CHARLES G.

FINNEY

Jonathan Shorter

CHR 250: Intro to Ministry

Anderson University

19 April, 2015
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CHARLES G. FINNEY

Introduction

A farmer lad on fire, an Elijah among lawyers, a pungent and powerful preacher of

penitence, such was Charles G. Finney1. Charles Finney was just that, he was able to preach and

teach with a fiery passion that has only very so often been replicated. Finney spoke with such

conviction and certainty that his teaching went global and a large revolution soon ensued.

Perhaps it was the lawyer side of him that was coming out when he laid out his case for why God

should receive control of peoples lives. It might have been revelation straight from the Holy

Spirit. Whatever it may be that caused Charles Finney to deliver his messages the way he did, it

can be seen in the history books to have been effective. W. Glyn Evans even goes as far to call

Charles Finney, A master of the science of revival.2 Finney has been acclaimed as the Father

of the Modern Revivalism and the leader of the Second Great Awakening.3 As soon as Finney

felt his calling, he immediately started into his ministry. This ministry was unique in many ways

and was a crucial movement in his time. His spreading of the gospel and radical teaching styles

led to a massive number of salvations, and inspired hundreds of ministers that were to come after

him.

1 Edman, V. Raymond. "Charles Grandison Finney: The Powerful Life." In They Found
the Secret; Twenty Transformed Lives That Reveal a Touch of Eternity.,. Grand
Rapids: Zondervan Pub. House, 1960. 38

2 Evans, W. Glyn. "Charles G. Finney: God's Special Pleader." In Profiles of Revival

Leaders, 32-54. Nashville: Broadman Press, 1976. 32

3 Barry Hankins, The Second Great Awakening and the Transcendentalists.

(Westport, Connecticut: Greenwood Press, 2004) 137.
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Summary of Life

Charles Grandison Finney was born in Warren, Litchfield County, Connecticut on the 29 of

August in 1792.4 Shortly after he was born, when he was about 2, his father moved him and his

family to Oneida County, New York. This area was still fairly new and Finney states that No

religious privileges were enjoyed by the people. Very few religious books were to be had., and

that the settlers from New England built schools, but did not know the Gospel.5 Finney received

very little exposure to religious teachings at this time in his life. He reveals in his autobiography

that his parents and almost all of his neighbors were not Christians, and that any sermons he

heard were from traveling preachers that were not very adequate at their job.6 Just as Finney

might have had the opportunity to hear a respectable presentation of the Gospel, his family

moved again. This time he lived near the shore of Lake Ontario, where there were just as scarce

religious privileges as his previous residence.7 He attended high school and was going to try to

get into college but eventually decided not to, due to his teacher advising him that it was

pointless. His parents wanted him to live with them in New York and he visited them. Instead of

staying for a long time, Finney moved to Adams, New York and began as a student at the law

office of Squire Wright in 1818.8 While in Adams he finally was able to attend sermons and

prayer meetings. He would often just sit and listen to the words that were spoken. He began to
4Finney, Charles G., and Helen Wessel. The Autobiography of Charles G. Finney.
Minneapolis: Bethany Fellowship, 1977. 5

5 Ibid, 6

6 Ibid.

7 Ibid.

8 Ibid, 7
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have questions as he continued to hear sermons and noticed references to the Mosaic Law and

other Bible verses in his study of elementary law.9 This lead Finney to buy a Bible of his own so

he could read into some of the things that he had heard about. He was able to give his other

questions to his local minister that he would often listen to, Rev. Gale, because Gale would ask

Finney what he thought about the sermons. Finney still was not satisfied and became even more

curious. This lead to him even having a moment during a prayer meeting that he was attending

where, when asked if he wanted the congregation to pray for him, he told the congregation that

he did not see the point of the prayer meetings because nothing was happening and revival was

not coming to him, the church, or the town.10 Finney wanted to settle his mind on his salvation

but was busy in the office and needed to be in the office during this time that he was trying to

discern how to be saved. He would read his Bible while at work but was ashamed that he did not

know about his salvation. On his way to work one day he was compelled to go into the woods

instead. He tried to pray and he felt convicted over his sins, and he recited the Bible to God and

received verses in return.11 Finney later tried to pray again while he was alone in Wrights new

office. He prayed to God and met Him there, because as Finney was about to sit by the fire he

felt the Holy Spirit come upon him. He speaks of the experience as, like a wave of electricity,

going through and through me. Indeed it seemed to come in waves of liquid love, for I could not

express it in any other way.12 Later while he was telling his story to and elder of the church, his

friend heard his story and asked to be prayed for. Finney prayed for his friend and had a restless
9 Ibid, 8

10 Ibid, 11

11 Ibid, 18

12 Ibid, 22
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night of sleep after. That morning Finney asked Squire Wright about Wrights personal salvation,

and later that day he declined to perform a law suit for the local deacon. Finney tells in his

autobiography that after these encounters the men were struck by their consciences and repented

and became quite religious.13 This marked the beginning of Finneys ministry in 1821. Finney,

filled with the Holy Spirit, set out to do remarkable things in his career.

Times

The time and setting of Charles Finney was perfectly placed. Finney received his conviction and

his calling at the most opportune time. The Great Awakening and the revivals lead by Jonathan

Edwards and others had gathered a lot of attention and curiosity, and continued to from the 17th

Century up into the 1830s.14 Charles was even more fortunate to have been converted in the area

that he was. Finney lived in the Burned-over District, which had experienced the rise and fall

of the revivals, and happened to be on the rise in the economy and the accumulation of revival-

minded people.15 He was also preceded by Nathaniel W. Taylor and the skills of Lyman Beecher,

both of which were able to clear the way and ready the people for what was about to come. 16

Essentially, Finney was placed in the time and place where he could flourish as an outspoken and

passionate speaker.

13 Ibid, 24-27

14 Carwardine, Richard. Trans-atlantic Revivalism: Popular Envangelicalism in

Britain and America, 1790-1865. Westport, Conn. London: Greenwood Press, 1978.,
150

15 Ibid, 5

16 McLoughlin Jr, William G., Modern Revivalism: Charles Grandison Finney to Billy
Graham, New York: Ronald Press, 1959, 11
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Beliefs & Teachings

Although Charles Finney is often mentioned along with names like Jonathan Edwards and other

Great Awakening revivalists, and Edwards helped paved the way for Finney to start the Second

Great Awakening, Finney did not necessarily agree with everything that Edwards preached.

Edwards was a Calvinist or neo-Calvinist and believed that salvation was only available for the

elect that were chosen by Gods grace. 17 Charles Finney, however, was not a Calvinist. William

Warren Sweet clarifies that, Converted under Presbyterian auspices, Finney from the start

rejected the Calvinistic doctrine of Predestination and insisted that salvation was for all.18

Finney and his revivals were a great example that he believed that as many people should hear

the Gospel as possible. He argued that while God was omnipotent and while God was

omniscient, that did not take away the right that every man and woman had to accept Christ and

be changed.19 Finney had a clear set of beliefs and he stood by them to the end. His theological

ideas can be summed up into how he believed in: the divine authority of Scripture, the necessity

for the Holy Spirit, the divinity of Jesus, the atonement of Christ is for all, the justness of God for

punishing those who refuse to believe, and the existence of Heaven and Hell. 20

Finney did a fantastic job of demonstrating his beliefs through his teaching. Finney used tactics

and methods that were referred to as new measures. These measures involved calling people to

come to the anxious bench if they felt convicted, praying for people by name, permitting

17 Ibid, 12

18 Revivalism in America, 134-135

19 The Politics of Benevolence, 53-54

20 Profiles of Revival Leaders, 41

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women to pray in mixed company, and other things similar to that.21 He showed that the Gospel

was open to anyone, whether they are male or female. He also voiced him thoughts on how the

converted should then work to spread the Gospel that they just received. A demonstration of

Finneys teaching can be found in his book How to Experience Revival. He writes about if people

are filled with the Gospel, then they will be considered eccentric and that its impossible not to be

eccentric while the Holy Spirit is in a person. He also says that it is necessary to make up ones

mind and throw themselves to Jesus. That without people doing this, the preaching and teaching

of the Gospel will not feed the congregations needs.22

Accomplishments

The number of accomplishments that Charles Finney accumulated over his career is

unimaginably high. To pinpoint every single one of his accomplishments would be impossible

for any human to do. Nevertheless, there are still plenty of stories and records of his ample

accomplishments.

Even though Charles Finney did not go to college he was still regarded highly for his

intellect. In 1818 he began working for Judge Benjamin Wright in a law office and was able to

complete his study with Wright by passing the bar exam and beginning practicing with Wright.23

For two years after his conversion he studies with Rev. George Gale and converted many people

in the process. He also obtained his license to preach and despite his rejection of Calvinism,

Finney was able to be ordained by a Presbytery and continued his pursuit in his personal

21 Revivalism in America, 135-136

22 How to Experience Revival, 132-134

23 Modern Revivalism, 16
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theological ministry.24 Since Finney was one of the first in his time to be so open with women,

on March 17, 1824 his was appointed to be the missionary for the Female Missionary Society of

the Western District of the State of New York. 25 Two years after that he was invited into another

association of Presbyterian evangelists. He grew so much while being under that society that

instead of him being a part of the society, it became that the society was a part of his ministry. In

the years of 1825-1827 Charles Finney became a phenomenal success and he conducted revivals

in the West, Rome, Utica, Auburn, and Troy.26 After his revivals Finney was still a successful

professor. He became a professor of Theology and even the President of Oberlin Collegiate

Institute. 27For a decade he was the most sought-after preacher in the United States, and

thereafter until the day of his death in 1875, he was considered the national dean of

evangelists.28 Throughout his whole ministry Finney was remarkably successful. His revivals

lead to millions of salvations and further revivals. Charles Finney accomplished more in his life

time then most Christians ever will.

Significance in Church History

Finney was incredibly successful and effective in his revivals, and through that he greatly shaped

Church History. Finney took the example of the First Great Awakening and is credited as being

one of the main leaders of the Second Great Awakening. He and his disciples that he taught
24 Ibid, 18

25 Ibid, 26

26 Ibid, 27

27 Ibid, 82

28 Ibid, 17
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spread his teachings throughout all of the North.29 Finney was responsible for spreading revivals

all over the world and country. Under Finney the revivalism of the Midwest in the 1820s

constituted the culmination of the northern phase of awakening.30 Basically, Finney impacted

the whole northern phase of the Second Awakening. Not only that, but Finneys movement set

the tone and provided a way for the future awakenings with other revivalists like Dwight L.

Moody, and Billy Graham. If not for Charles Finney the Contemporary Church of todays time

might not exist, and even if it did, it would not be close to the same as it is now.

Relevance and Implications

Charles Finney is a man to be looked up to in many aspects. He showed immense

amounts of conviction to spread the Gospel and save the lost. He was not afraid to speak about

what he believed and he stood firm on what he preached. He did his research and interpretation

of scripture and stood by it. The church in todays time and ministry today could use Finney as

an example for this type of unapologetic presentation of the Gospel. Particularly in a time like

todays where churches and denominations are giving way to popular cultural beliefs, because

they are afraid of being persecuted. The Bible says that those who proclaim the Gospel will be

persecuted. Ministries in todays time would do well to try to be more like Finney and speak

proudly of the Gospel and not be ashamed of it.

Although Finney held many strong theological ideas and beliefs, he did stir a little trouble

over them. He was very sure of what he was speaking and was not very open to criticism. His

new measures caused a little controversy between him and other revivalists of his time. Asahel

29 Revivals, Awakenings, and Reform, 122

30 Ibid.
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Nettleton and Lyman Beecher had a talk with Finney about how they could work together in

doing proper revivals and Finney simply told them how they were wrong. 31 Finney did well to

speak unashamedly of the Gospel, but his excessive denial of others and his tendency to lone

wolf it hurt him. If he was more open to cooperation and focused more on The Church instead

of one single revival, then he possibly could have reached even more converts.

Finney was also a very committed to his revivals. He showed great character in his

constant drive to reach the lost. Many churches could learn from Finneys dedication to

spreading the Gospel. Once Finney was converted and received the call to preach he did exactly

that whenever he could. Ministries today are too often caught up in daily rituals and routines to

regularly evangelize like Finney did. If The Church today were to keep the mindset that Finney

kept, then the Great Commission could be more easily fulfilled.

One thing that hurt Finney was his work ethic though. Finney was so passionate about

what he was doing, and rightfully so, but he allowed himself to become caught up in it and

became a workaholic. At one point he would preach 3 times on Sundays, 3 days a week, held

daily prayer meetings, he would use the anxious seat, he held personal meetings with the

anxious, and held other meetings with preachers about revival.32 He worked himself too hard and

to the point where he could not physically keep up his ministry. If he had taken a few more

Sabbaths and given himself time to rest and recharge, he could have maintained his ministry for

even longer.

Conclusion

31 Revivalism in America, 135

32 Modern Revivalism, 57
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Charles G. Finneys career of evangelism and revivalism was an obvious success. He was placed
in the perfect place and time with the perfect conviction to reach as many people as he did. His
devotion and passion to spread the Gospel affected thousands upon millions of people and
continues to have an effect on people today. His use of the Bible and his unwavering theology
pushed him into a huge legacy and caused him to be a major impact on church history. His
legacy will forever stand as a reminder to Christians of what an on fire follower of Christ can
accomplish when he used his convictions to change the World. It has been stated that wherever
Charles G. Finney went he always left behind scores of young men emancipated from sin and
Calvinism and overflowing with benevolence for unsaved mankind.33

33 Revivalism in America, 160

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Bibliography

Carwardine, Richard. Trans-atlantic Revivalism: Popular Envangelicalism in Britain and

America, 1790-1865. Westport, Conn. London: Greenwood Press, 1978.

Edman, V. Raymond. "Charles Grandison Finney: The Powerful Life." In They Found the

Secret; Twenty Transformed Lives That Reveal a Touch of Eternity., 38-47. Grand Rapids:

Zondervan Pub. House, 1960.

Evans, W. Glyn. "Charles G. Finney: God's Special Pleader." In Profiles of Revival

Leaders, 32-54. Nashville: Broadman Press, 1976.

Finney, Charles G. How to Experience Revival. Springdale, Pa: Whitaker House, 1984. 7-143.

Finney, Charles G., and Helen Wessel. The Autobiography of Charles G. Finney.

Minneapolis: Bethany Fellowship, 1977.

Hammond, John L. The Politics of Benevolence: Revival Religion and American Voting

Behavior. Norwood, N.J.: Ablex Pub., 1979.

Hankins, Barry, The Second Great Awakening and the Transcendentalists. Westport,

Connecticut: Greenwood Press, 2004

McLoughlin Jr, William G., Modern Revivalism: Charles Grandison Finney to Billy

Graham, New York: Ronald Press, 1959

McLoughlin, William Gerald. Revivals, Awakenings, and Reform: An Essay on Religion

and Social Change in America, 1607-1977. Chicago: University of Chicago Press, 1978.
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Sweet, William Warren. Revivalism in America, Its Origin, Growth and Decline,. New

York: C. Scribner's Sons, 1944.