Revivalism and the Danger of False Conversions — J.C. Ryle
For true revivals of religion no one can be more deeply thankful than I am. Wherever they may take place, and by whatever agents they may be effected, I desire to bless God for them, with all my heart. “If Christ is preached,” I rejoice, whoever may be the preacher. If souls are saved, I rejoice, by whatever section of the Church the word of life has been ministered.
But it is a melancholy fact that, in a world like this, you cannot have good without evil. I have no hesitation in saying, that one consequence of the revival movement has been the rise of a theological system which I feel obliged to call defective and mischievous in the extreme.
The leading feature of the theological system I refer to, is this: an extravagant and disproportionate magnifying of three points in religion,-viz., instantaneous conversion-the invitation of unconverted sinners to come to Christ,-and the possession of inward joy and peace as a test of conversion. I repeat that these three grand truths (for truths they are) are so incessantly and exclusively brought forward, in some quarters, that great harm is done.
Instantaneous conversion, no doubt, ought to be pressed on people. But surely they ought not to be led to suppose that there is no other sort of conversion, and that unless they are suddenly and powerfully converted to God, they are not converted at all.
The duty of coming to Christ at once, “just as we are,” should be pressed on all hearers. It is the very corner-stone of Gospel preaching. But surely men ought to be told to repent as well as to believe. They should be told why they are to come to Christ, and what they are to come for, and whence their need arises.
The nearness of peace and comfort in Christ should be proclaimed to men. But surely they should be taught that the possession of strong inward joys and high frames of mind is not essential to justification, and that there may be true faith and true peace without such very triumphant feelings. Joy alone is no certain evidence of grace.
The defects of the theological system I have in view appear to me to be these: (1) The work of the Holy Ghost in converting sinners is far too much narrowed and confined to one single way. Not all true converts are converted instantaneously, like Saul and the Philippian jailor. (2) Sinners are not sufficiently instructed about the holiness of God’s law, the depth of their sinfulness, and the real guilt of sin. To be incessantly telling a sinner to “come to Christ” is of little use, unless you tell him why he needs to come, and show him fully his sins. (3) Faith is not properly explained. In some cases people are taught that mere feeling is faith. In others they are taught that if they believe that Christ died for sinners they have faith! At this rate the very devils are believers! (4) The possession of inward joy and assurance is made essential to believing. Yet assurance is certainly not of the essence of saving faith. There may be faith when there is no assurance. To insist on all believers at once “rejoicing,” as soon as they believe, is most unsafe. Some, I am quite sure, will rejoice without believing, while others will believe who cannot at once rejoice. (5) Last, but not least, the sovereignty of God in saving sinners, and the absolute necessity of preventing grace, are far too much overlooked. Many talk as if conversions could be manufactured at man’s pleasure, and as if there were no such text as this, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” (Rom. 9:16.)
The mischief done by the theological system I refer to is, I am persuaded, very great. On the one hand, many humble-minded Christians are totally discouraged and daunted. They fancy they have no grace because they cannot reach up to the high frames and feelings which are pressed on their attention. On the other side, many graceless people are deluded into thinking they are “converted,” because under the pressure or animal excitement and temporary feelings they are led to profess themselves Christians. And all this time the thoughtless and ungodly look on with contempt, and find fresh reasons for neglecting religion altogether.
The antidotes to the state of things I deplore are plain and few. (1) Let “all the counsel of God be taught” in Scriptural proportion; and let not two or three precious doctrines of the Gospel be allowed to overshadow all other truths. (2) Let repentance be taught fully as well as faith, and not thrust completely into the background. Our Lord Jesus Christ and St. Paul always taught both. (3) Let the variety of the Holy Ghost’s works be honestly stated and admitted; and while instantaneous conversion is pressed on men, let it not be taught as a necessity. (4) Let those who profess to have found immediate sensible peace be plainly warned to try themselves well, and to remember that feeling is not faith, and that “patient continuance in well-doing” is the great proof that faith is true. (John 8:31.) (5) Let the great duty of “counting the cost” be constantly urged on all who are disposed to make a religious profession, and let them be honestly and fairly told that there is warfare as well as peace, a cross as well as a crown, in Christ’s service.
I am sure that unhealthy excitement is above all things to be dreaded In religion, because it often ends in fatal, soul-ruining reaction and utter deadness. And when multitudes are suddenly brought under the power of religious impressions, unhealthy excitement is almost sure to follow.
I have not much faith in the soundness of conversions when they are said to take places in masses and wholesale. It does not seem to me in harmony with God’s general dealings in this dispensation. To my eyes it appears that God’s ordinary plan is to call in individuals one by one. Therefore, when I hear of large numbers being suddenly converted all at one time, I hear of it with less hope than some. The healthiest and most enduring success in mission fields is certainly not where natives have come over to Christianity in a mass. The most satisfactory and firmest work at home does not always appear to me to be the work done in revivals.
There are two passages of Scripture which I should like to have frequently and fully expounded in the present day by all who preach the Gospel, and specially by those who have anything to do with revivals. One passage is the parable of the sower, That parable is not recorded three times over without good reason and a deep meaning.-The other passage is our Lord’s teaching about “counting the cost,” and the words which He spoke to the “great multitudes” whom He saw following Him. It is very noteworthy that He did not on that occasion say anything to flatter these volunteers or encourage them to follow Him. No: He saw what their case needed. He told them to stand still and “count the cost.” (Luke 14:25, etc.) I am not sure that some modern preachers would have adopted this course of treatment.
cited in: J.I. Packer, Faithfulness and Holiness: The Witness of J.C. Ryle (Wheaton: Crossway, 2002), pp. 256,257 (Including the Full Text of the First Edition of Ryle’s Classic Book, Holiness, 1877)