1904–1905 Welsh Revival

The 1904–1905 Welsh Revival was the largest Christian revival in Wales during the 20th century. While by no means the best known of revivals, it was one of the most dramatic in terms of its effect on the population, and triggered revivals in several other countries. "The movement kept the churches of Wales filled for many years to come, seats being placed in the aisles in Mount Pleasant Baptist Church in Swansea for twenty years or so, for example. Meanwhile, the Awakening swept the rest of Britain, Scandinavia, parts of Europe, North America, the mission fields of India and the Orient, Africa and Latin America."[1]

Background

The last previous revival in Wales was in 1859, but this followed other developments. From 1850 onwards Christianity in Wales was markedly less Calvinistic in form. A generation of powerful biblical preachers ended, as leaders such as Christmas Evans (1766–1838), John Elias (1744–1841) and Henry Rees (1798–1869).

Between 1859 and 1904, there were local revivals in Cwmafan (1866), Rhondda (1879), Carmarthen and Blaenau Ffestiniog (1887), Dowlais (1890) and Pontnewydd (1892).

Revival begins

There is no clear origin for the movement but several locations can be viewed as major centres of the revival.

New Quay and Blaenannerch

A prominent leader of the Revival was the Methodist preacher of New Quay, Joseph Jenkins, who arranged a conference in New Quay in 1903 with the theme "to deepen our loyalty to Christ". After a meeting in February 1904, the regular Sunday meetings as well as the newly founded midweek meetings became lively and members of Joseph Jenkins' church went to other nearby towns and villages to 'witness' to the effects of how accepting Christ's message had influenced their lives.

In September a conference was held at Blaenannerch. It was reported that 'massive blessing' was upon this conference and the news quickly spread throughout the area and beyond. The South Wales Daily News picked up on the events and reported that "the third great revival was afoot through the nation!"—the other two revivals being the Welsh Methodist revival and the 1859 Methodist Revival.

Ammanford

In November 1904 Jenkins was invited as guest preacher at meetings in Bethany, Ammanford, the church of Nantlais Williams. When the appointment was arranged, there was no news yet of the conversions in New Quay and Blaenannerch, but an extra meeting was hastily arranged on the Sunday afternoon so that Joseph Jenkins could tell about the events there. Williams is recorded to have said that he was worried that there would be no interest in such a meeting and he was sceptical what the turnout would be; but when he arrived, he could only just squeeze into the Chapel to hear Jenkins.

It had been arranged that Jenkins was to preach on the Monday night before his return to New Quay. The Church was again full with people professing their faith in Jesus; but perhaps the most dramatic turn was when one of the crowd announced, "Another meeting like this will be held here tomorrow night…"; that meeting was again well attended and went on until the early hours of the morning. Despite already having been ordained as a Minister, on that weekend in November 1904 Williams had a conversion experience, on the Saturday night prior to Jenkins' arrival.

North Wales

In December 1904 Joseph Jenkins embarked on three months of preaching and professing in areas of North Wales. Many meetings were held in Amlwch, Llangefni, Llanerchymedd, Talysarn, Llanllyfni, Llanrwst, Denbigh, and Dinorwig, and some students at the University of Wales Bangor were converted. But perhaps the most conversions were seen in Bethesda; another leader of the revival, J. T. Job, described the meeting held in Jerusalem, Bethesda on 22 December 1904 as "a hurricane".

Evan Roberts and Loughor

Evan Roberts was a young man influenced by the stories and experiences that were happening in New Quay and Blaenannerch. He decided to go to Newcastle Emlyn for ministerial training, and arrived in the Revival in south Ceredigion. The news of the mass conversions in New Quay and Blaenannerch had already spread to Newcastle Emlyn and were a distraction for a man who had been sent there to study. Seth Joshua, another prominent leader of the Revival, came to the area to hold meetings, which Roberts attended eagerly.

After his three months training at Newcastle Emlyn he was to return to Loughor to start his ministry. He claimed to have direct visions from the Holy Spirit: very specific visions, such as the number 100,000 representing the souls God intended to use him to save. As the revival unfolded Roberts is said to have depended increasingly upon what he considered the guidance of the Holy Spirit.

Response to Roberts' ministry was initially slow, but soon the crowds turned out and the meetings were carried on until the early hours of the morning. After the meeting at Loughor, Roberts assembled a team and went on a tour of the South Wales valleys to spread the revival.

Roberts did not take well the decline of the revival, and the frustration of great expectations of a worldwide revival that had arisen in his team, and afterwards fell into depression. He was then housed by a friend, and co-wrote a book with his friend's wife Jessie Penn-Lewis, War on the Saints, believed by some to be heretical because of its use of the term "possession" to describe demonic spirits' potential effect on believers, from which he dissociated himself after he recovered from depression and the book was severely criticised.

Aberdare

Aberdare became a major centre of the Revival and the first area that Evan Roberts visited following his initial meetings at Loughor. In the Aberdare area, the revival aroused alarm among ministers for the revolutionary, even anarchistic, impact it had upon chapel congregations and denominational organization. In particular, it was seen as drawing attention away from pulpit preaching and the role of the minister.[2] The local newspaper, the Aberdare Leader, regarded the revival with suspicion from the outset, objecting to the 'abnormal heat' which it engendered.[3] Trecynon was particularly affected by the revival, and the meetings held there were said to have aroused more emotion and excitement than the more restrained meetings in Aberdare itself. The impact of the revival was significant in the short term, but in the longer term was fairly transient.

Role of newspapers

For the first time, the newspapers had a role in this revival. The Western Mail and the South Wales Daily News, Wales' daily newspapers, spread news of conversions and generated an air of excitement that helped to fuel the revival. The Western Mail in particular gave extensive coverage to Roberts' meetings in Loughor.

Interpretations

The Welsh revival was not an isolated religious movement but very much a part of Britain's modernisation. The revival began in late 1904 under the leadership of Evan Roberts (1878–1951), a 26-year-old former collier and minister in training. The revival lasted less than a year, but in that time 100,000 people were converted. Begun as an effort to kindle non-denominational, non-sectarian spirituality, the Welsh revival of 1904-05 coincided with the rise of the labour movement, socialism, and a general disaffection with religion among the working class and youths. Placed in context, the short-lived revival appears as both a climax for Nonconformism and a flashpoint of change in Welsh religious life. The movement spread to Scotland and England, with estimates that a million people were converted in Britain. Missionaries subsequently carried the movement abroad; it was especially influential on the Pentecostal movement emerging in California.[4]

Unlike earlier religious revivals based on powerful preaching, the revival of 1904–05 relied primarily on music and on alleged supernatural phenomena as exemplified by the visions of Evan Roberts. The intellectual emphasis of the earlier revivals had left a dearth of religious imagery that the visions supplied. The visions also challenged the denial of the spiritual and miraculous element of Scripture by opponents of the revival, who held liberal and critical theological positions. The structure and content of the visions not only repeated those of Scripture and earlier Christian mystical tradition but also illuminated the personal and social tensions that the revival addressed by juxtaposing Biblical images with scenes familiar to contemporary Welsh believers.[5]

In popular culture

See also

Notes

  1. ↑ Orr, J. Edwin. The Flaming Tongue. Chicago: Moody, 1973.
  2. ↑ Morgan. Rebirth of a Nation. pp. 134–5.
  3. ↑ "Editorial.". Aberdare Leader. 19 November 1904. p. 4. Retrieved 11 February 2016.
  4. ↑ J. Gwynfor Jones, "Reflections on the Religious Revival in Wales 1904-05," Journal of the United Reformed Church History Society, Oct 2005, Vol. 7 Issue 7, pp 427-445
  5. ↑ John Harvey, "Spiritual Emblems: The Visions of the 1904-5 Welsh Revival," Llafur: Journal of Welsh Labour History/Cylchgrawn Hanes Llafur Cymru, 1993, Vol. 6 Issue 2, pp 75-93
  6. ↑ C.C. Martindale, S.J. (1916), The Life Of Monsignor Robert Hugh Benson, Volume 2, Longmans, Green and Co, London. pp. 65-66.
  7. ↑ "Amazing Grace: musical". Archived from the original on 14 June 2008. Retrieved 2008-07-03.

References

Further reading

External links

This article is issued from Wikipedia - version of the 11/10/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.