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About the Book
"The Next Great Move of God" by Jennifer Leclaire explores the concept of a coming spiritual revival and awakening, discussing how individuals can prepare themselves to be a part of this move of God. Leclaire examines the characteristics of past revivals and offers insights into how individuals can position themselves to be vessels for God's work in the world. The book is a call to action for believers to embrace their role in the next great move of God and be agents of change in their communities.
Henry Alline
Henry Allineâs early years
He was born and received his early education in Newport, Rhode Island and his family moved to Nova Scotia in 1760, when he was 12 years old. When he was nine he began to read theological works and became somewhat mystical, but after years of soul-searching and spiritual conflict he was powerfully converted in 1775, simultaneously receiving a call to the ministry.
Alone and desperate he prayed untilâŚâredeeming love broke into my soul⌠with such power that my whole soul seemed to be melted down with loveâŚand my will turned of choice after the infinite God. A year later he began to preach.
His preaching career
His preaching career lasted until his death eight years later. He was an itinerant preacher in Nova Scotia and Prince Edward Island in an ever-widening circuit, beginning what became known as the âNew Lightâ movement and which is still the greatest revival that Canada has ever seen. He preached the new birth powerfully and effectively and his admirers compared him to George Whitefield and John the Baptist.
Considered an emotional and dangerous fanatic by some and a âravager of congregations,â the Congregationalists withdrew his right to preach in their churches, so he spoke in barns, houses and the open air. In all he began eight âNew Lightâ Congregational churches based on his non-Arminian but anti-Calvinist views of free-will and predestination, and his strong rejection of outward religious form.
Ironically, despite his indifference regarding baptism, his major 19th century influence was amongst the Baptists of eastern Canada, many of whom were his converts.
Despite possibly unorthodox views and methods, his ministry was without doubt that of an extraordinary revivalist.
Allineâs sermon style was always simple and extemporary, using a few simple, understandable points to help the unchurched to grasp the simple truths of the gospel. As with other itinerant revivalists, his objective was to lead the hearers to a point of decision â to accept or reject Christ as Saviour and Lord, which opened the door to the ânew birth.â
Doubtless, his sermons were repeated over time, but he was never in one place long enough for his listeners to notice.
Alline also employed the ministry of prayer and of singing, writing many hymns which were helpful in communicating the gospel. A collection was gathered after his death and was reprinted at least four times in the United States, and several were included in the standard hymnals of the 19th century.
He Called Death Sweet Names
To me Erwin Rudolph will always be Dr. Rudolph. He was my professor and, when I was in college, I revered professors. But with all the reverence, he was a gentle rock of stability for this nervous, insecure sophomore, who that year â 1965 â declared an English major at Wheaton College. One of the reasons I was nervous and insecure was that I read so slowly. I knew I could not read a lot of long books in one semester, so I never took a lit class on âThe Novel.â Instead I took poetry classes. That meant three classes with Dr. Rudolph: Pre-Renaissance, English Renaissance, and Eighteenth Century. In these classes, I did not have to read huge books. Instead I had to read poems really carefully â even memorize some. Dr. Rudolph required that we memorize and recite 42 lines of Chaucer in the original Middle English. This was terrifying to me. I was too nervous to speak in front of a whole class. Mercifully and patiently, Dr. Rudolph took the time to let me recite the lines to him alone in his office. He became my faculty adviser in the fall of 1965 and shepherded me through to graduation in the spring of 1968. I loved his classes. One reason is that he cared about substance, not just form. He cared about meaning and truth, great truth. To this day, the poets I love most (George Herbert, John Donne, Alexander Pope) are the ones who care about beauty and truth. Form and substance. Craft and content. I met these masters first in Dr. Rudolphâs classes. He awakened me to a world of truth and beauty in poetry which I did not know existed. I sought his counsel even after I left Wheaton. Although I sensed a vocational call to Scripture and went on to seminary after college, I was not sure if I could be a preacher, and I pondered for a year or two the serious possibility of following in Dr. Rudolphâs steps by getting a Ph.D. in English, and becoming a theologically serious English teacher. That didnât happen. I think Dr. Rudolph was okay with that choice. His counsel was always balanced. He probably saw that my slow reading ability did not suit me well for an academic career in literature! My dominant memory of Dr. Rudolph is the one most relevant to his own death. Zeke, Dr. Rudolphâs son, was in my wifeâs class at Wheaton, a year behind me. Zeke died of Multiple Sclerosis in August of 1969, three months after his graduation. I remember the very room I was in at my parentsâ house when I read Dr. Rudolphâs tribute to Zeke. There was one immortal line that I have returned to again and again â as I return to it again now at Dr. Rudolphâs own death: âNear the end Zeke called death sweet names.â It has been almost 50 years, and I have not forgotten these words, nor the man who spoke them. I didnât know Zeke. But I knew his father. And what an impact his farewell to his son had on me. It was full of sober sorrow in the face of the horrors of death, but also full of confidence that Zeke had not lived in vain, or died without hope. The same is true now for my professor, Dr. Rudolph. He did not live in vain. And he did not die without hope. Perhaps I should let him have the last word of triumph. In his book, Good-by, My Son , he wrote, We do not pretend to understand why Godâs time-table differs so markedly from our own. But it was ours which was out of adjustment, not his. . . . I strongly affirm that belief in Divine Providence affords the Christian an undergirding he can ill afford to lose. I also discover that God may personally allow suffering to come upon us for reasons which please him. When he does, we ought not to demur, for God knows what is best for us. With deep love and appreciation, I say, Amen.