Charles Grandison Finney

Born in Warren, Connecticut, on August 29, 1792,[2] Finney was the youngest of nine children. The son of farmers who moved to the upstate frontier of Jefferson County, New York, after the American Revolutionary War, Finney never attended college. His leadership abilities, musical skill, 6'3" height, and piercing eyes gained him recognition in his community.[3] He and his family attended the Baptist church in Henderson, New York, where the preacher led emotional, revival-style meetings. The Baptists and the Methodists displayed fervor in the early 19th century.[4] He "read the law", studying as an apprentice to become a lawyer under Benjamin Wright.[5] In Adams, New York, he entered the congregation of George Washington Gale and became the director of the church choir.[6]^:8 After a dramatic conversion experience and baptism into the Holy Spirit he gave up legal practice to preach the Gospel.[7][8]

As a young man Finney was a Master Mason, but after his conversion, he left the group as antithetical to Christianity and was active in Anti-Masonic movements.[9]

In 1821, Finney started studies at 29 under George Washington Gale, to become a licensed minister in the Presbyterian Church. Like his teacher Gale, he

"took a commission for six months of a Female Missionary Society, located in Oneida County. I went into the northern part of Jefferson County and began my labors at Evans' Mills, in the town of Le Ray."[10]

When Gale moved to a farm in Western, Oneida County, New York, Finney accompanied him and worked on Gale's farm in exchange for instruction, a forerunner of Gale's Oneida Institute. He had many misgivings about the fundamental doctrines taught in Presbyterianism.[11] He moved to New York City in 1832, where he was minister of the Chatham Street Chapel and took the breathtaking step of barring from communion all slave owners and traders.[12]^:29[4] Since the Chatham Street Chapel was not a church but a theater "fitted up" to serve as a church, a new Broadway Tabernacle was built for him in 1836 that was "the largest Protestant house of worship in the country."[13]^:22 In 1835, he became the professor of systematic theology at the newly formed Oberlin Collegiate Institute in Oberlin, Ohio.[14]

Finney was active as a revivalist from 1825 to 1835 in Jefferson County and for a few years in Manhattan. In 1830-1831, he led a revival in Rochester, New York, that has been noted as inspiring other revivals of the Second Great Awakening.[15] A leading pastor in New York who was converted in the Rochester meetings gave the following account of the effects of Finney's meetings in that city: "The whole community was stirred. Religion was the topic of conversation in the house, in the shop, in the office and on the street. The only theater in the city was converted into a livery stable; the only circus into a soap and candle factory. Grog shops were closed; the Sabbath was honored; the sanctuaries were thronged with happy worshippers; a new impulse was given to every philanthropic enterprise; the fountains of benevolence were opened, and men lived to good."[16]

He was known for his innovations in preaching and the conduct of religious meetings, which often impacted entire communities. They included having women pray out loud in public meetings of mixed sexes; development of the "anxious seat," where those considering becoming Christians could sit to receive prayer; and public censure of individuals by name in sermons and prayers.[17] He was also known for his extemporaneous preaching.

Finney "had a deep insight into the almost interminable intricacies of human depravity.... He poured the floods of gospel love upon the audience. He took short-cuts to men's hearts, and his trip-hammer blows demolished the subterfuges of unbelief."[18]^:39

Disciples of Finney were Theodore Weld, John Humphrey Noyes, and Andrew Leete Stone.

In addition to becoming a widely-popular Christian evangelist, Finney was involved with social reforms, particularly the abolitionist movement. Finney frequently denounced slavery from the pulpit, called it a "great national sin," and refused Holy Communion to slaveholders.[19]

In 1835, the wealthy silk merchant and benefactor Arthur Tappan (1786-1865) offered financial backing to the new Oberlin Collegiate Institute (as Oberlin College had been known until 1850), and he invited Finney on the recommendation of abolitionist Theodore Dwight Weld (1803-1895), to establish its theological department. After much wrangling, Finney accepted if he was allowed to continue to preach in New York, the school admitted blacks, and free speech was guaranteed at Oberlin. After more than a decade, he was selected as its second president, serving from 1851 to 1866. (He had already served as acting president in 1849.)[20] Oberlin was the first American college to accept women and blacks as students in addition to white men. From its early years, its faculty and students were active in the abolitionist movement. They participated together with people of the town in biracial efforts to help fugitive slaves on the Underground Railroad and to resist the Fugitive Slave Act.[21] Many slaves escaped to Ohio across the Ohio River from Kentucky, which made Ohio a critical area for their passage to freedom.

Finney was twice a widower and married three times. In 1824, he married Lydia Root Andrews (1804–1847) while he lived in Jefferson County. They had six children together. In 1848, a year after Lydia's death, he married Elizabeth Ford Atkinson (1799–1863) in Ohio. In 1865, he married Rebecca Allen Rayl (1824–1907), also in Ohio. Each of Finney's three wives accompanied him on his revival tours and joined him in his evangelistic efforts.

Finney's great-grandson, also named Charles Grandison Finney, became a famous author.

Finney was a New School Presbyterian, and his theology was similar to that of Nathaniel William Taylor. Finney departed from traditional Calvinist theology by teaching that people have free will to choose salvation. He argued that original sin was a "selfishness" that people can overcome if they made themselves a "new heart." He taught that "Sin and holiness are voluntary acts of mind."[22] He also believed that preachers had important roles in producing revival and wrote in 1835, "A revival is not a miracle, or dependent on a miracle, in any sense. It is a purely philosophical result of the right use of the constituted means."[22]

A major theme of his preaching was the need for conversion. He also focused on the responsibilities that converts had to dedicate themselves to disinterested benevolence and to work to build the kingdom of God on earth. Finney's eschatology was postmillennial, meaning he believed the Millennium (a thousand-year reign of true Christianity) would begin before Christ's Second Coming. Finney believed Christians could bring in the Millennium by ridding the world of "great and sore evils." Frances FitzGerald wrote, "In his preaching the emphasis was always on the ability of men—and women—to choose their own salvation, to work for the general welfare, and to build a new society."[23]

Finney was an advocate of perfectionism, the doctrine that through complete faith in Christ believers could receive a "second blessing of the Holy Spirit" and reach Christian perfection, a higher level of sanctification. For Finney, that meant living in obedience to God's law and loving God and one's neighbors but was not a sinless perfection. For Finney, even sanctified Christians are susceptible to temptation and capable of sin. Finney believed that it is possible for Christians to backslide and to lose their salvation.[24]

Benjamin Warfield, a Calvinist professor of theology at Princeton Theological Seminary, claimed, "God might be eliminated from it [Finney's theology] entirely without essentially changing its character."[25] Albert Baldwin Dod, another Old School Presbyterian, reviewed Finney's 1835 book, Lectures on Revivals of Religion.[26] He rejected it as theologically unsound.[27] Dod was a defender of Old School Calvinist orthodoxy (see Princeton Theology) and was especially critical of Finney's view of the doctrine of total depravity.[28]

In Charles W. Chesnutt's short story "The Passing of Grandison" (1899), published in the collection The Wife of His Youth and Other Stories of the Color Line, the enslaved hero is named "Grandison," which is likely an allusion to the well-known abolitionist.[29]

The Charles Finney School was established in Rochester, New York, in 1992.

• Manie Payne Ferguson
• Theodore Pollock Ferguson
• Keith Green
• Joshua Hall McIlvaine
• Nathaniel William Taylor

• Martin, John H. (Fall 2005). "Charles Grandison Finney. New York Revivalism in the 1820-1830s". Crooked Lake Review. Retrieved August 10, 2019.
• Perciaccante, Marianne. Calling Down Fire: Charles Grandison Finney and Revivalism in Jefferson County, New York, 1800-1840 (2005)
• Guelzo, Allen C. "An heir or a rebel? Charles Grandison Finney and the New England theology," Journal of the Early Republic, Spring 1997, Vol. 17 Issue 1, pp 60–94
• Hambrick-Stowe, Charles E. Charles G. Finney and the Spirit of American Evangelicalism (1996), a major scholarly biography
• Rice, Sonja (1992). Educator and Evangelist : Charles Grandison Finney, 1792-1875. Oberlin College Library. OCLC 26647193.
• Hardman, Keith J. Charles Grandison Finney, 1792-1875: Revivalist and Reformer (1987), a major scholarly biography
• Johnson, James E. "Charles G. Finney and a Theology of Revivalism," Church History, September 1969, Vol. 38 Issue 3, pp 338–358 in JSTOR

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Wikisource has the text of an 1879 American Cyclopædia article about Charles Grandison Finney.

• The Theology of C. G. Finney explained and defended
• "The COMPLETE WORKS of CHARLES G. FINNEY", collected by Gospel Truth Ministries
• A biography of Charles Finney by G. Frederick Wright (Holiness perspective; supportive)
• A Vindication of the Methods and Results of Charles Finney's Ministry (Revivalist perspective; supportive; answers many traditional Old School Calvinist critiques)
• Charles Grandison Finney: New York Revivalism in the 1820-1830s by John H. Martin, Crooked Lake Review
• Articles on Finney (conservative Calvinist perspective; critical)
• How Charles Finney's Theology Ravaged the Evangelical Movement (conservative Calvinist perspective; critical)
• "The Legacy of Charles Finney" by Dr. Michael S. Horton (conservative perspective; critical)
• The Oberlin Heritage Center-Local history museum and historical society of Oberlin, OH, where Finney lived and worked for decades.
• Finney's Lectures on Theology by Charles Hodge (conservative Calvinist perspective; critical)
• The Church in Crisis A critical look at Finney's revivalist methods and their impact on the modern church in America
• "Oberlin Theology" . Encyclopedia Americana. 1920.