline” is practiced by everyone in Hollywood (even the staunchest atheists), and probably has about as much utilitarian value as wearing your lucky pair of socks. Prep for your meeting, pay for some good coaching, and get on with it.
Yet, if you think of the spiritual disciplines only as something to get you somewhere in your career, you are missing the entire point. Spiritual disciplines are not tools for getting you from failure to success. They are pathways for keeping you alive spiritually in the constantly shifting landscape of success and failure that is Hollywood.
The Soul-Deadening Worlds of Power
Actor/Comedienne/Writer Susan Isaacs once challenged a crowd of aspiring entertainment industry students, “Would you accept God’s call to Hollywood if you knew that you would only have three successful years out of a thirty-year career?” Most wouldn’t, yet that is about the average for those who ‘make it’ here. The spiritual disciplines are the means by which someone survives and even thrives, not only in the three years when they’re a hot property, but in the other twenty-seven as well.
Make no mistake, the competitive nature of all centers of power–Hollywood, the Ivy League, Wall Street, Washington, D.C., etc.–nearly always creates a soul-deadening culture.Former Yale Professor Henri Nouwen warned, “Our society is… a dangerous network of domination and manipulation in which we can easily get entangled and lose our soul.” Dave Schmelzer, principal at Blue Ocean, Inc. in Cambridge, MA asserts the overarching characteristic of his Ivy League community is what he calls, “Grim drivenness.” Dave adds, “These are the brightest and most talented people in the world, and the very drivenness that got them this far in a highly competitive environment prevents them from ever really enjoying the fruit of their success. There is always another rung to climb on the ladder of success.” Sounds a lot like Hollywood to me!
Yokes that Bring Our Souls Rest
Spiritual disciplines counteract this soul-deadening effect by nourishing the soul of the practitioner and re-centering the filmmaker, professor, stockbroker, and/or congressman in a calmer, deeper place. Prayer, meditation, study, etc. are means by which we deepen our connection to others and to God. Nearly everyone working in a pressure-filled environment can benefit from practicing them—from Zen Buddhist’s like Laker’s coach Phil Jackson, to Scientologists like Tom Cruise.
However, the spiritual disciplines play a particularly meaningful role in the Judeao-Christian tradition. They are part of what early Rabbis referred to as their yoke—the teachings and spiritual practices each Rabbi used to guide their students into a deeper relationship with God. Like learning to ride a horse, the study of Torah—the principal spiritual discipline in rabbinic education—demanded the utmost commitment to move from one level of expertise to the next. Yet, the promise of a life centered in God and his ways made the effort worthwhile. (See, Rabbinic Higher Education.)
Connecting to the Life of God
Jesus of Nazareth built upon this rabbinic tradition to shape his own version of spiritual formation. Jesus told his first followers, “Take my yoke upon you and learn from me… and you will find rest for your souls” (Matthew 11:29). He taught his disciples to pray, study, build community, and serve not to earn religious brownie points, but to form a deep attachment to God—to ‘rest’ in him. Like vines on a branch, Jesus promised his followers that if they would focus upon staying connected to the life of God, then the life of God would flow into them and bear fruit in everything they do (John 15:1-8). The spiritual disciplines are one of the key means by which we maintain that connection. (See, With Prayer in the School of Christ.)
USC philosophy professor, Dallas Willard, has worked tirelessly over the last few decades to describe how Christian spiritual formation can and should help us maintain our connection to the life and the love of God in the Academy, Hollywood, and beyond. He states:
“God’s desire for us is that we should live in him. He sends us the Way to himself. That shows us, in his heart of hearts, what God is really like–indeed, what reality is really like. In its deepest nature and meaning our universe is a community of boundless and totally competent love.”
Personalizing the Process
Like horseback riding, staying connected to the life and love of God is not a one-size-fits-all process. It has taken Micaiah years to find the right stable, the right trainer, the right horse (the crankiest, but “best” in the stable), and the right sub-disciplines to learn to ride in a way that maximizes the ‘gladness’ riding brings her soul. The same is true for those seeking to cultivate a relationship with God. The disciplines that help one person are often torture for another. The key for some is sitting quietly in a beautiful sanctuary, for others it is walking in the beauty of nature, for some connection to God is found among books in a quiet library, for still another it is best found amidst music is a raucous worship service.
The point of spiritual discipline is not to perform some cookie-cutter religious ritual to make God like you better, but rather to find the pathways that best help your soul connect to the God who already loves you infinitely, ultimately, and unconditionally.
In the following weeks I will explore a number of the key concepts and disciplines that have been most helpful to a variety of leaders in Hollywood, the Ivy League, and beyond in living a soul-nourishing life in a soul-deadening world. My hope is that we can help you create your own individualized set of spiritual disciplines that help you stay connected to the life and love of God even in the most pressurized situations.
Of course there is another way: the way of giving in to a soul-deadness. Will we? Or will we follow my daughter’s example and embrace an “outdated” approach to life, that in the end is the only one capable of transporting us where we really want to go—to the very heart of God.
By linking the choice of new birth with his audience’s choice of a new American identity, British evangelist George Whitefield provided a common American experience that unified diverse colonists who lacked a common identity
By Gary David Stratton, Professor, Johnson University (TN) and James L. Gorman, Assistant Professor, Johnson University
The Great Awakening is the common designation for a Protestant socio-spiritual movement in the American colonies that helped establish the groundwork for much of the nation’s spiritual and national identity. The awakening began among German, Dutch and Scot-Irish immigrants and was greatly influenced by British Methodists and New England Puritans. It culminated in enormous religious gatherings, mass professions of faith, controversial ecstatic experiences, and the overthrow of Old World hierarchies in church and society. While interpretations of the meaning of the Great Awakening divide into numerous schools of thought, “It seems evident that in one way or another, the Great Awakening helped to prepare American society and culture for the Revolution, but of course not in any direct, deliberate, or intentional manner” (Wood, p. 180-181).
An upsurge in revivalist piety began in the middle colonies in the ministries of German-American Dutch-Reformed minister, Theodore Jacobus Frelinghuysen (c. 1691 – c. 1747), and Scots-Irish-American Presbyterian, Gilbert Tennent (1703-1764), as well as among Congregationalist churches in the Connecticut River Valley (Crawford, p. 108). When the Connecticut River Valley revival reached Northamption, MA in 1734, its effect was so dramatic, it prompted the town’s minister, Jonathan Edwards (1703-1758) to write what became a bestselling account, entitled, A faithful narrative of the surprising work of God in the conversion of many Souls in Northampton. Considered by many to be America’s greatest theologian, Edwards viewed this outpouring of the Spirit as an acceleration and intensification of the work of the normal Holy Spirit so that as much is “done in a day or two, as at ordinary times […] is done in a year.” (p. 21). Like all Puritans, Edwards held that such “outpourings of the Spirit” were God-granted events to be sought by ministers and their congregations as their only hope for advancing the gospel on earth. As the story of Northampton’s revival spread, ministers and congregations up and down the Atlantic seaboard began praying for similar visitation in their towns.
British evangelist George Whitefield (1714-1770) entered this rarified spiritual atmosphere determined to seize the moment for God’s glory. Whitefield’s adoption of John Wesley’s practice of “field preaching” coupled with his profound dramatic gifts connected him with his audiences in an unprecedented manner. His first trip to America (mostly in Georgia from 1737–1738), followed by his tremendously successful campaign in London, thrust him into popular imagination such that Harry Stout declares him “Anglo-America’s first modern celebrity” (1991, p. x). In preparation for his second American preaching tour (1740-1741), Whitefield fashioned a plan to build on this momentum. The evangelist and his publicist, William Seward, work tirelessly to promote Whitefield’s exploits, writing as many as a hundred personal letters, articles, and journal entries a day to a vast network of leaders and publishers throughout the New World. Incredibly, Whitefield personally wrote or inspired thirty-percent of every printed work published in America in 1740.
By the time he reached Boston, all of New England was in a fever pitch of anticipation. Six weeks and 175 sermons later, virtually every New England inhabitant heard Whitefield preach face-to-face. Scores of professed conversions and great public interest in religion swept the colonies, from Harvard, where young Samuel Adams was deeply affected, to Philadelphia, where Benjamin Franklin and Whitefield became famous friends. In fact, Whitefield’s growing celebrity granted him unparalleled influence in Colonial society. He was able to network with the rich and powerful, target key social causes (especially orphans and African-American education), and take controversial anti-institutional stands on the issues of his day as the first in a long line of public figures whose claim to influence rested on celebrity rather than inherited social status (Stout).
Controversy and Excess
Gilbert Tennent fired what was perhaps the opening salvo of the disestablishment of a the Old World hierarchical view of society in his 1739 sermon, “The Danger of an Unconverted Ministry,” arguing that only ministers who have experienced “the new birth of conversion” should be allowed to preach. While Tennent was immediately and nearly unanimously condemned by the established clergy, Whitefield picked up the theme and began to use it regularly in his 1740-1741 preaching tour, pushing the message deep into the Colonial psyche. Whitefield’s call for religious freedom from the hierarchical structure of denominational leadership and parish loyalties resonated with his colonial audiences.
His life and his message provided some measure of resolution to the growing colonial tensions between the leaders of mercantile economy rooted in individual enterprise versus inherited social power of the socio-political system. This was particularly true in New England, where community leadership was contingent upon denominational church leadership—often making the minister the most powerful leader in town, but also resonated in more religiously tolerant communities such as the Delaware River Valley.
The tension only grew as a growing band of itinerant and uncredentialed Whitefield imitators began “invading” staid parishes preaching Whitefield’s emotional and theatrical revival message. The wildest of these, such as Yale graduate James Davenport (1716–1757), began to give the leaders of the Awakening, known as “New Lights,” more trouble than their enemies. No sooner had Whitefield sailed for England than the enemies of the Awakening (and defenders of the old social order), known as “Old Lights,” launched a counter-offensive to restore the status quo. The faculties of Harvard and Yale denounced both the Awakening in general and Whitefield in particular. Charles Chauncy, Boston’s most influential clergyman (and later president of Harvard), published his Enthusiasm Described and Cautioned Against (1742) as a treatise against the excessive emotional displays of revivals.
Eventually, even Edwards had to speak out against the excesses of the revival. In his Treatise Concerning Religious Affections (1742), Edwards declared Satan the winner of the Awakening due to the New England clergy’s inability to lead their flocks out of wildfire and into love of God and sacrificial love of others. This was perhaps Edwards’ most enduring legacy. While, Faithful Narrative would define the standard expectations for evangelical conversion and firmly establish Edwards as the revival expert with broad readership for his future publications, it was his 1746 publication of Religious Affections (and his 1749 popularization of his views on his more balanced view of revivalism in The Life of David Brainerd) that would lay the groundwork for a profoundly influential evangelical protestant movement in America. Noll (2003) asserts that the Great Awakening “marked the beginning of a distinctly evangelical history” marked by a “consistent pattern of convictions and attitudes that have been maintained over the centuries since” (p. 80, 18-19).
It is not obvious if the exact term, “Great Awakening,” was used before Joseph Tracy in 1842, causing some (Butler, 1982; Lambert, 1999) to assert that the Great Awakening itself was merely the invention of historians. Even those who accept the event at face value often grapple with the meaning of those few short years of American history. Kidd (2007) argues that the division of the dynamic evangelical movement into two distinguishable parts may only “obscure the fact that the evangelical movement continued to develop after 1743 and before 1800” (p. xix). Stout (1977, 1991) argues what while the Awakening itself was more than a historical invention, clearly there was an inventive sense to Whitefield and Seward’s promotional approach (and to some degree Edwards’ rush to publicize the short-lived work of God in Northampton).
Beyond their religious significance, Whitefield’s radical innovations in communication and publicity provided the rhetoric through which republican ideas could be conveyed to an unlettered audience. This style endured, even if the Awakening did not, and became a growing influence in the mode of persuasion of the American Revolution and modern mass communication (Woods, Stout). One school of thought (Heimert, 1966; Mahaffey 2007, 2011) holds that the Awakening’s impact upon the Revolution extended far beyond communication and into the foundational ideas of democracy and nation building, and “provided pre-Revolutionary America with a radical, even democratic, social and political ideology, and evangelical religion embodied, and inspired, a thrust toward American nationalism” (Heimert, viii). By linking the choice of new birth with his audience’s choice of a new American identity, Whitefield provided a common American experience that unified diverse colonists who lacked a common identity. “Without George Whitefield […] American independence would have come much later, if at all” (Mahaffey, 2011, xi).
Gary David Stratton (Ph.D. Biola University) is University Professor of Cultural and Spiritual Formation and Dean of the School of Arts and Sciences at Johnson University (TN). James L. Gorman (Ph.D. Baylor University) is Assistant Professor of History at Johnson University. Based upon Stratton and Gorman’s “The Great Awakening [1730s to 1740s]” in the forthcoming “Encyclopedia of Christianity in the United States” (Rowman and Littlefield, 2015).
Butler, Jon. 1982. “Enthusiasm Described and Decried: The Great Awakening as Interpretive Fictions” Journal of American History: 305-325 Crawford Michael J. 1991. Seasons of Grace: Colonial New England’s Revival Tradition in Its British Context. New York, NY: Oxford University Press. Edwards, Jonathan, and C C. Goen. 1972. The Great Awakening: A Faithful Narrative. the Distinguishing Marks. Some Thoughts Concerning the Revival, Letters Relating to the Revival. New Haven: Yale University Press. Heimert, Alan. 1996. Religion and the American Mind, from the Great Awakening to the Revolution. Cambridge: Harvard University Press. Kidd, Thomas S. 2007. The Great Awakening: the Roots of Evangelical Christianity in Colonial America. New Haven: Yale University Press. Lambert, Frank. 1999. Inventing the “Great Awakening”. Princeton, N.J.: Princeton University Press. Mahaffey, Jerome D. 2007. Preaching Politics: The Religious Rhetoric of George Whitefield and the Founding of a New Nation. Waco: Baylor University Press. ________________ 2011. The Accidental Revolutionary: George Whitefield and the Creation of America. Waco, Tex: Baylor University Press. Marsden, George M. 2003. Jonathan Edwards: a Life. New Haven: Yale University Press. Noll, Mark A. 2003. The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys. Downers Grove, Ill: InterVarsity Press. Stout, Harry S. 1977. “Religion, Communications, and the Ideological Origins of the American Revolution,” William and Mary Quarterly 34: 519-41; reprinted in Butler and Stout, Religion in American History: A Reader 89-108. ___________ .1991. The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism. Grand Rapids, MI: Eerdmans. Wood, Gordon. 1997. “Religion and the American Revolution,” in Stout, Harry S., and D. G. Hart. Eds. New Directions in American Religious History. New York: Oxford University Press.
In these ‘revival colleges’ the anti-slavery movement found a welcomed sanctuary, the largest foreign missionary movement in history found its origin, and literature, art and the sciences found a home in the academic curriculum, resulting in a profound spiritual/intellectual synthesis throughout American society.
While most Christian traditions look to the outpouring of the Holy Spirit at Pentecost as the historical birth of the church , seventeenth and eighteenth-century Puritans in England and colonial America emphasized the outpouring of the Spirit as God’s ongoing means for awakening unbelievers to seek the Lord and reviving the spiritual life of believers. The Puritans believed in religious education and the personal catechizing of every family in every parish every year, however their pastoral experience warned them that such efforts would eventually fall upon deaf ears and hard hearts if not for the continual renewing work of the Spirit. They developed an ecclesiology that all but demanded outpourings of the Spirit recur periodically for ongoing reformation of the church and society.
No one did more to help set Old World revivalism on its feet in the new world, than Northampton, MA Congregationalist minister Jonathan Edwards (1703-1758). A “towering intellectual figure” often described as “America’s greatest theologian,” Edwards viewed the outpouring of the Spirit as an acceleration or intensification[viii] of the Holy Spirit’s normal activity so that much is “done in a day or two, as at ordinary times … is done in a year.” Like all Puritans he held that such outpourings were God-granted events to be sought by ministers and their congregations as their only hope for advancing the gospel on the earth: “(F)rom the fall of man to this day wherein we live the Work of Redemption in its effect has mainly been carried on by remarkable pourings out of the Spirit of God.” (See, Do America’s Colleges Need ‘Revival’?)
Edwards wasn’t talking in mere theoretical language. In 1734 over 300 men and women—nearly a quarter of Northampton’s population—professed conversion to Christ in a single six-month period. “There was scarcely in the town, old or young, left unconcerned about the great things of the eternal world… The work of conversion was carried on in a most astonishing manner… and the number of true saints multiplied… (until) the town seemed to be full of the presence of God.” Edwards’ popular account of Northampton’s revival, Faithful Narrative (1737), caused churches across the colonies to pray for similar outpourings. It wasn’t long before the answer came.
The First Great Evangelical Awakening
The First Great Awakening was a broad religious awakening felt throughout much of the British Isles and American colonies from roughly 1734 to 1742. Early movements included field preaching revivals in the United Kingdom under the leadership of Methodist leaders John and Charles Wesley, a revival in the Connecticut River valley that eventually spread to Jonathan Edwards’ church, as well as revivals among Dutch Pietist immigrants in New Jersey under the leadership of Theodore Freylinguysen, and New Jersey Presbyterians under the leadership of Gilbert Tennent. The awakening reached its zenith in the theatrical preaching of British Methodist George Whitefield, whose evangelistic tour of the colonies in 1740-1741 became the first genuinely “national” event in American history.
In ten weeks Whitefield spoke to audiences whose total attendance equaled at least half the population of the colonies he visited, including “virtually every New England inhabitant.” By the time the awakening subsided as much as twenty-percent of the total population of the American colonies had professed faith in Christ. Due to the tremendous evangelistic impact of these revivals, leaders became known as evangelicals and the movement first became known the Evangelical Awakening. As Noll concludes, The Great Awakening, “marked the beginning of a distinctly evangelical history . . . (and) a consistent pattern of convictions and attitudes that have been maintained over the centuries since.” (See, The Great Awakening & the Birth of American Celebrity Culture)
Religious Affections and Religious Education
Despite the apparent victory of revivalism, Edwards was convinced that the weakness of the First Great Awakening rested in ministers’ uncritical acceptance of revival experiences and mere professions of faith as signs of genuine conversion. Like his Old World forebears, he sought a thorough reformation of both the individual and society. He penned A Treatise Concerning Religious Affections (1743) to challenge ministers to guide those who professed faith away from short-lived counterfeit conversions and towards genuine faith.  Edwards believed that only an encounter with the “divine and supernatural light” provided by Holy Spirit was capable of transforming human affections out of the sinful lowlands of self-interest and into love of God for God’s sake. This meant that the only uncounterfeitable fruits of genuine repentance were neither emotional experiences nor ecstatic visions, but rather a sacrificial love of others and passion to grow in the knowledge of Christ for no other reward than knowing his love. Parents and ministers were charged with catechizing the next generation, as well as reminding them of the glory of heaven and the ever-present threat of hell, so that by rigorous discipline they might experience genuine conversion. Edwards exhorted his congregation, “The religious education of children is one of the principle means of grace that God has appointed in his church.” (See, Jonathan Edwards Goes to the Movies: Religious Affections and Story Structure.)
The Second Great Awakening
This quest to educate and revive an entire generation toward genuine faith and experiential knowledge of God drove Edwards’ spiritual descendants in the development of perhaps the most influential educational movement in American history—the revival college. When the faculties at Harvard and Yale rejected the First Great Awakening, friends of the revival (known as “New Lights”) founded of a flurry of liberal arts colleges with a revival bent. Some, like Dartmouth, Amherst, and Mount Holyoke were founded directly on Edwardsean principles. Others, like Williams, Princeton, Rutgers and the University of Georgia were later captured by followers of Edwards’ educational vision. In the end, nearly all colleges of the era were eventually influenced by the Edwardsean project. As noted higher education historian and Edwards biographer George. M. Marsden notes, “Much of the antebellum collegiate education was shaped by New Englanders with an Edwardsean heritage, (who) controlled most of the nations leading colleges, including the state universities.”
Timothy Dwight and Yale College
The power of the revival college movement was made possible in no small degree due to the influence of Edwards’ grandson, Timothy Dwight (1753-1817). Dwight was appointed president of Yale College in 1795 in a striking pro-awakening takeover of what had once been an anti-awakening institution. Yale experienced four revivals under Dwight and these outpourings of the Spirit were clearly a welcomed and promoted aspect of the president’s educational program. Yet Dwight was so committed to the life of the Spirit flowing through the normal day-to-day life of the college he refused to cancel classes during seasons of spiritual awakening, even when petitioned by the student body to do so. Dwight instead carefully guided them his students to a more holistic approach to the Spirit’s work in the life of college, an approach which eventually spread to many if not most of America’s colleges.  Under Dwight’s presidency Yale grew into the largest and most influential college in the Americas and the educational center of what came to be known as the Second Great Awakening (c. 1790-1840)—a society-wide transformation of much greater duration and depth than the more short-lived First Great Awakening. (See, The College Chapel: Puritan Relic or Campus Hot Spot.)
Revival Colleges and Social Reform
The best of these revival colleges formed the intellectual backbone of a transatlantic revivalism that became a dominant theme in America from 1800 to 1860, and a “central mode of our search for national identity.” In these colleges, literature, art and the sciences moved into the academic curriculum for the first time, the anti-slavery movement found a welcomed sanctuary, the largest foreign missionary movement in history found its origin, a vision for universal public education found a champion, women and African-American students matriculated for the first time,, a resilient ethic of moral citizenship found a remarkable incubator , and a generation of national leaders marked by both the knowledge of learning and the knowledge of God was born. (See, Higher Education and the Knowledge of God.)
Mark A. Noll notes that the leaders of these colleges were key to a “surprising intellectual synthesis” of revival and common-sense moral philosophy that dominated American thinking from 1790 to 1865 and which led to the remarkable “Christianization” of American society. Dramatic church growth among all revival-oriented denominations—particularly Baptists and Methodists led to the formation of nearly 500 new revival colleges across the Western frontier. These educators were revivalists first and foremost  Their effectiveness as educators came, not in spite of their commitment to the work of the Holy Spirit in higher education, but rather because of it. (See, The Holy Spirit and the Liberal Arts)
Revivalism Ruined and Renewed
Sadly, the success of revivalism eventually led its undoing as churches and colleges began to rely upon periodic seasons of awakening to produce spiritual maturity in their members rather than ongoing religious education and discipleship. Highly volunteeristic conceptions of conversion and high-pressure tactics to secure decisions gradually eroded Edwardsean concerns regarding counterfeit conversions and safeguards to encourage the genuine fruit of Spirit-created repentance. The publication of Christian Nurture (1847) by Congregationalist minister Horace Bushnell (1802- 1876) began an intellectual and practical backlash against revivalism’s over-emphasis upon public professions of faith, and birthed the modern religious education movement.
While educational leaders such as A. B. Simpson (Nyack College), A. J. Gordon (Gordon), and V. Raymond Edmond (Wheaton), as well as Baptist, Wesleyan, Pentecostal, and Charismatic renewal movements preserved concern for the outpouring of the Holy Spirit and even sparked modest revivals in many churches and colleges, modern evangelicalism has yet to produce a synthesis of revival and Christian education capable of effecting a society-wide movements on the level of the First and Second Great Awakenings.
Adapted from, Gary David Stratton. 2015. “Revivalism,” in George Thomas Kurian and Mark A. Lamport, eds. Encyclopedia of Christian Education, Lanham, MD: Rowman and Littleton Academic Press of America.
 Joel 2:28-32; Ezekiel 39:29; Acts 1:4-8; 2:1-21; 4:24-31.
 Thomas S. Kidd, The Great Awakening: the Roots of Evangelical Christianity in Colonial America (New Haven: Yale University Press, 2007), 2; Mark A. Noll, The Rise of Evangelicalism: the Age of Edwards, Whitefield, and the Wesleys (Downers Grove, Ill: InterVarsity Press, 2003), 18. Richard F. Lovelace, Dynamics of spiritual life: an Evangelical Theology of Renewal (Downers Grove, Ill: Inter-Varsity Press, 1979), 121.
 Richard Baxter, The Reformed Pastor (Morgan, PA: Soli Deo Gloria Publications, 2002), 67-122. See also, Perry Miller and Thomas Herbert Johnson, The Puritans (New York: Harper & Row, 1963). J.I. Packer, The Redemption & Restoration of Man in the Thought of Richard Baxter: a Study in Puritan Theology (Carlisle, UK: Paternoster Press, 2003).
 Donald G. Bloesch, The Holy Spirit: Works and Gifts (Downers Grove, IL: Inter-Varsity Press, 2000), 106-110. See also, Geoffrey F. Nuttall and Peter Lake. The Holy Spirit in Puritan Faith and Experience (Chicago: University of Chicago Press, 1992), 15ff.
 George M. Marsden, Jonathan Edwards: a Life New Haven: Yale University Press, 2003), 152. See also, Noll, Rise of Evangelicalism, 53-60.
 Harry S. Stout, The New England Soul: Preaching and Religious Culture in Colonial New England (New York: Oxford University Press, 1986), 228. See also, Noll, Evangelicalism, 44.
 Gerald R. McDermott, Understanding Jonathan Edwards: an Introduction to America’s Theologian (Oxford: Oxford University Press, 2009); Robert W. Jenson, America’s Theologian: a Recommendation of Jonathan Edwards (New York: Oxford University Press, 1988).
 Samuel C. Storms, Signs of the Spirit: an Interpretation of Jonathan Edwards’ Religious Affections (Wheaton, IL: Crossway Books, 2007), 25.
 Jonathan Edwards, “A faithful narrative of the surprising work of God in the conversion of many Souls in Northampton, and neighbouring towns and villages of the County of Hampshire, in the Province of the Massachusetts-Bay in New England (1737),” in The Works of Jonathan Edwards,Vol. 4:The Great Awakening, ed. C. C. Goen (New Haven, CT: Yale University Press, 1972), p. 21.
 Jonathan Edwards, A History of the Work of Redemption (1755) (New Haven, CT: Yale University Press, 1989), 138.
 Ibid, 13-14.
 Noll, Evangelicalism, 71-99.
 Harry S. Stout,The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism (Grand Rapids, MI: W.B. Eerdmans, 1991).
 Noll, Evangelicalism, 13. See also, Gary David Stratton, “Paparazzi in the Hands of an Angry God: Jonathan Edwards, George Whitefield, and the Birth of American Celebrity Culture,” The Other Journal (Fall, 2010), 23-35.
 Stout,Divine Dramatist, 90; Frank Lambert, Pedlar in Divinity: George Whitefield and the Transatlantic Revivals, 1737-1770 (Princeton, NJ: Princeton University Press, 1994), 128; Arnold Dallimore, George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-century Revival (Westchester, IL: Cornerstone Books, 1979), 527; and Harry S. Stout, “Whitefield, George,” Dictionary of Christianity in America, ed. Daniel G. Reid (Downers Grove, IL: InterVarsity Press, 1990), 1252.
 For further exploration into the realities versus myths of the Great Awakening see, Frank Lambert, Inventing the “Great Awakening” (Princeton, NJ: Princeton University Press, 1999); Harry S. Stout, “Religion, Communications, and the Ideological Origins of the American Revolution” The William and Mary Quarterly: A Magazine of Early American History 34 (1977), 519-541; and Michael J. Crawford, Seasons of grace: colonial New England’s revival tradition in its British context (New York: Oxford University Press, 1991), 13ff.
 Noll, The Rise of Evangelicalism, 18-19.
 Jonathan Edwards, A treatise concerning religious affections, in three parts (1746), in The Works of President Edwards, vol. 2, ed. John E. Smith and H. S. Stout(New Haven, CT: Yale University Press, 1959).
 Jonathan Edwards, “A divine and supernatural light (Matthew 16:17).” In Sermons and Discourses, 1730-1733, The Works of Jonathan Edwards, 17, ed. M. Valeri and H. S. Stout (New Haven, CT: Yale University Press, 1999), 405-426.
 Marsden, Edwards, 28-29.
 Jonathan Edwards, In Sermons and Discourses, 1743-1758, The Works of Jonathan Edwards, 25, ed. Wilson H. Kimnach (Jonathan Edwards Center, Yale University, 2008), 723.
 Leon. B. Richardson, History of Dartmouth College (Hanover, N.H.: Dartmouth College Publications, 1932), 239-40.
 Claude M. Fuess, Amherst, the Story of a New England College (Boston: Little, Brown, and Company, 1935), 30.
 Joseph A. Conforti, Jonathan Edwards, Religious tradition & American Culture (Chapel Hill: University of North Carolina Press, 1995), 69-89.
 David W. Kling, “The New Divinity and Williams College, 1793-1836” (Religion and American Culture, 1996): 195-223.
 Frederick Rudolph and John R. Thelin, The American College and University: a History (Athens, GA: The University of Georgia Press, 1990).
 Ian H. Murray, Revival and Revivalism: the Making and Marring of American Evangelicalism, 1750-1858 (Edinburgh: Banner of Truth, 1994), 132.
 Marsden, Jonathan Edwards, 499. George M. Marsden and Bradley J. Longfield (Eds.), The Secularization of the Academy (New York: Oxford University Press, 1992), 8-9.
 Brooks Mather Kelley, Yale: a History (New Haven: Yale University Press, 1974).
 Revivals were noted in 1802, 1808, 1812-1813, 1815 by Chauncey Goodrich, “Narrative of revivals of religion at Yale College from its commencement to the present time.” Journal of the American Education Society X, 1838, p. 295-302. See also, Charles E. Cunningham, Timothy Dwight, 1752-1817: a Biography (New York: Macmillan, 1969), 300-334.
 John Wolffe, The Expansion of Evangelicalism: the Age of Wilberforce, More, Chalmers and Finney (Downers Grove, IL: InterVarsity Press, 2007).
 Noll, Evangelicalism, 200.
 George M. Marsden, Fundamentalism and American Culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925 (New York: Oxford University Press, 1980), 222. See also, Richard Carwardine, Transatlantic Revivalism: Popular Evangelicalism in Britain and America, 1790-1865 (Westport, Conn: Greenwood Press, 1978)
 William C. Ringenberg, The Christian College (Grand Rapids: Baker, 2006), 85-96.
 Julie Reuben, The Making of the Modern University (Chicago: University of Chicago Press, 1996), 74-77.
 Mark A. Noll, America’s God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002), 9.
 Smith, Revivalism and Social Reform, 5. Author’s italics.
 Allen C. Guelzo, “An Heir or a Rebel? Charles Grandison Finney and the New England Theology,” Journal of the Early Republic, 17 (1997): 61-94. See also, Allen C. Guelzo, “Oberlin perfectionism and its Edwardsean Origins, 1835-1970,” In Jonathan Edwards’ writings: text, context, interpretation, ed. S. J. Stein (Bloomington: Indiana University Press, 1996) and Allen C. Guelzo and Douglas A., Sweeney, The New England theology: from Jonathan Edwards to Edwards Amasa Park. (Grand Rapids, MI: Baker Academic, 2006).
 Horace Bushnell, Views of Christian Nurture, and of Subjects Adjacent Thereto (1847) (Delmar, N.Y.: Scholars’ Facsimiles & Reprints, 1975). See also, Conrad Cherry, Nature and religious imagination: from Edwards to Bushnell. Philadelphia: Fortress Press, 1980), Robert Bruce Mullin, The Puritan as Yankee: a Life of Horace Bushnell (Grand Rapids, MI: W.B. Eerdmans, 2002).Harold William Burgess, Models of Religious Education: Theory and Practice in Historical and Contemporary Perspective. Wheaton, IL: Victor Books, 1996), 81-83. Ironically, Bushnell and Charles G. Finney, perhaps the most famous revivalist of the era were great friends and admirers of each other’s work. See, Charles E. Hambrick-Stowe, Charles G. Finney and the Spirit of American Evangelicalism (Grand Rapids, MI: W.B. Eerdmans, 1996), 253, 274-275,298.
References Baxter, Richard. The Reformed Pastor. Morgan, PA: Soli Deo Gloria Publications, 2000. Bloesch, Donald G. The Holy Spirit: Works and Gifts. Downers Grove, IL: Inter-Varsity Press, 2000. Burgess, Harold William. Models of Religious Education: Theory and Practice in Historical and Contemporary Perspective. Wheaton, Ill: Victor Books, 1996. Bushnell, Horace. Views of Christian Nurture, and of Subjects Adjacent Thereto (1847). Delmar, N.Y.: Scholars’ Facsimiles & Reprints, 1975. Carwardine, Richard. Transatlantic Revivalism: Popular Evangelicalism in Britain and America, 1790-1865. Westport, Conn: Greenwood Press, 1978. Cherry, Conrad. Nature and Religious Imagination: from Edwards to Bushnell. Philadelphia: Fortress Press, 1980. Conforti, Joseph A. Jonathan Edwards, religious tradition & American culture. Chapel Hill, NC: University of North Carolina Press, 1995. Crawford, Michael J. Seasons of grace: Colonial New England’s Revival Tradition in its British Context. New York: Oxford University Press, 1991. Cunningham, Charles E. Timothy Dwight, 1752-1817: a Biography. New York: Macmillan, 1969. Dallimore, Arnold. George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-century Revival. Westchester, IL: Cornerstone Books, 1979. Edwards, Jonathan, “The religious education of children is one of the principle means of grace that God has appointed in his church (Psalms 78:5–7),” in Sermons and Discourses, 1743-1758, ed. Wilson H. Kimnach. Jonathan Edwards Center, Yale University, 2008. ______________. “A divine and supernatural light (Matthew 16:17),” in Sermons and Discourses, 1730-1733:The Works of Jonathan Edwards, 17, ed. M. Valeri. New Haven, CT: Yale University Press, 1999, 405-426. ______________. A faithful narrative of the surprising work of God in the conversion of many Souls in Northampton, and neighbouring towns and villages of the County of Hampshire, in the Province of the Massachusetts-Bay in New England, in The works of Jonathan Edwards,4, ed. C. C. Goen. New Haven, CT: Yale University Press, 1972. ______________. A History of the Work of Redemption, in The works of Jonathan Edwards, 9, ed.J. Wilson. New Haven, CT: Yale University Press, 1989. ______________. A Treatise Concerning Religious Affections, in Three Parts (1746), in The Works of President Edwards, 2, ed. John E. Smith. New Haven, CT: Yale University Press, 1959. Fuess, ClaudeM. Amherst, the Story of a New England college. Boston: Little, Brown, and Company, 1935. Goodrich, Chauncey. “Narrative of revivals of religion at Yale College from its commencement to the present time.” Journal of the American Education Society X (1838): 389-310. Guelzo, Allen C. “An Heir or a Rebel? Charles Grandison Finney and the New England Theology,” Journal of the Early Republic, 17 (1997): 61-94. ____________ “Oberlin perfectionism and its Edwardsean Origins, 1835-1970,” In Jonathan Edwards’ Writings: Text, Context, Interpretation, ed. S. J. Stein, Bloomington: Indiana University Press, 1996. Hambrick-Stowe, Charles E. Charles G. Finney and the Spirit of American Evangelicalism. Grand Rapids, MI: W.B. Eerdmans, 1996. Jenson, Robert W. America’s Theologian: a Recommendation of Jonathan Edwards. New York: Oxford University Press, 1988. Kelley, Brooks M. Yale; a History. New Haven: Yale University Press, 1974. Kidd, Thomas S. The Great Awakening: the Roots of Evangelical Christianity in Colonial America. New Haven: Yale University Press, 2007. Kling, David W. “The New Divinity and Williams College, 1793-1836,” Religion and American Culture, 6 (1996): 195-223. Lambert, Frank. Pedlar in Divinity: George Whitefield and the Transatlantic Revivals, 1737-1770. Princeton, NJ: Princeton University Press, 1994. ______________. Inventing the “Great Awakening.” Princeton, NJ: Princeton University Press, 1999. Lovelace, Richard F. Dynamics of Spiritual life: an Evangelical Theology of Renewal. Downers Grove, Ill: Inter-Varsity Press, 1979. Marsden, George M. and Bradley J. Longfield (Eds.), The Secularization of the Academy. New York: Oxford University Press, 1992. Marsden, George M. Fundamentalism and American culture: The Shaping of Twentieth Century Evangelicalism, 1870-1925. New York: Oxford University Press, 1980. ______________. Jonathan Edwards: a life. New Haven: Yale University Press, 2003. McDermott, Gerald R. Understanding Jonathan Edwards: an Introduction to America’s Theologian. Oxford: Oxford University Press, 2009. Miller, Perry, and Thomas Herbert Johnson. The Puritans. New York: Harper & Row, 1963. Morgan, Edmund S. The Gentle Puritan: a life of Ezra Stiles, 1727-1795. New York: Norton, 1984. Mullin, Robert Bruce. The Puritan as Yankee: a life of Horace Bushnell. Grand Rapids, MI: W.B. Eerdmans, 2002. Murray, Ian H. Revival and Revivalism: the Making and Marring of American Evangelicalism, 1750-1858. Edinburgh: Banner of Truth, 1994. ____________. America’s God: From Jonathan Edwards to Abraham Lincoln. New York: Oxford University Press, 2002. ____________. The Rise of Evangelicalism: the Age of Edwards, Whitefield, and the Wesleys. Downers Grove, Ill: InterVarsity Press, 2003. Nuttall, Geoffrey F. Richard Baxter. London: Nelson, 1966. Nuttall, Geoffrey F. and Peter Lake. The Holy Spirit in Puritan Faith and Experience. Chicago: University of Chicago Press, 1992. Packer, J. I. The Redemption and Restoration of Man in the Thought of Richard Baxter: a Study in Puritan Theology. Carlisle, UK: Paternoster Press, 2003. Reuben, Julie A. The Making of the Modern University, Chicago: University of Chicago Press, 1996. Richardson, Leon B. History of Dartmouth College. Hanover, N.H.: Dartmouth College Publications, 1932. Ringenberg, William C. The Christian College. Grand Rapids: Baker, 2006. Rudolph, Frederick and John R. Thelin. The American College and University: a History. Athens GA: The University of Georgia press, 1990. Storms, Samuel C. Signs of the Spirit: an Interpretation of Jonathan Edwards’ Religious Affections. Wheaton, IL: Crossway Books, 2007. Stout, Harry S. “Religion, Communications, and the Ideological Origins of the American Revolution” The William and Mary Quarterly: A Magazine of Early American History 34 (1977): 519-541. ____________. The New England Soul: Preaching and Religious Culture in Colonial New England. New York: Oxford University Press. 1986. ____________. “Whitefield, George,” Dictionary of Christianity in America, ed. Daniel G. Reid. Downers Grove, IL: InterVarsity Press, 1990. ____________. The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism. Grand Rapids, MI: W.B. Eerdmans, 1991. Stratton, Gary D. “Paparazzi in the Hands of an Angry God: Jonathan Edwards, George Whitefield, and the Birth of American Celebrity Culture,” The Other Journal. (Fall, 2010). Sweeney, Douglas A. and Allen C. Guelzo. The New England Theology: from Jonathan Edwards to Edwards Amasa Park. Grand Rapids, MI: Baker Academic, 2006. Wolffe, John. The Expansion of Evangelicalism: the Age of Wilberforce, More, Chalmers and Finney. Downers Grove, IL: InterVarsity Press, 2007.
Adapted from Gary’s article, “Revivalism and Higher Education,” in The Encyclopedia of Christian Education, Scarecrow Press, 2014.
In a sharp-elbowed opinion piece in The New York Times this week (entitled, “Stop Universities From Hoarding Money,”) Victor Fleischer, a law professor at the University of San Diego, took several big-name schools to task for the ways that they handle their endowments.
Fleischer cited Harvard, the University of Texas, Stanford and Princeton — but he reserved his harshest criticism for Yale University, which he says pays private equity firms $480 million a year to handle its endowment. Meanwhile, he says the school spends only $170 million dollars on financial aid for students — while tuition often rises.
“As some of these endowments grow larger and larger, the group that benefits the most is not students; it’s not faculty. It’s the fund managers who manage the money,” Fleischer says. “The point is: What is the endowment there to serve? The point is to advance teaching and research and scientific inquiry today.”
He points to the ways the universities managed their money during the tough financial losses of the financial crisis.
“It’s striking that, in those circumstances where you would expect the universities to tap into the endowment for a lot of support, they didn’t. Instead, the focus was on growing the endowment back to the previous size.”
Fleischer’s argument moved Malcolm Gladwell, the author and New Yorkerwriter, to fire off a barrage of tweets excoriating Yale and the other schools featured in Fleischer’s article.
“I’ve gotten increasingly incensed at the inequality in American higher ed,” Gladwell tells NPR’s Scott Simon. “There’s a handful of schools that just have too much money.”
Yale supplied NPR with a statement saying their endowment provides $1 billion a year — or fully a third — of Yale’s budget, which they say is much greater than the revenue they get from student tuition. And they say that more than half of their students receive financial aid.
But that argument doesn’t persuade Gladwell, who finds fault not with how the money is spent, but the sheer amount the institution has accumulated.
“Do you need $26 billion to provide that level of service?” he says. “Is our educational system better or worse off for having a small number of schools with a massive amount of money, and a very large number of schools who are hurting?”
“The LORD has chosen Bezalel and filled him with the Spirit of God, with skill, ability and knowledge in all kinds of arts, as well as the ability to teach others.” –Exodus 35:30-33
We’re still field testing the new Two Handed Warriors web format for our January 2012 relaunch. This article from Q Ideas seems like a great test case. The Mustard Seed Foundation’s Harvey Fellows Program is in many ways a template for what Two Handed Warriors is attempting in the Bezalel Hollywood Training Initiative–Identifying, Training, Mentoring, and Funding the world’s best young filmmakers of faith. However, The Harvey Fellows program is much more focused on formal education, as is appropriate for training educational leaders.
The success of the Harvey Fellows gives us great hope for more long-term approaches to nurturing culture makers of faith–what we call Two Handed Warriors–instead of continually relying upon more stop-gap and quick-fix strategies.
Let us know what you think of the article, the long-term strategy, and the new website (still under construction).
Gabe Lyons: The Academy is unique in a lot of ways, both as a place of opportunity and also complexity and challenge for people of faith. I’m here with Duane Grobman, Executive Director of the Mustard Seed Foundation and Director of the Harvey Fellows Program. When you talk to Duane, you realize just how strategically he and some others have been thinking about the role of believers in the academy and the importance of developing great scholars, the importance of thinking long-term, not just short-term, and thinking about, “What does the next 20 to 30 years of philosophy look like in major campuses around the U.S. and the world?”
Duane, tell us about the Harvey Fellows Program.
Duane Grobman: Sure. The Harvey Fellows Program began in 1992 and it was started, and it’s continued to be funded by, the Mustard Seed Foundation. They founded the Fellows Program because they wanted to encourage Christians to innovate their faith with their vocation and also to encourage them to pursue leadership positions in what we call strategic fields where Christians appear to be underrepresented.
And so, their hope was that through the program they would encourage students to pursue culturally influential vocations, that they would actually help equip students with tools necessary to lead integrated lives and that they actually help validate exceptional abilities and academic leadership and gifts as gifts from God worthy of cultivation development. Because, often times the church hasn’t been terrific at validating individual’s abilities in the areas of leadership and academics.
Gabe: I loved the long-term thinking that obviously has gone into this entire program. Really, this is a pretty strategic attempt to connect with some of the most astute leaders in society for the long-term. Right?
Duane: That is correct. To our knowledge, we’re the only program of this kind. (THW Editor’s note: Lord willing not for long.) You hit the nail on the head there, in that, I think one of the reasons is because it is so long-term. We’ve often said that it’s sort of a 20-year experiment, that we won’t fully know the effects of the program culturally and its impact for 20 years.
There’s not a lot of foundations that are willing to invest in that long-term vision. But given, now, that we’re in our 16th year, from the fruit that we see and the impact, we find this incredibly encouraging. So we’re feeling really confident that it’s a worthwhile investment.