64. Gunnemann, The Shaping of the United Church of Christ, 174.
65. Charles Finney is often credited as the originator of decisionist techniques, which he employed during his evangelistic meetings. These “new measures” included the use of an anxious bench at the front of the gathering space—special seats for singling out persons who felt a special urgency about their salvation, protracted meetings, daily meetings, the use of informal, instead of reverential, language, especially in prayer. See Hambrick-Stowe, Charles G. Finney, 38–9.
66. English Standard Version.
67. Hatch, Democratization of American Christianity, 179–83.
68. Conser, Church and Confession, 3–10.
69. James Hastings Nichols offers an excellent summary of the debate over the Church Question within the German Reformed Church in Romanticism in American Theology, 152–54.
70. See further Adam S. Borneman’s presentation of Nevin’s developed theology of the church as the “historical extension of the Incarnate Christ,” Christ, Sacrament, and American Democracy, 89–110.
71. “S.R.,” Weekly Messenger, October 15, 1845 cited by Nichols, Romanticism in American Theology, 153.
72. “Mercersburg Theology,” Protestant Quarterly Review (1846), 83, quoted in Nichols, Romanticism in American Theology, 153.
73. Hambrick-Stowe, Colonial and National Beginnings, 17.
74. Richards, History of the Theological Seminary, 217–18.
75. Ibid., 217.
76. Brad Littlejohn provides a concise introduction to the biography and general theological contributions of John Nevin in the first volume of this series: series introduction to The Mystical Presence, vii–xiv.
77. Many have contributed to the study of the ecclesiology of John Nevin, including the following PhD dissertations: Andrew D. Black, “A ‘Vast Practical Embarrassment’: John W. Nevin, the Mercersburg Theology, and the Church Question” (Dayton, 2013); John T. Cordoue, “The Ecclesiology of John Williamson Nevin: A Catholic Appraisal” (Catholic University of America, 1969); Sam Hamstra Jr., “John Williamson Nevin: The Christian Ministry” (Marquette University, 1990); Nathan D. Mitchell, “Church, Eucharist and Liturgical Reform” (University of Notre Dame, 1981); Francis P. Ryan, “John Williamson Nevin: The Concept of Church Authority” (Marquette University, 1968); George H. Shriver, “‘Philip Schaff’s Concept of Organic Historiography’ in Relation to the Realization of ‘Evangelical Catholicism’ within the Christian Community” (Duke University, 1961); Theodore L. Trost, “Philip Schaff’s Concept of the Church with Special Reference to his Role in the Mercersburg Movement, 1844–1864” (Edinburgh University, 1958).
78. Appel, Life and Work, 443.
79. Ibid., 439.
80. At the time E. V. Gerhart (1817–1904) was professor of theology and president of Heidelberg College in Tiffin, Ohio. In 1868 he would become professor of systematic theology at Mercersburg Seminary. His Institutes of Christian Religion was published by A. C. Armstrong and Son (New York, 1891). Discussions of Gerhart’s theological development can be found in Yrigoyen, “Emanuel V. Gerhart: Apologist for the Mercersburg Theology,” and (in the period leading up to his election as president of the college) Layman, general introduction to Born of Water and the Spirit, 31–33. A selection of Gerhart’s works will be presented in an upcoming volume of MTSS.
81. Appel, Life and Work, 442; see Hart, John Williamson Nevin, 173–74.
82. The Provisional Liturgy was published in 1857, concluding a lengthy political and ecclesiastical process that began in 1849 when Nevin, Schaff, and a dozen or so others were commissioned by the denomination to develop a liturgy for ordinary occasions of public worship. Once completed, Nevin was relieved but not “hopeful as to the success of the work.” See Appel, Life and Work, 503; Maxwell, Worship and Reformed Theology gives a study of the work and product of the commission.
83. Littlejohn, Mercersburg Theology, 2.
84. Ibid., 61.
document 1
Editor’s Introduction
Nevin wrote The Anxious Bench in response to a well-documented event. The Reverend William Ramsey of Philadelphia was an ordained Presbyterian who, after returning from service as a missionary in China, traveled throughout the United States as an evangelist. In 1842 Ramsey broke from his evangelistic endeavors to candidate as a pastor for the vacant German Reformed congregation in Mercersburg. Ramsey had been recommended to the consistory by Nevin who knew him as a student at Princeton Seminary. While in Mercersburg, Ramsey “made a favorable impression, preached impressive sermons, and it was not long before he felt that he was master of the situation,” so states Theodore Appel. 85
One Sunday evening during the candidacy process, Ramsey, “without consulting any one in particular, apparently on the spur on the moment, with a densely crowded house before him, brought out the ‘Anxious Bench,’ and invited all who desired the prayers of the Church to present themselves before the altar.” A number of people came forward, including a handful of elderly women known for their faithfulness. Nevin sat in the chancel and observed. Toward the close of the meeting he was asked to address the congregation. Nevin proceeded to describe the differences between a true and a counterfeit revival,86 then “warned them earnestly against all self-deception.” In spite of Nevin’s remarks, the congregation chose to call Ramsey as their pastor. Nevin responded with a personal correspondence informing Ramsey “that he was anxious he should accept the call tendered him, but candidly telling him that it would be necessary, if he came to Mercersburg, to dispense with his new measures and adopt the catechetical system.” Ramsey declined the call, offering Nevin’s letter as the reason. “Nevin’s letter was read by all who wished to do so. Some enjoyed it and others were saddened by it.”
In time Nevin realized that he had raised a big issue and felt inclined to define for his congregation his views