Compiled by Dr. John Hill

“The Oberlin Evanglist”

Charles Grandison Finney was born on August 29, 1792, in Warren, Connecticut. His parents, Sylvester and Rebecca Finney, moved the family to Oneida County, New York, when Charles was two years old. This area, then a frontier region, offered limited formal education and religious instruction. Finney attended common schools intermittently, gaining a basic education that later allowed him to teach in these schools. His early life in a rural, undeveloped area meant that he had to rely on self-study and practical experiences to supplement his education.

Despite the limited opportunities, Finney’s natural intelligence and curiosity drove him to learn. He worked on his family’s farm and gained practical skills, but his intellectual pursuits were not neglected. At the age of twenty, Finney returned to Connecticut to continue his education and then moved to New Jersey, where he taught school. His interest in law began during this period, and he read law under Benjamin Wright in Adams, New York, starting in 1818.

Finney’s legal studies introduced him to logic and reasoning, which would later influence his theological thinking. The connection between his legal education and his religious conversion is significant. While studying law, he encountered numerous biblical references in legal texts, which piqued his interest in the Bible. Despite being raised in a relatively non-religious household and community, Finney’s curiosity about the Bible grew, leading him to purchase and read it extensively.

The spiritual environment in Adams, New York, where Finney studied law, played a crucial role in his religious development. Under the ministry of Rev. George W. Gale, Finney was exposed to Presbyterian teachings, although he found Gale’s sermons and the prevalent Calvinistic theology unsatisfactory. This dissatisfaction with the existing religious instruction and the perceived ineffectiveness of church members’ prayers led Finney to question the authenticity of their faith.

Finney’s conversion in 1821 was a profound and transformative event. Struggling with spiritual conviction, he decided to settle the question of his salvation. Resolving to avoid distractions, he engaged deeply with prayer and the Bible, despite his initial reluctance to be seen as a seeker. His intense internal conflict led him to a secluded area in the woods, where he wrestled with his inability to pray effectively and his overwhelming pride.

During a moment of despair, Finney experienced a vivid revelation of the atonement of Christ. This led him to accept the fullness of Christ’s work and surrender his attempts at self-righteousness. He described this as a moment of immense clarity, where the gospel’s offer of salvation became unmistakably clear. Following this revelation, Finney continued his journey to his office but felt an overwhelming need to pray.

In the privacy of his office, he experienced what he described as a physical and spiritual encounter with Jesus Christ. This encounter broke him down, leading him to a profound confession and a sense of peace. He received what he termed a “mighty baptism of the Holy Ghost,” filling him with an overwhelming sense of divine love and joy, which he expressed through uncontrollable weeping and praise.

This conversion experience deeply impacted Finney, leading to his decision to preach the gospel. The sense of peace and the presence of God’s love were so profound that it eradicated any sense of guilt or condemnation for his past sins. This marked the beginning of his journey as a revivalist, where his emphasis on personal conversion and immediate acceptance of Christ’s salvation became central to his ministry.

Finney played a pivotal role in the development of Oberlin College, transforming it into a center for both religious revivalism and social reform. In 1835, Finney was invited to Oberlin to help establish its theological department. Oberlin, founded with strong abolitionist principles, faced significant opposition, but Finney’s leadership helped it to thrive despite these challenges.

Finney’s arrival at Oberlin marked the beginning of a significant expansion for the college. He brought with him a vision of integrating evangelical zeal with social reform, particularly abolitionism. His influence was instrumental in attracting students and faculty who were committed to these ideals. Finney’s lectures on revivals and his dynamic preaching style drew large crowds, and his presence at the college helped to establish its reputation as a progressive institution.

The college faced financial difficulties, particularly following the commercial crash that affected many of its early benefactors. Despite these challenges, Finney and his colleagues persisted. They received substantial support from abolitionists and revivalists across the Northern states and even garnered significant financial aid from British supporters. This support was crucial in keeping the college afloat during its formative years.

Under Finney’s leadership, Oberlin became known for its continuous state of revival. His emphasis on personal conversion and sanctification led to numerous students experiencing profound spiritual awakenings. Finney’s revival lectures were published and widely circulated, further spreading his influence and the reputation of Oberlin as a center for evangelical revivalism.

Oberlin College was distinguished by its radical stance on social issues, particularly abolitionism. The college admitted black students and actively participated in the Underground Railroad, providing a safe haven for escaped slaves. Finney’s theological teachings were deeply intertwined with his abolitionist convictions, and he saw the fight against slavery as a moral imperative for Christians.

Despite facing considerable opposition from pro-slavery factions and even other religious institutions, Oberlin persisted. Finney’s commitment to his principles and his ability to mobilize support from like-minded individuals helped the college to withstand external pressures. The college’s stance on abolitionism often put it at odds with local communities and even the state legislature, but it remained steadfast in its mission.

Finney’s work at Oberlin extended beyond the college itself. His publications on theology and revivals were influential both in the United States and abroad. The establishment of periodicals such as The Oberlin Evangelist helped to disseminate Oberlin’s theological and social views, contributing to the broader abolitionist and revivalist movements.

Finney’s commitment to abolitionism was integral to his ministry, particularly during his tenure at Oberlin College. Finney was an outspoken critic of slavery, integrating his evangelical fervor with a strong stance against the institution. Oberlin College, under Finney’s leadership, became a hotbed of abolitionist activity, openly admitting black students and advocating for equal rights.

In 1840, Finney’s abolitionist principles were put to the test during an incident known as the “Oberlin Lynching.” This event involved a scheme by a young man from Kentucky who attempted to seduce a female student at Oberlin. The scheme was thwarted, and the young man was punished by Oberlin students, leading to legal repercussions and public outcry. Finney’s involvement in addressing the situation highlighted his commitment to protecting the dignity and rights of individuals, reinforcing Oberlin’s reputation as a defender of morality and social justice.

Finney’s abolitionist efforts were part of a broader movement at Oberlin College, which became a significant center for the anti-slavery cause. The college’s policy of admitting black students and its active involvement in the Underground Railroad demonstrated a practical application of Finney’s belief in the equality of all people before God. This commitment to abolitionism not only shaped the college’s identity but also contributed to the national conversation on slavery and civil rights.

Charles G. Finney’s theological framework was distinctive and influential, characterized by several core principles that shaped his approach to ministry and revivalism.

Moral Agency and Free Will

Finney’s theology was grounded in the belief that human beings possess free will and are moral agents capable of making choices. He rejected the Calvinistic doctrine of predestination, which asserted that God had preordained some individuals for salvation and others for damnation. Instead, Finney argued that every person has the capacity to choose salvation through repentance and faith in Jesus Christ. This emphasis on free will underscored his belief that individuals are responsible for their own spiritual destinies.

The Role of the Holy Spirit

While acknowledging the critical role of the Holy Spirit in conversion, Finney emphasized that the Spirit’s work was persuasive rather than coercive. He believed that the Holy Spirit works to convince sinners of their need for salvation, but it is ultimately up to the individual to respond to this divine persuasion. This perspective reinforced the idea that human cooperation with God’s grace is essential for conversion.

Moral Law

Finney made a clear distinction between moral law and physical law. He argued that moral law governs the actions of moral agents and operates through appeals to reason and conscience, rather than through force or coercion. According to Finney, moral law requires individuals to act out of love for God and others, and to make choices that align with divine principles of righteousness and justice.

Revivalism

A central component of Finney’s theology was his approach to revivalism. He believed that revivals were not miraculous events brought about solely by divine intervention, but rather the result of deliberate human efforts combined with God’s influence. Finney’s revival meetings were meticulously planned and executed, employing methods such as the “anxious seat” to encourage immediate public repentance. He saw revivals as opportunities for large numbers of people to experience conversion simultaneously, and he developed techniques to maximize their impact.

Practical Christianity

Finney’s theology was intensely practical, emphasizing the application of Christian principles to everyday life and social issues. He argued that true faith must manifest in righteous living and active engagement in social reform. One of the most notable applications of his practical theology was his commitment to abolitionism. Finney and Oberlin College, where he served as a professor and president, were at the forefront of the anti-slavery movement, advocating for the immediate abolition of slavery and the full equality of African Americans.

Sanctification and Perfectionism

Finney also taught about sanctification, the process by which believers grow in holiness and become more like Christ. He believed in the possibility of Christian perfection, where individuals could achieve a state of complete devotion to God and freedom from willful sin. This idea, known as “perfectionism,” was controversial but reflected Finney’s belief in the transformative power of God’s grace in the believer’s life.

Opposition to Calvinism

Throughout his ministry, Finney was a vocal critic of traditional Calvinistic doctrines, which he saw as fatalistic and discouraging to moral responsibility. He argued that Calvinism’s emphasis on predestination and the inherent sinfulness of humanity undermined the necessity of personal repentance and active faith. Instead, Finney’s theology focused on the capacity of individuals to respond to God’s call and to live out their faith in practical ways.

Charles G. Finney died on August 16, 1875, in Oberlin, Ohio. He was 82 years old at the time of his death. Finney spent his later years continuing his work in ministry and education at Oberlin College, influencing many through his teachings and writings until his passing. His death marked the end of an era of significant religious and social reform, but his legacy lived on through the institutions and movements he helped to shape.

References

Charles G Finney. Memoirs of Revivals of Religion: An Autobiography. (A.S. Barnes & Company Publishers; New Haven, Connecticut.) 1876

Gospel Truth Ministries. https://www.gospeltruth.net/index.htm. Accessed July 9, 2024. (This website is an archival republication of many works by and about Charles G. Finney. Many of his sermons and other artifacts can be found at this web address.)