II. Broadway Tabernacle-Center of Revival and Reform

The story of the famous Broadway Tabernacle of New York City, erected on Broadway between Leonard and Anthony Streets, is a fascinating one. Here the fourth Millerite General Conference was convened on October 26 and 27, 1841. The tabernacle congregation was a cross between the Congregational and Presbyterian organizations. This great structure arose in 1835-1836 out of the religious, social, and political storms of the time.PFF4 601.1

Charles G. Finney ^{5CHARLES G. FINNEY (1792-1875), noted Congregational clergyman and educator, was born in Connecticut. After he became famous as a revivalist, in 1835 he was appointed professor in Oberlin Institute or College, and subsequently was president, as well as pastor of the First Congregational Church there. He later engaged in revivalism in England from 1848 to 1857. His New School views, and Oberlin’s antislavery principles, made the Institute obnoxious for years to many “orthodox” clergymen and ecclesiastical bodies.} had passed through a spiritual experience that made all things new to him. He was soundly converted at twenty-nine. After he had seen the love of God in the face of Jesus Christ, many of the Old School interpretations of the past became abhorrent to him. Justification by faith came to be a glowing spiritual reality, not merely a theological term or principle. Finney was carried along as by an irresistible influence into the work of evangelism. Wherever he went churches were revived, until he came to be called the prince of revival preachers. Yet all the while he was maligned, and dubbed an innovator and a heretic. He was called from small towns to the cities, but no invitation was extended to him to come to New York City. Then Anson C. Phelps determined he should be heard, hired a vacant church, and invited him to come. He accepted, and a wonderful revival followed. ^{6Charles E. Jefferson, op. cit., pp. 9, 10.}PFF4 601.2

Out of this revival sprang a number of Free Presbyterian churches. At that time New York had a large population of non-churchgoers unable to pay the price asked for pews. By abolishing high pew rents, these free churches drew large numbers from the unchurched masses. Lewis Tappan, likewise a noted merchant, organized a new church in an old remodeled theater, calling Finney there as minister in 1832. Here Finney built up his membership from the unchurched, as hundreds were converted. In the summer of 1834 Finney made a voyage to the Mediterranean to recover his health. The abolitionist riots of 1834, in New York City, therefore occurred during his absence, when clergymen of antislavery societies were attacked and their homes broken into. But Finney’s convictions were well known, and upon his return he forbade slaveholders to participate at the communion service. And in December, 1834, he began his famous series of Lectures on Revivals. ^{7The Evangelist, Nov. 8, 1834; Susan Hayes Ward, op. cit., pp. 26, 27.}PFF4 601.3

Matters went well between Finney and his own congregation. But there was grave difficulty with the presbytery, so Finney decided to withdraw from the presbytery and to organize an independent church. Friends offered to put up a large tabernacle on Broadway, and Finney outlined the plans and specifications. He wanted a commodious auditorium where all could hear without effort, as there were no public address amplifiers in those days. He insisted on “acoustics rather than esthetics,” and had no sympathy with the idea that a church should be just for a few chosen families of a special social set. Finally, after a battle with the architects and builders, the seating was arranged in circular fashion, with a series of wide galleries of eight tiers of seats extending around the entire structure. (Illustration on page 556.) The choir and orchestra occupied the space back of the pulpit, running from the floor to the gallery.PFF4 602.1

By its very size the Tabernacle appealed to the rank and file. Its great galleries were capacious, and the poor were not afraid to enter. It became the popular church, and because of its excellent acoustics was ideal for the discussion of great themes and the assembling of immense audiences. The greatest orators and reformers of the nation came to the Tabernacle, which was opened to many worthy causes. It became the rallying point for patriotism, reform, and virile religion. Various national benevolent and welfare societies for the advancement of education, home and foreign missions, as well as abolitionist and temperance organizations, and Bible and tract societies, all held their conventions in the Broadway Tabernacle, which soon became famous as the ideal place for great mass meetings.PFF4 602.2

In February, 1835, Finney was appointed professor of theology in the new Oberlin Institute in Ohio, which was about to establish a theological department. He accepted the appointment with the understanding that he would continue Jo preach in New York during the winter months. The building of the Broadway Tabernacle began in May. In the winter of 1835-36 Finney was back in New York, but found himself increasingly out of harmony with the Presbyterian discipline and doctrine of the Old School. As previously mentioned, at the organization of the Tabernacle Church, in April, 1836, the services of Charles Fitch, pastor of the Free Church of Hartford, Connecticut, were enlisted by Finney. ^{8See pp. 540, 541.} Fitch read the names of those who were to constitute the new church, then the Declaration of Principles, Rules, Confession of Faith, and Covenant, to which they all gave public assent. He then pronounced them a duly organized church—the Broadway Tabernacle Church. ^{9Susan Hayes Ward, op. cit., p. 28.} The church prospered, and there was a continuous revival.PFF4 603.1

But the dual responsibility proved too great a strain upon Finney’s health, as the demands of Oberlin became more exacting. So in the spring of 1837 he was compelled to resign from the Tabernacle because of ill health, and to leave New York permanently for Oberlin. Things did not go too well at the Tabernacle, and dissension broke out. George Duffield, prophetic interpreter already noted, ^{10See pp. 330-339.} was made acting pastor. Then, in 1839, Joel Parker was installed as pastor, but resigned in June, 1840. The Tabernacle was advertised for sale and the mortgage foreclosed. David Hale, one of the founders of The New York Journal of Commerce, bought the building in June, 1840, for $34,363, and invited the members to form a Congregational Church, which was formally organized. Edward W. Andrews ^{11EDWARD WARREN ANDREWS came from a distinguished ministerial family. He was a student at Union College, and was then employed by the American Sunday School Union in the West. After a course of legal study he practiced law successfully for three years. But he abandoned law for the pulpit and was licensed to preach. He was ordained in 1837, taking a church at Hartford. He had unusual gifts as an orator. He was installed at Broadway Tabernacle when only twenty-nine.} was installed as pastor the first of January, 1841, and the church continued under the name of Broadway Tabernacle Church. ^{12Ibid., p. xiii; Manual of the Broadway Tabernacle Church, pp. 5, 6.}PFF4 603.2

The holding of the fourth General Conference of the Millerites in the Tabernacle will be discussed in the next section. But during the winter of 1841-1842, an interesting three-month revival occurred in the Tabernacle. Many, especially young people, were converted. Andrews had a charming personality and an “imposing oratory.” He had a fascinating voice, and his style was clear, direct, and forceful. Great crowds came to hear him expound his belief in the premillennial second advent and the prophecies, in which he was deeply interested. The Tabernacle historian says:PFF4 604.1

“The Tabernacle would hold, though it could not seat, somewhat more than 3,000, but the crowds that surged into the building filled the seats, and eager listeners stood thronging the aisles. Particularly was this true when the seven Sunday evening lectures on the Second Advent were delivered in 1843. Mr. Andrews was an ardent advocate of the doctrine that Christ’s Second Coming will precede the Millennium. ‘He preached much on Daniel, and expounded the Prophecies,’ says one of his old hearers; and the New York Herald stated with reference to the last of these popular discourses that ‘ten thousand people tried in vain to get into the already overcrowded building.’” ^{13Susan H. Ward. op. cit., p. 65.}PFF4 604.2

Thus we see that prominent religious leaders were tied in strongly with the second advent emphasis of the forties, without integral connection with the Millerites, and that prophetic exposition was widespread and eminently respectable. We now return to the Millerite conferences.PFF4 604.3