By the middle of the 19th Century, two opposing philosophies of revival and evangelism flourished in America. One philosophy, the older one, stressed the work of God in the conversion of souls; the other emphasized the action of man. The older evangelism saw more stable, lasting converts while the chief proponent of the new admitted later in his life that the majority of his converts were a disgrace to the Lord because they didn’t last. The subject of this Happy Birthday is one of the best known proponents of the old paths from that remarkable period of Church history, Asahel Nettleton, who was born on this day, April 21, in 1783. Nettleton grew up in the farming community of North Killingworth, Connecticut. His early training included discipline, the Bible, and the Westminster Catechism. By outward standards he was an exemplary boy, but he did not yet know the Lord. Sometimes the teaching of Scripture brought him under conviction of sin, but these feelings passed quickly at first.
Around the turn of the 19th Century the revival fires which had been sweeping the country reached Killingworth, and Nettleton was one of the first converts in his area. He soon developed an interest in foreign missions and decided to go to college. However, the death of his father delayed Nettleton’s entrance to Yale. Working the farm by day and studying with his pastor by night, Nettleton prepared himself for the time when the Lord might open the door for formal schooling. Working as a teacher during a few winters helped him earn money for college.
In 1805 Nettleton attended Yale, graduating in 1809. After his ordination in 1811 he began looking for a mission field while ministering in various places. His intention was to go to the foreign field, but
his ministry was owned with such success that his brethren urged him to delay leaving the country for the missionary work abroad on which he had set his hopes. At a time when itinerant evangelists were virtually unknown among the Congregational churches of
Nettleton’s health recovered sufficiently enough for him to resume his itinerant ministry. It is estimated that some 30,000 souls came to Christ through his preaching (Wikipedia). Nettleton’s theology was Reformed in the tradition of Jonathan Edwards. He conducted his evangelism in accordance with that theology. He pressed the claims of the gospel on people and urged them to turn from their sins and trust Christ. But he depended on the Holy Spirit to quicken the spiritually dead that they might respond. The work of conversion was sometimes slow, but it was thorough. Very few of Nettleton’s converts fell away from their profession of faith. Under his ministry faithful, lasting converts were seen as the rule, not the exception.
By 1827 a new style of evangelism had gained popularity. It was characterized by emotionalism and the “anxious seat,” where hearers were urged to come forward and make a visible response to the preaching. Quietness was not part of the “new methods.” People were typically whipped into a frenzy by fiery, flamboyant preachers, most notably Charles G. Finney.
In July 1827 Presbyterian ministers met at New Lebanon,
The showdown at New Lebanon drew the battle lines more clearly. The new methods were increasing in popularity while the older evangelism was waning. But Nettleton continued his itinerant ministry until failing health signaled the end. He died on
Though he is remembered mainly for his controversy with Charles Finney, Asahel Nettleton was the foremost evangelist of his time. His converts were many and faithful. He encouraged many others, who entered the ministry, some of them taking the gospel to foreign countries. The hymnal he published, Village Hymns, saw widespread use. And biographies of Nettleton are still in print and still very helpful in encouraging ministers to preach the biblical gospel and to seek the Lord in bringing yet another great revival.
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Recommended reading:
Bennet Tyler & Andrew Bonar, Asahel Nettleton: Life and Labours,
John F. Thornbury, God Sent Revival: the Story of Asahel Nettleton and the Second Great Awakening, (Evangelical Press, 1977). Thornbury’s book is very readable, and his 20th Century perspective allows him to assess over a hundred years of “new measures” influence.
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