II Chron. 7:14 If my people…. is a key! Will we stand in the gap for what we have done in the name of the Lord and the limiting of His power and being driven by our programs rather than preaching the Word and allowing signs to follow the preaching of His Word!!

Are we willing to step out of the way and say truly “Your will be done on earth as it is in heaven?! That is the greatest breakthrough!!!

Thanks for the wonderful work of being a voice to call God's people higher!!

II Chron. 7:14 If my people…. is a key! Will we stand in the gap for what we have done in the name of the Lord and the limiting of His power and being driven by our programs rather than preaching the Word and allowing signs to follow the preaching of His Word!!

Are we willing to step out of the way and say truly “Your will be done on earth as it is in heaven?! That is the greatest breakthrough!!!

Thanks for the wonderful work of being a voice to call God's people higher!!

In the crumbling pages of revival literature this question often takes center-stage.

George Whitefield, the celebrated eighteenth century evangelist voiced the views of many when he affirmed that revival was “seldom seen once in a century”(George Whitefield quoted in Revival and Revivalism: The Making and Marring of American Evangelicalism 1750 – 1858 by Ian Murray; p. 23; Banner of Truth Trust; Carlisle, Pennsylvania; Copyright © 1994). Similarly, Jonathan Edwards described revival as, “a very extraordinary dispensation of providence; God has in many respects gone out of, and much beyond, his usual and ordinary” (Jonathan Edwards; Jonathan Edwards on Revival; Banner of Truth Trust; P.O. Box 621, Carlisle, Pennsylvania 17013; Copyright © 1736, 1741, 1995).

Whitefield and Edwards are not alone in this posture. Jeremiah Jeter complained in 1833 that revivals would “prove a snare…if employed as substitutes for the ordinary and regular ministrations of the sanctuary”(Jeremiah Jeter; Recollections; p. 162; Quoted in Anne Lovelace; Southern Evangelicals and the Social Order: 1800 – 1860; p. 73; Louisiana State University Press; Baton Rouge, Louisiana; Copyright © 1980). Likewise, a Southern newspaper editor remarked in 1851 that revival was “only intended as an extraordinary means of grace.” (Unnamed Editor of the Southern Christian Advocate; September 26, 1851; Quoted in Anne Lovelace; Southern Evangelicals and the Social Order: 1800 – 1860; p. 75; Louisiana State University Press; Baton Rouge, Louisiana; Copyright © 1980). From these various points of view, revival is anything but a normative experience.

While prominent, this position is not universally accepted in the Christian community. There are dissenting voices who declare that revival has been a regular part of Christian life and should be expected. While talking about the models of revival depicted in scripture, Dr. Ben Aker, Professor of New Testament Theology at the Assemblies of God Theological Seminary, noted that, “Through a number of the epistles, the Apostle Paul gives us a pastoral model of revival that is long-term and normative” (Dr. Ben Aker; Personal Conversation; September 23, 1998; Smithton Community Church; Smithton, Missouri). Aker and a number of others have had difficulty understanding revival exclusively as “supernormal” or as Finney penned, “excitements.”(Charles G. Finney; Lectures on Revivals of Religion; p.3; CBN University Press; Virginia Beach, Virginia; Copyright © 1978).

These men and women understand Christianity to be a vibrant, exhilarating reality; persuasive in speech and compelling in action. While their voices do not often rise above the opposition, they nevertheless resonate.

Among this burgeoning chorus, one finds the renowned Baptist preacher, Vance Havner, writing, “Revival is simply New Testament Christianity, the saints getting back to normal” (Vance Havner; Hearts Afire: Light on Successful Soul Winning; p. 103-104; Fleming H. Revell Publishing; Copyright © 1952). Similarly, Lewis Drummond, a popular Baptist preacher wrote, “Many of our churches are so subnormal that when they experience the normal they think it is abnormal and call it revival” (Lewis Drummond; Spiritual Awakening God’s Divine Work: A Handbook on the Principles of the Biblical Revival and Spiritual Awakenings; p.34; Home Mission Board; Southern Baptist Convention; 1350 Spring Street, NW, Atlanta Georgia 30367-5601; Copyright ©1985).

Surprisingly one even finds Richard Lovelace affirming, “Revival…is an outpouring of the Holy Spirit which restores the people of God to normal spiritual life.” (Richard Lovelace; p.40; Dynamics of Spiritual Life: An Evangelical Theology of Renewal; p.48; Intervarsity Press; P.O. Box 1400, Downers Grove, Illinois 60515; Copyright © 60515). Pastor John Kilpatrick who led the Brownsville Revival affirmed, “We have become so used to the abnormal that now that the normal has come it seems abnormal.” (John Kilpatrick quoted in Matt Costella; “The Brownsville – Pensacola Outpouring: Revival or Pandemonium?;” Foundation Magazine; March-April 1997; Copyright © 1997). Revived Christianity is not an oddity to these men.

Despite criticism to the contrary, few affirming the “normative” nature of a move of God would depict revival as a construct of man. Nor would they deny revival’s supernatural or “otherworldly” origin. They are only suggesting that God’s intention for every local congregation is for it to be an effective, powerful witness in the earth. In their minds, ineffective, powerless Christianity is not the Biblical standard. Pastor Steve Gray insightfully summed this up when he noted that “Revival appears extraordinary, because so few churches walk in it” (Steve Gray; Personal conversation that transpired on Tuesday, December 17, 2002).

In the crumbling pages of revival literature this question often takes center-stage.

George Whitefield, the celebrated eighteenth century evangelist voiced the views of many when he affirmed that revival was “seldom seen once in a century”(George Whitefield quoted in Revival and Revivalism: The Making and Marring of American Evangelicalism 1750 – 1858 by Ian Murray; p. 23; Banner of Truth Trust; Carlisle, Pennsylvania; Copyright © 1994). Similarly, Jonathan Edwards described revival as, “a very extraordinary dispensation of providence; God has in many respects gone out of, and much beyond, his usual and ordinary” (Jonathan Edwards; Jonathan Edwards on Revival; Banner of Truth Trust; P.O. Box 621, Carlisle, Pennsylvania 17013; Copyright © 1736, 1741, 1995).

Whitefield and Edwards are not alone in this posture. Jeremiah Jeter complained in 1833 that revivals would “prove a snare…if employed as substitutes for the ordinary and regular ministrations of the sanctuary”(Jeremiah Jeter; Recollections; p. 162; Quoted in Anne Lovelace; Southern Evangelicals and the Social Order: 1800 – 1860; p. 73; Louisiana State University Press; Baton Rouge, Louisiana; Copyright © 1980). Likewise, a Southern newspaper editor remarked in 1851 that revival was “only intended as an extraordinary means of grace.” (Unnamed Editor of the Southern Christian Advocate; September 26, 1851; Quoted in Anne Lovelace; Southern Evangelicals and the Social Order: 1800 – 1860; p. 75; Louisiana State University Press; Baton Rouge, Louisiana; Copyright © 1980). From these various points of view, revival is anything but a normative experience.

While prominent, this position is not universally accepted in the Christian community. There are dissenting voices who declare that revival has been a regular part of Christian life and should be expected. While talking about the models of revival depicted in scripture, Dr. Ben Aker, Professor of New Testament Theology at the Assemblies of God Theological Seminary, noted that, “Through a number of the epistles, the Apostle Paul gives us a pastoral model of revival that is long-term and normative” (Dr. Ben Aker; Personal Conversation; September 23, 1998; Smithton Community Church; Smithton, Missouri). Aker and a number of others have had difficulty understanding revival exclusively as “supernormal” or as Finney penned, “excitements.”(Charles G. Finney; Lectures on Revivals of Religion; p.3; CBN University Press; Virginia Beach, Virginia; Copyright © 1978).

These men and women understand Christianity to be a vibrant, exhilarating reality; persuasive in speech and compelling in action. While their voices do not often rise above the opposition, they nevertheless resonate.

Among this burgeoning chorus, one finds the renowned Baptist preacher, Vance Havner, writing, “Revival is simply New Testament Christianity, the saints getting back to normal” (Vance Havner; Hearts Afire: Light on Successful Soul Winning; p. 103-104; Fleming H. Revell Publishing; Copyright © 1952). Similarly, Lewis Drummond, a popular Baptist preacher wrote, “Many of our churches are so subnormal that when they experience the normal they think it is abnormal and call it revival” (Lewis Drummond; Spiritual Awakening God’s Divine Work: A Handbook on the Principles of the Biblical Revival and Spiritual Awakenings; p.34; Home Mission Board; Southern Baptist Convention; 1350 Spring Street, NW, Atlanta Georgia 30367-5601; Copyright ©1985).

Surprisingly one even finds Richard Lovelace affirming, “Revival…is an outpouring of the Holy Spirit which restores the people of God to normal spiritual life.” (Richard Lovelace; p.40; Dynamics of Spiritual Life: An Evangelical Theology of Renewal; p.48; Intervarsity Press; P.O. Box 1400, Downers Grove, Illinois 60515; Copyright © 60515). Pastor John Kilpatrick who led the Brownsville Revival affirmed, “We have become so used to the abnormal that now that the normal has come it seems abnormal.” (John Kilpatrick quoted in Matt Costella; “The Brownsville – Pensacola Outpouring: Revival or Pandemonium?;” Foundation Magazine; March-April 1997; Copyright © 1997). Revived Christianity is not an oddity to these men.

Despite criticism to the contrary, few affirming the “normative” nature of a move of God would depict revival as a construct of man. Nor would they deny revival’s supernatural or “otherworldly” origin. They are only suggesting that God’s intention for every local congregation is for it to be an effective, powerful witness in the earth. In their minds, ineffective, powerless Christianity is not the Biblical standard. Pastor Steve Gray insightfully summed this up when he noted that “Revival appears extraordinary, because so few churches walk in it” (Steve Gray; Personal conversation that transpired on Tuesday, December 17, 2002).