I am about to post my grad-school summaries and comments on the Nine Discourses of Count Nicolaus Ludwig von Zinzendorf, which the Moravian founder gave at London’s Fetter Lane Chapel in 1746. Before doing so, I thought it would be good to say (or rather, steal, from Wikipedia; and it looks like the data here is good) a few words on the Fetter Lane Society: nerve center of British Moravianism in the mid 1700s:
Fetter Lane Society
From Wikipedia, the free encyclopedia
The Fetter Lane Society was the first flowering of the Moravian church in the UK, and an important as a precursor to Methodism. A short time before the great Methodist revival of the 18th Century in England, Moravians were avidly ministering throughout London. Peter Böhler, the London Moravian leader, and his followers established the Fetter Lane Society in May 1738 for the purpose of discipleship and accountability.
They began with the purpose of meeting once a week for prayer and fellowship. Most of their members consisted of Anglicans, most prominently John Wesley, Charles Wesley, and George Whitefield. John Wesley records in his journal for 1 January 1739: Continue reading
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Tagged Aldersgate Street, Charles Wesley, Emanuel Swedenborg, Fetter Lane Society, George Whitefield, John Wesley, London, Ludwig von Zinzendorf, Methodism, Moravianism, William Blake
This is a continuation of this article. Part III may be found here.
Edwards and the Awakening
The Great Awakening began in November of 1734, when Jonathan Edwards, a Massachusetts pastor-theologian, became concerned by a spreading tendency among Connecticut River Valley Christians to rely on their own abilities in seeking salvation from God. In response, Edwards preached a two-sermon series on “Justification by Faith Alone.” And in what Edwards believed was “a surprising work of God,” the people in Northampton and the surrounding area were, he said, “seized with a deep concern about their eternal salvation” so that “scarcely a single person in the whole town was left unconcerned about the great things of the eternal world.”
Edwards organized small groups to encourage those experiencing such concern, and soon hundreds were converted and renewed. The revival spilled over into 1735, touching some 25 Massachusetts and Connecticut communities before its intensity began to wane that spring.
Meanwhile, back in England, several students at Oxford University, including the brothers John and Charles Wesley and their friend George Whitefield, founded a group that the undergraduates derisively called the “Holy Club.” Continue reading
It didn’t really come into focus for me until I was working on the Christian History issue on him: the Puritan theologian and revivalist Jonathan Edwards really was one of the two fathers of modern evangelicalism (interestingly, the other was the Arminian John Wesley). With some help from the work of historian Mark Noll, I explored Edwards’s influence in the editor’s note of that issue.
[For a few reflections on what Edwards could still mean to the church today, see this post. On Edwards as the original “ancient-future” evangelical, see here. On his ouster from his own church, this one.]
Jonathan Edwards: From the Editor – Papa Edwards
Conversion. Revival. Biblical authority. A warm-hearted faith touching all areas of personal and social life. Billy Graham believes in these things. So did Billy Sunday, D. L. Moody, and Charles Finney. And so do countless others today who would place themselves in the Protestant family tree most often termed “evangelical.”
If you had to put someone at the very root of this tree, who would it be? Continue reading