Revivalism复兴

General Information 一般资料

Revivalism is a predominantly North American Protestant phenomenon in which itinerant preachers exhort their hearers to accept forgiveness of personal sin through faith in Jesus Christ and to commit themselves to spiritual self discipline and religious exercises such as prayer, Bible reading, and church support.复兴主要是一个北美新教现象，其中流动传教士敦促他们hearers接受宽恕的个人单透过相信耶稣基督，并致力于自己的精神自律和宗教演习，如祈祷，读经，和教会的支持。

Revivalism in America has been in reaction to a perceived overemphasis by the major denominations on ritual, cultural accommodation, and doctrinal or ideological correctness at the expense of personal religious experience.复兴在美国已反应到一个知觉过分强调由大面额，对礼仪，文化住宿，并学说或意识形态的正确性，不惜牺牲个人的宗教体验。 Four specific periods of intense religious revival were:四个特定时期的激烈宗教复兴的有：

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Paul Merritt Bassett保罗梅里巴塞特

Bibliography 参考书目
WG McLoughlin, Modern Revivalism (1959); T Smith, Revivalism and Social Reform (1957); WW Sweet, Revivalism in America (1944); BA Weisberger, They Gathered at the River (1958).工作组mcloughlin ，现代复兴（ 1959年）和t史密斯，复兴和社会改革（ 1957 ） ;第一次世界大战甜，复兴，在美国（ 1944年） ;广管局魏丝伯格，他们聚集在河（ 1958年） 。

Revivalism复兴

Advanced Information 先进的信息

A movement within the Christian tradition which emphasizes the appeal of religion to the emotional and affectional nature of individuals as well as to their intellectual and rational nature.一个运动内部的基督教传统，强调上诉的宗教情绪和情感的性质，个人以及他们的智慧和理性的性质。 It believes that vital Christianity begins with a response of the whole being to the gospel's call for repentance and spiritual rebirth by faith in Jesus Christ.它认为，重要的基督教始于反应的整体，以福音的呼吁，有悔罪重生是因信耶稣基督。 This experience results in a personal relationship with God.这方面的经验成果，在个人与天主的关系。

Some have sought to make revivalism a purely American and even a predominantly frontier phenomenon.有些人试图使复兴一个纯粹的美国，甚至一个主要前沿的现象。 Revivalism, however, can be seen as a much broader Christian tradition.复兴，但是，可以被看作是更为广泛的基督教传统。 Recent studies have discovered a revivalist tradition in the Roman Catholic Church.最近的研究已发现了复兴传统，在罗马天主教会。

The Reformation Roots改革的根

Modern revival movements have their historical roots in Puritanpietistic reactions to the rationalism of the Enlightenment and the formalized creedal expression of Reformation faith that characterized much of seventeenth century Protestantism.现代复兴运动有其历史根源，在puritanpietistic反应，以理性主义的启蒙运动和正规化creedal表达改革的信心，特点是许多17世纪新教。 Lutherans such as Johann Arndt, Philipp Spener, and August Francke resisted this depersonalization of religion. lutherans如约翰arndt ，菲利普spener ，八月francke抵制这种缺乏人性的宗教。 They discovered a more experiential element in Reformation faith which emphasized personal commitment and obedience to Christ and a life regenerated by the indwelling Holy Spirit.他们发现了更多的体验元素，在改革的信念，强调个人的承诺和服从于基督生命再生所留置圣灵。 They also emphasized witness and missions as a primary responsibility of the individual Christian and the church.他们还强调了证人和使命，作为一个主要的责任，个人的基督徒和教会。 Subjective religious experience and the importance of the individual became a new force in renewing and expanding the church.主观宗教的经验和重要的是个人成为新的力量在延续和扩大了教堂。 These concerns gradually permeated much of Protestantism, especially the developing churches in America.这些忧虑逐渐渗进许多新教，特别是发展中国家的教会在美国。

The Eighteenth Century Birth十八世纪诞生

The appeal for a personal, public response to the gospel that came to characterize revivalism sprang up almost simultaneously in both England and America in the eighteenth century.呼吁建立一个个人，市民反应福音跑到特点复兴摆出来，几乎在同一时间，在英格兰和美国在十八世纪。 The initial signs of the First Great Awakening in the American colonies occurred in the congregation of the Dutch Reformed pastor Theodore J Frelinghuysen in northern New Jersey in 1725, a decade before John Wesley and George Whitefield began their field preaching in England.初步迹象第一次大觉醒，在美洲殖民地发生于众的荷兰语改革牧师西奥多j frelinghuysen在北部新球衣，在17时25分， 23年前约翰韦斯利和乔治Whitefield的开始自己的实地讲道英格兰。 Frelinghuysen had come under the influence of pietism before coming to America. frelinghuysen来的影响下pietism才来美国。 In 1726 William Tennent, the Presbyterian leader of the Great Awakening, started his "log college" to prepare ministers who would preach a personalized Calvinism which called men and women to repentance.在1726年威廉Tennent ） ，长老会领袖的伟大觉醒，开始了他的"日志团"准备的部长们将倡导一种个性化加尔文呼吁男女悔改之意。

By the time George Whitefield began recurrent revivalistic tours of the American colonies in 1738, Jonathan Edwards, the theologian of the colonial awakening, had already experienced revival in his Northampton, massachusetts, Congregational church.经过一段时期乔治Whitefield的开始经常revivalistic参观美国的殖民地，在1738年，乔纳森爱德华兹，神学家的殖民地觉醒，已经历了复苏，在他的northampton ，马萨诸塞，公理教会。 Edwards accepted the validity of much of the religious emotion that accompanied the conversions among his parishioners and wrote in defense of the proper role of emotion in true religion.爱德华兹接受的有效性，大部分的宗教情感伴随转换他的教区居民，并写在国防部的适当角色的情感在真正的宗教。 The revival continued to move south until it touched all the colonies.复活继续南下，直到它触及所有殖民地。 In England the recognized leader of the "Evangelical Revival" was John Wesley, founder of Methodism and close friend of Whitefield.在英国是全球公认的领先的"福音复苏" ，是约翰韦斯利的创始人methodism和亲密朋友的Whitefield 。 Whitefield had encouraged Wesley to take up the field preaching that brought the gospel directly to the masses of working people. Whitefield的鼓励韦斯利采取了实地标榜自己带来了福音，直接向广大劳动人民。

The success of this appeal to the heart as well as the head could not be doubted.这一行动的成功上诉至心脏以及头部不能受到怀疑。 Religious interest was renewed, and people flocked to the churches in significant numbers in both America and England.宗教感兴趣的是新的，人们涌到教堂有大量在美国和英格兰。 American historians recognize that the sweep of religious fervor from north to south (prior to the Revolution) was one of the few unifying factors among the otherwise disparate American colonies.美国历史学家们认识到，打扫的宗教热情，从北到南（前革命） ，是少数统一的因素之一，否则不相干的美洲殖民地。 In England the revival left an indelible religious and social impact for stability in the midst of the revolutionary unrest which pervaded most of Europe at the time.在英格兰复兴留下了不可磨灭的宗教和社会影响，为稳定在复杂多变的革命动乱，其中最普遍的欧洲，在时间。

The Definitive Stage具有权威性的阶段

The pre Revolutionary revivals demonstrated the general patterns which characterized all subsequent awakenings; however, it was the Second Great Awakening at the beginning of the nineteenth century that defined the theology and method of the tradition.前革命复苏表明了一般模式的特点是其后所有awakenings ，但它是世界上第二个大觉醒，在19世纪初叶，确定了神学和方法研究传统。 The revival began at Hampden Sidney and Washington colleges in Virginia in 1787.复兴开始在汉普顿悉尼和华盛顿大学在弗吉尼亚州在1787年。 It continued at Yale under Timothy Dwight and at Andover and Princeton at the end of the eighteenth century.它继续在耶鲁根据蒂莫西德怀特和andover和普林斯顿在十八世纪末。 It was popularized in the great camp meetings on the frontier.这是推广，在大营会议，对边防。 The Cane Ridge, Kentucky, camp meeting in August, 1801, became the most famous of all.甘蔗岭，肯塔基州，营8月的会议上， 1801年，成为当时最有名的。 The strange emotional phenomena which had shown themselves in the earlier colonial revival reappeared in intensified form.但奇怪的情感现象，表明自己在早先的殖民地复兴龃龉加剧的形式。 "Falling," "jerking," "rolling," and "dancing" exercises engaged many of the twenty thousand worshipers present. "落入" ， " jerking " ， "滚动" ， "跳舞"演习进行了很多的2.0万朝圣者出席。 These demonstrations moderated as the revival continued, but physical phenomena have always existed in some measure in popular revival movements.这些示威活动放缓，因为持续复苏，但物理现象始终存在，在一定程度上流行的复兴运动。

Camp Meetings and Revivalism营会议和复兴

The Presbyterians who organized these first camp meetings soon abandoned their use.该presbyterians谁组织这些第一阵营的会议很快放弃其使用。 The Methodists and Baptists, however, continued to use them.该卫理及浸信会，但继续使用它们。 The ambience of the natural setting in which the camps were held, the release from the ordinary routines of home and church, the freedom to worship together in a less sectarian context, the family reunion, community center flavor, all contributed to a mystique that made the camp meeting a continuing factor in future revivalism.氛围：自然定在营地举行了释放，从普通的日常家居护理和教会，自由崇拜一起在一个较低的宗派背景下，与家人团聚，社区中心，风味，都促成了神秘感，使得营地会议持续因子在未来复兴。 The frontier camp meetings declined by the time of the Civil War, but the Holiness revival which began to flourish after the Civil War utilized them extensively in both rural and urban settings.边防营会议下跌的时候，内战，但成圣复苏开始转旺，内战结束后，利用他们广泛地在农村和城市的设置。

Camp meetings became the religious centers that shaped the theology and ethos of the numerous Holiness churches organized at the end of the century.营会议成为宗教中心，塑造了神学和校风的众多圣洁教会组织在本世纪的结束。 Although many camp meetings evolved from their original revivalistic commitments into Chautauquas or Christian family resort centers, in Holiness and Pentecostal churches the camp meeting remains an essential expression of their revivalistic worship.虽然许多营地开会的主要矛盾，从原来的revivalistic承诺变为chautauquas或基督教家庭度假中心，在成圣和五旬节教会营地会议仍然是一个重要的表达自己的revivalistic崇拜。 Even there, however, the camp meeting has become more of a church family rally or reunion than a time for evangelistic outreach to the unchurched.即使在那里，不过，营地会议已经成为更多的是家庭教会集会或团聚比的时候，福音推广到不去教会。

Charles Grandison Finney查尔斯格兰迪森finney

The outstanding figure in early nineteenth century revivalism was Charles Grandison Finney.杰出人物，在十九世纪初，复兴，是查尔斯格兰迪森finney 。 Finney took the revival ethos of the frontier camp meeting to the urban centers of the northeast. finney了复兴民族精神的边境难民营会议向城市中心的东北地区。 His success there and his widespread influence as a professor and later president of Oberlin College gave him a platform for propagating a theology and defense of the revival methods he espoused.他的成功有其广泛的影响，作为一名教授，后来总统的奥伯林学院给了他一个平台，为宣扬一名神和国防的复苏方法，他热爱。 In his Revival Lectures Finney contended that God had clearly revealed the laws of revival in Scripture.在他的复活讲座finney争辩说，上帝已经清楚地揭示了法律的复苏中的经文。 Whenever the church obeyed those laws, spiritual renewal resulted.每当教会服从这些法律，精神重建的结果。 In the minds of many Calvinists this emphasis on human ability greatly modified the traditional concept of the sovereign movement of God in reviving the church.在人的头脑中的许多calvinists这种强调人的能力，极大地改进了传统的概念，主权运动的上帝在复兴教会。 However, the importance which Finney attached to the necessity for prayer and the agency of the Holy Spirit in his revival theory and practice helped to mute such concerns.不过，重要的，其中finney重视必要性祈祷和该机构的圣灵在他的复活的理论与实践，帮助聋哑这种关切。

Finney's "new methods" raised as much controversy as his attachment to New School Calvinism. finney的"新方法" ，提出了很多争议，因为他的依恋，以新校加尔文。 Preaching was direct, addressed to the individual, and usually delivered without manuscript or even notes.说教是直接的，给个人，而且通常没有发表的手稿，甚至笔记。 The public nature of the conversion experience was focused by the introduction of the "anxious bench," by which the serious seeker placed his intentions on record before the congregation.公共性转化的经验，重点是通过实行"焦急板凳" ，其中严重的导引头放在他的意向，记录在案前聚集。 The critics were especially wary of the public platform given to the laity and especially women as they prayed and testified in the revival services.批评者尤其警惕公共平台向俗人，尤其是妇女，因为他们祈祷，并证明了在复兴服务。 After the dramatic Fulton Street or Layman's Revival of 1858, however, most of the critics were silenced, and revivalized Calvinism joined with the revivalized Arminianism of burgeoning American Methodism to set the predominant pattern of American Protestantism for the remainder of the century.之后，戏剧性的富尔顿街或门外汉的复兴， 1858年，不过，大部分的批评者压制， revivalized加尔文加入与revivalized arminianism的蓬勃发展，美国methodism定为主导的格局，美国基督新教为剩余的世纪。

Perfectionist Revivalism完美主义复兴

A significant new development in revivalism between 1835 and 1875 was the rise of perfectionist revivalism.一个重要的新发展，在复兴与1835年和1875年，是崛起的完美主义复兴。 Finney introduced a perfectionist note into his evangelism after his move to Oberlin College in 1835. finney介绍了一个完美主义带进他的传道后转会到奥伯林学院于1835年。 He and his colleague Asa Mahan, president of Oberlin, joined perfectionist leaders in Methodism, such as lay leaders Walter and Phoebe Palmer, in a new Holiness revivalism in the churches.他和他的同事ASA的马汉，总统奥伯林，加入完美主义领袖methodism ，如教友领导人沃尔特和闽帕尔默，在一个新的成圣复兴在教堂。 The movement used revivalistic methods to call Christians to a second crisis of faith and total commitment subsequent to conversion, commonly called among American Calvinists a "second conversion," a "rest of faith," or the "deeper" or "higher life"; to Methodists it was "entire sanctification," "perfection in love," or "the second blessing."运动用revivalistic方法，呼吁基督信徒，以第二次信仰危机，并彻底承诺以后转换，俗称其中美国calvinists "二次转化" ， "休息的信念" ，或者"更深的"或"更高的生命" ;以卫，是"整个成圣" ， "完美的爱" ，或者"第二个祝福" 。

Both Calvinist and Methodist wings of the revival ultimately gave prominence to a personal "fullness" or "baptism" of the Holy Spirit in speaking of the experience.双方calvinist和卫翼的复活，最终突出了个人的"丰满"或"洗礼"的圣灵在谈到经验。 The creation of the National Camp meeting Association for the Promotion of Holiness by John Inskip and other Methodist ministers in 1867 spread the movement beyond Methodism around the world.创建全国营地会议推广协会成圣约翰inskip和其他循道卫理部长们在1867年的扩散运动以后methodism世界各地。 In England the Holiness revival gave rise to the Salvation Army and the Keswick Movement.在英国是圣洁的复苏产生了救世军和敬诚运动。

Institutionalization and Decline制度化和衰败

Dwight L Moody dominated the revival movement from 1875 until his death in 1899.德怀特升穆迪主导复兴运动，从1875年直到他逝世于1899年。 Although most of the revivalism of the time was carried on in the local churches and camp meetings of the rapidly growing Baptist and methodist denominations, Moody's leadership was the stimulus which encouraged the continued use of revivalistic methods in churches not as strongly committed to them.虽然大部分的复兴的时间里进行了关于在当地教堂和军营举行的迅速增长浸信会和卫理面额，穆迪的领导，是刺激鼓励继续使用revivalistic方法，在教会不作为坚定地致力于他们。 His mass evangelistic campaigns drew vast audiences in Britain and the United States and set the patterns for a more professional revivalism which demanded extensive organization and substantial budgets.他的大规模布道活动，吸引广大观众，在英国和美国，并设置模式，以便更专业的复兴号决议，要求广泛组织和大量的预算。 Ira Sankey, his musical director, became the best known of the many gospel musicians who formed an essential part of the revivalistic teams which sprang up everywhere in this period.爱尔兰共和军sankey ，他的音乐总监，成为最知名的许多福音音乐家组成的一个重要部分的revivalistic队摆出来，到处都在这一时期。

Moody also sponsored educational institutions which furthered his evangelistic aims: the Northfield Institutions in Massachusetts and Moody Bible Institute in Chicago.穆迪还举办教育机构，其中，更进一步他布道的目的是： northfield机构，在马萨诸塞州和穆迪圣经学院在芝加哥。 These institutions were representative of the large number of organizations and movements which sprang out of the many revival movements that looked to Moody for inspiration and leadership at the end of the nineteenth century.这些机构的代表人数众多，组织和运动的兴起，其中出了不少复兴运动期待穆迪灵感和领导水平，在19世纪末。 Many of these became important components of the growing fundamentalist movement.许多这些已成为重要的组成部分，越来越多的原教旨主义运动。

Large audiences continued to attend the revival campaigns of William "Billy" Sunday, RA Torrey, Gypsy Smith, and others after the turn of the century.大批观众继续参加复兴运动的威廉"比利"周日，在Ra利松，吉普赛史密斯和其他人后，在世纪之交。 However, the change of national mood resulting from the economic upheavals that followed World War I, the persistent attacks of such social critics as HL Mencken, and the turn toward a gospel of social concern among the larger denominations led to a decline in the influence of revivalism in the churches and in American life.但是，这一变化的民族情绪所造成的，从经济的大幅波动，随后的第一次世界大战后，持续不断的攻击这种社会批评的HL mencken ，并反过来对福音的社会，引起大面额导致下降的影响复兴在教会和在美国生活。 Nevertheless, the Pentecostal revival which spread swiftly from its center in Los Angeles after 1906 and the effective use of radio by Charles Fuller and other radio evangelists indicated the continuing strength of the revivalist tradition in the churches.然而，五旬节复兴而迅速蔓延，从它的中心在美国洛杉矶后， 1906年和有效利用无线电查尔斯更充分和其他无线电传道士表示，持续强势的复兴主义传统，在教堂。

The Modern Period现代时期

The rise of Billy Graham in the 1950s and his subsequent recognition as one of the most influential religious leaders of the post World War II period signaled the latent residual strength of revivalism in the Christian churches.崛起比利格雷厄姆在20世纪50年代和他后来承认，作为全球最有影响力的宗教领袖的职位二战期间标志着潜在的剩余强度复兴在基督教教堂。 Graham's success in working with a broad spectrum of Protestant churches as well as significant segments of Catholicism reiterated the fact that revivalism is not a sporadic phenomenon in the Christian tradition but rather a steady force which breaks into public prominence whenever churches and society tend to ignore its concerns for experiential religion.葛理翰的成功，在工作有着广谱的新教教会以及很大一部分天主教重申一个事实，即复兴不是一个偶发现象，在基督教的传统，而是一个稳定的力量，打破公营突出每当教会和社会往往忽视其关切体验宗教。 Billy Graham emphasized again both the method and theology of the tradition. Billy Graham时再次强调，无论是方法和神学的传统。 He played down some of the more strident emotional and psychological aspects of the method; he retained, however, the direct, forceful sermon appeal, the biblically oriented message, the call for personal, public response, the use of gospel music and of large mass meetings.他轻描淡写的一些较强烈的情绪和心理方面的方法;他保留着，但是，直接，有力的讲道中呼吁时，圣经导向的讯息，呼吁为个人，公众的反应，使用的福音音乐和大型群众性会议。

Graham's ministry represented a general revival of religion, as indicated by the rapid growth of evangelical churches and spread of the charismatic revival in the decades following World War II.葛理翰的部代表了一般的复兴宗教所表明的那样快速增长，福音派教会和蔓延魅力复活，在之后的几十年里二战。 The charismatic emphases on the baptism and the gifts of the Spirit, especially glossolalia, have had significant influence upon both Protestant and Catholic churches.魅力侧重点上的洗礼和礼物的精神，特别是说方言，有相当的影响力，双方的新教和天主教教堂。 The exposure of revivalism with its message and method to the public through television and the dominant role revivalists currently hold in religious broadcasting are additional signs of the contemporary revitalization of the tradition.曝光的复兴同其信息内容和方法，以宣传工作，通过电视和主导作用revivalists目前正在举行宗教广播额外的迹象，当代的振兴传统。

The Theology of Revivalism神学的复兴

The intimate historical relationship between the growth of evangelicalism and revivalism indicates many common theological presuppositions.亲密的历史关系，增长evangelicalism和复兴表明，有许多共同的神学预设的。 Evangelicalism's commitment to the reliability and authority of Scripture is the basis for revivalism's direct preaching and appeal; the former's belief in the universal need for spiritual rebirth is the basis for the latter's direct call for repentance and faith in Christ. evangelicalism的承诺的可靠性和权威性的经文是基础，复兴的直接说教和感召力;前者的信仰，在普遍的需要重生是基础，后者的直接呼吁悔改，并在基督里的信仰。 The evangelical's acceptance of Christ's final commission to his disciples as a mandate for personal witness and world mission reinforces the urgency that characterizes revival movements.福音的接受基督的最后委员会，以他的弟子，作为一项任务，为个人见证和世界使命强化了紧迫的特点复兴运动。

Revivals of religion and the theological presuppositions and practices which have accompanied them through their history have consistently raised a common pattern of criticism.复苏的宗教和神学预设和做法，已伴随他们渡过其历史上一贯提出的一个共同的模式，为人所诟病。 The strongly emotional nature of the revivalist's appeal, the critics charge, leads to spiritual instability or even to irrational behavior.强烈的情绪性的复兴主义的呼吁，批评，导致精神不稳定，甚至不理性的行为。 They also claim that the revivalist's emphasis upon crisis experience tends to deprecate the place of growth and process in Christian living.他们还声称，若复兴的重点放在危机的经验，往往deprecate地方的发展和进程，在基督教的生活。 Opponents also charge that the importance revivalism attaches to a warm hearted, spiritual ministry results in a general anti intellectualism throughout the tradition; they claim as well that the strong appeal to individualized religion leads to a subjectivism that obscures or even denies the social and cultural implications of Christianity.反对者还认为，收费的重要性复兴重视温暖爱心，精神部在一，一般反知识分子在整个传统，他们声称，以及表示强烈呼吁个性宗教导致了主观主义认为，掩盖了，甚至否认了社会和文化的影响基督教的。 The direct praying and preaching, the tendency to popularize and excite interest by use of promotional psychology, and inclination to judgmentalism and separatism are also common accusations brought against revivalists.直接祈祷及传教，倾向以普及和激发兴趣，并利用宣传心理学，并倾向以judgmentalism和分裂主义，也有共同的指控起诉revivalists 。

The major response of revival proponents has been to point to the positive results they claim for religious revival and revivalism in church and society since the beginning of the movements in the eighteenth century.主要反应的复兴倡议者一直点到了积极的成果，他们宣称为宗教复苏和复兴，在教会和社会年初以来，该运动在18世纪。 The dramatic growth of the churches resulting from special periods of religious revival and the day - to - day revival emphasis in revivalistic churches is part of the historical record.急剧增长的教会所造成的特殊时期的宗教复苏的情况，以及一天--日间复兴强调在r e vivalistic教堂是党的历史纪录。 Significant moral, social, and cultural changes have accompanied the major awakenings.显着的道德，社会，文化等各种变化都伴随着重大awakenings 。 The ecumenical spirit of revival efforts has often produced a level of cooperation among churches not achieved in any other way.普世精神的复兴努力，往往产生了某种程度的合作，教会没有取得任何其他方式。 Expanded Christian benevolence and church extension have always accompanied these periods of spiritual renewal.扩大基督教的仁爱和教堂扩建始终伴随着这些时期的精神重建。 Religious institutions and organizations to promote Christian causes and social concerns, including most of America's Christian colleges, seminaries, Bible institutes, and many mission bodies, are products of revivalism.宗教机构和组织，以促进基督教的原因和社会的关注，其中还包括大多数美国的基督教学院，神学院，圣经学院，而很多团组织，是产品的复兴。

ME Dieter我迪特尔
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
R Carwardine, Transatlantic Revivalism; DW Dayton, Discovering an Evangelical Heritage; ME Dieter, The Holiness Revival of the Nineteenth Century; JP Dolan, Catholic Revivalism; J Edwards, A Faithful Narrative of the Surprising Work of God; J F Findlay, Dwight L Moody: American Evangelist 1837 - 1899; CG Finney, Lectures on Revivals of Religion; ES Gaustad, The Great Awakening in New England; CA Johnson, The Frontier Camp Meeting; WG McLaughlin, Modern Revivalism: Charles Grandison Finney to Billy Graham; TL Smith, Revivalism and Social Reform in Mid Nineenth Century America; WW Sweet, Revivalism in America; BA Weisberger, They Gathered at the River. r carwardine ，大西洋复兴; DW的代顿，发现是一个福音遗产;我迪特尔，成圣复兴十九世纪;太平绅士杜兰，天主教复兴; j爱德华兹的忠实叙述，令人称奇的工作，上帝; j f范达，德怀特升穆迪：美国传道1837 -1 899;的C Gf inney，讲座复苏的宗教;中文g austad，大觉醒，在新英格兰;钙约翰逊，前营会议;麦克劳林工作组，现代复兴：查尔斯格兰迪森f inney以比利格雷厄姆;铊史密斯，复兴和社会改革中nineenth世纪的美国;第一次世界大战甜，复兴，在美国;广管局魏丝伯格，他们聚集在河中。

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