I had not been aware of the existence of the George Jeffreys and Stephen Jeffreys Official Website, but I’m delighted that I found it here. The founders of the Elim Pentecostal Church were certainly innovative in obeying the Great Commission to proclaim the gospel.
Their methods were bold and apostolic. In the economic depression of the 1920s and 30s, with dole queues and poverty, they would target an industrial city and rent a large hall. They were unknown, unsupported and often opposed by local churches. Meetings went on for weeks, the hall at first almost empty, but once news of the miraculous signs was out, it would be crammed. After the campaign they would buy a disused building, renovate it together, and Jeffreys would install a man he had trained up, to be pastor of the new church. In this way, several hundred new churches were planted all over Britain.
Here, with due acknowledgement to the Jeffreys blog, is a contemporary report of a campaign which they held in Liverpool, UK, in March 1926.
“Revival Fires are burning in Liverpool. Although the campaign only started on Sunday 14th March, by the middle of the week the church was packed out. Hundreds have been saved and there have been many remarkable healings.” It was not long before the secular press began to report what was happening in these meetings, including the Yorkshire Observer, which referred to “the extraordinary scenes being reported at a disused Liverpool Chapel.” The Daily Despatch of 18th March carried the following report: “Remarkable scenes of religious fervour are being witnessed at the little chapel in Windsor Street. Several remarkable ‘cures’ have been claimed by sick and maimed people who have been anointed with oil during the campaign. Several of the patients whom the pastor described as being under the power of God, swooned and lay trembling for some moments.”
The Daily Despatch went on to list some of the healings that had already taken place including a five year old girl suffering from Infantile Paralysis, a woman healed of deafness, a man from heart disease, and two people from paralysis. On the following day (19th March), five days after the commencement, the Daily Despatch carried the following report:
“Hundreds of people had to be turned away from yesterday’s services. Queues began to assemble outside the chapel two hours before the meeting commenced. As soon as the doors were open crowds began to clamour for admission, choking the aisles and every available inch of space. A crowd just as large could not gain admission and had to remain outside, while a few yards along the street other evangelists conducted open-air services until long after ten o’clock. So great was the pressure inside that the pastor was unable to anoint any of the people with oil and the service was terminated prematurely. Nevertheless a number of people testified to healing including a woman who had been dumb for many years, and two women healed of deafness.”
Stephen Jeffreys’ son Edward reported on a campaign in Swansea, Wales: Miracles of healing of the most amazing character took place. The blind received their sight; cripples threw away their crutches; the deaf answered questions; withered and twisted arms were raised, and there were many other remarkable cures from heart trouble, rheumatism, neuritis, paralysis, ruptures, haemorrhages and other complaints.
At Hull, in the north-east of England, George and Stephen ministered together. Testimonies were reported in the July 1922 issue of the ‘Elim Evangel’.
‘One woman told of nineteen long years of suffering through paralysis, but when anointed by Pastor Jeffreys she was completely healed. Another lady related how after four years of suffering from hip disease, during which time she had undergone no less than four serious operations and had lain in irons for over three years, her case was pronounced as absolutely hopeless by the physicians. God stepped in and marvellously delivered her and now she is able to do her own housework.‘One of the cases which excited most interest was that of a young man whose condition was pitiable in the extreme. Paralysed in almost every limb and unable to speak intelligibly, he was as helpless as a child. What a change was wrought in him. I remember so well the evening when, full of new life, he swung his arms above his head and then in the exuberance of his joy jumped again and again, demonstrating the reality of his healing.’
There cannot be many preachers converted during one of their own sermons, but this was the happy fate of William Haslam. Ordained in 1842, he was initially more concerned with church decor and starting an orchestra than with finding the power of God. But God had other ideas!
Haslam’s congregation at Baldhu in Cornwall, UK, included many from a revivalist Methodist background. Their regular testimonies of conversion, and the clear evidence that they had found something transcendent, bored into Haslam’s heart. Eventually, he consulted another vicar, Robert Aitken, who spoke of new birth (John 3:16) and rivers of living water (John 7:38). They prayed, but Haslam felt nothing.
The next Sunday, he felt too troubled to preach. He determined to say a few words on the need for conversion and then dismiss the congregation. He recounts what happened next:
“Something was telling me, all the time, ‘You are no better than the Pharisees. You do not believe He has come to save you any more than they did.’ I do not remember all I said, but I felt a wonderful light and joy coming into my soul, and I was beginning to see what the Pharisees did not. Whether it was in my words, or my manner, or my look, I know not; but all of a sudden, a local preacher, who happened to be in the congregation, stood up, and putting up his arms, shouted out in Cornish fashion, “The parson is converted! The parson is converted! Hallelujah!”
In another moment his voice was lost in the shouts and praises of three or four hundred of the congregation. Instead of rebuking this extraordinary ‘brawling’ as I should have done in former time, I joined in the outbreak of praise, and then gave out the Doxology – “Praise God from whom all blessings flow”, and the people sang it over and over again.”
Haslam’s own account of what happened next is graphic. “On the Monday after my conversion, our weekday service was filled to excess. I was just telling of how God pulled me out of a desolate pit, when someone gave a shriek and began crying aloud for God’s mercy. This was followed by another, then another, until preaching was impossible. I cannot tell how many found peace that night, but there was great rejoicing.” A series of midweek meetings started in a cottage, and there, too, the mighty power of God was felt, with people falling prostrate in conviction of their sins.
At one service in the church, many fell down, crying for mercy. Haslam continues: “I gave out a hymn and went among the ‘slain of the Lord.’ After about an hour, someone suggested that we should go to the school-room, as it was getting dark. “When I reached the place, I found it impossible to get in, for all was full and a crowd hung about the door. I finally climbed in through the window and stood on a table.”
The noise of prayer and repentance was such that Haslam could not preach. He went among the people, and as each found peace and began praising God, they were asked to leave and make room for others. In this way the meeting went on until ten o’clock, when Haslam left. He returned the next morning to see how they were getting on and noticed many strangers who had not been there before, but had been drawn by the Spirit of God. All alike were too absorbed in God to heed Haslam’s presence.
And so the work of God continued uninterrupted, day and night, for eight days. It was the start of a series of ‘mini-revivals’ in Cornwall and beyond over the coming years. You can read about it in Haslam’s autobiography, From Death Unto Life, which is available online here.
A series of midweek meetings started in a cottage, and there, too, the mighty power of God was felt, with people falling prostrate in conviction of their sins. At one service in the church, many fell down, crying for mercy. Haslam continues: “I gave out a hymn and went among the ‘slain of the Lord.’ After about an hour, someone suggested that we should go to the school-room, as it was getting dark. The men and women in distress of soul were carried there, praying as they went.
“When I reached the place, I found it impossible to get in, for all was full and a crowd hung about the door. I finally climbed in through the window and stood on a table.” The heat of the room and the noise of the people was such that Haslam could not preach. He went among the people, and as each found peace and began praising God, they were asked to leave and make room for others. In this way the meeting went on until ten o’clock, when Haslam left. It continued uninterrupted all night and all the next day, and so on for eight days!
Haslam went daily to see how they were getting on, noticing many strangers who had not been there before, but had been drawn by the Spirit of God. Yet all alike were too absorbed in God to heed Haslam’s presence.
At first Haslam could not fully accept the uninhibited shouting of praise and loud cries of repentance but after a while came to terms with what the Cornish called “wrestling in prayer.” Revival was a noisy business and the Holy Spirit worked in “holy chaos.”
The revival touched all walks of life. Haslam began ‘Drawing-Room Meetings’ for more well-to-do enquirers, many of whom were touched by God’s power. The cottage meetings for ordinary villagers continued for some years and open-air preaching reached large numbers.
One spectacular example was at Mount Hawke in 1852. Haslam preached on John 3:16 – “For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” He records: “A mighty power of the Spirit of the Lord came upon the meeting and several hundred fell on their knees simultaneously. The strange thing was that the power of God appeared to pass diagonally through the crowd, so that there was a lane of people on their knees, six to eight feet wide, banked on either side by others standing.”
The fruits of the revival were many and lasting in that part of Cornwall. Haslam records that young children in the Sunday schools would all start crying at the mention of God’s love. Notorious local sinners were converted and became soul-winners. Many Christians received prophetic dreams and visions, some being led by specific words from God to meet previously unknown seekers of God. There was also evidence of healings.
Lastly, and perhaps above all, there was a deep and all-pervading joy which attracted others like a magnet, to seek Jesus for themselves.
In the early 18th century, a revival took place in middle Europe that has received little attention. It had something most unusual about it: it was a revival among the children.
Lutherans were being increasingly marginalised by the Roman Catholic authorities in Silesia, (the borderlands of Poland and Czech today), but the schoolchildren would not accept this. Some time in 1707, the children of Sprottau (today Szprotawa) started to meet in the field outside the town, two or three times a day, to pray for peace in the land and for freedom of religion. They would read some Psalms, sing hymns and pray, some of them lying prostrate, and close with a blessing.
The movement spread through the mountain villages of Upper Silesia and into the towns. Not all adults were happy about this, fearing the consequences; some tried locking their children in the house, but they would climb out of the windows! In some villages, Roman Catholic children joined the Lutheran children to pray.
Some adults were drawn to the move of God. They would form a circle around the praying children. In some places, the combined number might reach 300 souls. Magistrates brought pressure to bear to disperse these meetings. One bailiff came with a whip, but when he heard the prayers, he could not use it.
Out of this “children’s revival” grew a movement of renewal that touched the area. In time, it found its centre in the Lutheran Jesuskirche church in Teschen (now Cieszyn), which opened in 1750. Here, so many attended services that hundreds had to stand outside the building. Sunday services began at 8 a.m. and continued through the day, in several languages. In turn, the Teschen church provided some of the original members of Count Zinzendorf’s community and fellowship at Herrnhut, known in the English-speaking world as the Moravians.
Bramwell Booth was the first Chief of Staff of the Salvation Army and succeeded his father, William, as General in 1926. A year earlier, he published his Echoes and Memories (available as .PDF file here), a valuable collection of reminiscences going back to the early days of the movement.
One subject he covers is signs and wonders – manifestations of supernatural power. He clearly experienced plenty of them, but is careful to keep an open mind: According to Salvation Army Commissioner, Elijah Cadman, “Strange, beautiful things happen when God has His own way with a man or woman.” All my life I have been interested in what are sometimes spoken of as bodily manifestations, though I have had a considerable degree of misgiving.
One of the earliest instances of this happening was in the course of a mission to Cardiff by Robert Aitken. I was walking up the street one day when I saw Mr Aitken approaching. A number of men, on seeing him, flocked to the door of a public house and jeered at him as he passed, one of them offering him a pot of liquor. Mr Aitken turned sharply round and said to him in his deep voice, but with extreme tenderness, ‘Oh, my lad, how will you bear the fires of hell?’ At those words the man instantly dropped on the pavement. He fell like a piece of wood, apparently losing all consciousness for the moment. One or two people assisted him, Mr Aitken looking on, and presently there on the side walk he came to himself and sought the mercy of God, afterwards, as I learned, becoming an earnest Christian man.
Physical healings are recorded, as well as many instances of supernatural joy are recorded. One case from January 1878:
“William Corbridge led a Hallelujah Meeting till 10pm. Then we commenced an all-night of prayer. 250 were present. A tremendous time. From the very first Jehovah was passing by, searching, softening and subduing every heart. The power of the Holy Ghost fell on Robinson (he was a North Country pitman of especially powerful build) and prostrated him. Another man entered into full liberty, and then he shouted, wept, clapped his hands, danced amid a scene of the most glorious and heavenly enthusiasm. Others, meanwhile, were lying prostrate on the floor, some of them groaning aloud for perfect deliverance … It was a blessed night.”
Booth records a number of visions received by people who fell flat under the Holy Spirit’s influence (though he admits these were not numerous and that people seemed coy to talk about them).
One of these cases was a woman called Bamford, an Officer from Nottingham. After a visitation of this kind, which came upon her during an ‘All night of Prayer’ in which she lay for nearly five hours unconscious, during which time her countenance was most evidently brightened, she gave a picture of something she had seen, relating chiefly to the blessedness of the redeemed. It made a profound impression upon my own heart, and, I believe it afterwards helped her to win hundreds of souls for God, for she constantly referred to it in her work as an Officer.
Interesting to note is the response of the Army’s leaders to such manifestations during a service: While never opposing or deprecating such experiences, we took care to have the people receiving them removed from the public gathering as soon as it was possible. This rapid removal from the open meeting was a wise thing. It effectually prevented any vain or neurotic persons from drawing attention to themselves.
Samuel Chadwick was born in the industrial north of England in 1860. His father worked long hours in the cotton mill and, when he was only eight, Samuel went to work there, too, as a means of supporting the family. Devout Methodists, they attended chapel three times on Sunday, and as a young boy, Chadwick gave his heart to Christ. Listening to God’s word week by week, he often felt the inner call to serve Jesus. It seemed impossible, as he was poor and uneducated, but in faith he made preparations. After a twelve-hour factory shift he would rush home for five hours of prayer and study.
At the age of 21 he was appointed lay pastor of a chapel at Stacksteads, Lancashire. He found the congregation self-satisfied, but Chadwick threw himself into the work with great optimism. He had been trained to prepare well-researched and interesting sermons as the sure way to bring in the crowds. He recalled later: “This led unconsciously to a false aim in my work. I lived and laboured for my sermons, and was unfortunately more concerned about their excellence and reputation than the repentance of the people.”
Soon, however, his sermons were exhausted and nothing had changed. Staring defeat in the face and sensing his lack of real power, an intense hunger was kindled within him for more of God. At this point he heard the testimony of someone who had been revitalised by an experience of the Holy Spirit. So, with a few friends he covenanted to pray and search the scriptures until God sent revival.
One evening he was praying over his next sermon, when a powerful sense of conviction settled on him. His pride, blindness and reliance on human methods paraded before his eyes as God humbled him to the dust. Well into the night he wrestled and repented, then he got out his pile of precious sermons and threw them on the fire!
The result was immediate – he was baptised with the Holy Spirit and with fire [Luke 3:16].
“I could not explain what had happened, but it was a bigger thing than I had ever known. There came into my soul a deep peace, a thrilling joy, and a new sense of power. My mind was quickened. I felt I had received a new faculty of understanding. Every power was vitalised. My body was quickened. There was a new sense of spring and vitality, a new power of endurance and a strong man’s exhilaration in big things.”
The tide turned. At his next service, seven people were converted (“one for each of my barren years”), and he called the whole congregation to a week of prayer. The following weekend most of the church was filled with the Holy Spirit and revival began to spread through the valleys. In the space of a few months, hundreds were converted to Jesus, among them some of the most notorious sinners in the area.
The pattern was repeated over the next few years as Chadwick moved to various places. 1890 saw him in Leeds, where the power of God was so strongly upon him that the chapel was full half an hour before the service began, and police had to control the crowds. Chadwick records: “We were always praying and fighting [the devil], singing and rejoicing, doing the impossible and planning still bigger things. The newspapers never left us alone, and people came from far and wide.” Within a few years, the chapel had to be demolished and a substantial Mission Hall built.
Always a man of the people, Chadwick would spend his Saturdays mixing with local workers. Once, when his wife was away, he teasingly invited anyone who was lonely to come for Saturday tea. He expected about a dozen. 600 turned up! Yet God had already catered: one church member was a baker and had been awoken by the Lord with the order to bake for all he was worth!
Chadwick was a man of prayer and urged others to it too. “The one concern of the devil is to keep Christians from praying,” he wrote. “He fears nothing from prayerless studies, prayerless work and prayerless religion. He laughs at our toil, mocks at our wisdom – but trembles when we pray!”
The final phase of Chadwick’s life was spent as Principal of Cliff College, a Methodist training school for preachers, and it was here that he wrote his famous book, The Way to Pentecost, which was being printed when he died in 1932. In it we read: “I owe everything to the gift of Pentecost. For fifty days the facts of the Gospel were complete, but no conversions were recorded. Pentecost registered three thousand souls. It is by fire that a holy passion is kindled in the soul whereby we live the life of God. The soul’s safety is in its heat. Truth without enthusiasm, morality without emotion, ritual without soul, make for a Church without power.”
Lorenzo Dow (1777-1834), from Connecticut, USA, took eccentricity to a new level. From childhood he knew sweeps of emotion beyond his fellows, higher highs and deeper lows. His conversion experience was unusually dramatic too: in a dream, he was carried off to hell by a demon, and cried to God that he deserved it – but begged for mercy. He knew amazing peace and joy and woke up loving God.
At 21, he was accepted as a circuit preacher by the Methodists. Later he was an independent evangelist. He quickly gained a reputation, both for his appearance and his methods. Lorenzo usually had just the clothes he stood up in, which he wore until they were so unsightly that some person in the audience would donate a replacement – which might not be the right size. He had a beard down to his chest and never combed it. He didn’t always wash. After his death, one obituary said: Who will forget his orangutan features, his outlandish clothes, the beard that swept his aged breast, or the piping treble voice in which he preached the Gospel of the Kingdom.
He and his wife Peggy embraced poverty for the gospel’s sake. They would often sleep rough in the woods. Peggy wrote a journal of these times, later publicised as Vicissitudes in the Wilderness (available online here).
Dow’s preaching mannerisms were a revelation. A generation before, the great open-air preacher George Whitefield was passionate but serious and measured. Lorenzo Dow shouted, screamed, wept, begged, insulted, and challenged people’s complacent beliefs. He told stories and jokes. It is recorded that he could hold an audience of 10,000 spellbound. He gained the nickname “Crazy Dow” and happily accepted it. Lorenzo himself wrote a retrospective account of his many experiences, The Dealings of God, Man, and the Devil (available online here).
He had a keen eye for the theatrical. He loved to turn up at a public event, go to the centre or on to the stage (uninvited) and announce loudly that he would preach on that spot in one year’s time. One famous episode took place in Westminster, Maryland, and he repeated it elsewhere. Seeing a boy with a trumpet, he enlisted his help: after the start of a service in a meeting hall, the lad was to climb an adjoining tree and wait for a signal. Inside, Dow preached a “fire and brimstone” message. In a great crescendo he cried: ‘If Gabriel were to blow his trumpet announcing the day of Judgment is at hand, would you be ready?’ It was the signal. The boy blew the trumpet! People screamed and rushed to the front to seek mercy and make peace with God. The boy made a quick getaway!
His engagement to Peggy was suitably unusual. He would marry her, he said, but “if you should stand in my way in the service of the gospel, I will pray to God to remove you!” Stout-hearted Peggy said yes nevertheless and they married in 1804. She accompanied him on many of his travels, which were long and arduous. They would camp in the woods without a tent, hearing wolves but trusting God. This they did out of love for the hundreds of settlers, born and bred in the wilderness, and now adult, who had never seen a preacher.
One record exists of Dow arriving at a village in Alabama: his pantaloons were worn through, and for several hundred miles he had ridden without a cloak, for he had sold it. He was barefoot and his umbrella was held by just three spokes. Small wonder that Peggy entitled her autobiography Vicissitudes in the Wilderness. When Peggy died, Lorenzo married Lucy, who was every bit as feisty as he: at their wedding she promised “to be a thorn in his flesh and a sword in his side”!
Despite their grinding poverty, however, Dow made a point of refusing lavish gifts from well-wishers, accepting only the bare essentials. Such a lifestyle took a toll on his health. He had asthma and malaria and, like the great Methodist circuit preacher Francis Asbury, could not stand for a whole preaching but had to lean on something.
Dow was a phenomenon, a source of entertainment as well as awe. Many a child was christened Lorenzo in his honour. But he also provoked opposition, especially in southern states, where he opposed slavery. He was sometimes pelted with stones, eggs, and rotten vegetables. That never stopped him; he simply walked to the next town and gave the same sermon again! At Jacksonborough, Georgia, he was abused and attacked so badly that, on leaving, he “shook off the dust from his feet” [Matthew 10:14] and cursed the place. Within a few years, all that was left of Jacksonborough was the home of his hosts – the rest had been abandoned and fallen into ruin.
In all, Dow made three trips to Britain, where he longed to preach the gospel to Roman Catholics. He was received as something of a curiosity but his preaching was respected everywhere. He introduced a group of Methodists to the American-style “camp meeting“, where revivalist preachers spoke to crowds in giant open-air congregations, which might last 3 days. As a result, Hugh Bourne and the Primitive Methodists began holding them in England.
The editor of his journal continued: “His eccentric dress and style of preaching attracted great attention, while his shrewdness, and quick discernment of character gave him no considerable influence over the multitudes that attended his ministry. Who has not heard of Lorenzo Dow? He was one of the most remarkable men of his age for his zeal and labor in the cause of religion. It is probable that more persons have heard the Gospel from his lips, than any other individual since the days of Whitefield.”
Plough Publishing House has embarked on a bold and very welcome move – to publish, for the first time in English, the works of two remarkable men: Johann Christoph Blumhardt (1805-1880) and his son, Christoph Friedrich Blumhardt (1842-1919).
“What do such wildly diverse movements as religious socialism, neo-orthodoxy, Pentecostalism, and such Christian thinkers like Karl Barth, Eberhard Arnold, Dietrich Bonhoeffer, Jacques Ellul and Jürgen Moltmann, have in common?”, writes one of the series’ editors. [Mention could also be made of revivalist South African preacher, Andrew Murray, who was profoundly moved on a visit to Möttlingen.] “They all trace their Christian understanding of the world and God’s kingdom to Johann Christoph Blumhardt, a humble pastor in Germany who lived in the 19th century.”
Johann Christoph was pastor in Möttlingen, a village in South-West Germany as unremarkable as Blumhardt himself. Until 1842, that is, when circumstances plunged him into the realm of ‘deliverance ministry’, exorcism and healing prayer. A young woman exhibiting the classic symptoms of demonisation, as shown in the Gospels, was released after an intensive season of prayer, spiritual battle and exorcism.
“Möttlingen was swept up in an unprecedented movement of repentance and renewal. Stolen property was returned, broken marriages restored, enemies reconciled, alcoholics freed, and more amazingly still, an entire village experienced what life could be like when God ruled.” People started arriving from miles around, drawn by the manifest power of God and the possible hope of freedom in their own lives. Such ‘success’ was, in fact, embarrassing for Blumhardt, who was a solid and unflamboyant character and freely admitted that he was no expert in these matters.
Even so, “Blumhardt’s parsonage eventually could not accommodate the numbers of people streaming to it. He thus began to look for a place with more room and greater freedom. He moved his family to Bad Boll, a complex of large buildings which had been developed as a spa around a sulfur water spring. His biographer [in German] recounts in vivid detail one story after another of how through the small circle at Bad Boll, desperate individuals of all stripes— burdened with mental, emotional, physical and spiritual maladies—found healing and renewed faith.”
Blumhardt had the courage to work through the ideological issues (and plenty of opposition) and to conclude emphatically that the Kingdom of God was perennially able to break into everyday life, with whatever manifestation of the divine or miraculous that the Holy Spirit might choose.
Blumhardt was not a theologian and did not attempt a reasoned theology of his stance. He was a practical man, full of compassion, who was wise enough to realise that the damaged, the sick and the demonised need compassion and hope in their damaged souls every bit as much as healing or exorcism. His sermons pleaded, cared, pointed to a God who is love and who wants us to know it.
But Blumhardt also offers hope to Christians who long for the transcendental, for God’s power to be seen in today’s world. He was convinced that the Old Testament prophecy of Joel, quoted by Peter when the Holy Spirit was first outpoured (Acts 2:17) had only been partly fulfilled; that the generous and saving God in whom he believed had so much more for the Church to discover and to use for God’s glory and the blessing of multitudes.
Following a much-publicised exorcism, the whole neighbourhood paying attention, he took deliberate steps to dampen any thrill-seeking tendencies. He refused anything that smacked of sensationalism or a personality cult.
Blumhardt was also conservative in his ecclesiology: he firmly believed in the established church. He was familiar with developments across the Channel in England, which by this time had seen the Quakers, then the Great Awakening, the powerful movings of God associated with the Wesleys and George Whitefield (an overview of which is given here). These times of the in-breaking of God’s power had led to large numbers leaving the Anglican communion to found new groups and movements.
By contrast, Germany had always been resistant to sectarianism – look how it treated the Anabaptists. But in Blumhardt, the message of renewal and the manifest power of God with signs and wonders came from a solid son of the church who had no intention of seceding from it. This resonated far and wide, and Blumhardt’s parsonage welcomed thousands of visitors, including author/parson Eduard Mörike and novelist Hermann Hesse.
A number recorded their reactions.
1. FAITH. “He really does believe! It isn’t magic!”, wrote Blumhardt’s bishop. Real faith, “the faith that pulls the fire from heaven” (Salvation Army hymn) has always fascinated and attracted. People want to believe in the miraculous. Blumhardt made it seem quite ordinary.
2. HOPE. Blumhardt’s heightened understanding of light and darkness (through the exorcism of 1842) made him see that God was ready at any moment to invade the darkness of human life with the light that is the real Jesus – not of “religion” but of life . Darkness, he wrote, is contrary to our nature if we are of God, so there will always be a way to escape from it if we put our trust in Him.
3. LOVE. “Love is his religion”, wrote a noted painter. Blumhardt’s God was compassionate, offered hope, gave repentance and a new start even to the most damaged and dirty, and any manifestation of healing or the miraculous was a signpost to that nature in Him. This too is timelessly attractive, especially to Christians stultified by habit – what Blumhardt called “religion”.
All of these, Blumhardt believed, were available within the orbit of the church. But because of much encrusting of habitual “church-ianity”, God’s lavish heart in these areas had to be actively preached, which is what Blumhardt gave himself to doing – while resisting any temptation to cast the church aside in favour of ‘freer’, individual spirituality.