Pentecost In The Backwoods


The Presbyterian shepherds did their preaching, and what they said has not come down to us, but they must have dragged a harrow through the congregation’s feelings. When John McGee, the Methodist, arose, an awesome hush had fallen on the house. McGee faced a problem. The Methodists were relative newcomers to America, officially on the scene only since 1766. They were frowned on by more established groups, mainly because they gave emotion free rein in their worship. It was not unusual at a Methodist meeting for women to faint, men to shout in strange tongues, and the minister himself to windmill his arms and bawl himself red-faced. For the more formal Presbyterians, such conduct was out of bounds. McGee knew this, and wanted to mind his ecclesiastical manners. But he knew a ripe audience when he saw one, too, and after an apparent debate with himself, he made his move. Rising, he shouted that everyone in the house should submit to “the Lord Omnipotent.” Then he began to bounce from backless bench to backless bench, pleading, crying, shouting, shaking, and exhorting, “with all possible energy and ecstasy.”

That broke the dam. The sinners of Red River had spent a lonely winter with pent-up terrors gnawing at them. McGee’s appeal was irresistible. In a moment the floor was “covered with the slain; their screams for mercy pierced the heavens.” Cursers, duelers, whiskey-swillers, and cardplayers lay next to little children of ten and eleven, rolling and crying in “agonies of distress” for salvation. It was a remarkable performance for a region “destitute of religion.” When it was through, a new harvest of souls had been gathered for the Lord.

Word of the Red River meeting whisked through the territory. When McGready got to Muddy River, his next congregation, new scenes of excitement were enacted. During the meeting, sinners prayed and cried for mercy once again, and some of them, overwhelmed by feeling, bolted from the house and rushed in agony into the woods. Their cries and sobs could be heard ringing through the surrounding trees. And when this meeting had yielded up its quota of saved, the Kentucky Revival was not only a fact, but a well-known one. McGready announced another sacramental meeting for Gasper River, and before long, dozens, perhaps hundreds, of Kentuckians who did not belong to his district were threading the trails on their way to the service. Some came as far as a hundred miles, a hard week’s trip in the back country. In wagons, on horseback, and on foot came the leather-shirted men, rifles balanced on their shoulders, and their pinched-looking, tired women, all looking for blessed assurance and a washing away of their sins.

At Gasper River, history was made. The cabins of the neighborhood could not hold the influx of visitors, so the newcomers came prepared to camp out. They brought tents—some of them—and cold pork, roasted hens, slabs of corn bread, and perhaps a little whiskey to hold them up through the rigors of a long vigil. The Gasper River meetinghouse was too small for the crowd, so the men got out their educated axes, and in a while the clop-clop of tree-felling formed an overture to the services. Split-log benches were dragged into place outdoors, and the worshipers adjourned to God’s first temple. What was taking place was an outdoor religious exercise, meant to last two or three days, among people who camped on the spot. This was the camp meeting. Some claimed that Gasper River sheltered the very first of them. That claim has been challenged in the court of historical inquiry. But whether it stands up or not, the Gasper River meeting was something new in worship. It took its form from its western surroundings. Outsiders were a long time in understanding it, because they saw its crude outside and not its passionate heart.

The outside was raw enough. Once again McGready exhorted, and once again sinners fell prostrate to the ground. Night came on; inside the meetinghouse, candlelight threw grotesque, waving shadows on the walls. Outside, the darkness deepened the sense of mystery and of eternity’s nearness. Preachers grew hoarse and exhausted, but insatiable worshipers gathered in knots to pray together, and to relieve their feelings by telling each other of “the sweet wonders which they saw in Christ.” Hour followed hour, into dawn. For people who had to rise (and generally retire) with the sun each day of their lives, this alone was enough to make the meeting memorable for the rest of their lives. Lightheaded and hollow-eyed, the “mourners,” or unconverted, listened alternately to threats of sulphur and promises of bliss, from Saturday until Monday. On Tuesday, after three throbbing days, they broke it up. Forty-five had professed salvation. Satan had gotten a thorough gouging.

Now the tide of camp-meeting revivalism began to roll northward. One of the visitors at the Logan County meetings was a young Presbyterian clergyman whose life was something of a copy of McGready’s. Barton Warren Stone too had learned on the frontier to revere God Almighty and to farm well. He too had studied religion in a log college. But more than this, he was one of McGready’s own converts, having fallen under the power of the older man’s oratory in North Carolina. Stone liked what he observed in Logan County, and he took McGready’s preaching methods and the camp-meeting idea back to his own congregations in Bourbon County, well to the north and east. Soon he too had imitators, among them Richard McNemar, who had small Presbyterian charges across the river in Ohio.