Second Great Awakening - Cane Ridge Charisma

Religious revivalism such as as Cane Ridge and throughout Kentucky came to an end when hucksterism replaced revivalism. At the time of Christ the Feast of Tabernacles had become a giant entertainment and commercial enterprize. Preachers, poets, singers, musicians, dancers and prostitution moves right into these movements as depicted by this early cartoon and confessed by leaders of the Restoration Movement as they tried to repeat the "revival" throughout Kentucky:

BOOK: Citizens of Zion: The Social Origins of Camp Meeting Revivalism by Ellen Eslinger Citizens of Zion does more than explain a particular instance of religious revivalism (Cane Ridge); it explores the creation of a new form of worship that enabled people to relate more comfortably to a changing society through an intense collective experience.

NOTE: This is a collection of rough notes:

The Second Awakening--Cane Ridge

We have noticed that the Roman Jews along with their ancestors were often completely irrational. Even as they were being judged and destroyed they believed that they could not be judged and must dominate the religious world. Therefore, Paul was forced in chapters 9-11 to show that God's predestination does not mean that He cannot reject those who reject the Word. Activities such as the Feast of Tabernacles at Jerusalem eleminated the "doctrine" by supplying the "feeling."

The so-called "Second Great Awakening" repeated the methods and results of many manipulated people to cause them to do outrageous things and then call it "spiritual." The outcome was just like the other Awakenings--destructive except for those driven back to the Bible.

Our interest in the charismatic background of some churches begins with Barton W. Stone who used his inheritance to attend school at Caldwell's Academy in North Carolina. While there, the Presbyterian, James McGready, preached and converted most of the school. Stone had trouble with "the wrath of God" as a motive and said of McGready, "He left me without one encouraging word." This, of course, was his method to psychologically manipulate you into getting what you probably cannot have.

When he finished school he finally came to Cane Ridge, Kentucky. McGready arrived in Kentucky in 1796 and began preaching with "intense emotionalism" and "exercises" were the result.

"As soon as he arrived in Kentucky, McGready began preparing his congregation for a revival... Since he pastored three widely scattered congregations, he so timed the communions that members of each small congregation could travel to each one by horseback or wagon, thus creating the critical mass of people needed for a fervent revival." (Conkin, Paul K., Cane Ridge America's Pentecost, p. 57, U of Wisc press)

The frontier was rapidly retreating and Logan county was being populated by religious people. However, there were still many frontier people people who were outlaws. There was, therefore, a growing dominace of people needing to confirm their own lifestyle.

There were many factors which caused revivalism throughout the area but while the evidence in Kentucky is scarce Conkin notes that"The transition of a new century might have triggered a renewed concern about religion or inspired millenarian speculation."

Stone saw no effects from preaching Calvinism and wished for a magical plan to cause men and women to change their lives. He followed the McGready plan and produced the same results at Cane Ridge. The emotionalism--like all emotionalism--spread across the state and produced intense fear in many. It also created the greatest show on earth for most. This culminated at a great meeting at Cane Ridge where either a "few hundred" or "two thousand" people had the experience as a result of several men preaching at the same time in the area. If the charismatic or mental breakdown was proof of the direct operation of the Holy Spirit out of tens of thousands then the "mills of the gods grind exceedingly fine." Barton W. Stone and others would wonder why God was so sporadic.

The "unity" or civil treatment of other religions already existed in Kentucky and was not a product of revivalism. Indeed, Stone will say that this unity was destroyed. A great religious war broke out and continues where the church puts its focus on the "latest and greatest" of confrontational preachers and away from Christ.

"The Kentucky Revival. With the subsidence of the exciting aspects of the first Great Awakening the American church enjoyed surcease from extreme emotional outbreaks for approximately half a century.

Then the Great Awakening of the Middle West broke out at the beginning of the nineteenth century, and its nervous disorders and moter phenomena exceeded anything known in the country. This revival began in the Kentucky camp meetings, first launced by the Presbyterians but soon taken over and practically monopolized by the Methodists. The primitive frontier conditions then prevalent, the entire absence of emotional outlets and the consequent starving of the emotional natures of the frontier people, the lack of an adequate social life among the scattered settlements, and the low state of education and general culture combined to provide fertile soil for evangelism of the excitable kind.

See how the Shouting Methodists was introduced as an act of worship among the Christian Churches or Stoneites.

"James McGready, of terrible visage, thundering voice, and hell-fire orthodoxy, left North Carolina in 1796 upon receit of a letter written in blood and came to Logan County, Kentucky, called 'Rogues Harbor' because an actual majority of its citizenry was composed of criminals. Three years later the McGee brothers, William a Presbyterian, and John a Methodist, appeared on Red River. The famous Peter Cartwright, a Methodist, grew up in Logan County. Elder B. W. Stone, a Baptist-Campbellite, lived and preached in Bourbon County." (Clark, Elmer T., The Small Sects in America, p. 91, Abingdon)

In 1799 the McGees preached on Red River. "John thus relates what occurred":

"William felt such a power come over him that he quit his seat and sat down on the floor of the pulpit, I suppose not knowing what he did. A power which caused me to tremble was upon me. There was a solemn weeping all over the house. At length I rose up and exhorted them to let the Lord God Omnipotent reign in their hearts, and their souls should live. Many broke the silence. The women in the east end of the house shouted trememdously. I left the pulpit and went through the audience shouting and exhorting with all possible ecstasy and energy, and the floor was soon covered with the slain." (Clark, Elmer T., The Small Sects in America, p. 91, Abingdon)

Clark and others note that this was the beginning of a Pentecostial form of religion among the educationally and emotionally sterile people of the frontier which continues among some groups. However, he recognizes that Barton Stone did nothing more than provide the setting (but apparently never participated in) a movement which was more pronounced than most of the historical outbreaks-

"This was the beginning of one of the most remarkable religious movements of modern history; it typed religion in the Cumberland country for a century and is still remembered and still exerts an influence in Kentucky. Barton Stone came from Bourbon County to see what it was all about." (Clark, Elmer T., The Small Sects in America, p. 91, Abingdon)

When Stone came to Logan county he saw the exercises and reported that--

"Many, very many, fell down as men slain in battle, and continued for hours together in an apparently breathless and motionless state, sometimes for a few moments reviving and exhibiting symptoms of life by a deep groan or a pierching shriek or by a prayer for mercy fervently uttered. After lying there for hours... they would rise, shouting deliverance." Clark, Elmer T., The Small Sects in America, p. 91-92, Abingdon)

Because this was the vehicle which Stone needed to "convert" what seemed the unconvertable, he took the methods which are guaranteed to produce results back to Cane Ridge although it was probably Methodist and Baptists who were the "god manipulators." The exercises began there but the word spread and people gathered to see the event--

"At Cane Ridge occurred one of the most amazing religious outbreaks of American history. Thousands camped on the ground until the food gave out, and by day and night the preachers exhorted under rude brush arbors erected in the primeval forests. The frenzy to which persons were wrought almost surpasses belief, though fully attested by many eyewitnesses and careful investigators. They shouted, sobbed, leaped in the air, writhed on the ground, fell like dead men and lay insensible for considerable, and engaged in unusual bodily contortions...

The preparation for the great communion began on Saturday and nothing much happened. By the afternoon Conkin notes that the preaching was continual in the meeting house and in a tent. John Lyle preached from the tent and he was followed by Richard McNemar who promised a "true new gospel." Before dark the cries of sorrow filled the air.

"Even by Saturday evening tensions rose among the ministers. None were unalterable against the exercises. But some, like Lyle, believed it wrong for the ministers deliberately to stimulate such emotional extremes. He all but despised McNemar. Stone left him more puzzled. He was not a wild preacher, in fact not as inspirational or moving as Lyle himself. But he did nothing to restrain McNemar and Houston, would not command order, and would not have those in distress or on the floor carried from the meetinghouse. Such was the widespread distress, and the confusion, that by Saturday night even McNemar was worried." (Conkin, p. 89).

The scheduled communion began on Sunday within the meetinghouse. The most reliable count of those taking communion was from 800 to 1,000. While others took communion, only the Presbyterians presided. Conkin accepts the estimate of a core group of about 2,500 serious Christians which, he notes, would be a large gathering. However, the meeting was noised about and every "at loose ends" in the area swarmed to see the show.

"Outside, the groaning and falling continued. Some people experienced only weakened knees or a light head. Others fell but remained conscious or talkative; a few fell into a deep coma, with the symptoms of a grand mal seizure or a type of hysteria." (Conkin, p. 92)

"Sinners dropping down on every hand, shrieking, groaning, crying for mercy, convoluted; profesors of religion praying, agonizing, fainting, falliing down in distress, for sinners, or in raptures of joy! Some singing, some shouting, clapping their hands, hugging and even kissing, laughing; others talking to the distressed, to one another, or to opposers of the work, and all this at once--no spectacle can recite a stronger sensation. And with what is doing, the darkness of the night, the solemnity of the place, and of the occasion, and conscious guilt, all conspire to make terror thrill through every power of the soul, and rouse it to awful attention." (Letter quoted by Conkin, p. 93-94).

"Soon the sheer confusion practically subverted the outdoor preaching. Small groups joined in prayer or in loud hymn singing,

with singing the most enjoyable group activity and the one that often most affected an audience...
More conventional shouts and groans joined with a near babble of speech, some incoherent, some later distinguished as holy laughter or singing." (Conkin, p. 94).

Those who had the exercises thought that they enjoyed the gift of prophecy but the onlookers thought that they were possessed by demons. Some believed that they had been converted but other sincere Christians totally lost their sense of security about their own salvation. While the numbers seem to multiply with the telling, Stone estimated that between 500 and 1,000 were converted.

"When Lyle came by, he found Burke's audience in an ecstasy of singing and hand-shaking. Burke's new pulpit became the most tumultuous of four centers of activity, including also the tent, the meetinghouse, and a Negro assembly area, probably about 150 yards southeast of the church. Dozens of informal circles or organized or semi-organized prayer groups met at various camping sites." (Conkin, p. 96).

While by Monday most people had to leave and return to their farms, the news had spread and people kept coming until organized effort ceased on Thursday.

They do bear comparison to the ring shouts and dancing so often observed in black religious services, which were probably a survival of African religious practices. Indeed, black religion in the South may have had some influence on expected or sanctioned ways of giving bent to religious ecstasy at Cane Ridge. What the exercises revealed were religiously serious people who, in a powerfully suggestive environment, chose, or were forced, to reenact the drama of Jesus' passion and the ever-recurring drama of their own tortued quest for salvation. These mutually reinforcing dramas forced people toward experiential poles--on one hand the extreme of personal revulsion and self-doubt, on the other that of exaltation and joy." (Conkin, p. 104).

This is quite identical to the so-called "believer's baptism" in which Christ's must suffer and die in each believer before it is proper to baptism. That is, people are not freed from the Law of Moses but must experience it before they can be "broken" to permit Christ to die for them. As one of the "sacraments" this is not unlike the actual presence of Christ in the Eucharist. Unfortunately, this is not unlike many ancient pagan baptisms.

Some accounts lead us to believe that the exercises were a spontaneous affair breaking out in the small groups throughout the forest. However, McMaster has the affair beginning in the church building. This could not have involved many--

"At no time was the floor less than half covered. Some lay quiet, unable to move or speak. Some talked but could not move. Some beat the floor with their heads. Some shrieking in agnoy bounded about like live fish out of water. Many lay down and rolled over and over for hours at a time. Others rushed wildly about over the stumps and benches, and then plunged, shouthing 'Lost! Lost!' into the forest." (McMaster, History of the United States, II, 581).

One "body counter" said that three thousand, or one in six, were struck down. However, the previous quote says that "half the floor" was covered and at the same time many "rolled over and over." In a crowded building this is difficult to imagine. Isn't this just "preacher's count?" Even Stone claimed to see physical contortions which could never occur. No one person could count the outlying areas where something other than revival may have been taking place.

In the words of Karen Armstrong, "God was firmly committed to the project" and what the Word could not do God is supposed to have done supernaturally but, consistent with all outbreaks, the fire died out withing a few years. And..

"Once started at Cane Ridge, the revival spread like a forest fire; it brooked no opposition and swept unabated through Kentucky, Tennessee and adjoining states. The preachers rode far and wide, arbors were erected everywhere, and for fully five years the religious fervor raged unchecked." (Clark, Elmer T., The Small Sects in America, p. 91, Abingdon)

This short period is supported by the evidence that the Restoration Movement was not influenced to any great extent.

Stone and others explained the "barks" away by saying that it was just the expulsion of air as a result of the "jerks." However, there were other witnesses who saw the barks as genuine imitation of dogs--

"One of these was the 'holy laugh.' Another was the 'barks.' The votaries would fall upon 'all fours,' form groups, lope about and gather at the foot of a tree yelping, barking, and snapping like dogs; this exercise was called 'treeing the devil.'

"Most extreme and notable of all the paroxysms was the famous 'jerks.' This seizure was experienced by large numbers. The victim shook and jerked in every joint, the body was violently bent double, the head was thrown backward and forward and from side to side with great rapidity, the body would be thrown to the ground where it bounded about from place to place like a ball, or the feet would be affected and the victim would jump about like a frog. Perte Cartwright saw five hundred persons jerking at once, and Lorenzo Dow, in a meeting in Knoxville where the governor was present, gave the 'jerks' to one hundred and fifty." (Clark, Elmer T., The Small Sects in America, p. 92-93, Abingdon)

In one of Cartwright's revivals a man with a bottle of whisky tried to run away but "He halted among some saplings, took out his bottle of whiskey and swore he would drink the damned jerks to death. But he could not get the bottle to his mough, though he tried hard. At this he became greatly enraged, fetched a very violent jerk, snapped his neck, fell, and soon expired, with his mouth full of cursing and bitterness." (Clark, Elmer T., The Small Sects in America, p. 93, Abingdon)

Clark notes that "Of these unusual phenomena few have persisted save the glossolalia or gift of tongues. This exercise is still prevalent and is the distinguishing mark of several pentecostal sects."

"To persons holding such convictions a repetition of the phenomenon requires only an unstable nervous structure, an intense expectancy and longing, a high degree of suggestibility, and the proper setting for the operation of crowd psychology."

"The crowd is necessary. Masses of people must be swept by an emotional wave and the 'tongue talker' catches the contagion by suggestion from the group, though, of course, not all the company are similarly affected. It is a product of the revival technique and disappears even from those who have obtained it when the excitement of the revival dies down." (Clark, p. 94)

Contrary to Cane Ridge, the restoration movement which produced "churches of Christ" was a reaction against Calvinism and "experiences" which (1) rejected teaching the Bible as a way to produce faith and (2) demanded a supernatural sign of one's new superior, predestinated choice by God which could not be revoked--try as hard as you can but you cannot believe unless you are one of the chosen. And try as hard as you can and be as evil as you can you cannot do anything to force God to reject you. Some Jews believed this--"Abraham stands besides the gates of hell and prevents any Jew from entering however evil."

Stone's major contribution to Cane Ridge was probably his insistence that anyone can simply believe and as a direct result have the "sign" which only the predestinated had under Calvinism. This message was: "You can all have by faith or that which Calvin said that you could not have under any circumstances."

However, the need to feel predestinated still existed and it gave rise to violent outbreaks during the American Awakening in New England and the Second Great Awakening which had its most violent outbreak at Cane Ridge, Kentucky among Presbyterians and Calvinistic Baptists and Methodists who needed this supernatural sign. This same Bible-starved urge by sincere seekers always wants God to "come to me personally." However, God said that if "they will not listen to Jesus they will not listen to one resurrected from the dead." If we understand pagan and Jewish "arousal" worship at all we will hear God saying not to try to find Jesus through charismatic madness--He has "descended and given gifts" and has "ascended" with His work finished and adequate for the moment--reject the medicine and you reject the Physician.

Separating the Issues

We will note later that four very important things were taking place at Cane Ridge. First, Stone, perhaps urged on by free will groups, promoted the idea that anyone could hear, believe and receive the gift of the Holy Spirit. This was such a radical view especially among Calvinists that it created a great excitement. Second, in the beginning there was an apparent "outbreak" of unity and love which overwhelmend men like Stone. This and not the doctrinal implications was what Stone called "wonderful." Third, there was a genuine conviction of past sin which called for mourning or outward sorrow. Much of this involved a prayerful wish for children and friends who were tainted by frontier morality. Fourth, however, many people (perhaps those who were anticipating it) fell into the "exercises" which are not different from the experiences of pagans from the earliest recorded history. We cannot judge the motives or condition of the people but we can say that they were not different.

Motives Not Always Pure

We noted earlier that charismatic exercises occur when one feels subservient to a charismatic leader and there is a need to "comply" with his expectations. There is no need for the preacher to be educated but he must have the "musical preaching style" needed to bring on ecstasy. For instance, while Samuel Rogers was not charismatic he admits to only a third grade education.

Stone had learned something in Logan County which changed his preaching style without changing his message. This resulted in a repeat of the exercises. It is highly probably that the expectation along with the promise of salvation based on faith only amd opened the flood gate of emotion of a people long in subjection to Calvinism. First, however, you had to meet God at the mourning bench.

The "exercises" are often needed to prove that "my church is better than your church." It is, therefore as we will see from Stone and others, a method for improving one's status. Calvinists, for instance, believed that the "experiences" which happened in their churches was proof that Calvinism was the only "correct" doctrine. More free will Methodists saw the experiences as proof of a "double cure" as proof of their doctrine. Therefore, diametrically opposed theologies were validated by the Holy Spirit on the same night.

If outbreaks happened among non-Calvinists then Calvinists would surely protest. Mormons demanded that the same "exercises" proved that Mormonism was right. Holiness groups demand the same.

The evidence is that these experiences often result from men in competition trying to attract the largest "audience." This was the cause of trouble in Corinth. Paul would say that if the women do not "get carried away" in the short church assembly then he could almost guarantee that the services would be silent and teaching could take place. This was his guarantee because it was highly unusual that men involved themselves with musical attempts to arouse a god. This was such a firm conviction at one time that music was called "the effeminate art." Therefore, the senior, male, husband who was sober and could not become puffed up could lead the assembly without outbreaks which "did more harm than good."

However, there was always the rare opportunity for a male to be both in charge and charismatic. This meant that male leadership did not guarantee too much and the Corinthian carnage could break out like fire from hell--

"Lewis argued from the usual role of women in possession performances that this was due to their exclusion from authority in male-dominated society--i.e., spirit possession as a sex-war. Unfortunately, there are many societies where males are both dominant and possessed. Wilson, in replying to Lewis, attributes the phenomenon to conflict, tension and jealousy between members of the same sex." Montgomery, John Warwick (Editor), Demon Possession, p. 159 Bethany House Publishers

Stone would have denied this in the beginning, but the fruits of Cane Ridge--especially among the leaders--led him to believe that this was a cheap method of evangelism for those who picked up the strays.

Among the "exercisers," when the excitement died down; when they couldn't get past Duncan's Tavern on the way to the fields and forests; and when they didn't feel very "spiritual" the next Sunday, they felt that they had been deluded and turned in disgust from any form of church.

Rejection of Old Leadership

Scattered throughout the literature on charismatic outbreaks is the need to bypass organized forms of religion and seek a direct access to God. At Cane Ridge this may have been a positive result.

From the study of Babylonian religion there is a close association with astrology: they believed that you came down through the seven heavenly spheres with music and you must ascend back up to reach god.

While the charismatics often dance (in orbit) around their own leader, there is a not too subtle attempt to bypass him and reach their god. In discussing the female mediums of Ghana Parrinder notes that:

"These trance states last two or three hours and are preceded by passive or dull states in the mediums. When drums begin beating the medium may shake or jump, and then call out, sing or prophesy in another language or unintelligible words. Mediums in states of possession often perform actions that would be difficult for them normally, such as running at great speed, whirling round like dervishes, or tearing off their clothes, though they are never completely naked... The trance usually ends suddenly, with the medium falling to the ground, or throwing herself against a wall or into the arms of an assistant. She returns to her senses as though waking from deep sleep and may show surprise at her condition, but often she is tired and falls into real sleep." Parrinder, Geoffrey, Mysticism in the World's Religions, p. 81 Oxford University Press, NY

Among Islamic ecstatics it is said:

"the 'whirling dervishes' gyrate round their sheikh in a representation of the planets circling the sun...The dervishes whirl on their own axes and also in orbit, reciting inwardly the name of God: Allah, Allah, Allah.

With closed eyes they whirl, to the music of flutes, drums and strings, seeking union with the divine, till they cease and return to stillness."

"One of the principle reasons for the disfavour in which they were often held was the claim to direct experience of God, which meant by-passing established authority if not official religion itself. It was the age-old challenge of experience to orthodoxy." ( Parrinder, Geoffrey, Mysticism in the World's Religions, Oxford University Press, NY, p. 131).

Matt 7:22 Many will say to me in that day, Lord, Lord, have we not prophesied (includes being a singing-instrumentalists) in thy name? and in thy name have cast out devils? and in thy name done many wonderful (miracles) works?

"This relationship also explains why the expression for "making music" and "prophesying" was often identical in the ancient tongues. origen contra celsum 8.67. (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 39)

Matt 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Apochoreo (g672) ap-okh-o-reh'-o; from 575 and 5562; to go away: - depart.

That is, He sent them into EMPTY PLACES.

Among the phrases that can be repeated are laa ilahi illa llah "there is no god but God"; subhanu llah "Oh God Almighty"; al-hamdu li-llah, "praise be to God"; allahu akbar "God is greater"; astaghfiru llah "I ask for God's forgiveness", or simply allah "God". Dhikr can also involve music, where spiritual songs, hard to distinguish form ordinary songs, are used.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jer 15:17

Zaam (h2195) zah'-am; from 2194; strictly froth at the mouth, i. e. (fig.) fury (espec. of God's displeasure with sin): - angry, indignation, rage.

This last statement bears heavily upon the Second Awakening where the oppressive nature of Calvinism denied salvation to the non-elect and created such a heavy burden on the people that they sought experience over doctrine. If Methodists could not "experience" this second work of grace under the "dull sermons in church" the experiences at Cane Ridge allowed the masses to become part of the few who had been validated by God as predestinated to salvation. It was this "assurance" among some that they were saved and could not be lost that caused Cane Ridge to "do more harm than good."

Stress Test Could be Dangerous

Many writers note that these charismatic outbreaks almost never occur unless a skilled manipulator leads people believe and anticipate that they will happen. Therefore, a tiny "spark" can bring on "the fire from hell." This is why James connected faith to action and warned against the multiple speakers such as as Corinth which produced the charismatic outbreak. He also warned against Wesley's "perfectionism" as a way to outlaw any fire-storm of tongues--

<>Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. James 3:1
We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. James 3:2
Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. James 3:5
The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell. James 3:6

When a fire becomes "detached" from its container (Paul would say spirit detached from mind) it can become very destructive. Therefore, he will demand that we always leave the "tongue" attached to the mind.

James knew that one of the dangers of charismatic worship seen in 1 Corinthians 12:1f is the possibility that one might be "the best tongue speaker" in Corinth but might be "cursing Jesus"--and nobody could tell! This was an effort to "speak out of both sides of their mouth." In one charismatic exercise we noted that--

"Mamma and Papa began shaking and writhing... Her jerking became more violent. She flung her arms towards the black north sky, and her head rolled violently on her shoulders as if her neck were broken. A scream ripped from her throat... curses and sacred words poured from her lips. She was possessed. The god (demon) had accepted her as an oracle... Papa presented Mamma with a bowl of warm blood from the sacrificial kid. She drank..." (Montgomery, John Warwick (Editor), Demon Possession, Bethany House Publishers, p. 167).

We noted above that it was not uncommon that people moved into the ecstatic state might even plead with Satan to come and take them.

James agrees with Paul in denouncing "everyone having a song" when not everyone is inspired. The result might be someone cursing Jesus and pretending to speak in tongues from God--

<>"With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. James 3:9
Out of the same mouth come praise and cursing. My brothers, this should not be. James 3:10
Can both fresh water and salt water flow from the same spring? James 3:11

The method for showing wisdom would not to be the most "charismatic" preacher at Cane Ridge. Rather, it would be to demonstrate a sober life with humility. The "spirit" of envy, selfish ambition and disorder is not from the "Spring" of the Holy Spirit and James continued--

"Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom. James 3:13

<>But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. James 3:14
"Such "wisdom" does not come down from heaven but is earthly, unspiritual, of the devil. James 3:15
For where you have envy and selfish ambition, there you find disorder and every evil practice. James 3:16

True "mourning" would be concern for our "brothers." However, their mourning would be in direct imitation of Israel as warned by Amos--they should wail for the misery coming on them.

Specifically in warning against understanding the principle of "faith only" which was the only Cane Ridge doctrine, James warns that some tongues may be speaking for hell or for Satan himself--demon possession. This is why Paul demanded that "one speak" while "one or more judge" or verifies the inspired correctness of the one speaking.

It has often been noted that "speaking in tongues" and other charismatic acts almost always arise out of one dependant upon a charismatic leader who promotes and expects the "disciple" to prove his worth.

Therefore, the teacher with a "little" tongue had the power to "ignite a spark" which burned the whole "forest." It was deliberate and we repeat a quotation to show that James was not speaking about "gossiping" members but "fire-igniting" teachers--

"We see here a somewhat melancholy picture of the struggling self-assertion of rival claimants to attention...The glossolalia had probably been promoted by Syrian enthusiasts, perhaps of the Petrine party; the egotism of oratory and itch of teaching now described (Jas. iii. 2) may have been developed in the Apollonian party... The object is moral improvement, not idle self-display, not the ostentation of individual gifts." (Pulpit Commentary, 1 Cor., p. 459).

The danger of several "unaudited teachers" as opposed to "audited discoursers" is that he may have the power to ignite the fire and have the church consumed before his folly can be corrected--

"The observation of the writer justifies him in saying, nay requires him to say, that where these exercises were encouraged, and regarded as tokens of the divine presence, there they greatly prevailed.

But where they were looked upon as manifestations of enthusiasm, and fanaticism, and therefore, opposed, they did not prevail. So it was, as we have seen, in Scotland, in England, as well as in this Western Country. We have seen that no such disorders attending the preaching of the Apostles (with Pentecost as a sign). (Rogers, Stone Biography, p. 372).

Even those who defended Cane Ridge believed that some of the "exercises" might be hell-produced fire.

Works Best in Crowds

Throughout the record it is clear that most charismatic breakdowns occur only in groups. Nilsson compares Corinth to both pagan and modern epidemics which can be confused as true religion. He notes that there must be a deep personal need (known or subconscious) and peer pressure--

"In reality it was an epidemic of psychopathic religiosity which seized upon mankind, similar to that with which we are familiar in our modern faith healers and speakers with tongues, and in the sorcerers of the nature peoples.

<>It may not only serve as prophecy and purification,
but may also minister to the dormant longing which exists in every man, however humble his station, to enter into communion with the divine, to feel himself lifted up from the temporal into the spiritual.
This form of ecstasy found its herald in the god who, with Apollo, impressed himself most strongly upon the religious feeling of the age--Dionysus. Not every man can be a miracle worker and a seer, but most are susceptible to ecstasy, especially as members of a great crowd, which draws the individual along with it and generates in him the sense of being filled with a higher divine power." (Martin, P. Nilsson, History of Greek Religion, p. 205).

Not Based on Biblical Preaching

The novel doctrine which made Cane Ridge possible was a small change from Calvinistic predestination and Methodist's need for "a double cure" to show that salvation is by faith only. The important ingredient was that anyone, and not just the predestinated, could gain faith from hearing and salvation would immediately result. Stone would have added the need for mourning as an outward sign of repentance while Baptists would demand further teaching and baptism in order to join their groups.

No person taught the principles which Paul outlined in Romans ten or the Great Commission mandate.

While crowds, loud music, shouting and hand waving have been important in the history of inducing charismatic ecstasy, among those properly "prepared" it can begin by the preacher simply telling a joke or telling the crowd to go mad or laugh.

In an era when non-biblical songs and instrumental music were rejected by almost every religious group, forms of singing were developed to accomplish the same thing. For instance, churches discovered that the pipe organ could be virtually replaced by organizing the group into a choir singing four part harmony with complex tonal arrangement. In the same way, the drum or singing can be replaced by an emotion-evoking "death bed story" followed by a "belly-laughing joke" with the sermon delivered with a sing-song, rhythmic beat.

In many cases pure Biblical preaching could stifle the effect. For instance, Stone said that preaching about baptism "chilled the audience." Therefore, as Paul warned, content was ignored and replaced with style.

"The Baptists had a peculiar appeal to the masses. Their preachers, usually with very slight education, knew their audiences and how to address them in language (with a musical cadence) which would hold their attention and bring conviction. They tended to be highly emotional." (Latourette, p. 1037).

In the late nineteenth century--

"'tongues' took place in the Holiness movement, despite the absence of any doctrinal foundation or teaching on glossolalia. The explanation of this lies in the fact that the movement, in its worship, which was characterized by high enthusiasm and often ecstasy,

stimulated unusual motor phenomena. Also in its theology it unwittingly invited glossolalic and other charismatic manifestations." (Unger, Merril F., NT teaching on Tongues, p. 8, Kregel).

In 1853 W. K. Pendelton wrote of the camp-meetings to show that success was not based on hearing the Word but of inducing a "nervous disease" which all history proves can easily be induced by the unscrupulous-

"Simply that it was a peculiar form of nervous disease, that was both epidemic and contagious. It came suddenly, as the destruction and the pestilence, both at noonday and in darkness--seized upon all classes and conditions, good and bad, old and young, male and female, bond and free, saint and sinner; affected them all with the same characteristic symptoms of bodily derangement--tarried for a season and then disappeared. Its effect on the mind, so far as it was peculiar, was simply excitement.

"No new truths were communicated,--no old errors corrected--nor miraculous utterances given; but simply an excitement, despondent or hopeful, gloomy or joyful, clear or confused, according to the convictions of the mind at the time of the attack and influence of circumstances during its continuance." (quoted by Randall, p. 373). Randall, Max Ward, The Great Awakings and the Restoration Movement, College Press

Method May Look like Madness

As a child this writer remembers slipping out at night and watching--from the edge of the forest--as groups "left the house" and went to the "groves" and built "booths" called "brush arbors." The spectacle was fantastic in the absence of TV but the horrors out did Hollywood. Eventually the sheriff was summoned when things got too much out of order. It was called "religion." But even in our innocency we heard about the adultery and knife fights.

A hundred and forty years earlier Barton W. Stone as an often self-supported Presbyterian preacher had witnessed some of the same "charismatic exercises" and set up a joint meeting with several churches at Cane Ridge. It involved several competing preachers with the expectation that something might happen.

<>"As early as 1794, a Methodist church in North Carolina held meetings in the forests for several days and nights" (Jennings, p. 27-28).
"The camp meeting was well introduced by the beginning of the next century. Excitement was intense. This was largely the result of impassioned preaching, earnest exhortation, loud prayers, and energetic singing. Bodily exercises, as dropping, jerking, and barking, often manifested themselves, but since they too often brought disrepute upon religion, they were frequently condemned by the better educated of all denominations." (Jenning, Walter W., Origin and Early History of the Disciples of Christ, p. 28, Standard).

After Stone had witnessed the exercises in Logan County and the news spread through the "frontier telegraph" he returned to Cane Ridge and reported on the exercises. However, he preached: "Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that believeth not shall be damned."

Understanding the overwhelming and oppressive influence of Calvinism one can see that the "good needs" that anyone can believe, be baptized and be saved might create a violent reaction. At first, the congregation had trouble believing Stone but when they did it did not create charismatic outbreaks. Rather, Stone on p. 36 says that they "were affected with awful solemnity, and many returned home weeping."

He next went to Concord where the Logan experiences occurred. He returned to Cane Ridge and found that many had turned to the Lord. He was met by Nathaniel Rogers who was shouting the praises of God and when the crowd "left the house" "In less than twenty minutes, scores had fallen to the ground--paleness, trembling, and anxiety appeared in all." Many tried to run from the scene but were panic stricken. Stone claimed to have just spoken to a critic and "he fell as a dead man" until he confessed. Some power.

The news spread like "fire in dry stubble driven by a strong wind" and it influenced the entire community. Another meeting was held at Concord and the "wonderful elements" which Stone held in his mind was unity among all denominations and a spirit of love (p. 37).

Stone married and returned to Cane ridge where another meeting had been planned. It began with and among Presbyterians but "Methodist and Baptist preachers aided in the work" and "all preached the same thing." This was "sameness" and it was "unity" for the moment but it was not restorationism. It was acceptance of the Methodist principle that anyone can believe and salvation is the result of faith and repentance. However, Calvinistic Methodists and Baptists, and free-will Methodists and newly-converted Stone all looked for a personal miracle or some proof that one had been saved.

The continuing result for Stone was that all were "convinced that Jesus was the Christ and bowed in submission to him."

While "speaking in tongues" does not readily appear at Cane Ridge, Stone witnessed people speaking "a language almost superhuman." Others were "speaking like angels to all around." Perhaps this is the "tongues of angels" which Paul speaks of.

After Cane Ridge, the Baptists claimed 3011 baptized in 1801 and all Baptists of Kentucky baptized 10,000 in that year. "None" were added by "exercises" but by teaching and baptism. The Methodists added some of "the perfected ones" but the Presbyterians accepted few because the method was rejected. Stone, therefore, was not the beneficiary of these exercises and neither were churches of Christ.

According to Jennings, eighteen Presbyterian ministers attended and there were about 828 church members out of from 10 to 30 thousand people who attended out of curiosity or because they had no better entertainment. Many people were serious but disputes broke out about the methods being used.

<>According to Stone, the "circumstances" almost demanded a charismatic outbreak.
However, the challenge had to be met with proof or no "converts" would be gathered. Later, at Paris there seems to be a contest between those who try to prevent the outbreaks and those who use the power of prayer when not allowed to preach. The "mourning" was clearly seen as proof of God's endorsement.

Part of the outbreak can be explained by "circumstances" of the small, intimate groups where one person could be the fire that ignited a much larger group and there could be a cell-to-cell contagion--

"They were commonly collected in small circles of ten or twelve, close adjoining another circle, and all engaged in singing... hymns; and then a minister steps upon a stump or log and begins an exhortation or sermon..."

It should be noted that some participated in charismatic practices which were defined by many as fanatic. However, many more were emotionally moved to mourning over their lives which demanded some repenting. Many of these were sincere but many were manipulated by being frightened out of their wits as the result of common frontier "evangelism."

Others began to be struck down and they were carried out of the area so that they could recover and--as facts come out--be collected by one of the proselyters (Campbell's views). Jennings notes that there were about 1000 such persons were so frightened that they were "crying for mercy" but this does not say how many went into a charismatic episode--

"On Sabbath night, I saw above 100 persons at once on the ground crying for mercy of all ages from 8 to 60 years.. The whole number brought to the ground under convictions about one thousand, not less."

"When a person is struck down he is carried by others out of the congregation, when some minister converses with and prays with him, afterwards a few gather around and sing a Hymn suitable to his case." (Jenning, Walter W., Origin and Early History of the Disciples of Christ, p. 29, Standard).

This, from what we can tell, would be viewed by Stone as proof of sorrow for sin but it does not explain how many did what he called "fanatic."

Goldschmidt notes that music is perhaps the most conservative culture traits. A profound social upheaval, a new population, a new set of mores, migration to a new territory can upset one's equilibrium. Observers noted that some who were involved in such an emotional breakdown was often near death and singing was one of the ways to bring the person back to reality by making contact with old values--

"... the primary effect of music is to give the listener a feeling of security, for it symbolizes the place where he was born, his earliest childhood satisfaction, and his work--any or all of these personality shaping experiences.

<>As soon as the familiar sound pattern is established, he is prepared to laugh, to weep, to dance, to fight, to worship, etc...
Apparently the character and the variety of the music matters less than its conformity to tradition, which produces a sensation of security. The work of composers in the folk world is, so far as I have observed, limited by this stylistic security-bringing framework." (Goldschmidt, Walter, Exploring the Ways of Mankind, p. 609, Holt, Rinehart and Winston)

"One important contribution of the curing chants of good group relationships comes from the informal chat that goes on between the Singer and the patient and other members of the family.

Since the Singer is usually an intellectual, who often knows the habits and tendencies of his clientel in the manner as the family doctor in white society, it is very likely that, like the family doctor, he often gives sound practical advice...

The people have a more or less conscious realization that the ceremonies act as a cure, not only for physical and mental illness, but also for antisocial tendencies.

For example, the myth of the Mountain Top Way chant says: 'The ceremony cured Dsiliyi Neyani of all his strange feelings and notions..." One 'just completed a jail sentence for beating his wife and molesting his stepdaughter remarked: 'I am sure going to behave from now on. I am going to be changed--just like someone who has been sung over." (Goldschmidt, Walter, Exploring the Ways of Mankind, p.516-7, Holt, Rinehart and Winston)

From the experiences following Cane Ridge we learn that the Baptists especially were actively involved in collecting converts during and following the meeting. "Talking, praying with and singing to" has been a common evangelical tool to bond or enfold one into the group to establish continuity between the "new experience" and "joining the church." That is, if Goldschmidt is correct, it may form a bridge between one's old pre-ecstatic encounter and a new life: a "change of law is signalled by a change in music," if we believe Plato.

There were undoubtedly many who fell as a result of a conviction of sin. If so, it was a conviction which provided no immediate Biblical remedy. However, when the magic does not work the magician, from Ishtar priests downward, gets away with because he says "better luck next year."

"Together with the myths about witchcraft, they have the effect of plugging up certain holes in the ideological system. If chants don't work, the Navaho doesn't have to say, 'Well, that ceremonial is no good.' He is encouraged to say, in effect, 'I am certain that that chant is wonderfully powerful, but naturally you can't expect it to prevail against the evil strength of witches.' In this and in other ways, witchcraft conceptions supply a partial answer to some of the deepter uncertainties." (Goldschmidt, Walter, Exploring the Ways of Mankind, p.517, Holt, Rinehart and Winston).

In such a Calvinistic-like atmosphere the person cannot tell whether he is the doctor or the patient, the witch or the victim. If the Singer or Chanter doesn't succeed perhaps it is because you as Satan "are sitting on my chest." In these disenfranchised societies the manipulator gets away with it because--

"It is no accident that a high proportion of those who suddenly show symptoms of being bewitched (such as fainting or going into a semi-trance) at 'squaw dances' or other large gatherings are women or men who are somewhat neglected or who occupy low social status." (Goldschmidt, Walter, Exploring the Ways of Mankind, p. 518, Holt, Rinehart and Winston)

Therefore, while we cannot judge the sincerity of those who fell into some convulsive experience, we can say that they were not radically different from ancient and modern pagan experiences. Many of these elements find their parallel in Corinth where they might be "carried away by demons." Parrinder notes that--

"When a person is possessed he, or she, often falls to the ground as if dead. The body is carried away by attendants at the dance to the 'god-house' and there is brought back to life and trained for a new personality and new existence...During the formation the devotee learns texts and songs belonging to the god, practices ecstatic possession under the guidance of an elder, and often learns a new language, which is the traditional tongue of the cult... The hair is often cut in characteristic ways, and necklaces and other ornaments and clothing indicate to the outside world to which god the medium belongs." (Parrinder)

The people did not continue to meet at the "high place" in the "groves" but most returned to their "houses." It was there that the gathered converts would be trained for a new life and learn the rules of being a Baptist or Methodist. In the "perfectionists" or Holiness circles, the hair was not cut but most had a certain "identifiable" hair style and the "clothing" certainly indicated to the outside world to which group the person belonged--a holy person wears holy clothes.

Another writer confirms that the true "exercises" also fit the pattern of even non Christian groups: they are normally the result of anxiety created over a long period. What may have been genuine sorrow for sins and blessed relief at the free will preaching

However, the news spread and people became weary, things Stone called fanatic and others call unexpected and bizzarre began to happen--

"As the revival interest grew, and as the meeting became larger and longer, unexpected and bizarre manifestations, called 'exercises,' began to occur. They were considered visible manifestations of the direct action of the Holy Spirit... The commonest were the 'falling exercise' and the 'jerks.' The names are sufficiently explanatory. The barking exercise sometimes accompanied the jerks, and the dancing exercise grew out of them. There was also the running exercise. It was reported that those who came to scoff were not immune to these seizures. However, it was only the devout who ever experienced the laughing exercise." (Winfred E. Garrison and Alfred T. DeGroot, The Disciples of Christ, St. Louis: The Bethany Press, 1948, p. 99).

Charismatic outbreaks most often affect women and an expanded role for women is often the result. It is a scientific fact that men and women are different! Women tend to be right-brain dominated with a fine sense of music, flowers, and new drapes. Men, on the other hand tend to be more interested in organization and buildings. Girls still like dolls and boys like hammers. Young women are more likely to raise their hands to "make contact" with a favorite singer and far more likely to scream or even faint. Therefore, even an "ugly" man-child can become a hero with music and motion. It is a historical fact that music and charismatic acts are predominantly a right-brain manifestation. Just as suppressing the endorphins induced by music eliminates that "spiritual" feeling, suppressing the right side of the brain reduces or eliminates the musical "thrill" confused as proof of the Spirit.

Observers have noted that one way to gain power over an "inferior" person such as a woman, a black slave or even an Indian is to adopt their magical practices. This may be similar to a warrior eating the flesh and drinking the blood of a slain victim to gain their courage. That is, there is an urge to drain the inferior of the last vestiges of their possible superiority.

Many religious revivals of the frontier were intensely social events where people came to see and be seen, buy and sell, and often to find an eligible mate. The "squaw dance" was one such event where even "the shyest girl is induced to choose a man, and the dance goes on until morning."

"It is no accident that a high proportion of those who suddenly show symptoms of being bewitched (such as fainting or going into a semi-trance) at 'squaw dances' or other large gatherings are women or men who are somewhat neglected or who occupy low social status. In most of these cases it is probably not a matter of consciously capitalizing on the credence of their fellows in order to get the center of the stage for themselves. It is unlikely that Navahos often deliberately complain of the symptoms of witchcraft as a device for getting attention. The process normally takes place at an altogether unconscious level: those whose uneasiness goes beyond certain point have to do with something; and if they are believed to be at the mercy of witches they are likely to get help." (Goldschmidt, Walter, Exploring the Ways of Mankind, p. 518, Holt, Rinehart and Winston)

In the Old Testament, it was always foreign, pagan women who introduced charismatic worship but, in the end, it would be the righteous women of Israel who would suffer when the men (and male leadership) was taken over by Assyria as the "arrogant tongue speakers."

"Ezekiel was particularly aghast at the sun worship there and a Canaanite fertility cult, which he calls 'weeping for Tammuz. The Tammuz cult in the temple was being practiced by women, and it appears that they must bear their full share of responsibility for introducing heathen practices into Israel...

to the bad record of women may be added the activities of Solomon's wives who imported worship of the gods of Moab and Ammon, and of Jezebel, the wife of Ahab, who brought with her from Phoenicia the cult of the Tyrian Baal." (Heaton, E. W., Everyday Life in the Old Testament, p. 231-232, Scribners)

Tyre was called "the prostitute city" and the "song of the prostitute" demanded that you take up the harp and march out into the streets to seek customers. Even in Egypt Israel had been called a "prostitute" because she allowed the effeminate, charismatic, musical practices of pagan worship to dominate them.

Many pagan religions developed from female deities and goddesses. Therefore, it was common that women served as prophetess or priestess. In these religions there is a strong feminine characteristic which drives musical and ecstatic religion as a way to "arouse" the god and the worshipper to enable a "personal relationship."

Therefore, before describing the crazy-looking exercises in First Corinthians, chapter 14 Paul said in 11:17 that "your assemblies do more harm than good." Then he contrasted Christianity with paganism--

The spirits of prophets are subject to the control of prophets. 1 Cor 14:32
For God is not a God of disorder but of peace.
As in all the congregations (collective assembly) of the saints,
women should remain silent in the churches.
They are not allowed to speak,
but must be in submission, (i.e., in control)
as the Law says. 1 Cor 14:33-34

When the Corinthians had several dominant leaders over divisive parties they turned to charismatic rituals which according to chapter 10 could mean that they were practicing idolatry and "cursing Jesus" in chapter 12. Paul identifies a pagan form of prophesying in which women abandoned their home and went to the temple with bare head to participate in charismatic "prophesying." From the Old Testament raving prophets we know that they were involved in pagan ecstasy--

"The Hithpa'el of nb', in the ancient texts, refers to ecstasy and delirium rather than to the emission of a 'prophecy'." (de Vaux, p. 243).

From earlier and later practices we can determine what was happening in Corinth to make them see "insane" or "mad." Of course, some "unbelievers" would see these practices and identify the church as just another pagan gathering where men were usually involved in female worship or female prophetesses were bringing on ecstasy--

"This is how Apuleius describes the cortege of the Syrian goddess '...they began to howl all out of tune and hurl themselves hither and thither, as though they were mad. They made a thousand gestures with their feet and their heads; they would bend down their necks and spin round so that their hair flew out in a circle; they would bite their own flesh; finally, every one took his two-edged weapon and wounded his arms in divers places." (de Vaux, p. 242) de Vaux, Roland, The Bible and the Ancient Near East, Doubleday

David used a similar description of God bringing on His own judgment upon the pagan nations which afflicted Israel--

<>"Let the saints rejoice in this honor and sing for joy on their beds. -- Psa 149:5
May the praise of God be in their mouths and a double-edged sword in their hands, -- Psa 149:6
to inflict vengeance on the nations and punishment on the peoples, -- Psa 149:7

We noted earlier that David is not the worship leader but the prophet. And his prophecies were often turned inward to define the destruction of Israel as a result of their pagan-like worship which "did more harm than good." They were praising God for His destructiveness but God would destroy them when they rejected every offer of salvation.

Paul addressed one demon spirit directly and commanded it to come out of the girl. She was possessed by pneuma Puthona or a Phythian spirit. Unger explains that "In Greek mythology Python was the name of a legendary dragon that haunted the region of Pytho at the foot of Mt. Parnassus in Phocis... Pytho is accordingly the older name of Delphi." It was a divining demon according to Hesychius--

"The spiritist maid at Philippi is interesting, too, in illustrating the fact that 'the vehicles of manifestation resembling possession in the ancient world are almost exclusively women... Among the possessed prophetesses of historic times the most eminent is the Pythoness.' The Delphic seeress was originally a maid from the surrounding countryside. She was reputed to be filled with the god Apollo himself and his spirit. The god, as was believed, entered into the physical body, and the priestess' soul, loosed from her body, apprehended the divine revelations. What she uttered was spoken through her by the god (demon)."

Many of the ancient writers identify music as "the effeminate art" and identify the few males involved in charismatic rituals as effeminate--

"But further, if they see men weakening themselves to the effeminacy of women, some vociferating uselessly, others running about without cause, others... bruising themselves... contending in speaking without drawing breath, swelling out their cheeks with wind, and shouting out noisily empty vows, do they lift up their hands to heaven in their admiration." (Arnobius Against the Heathen, Ante-Nicene Fathers, VI, p. 531)

Lenski agrees that the Corinthian condemnation involves everything from 11:17 to the end of chapter 14. Women were involved in the style of "prophesying" which allowed the pagan prophetess to "throw off her veil." Therefore, they were regulated to guarantee that the "Jesus cursers" of 12:1f did not involve the entire assembly. From Old Testament evidence we know that when Israel fell into such outbreaks it was usually promoted by foreign women who had gained control over the Israelite religion.

Later, we will note that Stone confessed to being led far afield by mystic theology and he pointed out that much that happened was fanatical. There was often a close association between such worship and identifying God in some human form of sexuality--

"Mystics often speak of raptures, or being rapt, which derives from the same root as raped. But the difference is in the consent and willing abandon to love in which the soul is female and the divinity male. Both male and female mystics generally regard the soul as female, passive and receptive" (Parrinder, p. 170).

"There is no point at all in blinking at the fact that the raptures of the theistic mystic are closely akin to the transports of sexual union, the soul playing the part of the female and God appearing as the male." (Zaehner quoted by Parrinder, p. 170). Parrinder, Geoffrey, Mysticism in the World's Religions, Oxford University Press, NY

The strong evidence is that Paul's prohibitions were not formed in a vacuum but flowed from the erroneous practices which were actually taking place within the Corinthian assembly.

This evidence is so strong that Bruner asks the rhetorical question: "Did most of the trouble with tongues-speaking in Corinth come from women?"

He asks this question because Paul made a close association between the disorder which would come from pagan, feminine practices (primarily tongues and music) and the restrictions on public participation by women. By not having a mixed attempt to reveal God's Word the church could guard against charismatic outbreaks. However,

"People speak as if the divine authority of the prophetic word were somehow dependent on, or confirmed by, the fact that the prophets enjoyed visions... In the New Testament Paul lays down the principle that,

in true prophecy, self-consciousness, and self-command are never lost." (Vincent, Word Studies, p. 272).

In Corinth all of the people had a "song" or prayer or speech and they all wanted to blurt out their message at the same time in the "language" of ecstasy. In the same way, in one Old Testament model the "raving prophets" found out what the king wanted to be "revealed" and they all "sang in unison" (1 Ki. 22:12) so that they would all appear "inspired." They were "filled with the spirit" but it was a "lying spirit (22:23). However, Micaiah as the true prophet did not "prophesy" (sing) in unison with the raving prophets but spoke only what God wanted to be revealed. It is not possible, therefore, for God to speak to the gathering when everyone is trying to tell Him what He should have said--

"But the prophet, speaking under the influence of Yahweh's spirit, was able to interpret the meaning of events and to proclaim the will of God in concrete terms. This of course, was not possible so long as the prophetic group was acting or singing in unison. So more and more we see individuals standing out from the prophetic band, even breaking from it, in order to proclaim the word of God for a particular crisis." (Anderson, p. 231). Anderson, Bernhard W., Understanding the Old Testament, 3rd, Prentice-Hall, p

At Cane Ridge

"The exercises at times seemed to affect women and children disproportionately, but not always. At least two-thirds of those Lyle reported as down at Cane Ridge were women or girls, but this estimate may accurately represent only their numbers within the churches. Clearly, young people were disproportionately among those who believed themselves converted, but this circumstance stemmed from the fact that they were the largest component of people outside the church. One contextual factor--the number of people who went without food for a day or longer in the midst of heat and humidity--may have increased slightly the number who felt light-headed or even those who fainted." (Conkin, p. 104)

"Mystics often speak of raptures, or being rapt, which derives from the same root as raped. But the difference is in the consent and willing abandon to love in which the soul is female and the divinity male. Both male and female mystics generally regard the soul as female, passive and receptive" (Parrinder, p. 170).

"There is no point at all in blinking at the fact that the raptures of the theistic mystic are closely akin to the transports of sexual union, the soul playing the part of the female and God appearing as the male." (Zaehner quoted by Parrinder, p. 170).

"At times the exercises skirted the bounds of Presbyterian propriety--women fell in unladylike positions, legs and breasts might be scandalously exposed, people in comas might become incontinent, men and women occasionally fell off horses... At least at a distance some of the more frenzied dances bore an uncommon similarity to those in taverns; some bodily convulsions hinted at sexual congress. But it was clearly unfair to blame people for such appearances, as unfair as to indict those huge religious gatherings for the often scandalous behavior of spectators (largely involving drinking or coupling)." (Conkin, p. 113).

About the time the Stone and Campbell movement were uniting, a camp meeting was held in Cincinnati where "madness" was clearly a sign that Jesus was with them. Mrs. Trollope gives us more insight into the charismatic victimization of women--

"One young girl, apparently not more than fourteen, was supported in the arms of another some years older; her face was pale as death; her eyes wide open, and perfectly devoid of meaning; her chin and bosom wet with slaver; she had every appearance of idiotism. I saw a priest approach her, he took her delicate hand, 'Jesus is with her!' (Jenning, Walter W., Origin and Early History of the Disciples of Christ, p. 36, Standard)

Of the Corinthian parallel to Cane Ridge and in Cincinnati, the Pulpit Commentary identifies the slaver of the young girl as the foaming lip. He notes that--

"Maniac inspirations, the violent possession which threw sibyls and priestesses into contortions--the foaming lip and streaming hair and glazed or glaring eyes--have no place in the self-controlling dignity of Christian inspiration. Even Jewish prophets, in the paroxysm of emotion, might lie naked on the ground and rave (1 Sam. xix. 24); but the genuine inspiration in Christian ages never obliterates the self-consciousness or overpowers the reason. It abhors the hysteria and stimulation and frenzy which have sometimes disgraced revivalism and filled lunatic asylums." (Pulpit Commentary, 1 Cor., p. 460).

This has a parallel in the life of David who, when hearing the song which originally honored him now threatened his life. Saul had been sent an evil spirit from God while David played his music but now David has to run for his life. He went to Achish the king of Gath but the flattering song of the women turned to bore him like an angry bull--

"But the servants of Achish said to him, "Isn't this David, the king of the land? Isn't he the one they sing about in their dances: "'Saul has slain his thousands, and David his tens of thousands'?" 1 Sam 21:11

David took these words to heart and was very much afraid of Achish king of Gath. 1 Sam 21:12

So he pretended to be insane in their presence; and while he was in their hands he acted like a madman (epileptic note LXX), making marks on the doors of the gate and letting saliva run down his beard. 1 Sam 21:13

Adam Clark states that the text says that "he changed his behaviour." That is, he literally "was turned into another man" just like Saul--

"Some imagine that David was so terrified at the danger to which he was now exposed, that he was thrown into a kind of frenzy, accompanied with epileptic fits." "It is worthy of remark, that the spittle falling upon the beard, i. e., slavering or frothing at the mouth, is a genuine concomitant of an epileptic fit." (p. 279).

The LXX says that David would be seen as an epileptic. Even if he acted the part of a lunatic to escape judgment Clark concludes--

"but if mocking be catching, according to the proverb, he who feigns himself to be mad may through the just judgment of God, become so. I dare not be the apologist of insincerity or lying." Later, Clark concluded: "He was undone as a wise man, he had a chance to escape as a madman; he tried, and the experiment succeeded." (p. 279)

Many of the pagan rituals--including music--was to "call a god into his temple" and we see this repeated in the contest between God and Jezebel's prophets on Mount Carmel. Therefore, the priest--long accustomed to a Babylonian form of religion--saw "madness" as proof that "Jesus was with her." However, less indoctrinated watchers would just see her--as in Corinth--as insane.

Mrs. Trollope noted that most of the possessed were young girls. They found their way to the mourner's bench which quickly ran its course--

"It is hardly necessary to say, that all who obeyed the call to themselves on the 'anxious benches' were women and by far the greater number, very young women."

"It is thus the ladies of Cincinnati amuse themselves; to attend the theater is forbidden; to play cards is unlawful... For myself, I confess that I think the coarsest comedy ever written would be a less detestable exhibition for the eyes of youth and innocence that such scenes" (revivals).

"Out of about thirty persons thus placed, perhaps half a dozen were men." (Jenning, Walter W., Origin and Early History of the Disciples of Christ, p. 37, Standard).

Mrs. Trollope then records the scene between a young man and a young women which does not bear repeating--

"Many of these wretched creatures were beautiful young females (p. 38). When the preacher embraced the lady something happened to 'tinge the pale cheek with red.' Had I been a man, I am sure I should have been guilty of some rash act of interference."

She reports that by breakfast time,

last night's "demoniac" was "simpering beside some swain, for whom the erstwhile enthusiast carefully provided hot coffee and eggs... but before our departure we learned that a very satisfactory collection had been made."

See some of Mrs. Trollope's comments here.

She described a preacher who spat tobacco juice and preached the same phrases over and over "for two hours in a drawling, nasal tone... He uttered the words of his text a hundred times." Jennings (p. 41) quotes A. B. Hart to say: "Revivalists like Finney and Nettleton preached the tortures of damned souls until people shrieked and dropped fainting in their pews." This is what happened to most of those at Cane Ridge.

Some Consequences of Cane Ridge

A true "church of Christ" did not need anything but the quiet teaching of the Word to grow. Therefore, all of the true restoration efforts immediately or gradually rejected the charismatic "exercises." For instance, some of the results was that they were--

Expanded Role for Women

Charismatic or musical worship is considered by many ancient and modern scholars to be almost impossible without a dominant role by women. Because they were the dominant "fruit" of revivals like Cane Ridge it was natural that they assume a greater role in the worship of the churches. Conkin notes that McNemar and Stone--

"Stopped ordaining ministers, condemned the ministerial elite in existing churches, abolised subscriptions or other contractural forms of payment for ministers, and demanded that called ministers live simple lives, without finery or worldly distinctions.

"They drastically expanded the role of lay people in their congregations and in many cases allowed new leadership roles for women, who made up a majority in their congregations." (Conkin, p. 132)

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Writers noted that this was Calvinistic which denied that "you" could hear the word and believe it if God had not predestinated you. The primary motive for leaving various denominations was the denial of the power of God to reach anyone on the face of the earth. There would have been little to recommend a new group if they were going to turn around and accept that which they believed was most destructive.

The "exercises," therefore, reinforced the primary movement away from the need for supernatural signs to prove what God had already guaranteed to those who believed. Because the "exercises" had no Biblical basis in the preaching, restoration leaders repudiated them--

"The reason the delusions made little progress among the disciples save only at Kirtland where the way for it was paved by the common stock principle (communism), is to be found in the cardinal principle everywhere taught and accepted among them that faith is founded upon testimony." (Hayden, Quoted by Jividen, p. 85). Jividen, Jimmy, Glossolalia from God or Man

We have tried to show that even Stone saw a clear difference between the mourning and the fanatic outbreaks. What Hayden calls delusions died out very quickly and even the mourning gave way to accepting Christ through baptism.

Encouraged Shakerism in Kentucky

Three of Stone's small band left their wives and joined the Shakers. It is significant that a primary "act of worship" of the celibate Shakers was a dance. At Shakertown one is likely to get the impression of a quiet, revolving dance with the "father" and "mother" in their private quarters looking down on the family. However, William Hasket in Shakerism Unmasked (1828) showed why the movement would attract those who had been at Cane Ridge and could not abide Stone's new focus upon the Word. Again, it was only the sisters who spoke in tongues as it probably was at Corinth and any pagan temple down the street--

"The sisters began to talk in 'unknown tongues.' Then commenced a scene of awful riot. Now was heard the loud shouts of the brethren, then the soft but hurried note of the sisters, whose gifts were the apostolic gift of tongues. These gently gestured their language, waved themselves backward and forward like a ship on the billows of a ceased storm, shook their heads, seized their garments, and then violently stamped on the floor. The exercise had lost its violence, and exertion grew faint; yet a continued din of frightful yells rendered the scene a scene of confusion, a scene of blasphemy, an awful scene. After, probably, three quarters of an hour had transpired, the members were called to order, and the meeting adjourned." (Hamilton, p. 83).

The outsider would assuredly see the "worship service" as madness and therefore "doing more harm than good."

The "spirit" of Cane Ridge led even leaders to Shakertown. Does the Holy Spirit want us to abandon our family and become monastic? If not, then the "fruit" of Cane Ridge is not worth eating. Many of those who went into Shakerism by being "set on fire" by Cane Ridge and its aftermath lived to regret it. When I visited Shakertown I couldn't find a single Shaker!

Samuel Rogers shows that the men who were with Stone at Cane Ridge continued to try to recruit preachers and others into the movement.

Adopted by Mormonism as Validation

This movement did not form the basis for Churches of Christ but the movement became the basis and "proof" for Mormonism. However, Stone saw two events which have special interest to the student of the Bible and history. In addition to the "breast singing"--

"Stone reports that some of the people became amazingly acrobatic, for they would stand in one place and jerk backward for forward with their head almost touching the ground."

However, we quoted de Vaux above to show that the "contortions and the head thrown back" were common practices of the "prophets" of Baal and Asherah on Mount Carmel. We also noted that it was common for possessed people to look like their necks were broken.

In addition, this and other "exercises" were repeated in Mormon circles. Therefore, what proves too much may prove nothing which we may adapt into the modern church services. One future disciple of Joseph Smith wrote of one such "exercise"--

"Hundreds fell to the ground senseless, the most elegantly dressed women in Kentucky lying in the mud alongside rugged trappers. Some were seized with the 'jerks,' their heads and limbs snapping back and forth and their bodies grotesquely distorted. Those who caught the 'barks' would crawl on all fours, growling and snapping like the camp dogs, fighting over garbage heaped behind tents... One preacher wrote to another: 'thousands of tongues with the sound of hallelujah seemed to run through infinite space; while hundreds of people lay prostrate on the ground crying for mercy. Oh! My dear brother, had you been there to have seen the convulsed limbs, the apparently lifeless bodies, you have been constrained to cry out as I was obliged to do, the gods are among the people." (Fawn M. Brodie, No Man Knows My History (New York: A.A. Knopf, 1945), p. 14).

"when people who swooned assumed a fetal position and rolled around like hoops. Another was the jerks, the most wild form of convulsions. Last was what he (McNemar) called barking. Under conviction, individuals seemed deliberately to debase themselves by assuming a doglike posture and growling and barking for hours. Several visitiors observed numerous people acting like dogs. Even McNemar deplored this most degrading behavior, and attributed it to a reluctance to dance in worship." (Conkin, p. 130).

This was exactly what happened when the musical, charismatic rituals of pagans declared "the gods are among the people." Madness has always been the sign that a god is at work because the "gods hate people and demand that they do the god's work or they will hurt you."

Rising up to PLAY as at Mount Sinai.

When Israel rose up to PLAY at Mount Sinai stimulated by musical idolatry we would have seen the revivalistic antics take place. God abandoned them to worship the starry host. Later, when they had more security, one way to slow the take over of the nation was for Balak to "to proclaim an idolatrous feast in honor of their idol gods, and he would persuade the Israelites to attend, that they might be delighted with the music."

it was secretly arranged that Balaam should induce the Israelites to attend. He was regarded by them as a prophet of God, and hence had little difficulty in accomplishing his purpose. Great numbers of the people joined him in witnessing the festivities. They ventured upon the forbidden ground, and were entangled in the snare of Satan. Beguiled with music and dancing, and allured by the beauty of heathen vestals, they cast off their fealty to Jehovah. As they united in mirth and feasting, indulgence in wine beclouded their senses and broke down the barriers of self-control. Passion had full sway; and having defiled their consciences by lewdness, they were persuaded to bow down to idols. They offered sacrifice upon heathen altars and participated in the most degrading rites.

It was not long before the poison had spread, like a deadly infection, through the camp of Israel. Those who would have conquered their enemies in battle were overcome by the wiles of heathen women. The people seemed to be infatuated. The rulers and the leading men were among the first to transgress, and so many of the people were guilty that the apostasy became national. "Israel joined himself unto Baalpeor."

Notes:
        What happens? The kingdom of priests- a holy-nation are seduced by Midianite women to worship Baal Peor, an idol whose main form of worship was to defecate before it. A tribal leader openly flaunts his relationship and twenty four thousand people die in a plague before Pinchas puts an end to the episode with one fell swoop.
        "Baal Peor is one of the most revolting and disgusting forms of idol worship. The Gemara relates that those who worshipped Baal Peor would consume various laxatives and then proceed to relieve themselves before the idol. What attraction could such a disgusting form of idolatry contain for Israel?
        "Seen in a deeper sense, Baal Peor represents the tearing down of all moral and religious restrictions and prohibitions. Idolaters, too, had their morals manifested by their deity, and by the mode of its worship. The worshippers of Baal Peor rebelled against these very strictures, proclaiming their complete lack of recognition of any system of values whatsoever. This iconoclasm and espousal of anarchy became their very god!

Sidney Rigdon's Influence

Sidney Rigdon could not create any interest in the Cane Ridge Theology among restoration churches except at Kirtland, Ohio where "the delusions" made progress among about half of the church--again division resulted.

However, he had already been rejected as a fanatic who would readily promote the "exercises." Alexander Campbell said of Rigdon in 1831:

"His instability I was induced to ascribe to a peculiar mental and corporeal malady, to which he has been subject for some years. Fits of melancholy succeeded by fits of enthusiasm accompanied by some kind of nervous spasms and swoonings which he has, since his defection, interpreted into the agency of the Holy Spirit, or the recovery of spiritual gifts, produced a versatility in his genius and deportment which has been increasing for some years." (Randall, p. 368)

His very "madness" caused people to believe that he was "tetched by God." In addition, he understood the charismatic preaching style very well. And even those considered quite outrageous can attract the curious.

When he got excited over Sidney's young daughter, Joseph Smith "had a vision" and used the ploy that God had instructed him to take her as a wife. If God agreed then who was she to resist his efforts. He locked her in a room but she couldn't be seduced. She "told" and created a stir which troubled Sidney that a "prophet" would do such a thing. The women were not fooled but saw this as attempted rape.

One Church which Failed

Sandra Tanner (a descendant of Brigham Young) and her husband, Jerald, in "Mormonism-Shadow or Reality" show that much of Mormonism sprang from the charismatic exercises of Cane Ridge and elsewhere. It took the name "The Church of Christ" but later added "of Latter Day Saints" to distinguish it from the growing restoration movement. For instance, Joseph Smith got his idea about an unpaid ministry from Alexander Campbell. Much of Mormonism is identified by the Tanners as a result of Joseph Smith competing with various charismatic groups which claimed to be "restoration movements." Much of the good was copied from Campbell and the mystical which surfaced during the camp meetings came out of Sydney Rigdon's mind and found its way into the Book of Mormon.

However, the church and its members still needed a "sign" to validate the doctrine and leadership. So-

Again, by being set up by the Cane Ridge and other episodes, at Kirtland, Ohio they saw angels, Satan as an angel of light, angelic beings on horses jumped through the ceiling, they received the sword of Laban, they chased balls over the forests, they could tell the quality of angels by the color of their hair, tell if you were a demon by your handshake, letters came down from heaven, they screamed like panthers, a huge man turned sumersaults, some kept Bowie knives under their pillows to keep Satan away, a steamboat well painted and filled with people who waved passed over the city, braying asses turned out to be Satan, Christ promised to come within 15 years, they wrestled with devils. A half-dozen girls swore on paper that they had seen the same angel and on and on.

You can never have such supernatural proof of your ministry that another cannot do better to prove that he, not you, is to be followed.

Kirtland became the site of the first Mormon temple. They continued to "one upmanship" the other groups and the "exercises" continued as long as they needed validation. We noted above that charismatics often see themselves as warriors who have just defeated the enemy. While his name may be "Satan" he is, at times, black slaves and inferior Indians. For men to prove their superiority over women they imitate the high-pitched form of female singing; to prove themselves superior to their slave brothers they adopt their charismatic rituals brought from Africa; and to prove themselves over the Indians (who were ancient Jews who came over in a boat with doors in the bottom) they adopted their languages--

"Many would have fits of speaking in all of the Indian dialects which none could understand. Again at the dead hour of the night, young men might be seen running over the fields and hills in pursuit, as they said, of balls of fire, lights, etc.) ( Jividen, Jimmy, Glossolalia from God or Man, p. 84).

"At Kirtland, Ohio, the place of the first temple, Brigham Young received the gift of tongues several weeks after his baptism while praying with some friends: 'The Spirit came on me, and I spoke in tongues, and we thought only of the day of Pentecost.' The Saints anxiously awaited the arrival and the verdict of their Prophet, Joseph Smith. When he came, he informed Young that his gift of tongues was the pure Adamic language.' Shortly thereafter, Smith himself received the gift." ( Hamilton, Michael P., The Charismatic Movement, Eerdmans, p. 87).

However, while claiming the ability to reveal God's word, Mormons--along with almost everyone else--denounced these "exercises" as extreme. However, they did not reject speaking in tongues because you cannot accept "latter day revelation" without promoting the experience. You cannot have "prophets" with out prophesies and apostles, music and madness.

"And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues; behold I say unto you, he that denieth these things knoweth not the gospel of Christ." (Mormon 9:7-8a).

However, Hamilton, on page 88, recounts the story of a Mormon elder who published an account of their experience of glossolalia (the Cane Ridge phenomena continued).

"He accused some of the speakers in tongues with stopping at a 'gin shop' on their way to meeting and arriving 'beastly drunk with whisky.' He recalled that 'one would jump up, put forth his arm, stretch out his neck, shut his eyes, and at the top of his voice begin a series of disjointed utterances. When he had finished, he collapsed, and, at his last 'fiz,' another arose to interpret."

While alcohol was not a problem until after the period of revivalism, it would be totally unnatural if alcohol--the national drink of Bourbon county, Kentucky--did not provide some of the fuel for Cane Ridge among the "trappers" and other men of the frontier. Some observers note the alcohol and sex connection in these early revivals.

Barton W. Stone Questioned the Exercises

Barton W. Stone is periodically claimed to be the true "founder" of churches of Christ; and this form of charismatic "exercise" is claimed to be our "roots" which we have rejected and need to "replant" through an emotional revival. However, Stone did not continue to promote the experience and Campbell praised him while utterly condemning the Cane Ridge episode as some form of insanity. He could not approve of Stone if Stone promoted charismatic religion. While Stone never agreed with Campbell about many things, there would have been agreement about the exercises or one cannot imagine Campbell having anything to do with him.

It seems that Stone valued "unity and love" and was less concerned with doctrinal differences. However, as we will not later, it was the doctrinal differences which survived Cane Ridge after the fever of the exercises had burned itself out. His approval of the exercises, therefore, are based on what he saw as the initial (but never real) signs of the end of denominationalism.

In Stone's Autobiography, defends the initial unity and love but he speaks of the "core" of the experience by saying--

"That there were many eccentricities, and much fanaticism in this excitement, was acknowledge by its warmest advocates; indeed it would have been a wonder, if such things had not appeared, in the circumstances of that time. Yet the good effects were that... 'it silenced contention and promoted unity for a while; and these blessed effects (unity--not exercises) would have continued--but, but, but." (Biography, p. 42).

First, What does he define as fanaticism? We know that Stone was much too wise to get personally involved with this activity. Could he have agreed with "falling, jerks, barking, dancing, running, laughing"? Is this what he called eccentric and fanatic? He was clearly impressed with "singing from the belly" or some form other than with the voice. The intelligent ancients understood this as "ventriloquism."

Second, "This was acknowledged by its warmest advocates." Was he not a warm advocate? Indeed, he was not. We believe that the essentials Stone took from these meetings was unity and love even when he was puzzled over the meaning of the exercises.

Third, his conclusion is that the "eccentricities had to happen in the circumstances of the time." Would they not happen in a quiet church? No. Stone knew of the general principles which govern these activities. In addition, he had seen them put into action at other places and had introduced the method at Cane Ridge before the exercises got out of hand.

Fourth, the good effect was unity and not a new form of charismatic religion.

Fifth, the unity continued only "for a while." If this was the work of the Holy Spirit wouldn't He have promoted unity as a result? Stone will say that the unity among churches which existed before Cane Ridge was lost as a result of how the experience was used. Rogers used a similar expression which associated Stone with the exercises "in the beginning."

They held another "camp-meeting" at Paris where the "multitudes" assembled. It was opposed by the Calvinists who tried to get the people out of the tents and worship in a house at night to prevent the outbreaks. However, Stone admitted that less than half of the "multitude" could get into a house--small "multitude."

Some went to the house and some remained in the tents and "The consequence was, the meeting was divided, and the work greatly impeded." The preacher was extolled and Stone could not stand it even though he was bleeding from the lungs. He went to the place and when he was not allowed to preach he prayed. Very shortly "the house was filled with cries of distress" (p. 43). It was only then that he "pointed them the way of salvation." The mourning was all that survived as proof that one had faith.

After this spectacular event there were still only five men who came out of Presbyterianism as leaders with Stone--and all of these deserted him. They obviously were not "attracted" to Stone or his Bible teaching and he was forced to rebuild by going from "house to house" and "working with his own hands."

Most Lives Unchanged

Scholars note that alcoholism and general disorder was very rare prior to the so-called Revivalism. However, within a few short years these became an epidemic so that in addition to the Indians, you now had to watch out for the "brethren" quite often the young. We noted above that the Gnostics sought to be "included" so that they believed that they could no longer sin. The result was that they were worse off from the experience.

Stone was interested in "speculative" and "mystic" theology and believed that the experiences at Cane Ridge meant that people were really changed. When he found that the Presbyterians had not been impressed, the Baptists and Methodists had taken their "pick of the flock," and he had been deprived of his job, his pay, and his slaves this may mark the beginning of his extreme health problems.

As a sincere idealist he gave up his salary and his slaves and entered into farming even at night to pay his bills. He had to labor with his own hands and still try to prevent the immediate explosion of the unity. Promises were made about support but he found that promises "from afar" faded and were not honored when he came to the aid of the church. The people simply were not changed by the experience.

We noted above that the witness is almost universal: the charismatic exercises adopted from pagan religions was God's way of hardening those who did accept His Word. If 30,000 were there for the experience and Stone was left with about 10,000 as a result of preaching in about 1826 then Zechariah was still right--

"In the whole land," declares the LORD, "two-thirds will be struck down and perish; yet one-third will be left in it. Zec 13:8

The one third, the 10,000 or so, were indeed "refined by fire."

Preachers Promoted--Unity Destroyed

Before the "exercises" there was a general agreement among all denominations that unity and cooperation was a good thing. However, after the Cane Ridge and other "camp meetings" many of the converts became Baptists. Some became Methodists but fewer became Presbyterians. None of these denominations use the same "scheme" to make these people into church members.

David Rice noted that--

"All too quickly, Kentuckians fell into spiritual pride and began elevating other tests, such as joy and feeling

Second Great American Awakening - Cane Ridge