This introduction to revival and his personal testimony, from atheist to revivalist, is an excerpt from Ian Hall’s book, Times of Renewal: A History and Theology of Revival and Spiritual Awakenings (Encourage Publishing, 2024).

Revival is a major topic of interest in the Christian world today. Newspaper and magazine articles, both religious and secular, sporadically feature reports from every inhabited continent bringing news of a revitalization of the spiritual life of the church. For some three years in the mid-nineties, an obscure Toronto Charismatic Church became the surprising venue for hundreds of thousands of visitors from virtually every country around the world, because Revival, or at least “a refreshing”, was reported to be occurring there. As interest waned a northwest Florida Pentecostal Church claimed the spotlight for some two years. Then in 2008 a central Florida church briefly seized the Christian world’s attention. Most recently in February 2023, has come the news of a fresh awakening at several Christian Colleges and Universities in the USA and in other countries. In 1996 the American Assemblies of God renamed its “Signs and Wonders” Conference in Springfield, Missouri, “Revival Now”. What does it all mean?

The Significance of Revival. For some, Revival is an arcane topic of interest only to religious zealots longing for the good old days of the Nineteenth Century. When our world is about to self-destruct in sociological and economic chaos, the study of Revival seems as helpful as meditating during an earthquake would be. Nevertheless, from very different theological perspectives William G. McLoughlin (1922–1992) and Timothy L. Smith (1924–1997) rooted historical revitalizations of society in religious revivals.¹

The Definition of Revival. In North America in particular, revival is used in two different ways. Webster’s Dictionary defines revival as “an awakening, in a church or community, of interest in and care for matters relating to personal religion; (and) a service or a series of services for the purpose of effecting a religious awakening.”⁴ We may therefore speak of a revival in the older and more widely used sense of a spiritual awakening affecting a whole community. We may also speak of a revival in the peculiarly American sense of a type of evangelistic crusade that is intended hopefully to revitalize the believers and to awaken the surrounding community.

This American usage of revival is usually traced back to the teaching of Charles G. Finney (1792–1875), the renowned nineteenth century revivalist. He asserted that:

“A revival is the result of the right use of the appropriate means. The means which God has enjoined for the production of a revival, doubtless have a natural tendency to produce a revival. … A revival is as naturally a result of the appropriate means as a crop is of the use of its appropriate means.”⁵

By linking revival to “the right use of the appropriate means” Finney taught that revival is the result of something that we do. He did, however, acknowledge that, of themselves “means will not produce a revival, we all know, without the blessing of God.”⁶ Nevertheless amongst his followers, revival came to be used for the means themselves, not solely for the intended result of those means.

If these variant usages are not clearly distinguished, we may encounter such confusing comments as: “We had a revival, but nobody was revived,” or, “We had a revival in our church, and, in the middle of it, God sent us a revival.” If our terms are not clear, our language confuses rather than communicates our meaning. Dr. J. Edwin Orr (1912–1987), the renowned revival scholar, told of passing a church in southern California that advertised: “Revival – every night except Monday.” At the same time a neighboring church was advertising: “Revival – every night except Friday.” Orr wondered why one could not have revival on a Monday and the other could not have revival on a Friday. Could the Lord be too busy to be present every night? Or, were the believers too busy with other things to be revived every night?

Although the term Revival may suggest a scheduled Revival Crusade to the American mind, our use is in the sense of a quickening or renewing by the Holy Spirit of the spiritual life of the believers, individually and as the Body of  Christ in a given community, which prompts a return to New Testament Christianity. Thus, Orr defined an Evangelical Awakening, his preferred term for an authentic revival, as:

“An Evangelical Awakening is a movement of the Holy Spirit bringing about a revival of New Testament Christianity in the Church of Christ and its related community. Such an awakening may change in a significant way an individual only; or it may affect a larger group of believers; or it may move a congregation, or the churches of a city or a district, or the whole body of believers throughout a country or a continent; or indeed the larger body of believers throughout the world.”⁷

Orr’s definition most precisely describes what has happened in the historical revivals of Christianity, and corresponds with my personal experience of the work of God.

A Personal Journey in Revival. I became a Christian believer through a life-transforming spiritual encounter with God in the city of Kingston-upon-Hull in England on Wednesday, November 27, 1957. A young man, David King, had been witnessing to me, a young atheist, about his Christian faith. In an attempt to demonstrate the falsity of his belief in the existence of God, I agreed to pray a simple prayer: “God, be merciful to me a sinner.”⁸ Although at first nothing happened, which is precisely what I expected, on the third time of repeating that prayer I suddenly became conscious of an unseen presence, whose overwhelming holiness exposed the sinfulness of my heart. The intensity of that experience humbled me in repentance and awakened me to the reality of God.

Shortly afterwards David recommended to me a book by a Scots revivalist, Duncan Campbell (1898–1972),⁹ which gave me a clearer perspective on my own experience, and also aroused in me a lifelong interest in Revival. In the summer of 1959, I read in a Christian paper an advertisement for a preaching convention in the nearby city of Sheffield, at which the main speaker would be the same Duncan Campbell. Although the convention was only a week away, I resolved to go and the pastor of the host church offered to accommodate me in his home. To my delight I discovered that Campbell was also staying in the same home. To sit across the kitchen table from this venerable Man of God after church each night until the early hours of the morning and to hear him describe the revivals in the Hebrides Islands in 1949 and 1957 was like heaven to me.

Although I entered the Christian ministry the next year with the full expectation that God would surely send another revival, it was not until August 4, 1974, that that expectation was realized in my experience. For the previous five years I, together with my wife, Sheila, had been pastoring a struggling Elim Pentecostal Church in Ryde, Isle of Wight, with modest success. Unexpectedly in the morning service a very refined older lady in the congregation spontaneously began to sing in the Spirit. Quickly the singing spread until the whole congregation had joined in this “song without words.” That marked the beginning of a remarkable thirteen months of spiritual awakening, which by the time it ended, had transformed virtually every congregation on the island, resulting in, among others, the proliferating of interdenominational prayer groups in every parish on the island and the doubling of church attendance.¹⁰

News of what had occurred on the Isle of Wight began to spread and as a result Edwin Orr invited me to teach in the “Oxford Reading and Research Conference on Revival” at Regents Park College, Oxford in July, 1977, so beginning an association that lasted until Orr’s death almost ten years later. Orr’s encouragement prompted me to turn my interest in Revival into an intense study and careful analysis of the whole subject, resulting in a series of lectures delivered each year at North Central Bible College (now North Central University), Minneapolis, Minnesota, throughout the 1980s, and in many churches, conferences, seminars, and other Bible Colleges in the U.S.A. and Europe. This present volume on the History and Theology of Revival and Spiritual Awakenings is based upon those lectures, augmented by additional research and further experiences of Revival, which occurred during my pastoral ministry in the London borough of Ilford, and in my ministry as a missionary-evangelist in Germany and Romania.

Although I have tried to be as accurate and comprehensive as possible, so much new material has recently been brought to my attention by the many friends who have provided encouragement and advice that I am increasingly aware that “the half has not been told.” My appreciation for all who have contributed news and views on this topic cannot be adequately expressed, especially to my wife, Sheila, and to our son, Jonathan. All errors and omissions are solely my own.

As the church enters its third millennium, there is apparent not only an increasing sense of apprehension and anticipation, but also a great hunger for personal and corporate revival in the Body of Christ worldwide. I pray that this volume in some small way will help inspire faith and expectancy for a fresh outpouring of the Holy Spirit in our day.

PR

This is an excerpt from Ian Hall, Times of Renewal: A History and Theology of Revival and Spiritual Awakenings (Encourage Publishing, 2024). Used with permission.

PneumaReview.com interview with Dr. Ian Hall about Times of Renewal

For the Table of Contents from Ian Hall, Times of Renewal, see this link.

Notes

1 W.G. McLoughlin: Revivals, Awakenings, and Reform: An Essay on Religion and Social Change in America, 1607 – 1977 (Chicago, IL: University of Chicago, 1978); T.L. Smith: Revivalism and Social Reform in Mid-Nineteenth Century America (New York, NY: Harper, 1957).

2 Matthew 28:19, 20; Mark 16:15.

3 K.S. Latourette: A History of the Expansion of Christianity (Exeter, U.K.: Paternoster, 1971 edn.) 7 volumes.

4 New Webster’s Dictionary of the English Language (New York, NY: Delair Publishing, 1981), 822.

5 C.G. Finney: Revivals of Religion (London, U.K.: Morgan and Scott, 1913, second edition), 5 (emphasis original).

6 Ibid.

7 J.E. Orr: The Eager Feet: Evangelical Awakenings, 1790 – 1830 (Chicago, IL: Moody, 1975), vii.

8 Luke 18:13.

9 D. Campbell: The Price and Power of Revival (London, UK: Parry Jackman, 1957).

10 Minutes of the Ryde Ministerial Fraternal, July 17, 1975.

The Pneuma Review speaks with Lora Timenia, an Asian Pentecostal scholar, about her book, Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines, and what she learned about the Toronto Blessing as a classical Pentecostal.

PneumaReview.com: Please tell our readers a little bit about your spiritual background.

Lora Timenia: I was born into a Roman Catholic family, though our clan was more folk in our religiosity. I converted to Protestant Christianity in 2002, and then joined an Assemblies of God church in my hometown. I submitted to water baptism in 2003 and received Spirit baptism with the manifestation of tongues-speech in 2008. I would describe my spirituality as that of a Filipino Pentecostal. I believe in the continued work of God in the world through Jesus and the Holy Spirit.

PneumaReview.com: How did you become interested in studying Toronto Blessing Theology and Practice?

Lora Timenia: I grew up in a Classical Pentecostal church. At the heart of our spirituality is the continuation of the prophetic ministry of the church. This prophetic spirituality manifested in charismatic worship, tongues-speech, interpretation of tongues, healing miracles, and deliverance ministries. So, my understanding of signs and wonders was within the framework of Spirit empowerment for end-time witness. Since my spiritual worldview was limited to this tradition, I was surprised when a group of Christians espoused what I considered as “unusual” manifestations of signs and wonders. I remembered joining a seminar where the preacher was training the participants to experience group visions and romanticized experiences with Jesus. He taught that signs and wonders included orbs, gold dust, blue fire, red fire, angel feathers and the like. I was confused. My classical Pentecostal tradition never taught me about these “signs.” Moreover, as I comb through the Bible, these “signs” weren’t mentioned. I began a journey of trying to understand where these teachings came from. It was later in my study that I traced the formal origins of the spirituality to the Toronto Blessing revival. Although antecedents of this spirituality came from the global Pentecostal/Charismatic movement, it was the Toronto Blessing of 1994 that brought this particular brand of spirituality together and later spread the “fire” to different parts of the world. Today, the church where the TB phenomena first occurred is called Catch the Fire.

PneumaReview.com: What are some of the different sources you consulted as you gathered information for your research?

Lora Timenia: First off, I had to study the global Pentecostal/Charismatic movement. It’s history, theologies, spirituality and various expressions in the world. I had to particularly understand its history and varied streams in the Philippines. To this end, I am indebted to APTS Press for their publication on Pentecostalism in the Philippines, as well as for their seminal work with Allan Anderson and Edmond Tang, entitled, Asian and Pentecostal. I also consulted Wonsuk Ma’s contribution on the Philippines in the New International Dictionary of Pentecostal/Charismatic Movements. Secondly, I read about the development of what Vinson Synan called the Third Wave Movement. With John Wimber, this group was also known as the Signs and Wonders Movement.  Bill Jackson’s The Quest for the Radical Middle gave me a clear understanding and appreciation of Wimber’s movement. Thirdly, I had to read all the books that discussed the origins, transmutation and global spread of the Toronto Blessing. David Hilborn’s work, “Toronto” in Perspective, was exemplary and particularly helpful. I also read all the works that discussed this phenomenon. I especially appreciated the works of Margaret Poloma, Mark Cartledge, Stephen Hunt, David Pawson, and Gary McGee. Finally, I consulted all the works written by Filipino Third Wavers like Hiram Pangilinan and Apollo “Paul” Yadao. Through their writings, I could understand their theology and spirituality.

PneumaReview.com: Please mention some of the beliefs or practices that the Toronto Blessing Movement shares in common with classical Pentecostalism?

PneumaReview.com: What are some of the things that are different from classical Pentecostalism?

Lora Timenia: Classical Pentecostalism has a distinct theology of Spirit Baptism. We believe that Spirit baptism is distinct from and subsequent to conversion, and that it is an empowerment for eschatological witness. Charismatic manifestations, signs and wonders, and other forms of miraculous intervention are secondary to the proclamation of the Gospel. Basically, our view of the manifestation of signs and wonders is within the framework of evangelism and mission. We preach the gospel believing that signs will follow. In contrast, majority of those in connected to the Toronto Blessing revivalism affirm that supernatural manifestations are epi-phenomena of the kingdom of God and should be expected and sought after in the here and now. This is why it is unsurprising for some of their leaders to encourage their members to purposely seek the manifestation of signs and wonders or to train in signs and wonders ministry. For them, the purpose of supernatural manifestations is for divine reification (manifestation of the divine) and revivalism.

PneumaReview.com: The specific focus of your study concerns the Toronto Blessing Movement in the Philippines. Is there something about Filipino culture that might make this movement particularly attractive to Filipinos?

Lora Timenia: Yes, Filipino religious consciousness has affinity for religions of spirit and power. Our spiritual worldview inherently affirms supernatural manifestation and divine intervention.

PneumaReview.com: Would you say that spiritual manifestations are a significant part of Toronto Blessing Spirituality?

Lora Timenia: Yes, because they have a revivalist spirituality. Their definition of revival is the expansion of God’s kingdom through his “manifest presence.” This “manifest presence” is explained as miracles and supernatural living put on display. Hence, their spirituality leads them to expect spiritual manifestations as reifications of God’s love and power; also, these manifestations mystically connect them to divine reality and provides them with catharsis (e.g. spiritual healing) and a perceived intimate connection with God.

Lora Angeline Embudo Timenia, Third Wave Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines (Baguio City, Philippines: Asia Pacific Theological Seminary Press, 2020), 192 pages, ISBN ‎9789718942918.

PneumaReview.com: In your book, Third Wave Pentecostalism in the Philippines, you present some criteria for evaluating spiritual manifestations. Please tell us briefly what they are.

Lora Timenia: I offered four open-ended questions:

1. Does the manifestation have biblical precedent?
2. Can the manifestation be used to point to the salvific purposes of God?
3. Does the manifestation glorify God, and not humans or other beings?
4. Does the manifestation conform to Scriptural teachings?

These questions stem from the assumption that manifestations of signs and wonders ought to have biblical precedent, be evangelistic (leads people into the faith), God-centered (not anthropocentric) and not in contradiction with essential biblical teachings.

PneumaReview.com: What can church leaders learn from the Third Wave and the Toronto Blessing?

Lora Timenia: The Third Wave movement and its phenomenon, the Toronto Blessing, is a revivification of mystical Christian spirituality. Their stream has somewhat revived mystic encounters with God through Jesus and the Holy Spirit. They also offer us a form of spirituality that provides cathartic experiences. Their emphasis on the manifest presence of God, bring into the fore the immanence of God. At the verification level of our theologizing, these manifest experiences contribute to a sense of illumination of and relational unity with God and other believers. To a certain extent, their spirituality is a good complement to varied Christian traditions worldwide.

PR

Learn more

Read John Lathrop’s review of Lora Timenia, Third Wave Pentecostalism in the Philippines.

Read Mike Dies’ review of John Arnott, “Living in Revival,” Spread the Fire (2001).

Read articles by Heidi Baker and Randy Clark, two scholars and leaders with connections to the early Toronto Blessing movement.

Read Malcolm Brubaker’s review of Bill Jackson, The Quest for the Radical Middle.

Visit APTS Press for a free sample from Third Wave of Pentecostalism in the Philippines and more books by Asian Pentecostal scholars.

APTS Press and Asian Journal of Pentecostal Studies Interview with Lora Timenia about her book (Length: 22:31).

PneumaReview.com author Dave Johnson speaks with Lora Timenia about her book Third Wave of Pentecostalism in the Philippines: Understanding Toronto Blessing Revivalism’s Signs and Wonders Theology in the Philippines

Dean Merrill is a prolific writer. He has written a number of books including, Miracle Invasion which was published in 2018. He has also collaborated with others like Jim Cymbala and Gracia Burnham to help them tell their stories. In addition, he has used his writing and editing skills for a number of well-known Christian magazines including the Pentecostal Evangel, the Christian Herald and Leadership. His extensive writing experience indicates that he is highly respected in his field.

In this book he shares the stories of 50 Pentecostal/charismatic leaders. He devotes one chapter to each individual (or couple). The chapters are short and provide some of the most important details of the leader’s life and ministry. But the book does not just focus on the positive traits of the leaders, at certain points the author also mentions some of their shortcomings. If you are a Pentecostal or charismatic you will probably be familiar with at least some of the people who are included in the book. The more well-known leaders include people like Smith Wigglesworth, William J. Seymour, Aimee Semple McPherson, Kathryn Kuhlman, and Jack Hayford. Others are not as widely known. Two of the lesser-known leaders are Francisco Olazábal and J. E. Stiles. Depending on the church circles you traveled in and the reading you have done, different individuals might wind up on your well-known and less-known lists. As Craig Keener points out in the Foreword, “… Merrill has done a superb job in providing an array that reflects the great diversity of Pentecostals and charismatics: both genders, multiple ethnicities, and representatives from a wide range of denominations.” This is true.

As I looked through the table of contents, I counted five leaders that I have actually heard speak in person: Everett “Terry” Fullam, David Wilkerson, Jack Hayford, Reinhard Bonnke, and Jim Cymbala. One cannot help but be struck by how the Lord used each of the people included in this book. All of them made, or are making, a significant impact on large numbers of people. Some have led unbelievers to Christ, others have helped believers enter into a fuller experience of the Holy Spirit, and still others were used by the Lord to bringing physical healing to those in need. One note here regarding physical healing, there is a very unusual miracle that is described in the chapter about Smith Wigglesworth. All of the leaders whose stories are told in this book, in one way or another, helped people to have an experience with the Lord. Different readers will no doubt be drawn to different chapters. One of the things I noticed while reading, though it was not a major focus of the book, was the aversion of some of the leaders to racism, among them were John G. Lake, F. F. Bosworth, William Branham, and Bernard E. Underwood and Ithiel Clemmons.

Reviewed by John Lathrop

More from Dean Merrill

They Moved the Kingdom of God Forward: An interview with Dean Merrill about his book, 50 Pentecostal and Charismatic Leaders Every Christian Should Know (Chosen, 2021).

Dean Merrill, “A Higher Code” is a full chapter from the book Miracle Invasion.

Falling Under the Power of the Spirit

John Arnott at the Toronto Airport Christian outpouring (circa 2002)

The phenomenon of falling under the power of the Spirit occurred in the revivals of Jonathan Edwards. His assessment was that a person may “fail bodily strength” due to fear of hell and the conviction by the Holy Spirit or due to a “foretaste of heaven.”[1] John Wesley recognized falling to the ground as a manifestation from God, and records many such instances in his ministry. In fact, George Whitefield criticized Wesley for permitting the phenomena until it began happening in his own meetings.[2] The Kentucky revivals of 1800-1801, which involved Baptists, Methodists and Presbyterians, was replete with similar demonstrations.[3] In the early 1800s, the revivals led by Methodist circuit riding preacher Peter Cartwright (who was converted in the Kentucky revivals) were often accompanied by people falling under God’s power, including some Baptists.[4] Finney’s ministry also frequently manifested fainting or swooning, what he called “falling under the power of God.”[5] The Welsh revival of 1859 was accompanied by swooning as “waves of power often overwhelmed” people.[6] In the 1860s, Andrew Murray’s church started to speak out against people who began to shout and cry and swoon in a revival in his church, until a visitor from America told him about similar manifestations in American revivals.[7] Decades before holiness evangelist Maria Woodworth-Etter’s involvement in the Pentecostal revival, many people in her meetings fell under the power of the Spirit, including Carrie Judd (Montgomery), an early leader in the C&MA.[8] Moody’s associate R.A. Torrey testified of people falling under the power of God due to conviction of sin.[9] Torrey himself fell under power of the Spirit when baptized with the Holy Spirit.[10] Presbyterian missionary Jonathan Goforth makes reference in his book By My Spirit to the phenomenon occurring in his revivals.[11]

Instances of falling under the power of the Spirit also occurred periodically at C&MA meetings for two decades before Azusa Street. In 1885 A.B. Simpson, the founder of the C&MA, received what we would call today a “word of knowledge” that someone was resisting the Lord. A woman responded, saying it was her. She came forward, and as Simpson anointed her for healing, she was overcome, falling under the power of the Spirit seemingly unconscious for about half an hour, and she received a healing.[12] In 1897 at a joint C&MA/Mennonite camp meeting in Allentown, Pennsylvania, C&MA General Field Supt. Dean Peck preached six services in three days and described: “At service after service . . . I saw people fall as dead under the power of God.” He said it was a genuine revival from God and talked about such things happening among the Methodists 50-60 years ago, but are not frequent now because many revivals are of human manufacture.[13] Manifestations of falling also occurred during the 1907 revival at Simpson’s Gospel Tabernacle, apparently with his approval.[14] Presbyterian Greek professor T. J. McCrossan, who joined C&MA in 1923, while serving as interim president of Simpson Bible Institute, wrote in his book Bodily Healing and the Atonement: “Hundreds are healed, who do not fall under this power, because they simply trust God’s promises; and it is the prayer of faith that heals. Going under this power seems, however, to bring an extra spiritual blessing. . . . This power is not hypnotism. . . . This is not devil power.^”[15] McCrossan spoke out of the experience of his own life, for not only did he frequently assist Charles Price in laying hands on the sick with people falling, but he himself fell under God’s power and was enraptured with visions when he was baptized in the Spirit in 1921 through Price’s ministry.[16]