Charles Finney

For the American fantasy novelist, see Charles G. Finney.
Charles Finney
Born (1792-08-29)August 29, 1792
Warren, Connecticut
Died August 16, 1875(1875-08-16) (aged 82)
Oberlin, Ohio
Occupation Presbyterian minister; evangelist; revivalist; author
Spouse(s) Lydia Root Andrews (m. 1824); Elizabeth Ford Atkinson (m. 1848); Rebecca Allen Rayl (m. 1865)

Charles Grandison Finney ((1792-08-29)August 29, 1792 – August 16, 1875(1875-08-16)) was a leader in the Second Great Awakening. He has been called The Father of Modern Revivalism.[1] Finney was best known as an innovative revivalist, an opponent of Old School Presbyterian theology, an advocate of Christian perfectionism, a pioneer in social reforms in favor of women and African-Americans, a religious writer, and president at Oberlin College.

Early life

Born in Warren, Connecticut,[2] Finney was the youngest of fifteen children. The son of farmers, Finney never attended college, but his six-foot three-inch stature, piercing eyes, musical skill and leadership abilities gained him recognition in his community.[3] He studied as an apprentice to become a lawyer, but after a dramatic conversion experience and baptism into the Holy Spirit in Adams, New York, he gave up legal practice to preach the gospel.[4][5] At age 29 under George Washington Gale, Finney studied to become a licensed minister in the Presbyterian Church, though he had many misgivings about the fundamental doctrines taught in that denomination.[6]

Finney was twice a widower and was married three times in his life. In 1824, he married Lydia Root Andrews (1804-1847). In 1848 he married Elizabeth Ford Atkinson (1799-1863). In 1865 he married Rebecca Allen Rayl (1824-1907). All three assisted Finney in his evangelistic efforts, accompanying him on his revival tours during their lives. Finney had six children, all by his first wife.

He moved to New York City in 1832 where he ministered the Chatham Street Chapel, and he later founded and preached at the Broadway Tabernacle.

Revivals

Finney was most active as a revivalist 1825-35 and was known for his innovations in preaching and religious meetings. His innovations included having women pray in public meetings of mixed gender, development of the "anxious seat", a place where those considering becoming Christians could come to receive prayer, and public censure of individuals by name in sermons and prayers.[7] He was also known for his use of extemporaneous preaching.

Antislavery

In addition to becoming a popular Christian evangelist, Finney was involved with the abolitionist movement and frequently denounced slavery from the pulpit. In 1835, he moved to Ohio where he became a professor and later president of Oberlin College from 1851 to 1866. Oberlin became active early in the movement to end slavery and was among the first American colleges to co-educate blacks and women with white men.[8]

As a young man Finney was a third-degree Master Mason, but after his conversion he dropped the group as antithetical to Christianity. He was active in Anti-Masonic movements.[9]

Theology

Finney was a primary influence on the "revival" style of theology which emerged in the 19th century. Though coming from a Calvinistic background, Finney rejected tenets of "Old Divinity" Calvinism, which he felt were unbiblical and counter to evangelism and Christian mission.

Finney's theology is difficult to classify, as can be observed in his masterwork, Religious Revivals. In this work, he emphasizes the involvement of a person's will in salvation.[10] Whether he believed the will was free to repent or not repent, or whether he viewed God as inclining the will irresistibly (as in Calvinist doctrine, where the will of an elect individual is changed by God so that they now desire to repent, thus repenting with their will and not against it, but not being free in whether they choose repentance since they must choose what their will is inclined towards), is not made clear. Finney, like most Protestants, affirmed salvation by grace through faith alone, not by works or by obedience.[11][12] Finney also affirmed that works were the evidence of faith. The presence of unrepentant sin thus evidenced that a person had not received salvation.

In his Systematic Theology, Finney remarks that "I have felt greater hesitancy in forming and expressing my views upon this Perseverance of the saints, than upon almost any other question in theology."1 Corinthians 5). This type of teaching underscores the strong emphasis on personal holiness found in Finney's writings.

Finney's understanding of the atonement was that it satisfied "public justice" and that it opened up the way for God to pardon people of their sin. This was the so-called New Divinity which was popular at that time period. In this view, Christ's death satisfied public justice rather than retributive justice. As Finney put it, it was not a "commercial transaction." This view of the atonement is typically known as the governmental view or government view.

Princeton Theological Seminary Professor Albert Baldwin Dod reviewed Finney's 1835 book Lectures on Revivals of Religion[14] and rejected it as theologically unsound.[15] Dod was a defender of Old School Calvinist orthodoxy (see Princeton theologians) and was especially critical of Finney's view of the doctrine of total depravity.[16]

References

Notes

Bibliography

  • Essig, James David. "The Lord's Free Man: Charles G. Finney and his Abolitionism," Civil War History, March 1978, Vol. 24 Issue 1, pp 25–45
  • Guelzo, Allen C. "An heir or a rebel? Charles Grandison Finney and the New England theology," Journal of the Early Republic, Spring 1997, Vol. 17 Issue 1, pp 60–94
  • Hambrick-Stowe, Charles E. Charles G. Finney and the spirit of American Evangelicalism (1996), a major scholarly biography
  • Hardman, Keith J. Charles Grandison Finney, 1792-1875: Revivalist and Reformer (1987), a major scholarly biography
  • Johnson, James E. "Charles G. Finney and a Theology of Revivalism," Church History, September 1969, Vol. 38 Issue 3, pp 338–358 in JSTOR
  • Perciaccante, Marianne. Calling Down Fire: Charles Grandison Finney and Revivalism in Jefferson County, New York, 1800-1840 (2005)

External links

  • The Theology of C. G. Finney explained and defended
  • "The COMPLETE WORKS of CHARLES G. FINNEY" collected by Gospel Truth Ministries
  • A biography of Charles Finney by G. Frederick Wright (Holiness perspective; supportive)
  • A Vindication of the Methods and Results of Charles Finney's Ministry (Revivalist perspective; supportive; answers many traditional Old School Calvinist critiques)
  • Charles Grandison Finney: New York Revivalism in the 1820-1830s by John H. Martin
  • Articles on Finney (conservative Calvinist perspective; critical)
  • How Charles Finney's Theology Ravaged the Evangelical Movement (conservative Calvinist perspective; critical)
  • "The Legacy of Charles Finney" by Dr. Michael S. Horton (conservative perspective; critical)
  • The Oberlin Heritage Center-Local history museum and historical society of Oberlin, OH, where Finney lived and worked for decades.
  • Finney's Lectures on Theology by Charles Hodge (conservative Calvinist perspective; critical)
  • The Church in Crisis A critical look at Finney's revivalist methods and their impact on the modern church in America
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