[See page image]

Page 20

among Sailors; containing an Account of a wottderftd Revival upon the Sea: with an Introduction by W. P. Strickland, New York, 1884; S. B. Halliday and D. S. Gregory, The Church in America and its Baptisms o) Fire, London and Toronto, 1898; A. Sims, Remarkable Narratives, or Records of Powerful Revivals, Kingston, Ont., 1898; H. Johnson, Stories o) Great Revivals, London, 1900; A. T. Pierson, Forward Movements of the Last Half Century, New York, 1900; G. C. Morgan, Evangelism: a Study of Need and Opportunity, London, 1904; W. A. Candler, Great Revivals and the Great Republic, Atlanta, Ga., 1904; F. G. Beardsley, Hist. of American Revivals, New York, 1904; J. Page, Great Evangelists and how God has used them, London, 1905; J. Burns, Revivals; their Laws and Leaders, London, 1909.

On the " Great Awakening " consult: J. Tracy, The Great Awakening: a Hist. of the Revival of Religion in the Time of Edwards and Whitqfadd. Boston, 1842 (a classic); E. P. Hood, Vignettes of the Great Revival of the 18th Century, London, 1880, reissued With a supplemental Description of the Revival in America, Philadelphia, 1882; J. H. Overton, Evangelical Revival in the 18th Century, New York, 1888.

On special recent revivals: D. L. Moody and I. D. Sankey, Narrative of Labors in Great Britain and Ireland; with Addresses and Lectures, New York, 1875; R. W. Clark, The Work of God in Great Britain under Messrs. Moody and Sankey in 1873-75, New York, 1875; Christian Convention of the Northwest. Union Revival Meetings conducted by B. F. Mills and J. W. Chapnwn, Minneapolis, 1893; R. Harkness, With the Torrey-Alerander Mission round the World, London, 1904; J. K. Maclean, Triumphant Evangelism: the three Years' Missions of Torrey and Alesander in Great Britain, London, 1905; G. T. B. Davis, Torrey and Alexander; the Story of a World-wide Revival, London, 1905; T. R. William, The True Revival versus Torreyiam, London, 1905.

On the Welsh revival: W. T. Stead, The Coming Revival. What I have seen and hope to sex, London, 1905; idem, The Revival in the West, ib.1905; Awetin (pseud.), The Religious Revival in Wales, 18904. Cardiff, 1905; I. W. Charlton, The Revival in Wales, London, 1905; J. P. Lewis, The Awakening in Wales and Some of the Hidden Springs. London, 1905; H. Elvet Lewis, With Christ among the Miners, ib., 1907; J. V. Morgan, The Welsh Religious Revival 1804-06; a Retrospect and a Criticism, London, 1909; The Welsh Revival, in Cambridge Modern History, vi. 81 aqq., New York, 1909.

On the psychology of revivals: E. D. Starbuek, Psy chology of Religion; an empirical Study of the Growth of religious Consciousness. New York, 1899; G. A. Coe, Spiritual Life, Studies in the Science of Religion, New York, 1900; W. James, Varieties of Religious Experience, New York, 1902; F. M. Davenport, Primitive Traits in Religious Revivals. New York, 1905; Henke, in AJT, 1908, pp. 193 sqq.

On the theory and practise consult: J. W. Alexander, The Revival and its Lessons, New York. 1881; L. T. Townsend, The Supernatural Factor in Religious Revivals, Boston, 1877; W. W. Newell, Revivals: how and when, New York, 1882; W. P. Doe, editor, Revivals; how to promote them, New York, 1884; G. W. Hervey, Manual of Revivals, New York, 1884; J. O. Peck, The Revival and the Pastor, New York, 1894; J. E. W. Ditchfield, Fishers of Men, or how to win the Men, London, 1899; J. W. Chap. man, Revivals and Missions, New York, 1900; idem, Present-Day Evangelism, ib., 1903; J. P. Brushingham, Catching Men: Studies in vital Evangelism, Cincinnati, 1908; R. A. Torrey, How to Conduct and Promote a Successful Revival, Chicago, 1908; J. V. Coombs, Christian Evangelism, Cin cinnati, 1907; C. LeR. Goodell, Pastoral and Personal Evangelism, New York, 1907; W. Hamilton, Sane Evangelism, Philadelphia, 1909; J. Burns, Revivals, their Laws and Leaders, London, 1909; O. 0. Green, Normal Evangelism, New York, 1910.

REWARD: That which is given in recognition of merit or work performed, or in requital of good or evil. The Bible frequently employs the conception of reward to express the certainty that God guarantees the ultimate success and happiness of those who obey his law. Such expressions, how-

ever, raise two serious questions: Does not the promise of a reward vitiate the motive of ethical conduct by introducing into it an egoistic element, and does it not contradict the doctrine of salvation through God's grace as taught by Paul?

On closer examination it will be seen that both questions can be answered in the negative. In private life reward is an economic conception, representing proportionate compensation for work accomplished. Here the reward is usually the sole motive for action. In public life the case may be quite different. Here altruistic motives come into play, and reward, in the sense of remuneration, may cease to form a motive for action, since the service rendered, the good done the community, may be its own reward. However, the public official who neglects his private affairs to serve the community may reasonably expect to be provided for. Similarly the Christian in the service of God. Since his work in the moral vineyard leaves mere personal interest out of account, it, too, can be regarded as a service rendered to the community, or to the divine power that presides over the moral order; and it carries with it naturally the expectation of recompense for the personal sacrifice entailed. Here there is no thought of an equivalent for service rendered, as in the case of a laborer in private life, for the reward has not been the sole motive to action. If reward be taken in the strictest sense, it is clear that no one can make demand of God for recompense. The expectation of a reward, therefore, becomes a matter of faith, and the reward itself a matter of grace. In the last analysis human service itself is a gift of grace, since it is accomplished through the spirit of God (Phil. i. 8, ii. 13). In this view the objections urged by many modern ethical writers (most strongly by Eduard van Hartmann and Nietzsche, qq.v.) against reward as a motive become irrelevant. Both Jesus and Paul taught expressly that the Christian-ethical life does not spring from any thought of reward, but from the grace of God in us and from the love toward God and our neighbors which it awakens. In the New Testament the conception of reward is not employed as a motive for conversion, but as an encouragement to perseverance in the Christian life; and in the religious view of the world it serves to express the certainty that the moral order is not merely a human but a divine affair.

The idea that God not only gives the law but also sees to its fulfilment is inseparable from the religious view of the world. According to the prophets it is an inviolable rule that the righteous are rewarded and the wicked punished (Isa. iii. 10-11; Amos v. 14-27; Hos. iv. 1-3). A decision between obedience and disobedience toward God is a choice between blessing and curse, between life and death (Dent. xxviii. 1-68, xxx. 15-20; Lev. xxvi. 3-X15; Josh. xxiii. 14-16). In numerous sayings and parables Jesus promises the goods of his kingdom, or eternal life, as the reward of his disciples (Matt. v. 2-10, xix. 29, xxiv. 45-51, xxv. 34-46; Luke vi. 22-35, xii. 33-44, xiv. 12-14); but it is clear that he did not make the expectation of reward the chief motive of Christian life. In fact, the man who seeks to gain the reward by his own efforts forfeits it