Comparing The First And The Second Awakening
The First and Second Awakenings share a common interest in genuine spiritual conversions; however, the former emphasizes the work of the Holy Spirit while the latter focused on natural efforts. According to Bingham (2002) The First Great Awakening’s theology, “explained…that Peter was given his faith in Christ not from “flesh and blood” but by God the Father in heaven” (p.139). Consequently, John Edwards believed that an authentic conversion was contingent upon an individual’s “spiritual discovery” (Bingham, 2002, p.140). Also, Edward’s believed that an authentic conversion was a process of transitioning from the old nature into the image of Christ rather than a onetime experience that entailed; a strong conviction about Jesus’ identity and
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Based on Arminianism tenets, leaders within the Second Awakening movement believed that God preselected which individuals to redeem through salvation, as cited in Bingham (2002), “In classic Arminianism…God…elected through foreknowledge those who would respond freely to Grace” (p.145). Notably, a representative of The Second Awakening, Charles Finney, believed revival was birthed through human effort using tactics like the “anxious bench” and “protracted meetings” that took place over the duration of several weeks. According to Johnson (2014) Finney believed his proper use of available means were the reason behind his large number of converts, “Finney boasted that his “new measures” were superior to earlier forms of evangelism in terms of gaining converts…” (p.350). Other differences between The First and Second Awakening approach relate to the theology relating to Jesus’ work of salvation through the cross, for Finney, the crucifixion was God’s commentary against sin instead of a saving grace. From The Second Awakening, powerful revivals were birth that entailed Pentecostalism which emphasizes the indwelling of the Holy Spirit with the evidence of speaking in tongues, and the demonstration of the Holy Spirit through miraculous signs and wonders (Bingham, 2002,
Based on Arminianism tenets, leaders within the Second Awakening movement believed that God preselected which individuals to redeem through salvation, as cited in Bingham (2002), “In classic Arminianism…God…elected through foreknowledge those who would respond freely to Grace” (p.145). Notably, a representative of The Second Awakening, Charles Finney, believed revival was birthed through human effort using tactics like the “anxious bench” and “protracted meetings” that took place over the duration of several weeks. According to Johnson (2014) Finney believed his proper use of available means were the reason behind his large number of converts, “Finney boasted that his “new measures” were superior to earlier forms of evangelism in terms of gaining converts…” (p.350). Other differences between The First and Second Awakening approach relate to the theology relating to Jesus’ work of salvation through the cross, for Finney, the crucifixion was God’s commentary against sin instead of a saving grace. From The Second Awakening, powerful revivals were birth that entailed Pentecostalism which emphasizes the indwelling of the Holy Spirit with the evidence of speaking in tongues, and the demonstration of the Holy Spirit through miraculous signs and wonders (Bingham, 2002,