America’s Third Great Awakening

America’s Third Great Awakening: Fulfilling Prophecy and Igniting the End Time Revival

The article explores America’s role in fulfilling biblical prophecy through the lens of past religious revivals. It highlights the First and Second Great Awakenings, which influenced America’s independence and the abolition of slavery, respectively. The article argues that America will play a key role in the prophesied Third Great Awakening, a worldwide revival leading to the return of Jesus Christ. Drawing from historical events and scripture, it emphasizes the providential view of history, showing how America’s spiritual heritage aligns with God’s plans for the end times, with the country playing a significant part in the final global revival.

By Jonathan Copeland

The next two events on God’s prophetic timeline are a peace treaty destined to eventually fail and a war that will claim the lives of one-third of humanity. These sobering realities should not make us cower in fear but rather rejoice in the knowledge that these fulfillments of prophecy will usher in the greatest revival the world has ever seen immediately followed by the return of Jesus Christ. The Bible identifies the United States of America as one of the nations that will be in existence when these events occur and foretells the role of the nation symbolized by the eagle to protect Israel from the armies of the Antichrist. (See Daniel 7:4 and Revelation 12:14.) It is reasonable to conclude the United States will be a driving force behind the end time revival and a proper view of this nation’s history affirms that conclusion.

Four Views of History

Three incorrect historical paradigms have infiltrated the American mind since our founding in 1776. The cyclical view casts all human history as nothing more than the endless repetition of the seasonal cycle observed in the natural world, rendering lessons we strive to learn from the past useless. The economic view, a thinly disguised attempt to convince the next generation to accept socialism, asserts that all human decisions can be understood by only considering financial consequences. The existential view declares the past meaningless and the future hopeless, an outlook which promotes the doctrine of meaningless existence.[1]

The correct alternative to these grim options is the providential view of history which correctly identifies God as the driver of all historical events. Noah Webster, author of the first American Dictionary of the English Language in 1828, defined providence as “the care and superintendence which God exercises over His creatures.”[2] In 1876, Rev. S. W. Foljambe quoted from the Book of Ephesians to explain that true history is “the autobiography of Him ‘who worketh all things after the counsel of His will.’”[3] Placing this template over the past reveals the true story of America and properly charts the course of our future.

The Providential View of Our Founders

Practitioners of the providential view of history include William Bradford, an original passenger aboard the Mayflower who served as governor of Plymouth for 30 years and chronicled the history of the entire colony based upon personal experiences. Speaking of the many difficulties that our forefathers faced in establishing a colony upon the principles of the Bible, he wrote: “But these things did not dismay them (though they did sometimes trouble them) for their desires were set on the ways of God, and to enjoy His ordinances; but they rested on His Providence and knew whom they believed.”[4]

The signers of the Declaration of Independence would have obviously agreed, as the document that established this nation concludes with this bold statement: “And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our lives, our fortunes, and our sacred honor.”[5] In a national Thanksgiving Proclamation issued in 1789, George Washington explained,     “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.”[6]

These sentiments are not surprising when considering the historical context of the founding era. The Pilgrims were products of religious unrest in England during the Reformation and the ideas that fermented revolution against the crown in Britain’s colonies can be traced back to the pulpits of the colonies which increased to a fever pitch during an era known as the First Great Awakening.

The First Great Awakening and the Declaration of Independence

This explosion in religious sentiment began in 1734-35. It has been described as “remarkable for its mass evangelism … the beginnings of American revivalism, meaning a special emphasis on special revival meetings, altar calls … repentance, and an identifiable conversion.”[7] The spark for revival was the ministry of Jonathan Edwards, a pastor in Connecticut who routinely rose at 4 a.m. for the purpose of reading and studying for 13 hours a day. His legacy includes “Sinners in the Hands of an Angry God,” a sermon emphasizing the lenient nature of the modern church and need for actual conversion experiences instead of obtaining knowledge about God. Edward’s writings about the revival that had started in Connecticut inspired George Whitefield, a minister from England who had been invited to Georgia to serve as a chaplain of the colony. He began an orphanage in the city of Savannah and traveled extensively to raise funds. He preached so often (approximately 18,000 times) to such large crowds that “an amazing eighty percent of all Americans heard him speak” in an age well before microphones and sound systems.[8]

The predominant themes of this American revival include the first seeds of emancipation, elimination of preferential treatment for higher social classes and the biblical justification for resisting tyranny, especially when a national church is established. As historian David Barton explained, “There would have been no American War for Independence without the ideas and thoughts preached across America during the First Great Awakening.”

Just as those from every generation are to some extent a product of their time, “the Founding Fathers who gave us our remarkable governing documents grew up during that revival — it molded their faith, character, and worldview, preparing them to give birth to an exceptional nation — the first truly Christian constitutional republic in history.” [9] Historian Alice Baldwin declared in these simple terms: “There is not a right asserted in the Declaration of Independence which had not been discussed by the New England clergy before 1763.”[10] Even the enemy recognized the role of the pulpit in the revolution, as a common complaint in Great Britain was the strength of what was called the “Black-Robed Regiment.” While many pastors did exchange their preaching robe for a military uniform, this reference was to the strength of the pastors in America who had seeded the revolution by preaching biblical principles against which the tyrannical government of England was in violation.[11]

The direct link between the Declaration and the pulpit is much stronger than modern textbooks typically explain. Many of the eloquent passages that streamed from the pen of Thomas Jefferson had previously been preached from the colonial pulpits. As far back as 1687, the Rev. John Wise of Massachusetts (identified as one of the six most important influencers of American thought toward independence by Clinton Rossiter) had been preaching that the foundation of government was the “consent of the people” and that “every man must be acknowledged equal to every man.” Two of Wise’s works were reprinted in 1772 and distributed by the Sons of Liberty; historian Benjamin Franklin Morris called these essays “a political textbook in the great struggle for freedom.”[12]

This evidence refutes the economic view that the reason for the revolution was limited to one simple phrase: “taxation without representation.” While resistance to heavy taxation is an American tradition, it is only one of the 27 grievances against King George in the Declaration, and the principle behind this complaint was about far more than money. John Adams explained, “If Parliament could tax us, they could establish the Church of England (with all its creeds, articles, tests, ceremonies, and tithes) and prohibit all other churches.”[13] He further asserted, “The general principles on which the fathers achieved independence were … the general principles of Christianity.”[14]

Second Great Awakening and the Emancipation Proclamation

Just as the First Great Awakening served as the impetus for the Declaration of Independence, a second revival of similar fashion paved the way for the Emancipation Proclamation. After the fervor of the First Great Awakening had subsided, the early 1800s saw “a renewed thrust of revival and evangelism … characterized by great frontier revivals, circuit-riding preachers, and camp meetings, which originated during this time.” The first camp meeting “was held in July 1800,” but the “most outstanding” one occurred in August of 1801. At this meeting in Kentucky, “twenty to thirty thousand people attended” and “engaged in extended prayer; enthusiastic, emotional worship; and physical demonstrations as the Spirit of God moved upon them.” It was reported that such demonstrations “included sobbing, shrieking, falling … exuberant singing, shouting … dancing, shaking … jumping, leaping, rolling, and running.” Attendees “testified that they fell into trances, saw visions, and exercised various gifts of the Holy Ghost.”[15]

As this type of religious experience spread across America, United States Senator Charles Sumner, a leading proponent of abolition, sought to capitalize on this spiritual momentum. He called upon American ministers to again be the driving force for change in the American mindset concerning freedom: “In the days of the Revolution, John Adams, yearning for Independence, said, ‘Let the pulpits thunder against oppression;’ and the pulpits thundered. The time has come for them to thunder again.”[16]

The Battle Hymn of the Republic

The inseparable link between the Second Great Awakening and the drive for the elimination of slavery is illustrated by the history of the song used to rally Union forces marching into battle during the American Civil War. What began as a camp meeting hymn with the title “Oh Brothers, will you meet us on Canaan’s Happy Shore?” became “The Battle Hymn of the Republic.” Union soldiers rewrote the religious hymn with a secular tone to honor abolitionist John Brown and tease a sergeant of their battalion who ironically had the same name. In 1861, Julia Ward Howe was asked by a friend, “Why do you not write some good words for that stirring tune?” Drawing inspiration from Revelation 14, Howe included stirring biblical imagery of judgment in an anthem that urged Union soldiers: “As He died to make men holy, Let us die to make men free.” Only in America would a war be waged to end slavery inspired by a song based upon the Book of Revelation.

It is certain this song was played as Union troops engaged in the battle which brought about emancipation. Before even the members of his own cabinet knew, the American president who signed the Emancipation Proclamation had decided to take that bold action. Secular historians contend the union victory at Antietam provided the political momentum needed to make such a daring move effective, but Abraham Lincoln confided to members of his cabinet that “he had made a vow, a covenant, that if God gave us the victory, in the approaching battle [Antietam], he would consider it an indication of Divine will and that it was his duty to move forward in the cause of emancipation.”[17] He would later say there was no moment in his life when he felt so confident that he was doing what was right as when he signed that document. A firm reliance upon the principles of the Word of God and a religious revival again positioned America for a tremendous turning point toward fulfilling our destiny. It is clear to any student of history that “the greatest force for abolition in America was Bible-based Christianity.”[18]

The Prophesied End Time Revival

Just as the First Great Awakening paved the way for independence from Great Britain, and the Second Great Awakening resulted in the Emancipation Proclamation, it is time for a spark to be ignited for a Third Great Awakening to produce America’s God-given destiny. Proof of the coming revival is found in Revelation 7. Just after the breaking of the Sixth Seal in the previous chapter, John is shown multitudes of both Jewish and Gentile converts being born again of water and Spirit. Just as the church began in the Book of Acts as a combined Jewish and Gentile church, it will again be the same in the end.

In Revelation 7:4, John identifies a portion of those who are saved during the tribulation by explaining, “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.” He then records what he sees next: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” (Revelation 7:9-10) We do not have to guess at the identity of this massive group of people because the Bible records a few verses later this description: “ … These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” (Revelation 7:14)

There is a revival coming to the world that is greater than any previous outpouring of God’s Spirit. There is no reason to believe America will not serve as a driving force in this event, as we are prophesied to serve as a thorn in the side of the Antichrist and as the source of protection for Israel during the final 3 ½ years. The influence of the Bible in every other significant turning point in our history serves as a reason to expect our near future to also be influenced by the Word of God.

The seeds of such a revival have already been sown in this nation.

The Azusa Street Revival

In the fall of 1900, an independent preacher associated with the Holiness movement named Charles Parham opened Bethel Bible School in Topeka, Kansas. Parham adamantly believed that prior to the return of Jesus, the church would be empowered with the same types of experiences found in the Book of Acts, including miracles and the baptism of the Holy Ghost. In the early hours of Jan. 1, 1901, Agnes Ozman became the first in the group to receive this experience. After several other students (and eventually Parham himself) were filled with God’s Spirit, Parham began holding services and referring to the group as the Apostolic Faith movement. After growing very slowly at first, a breakthrough occurred in 1903. A woman who was almost completely blind was healed and invited Parham to the city of Galena, Kansas, to hold revival meetings. There, over 800 people were baptized, several hundred received the Holy Ghost, and at least 1,000 claimed to be healed.[19]

Parham eventually started another Bible school in Houston, Texas. William Seymour, the son of ex-slaves who was blind in one eye due to a childhood illness, desired to be a part of the school but strict laws of segregation would not allow him to do so. Parham, desiring for Seymour to be exposed to his teaching, allowed the young preacher to sit in the hallway with the door open and Seymour took notes and digested all Parham had to say. When offered the opportunity to preach in a small Holiness church in Los Angeles, Seymour went to the pulpit and boldly declared the truths he understood from the Book of Acts. Unfortunately for Seymour, he was not well-received and the leader of the church chained the doors to prevent him from being able to return that night for the evening service. However, two families in that church were interested in the message and began holding prayer meetings, first at the home of Edward Lee and when that became too crowded, at the home of the Asbury family on Bonnie Brae Street.

The group rented an old two-story building on Azusa Street in Los Angeles and began having services on April 14, 1906. Services would be held in that location every day from 1906 to 1909. These meetings were characterized by powerful moves of the Spirit and spontaneous worship. They were racially integrated, prompting Frank Bartleman, who is often called the Azusa historian, to write that “the color line was washed away in the blood.” Seymour was the unquestioned leader of the church but he was unlike any other preacher in Los Angeles in that day, commonly praying with his head inside one of the two crates that had been stacked upon each other as a pulpit. Crutches of those who were healed were placed on the walls as a testimony of what God had done, documented cases of the dead being raised happened more than once and people by the hundreds and eventually the thousands came to Azusa to experience the baptism of the Holy Ghost.[20]

Today, those embracing the Apostles’ doctrine as explained in the Book of Acts represent the fastest growing segment of Christianity and there is no reason to doubt that as we draw closer to the timing of His return, the Lord will continue to pour out His Spirit. The revivals of America’s past reveal the potential for God to use this nation to usher in the great end time revival the Book of Revelation prophesies will occur. Just as the pulpits roared prior to the Declaration of Independence and the Emancipation Proclamation, let them roar once again! Together we can sing, “Glory, glory, hallelujah! His truth is marching on!” Help this revival become a reality by partnering with Endtime Ministries as we proclaim the prophecies of the Bible and preach the Kingdom of God because the end time is now!

[1] Foster, Marshall. The American Covenant: The Untold Story. Ventura, CA: Nordskog Publishing, 2021.

[2] Webster, Noah. An American Dictionary of the English Language (San Francisco: Foundation for American Education, 2020), repr. of G&C Merriam Company, 1828. “providence.”

[3] Foster, Marshall. The American Covenant: The Untold Story. Ventura, CA: Nordskog Publishing, 2021.

[4] Ibid.

[5] Wallbuilders (2023) The Declaration of Independence. │ wallbuilders.com https://wallbuilders.com/resource/the-declaration-of-independence/

[6] Wallbuilders (2023) Proclamation – Thanksgiving Day – 1789. │ wallbuilders.com https://wallbuilders.com/resource/proclamation-thanksgiving-day-1789/

[7] Bernard, David K. A History of Christian Doctrine: The Reformation to the Holiness Movement, A.D. 1500-1900, Vol. 2. Hazelwood, MO: Word Aflame Press, 1996.

[8] Wallbuilders (2023) Lesson 2: Colonial Period (mid 1600s – 1765). │ wallbuilders.com https://wallbuilders.com/resource/lesson-2-colonial-period-mid-1600s-1765/

[9] Wallbuilders (2023) Lesson 2: Colonial Period (mid 1600s – 1765). │ wallbuilders.com https://wallbuilders.com/resource/lesson-2-colonial-period-mid-1600s-1765/

[10] Ibid.

[11] Alliance for Religious Freedom (n.d.) What is the Black Robed Regiment? │allianceforreligiousfreedom.com

[12] Wallbuilders (2023) Lesson 2: Colonial Period (mid 1600s – 1765).│ wallbuilders.com

[13] Wallbuilders (2023) Lesson 3: American War for Independence (1765-1785). │ wallbuilders.com

[14]  Wallbuilders (2023) Lesson 2: Colonial Period (mid 1600s – 1765). │ wallbuilders.com https://wallbuilders.com/resource/lesson-2-colonial-period-mid-1600s-1765/

[15] Bernard, David K. A History of Christian Doctrine: The Reformation to the Holiness Movement, A.D. 1500-1900, Vol. 2. Hazelwood, MO: Word Aflame Press, 1996.

[16] Wallbuilders (2023) Lesson 5: American Republic (Early 1800s–Modern Era). │ wallbuilders.com https://wallbuilders.com/resource/lesson-5-american-republic-early-1800s-modern-era/

[17] The Annotated Lincoln. Harold Holzer and Thomas A. Horrocks, editors (Cambridge, Massachusetts: The Belknap Press, 2016).

[18] Wallbuilders (2023) Lesson 5: American Republic (Early 1800s–Modern Era). │ wallbuilders.com https://wallbuilders.com/resource/lesson-5-american-republic-early-1800s-modern-era/

[19] Bernard, David K. A History of Christian Doctrine: The Twentieth Century, A.D. 1900-2000, Vol. 3. Hazelwood, MO: Word Aflame Press, 1999.

[20] Ibid.