Prayer Revival 1857-1858

Overview

The Prayer Revival of 1857–1858 is marked by obscurity. One single person cannot take credit for it other than God. No popular theologians, pastors, speakers, or celebrities can claim the Prayer Revival of 1857–1858 as their doing or idea. The Prayer Revival of 1857–1858 was an event that shaped history and reminded the masses God’s power can and will be displayed through the lay members of the church.

The Prayer Revival of 1857–1858 is regularly thought to begin with Jeremiah Lanphier, “the first and most remarkable public demonstration of the national awakening.” Lanphier was born in 1809 in Coxsakie, New York. He was a “quiet businessman.” In 1842, Lanphier was converted to Christianity in Finney’s Broadway Tabernacle. Lanphier became a member of the Nineteenth Street Presbyterian Church in the late 1840s. He was a member there for eight or nine years prior to serving at the North Dutch Reformed Church.

North Dutch Reformed Church had a deep spiritual concern for the community. The church was looking to “employ a suitable person or persons to be engaged in visiting the families in the vicinity, and inducing them to attend the services.”

Lanphier was:

“tall, well made, with a remarkably pleasant, benevolent face; affectionate in his disposition and manner, possessed of indomitable energy and perseverance, having good musical attainments; gifted in prayer and exhortation to a remarkable degree; modest in his demeanor, ardent in his piety, sound in his judgment; having good common sense, a thorough knowledge of human nature, and those traits of character that make him a welcome guest in any house. He is intelligent, and eminently fitted for the position which he has been called to occupy, which up to the present moment he has so worthily filled.”[30]

He was a lay city missionary at the North Dutch Reformed Church on Fulton Street in New York City. His responsibility was to systematically visit members of the church. Lanphier realized the businessmen often had looks of anxiety upon their faces.

Lamphier planned to open the church with intent for the lunch hour to seek the Lord in prayer. The consistory of the North Dutch Reformed Church approved Lanphier’s proposal to hold the first prayer meeting on September 23, 1857. Attendees were welcome to come and go as their schedules allowed. The prayer meetings would take place every Wednesday at noon and end promptly on the hour. The purpose: “to give merchants, mechanics, clerks, strangers and businessmen generally an opportunity to stop and call on God amid the perplexities incident to their respective avocations.”

At noon on September 23, 1857, Lanphier was alone in the consistory room for the first weekly prayer gathering. It was not until 12:30 that another man joined the prayer meeting. The first meeting had six individuals present for thirty minutes or less. The following week there were twenty, then between thirty and forty, and then over one hundred individuals gathered for prayer. The meetings moved from weekly to daily, multiple rooms were being used, and many were gathering on Fulton Street to confess sin, seek Christ, and receive mercy.

Lanphier kept order. Lanphier was like his pastor fromthe 19th street presbyterian church and appreciated order and not excessive response. The rules were simple: “Prayers and exhortations not to exceed 5 minutes, in order to give all an opportunity. Not more than 2 consecutive prayers or exhortations. No controverted points discussed.” open and close with a hymn

In February and March was when the Fulton Street prayer meetings really took off. Prayer meetings had multiplied and the news outlets were starting to report on the meetings happening throughout New York City and Brooklyn. Prayer meetings were multiplying across the American landscape in all directions. While Fulton Street received most of the credit, there are other prayer gatherings and events that happened to show all credit did not arise from the North Dutch Reformed Church on Fulton Street.

Many circumstances led up to the prayer meetings: The industrial revolution, economic and religious tensions, different denominations, slavery, and an economic crash was near. In March 1857, President James Buchanan gave his inaugural speech and boasted how rich and flourishing the nation was. He complained that the country was embarrassed because of its overwhelming surplus of finances.

The bank crash of 1857 was financial panic that ensued, jobs were lost, and times were disastrous. There was a financial crash in 1837, twenty years prior, and there was no revival or seeking the Lord during the turmoil. If the financial crisis was the reason for revival, it would be rational to assume revival would have happened during the previous financial panic as well.

The bank crash of 1857 happened because of “an over-speculation in industrial development, in railroad construction, and in land trading, together with the vast expansion of carelessly regulated state banking.” The crash happened in October 1857 and subsided in December 1857. The prayer gatherings hit their apex in March 1858. The dates and reasoning do not point towards revival taking place because of an external economic crisis.

James Alexander was Lanphier’s pastor when he was a member at the Nineteenth Street Presbyterian Church. According to Murray, “Prior to 1857, no preacher in New York had done more to keep the necessity of faith in the power of the Holy Spirit before his people.”

Alexander was born in Virginia, pastor Prince Edward, and met his wife during that first pastorate. Prince Edwards was a church familiar with revival. A revival happened in the church in 1788; a history Alexander would have learned about during his charge. Alexander served churches in New Jersey and Virginia, he took a professorship at Princeton College, went to Duane Street Church in New York, and returned to Princeton College for a short stint before returning to New York in 1850. Alexander remained there until his death in 1859.[33]

In May 1857, Alexander had to travel to Europe for medical treatment. He was gone from May until October. Upon his return to New York, he would be welcomed with a financial collapse and the beginnings of revival. He wrote “From the very heart of these trials emerged spiritual yearnings, thirstings and supplications after the fountain of living waters.”[34]

Alexander was participatory yet displayed his concerns. His church held nightly prayer meetings beginning in April of 1858 for the poor. He was not in favor of laymen teaching or praying during the prayer meetings that were taking place in New York and beyond. Alexander displayed a gentle hesitancy and refused to quench the Holy Spirit.[35]

Lanphier distributed Alexander’s tracts throughout the city to promote the prayer meetings.

Alexander was strong in his faith and faithfulness to sharing God’s Word and encouraging continual growth and revival. He was careful to ensure responses to the gospel were not exaggerated. and maintained order in the meetings. Alexander valued the Puritan books he read and the “old faith.”

Faithfulness of pastors, lay members and churches prepared the way after the First and Second Great Awakenings that took place two to four generations previously. Charles Finney was not a large part of it. Prayer meetings, evangelism, preaching, and church gatherings were taking place to prepare the harvest field for the reaping to take place in 1857–1858.

The prayer meetings were not denominationally focused. The lay members and clergy alike focused on being available to professors of any denomination to participate. The welcoming of the unconverted to come, hear the Scriptures read, sing hymns, hear prayers, and respond as the Lord leads. God would receive the glory in unifying the church through practical and spiritual means.

Assessment (SUMMARIZE RELIGIOUS AFFECTIONS)

Strong biblical and theological basis for the Prayer Revival of 1857–1858. A few of the key areas we will look to theologically and scripturally will be in Jonathan Edwards’ Religious Affections and passages like Acts 2:17–18, Romans 9:15–18, and Psalm 51:1–17.

First, the spiritual and gracious was present. God was using nothing new or different amidst the prayer revival (Ordinary means of grace).

They would reflect God’s transcendent excellence not for their self-interest, but the interest of giving God glory. Gratitude abounded and they found God lovely. Love of God is a gift and fruit of God’s love.

The affections of the people would turn to the divine and holy. People had a zeal for God in the prayer revival. There was intentional reading Scripture, singing hymns of praise, and seeking God in prayer. “The first concern of the praying people was that the lives of those attending were pleasing to God.”

Minds were enlightened by God’s Word and pursuit of him in weekly and daily gatherings of prayer. “I pray that your love may abound more and more, in knowledge and in all judgment.”

People had reasonable assurance and conviction of the certainty of judgment and divine things. God is God and that he is distinguished and exalted above all else. “Thou has the words of eternal life: and we believe, and are sure that thou art that Christ, the Son of the living God.”

Evangelical humiliation. They recognized what they lacked and how they fell short of God’s perfection. They saw the fighting and rushing for earthly gains as many lusted after gold and industrial growth, no matter the cost. People had a heart of joy and humility towards God to redeem and renew them.

change of nature and having a spirit like Christ of “love, meekness, quietness, forgiveness and mercy.” They were desiring to imitate the God they believed in and sought in prayer daily. Needed prayer because as loss was taking place and sacrifices needed to happen, he needed to be reminded of Christian charity and fight the temptation of being unmerciful to others.

Softening of heart and tenderness. “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Cor 12:26 ESV). Suffering and rejoicing were shared in the written and spoken prayer requests, relying on one another to share the burdens and joys of life.

Symmetry and proportion were recorded on the Prayer Revival of 1857–1858. God was providing nourishment in preparation for a time of drought. The times of prayer and gathering provided for the people during the trials and recovery of the economy, the trials of slavery, and the impending war.

There was greater spiritual appetite and increase in spiritual longings of attainment to be like Christ. People hungered for the Lord, and desired to know and seek more about him. Prayer gatherings became the principle of their business and days. They were not seeking a moment of satisfaction from God, but an eternity, by his grace and mercy.

Exercise and fruit of their practice. from what is seen and came from generations to follow, it can be ascertained that many continued in the faith and pursuit of God following the revival. There was sincerity among the people being awakened and revived. many that were transformed and joined local congregations to further their faith and rejoicing in the redemptive work of God.

The Religious Affections of Jonathan Edwards are not perfect but give relative assessment to the lives that were changed during the Prayer Revival of 1857–1858. The Religious Affections provide a basis and starting point.

Acts 2:17–18 provides a basis for the Spirit of God to be poured out on all flesh, regardless of sex, age, or rank. Pouring out of the Spirit that could not be taken back. Men, women, families, churches, and communities were affected during the revival because of many desiring to pray and seek the Lord together. Many would share God’s Word through reading or prayer during the prayer meetings.

Romans 9:15–18 displays God’s mercy. The reason is God’s will and mercy. Human will and fervor were not the reasons for which the revival took place. The timing came down to God’s mercy and the opening of hearts to proclaim God’s name among the nations, with the extraordinary use of reporting news outlets. God softened and then people came to know him. God’s love and mercy was recognized, and people found him to be lovely.

Psalm 51:1–17 support and affirm the Prayer Revival of 1857–1858; verses cover repentance, renewal, and desire to be close to God and praise him for his grace and mercy. They sought for God to make in them a clean heart to be right before God.

two main presuppositions. First, was the saying, “We have had instruction until we are hardened; it is time for us to pray;” gone to church, heard sermons, and been instructed by God’s Word. The claim is that it has caused hearts to harden. People became calloused towards God, resulting in a prosperity that Finney believed was killing any chance of revival. Prayer meetings were a catalyst for growth and development, but it was not by praying without instruction. Instruction was part of the meetings and both were necessary.

Second, prayer was viewed as focused on conversion and while social concerns were absent. They thought it was focused on emotion and outward response rather than the present needs of the people. Theodore Parker wrote that the prayer gatherings advertised in newspapers and failed to pray with temperance for education, slavery, women’s rights, and industry or prayer against envy, suspicion, and charitableness.

Was preaching neglected? Clergy were required to not speak about disputable topics or denominational specific theologies. Orr points out that exhortation would accompany afternoon prayer meetings and preaching would accompany evening meetings. When there was preaching, the central focus was the doctrine of atonement, which may give some support to a lack of social concerns.

The other neglected consideration would be lack of emotion or fanaticism. The newspapers reported that there was no fanaticism or hysteria, but prayer only.[24] There were a few instances of extreme emotional reactions but claimed as outliers in the expanse of the revival. This may be a neglected consideration because of some emotional responses that accompanied the previous two Great Awakenings or Finney’s current ministry.[25]

Evaluation (SKIP)

There were a few items Lanphier lacked: ministry training. he may not have gone to seminary or been discipled by a pastor to learn to preach, teach, study, and exhort. Credentials do not make the man, God does. Lanphier’s weakness is a boost to his discernment as many individuals that attended the prayer meetings then joined local congregations for further growth and community.

Alexander’s apparent weak point may be his lack of trust in the lay person to lead during a prayer meeting or roles within a church. The prayer meetings were bringing people to find further community in churches, which he appreciated and believed to be right order. Christians called to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Pet 2:9 ESV). While Alexander struggled with laity leading, he affirmed God’s providence in the process and structure.

The other key leader was the news outlets. the news outlets provided free promotions for the prayer meetings happening in New York and around the country. The events taking place were too prominent and astounding for the news outlets to avoid them.

By March 1858, the news outlets were notifying people when the prayer meetings were, and their significance, effect, and attendance. When news outlets began giving full attention to the prayer meetings, conversion and participation were already taking place. The press was affected as well with one printing office being the location for a prayer meeting.

There are several aspects pastors today can learn. First, lay church members can lead more than pastors may give credit. Romans 12:4-10. Pastors must learn they cannot do everything for the church, but they can equip and encourage church members to lead and lead well for the glory of God.

God can work amid strict structures. Lanphier produced a schedule for prayer meetings. We may use structures to put barriers around our gatherings, but we cannot put barriers around how God will use those opportunities and to what extent.

The press is not always bad and can be redeemed. When pastors and people are faithful to God’s Word and will, God can use unexpected means to report and multiply work being done for His glory.

Application

five applications are start and maintain prayer meetings, practice prayers of intercession and confession of sins, train lay church members to lead, train lay church members to proclaim, and promote ecumenism.

The first application is to start and maintain prayer meetings. Weekly prayer meetings no longer seem to be a priority in churches. Pastors and church members are encouraged to “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you. Do not quench the Spirit” (1 Thess 5:16–19 ESV).

Churches ought to consider scheduling prayer meetings as a regular part of their church life. “For where two or three are gathered in my name there am I among them” (Matt 18:20 ESV). When gathered in community, Christ is present and opportunity to pray together in agreement, seeking God in unity and of one accord bears fruit as Christians live and grow together in faith.

Prayer meetings should not be restricted to the church building only. Hold gatherings outside of the church. They can be opportunities to bring hope to people who do not know Christ. They can be opportunities to meet people you otherwise would not meet outside of your normal social circles. Holding prayer meetings within and for the community can extraordinarily alter the status quo.

Have order to prayer meetings. Prayer meetings need purpose and a strong place to start is with prayers of intercession and confession of sins.

The prayer meetings during the revival were simple: sing a hymn, read a passage of Scripture, prayer leader pray, open prayer and exhortation to others, close with a hymn. Paul to the Ephesians, “praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints” (Eph 6:18 ESV). Interceding on the behalf of others to the Lord to provide for their needs, whether physical or spiritual.

Accompanied by prayers of intercession would be confession of sins. “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (Jas 5:16 ESV). Taking the time to correct and be corrected among other Christians is an opportunity for growth, humility, and trust in God.

Church leaders need to train and trust lay church members when it comes to opportunities to lead prayer meetings and lead others in intercession and confession. encourage their growth as Christians and allow opportunity for them to reach people and places others may not.

Church leaders may realize that each person has their own gifts within the body but may not equip or encourage them to use their gifts to their full ability. Romans 12:4-13 greatly encourages Christians in a local church to use their gifts as they have been given. Church leaders must take the initiative to see the gifts in church members and trust that they will serve appropriately and faithfully within and outside of the church.

When lay leaders are equipped, encouraged, and given charge to proclaim God’s Word to others and bring others into Christian community, they are serving in their position of the body. Church leaders can and should still provide oversight, while giving freedom and permission to lay church members to reach greater corners of the community and world for God’s glory and the growth of his kingdom.

Church members can also be taught to proclaim the goodness and gospel of Jesus Christ. New School Presbyterians recorded that members went from being passengers, merely sitting in the pews at church, to workers. They were asking the Lord in prayer what they should now do rather than asking to be excused from participation or uncomfortable situations.

Church leaders are to train their flock in conveying God’s goodness.

When lay church members are trained in sharing the gospel, they go from passengers to workers. They become Sunday school leaders, missionaries, pastors, ministry leaders, and evangelists. Training lay church leaders may take time and money, but the spiritual gains cannot be quantified.

Focus on ecumenism. every church wins. This was seen among the numbers recorded in churches in the late 1850s and early 1860s. Church growth by membership grew drastically across the board because of prayer meetings.

Pastors and church leaders can build local relationships with one another, encourage interaction among their staff and church members, and gather for prayer meetings to impact their local community. There needs to be trust as well as a removal of fear that people may attend or join a different church. What needs to be remembered is that everyone wins because it is all for God’s glory and God’s kingdom, not personal church growth or finances.

Conclusion

It was a revival that was centered on and expanded because of prayer initiatives.