Such a kit is also helpful as we traverse the "wild" regions of revival. True revival is not a series of meetings by that name, but a mighty and powerful move of God's spirit that encompasses a region or a nation or many nations. Thousands or tens of thousands or hundreds of thousands of Christians are greatly blessed, and often there are equal thousands of unbelievers converted. We seem to be standing on the threshold of such a revival in the United States (as well as other countries around the world).
Students of Church History know that during revivals, people sometimes act in extraordinary ways. These unusual physical manifestations cause some to doubt the authenticity of the revival. This is unfortunate, for it causes some to miss the blessing of God, and others to make the serious mistake of fighting against God and speaking against the Holy Spirit.
The purpose of this "Revival Survival Kit" is to acquaint the reader with Biblical and Historical support for unusual physical manifestations during revival. It is my hope that this material will help Christians not to miss the blessing of God that is even now upon us.
French Huguenots
The following example from an early Protestant group called the French Huguenots is taken from Henry M. Baird's "History of the Huguenots", Volume II, Ch. 14, as quoted in "Tongues like as of Fire" by Robert Chandler Dalton.
"Respecting the physical manifestations, there is little discrepancy between the accounts of friend and foe. The persons affected were men and women, the old and the young. Very many were children, boys and girls of nine or ten years of age. They were sprung from the people-- their enemies said, from the dregs of the people--ignorant and uncultured; for the most part unable to read or write, and speaking in everyday life the [dialect] of the province with which alone they were conversant."Such persons would suddenly fall backward, and while extended at full length on the ground, undergo strange and apparently involuntary contortions; their chest would seem to heave, their stomachs to inflate. On coming gradually out of this condition, they appeared instantly to regain the power of speech. Beginning often in a voice interrupted by sobs, they soon poured forth a torrent of words--cries for mercy, calls to repentance, exhortations to bystanders to cease frequenting the mass, denunciations of the church of Rome, prophecies of coming judgment. From the mouths of those that were little more than babes came texts of Scripture, and discourses in good and intelligible French, such as they never used in their conscious hours. When the trance ceased, they declared that they remembered nothing of what had occurred, or of what they said. In rare cases they retained a general and vague impression, but nothing more. (...) The immediate effect of the rise of prophecy was a quickening of religious life. The dormant masses startled from their torpor by the rumor and the sight of a strange and incomprehensible movement."
A witness from that time, M. Caladon, of Aulas says, "They made very beautiful exhortations, speaking French during the revelation, some better, some worse. It should be remarked that it is hard for for the peasants of those regions to discourse in French as it would be for a Frenchman who had just landed in England to speak English"
Great Awakening
Jonathan Edwards was one of the principal men used by God to bring America's first Great Awakening, 1740-1745. Edwards recorded some of his wife Sarah's experiences in THE WORKS OF JONATHAN EDWARDS, vol. I, pp. lxviia, lxvii, and lxviiia, as quoted by Guy Chevreau, CATCH THE FIRE (London: Marshall Pickering, 1994), pp. 82-83. These things took place between January 19 and February 4, 1742.
"The reality and excellence of heavenly things was so clear, and the affections they excited so intense, that it overcame my strength, and kept my body weak and faint, the great part of the day, so that I could not stand or go without help. The night also was comforting and refreshing. This delightful frame of mind was continued on Monday. . . . . "These words THE COMFORTER IS COME were accompanied to my soul with such conscious certainty, and such intense joy, that immediately it took away my strength, and I was falling to the floor; when some of those who were near me caught me and held me up. . . . "Tuesday, Mr. Buell, while eating dinner, began to discourse about the glories of the upper world; Mrs. Edwards was 'greatly affected'; she apparently fell face-first into her supper. Wednesday, Mr. Clark came by the house, and asked how she felt. She began to describe her experiences, but as she did, she said, 'my former impressions of heavenly and divine things were renewed with so much power, and life, and joy, that my strength all failed me, and I remained for some time faint and exhausted.' "The next day, Thursday, there was a discussion of the 'enlivening and joyful influences of the Holy Spirit' going on in the parlour; while Mrs. Edwards was listening, 'the joy and transport of the preceding night were again renewed . . . I felt such intense love to Christ, and so much delight in praising Him, that I could hardly forbear leaping from my chair and singing aloud for joy and exultation. I continued thus extraordinarily moved [for two and a half hours].'"
Second Great Awakening
In August of 1801 in Bourbon County Kentucky, there was an open-air meeting at Cane Ridge, which sparked a revival of great duration, and was considered by many to be the launch of the Restorationist movement in America (which in turn gave birth to the Disciples of Christ, Churches of Christ, etc.)
Henry E. Webb commented on this in his work, "In search of Christian Unity, a History of the Restoration Movement:"
". . . two items in particular are to be noted about this gathering that would have important consequences: the matter of the "unusual manifestations" and the great sense of unity arising from the absence of any denominational emphasis. The unusual manifestations were convincing to many, baffling to others, and offensive to yet others. The controversy they engendered would be long and caustic. Barton W. Stone [a prominent preacher at Cane Ridge and "father" of the restoration movement] seems not to have promoted such manifestations, nor did he condemn them. He did categorize them, as follows:1) The falling exercises, common to believers and unbelievers alike, wherein the victim would give a loud shriek and then fall to the floor, remaining unconscious for an undetermined time.
2) The jerks, usually the violent backward and forward movement of the head, although sometime the entire body convulsed.
3) The dancing exercise, usually preceded by the jerks. This came to believers and occupied them until they collapsed from exhaustion.
4) The barking exercise. This was a variety of the jerks where the person grunted or gasped audibly in the process. It was so named by a contemptuous person who observed a man so convulsed leaning on a tree. He described him as "barking up a tree," the apparent origin of that expression.
5) The running exercise was peculiar to unbelievers who, feeling something unusual seizing them, attempted to run away, but were felled.
6) The singing exercise. This was the most impressive of all to Stone. His description follows: The subject, in a very happy state of mind, would sing most melodiously, not from the mouth or nose, but entirely in the breast, the sounds issuing thence. Such music silenced everything and attracted the attention of all. It was most heavenly."
References: Biography of Elder Barton W. Stone, Written by Himself; With Additions and Reflections by Elder John Rogers. (1847) In Search of Christian Unity, Henry E. Webb, Standard Publishing, 1990.
The above historical accounts show that one of the common physical manifestations of revival is for a person to have difficulty standing, and fall to the floor or ground. This is variously called "resting in the Spirit", being "slain in the Spirit", "falling under the power", etc. Following are three Biblical examples of this experience:
During the dedication of Solomon's temple, we read that "when the priests came out of the holy place, a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord." (I Kings 8:10-11, RSV, emphasis mine)
The prophet Daniel relates the following experience during a visit from the angel Gabriel: "...he came near where I stood; and when he came, I was frightened and fell upon my face.... As he was speaking to me, I fell into a deep sleep with my face to the ground; but he touched me and set me on my feet." (Daniel 8:17-18, RSV)
The apostle John, Jesus' best friend during his earthly ministry, relates the following reaction to a vision of the glorified Jesus: "When I saw him, I fell at his feet as though dead. But he placed his right hand on me and said, 'Do not be afraid...'" (Revelation 1:17)
One of the most prominent characteristics of the current revival is "Holy laughter". Here are some pertinent Scriptures:
"Surely God...will fill your mouth with laughter and your lips with shouts of joy." (Job 8:20-21)"When the Lord brought back the captives to Zion, we were like men who dreamed. Our mouths were filled with laughter, our tongues with songs of joy. Then it was said among the nations, 'The Lord has done great things for them.' The Lord has done great things for us, and we are filled with joy." (Psalms 126:1-3)
"There is a time for everything and a season for every activity under heaven; ...a time to weep and a time to laugh, a time to mourn and a time to dance..." (Eccles. 3:1,4)
"Rejoice in the Lord always. I will say it again: Rejoice!" (Philippians 4:4)
"You will fill me with joy in your presence, with eternal pleasures at your right hand." (Psalm 16:11)
(Short excerpts taken from his book, "The Distinguishing Marks of a Work of the Spirit of God.")
. . . We have reason from Scripture prophecy to suppose that at the commencement of the last and greatest outpouring of the Spirit of God that is to be in the latter ages of the world, the manner of the work will be very extraordinary and such as never has yet been seen. . . .A work [of God] is not to be judged of by any effects on the bodies of men; such as tears, trembling, groans, loud outcries, agonies of body, or the failing of bodily strength. . . . We cannot conclude that persons are under the influence of the true Spirit because we see such effects upon their bodies, because this is not given as a mark of the true Spirit; nor on the other hand, have we any reason to conclude, from any such outward appearances, that persons are not under the influence of the Spirit of God because there is no rule of Scripture given us to judge of spirits by, that does either expressly or indirectly exclude such effects on the body, nor does reason exclude them. . . . It is not at all strange that God should sometimes give his saints such foretastes of heaven as to diminish their bodily strength. . . . Indeed all such objections from effects on the body, let them be greater or less, seem to be exceeding frivolous; they who argue thence, proceed in the dark; they know not what ground they go upon, nor by what rule they judge. . . .
It is no argument that a work is not of the Spirit of God that some who are the subjects of it have been in a kind of ecstasy, wherein they have been carried beyond themselves, and have had their minds transported into a train of strong and pleasing . . . visions, as though they were rapt up even to heaven, and there saw glorious sights. I have been acquainted with some such instances, and I see no need of bringing in the help of the devil into the account that we give of these things. . . .
It is no sign that a work is not from the Spirit of God, that many, who seem to be the subjects of it, are guilty of great imprudences and irregularities in their conduct. We are to consider that the end for which God pours out his Spirit is to make men holy, and not to make them politicians. . . . If we see great imprudences, and even sinful irregularities, in some who are great instruments to carry on the work, it will not prove it not to be the work of God. The apostle Peter himself, who was a great, eminently holy, and inspired apostle--and one of the chief instruments of setting up the Christian church in the world when he was actually engaged in this work, was guilty of a great and sinful error in his conduct, of which the apostle Paul speaks, Gal. 2:11-13. . . .
Nor are many errors in judgment, and some delusions of Satan intermixed with the work, any argument that the work in general is not of the Spirit of God. . . . And if many delusions of Satan appear at the same time that a great religious concern prevails, it is not an argument that the work in general is not the work of God. . . .
If some, who were thought to be wrought upon [by the Spirit of God] fall away into gross errors, or scandalous practices, it is no argument that the work in general is not the work of the Spirit of God. That there are some counterfeits is no argument that nothing is true; such things are always expected in a time of reformation. If we look into church history, we shall find no instance of any great revival of religion but what has been attended with many such things. . . .
When the operation is such as to raise their esteem of that Jesus who was born of the virgin and was crucified without the gates of Jerusalem, and seems more to confirm and establish their minds in the truth of what the gospel declares to us of his being the Son of God, and the Savior of men, is a sure sign that it is from the Spirit of God. . . .
When the spirit that is at work operates against the interests of satan's kingdom, which lies in encouraging and establishing sin, and cherishing men's worldly lusts, this is a sure sign that it is a true, and not a false spirit. . . . It is not to be supposed that satan would convince men of sin and awaken the conscience. . . .
The spirit that operates in such a manner as to cause in men a greater regard to the Holy Scriptures, and establishes them more in their truth and divinity, is certainly the Spirit of God. . . .
Let us all be hence warned, by no means to oppose, or do anything in the least to clog or hinder, the work; but, on the contrary, do our utmost to promote it. . . . Let all to whom this work is a cloud and darkness-- as the pillar of cloud and fire was to the Egyptians--take heed that it be not their destruction, while it gives light to God's Israel. . . .
It is probable that the stumbling-blocks that now attend this work will in some respects be increased, and not diminished. . . . And if one kind of stumbling-blocks are removed, it is to be expected that others will come. . . .
This pretended prudence in persons waiting so long before they acknowledged this work, will probably in the end prove the greatest imprudence. Hereby they will fail of any share of so great a blessing, and will miss the most precious opportunity of obtaining divine light, grace, and comfort, heavenly and eternal benefits, that God ever gave in New England. While the glorious fountain is set open in so wonderful a manner, and multitudes flock to it and receive a rich supply for the wants of their souls, they stand at a distance, doubting, wondering, and receiving nothing, and are like[ly] to continue thus till the precious season is past. It is indeed to be wondered at, that those who have doubted of the work, which has been attended with such uncommon external appearances, should be easy in their doubts, without taking thorough pains to inform themselves, by going where such things have been to be seen, narrowly observing and diligently inquiring into them, not contenting themselves with observing two or three instances, nor resting till they were fully informed by their own observation. . . .
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