Pentecost In The Backwoods


A holy frenzy seemed to have taken hold of the West. Throughout the frontier communities, the ecstasy of conversion overflowed into the nervous system. At Cane Ridge, and at a hundred subsequent meetings, the worshipers behaved in ways that would be unbelievable if there were not plenty of good testimony to their truth. Some got the “jerks,” a spasmodic twitching of the entire body. They were a fearful thing to behold. Some victims hopped from place to place like bouncing balls. Sometimes heads snapped from side to side so rapidly that faces became a blur, and handkerchiefs whipped off women’s heads. One preacher saw women taken with the jerks at table, so that teacups went flying from their hands to splash against log walls. Churchmen disagreed about the meaning of these symptoms. Were they signs of conversion? Or demonstrations of the Lord’s power, meant to convince doubters? Peter Cartwright, a famous evangelist of a slightly later era, believed the latter. He told of a skeptic at one of his meetings who was taken with the jerks and in a particularly vicious spasm snapped his neck. He died, a witness to the judgment of Omnipotence but gasping out to the last his “cursing and bitterness.” Besides the jerks, there were strange seizures in which those at prayer broke into uncontrollable guffaws or intoned weird and wordless melodies or barked like dogs.

It was wild and shaggy, and very much a part of life in the clearings. Westerners wanted to feel religion in their bones. In their tough and violent lives intellectual exercises had no place, but howls and leaps were something that men who were “half-horse and half-alligator” understood. It was natural for the frontier to get religion with a mighty roar. Any other way would not have seemed homelike to people who, half in fun and half in sheer defensiveness, loved their brag, bluster, and bluff.

Yet there was something deeper than mere excitement underneath it all. Something fundamental was taking place, some kind of genuine religious revolution, bearing a made-in-America stamp. The East was unhappy with it. For one thing, camp-meeting wildness grated on the nerves of the educated clergy. All of this jigging and howling looked more like the work of Satan than of God. There were ugly rumors, too, about unsanctified activities at the meetings. Some candidates for salvation showed up with cigars between their teeth. Despite official condemnation, liquor flowed free and white-hot on the outskirts of the gatherings. It might be that corn did more than its share in justifying God’s ways to man. Then there were stories that would not down which told how, in the shadows around the clearing, excited men and women were carried away in the hysteria and, as the catch phrase had it, “begot more souls than were saved” at the meeting. All these tales might have had some partial truth, yet in themselves they did not prove much about frontier religion. As it happened, a part of every camp-meeting audience apparently consisted of loafers and rowdies who came for the show and who were quite capable of any sin that a Presbyterian college graduate was likely to imagine.

Yet it was not the unscrubbed vigor of the meetings that really bothered conservatives in the Presbyterian Church. Their fundamental problem was in adjusting themselves and their faith to a new kind of democratic urge. Enemies of the revivals did not like the success of emotional preaching. What would happen to learning, and all that learning stood for, if a leather-lunged countryman with a gift for lurid word pictures could be a champion Salvationist? And what would happen—what had happened—to the doctrine of election when the revival preacher shouted “Repent!” at overwrought thousands, seeming to say that any Tom, Dick, or Harry who felt moved by the Spirit might be receiving the promise of eternal bliss? Would mob enthusiasm replace God’s careful winnowing of the flock to choose His lambs? The whole orderly scheme of life on earth, symbolized by a powerful church, an educated ministry, and a strait and narrow gate of salvation, stood in peril.

Nor were the conservatives wrong. In truth, when the McGreadys and Stones struck at “deadness” and “mechanical worship” in the older churches, they were going beyond theology. They were hitting out at a view of things that gave a plain and unlettered man little chance for a say in spiritual affairs. A church run by skilled theologians was apt to set rules that puzzled simple minds. A church which held that many were called, but few chosen, was aristocratic in a sense. The congregations of the western evangelists did not care for rules, particularly rules that were not immediately plain to anyone. In their view, the Bible alone was straightforward enough. Neither would they stand for anything resembling aristocracy, whatever form it might take. They wanted cheap land and the vote, and they were getting these things. They wanted salvation as well—or at least free and easy access to it—and they were bound to have that too. If longer-established congregations and their leaders back east did not like that notion, the time for a parting of the ways was at hand. In politics, such a parting is known as a revolution; in religion, it is schism. Neither word frightened the western revivalists very much.