We continue our objections to the modern revival system.

Our sixth objection is the utter indifference to doctrine that generally goes hand in hand with its methods and practices. To "contend earnestly for the faith once delivered to the saints," seems to be altogether out of place at a modern revival. There is no "taking heed unto the doctrine," or "holding fast the form of sound words," or "becoming rooted and built up in Christ, and established in the faith as ye have been taught." There is no counselling to "be no more children, tossed to and fro and carried about with every wind of doctrine;" no warning against false teachers and false doctrines. Instead of thus following Christ and His Apostles, in insisting on the truth, the faith, and the doctrine; instead of thus warning against error and false doctrine, and showing that it "doth eat as a canker," and endanger the very salvation of the soul, the modern revival system habitually inveighs against all such loyalty to the truth, and contending for the faith and pure doctrine, as bigotry, intolerance, lack of charity, if not lack of all "experimental religion." In many quarters indeed the idea is boldly advanced that the more a person stands up for pure doctrine, for Word and Sacrament as channels of Grace, the less Grace he has; and the more he makes light of doctrine, the less positive conviction he has; the less he thinks of creeds, catechism, and confessions of faith, the more religion he has! The popular sentiment is: it makes no difference what a person believes, or to what Church he belongs, or indeed, whether he belongs to any, if only he is converted; if only he means well; if only the heart is right! Now, it is not necessary to show here again that all such indifference to doctrine is directly contrary to the teaching of Christ and His Apostles.

Our seventh objection is closely connected with the last. Where there is so much indifference to the Truth as it is in Jesus, that it often amounts to open contempt, we cannot expect any provision for teaching His saving truths to men. Hence we find but small provision, if any, for doctrinal instruction in the revival system. Those who are expected to be gathered in, converted and brought to Christ, are not first instructed. They do not learn what sin is, what Grace is, and how it is communicated and applied. They are left in ignorance of the great doctrines of sin and salvation. They have the most imperfect conception of God's Way of Salvation. And yet they are expected to enter upon that way, and walk in it. They are exhorted to be converted, to get religion, and to believe, while it is seldom, if ever, made clear what all this means, and how it is brought about.

Surely it is not necessary that we should show that if ever a person needs to act intelligently -- if ever he needs to know exactly what he is doing, why he is doing it, and what is involved in so doing -- it is when he is acting in the interests of his eternal salvation. Then, if ever, he should act understandingly and honestly. And for this he needs instruction. We have shown elsewhere that this is God's way, the Bible way, the way of the early Church, the way of the great Protestant Reformation, and the way of our Church of the Reformation to this day.

We therefore object to this modern revival system, because it has largely supplanted the old time systematic and thorough indoctrination of the young. And, as we have elsewhere said, we are convinced that, just in proportion as the youth are uncatechised and uninstructed in the great doctrines of God's Word regarding sin and Grace, in that proportion will doubt, skepticism, unbelief and infidelity infect them, and lead them into the paths of the destroyer.

Our eighth objection to this modern revival system, is that it is so largely built up on the excitement of the feelings. The first and great object of the revivalist seems to be to work directly on the emotional nature of his hearers. If he can stir the depths of the heart until it throbs and thrills with pent-up emotions, if he can play upon its chords until they vibrate and tremble under his touch, until its hidden chambers ring again with responsive longings, until at last the repressed intensity breaks forth in overpowering excitement, he is considered a successful revival preacher. To reach this end the preaching is made up of exhortations, anecdotes and appeals. There are touching stories, calculated to make the tender-hearted weep. There are thrilling and startling experiences, calculated to frighten the more hard-hearted. There are lively, emotional songs, with stirring music, calculated to affect the nervous system and bring about strange sensations. And when the feelings are aroused, when the excitement is up, the hearers are urged to come forward, to go to the inquiry-room, to stand up, or do something to show that they are ready to take the decisive step.

Now, as we have shown above, if ever a person needs to be calm and deliberate, it is when about to take the most important step of his whole life. But men don't generally take important steps, or enter upon decisive movements, when they are excited. When one is excited he is very apt to do the wrong thing, and regret it afterwards.

Not that we object to all feeling in religion. We by no means believe in a religion without feeling. We know of no true piety without deep and heartfelt sorrow for sin, and earnest longings for ever closer union and fellowship with God, together with a childlike trust and a fervent love to Him. We believe, however, that the heart, with its emotions, can only be effectively reached through the understanding. Through the mind we work on the heart. Through the judgment we change the feelings. We appeal first to the intellect, to instruct, to enlighten, to give clear and correct views and ideas, then through the intellect to the heart. When Paul was sent to convert the Gentiles, his direction was first of all "to open their eyes" -- that is, to instruct them -- and then to "turn them from darkness to light." Paul was not to begin on the feelings, but on the intellect. But the modern revival system reverses this method. It makes a short cut, and goes at once to the feelings, without first enlightening the mind. This is contrary, not only to the Scriptures, but it is also directly contrary to the science and laws of the mind. It contradicts mental philosophy as well as the Bible.

We believe that where there is the proper instruction in the great saving doctrines of God's Word, where the mind is properly enlightened to know what sin is, what salvation is, and how it is obtained, there, unless there is a positive and determined resistance to the power of truth, the proper feelings will come of their own accord. It will require no heart-rending stories, no frantic appeals, no violent exhortations to bring them about. But we object to the revival system, because it is almost entirely built up on feeling, and thus reaches only one department of man's complex nature. Instead of changing the whole immaterial man -- his intellect, his sensibilities, and his will -- it spends its force on the sensibilities alone.

Our ninth objection we can state briefly. Because the revival system undervalues sound doctrine and instruction therein, and because it depends so largely on feeling, it not only permits but encourages the ignorant and inexperienced to assist in exhorting and helping those who are inquiring after life and salvation.

Those who have scarcely "got through" themselves, who have given little earnest study to God's Way of Salvation, who do not know the alphabet of Grace, and the means and methods of Grace, -- these are often the pretended instructors at the anxious bench and in the meetings for inquirers. Now, we object strongly to such procedures. "Can the blind lead the blind? Will they not both fall in the ditch?" Better let these novices themselves sit at the feet of Christ. Let Christ's teachers instruct them in God's Way of Salvation, before they undertake to lead other lost and groping ones.

We object finally that, at the experience meetings, held in connection with modern revivals, not only novices, as described above, but those who have been the veriest profligates, are encouraged to speak, and are at least permitted to recount and seemingly glory in their former sins. They do not speak as Paul did, when compelled to refer to his former life, with deep sorrow and shame, but often jestingly, flippantly, and as if they imagined that they ought now to be looked upon and admired as great heroes. We believe that this is all wrong, and productive of great harm. The unconverted youth, listening to such talk, says to himself, "Well, if such a person can so suddenly rise and be looked up to and made a teacher of others, a leader of the experience and prayer-meeting, certainly I need not be uneasy; for I have a long way to go before I get as far as he was." Therefore, we object to all such conduct. It is not only unscriptural, but unbecoming. It is an offense against good breeding and common decency. It does great harm.

But enough. We might still speak of the spirit of
self-righteousness engendered and fostered by this system. We might speak of the sad results that follow with so many -- how that persons become excited, have strange sensations and feelings, imagine that this is religion, afterwards find that they have the same old heart, no strength against sin, no peace of conscience, none of that bliss and joy they heard others speak of and expected for themselves, and how they gradually fall back into their old mode of life, become bolder than ever, and at last drift into hopeless unbelief, and say: "There is nothing in religion; I've tried it, and found it a delusion." Thus is their last state worse than their first. We might show that in sections of country where this false system has held sway, worldliness and skepticism abound. These places have been aptly called "burnt districts." It seems next to impossible to make lasting impressions for good on such communities.

We might speak of the proselyting spirit that so often accompanies this system. How with all its protestations for charity, brotherly love, and union, it often runs out into the meanest spirit of casting aspersions on others and stealing from their churches. We might speak of the divided churches that often result. As Dr. Krauth once forcibly said, "They are united to pieces, and revived to death." We might point to the divided households, to the destruction of family peace, to the many sad heart-burnings and alienations that result. But we forbear. The whole system is an invention of man. It is unscriptural from beginning to end. We cannot conceive of our blessed Saviour or His apostles conducting a modern revival. The mind revolts at the idea.