5 Resurrection Realities That Will Rock Your World - EDDIE HYATT CHARISMA NEWS

(Photo by Matthew T Rader on Unsplash)

5 Resurrection Realities That Will Rock Your World

3:00PM EDT 4/19/2019 EDDIE HYATT  CHARISMA NEWS

While teaching a week-long course on revival at a Bible school in Canada, I found myself wide awake at 3 a.m. one morning. My mind was gripped with the truth of Satan's absolute defeat through the resurrection of Christ, and I knew I was to share it with the class that morning.

It was appropriate, for I discovered that many had been indoctrinated with an approach to spiritual warfare that attributes too much to the devil and tends to put the child of God in fear. Such an approach relies too heavily on the Old Testament and ignores the cosmic shift that occurred when Jesus was raised from the dead.

Here are five resurrection realities that will remove all fear of Satan and rock this world in which we live.

Resurrection Reality No. 1
Jesus Inflicted on Satan a Mortal Wound and Fulfilled the Prophecy of Genesis 3:15

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Genesis 3:15 (NASB) reads, "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise you on the head, and you shall bruise him on the heel."

These words were spoken by God to the serpent after the fall of our first parents. The "seed of the woman" in this passage is an allusion to a future descendant of Eve who will defeat the serpent and reverse the curse brought on by his deception.

According to this prophecy, the "seed of the woman" will receive a temporary wound from Satan—"you shall bruise His heel"—but the "seed of woman" shall inflict on Satan a final and mortal wound—"He shall bruise your head."

The first part of this Messianic promise, that refers to the "seed of the woman," was fulfilled through the virgin birth of Jesus, which occurred without the involvement of a man. The second part of the prophecy was fulfilled at the time of the resurrection when the Seed of the woman bruised the serpent's head, inflicting on him a fatal and final wound.

That Satan had been decisively defeated was obvious when Jesus emerged from the tomb and declared, "All authority has been given to Me in heaven and on earth" (Matt. 28:18b). As a Bible school student, I heard a question posed by a guest speaker that I never forgot. He read this passage and then asked, "If Jesus has all authority, how much does that leave the devil?"

The majestic authority of the risen Lord was clearly seen by John on the Isle of Patmos. When John saw Him in His resplendent power and glory, he said, "I fell at His feet as though I were dead" (Rev. 1:17). Jesus then laid His hand on John and said, ""Do not be afraid. I am the First and the Last. I am He who lives, though I was dead. Look! I am alive forevermore. Amen. And I have the keys of Hades and of Death" (Rev. 1:17-18).

Resurrection Reality No. 2

The Believer is Now Seated with Christ Far Above All Principality and Power

If for Paul, the cross of Christ is the ultimate demonstration of God's love, the resurrection of Christ is the ultimate demonstration of God's power. It can be said that the resurrection of Christ is the greatest demonstration of power the universe has ever known, even greater than the power exerted in creation, for the resurrection brought life out of death and defeated the spiritual enemies of God, such as sin and Satan.

The overwhelming victory of Christ over Satan is delineated by Paul in Ephesians 1:15-23 where he speaks of Christ being raised from the dead by the mighty power of God and then being seated "at His own right hand in the heavenly places" (v. 20b). 

The "right hand" in Scripture is symbolic of authority and power. Psalm 98:1b, for example, says of God, "His right hand and His holy arm have accomplished deliverance." When Paul says that Jesus is now seated at the "right hand" of God, he is saying that Jesus is seated at the pinnacle of the universe, in the place of ultimate authority and power.

This place where Christ is seated, Paul says, is "far above all principalities, and power, and might, and dominion, and every name that is named, not only in this age but also in that which is to come" (Eph. 1:21). It doesn't matter what kind of principality or power it may be—even Satan himself—the place where Christ is now seated is far above them all.

And here is what is incredible! In Ephesians 2:5-6, Paul says that those who have put their faith in Christ are seated with Him in that place of authority. In other words, as His people, we share in that authority. No wonder Satan trembles at the child of God who knows his/her position and authority in Christ.

Resurrection Reality No. 3
Christ's Resurrection Power Is at Work in You

In his discussion of the resurrection of Christ in Ephesians 1:19b, Paul says that the same power that raised Jesus from the dead is "toward us who believe. The word "toward" is a translation of the Greek preposition eis, which literally means "into." The NIV has translated eis as "for," and the Amplified translates it as "in."

We can say, therefore, that the resurrection power of Christ is directed "toward" us; that it is "in" us, and it is "for" us. Paul alludes to this in 2 Corinthians where he said, "For we who live are always delivered to death for Jesus' sake, that also the life of Jesus might be manifested in our mortal flesh." In other words, we are not yet in heaven. Nonetheless, even here in this fallen world where death is at work, resurrection life is at work in us.

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In the early days of our marriage and ministry, Sue and I experienced a series of attacks that seemed to devastate our lives and our ministry. When it seemed all was lost, and the vision had died, I heard the Lord speaking clearly to me, "Don't be afraid of death because I am the Resurrection."

We then put our trust in the Lord as never before and saw Him bring the vision back to life in ways we could never have imagined, schemed or planned. We saw His Resurrection life and power at work even in the midst of death!

From that day, I knew Jesus, not only as the one who heals our hurts, but as the one who raises to life dreams, visions and hopes that have died. I now knew the Resurrection to be more than a past event. I knew the Resurrection to be personified in the person of Jesus Christ who by His Spirit lives in me.

We, therefore, do not have to fear death of any sort, for the one who is the Resurrection and the life now lives in us. John had this revelation, which is why he declared, "You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world" (1 John 4:4). 

Resurrection Reality No. 4
Satan Is a Defeated Foe Whose Only Weapon Is Deception

Stripped of all authority, Satan can only wield influence in the earth through lies and deceptions. He is like a bold and blustery general who is use to barking orders until one day he is found guilty of treason and court-martialed. He is stripped of all authority, humiliated and drummed out of the service.

Now, if this former general can find some troops that don't know he has been stripped of his authority, he will be able to exercise authority over them. But when the truth is forthcoming, the meekest private can tell him to get lost for his authority has all been taken away. This is the situation with Satan and demons.

This is why Revelation 12:9 refers to him as "that ancient serpent called the Devil and Satan, who deceives the whole world." Jesus said of him, "When he lies, he speaks from his own nature, for he is a liar and the father of lies" (John 8:44). Satan holds much of this present world in his grasp through lies and deceptions.

This is why Jesus said in John. 8:32, "You shall know the truth, and the truth shall set you free." The truth of the Gospel of Jesus Christ and what He has done through His death and resurrection dispels the lies of Satan, even as light dispels darkness. When the lie is gone, Satan has no ground or place to operate. Nothing, therefore, can take the place of truth of God's word in the church and in our personal lives.

Resurrection Reality No. 5
There Is No Room for Fear When We Know the Truth of the Resurrection

I recall listening to the elder statesman of miracle evangelism, the late Dr. T. L. Osborn, tell about preaching in an outdoor crusade in Africa. Many thousands were in attendance, including hundreds of witch doctors who had come with their fetishes to work their magic against the foreign preacher.

Before going on the platform, the supporting pastors wanted to lay hands on him and pray for his protection from the devil. Osborne refused their prayer. He said, "I would not insult my Lord in that way." Osborne focused his attention on preaching the good news of Jesus' resurrection that day, and many came to Christ, and many were miraculously set free from all kinds of illnesses and bondages. And some Christian pastors realized that they did not have to fear the devil.

It is said that Smith Wigglesworth heard a loud noise in his basement in the middle of the night and went down to investigate. As he looked around with only a small lamp, he saw what appeared to be a manifestation of the devil in the corner of the room. Smith said, "Oh, it's just you," and walked back up the stairs and went to bed.

We were once visiting relatives, and their small son was very sick. We prayed, but nothing seemed to change. Later, while coming down the stairs, I had a knowing inside that the sickness was caused by a demonic attack against the child. Interestingly, we did not have to do anything else; for from that moment, the sickness was gone. The light had dispelled the darkness.

We are to be sober and alert in our dealings with the devil, but never afraid.

Conclusion

The success of the early church can be attributed to the fact that they preached continually about the resurrection of Jesus. It was not a once a year thing with them; it was an everyday reality in which they lived, walked and breathed. Jesus was alive!

Knowing that we have a message of life—resurrection life—let us never back away from boldly sharing the gospel with even the most difficult cases. Because He ever lives in resurrection life and power, He is able, in the words of the writer to the Hebrews, "save to the uttermost those who come to God through Him" (Heb. 7:25).

This year, let's recover the centrality of the message of Jesus and His resurrection. This is a key to seeing true spiritual awakening in the churches of America and a great influx of souls. 

Dr. Eddie Hyatt is the founder of America's Reawakening and is convinced that America about to experience another Great Awakening. His numerous books on the great revivals of Christian history are available from Amazon and his website ateddiehyatt.com. Pat Robertson called his book, Pilgrims and Patriots, which documents America's birth out of spiritual awakening, "a must-read."

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How a Black Preacher Reared Under Jim Crow Ignited a Worldwide Spirit-Filled Movement - EDDIE HYATT CHARISMA NEWS

William Seymour (Wikimedia Commons/Public Domain)

How a Black Preacher Reared Under Jim Crow Ignited a Worldwide Spirit-Filled Movement

02/7/2019 EDDIE HYATT  CHARISMA NEWS

God used a Southern black preacher, reared under Jim Crow and with little formal education, to ignite a revival that has reshaped the face of Christianity around the world. The Azusa Street Revival (1906-09) ignited a world-wide movement that Harvard professor, Dr. Harvey Cox, says is still "reshaping religion in the 21st century."

William Joseph Seymour (1870-1922), the leader of the revival, was born to former slaves Simon and Phillis Seymour in Centerville, Louisiana, where they attended the local black Baptist church. William committed his life to Christ at an early age and experience the call of God, even as a youth.

Although little is known of his early life, he would have been reared in the poverty and segregation that was the lot of most blacks in the South at that time.

He Finds His Way to Houston

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In 1895, at the age of 25, Seymour moved to Indianapolis, Indiana, where he worked for a time as a waiter in a fashionable restaurant. In 1900, he moved to Cincinnati, Ohio, where he encountered "holiness" teachings through the Church of God (Anderson, Indiana). Seymour embraced this teaching of a second blessing, called sanctification, that would purify the heart and enable one to live a victorious life over sin.

In 1903, Seymour moved to Houston, Texas, where he began attending a black "holiness" church pastored by Lucy Farrow, the niece of Frederick Douglass. When Farrow accepted an invitation to go to Kansas with Charles and Sarah Parham, she turned the congregation over to Seymour, and he became the pastor.

In 1906, Farrow returned to Houston with the Parhams and reconnected with Seymour. She told him of an experience she had while in Kansas called the "baptism in the Holy Spirit," which had been accompanied by speaking in tongues as on the Day of Pentecost in Acts 2:4. Seymour was deeply impacted by her testimony.

After a series of meetings in the city, Parham decided to remain in Houston and open a Bible school in a large house he rented for that purpose. Wanting to learn more about the baptism in the Holy Spirit, Seymour enrolled in the school.

His application created somewhat of a problem because of Southern Jim Crow laws and customs that mandated the segregation of blacks and whites. Parham skirted the local restrictions by arranging for Seymour to sit in an adjoining room where he could listen to the classes through an open door.

Seymour was thus able to hear Parham's teaching of a baptism in the Holy Spirit with the "Bible evidence" of speaking in tongues, and it resonated deeply with him.

Seymour Departs for Los Angeles

While attending classes and continuing to pastor his congregation, Seymour received an invitation to go to Los Angeles and pastor a storefront holiness mission. He sensed God calling him to Los Angeles and departed Houston sometime in February 1906.

Although Seymour had not received the experience Parham preached, he was fully convinced of its veracity and was prepared to preach it without compromise. In his first service at the mission in Los Angeles he, therefore, broached the subject of a third blessing called the baptism in the Holy Spirit evidenced by speaking in tongues.

His audience, however, was not open to this teaching, and when Seymour returned for the evening service, he found the door padlocked. The elders had decided that he was preaching false doctrine and chose to lock him out.

Deep Spiritual Hunger and Prayer Bring Revival

Some of the members had compassion on Seymour, and he was invited to stay in the homes of Edward Lee and then Richard Asberry. Having an intense hunger for the life and power of the Holy Spirit, Seymour gave himself to almost constant prayer. He later said:

Before I met Parham, such a hunger to have more of God was in my heart that I prayed for five hours a day for two and a half years. I got to Los Angeles, and there, the hunger was not less but more. I prayed, "God, what can I do?" The Spirit said, "Pray more." "But Lord, I am praying five hours a day now." I increased my hours of prayer to seven and prayed on for a year and a half more. I prayed to God to give what Parham preached, the real Holy Ghost and fire with tongues with love and power of God like the apostles had (Hyatt, 2000 Years of Charismatic Christianity, 144).

Noticing that their new guest was spending much of his time in prayer, the Asberrys decided to open their home, at 214 Bonnie Brae Street, to evening prayer meetings. When revival erupted in the prayer meeting, the crowds came and soon overflowed onto the porch and lawn.

Realizing that the Asberry home was too small to contain the crowds, Seymour and others began looking for larger facilities for their prayer meeting. They finally located an older dilapidated building at 312 Azusa Street in downtown Los Angeles. This 40-by-60-foot two-story structure had formerly been a Methodist Episcopal Church, but more recently had been used as a stable and warehouse.

The group removed the debris and installed rough plank benches and a makeshift pulpit made from wooden shoeboxes. On April 14, 1906, they held their first meeting in the new facilities and revival fires blazed even more brightly.

Although the prayer meeting was soon organized into a church that they called the Apostolic Faith Mission, prayer continued to be the foremost activity. One participant said, "The whole place was steeped in prayer" (Hyatt, 2000 Years of Charismatic Christianity, 145).

Seymour, the recognized leader, spent much of his time behind the pulpit with his head inside the top shoebox praying. An unpretentious man, he recognized his own need for the continual guidance and strength of the Holy Spirit. A contemporary, John G. Lake, described him as a man of great spiritual power. He wrote,

God had put such a hunger into that man's heart that when the fire of God came it glorified him. I do not believe any other man in modern times had a more wonderful deluge of God in his life than God gave to that dear fellow, and the glory and power of a real Pentecost swept the world. That black man preached to my congregation of ten thousand people when the glory and power of God was upon his spirit, and men shook and trembled and cried to God. God was in him (Hyatt, 2000Years of Charismatic Christianity, 145).

Christ-Centered, Holy Spirit-Empowered Meetings

The services at Azusa were spontaneous. There were no pre-announced events, no special choirs, singers or well-known evangelists. With no platform, everyone was on the same level, and anyone was free to share a testimony or word of exhortation.

Although the building was never empty of people at prayer, the services usually began spontaneously around mid-morning and continued until 3 or 4 the following morning. One participant gave this description of a typical service.

Someone might be speaking. Suddenly the Spirit would fall upon the congregation. God Himself would give the altar call. Men would fall all over the house, like the slain in battle, or rush for the altar enmasse to seek God. Presumptuous men would sometimes come among us. Especially preachers who would try to spread themselves in self-opinionation. But their effort was short lived. Their minds would wander, their brains reel. Things would turn black before their eyes. They could not go on. We simply prayed. The Holy Ghost did the rest (Hyatt, 2000 Years of Charismatic Christianity, 145).

Although dramatic spiritual manifestations captured the attention of the general public, Seymour made a point to keep Christ at the center of the revival. When asked by a certain woman to pray that she might speak in tongues, Seymour kindly exhorted, "Now see here, Sister Sadie, don't you ever go looking for tongues. Seek Jesus for Himself. Seek the Lord. He's the one."

Frank Bartleman, who often gave exhortations at the revival, agreed with Seymour and said, "I endeavored to keep Him [Christ] as the central theme and figure before the people." The January 1907 issue of The Apostolic Faith warned the people not to become preoccupied with the manifestations but to stay focused on Jesus:

We do not have time to preach anything else but Christ. The Holy Spirit has not time to magnify anything but the blood of our Lord Jesus Christ. We are simply a voice shouting, "Behold the Lamb of God!" When we commence shouting something else, then Christ will die in us. If Christ be lifted up, He will draw all men unto Himself.

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The Crowds Come to Azusa

As services continued at the Azusa Street Mission, the news spread by word of mouth and religious periodicals that God was doing a unique work there. The Los Angeles Times gave local coverage, that although negative, caught the attention of the local populace. Seymour began a paper called The Apostolic Faiththat soon reached a distribution of 40,000 copies.

News of the revival raised interest everywhere, and soon the faithful and the curious were journeying from far and near to experience the event. They came from across the United States and Canada and from foreign lands.

Missionaries on foreign soil heard of the revival and came. Visitors claimed they could feel a supernatural atmosphere within several blocks of the mission. Multitudes received the Pentecostal experience and went forth with new zeal, fresh vision and a new message of Spirit-empowerment for world evangelism.

Several denominations were swept into the revival as a result of their leaders visiting the revival or by being impacted by someone who had just visited the revival. Future denominational leaders were also impacted by the revival.

C. H. Mason and the Church of God in Christ

Charles H. Mason and the Church of God in Christ were swept into the Pentecostal revival when Mason visited the Azusa Street Mission during the fall of 1906.

Mason spent five weeks in Los Angeles, most of the time at the Azusa Street Mission in prayer seeking the baptism in the Holy Spirit.

One day while sitting prayerfully in the mission, someone said, "Let us sing." Mason stood to his feet and began to sing "He Brought Me Out of the Miry Clay." He later described what happened next:

The Spirit came upon the saints and upon me. Then I gave up for the Lord to have His way within me. So there came a wave of Glory into me and all of my being was filled with the Glory of the Lord. So, when He had gotten me straight on my feet, there came a light which enveloped my entire being above the brightness of the sun. When I opened my mouth to say Glory, a flame touched my tongue which ran down me. My language changed and no word could I speak in my own tongue. Oh! I was filled with the Glory of the Lord. My soul was then satisfied (cogic.org).

Mason returned home to Memphis, Tennessee, where he guided the Church of God in Christ until his death in 1961. The denomination today has over 6.5 million members and over 12,000 congregations, with adherents in every state and over 60 nations.

A Future Assemblies of God Official Impacted at Azusa Street

Another whose life was transformed at the Azusa Street Mission was Ernest S. Williams, who later served as general superintendent of the Assemblies of God (1929-49). He first visited the revival in 1907 and was astounded by what he encountered.

I wish I could describe what I saw. Prayer and worship were everywhere. The altar area was filled with seekers; some were kneeling; others were prone on the floor; some were speaking in tongues. Everyone was doing something; all were seemingly lost in God. I simply stood and looked, for I had never seen anything like it (Hyatt, 2000 Years of Charismatic Christianity, 146).

Interracial Character

The Azusa Street Revival exhibited an amazing racial harmony at a time when America was racially divided by both law and custom. Frank Bartleman, who wrote an eyewitness account of the revival, said, "The color line was washed away in the blood" (Hyatt, 2000 Years of Charismatic Christianity, 147).

The original Azusa board of directors reflected this racial harmony. This board, which governed the affairs of the mission and issued ministerial credentials, consisted of seven women and five men. Five of the women were white and two were black. Of the five men, four were white and one, Pastor Seymour, was black.

Women at Azusa Street

An amazing gender inclusiveness emerged at Azusa Street at a time in America when women could not vote and were excluded by most churches from any viable roles of leadership. Women were a majority on the governing board and a number of powerful women evangelists, pastors and missionaries went forth from the revival.

The January 1908 issue of The Apostolic Faith gave a clear statement of Seymour's view of women in the church:

Before Pentecost, the woman could only go into the "court of the women" and not into the inner court. But when our Lord poured out Pentecost, He brought all those faithful women with the other disciples into the upper room and God baptized them all in the same room and made no difference. All the women received the anointed oil of the Holy Ghost and were able to preach the same as men. They both were co-workers in Eden and both fell into sin; so they both have to come together and work in the Gospel.

The Prophetic Impact of Azusa

The revival on Azusa Street continued unabated for about three years (1906-1909). During this period, it was the key instrument in dispersing Pentecostalism around the world. This occurred not only as a result of the many visitors who came from around the world, but by the numerous missionaries, evangelists and church planters who went out from Azusa.

Seymour continued as pastor of the Azusa Street Mission until his death on Sept. 28, 1922, in Los Angeles. The mission was torn down in 1931, and the property was made into a parking lot.

Seymour and the Azusa Street Revival had, nonetheless, carved for themselves a prominent place in Christian and world history. This was highlighted in 1999 when the prestigious Religion Newswriters Association included the revival in its list of the "Top 10" religious stories of the past millennia.

This list included such momentous events as the medieval Crusades, the 16th- century Protestant Reformation and the publication of the Gutenberg Bible in 1455. Their reason for including the Azusa Street Revival on this illustrious list was that it gave birth to the Pentecostal-Charismatic movement, "Now Christianity's fastest growing branch" (The Dallas Morning News, Saturday, Dec. 4, 1999, 4G).

An Amazing Legacy

Indeed, out of this revival in an old, dilapidated building at 312 Azusa Street in downtown Los Angeles has emerged a movement of spiritual renewal that has impacted all of Christendom. On the international scene, it is estimated that the world-wide constituency of the movement now numbers over 700 million and is growing at the rate of 9 million per year.

What an amazing legacy for an uneducated son of former slaves! William Seymour is a prime example of what God can do through humble hearts that are completely yielded to Him.

Dr. Eddie Hyatt is a church historian and ordained minister who specializes in spiritual awakening in church history. This article is derived from his book,2000 Years of Charismatic Christianity, published by Charisma House and used as a textbook in Bible schools and seminaries around the world. His latest book, The Great Prayer Awakening of 1857-58, is availble from Amazon in both Kindle and paperback. Learn more of his ministry and vision for another Great Awakening at eddiehyatt.com.

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Related topics: Awakening | Revival

The Radical Christian Roots Behind Today's Celebration - EDDIE HYATT CHARISMA NEWS

(Photo by Kerstin Wrba on Unsplash)

The Radical Christian Roots Behind Today's Celebration

11:00AM EST 11/22/2018 EDDIE HYATT  CHARISMA NEWS

America's national "Thanksgiving" holiday is rooted in the nation's radical Christian origins and the custom of its first immigrants to set aside special days for giving thanks to God for His goodness and blessings. This custom was carried on by succeeding generations and eventually found its way into the national consciousness and calendar.

The Pilgrims Maintain an Attitude of Gratitude

The Pilgrims who landed on Cape Cod in November of 1620 were devout followers of Christ who had left the comforts of home, family and friends to pursue their vision of a renewed and reformed Christianity. Although facing insurmountable challenges and much suffering they maintained an attitude of gratitude through every trial.

They were a thankful people. They never wavered in their faith even during their first winter in the New World (1620-21) when sickness ravaged their community and half of them, about fifty in number, were taken away in death.

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The first Thanksgiving was celebrated by the Pilgrims the following fall of 1621 after they had gathered in their fall harvest. Although their hearts were still heavy from the losses suffered the previous winter, there were at least three areas for which they felt particularly grateful to God.

1) With the arrival of spring the sickness that had immobilized the community and taken many of them in death had lifted. Their health returned, and although sad from their losses, they were able to apply themselves to carving out a home in the New England wilderness.

2) With the arrival of spring God providentially sent to them an English-speaking Native American, Squanto, who became their interpreter and guide, helping them establish friendly relations with Massasoit, chief of the Wampanoag, the nearest and most powerful tribe in the region. In March of 1621, they had signed an agreement of peace and mutual aid with Massasoit, which resulted in both peoples moving freely back and forth in friendship and trade.

3) Through hard work and Squanto's advice about farming and fishing (they were mostly townspeople and craftsmen) they experienced abundant harvests during the summer and fall of 1621.

After gathering in their fall harvest, which was abundant, Governor William Bradford designated a Day of Thanksgiving during which they would pause to offer up thanks to God for his mercy and blessings. They were not whiners. They were not complainers. They were the ultimate optimists because of their faith in God and their firm belief that He had called them to this New World.

Englishmen and Native Americans Celebrate Together

The first Thanksgiving was attended by an approximate equal number of English Pilgrims and Native Americans. After Bradford announced the Day of Thanksgiving, word of the event soon spread to their Native American friends. So when the day arrived, not only were there individual natives on hand, but Massosoit arrived with 90 of his people, and five dressed deer to add to the meals the Pilgrims had prepared.

The Pilgrims did not seek to force their faith on the Indians, but neither did they hide their faith. After all, in the Mayflower Compact they had stated that they had come to the New World "for the glory of God and the advancement of the Christian faith." Their approach was what some modern missiologists would call "friendship evangelism."

One can only imagine the emotions that filled their hearts as, in the presence of their new Native American friends, they joined Elder William Brewster in lifting their hearts in praise and thanksgiving to God.

The day turned out to be more than they could have imagined. Not only did they enjoy meals together with thankful hearts, but they engaged in shooting matches and other friendly forms of competition. It was such an enjoyable time that the one Day of Thanksgiving was extended for three full days.

And yes, it is almost certain that there was turkey at the first Thanksgiving for Governor Bradford had sent out four men to hunt for "fowl" who returned with enough "fowl" to last them an entire week (Hyatt, Pilgrims and Patriots, 34).

The Nationalizing of a Day of Thanksgiving

Special days of Thanksgiving continued to be observed by the Pilgrims and new immigrants, especially those who settled in New England. As the colonies began to form themselves into a nation, these days of Thanksgiving began to be nationalized and made part of the national consciousness and calendar.

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For example, during the fall of 1776, when the morale of the Revolutionary Army and the American populace had sunk to an all-time low because of poor harvests and hardship on the battlefield, Congress proclaimed Dec. 11, 1776, as a Day of Prayer, Fasting and Repentance.

After this National Day of Prayer, there was an amazing change of circumstances with successes on the battlefield and the reaping of abundant harvests. There was, in fact, such a turnaround that in 1779 Congress issued a proclamation setting aside a Day of Thanksgiving because "it hath pleased Almighty God, the father of mercies, remarkably to assist and support the United States of America in their important struggle for liberty" (Hyatt, Pilgrims and Patriots, 124).

The Congress then listed seven different accomplishments of God on the behalf of the nation, including "many instances of prowess and success in our armies" and "so great abundance of the fruits of the earth of every kind, as not only to enable us to easily to supply the wants of the army, but gives comfort and happiness to the whole people" (Hyatt, Pilgrims and Patriots, 124).

This Day of Thanksgiving was observed throughout the newly formed nation with people gathering in churches and other public venues to give thanks to God for His mercy and help in their time of need.

George Washington Continues the Tradition

Shortly after being sworn in as president, George Washington issued a proclamation designating Nov. 26, 1789 as a Day of Thanksgiving wherein all citizens should offer gratitude to God for His protection, care and many blessings. It was the first Thanksgiving Day designated by the new national government of the United States. The proclamation reads in part:

Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor, and whereas both Houses of Congress have by their joint Committee requested me "to recommend to the People of the United States a day of public thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness. Now therefore I do recommend and assign Thursday the 26th day of November next to be devoted by the People of these States to the service of that great and glorious Being, who is the beneficent Author of all the good that was, that is, or that will be.

Given under my hand at the City of New York the third day of October in the year of our Lord 1789.

Abraham Lincoln Proclaims a Day of Thanksgiving

A Day of Thanksgiving to be observed on the last Thursday in November was proclaimed by Abraham Lincoln in 1863 in the midst of the Civil War. In spite of the fact that the nation was at war, Lincoln enumerated the many reasons the inhabitants of America had for being thankful to God. He wrote:

No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that these blessings should be solemnly, reverently and gratefully acknowledged as with one heart and voice by the whole American people. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens.

The final Thursday in November, set by President Lincoln, continued to be the observed "Thanksgiving" until Dec. 26, 1941, when President Franklin D. Roosevelt signed a joint resolution of Congress changing the national Thanksgiving Day from the last Thursday in November to the fourth Thursday.

Concluding Thoughts

This national holiday that we know as Thanksgiving was brought forth by people of faith who knew the importance of nurturing a thankful heart in every situation. It was their faith in God that enabled them to be thankful even during the greatest of trials. They maintained an attitude of gratitude through it all.

This Thanksgiving, let's remember our heritage and determine that we too will be a thankful people, as were the spiritual foremothers and forefathers who brought this nation into existence. Let's follow them and the words of the old hymn that says,

"Count your blessings, name them one by one/ And it will surprise you what the Lord has done." 

This article is derived from Dr. Eddie Hyatt's book, Pilgrims and Patriots, available from Amazon and his website at eddiehyatt.com. Dr. Hyatt is an author, historian and Bible teacher. His passion is to reconnect America's severed Christian roots, and he does this by conducting "America Reawakening" events, which is a PowerPoint presentation that documents how America was birthed out of prayer and spiritual awakening. He can be reached at dreddiehyatt@gmail.com.

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A Stark Reminder for the Church During the Kavanaugh Hearings - EDDIE HYATT CHARISMA NEWS

George Whitefield (Wikipedia)

A Stark Reminder for the Church During the Kavanaugh Hearings

9/27/2018 EDDIE HYATT  CHARISMA NEWS

The vitriolic accusations, hatred, anger and threats of death surrounding the confirmation of Judge Kavanaugh are a stark reminder that we are part of a fallen and sinful race, in need of a Savior.

It has also reminded me of a message George Whitefield preached in 1739 from the steps of the Philadelphia courthouse to a massive crowd that included Benjamin Franklin and the leading citizens of that city. Whitfield did not hold back, but in stark terms, and a bit of hyperbole, painted a very unflattering picture of the fallen state of humanity. As the huge crowd stood and listened in rapt silence, Whitefield's passionate and melodious voice pierced the atmosphere.

But let these modern, polite gentlemen and my letter-learned brethren, paint man [humanity] in as lovely colors as they please; I will not do it; I dare not make him less than the word of God does. If I was to paint man in his proper colors, I must go to the kingdom of hell for a copy; for man is by nature full of pride, subtlety, malice, envy, revenge and all un-charitableness; and what are these but the temper of the devil? And lust, sensuality, pleasure, these are the tempers of the beast. Thus, my brethren, man is half a beast and half a devil.

Whitefield then proceeded to show that fallen humanity's only hope is Jesus Christ. "We cannot save ourselves by good works," Whitefield argued, for that would make us our own saviors and the death of Christ unnecessary. "Come to Christ," he pleaded, and put your faith completely in Him.

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Franklin remembered this sermon and alluded to it many years later when he wrote his Autobiography. Franklin also told of the transformation that came over Philadelphia as a result of Whitefield's preaching. He wrote,

The multitudes of all sects and denominations that attended his sermons were enormous, and it was a matter of speculation to me, who was one of the number, to observe the extraordinary influence of his oratory on his hearers. From being thoughtless or indifferent about religion, it seemed as if all the world were growing religious so that one could not walk through the town in an evening without hearing psalms sung in different families of every street (Hyatt, Pilgrims and Patriots, 102).

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Although Whitefield was a passionate preacher, it was not his preaching style that brought about the transformation. Neither was it great singing for there was no praise band or worship team that traveled with Whitefield. It was, instead, the Message itself backed by much prayer.

This understanding is critical, for in Romans 1:16, Paul speaks of the inherent power of the Gospel Message and warns, that if we go too far in attempting to make the Message "cool, hip and acceptable" to contemporary culture, we run the risk of preaching a Gospel that has been "emptied of its power" (1 Cor. 1:17, NIV).

The vitriol and hatred surrounding Judge Kavanaugh's nomination should cause us to pause and ask ourselves if we have gone too far in preaching a feel-good, I'm OK – you're OK sort of Message. In trying not to offend contemporary culture, have we been preaching a watered-down, powerless Gospel?

America was birthed out of a Great Awakening that derived its power from the Message that was proclaimed. This is what the late Harvard professor, Perry Miller, was referring to when he said, "The Declaration of Independence of 1776 was a direct result of the evangelical preaching of the evangelists of the Great Awakening" (Hyatt, Pilgrims and Patriots, 108).

Perhaps it is time for the modern church to take a page from the preaching of George Whitefield and the evangelists of the Great Awakening.

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Why Benjamin Franklin Wanted to Partner With Great Awakening Preacher George Whitefield - EDDIE HYATT CHARISMA NEWS

Benjamin Franklin (Wiki Images/Pixabay)

Why Benjamin Franklin Wanted to Partner With Great Awakening Preacher George Whitefield

7/2/2018 EDDIE HYATT  CHARISMA NEWS

In a letter dated July 2, 1756, Benjamin Franklin presented a proposal to George Whitefield, the most famous preacher of the Great Awakening, that they partner together to establish a Christian colony "in the Ohio," which was frontier country at the time.

In the letter, Franklin expressed confidence that God would give them success in such a project, "If we undertook it with a sincere regard to his honor." He wrote,

"I imagine we could do it effectually and without putting the nation at too much expense. What a glorious thing it would be, to settle in that fine country a large strong body of religious [Christian] and industrious people! What a security to the other colonies; and advantage to Britain, by increasing her people, territory, strength and commerce. Might it not greatly facilitate the introduction of pure religion among the heathen, if we could, by such a colony, show them a better sample of Christians. ..." (Hyatt, The Faith and Vision of Benjamin Franklin, 40)?

Friends to the Very End

Franklin had become friends with Whitefield 18 years prior to this when Whitefield visited Philadelphia and preached to massive outdoor crowds. Franklin attended the meetings and was attracted to this young, fiery revivalist who was nine years his junior. It proved to be the beginning of a close, life-long friendship.

Franklin and Whitefield became business partners with Franklin printing and distributing Whitefield's journals and sermons and advising him in business matters. Whitefield stayed in Franklin's home on at least one of his visits to Philadelphia and Franklin wrote to his brother in Boston, "Whitefield is a good man and I love him."

For the next 30 years, they carried on a lively and open correspondence. Whitefield often spoke about faith in Christ and admonished Franklin to make sure he was prepared for the next world. When Whitefield passed away in Newburyport, Connecticut, on Sept. 30, 1770, Franklin was in London. Obviously feeling a deep sense of loss, he wrote,

"I knew him intimately upwards of thirty years; his integrity, disinterestedness, and indefatigable zeal in prosecuting every good work, I have never seen equaled, I shall never see exceeded" (Hyatt, The Faith and Vision of Benjamin Franklin, 44).

Franklin's Missionary Vision

As a result of this friendship, Franklin moved away from his Deistic leanings and back toward his Puritan roots. The depth of Franklin's love and respect for Whitefield is demonstrated by the fact that he wanted Whitefield to be his partner in establishing a new colony on the Ohio frontier. Notice that Franklin wanted to populate it with a "religious" and industrious people. When Franklin, or any of the Founders, speak of a "religious" people they are referring to Christians.

Note also the missionary motive Franklin presented to Whitefield. He not only wanted to populate the colony with Christian people, he wanted the colony to be a base for introducing the Native Americans of that region to what he called "pure religion."

Since he is writing to Whitefield, there can be no doubt that "pure religion" in Franklin's mind was the evangelical revivalism that Whitefield preached in Philadelphia and throughout the Colonies.

Although time and circumstances did not allow them the opportunity to launch this project, I suggest that Franklin's vision for a Christian society never died but was fulfilled in the founding of the United States of America, of which he was one of the most important Founding Fathers.

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Franklin's Commitment to Christian Values

Franklin was no fiery evangelist like Whitefield, but he became convinced that only Christianity provided the moral system for a stable and prosperous society. He knew that Christians were far from perfect, but at least they acknowledged a virtuous, moral standard toward which to strive and to which they could be called to adhere.

Franklin's belief in Christianity as a necessary moral force in society is why he rejected a manuscript from the well-known Deist, Thomas Paine, in which Paine attacked orthodox Christianity. Franklin, in very strong language, urged Paine not to print the book or even allow anyone else to see it. He wrote,

"I would advise you, therefore ... to burn this piece before it is seen by any other person; whereby you will save yourself a great deal of mortification by the enemies it may raise against you, and perhaps a good deal of regret and repentance. If men are so wicked with religion [Christianity], what would they be if without it" (Hyatt, The Faith and Vision of Benjamin Franklin, 49).

Franklin Calls the Constitutional Convention to Prayer

Whitfield's influence on Franklin can be seen at the Constitutional Convention 17 years after Whitefield's death. When the Convention reached an impasse and was in danger of disbanding without completing its work, it was Franklin, now 81 years of age, who arose and called the convention to prayer.

In his appeal, Franklin quoted from both the Psalms and the Gospels and reminded the attendees how God had answered their prayers during the war. Addressing the convention president, George Washington, Franklin said,

"How has it happened, sir, that we have not hitherto once thought of humbly appealing to the Father of lights to illuminate our understandings? In the beginning of the contest with Great Britain, when we were sensible to danger, we had daily prayers in this room for Divine protection. Our prayers, sir, were heard and they were graciously answered. I have lived, sir, a long time and the longer I live, the more convincing proofs I see of this truth—that God governs in the affairs of men. And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without His aid? We have been assured, sir, in the sacred writings that except the Lord build the house, they labor in vain that build it. I firmly believe this. I therefore beg leave to move that, henceforth, prayers imploring the assistance of heaven and its blessing on our deliberation be held in this assembly every morning before we proceed to business" (Hyatt, The Faith and Vision of Benjamin Franklin, 62-63).

Although his proposal was not "formally" adopted, there was much response on a personal level because of the respect with which he was held. According to those present, "an atmosphere of reconciliation seemed to settle over the convention hall." Petty grievances and local interests were laid aside, and the delegates went on to complete their task of formulating the U.S. Constitution and Bill of Rights. I think Whitefield must have smiled down from heaven on his old friend!

Yes, Franklin Wanted a Christian America

Modern secularists love to present Franklin as a nonreligious Deist who wanted to keep Christianity out of the public domain. Such a view of Franklin, however, is based on selected quotations taken out of context and without regard for his changing views on God and Christianity as he matured. Such a view also ignores his Puritan heritage and his close friendship with Whitefield.

Franklin, like all the Founders, did not want an official, state church like the nations of Europe. He did however, want a society whose populace would be governed by Christian principles of virtue and morality. This was made clear in his letter to Whitefield, and in this sense, it is clear that Benjamin Franklin had a vision for a Christian America. 

This article was derived from The Faith and Vision of Benjamin Franklin by Dr. Eddie L. Hyatt and is available from Amazon and his website bookstore atwww.eddiehyatt.com/bookstore.html. Dr. Hyatt has received a commission to reconnect America with its roots as a nation birthed out of a great, spiritual awakening and to call Americans to pray for another Great Awakening in our day. You can read more about his vision at www.eddiehaytt.com.