Outpouring: A Theological Witness, is a brief (107 pages), first-hand account of the events of the spring of 2023 at Asbury University in Wilmore, Kentucky. Both authors were professors at Asbury Theological Seminary at the time (Vickers has since moved to a position at Truett Theological Seminary at Baylor University in Waco, Texas). Some of the material in chapters one and four was previously published in articles in Christianity Today in 2018 and 2023, but those reprinted portions are key to the telling of the events of the Asbury Outpouring, and theological reflection on those events.

In the introduction to the book, the authors point out that while they are trained, experienced theologians, they were careful to approach the events occurring around them as learners, rather than as dogmatic gatekeepers. They state, “What was most invigorating about the Asbury Outpouring for us as theologians was the way in which it required us to return to the sites of Holy Scripture and classical Christian doctrine and theology with fresh questions in our minds” (3). The authors point out that while one always approaches such events with certain established theological convictions and presuppositions, one also has to keep in mind that God is not bound to operate only within the categories we have established.

In chapter one, Vickers and McCall relate their experiences as eyewitnesses to what occurred on the Asbury campus. Each gives his own personal account of the first service each attended (McCall on Wednesday, Feb. 8, when the initial chapel service ran well past its normal, and Vickers on Friday, Feb. 10). McCall, whose specialty is analytic theology, notes that although he is “resistant to forms of Christian experience that bypass the life of the mind” and walked into the event with “a fair bit of caution,” within seconds of entering Hughes Auditorium, he found himself speechless. “My vocation—my job—is talking about God. But what I was encountering went far beyond any talk, and I knew that my words were so far from adequate” (16-17).

One frequent critique of the Asbury Outpouring that appeared on social media centered around it not “checking all the boxes” that some individuals from certain ecclesial traditions expect as marks of “true revival.” Vickers and McCall write, “Differences in descriptions of God’s manifest presence and power should not be cause for alarm. If our thinking about God is anchored in Holy Scripture, this is precisely what we should expect. Throughout the Bible, God’s presence and power are depicted in a variety of ways” (25). It is unreasonable to expect everyone who has an encounter with God to describe what they experience and feel in perfectly formed systematic theological language (especially when dealing with college students who, even though they are enrolled in a Christian university, are not all Bible majors).

Chapter three is entitled “Word and Spirit.” Here the writers touch on the doctrine of Scripture, pointing out that “the ultimate point of studying the Bible is not to know the book better but to know God better” (52). They go on to survey the Trinity, the incarnation of the Word made flesh, the high priestly role of Christ in the work of salvation, and the Person and work of the Holy Spirit in making God known to humanity. In the conclusion to this chapter, they write, “Outpourings and manifestations are possible because the one who became incarnate and dwelled among us remains present now throughout the world in the power of the Holy Spirit. If this is not the case, then outpourings are religious manias, and those who participate in them are delusional, manipulative, or both. But if in the power of the Holy Spirit the risen Lord remains present now throughout the world, then outpourings can be thought of as being among the means by which God is drawing all people to himself” (67).

Reviewed by Brian Roden

Preview Outpouring: https://books.google.com/books?id=Zly9EAAAQBAJ

Publisher’s page: https://wipfandstock.com/9781666776140/outpouring/  

An excerpt from Michael L. Brown’s latest book: Seize the Moment: How to Fuel the Fires of Revival.

Revival is God’s work. It comes from the heavenly throne, not from human effort, and it comes with intensity. That is the very essence of revival: it is sovereign (in that we cannot schedule it or make it happen), and it is intense (in that it comes with force and power in order to bring about radical change). Just as the fire alarm is meant to wake people up and stir them to action, revival is meant to awaken sleeping believers, to alert the lost to their condition, and to fill the hungry and thirsty in dramatic and lasting ways.

If it’s not intense, it’s not revival. If it’s not overwhelming at times, it’s not a real outpouring. And if it doesn’t test your faith in God and your trust in the Spirit’s leadership, it’s not a real visitation.

This is not spiritual rocket science. It’s Revival 101. But this is where we often fail, wanting to conform the revival to our sensibilities, wanting to avoid the reproach of the unusual, wanting to avoid the fear of the unknown, wanting to keep things under our own control.

So, mark this down and never forget it: the moment you try to tame the revival, you end the revival. The moment you decide to quench the Spirit, the fire will go out. It may not happen at that very instant, but soon enough, there will be no doubt at all. You have put out the flames, and you cannot start them again. You have tried to take control and harness the Spirit. You have ended the move of God in your midst. We must be very careful here!

This chapter, “Never Try to Control the Spirit’s Work,” is an excerpt from Michael L. Brown, Seize the Moment: How to Fuel the Fires of Revival (Charisma House, 2024).

If you want an outpouring that you can turn on and turn off, then you don’t want a real outpouring. If you want a visitation that fits conveniently in your schedule, then you don’t want a real visitation. If you want a lovely home-and-garden type of revival, then you really don’t want revival at all.

Elsewhere in this book, I talk about the dangers of overwork (chapter 18) and about the importance of being conscious of the condition of your flock (chapter 17). I also warn about the dangers of getting caught up in weird doctrines and practices (chapter 7). It is important to find a sustainable pace if you’re experiencing a multimonth (or, even more, multiyear) revival. It is important to be wise stewards of the revival and to shepherd the move of God (see chapter 11). Demonic activity should not be tolerated. Fleshly responses should be gently corrected. Spiritual oversight is needed.

But all that is very different from trying to control or harness the Spirit. All that is very different from quenching the holy fires. Instead, we must wholeheartedly embrace what God is doing, no matter how challenging that may be (see chapter 19). We must fall on our faces and say, “Let God be God!” We must submit our programs and plans to the Lord’s programs and plans, in many cases scrapping our own entirely. More than ever, we must say, “Your will be done!”

Again, like everything else in this book, this is easier said than done, more easily theorized than realized. It’s like looking at an obstacle course thinking, “I can do this easily,” only to fall into the water after the very first hurdle. There’s a reason others fell into the water too.

Most of us who love the Holy Spirit would say, “Of course I would embrace everything He does.” But when He comes with suddenness (at the wrong time, in fact!), when He comes with intensity (this is a bit much!), and when He comes for a while (we’re ready to go home now!), that’s when the rubber meets the road. It’s one thing to pray and fast for revival. It’s another thing to welcome revival when it comes.

John Kilpatrick would be the first to tell you that he was somewhat of a control freak before the revival came. And although his church was technically Pentecostal, belonging to the Assemblies of God, he said you would not have known that if not for the sign in front of the building. Everything was under control.

But when revival came suddenly on Father’s Day 1995, Pastor Kilpatrick welcomed it, publicly and openly. He recognized that a holy river had swept into the building (he literally felt it and heard it), and he announced to his people, right there on Sunday morning, not in a back room at a midnight prayer service, “This is it. Revival’s here. Get in!”

This was a total shock to the congregation since he had never done anything like that before. He was always at the helm in total control. Yet now, he was flattened by the Spirit, lying there motionless, and this further sparked the faith of his people. They knew it was real!

Reflecting on what had happened, a perceptive leader said to me, “Pastor Kilpatrick’s desire for the glory of God overrode his desire to be in control.”

Exactly! It was more important to Pastor Kilpatrick to let God move and to experience the Spirit than to exert his fleshly control over what was happening, even if it took him out of his comfort zone. (Note this, too: If you’re not willing to be taken out of your comfort zone, don’t even bother praying for revival. Pray for yourself first!)

To be sure, in the years that followed, Pastor Kilpatrick became an excellent steward of revival and of his congregation. But, to repeat, we always knew that when God broke out in power and in unusual ways, he would get out of the way, as would Steve Hill, Lindell Cooley, and any others among us who were helping to lead.

In fact, some nights, right in the midst of joyful celebration, Lindell, the worship leader, would make a sudden turn, dramatically changing the direction of the meeting. Under normal circumstances, you would think to yourself, “That guy just quenched the Spirit!” But we knew Lindell too well. Instead, he was riding the wave of the Spirit, sensing the Lord had other plans. I remember we would turn to each other and say, “Let’s see where this goes.” And suddenly, the Lord would break out powerfully, with glorious, lasting results. To say it again, let God be God!

It is absolutely true that “the spirits of the prophets are subject to the prophets” (1 Cor. 14:32, NKJV), meaning you can decide to wait to deliver a prophetic message you have received, allowing someone else to speak first. It’s also true that everything must “be done decently and in order” (1 Cor. 14:26–33, 40, NKJV), meaning that when we gather together (say, in a house meeting), one person speaks in tongues, another interprets, another leads in a song, another prophesies.

But when the Spirit took over and changed our order, we went with the Spirit. When the Spirit’s plans were different from our own, we went with the Spirit—even if that meant skipping the offering that night (which was needed to pay the weekly bills) or shortening the message or eliminating planned testimonies or keeping us on our faces for protracted periods of time. All of us knew, to the core of our being, that revival was a sovereign work of the Spirit. In the holy fear of God, we knew that we could not get in the Spirit’s way.

PR

This chapter, “Never Try to Control the Spirit’s Work,” is an excerpt from Michael L. Brown, Seize the Moment: How to Fuel the Fires of Revival (Charisma House, 2024).

Three years ago, I was cutting across the campus when a zealous African-American freshman named Lena Marlowe stopped me. We had never met, but she asked if she could pray for me. Lena is now a senior, and she was one of the members of the gospel choir singing when the Spirit fell on February 8.

People in our community had prayed for another outpouring since the last one here, fifty years ago. Asbury experienced significant outpourings of the Spirit in 1905, 1908, 1950, and 1970. Anna Gulick, a French professor at the university in 1970, assured me that during that outpouring one could feel the presence of God from blocks away. Robert Coleman, a professor at the seminary in 1970, told me just enough professors at the seminary were on board with shutting down classes that the seminary joined in.

Hughes Auditorium, February 8, 2023

The university normally has chapel at 10 am three days a week for 45 or 50 minutes. Chapel on Wednesday Feb. 8, 2023, started like chapel any other day. Zach Meerkreebs preached a very ordinary message. The gospel choir closed the service with a song. It was not unusual for a few students to stick around to sing an extra song or two, but this day the gospel choir was so caught up in worship that they didn’t stop. And soon others wouldn’t stop either.

Student Zeke Atha continued to worship in his seat, and then went to class. After class, however, he heard singing still continuing in the chapel. As he entered, he recognized that God had begun pouring out the Spirit and he joined others in spreading word. Eventually hundreds were worshiping God. Some students began to openly confess their sins, weeping and dedicating their lives to Christ.

That evening after small group in our house some friends texted my wife Médine. “You’ve been praying for this!” she called, interrupting my commentary writing. “Why aren’t you there?” It was her way of announcing that an outpouring had begun. We donned our shoes and headed over to Hughes Auditorium.

While I didn’t “feel” much that night, something shifted over the next few days—especially as I moved from trying to feel something to seeking to serve. As worship continued, the sense of God’s presence in a special way became palpable. Walking even beside the chapel or across the street at the seminary, I could now feel God’s presence in an extraordinary way. The university was making no effort to publicize what was happening, but word spread. Soon so many people were visiting from outside that I quit trying to get into the auditorium myself. But even as I served as a doorkeeper at one of the exits, I was caught up in the Spirit of worship. As I joined in the singing, “Holy, Holy, Holy,” I pondered how sad it was that some Christians today object if you sing a song too many times. Yet the glorious living creatures before God’s throne do not rest from crying, “Holy, Holy, Holy, is the Lord God, the Almighty, who was and who is and who is to come!” What a foretaste of heaven we enjoy in the beauty of God’s presence during worship.

Radical humility

The focus on the Lord himself and his holiness pervaded most of the worship I experienced and witnessed there. It was the sense of his holy presence that led so many—first students and then others—to consecrate their lives more deeply to God.

Although famous preachers and singers visited and worshiped as part of the congregation, they did not lead. The campus leaders maintained the ethos with which it began. Lena and other students continued to lead worship. Zach and others regularly involved at the university periodically preached, including messages about the gospel and holiness (which continued to be needed as new people continued to visit). When they did invite anyone new to help in leading worship, they first succinctly explained the worship “culture” to them: radical humility and racial unity.

No names, no introductions; the focus belonged on King Jesus alone. The outpouring surrounded God’s own manifest presence, and the leaders were careful not to quench his gracious Spirit. Recognizing who God is puts everything else, including ourselves, in perspective: in the presence of a holy God, no flesh can boast. Zach insisted, “Jesus is the only celebrity here” (See further: https://www.christianitytoday.com/news/2023/february/asbury-revival-outpouring-protect-work-admin-volunteers.html).

Worship continued seamlessly as worship teams rotated day and night. The worship was low-tech and without human fanfare, promoting neither those on the platform nor Asbury itself. For journalistic and historical purposes, I would share more names of those who displayed sacrificial devotion, but they insist that the honor should go only to Jesus.

I was not one of those secret-identity professors she mentioned, but my seminary colleagues Tom McCall (https://www.christianitytoday.com/ct/2023/february-web-only/asbury-revival-1970-2023-methodist-christian-holy-spirit.html) and Jessica LaGrone certainly were among those at the front line, as were even more professors from the university. Médine was often up front praying for people one on one, but I stayed more in the intercessor room, engaging the many visitors outside, or (when the chapel began closing at night) praying with students and visitors in the student union.

Eventually I shifted more of my attention to trying to field interviews and calls. As a seminary professor, I was not at the heart of it the way many others were, but those at its heart were tied up on the front line, and I finally realized that I could be of greater service trying to write and speak and counter misinformation. I nevertheless shared a concern that one of the campuses’ ministers expressed to me: pouring out continually to serve during this time, she did not want to miss out on what the Lord had for her as well as for others. Me neither; as the old hymn pleaded, “While on others Thou art calling, do not pass me by!”

Radical unity

While the university is in the Wesleyan tradition, it welcomed all traditions hospitably, occasioning a few complaints from some outside critics (Those don’t like charismatics, for example, have sometimes complained that charismatics attended. But everybody else attended too).

The spirit of unity transcended denomination. One participant who has worshiped in several denominations over her life shared her appreciation for how believers from all denominations were worshiping in one accord. There was nothing there to divide us because it was all about Jesus, the one we adore. Michael McClymond, the St. Louis University revival historian who came to report on the outpouring for Christianity Today, shared that what he experienced in the auditorium was what Acts 1:14 calls homothumadon—a unity of heart with others worshiping in the same place. Believers who had never met before and would never meet again in this life experienced a common heart.

This was often evident outside the auditorium as well, as many of those crowded on the lawn outside the auditorium worshiped and prayed together. Some Korean friends from another evangelical seminary came to visit and we worshiped together on the lawn before moving to one of the overflow destinations. I had more fortuitous, Spirit-led encounters, including with visitors from various nations, than there is space or need to describe.

A Back Story

In 2010, Asbury Seminary interviewed me for a position. Being a night person, I don’t remember what I said at the morning interview and have no idea why they hired me. But afterward I stopped at the university’s Hughes Auditorium, already vaguely familiar with the 1970 Asbury Revival. As I peered in, I was struck by the words “Holiness Unto the Lord” emblazoned above the altar, and I felt the wind of the Spirit sweep through me. I felt there were embers still there, ready to be fanned into flame when God would move in such a way again.

Since then, my wife and I have prayed for revival, all the more so once our son and daughter were students there. But as mentioned earlier, we were far from the only ones. Indeed, Anna Gulick noted that before the 1970 outpouring, various students around the campus had been praying together.

What we call revival is a collective experience of God’s presence that transforms us (cf. Acts 2:4; 4:31; 8:15-17; 10:44; 13:52; and 19:6). In Matthew 7:11, Jesus promises that the Father will give us the good gifts we request, but the parallel passage in Luke 11:13 focuses on the best gift of all: God’s own presence by the Holy Spirit. That insight struck me deeply. One night when I was teaching in Indonesia, I dreamed that the most important insight from the decade of work on my four-volume Acts commentary was how often the outpouring of the Spirit follows prayer.

Scripture offers many prayers for empowerment by or revelation from the Holy Spirit (Ps 143:10; Rom 15:13; Eph 1:17; 3:16), but in Luke’s second volume he develops at greater length this theme of the Spirit coming after prayer (cf. also Luke 3:21-22). After believers spend some days praying together (Acts 1:14), Jesus pours out the Spirit (2:4, 17-18, 33); they pray again with the same effect in 4:31 and 8:15. Although God can pour out the Spirit whenever he wills, often (and in Acts, especially when the outpouring involves those who are already believers) he first moves his people to pray for this. Concerts of prayer also preceded many outpourings in the history of the U.S.

A few years ago, many students at the seminary, especially international students, were meeting together in small groups for prayer. One of the most ardent advocates of revival on campus was Malaysian visiting scholar Hong Leow. He had one time not given much stock to dreams or spiritual experiences, but after a dramatic dream in which he saw God pouring out revival on the campus, Hong insisted that revival was coming and we should be ready.

One big encouragement of this outpouring was that God does hear our prayers. For the first week or two I was walking around disoriented. Something I was used to praying for, I was now seeing, and at a level beyond what I had imagined. I had prayed for an outpouring of the Spirit in our community; I hadn’t expected it to connect so closely and quickly to what he was also doing elsewhere.

But while years of prayer preceded this experience at Asbury, the timing and manner took us all by surprise. Actually, I will confess a secret here (so don’t tell anybody!): in my arrogance, I had sometimes hoped that maybe revival would happen when I preached in chapel or taught my New Testament class at the seminary. But God in his gracious wisdom did it in a way that nobody else could even try to take credit for. The outpouring was God’s action, his initiative. His Spirit fell as students were caught up in worship.

Divine Coordination

Within the first week of the outpouring we heard that the Spirit was now also stirring worship on Christian campuses such as Lee University and Samford University. We also heard that on a nearby secular campus students stirred by the Spirit were sharing their faith boldly and baptizing new believers in public fountains.

Of course, this can happen here or there at any time, but it seemed like it was happening in a special way right now. In fact, it looked coordinated—by the only One who could have coordinated it.

Long before this outpouring began at Asbury’s campus, representatives from a range of campus ministries united to reignite the historic Collegiate Day of Prayer in 2023. Because Asbury University already had a history of campus revivals, the last being in 1970, they settled on Asbury as their host campus for the 2023 event, scheduled for February 23. At that time, campuses and prayer partners around the country would band together through a simulcast to pray that God would stir this new generation of students with his heart. Francis Chan narrated the announcement days before the outpouring began.

Gabe, a freshmen on the university’s planning committee for the event, says that he started praying that God would get the campus ready. God surprised Gabe, along with everybody else, with an answer that began a couple weeks before the human schedule. Most of the students who just kept worshiping on February 8 probably had no thought about the Feb. 23 event. (There are lots of events on campuses, and though I had heard about the planned event from a friend months earlier, I didn’t remember when it would be.)

Nobody humanly planned for more than fifteen days of mostly nonstop prayer before the prayer meeting, and nobody humanly could have recruited most of the participants to engage in such intense prayer. But the inaugural February 23 event now became the closing event of the outpouring’s public phase. Students from other campuses joined those from Asbury, sharing testimonies, reading Scripture, and banding together in worship. Meanwhile, the closing service was simulcast far beyond the walls of Hughes Auditorium (I had planned to watch the simulcast, but got to attend this one in person. A friend snuck me a seat. That’s a secret, though, so don’t tell anybody I was there).

This was not, as originally planned, a prayer for revival to start. It was gratitude for what God had already begun, and a commissioning service for those beyond Asbury to continue the call elsewhere to recognize God’s holy presence. What happened at Asbury was not meant to be simply perpetuated on Asbury’s campus for “revival’s” sake. Nor was it meant to be kept at Asbury as if it was the location that made the difference. The simulcast spread this final service around the country—though the outpouring had already been spreading to other campuses long before this.

God had been getting things ready. Zach Meerkreebs, the humble and low-key preacher from February 8, felt he bombed his sermon that day. But he told me that for a year before he had been feeling that revival was coming.

Nor was Hong the only person at the seminary to feel confidence that God was sending revival. A few years ago, some new students at the seminary insisted that God told them that revival was coming, and they wanted to be here when it happened. One even said God showed him this in a vision. Donna Covington, the seminary’s vice president of formation at the time, told Médine and me about a prophecy that revival would come in Kentucky; she felt that it would begin at the university campus first.

Not unlike Hong, I had dreams in which revival fell. In one, it came during worship, and I just came in the back and joyfully sang in tongues (and somersaulted through the air, which I can do with great agility—in dreams). In another, revival started in Hughes Auditorium, and we were going out into the community to welcome people. As I knocked on one door, an older African-American man asked if he would be welcome. “That,” I answered in the dream, “will be how we know if it’s a true revival.” But happily God fixed that from the beginning, since many of the members of the gospel choir where the outpouring started are Black. Racial unity was one of the outpouring’s central foundations.

Divine coordination also happened on an individual level. To give one example, although Riely Mikrut had led worship at her old church for years, she was not doing it at her new church. On February 5, she journaled, “Lord, I don’t want to be a ‘good’ worship leader; I want to be an anointed one.” Without God’s anointing, she resolved, she didn’t ever need to get on a stage again. On February 10 she was with her former worship colleagues at her old church and insisted, “The Lord would have to force a microphone in my hand right now for me to get up and lead again.”

The next evening she and some friends traveled to Wilmore to experience what was happening at Asbury. Médine and I had just slipped out of the balcony before she arrived. The Lord spoke to her heart that he had made her for leading worship. The next day, as she was kneeling at the altar, one of the worship leaders approached her and declared, “You’re a worship leader, aren’t you?” How could she have known that? Riely wondered. Then the leader shoved a microphone in Riely’s hand. Riely had led hundreds of hours of worship over the previous decade, but she had never felt the fear of the Lord and his presence like she did for the next two hours. God had reconfirmed his calling in her life.

Some piercing observations for a young generation

Madison Pierce, a seminarian from the same generation as the university students, has allowed me to share here some of his experience and insight.

I come from a spiritual background that has left me weary of hype in a culture of spectacle. I’ve grown tired of disingenuous representations of divine work but it is clear God is moving in a surprising and transformative way.

The movements of the spirit in western evangelicalism always exist in the middle of a cultural moment. A generous interpretation of these movements reveals unique traits for each one. For example, fervor for the great commission at the Mt. Hermon Conference, overwhelming joy in Toronto Outpouring, zeal for the lost in Brownsville Revival, acts of healing at the Kansas City awakening, and manifestation of tongues at the Azusa Street revival. In each move of the Spirit, God clearly manifests in a specific way for that generation. I find it interesting that God would mark this [present] outpouring with:

• A tangible sense of peace for a generation with unprecedented anxiety.
• A restorative sense of belonging for a generation amidst an epidemic of loneliness.
• An authentic hope for a generation marked by depression.
• A leadership emphasizing protective humility in relationship with power for a generation deeply hurt by the abuse of religious power.
• A focus on participatory adoration for an age of digital distraction.

It feels as if God is personally meeting young adults in ways meaningful to them. My generation was formed differently than previous generations and so the traits of this revival are different than revivals of old. The new outpouring is not the signs and wonders nor zealous intercession nor spontaneous tongues nor charismatic physicality nor the visceral travail. It is marked by a tangible feeling of holistic peace, a restorative sense of belonging, a non-anxious presence through felt safety, repentance driven by experienced kindness, humble stewardship of power, and holiness through treasuring adoration.

I too witnessed brokenness when I prayed with people, for example, a young man broken by being abused as a child, but now finally able to feel God’s pure love for him. Others struggled with fear or need for direction.

You don’t need to be at Asbury

The university and community labored to receive hospitably the tens of thousands of visitors who came. But the university also wanted everyone to be clear that this wasn’t about Asbury. It was about Jesus. You don’t need to come to Asbury to experience humble adoration of the Lord.

The new movie, Jesus Revolution, brought back old memories of my early Christian experiences at High Mill Christian Center in northern Ohio, a movement that in the 1970s brought some of the fruit of the Jesus movement to our community. The Spirit moved in remarkable ways, with the pastor, Chuck Schumacher, regularly calling out issues by the Spirit and people being converted in virtually every meeting.

Likewise, there was a brother named Ernie at the Assemblies of God Seminary when I was there, who was just so full of the Spirit that it didn’t take much extra for him to spill over. One of us would say something about the Lord; the other would say, “Thank you, Lord!” and within a few moments we would both be worshiping in tongues and prophesying, even there in the seminary corridor (Yes, the Spirit can be expressed that way; note tongues in Acts 2:4; 10:46; 19:6; prophesying in e.g., 2:17-18; 19:6; Num 11:25-29; 1 Sam 10:5, 10; 19:20-25).

When I was teaching at a predominantly African-American seminary attached to Livingstone College, our undergraduate campus ministry joined up with New Generation, an African-American campus ministry. One year, the moment we entered NGM’s conference, the Spirit was so strong I heard God’s voice immediately. When we returned from the NGM conference, we planned to pray together for half an hour each evening at 5 pm. Instead, the praying and prophesying went on for a couple hours each time; it was just too hard to stop. On Sunday, at the end of that prayer-filled week, the campus minister got up to preach in the campus church. She was also my seminary student, and I was feeling worthless as a professor as I listened to what I thought was a horrible sermon. Then she gave the altar call and one-third of the congregation came forward to give their lives to Christ. I may have underestimated the sermon, but too often we all underestimate prayer.

God is available and even eager to touch us by his Spirit everywhere. Again Luke 11:13: “So if you, even though you’re evil, know how to give your children good gifts, how much more will your Father from heaven give the Holy Spirit to those who ask him?”

But is it “revival”?

One cannot readily identify long-term effects when we are still the short term. What we can say for sure is that the Holy Spirit met us. I am grateful to the leaders for their openness to the Holy Spirit. This time around it was accomplished without canceling classes (except when individual teachers chose to do so). That is fine; God is at work in the ordinary too. When you combine the ordinary and the extraordinary, though, you are doing double duty. Many of us were exhausted after the most labor-intensive period of hospitality and ministry, so the opportunity to rest felt timely.

Sometimes people have preconceptions of what revivals should look like. Some say they have to include healings, or conversions, people falling down and shaking, or massive cultural transformation. But different revivals in history have taken different forms, and part of the problem is that we have lumped a range of different expressions of God’s work under the label “revival.” During the First and Second Great Awakenings in the U.S., many people did fall to the ground, shake, and do other things that Christian descendants of those converted in those awakenings criticize when they happen today. But as Jonathan Edwards pointed out, it’s not such “manifestations” that prove or disprove revival. It is changed lives.

“Revivals” come in different shapes and sizes. The First Great Awakening spanned decades in the eighteenth century, was most prominently Calvinist (on this side of the Atlantic) and especially impacted churchgoers. The Second Great Awakening lasted for half a century (about 1790 to 1840); it was more Wesleyan-Arminian, evangelized the unevangelized, and mobilized Christians against slavery. It included revivals such as the Cane Ridge Revival in Kentucky for nearly a week in 1801, a revival that involved Presbyterians, Methodists and Baptists. God has sent revivals among Calvinists (such as the Hebrides and West Timor Revivals) and Wesleyans (such as the Azusa Street Revival). Some events called revivals last for years; some (such as most college revivals, including past Asbury revivals) only for a week or weeks.

The Bible doesn’t use “revival” the way we’ve used it historically, so nobody can, on biblical grounds, claim that something must or must not be defined as a revival. But outpourings of the Spirit are certainly biblical (Acts 2:33; 10:45). As in historic revivals, so in the Bible not everybody showed up for the right reasons (cf. 5:1-2; 8:18-19), but that did not stop God from changing the lives of many others in ways that ultimately shifted their direction and often the course of history. This was often called an “Asbury revival” because that’s the nomenclature used for the earlier outpourings at Asbury, but as I asked in an earlier article (https://julieroys.com/opinion-what-revival-happening-asbury/): “Who cares what we call it?” Let’s not miss out on what God is doing in many people’s lives.

But the key purpose of outpourings of the Spirit in Acts was to empower God’s people for mission (Acts 1:8), and that has characterized all the Asbury outpourings so far. In this one, many, touched by God’s holiness, consecrated their lives to his service (Meanwhile, those who want to make Acts 2 the only template are often the same people who complain about speaking in tongues [2:4] or onlookers thinking disciples are drunk [2:13]. And imagine the uproar if we get so radical as share many of our possessions, 2:44-45!).

Weeping characterized many past revivals, but some worried in the 1990s when cathartic laughter occurred—even though Acts does not describe weeping during outpourings yet once describes being “filled with joy and with the Holy Spirit.” God does not always do things the same way and does not fit our boxes. Yet early in the outpouring at Asbury many were weeping in repentance for sin, before forgiveness turned their sorrow into joy.

In the final analysis, people met Jesus deeply here. We thank God for the obedience of Lena and the gospel choir, who, overwhelmed by the Spirit, just kept worshiping. By the time they were done, tens of thousands of other people had joined in worshiping the same Lord.

PR

Further Reading

Craig S. Keener, “The outpouring at Asbury University: Responding to a critic” CraigKeener.com (February 19, 2023)

Asbury Outpouring Documentary

Lora Timenia, “Reflections on the 2023 Asbury Revival and its Implications for Pentecostal Christians“

Lilian de Fin, great-granddaughter of Smith Wigglesworth (1859-1947), speaks with PneumaReview.com about Smith Wigglesworth’s ministry and legacy, the re-opening of Bowland Street Mission, her own ministry, and the coming revival. Are you ready for a fresh outpouring of the Holy Spirit?

PneumaReview.com: Your great-grandfather, Smith Wigglesworth, was a well-known Pentecostal minister. From a family perspective, what can you tell us about him?

Lilian de Fin: Smith and Polly Wigglesworth were blessed with five beautiful children. The eldest son, Seth, was my grandfather. My mother was Seth’s eldest daughter; she was named Alice after my auntie Alice, who was the only daughter of Smith and Polly Wigglesworth. In our home, Smith Wigglesworth was always referred to as “Grandpa” because he was my mother’s grandfather. So we all call him Grandpa.

My mother, Alice, went to Africa as a missionary. She married my dad, Joseph Harold Berry, who was also a missionary in the Congo, Central Africa. That makes me a fourth-generation preacher’s kid. I was born and brought up in Africa. Grandpa was promoted to heaven just three months after I was born, so I never met him. I like to believe that he prayed for me when he heard that another great granddaughter was born on the mission field in Congo. All the stories that I can tell you are stories that I heard from my parents.

Smith Wigglesworth

Smith Wigglesworth was a faithful father, fruitful, fascinating, and full of the Spirit of God. He was bold and courageous, yet full of compassion, a man who shared his faith wherever he went. He loved nature and would go for walks on the Yorkshire moors for recreation. I am told that when the pond iced over in Bradford, he and grandma Polly would skate on the ice together and the crowds would gather around to watch them.

My mother told me how Grandpa would love to take young ministers shopping. She related seeing him standing in a store with tears of joy streaming down his face as he watched some young men choosing a new suit and shoes. He himself had made a deal with God when he entered the ministry fulltime. He told the Lord that he expected to always have a good suit and good shoes otherwise he would return to his plumbing business.

When mom was growing up, she would attend a Bible study on a Wednesday night at Grandpa’s house. It was a time when Grandpa would meet with his family and teach them the word of God and recount some of his experiences concerning his healing ministry abroad. Mom tells how she would take the quiet road home through the park in order to have time alone and enjoy the presence of God that was upon her after spending time with Grandpa.

My dad would tell us how he would go to visit Grandpa Wigglesworth.

I always felt that I belonged to a very generous family.

My Grandpa Seth bought a house just around the corner from the plumber’s shop where he and Grandma lived. It was made available for us and other missionaries to live in while they were on furlough. It was such a blessing to have a provision like that. My auntie Alice together with her husband Jim Salter would come out to Africa to visit the missionaries. They would go out of their way to visit us at the boarding school that we attended. When they said goodbye, auntie Alice would always slip a little bit of money into our hands. It meant the world to us just to have some family around.

View of David’s Citadel from Hinnom Valley, Jerusalem.
Image: Gilabrand / Wikimedia Commons.

It was stated that this was probably the largest gathering of Spirit baptized Christians gathered in Jerusalem to honor the Holy Spirit since the Day of Pentecost recorded in Acts 2. Like that important day that we are all linked to, this conference had people from most nations in the world, the majority being what we term “Third-World Nations”. Probably over 1,000 were from Asian nations, with huge delegations from China and Indonesia.

The speakers included most of the present well-known leaders in the Pentecostal movement speaking in the main sessions, as well as both famous and not so famous speakers in dozen of workshops covering virtually every subject dealing with the church and ministry to the Lord and the world. Most Christian gatherings in Jerusalem focus mostly on praise, worship, prayer and reconciliation between different peoples groups. This had all that, but was also packed with solid Biblical teaching. If we have learned anything in the past 109 years of this movement, it is that Holy Spirit led and anointed ministry will only produce lasting fruit when it is based on solid Biblical teaching. The total audio library of both general sessions and workshop teachings (over 175 talks), can be ordered on-line at http://jerusalem2015audio.com

The Hall of Names at Yad Vashem. “Yad Vashem” comes from Isaiah 56:5, giving “a place and a name” to the millions of Jews who were murdered during the Holocaust.
Image: David Shankbone / Wikimedia Commons.

Most of those who participated in the conference also visited many historical Biblical sites in Israel before or after the meetings. The fact of the return of the Jews to their land after being in dispersion for close to 2,000 years, and the restoration of the State of Israel itself is a proof of the Bible, and a miracle you can see with your own eyes. Those who visited Yad Vashem (The Holocaust History Museum) were deeply moved, many to tears. Throughout history the powers of darkness have used every conceivable method to destroy and exterminate God’s chosen people, the Jews, culminating in the Nazi holocaust with the murder of six million Jews living in Europe. We learned behind this was a devilish doctrine of ‘replacement theology’ that is sadly still believed by some misguided Christians.

The restoration of God’s chosen people to their ancient land, as miraculous and important as it is, reminded us of the Biblical promises of the restoration of the church and the world-wide preaching of the Kingdom of God (Acts 3:19-21, Matthew 24:14, Eph. 5:26-27, etc.) In Empowered 21 we were reminded how the Pentecostal Gospel has been preached with signs, wonders, miraculous healing and gifts of the Holy Spirit to the whole world during the past 100 years resulting in the salvation of hundreds of millions and the transformation of lives and whole societies.

However, we were also reminded that many are backsliding from the Pentecostal message that focuses on the Cross of Christ, the Word of God and the working of the Holy Spirit to a compromising man-pleasing Gospel (Jude 3). I for one heard a clear call from many of the speakers to return to this Pentecostal faith that impacted the whole world. I heard many warn of the dangerous trend in Charismatic circles to accept and preach the hyper-grace message which has admittedly been the reason for the success of many mega churches claiming to be part of this Pentecostal movement. There was a strong call to repentance, fasting and prayer, the baptism in the Holy Spirit and fire resulting in holiness in the lives of believers and the preaching of the Full Gospel to the whole world.

The worship leading was done mainly by young people, many from Oral Roberts University and Australia. On the last day, the leaders of this generation of youth shared the Word and ministered to everyone. The Pentecostal vision truly has been maintained and spread throughout the whole world during the past century, and now the baton has been given to this generation of young people. They very possibly will be alive to usher in the return of Christ.

Dennis Balcombe
Hong Kong