CHAPTER 21 :
pas BRO ree To george 9: Tee cate hic 7h Se A ee icant ete ae peer i B H
- :
CHAPTER 21
: é '
SPIRITUAL SONGS
During Orr's Campaign in Coimbatore folk loved to sing a Tamil lyric set to a simple tune:
Than yinimayilum Yesuvin namam Thivya mathuramame !
_ Not very many Westerners show sympathetic interest in Indian poetry and music but Orr was intrigued by both words and music of this song of praise and did not rest until he had per- - suaded one of our missionaries to give him the meaning of the verses word by word. Judge his surprise when he heard his
- version sung over the radio!
Sweet is the honeycomb, Sweeter is Jesus, Sweetest by far that I know.
Come now everyone to worship Him, Magnify and honour Him, Bless His name wherever you may go.
He took away my sin, Conquering evil, Bringing my soul hope renewed.
O my heart and mind rejoice in Him, Magnify and worship Him, Bless His name in humble gratitude.
His very life He gave For men a ransom, Taking their guilt all away.
Therefore sinners find forgiveness, Certain peace and saving grace, Full salvation at the perfect day.
"Vicar Jeans pee ie in inend:
He will lighten every heavy load, _ Brighten every dark abode, Turn each sorrow into joy indeed.
He is our happiness, Comfort in sorrow, Faithful and trustworthy friend.
So whenever we are worn and sad, Let the Saviour make us glad, On His care we know we can depend.
All who in heaven dwell Join in our singing, Jesus is worthy of praise.
Let us all together worship Him, Magnify and honour Him, Praise His name in all our works and ways.
(Refrain) Sweet is the honeycomb, Sweeter is Jesus, Sweetest by far that I know.
The late Lincoln Watts, an Englishman whose knowledge of Tamil was recognized as first-rate, was so delighted with Orr's translation of that Tamil lyric into English verse that he sang and played it around England in deputation work.
Many years before, in New Zealand, Edwin Orr heard four Maori girls singing a song of farewell in their native tongue:*
Po ata rau I moe ai ho nei:
E haere ana Koe ki pa ma mao; Haere ra Ma hara mai ano:
Ki-ite tau i Tangi atu nei.
'Edwin Or had eae rene ne ihe Masri 'people, re them as 'talented, musical, heroic and chivalrous'. 'Interested _ in all races, he was particularly attracted by the Maori, for he felt that they were much like the Irish in their 'love of nature, | love of poetry, love of music and love of fighting". The Maori language, a typically Polynesian tongue, sounded most harmonious to him and he was sorry that so few New Zealanders took the trouble to learn it. In a large audience of 1,000 New
Zealanders, Orr asked how many of them knew the Maori language and only one of them raised his hand. So, to put them — to shame, Orr took the trouble to learn to sing in Maori.
Even in his teens, Edwin Orr was impressed with the idea of an all-seeing God. In a Christian Endeavour service, Mr. T. W.
Wynne of Belfast was giving an address on prayer and said:
"Make sure that you feel conscious of the presence of the Lord before you begin to pray."
Young Orr sought to carry out this advice but found it "'not so simple as it appeared to be'. He realized that unconfessed sin was a hindrance to the practice of the presence of God. As said the Psalmist:
Whither shall I go from Thy Spirit?
Or whither shall I flee from Thy presence?
If I ascend up into heaven, Thou art there; If I make my bed in hell, Thou art there...
Search me, O God, and know my heart; Try me, and know my thoughts; And see if there be any wicked way in me;
And lead me in the way everlasting.
Hence Orr wrote a song of prayer at the height of the 1936 local Revival at Ngaruawahia, striking off the verses in the white heat of inspiration in five minutes, borrowing words and setting them to the plaintive Maori melody. New Zealanders began to sing the spiritual song, then Australians, then South
Africans in both English and Afrikaans, then British people and Canadians and Americans. The verses were translated into —
Norwegian and Swedish, into Spanish and Portuguese. The words were biblical and simple:
'S , O God, and know my heart today; re 'hah Try me, 0 Saviour, know my thoughts, 2p pray:
See if there be some wicked way in me; — Cleanse me from every sin and 'set me free.
J pray Thee, Lord, to cleanse me now from sin; Fulfil Thy promise, make me pure within:
Fill me with fire where once I burned with shame:
Grant my desire to magnify Thy name.
Lord, take my life and make it wholly Thine; Fill my poor heart with Thy great love divine:
Take all my will, my passion, self and pride; I now surrender, Lord, in me abide.
O Holy Ghost, revival comes from Thee; Send a revival, start the work in me:
Thy word declares Thou wilt supply our need; For blessing now, O Lord, I humbly plead.
Edwin Orr's hymn has had great influence in all parts of the _ Christian world, finding its way into many hymn-books. It was sung by 25,000 voices at the World Convention of the Christian
Endeavour movement in Melbourne."
The Welsh evangelist Brinley Evans reported* that a Salvation Army officer in Adelaide heard the prayer song sung in a ministers' meeting and was deeply convicted of his spiritual need but was too shy to express it. He returned to his Salvation
Army Corps and attempted to teach the hymn to his comrades.
As he sang it, he was so filled with shame and sorrow that he broke down and could not finish. Another officer, to redeem the situation, took up the song as she had learned it; again, she was
__ so convicted that she melted into tears. The impact of the message of the song was so great that a revival was felt, fifty decisions for ae
Christ were made, and the movement continued long.
When engaged in the invasion of Palawan, Orr and an Air Force security officer were riding in a jeep in the no man's land between the American perimeter and the Japanese forces. Orr was at the wheel, and was tensely watching for signs of the enemy.
AGE rh Pie wress
a A Aas, if sae, eke te if eee he May i by am eh
Ha} feat eae ge) Bal Ee iy af es % iy y o om rth iy 'e f OK cae PEWS _ Suddenly an armed soldier in enemy-style uniform
'middle of the road. The security officer reached for his pistol — and Orr swerved the jeep towards the soldier. Then they saw that he was a Filipino guerrilla and not a Japanese. He asked for - their passes. Neither Orr nor his companion carried passes, for — their trip into no man's land was unofficial. Suddenly the Filipino stood back and exclaimed :* "You are Mr. Orr! I heard you preach in Manila. I can sing your song."
He sang the words of "Search me, O God!" with genuine feeling; then he hastened with the officers to the next village
where members of an evangelical congregation had taken refuge _ from the bombardment. The Palawan churches all knew the song.
During the Second World War, the singer Gracie Fields popularized the English version of the song of farewell and spread it around the world:
Now is the hour When we must say goodbye:
Soon you'll be sailing Far across the sea; When you're away, Remember me, I pray, I'll be awaiting Your return to me.
There were some Christians who thought (but quite wrongly) that some worldlings had parodied a spiritual hymn. Others felt that the world-wide popularity of the secular song would put an end to the ministry of the spiritual verses. Quite the contrary was the case. Christians began singing the hymn with renewed fervour. The words, though directed to believers, were used to win sinners.
_ In Glasgow, a young Scotsman who had lost his faith in the vicissitudes of war was on his way to a Saturday night dance.
As he reached the door, the orchestra struck up the melody that suggested nothing but "Search me, O God!' to the man. He
_ $tood there for a moment, slippers in hand, and then he slipped away, like Peter, to weep bitterly.§
hor's life and ministry were ny seh bee
th Carissa, whilst traversing the prairies, Orr revealed the :
- burden of his heart and wrote another prayer for revival, beginning with individual need, with the words set to the classicaltune
__ of the old Dolomite chant:* ui pron Lord God, the heavens rend, SV ae Come down and set us free:
Se A great revival send— ay te Begin the work in me.
Remove the veil of sin That separates from Thee:
Me Lord, search our hearts within— RS Begin the work in me. oh, The cleansing blood we plead; K We claim the victory: he Thou canst supply our need— pet Begin the work in me.
Our humble prayer attend, Revival comes from Thee,
Oh Holy Ghost descend— Begin the work in me.
At the conclusion of his first world tour, when he was searching for guidance for the future, Orr penned yet another hymn of heart-searching and published it in a book:'
Father, I know I need Thee more and more:
Add now some blessing, further grace outpour; Teach me obedience to Thy Blessed will That all Thy blest commands I may fulfill.
Too often have I wanted my own way; Break my resistance—teach me to obey:
Engrave Thy will more deeply on my heart, That I may surely know and do my part. fen
Heed Ae I know tliee cure ee all neue doubt: et i A se I know I must needs yield and turn about eens 4
To follow all the leadings of my Lord, ; Obeying His known will and written word.
So, Lord, again I gladly yield to Thee.
Fully presenting every faculty:
Purge me, O Lord—Thy servant sanctify, Use even me Thy Christ to glorify.
This Is My Story: Sixteen Twentieth Century Evangelists and Their Thrilling Work gives an account of the Brazilian Movement of 1952 and notes that two new songs, ""Sonda me, O Deus" and "Jesus Me Ama'' had swept the Brazilian churches.* The first was written by Edwin Orr and the other was popularized through his nation-wide meetings.
According to William Dunlap, a crowded taxi containing himself, Orr and Brazilian associates was making its way from extraordinary meetings in Bras, a suburb of Sao Paulo, to a city hotel when some of the young people began to sing a sweet little song to the tune of a German hymn for children. Edwin
Orr, though but two weeks in the country, delighted his hosts by learning the words before the journey ended. They contained the gospel in verses of very simple Portuguese.
Within a short space of time, "Jesus Me Ama' was sweeping the Brazilian churches everywhere. Orr realized that he was not a great singer, but he sang the hymn as a duet with his interpreter and then invited his audiences to learn the words.
They did so with enthusiasm. The song was soon recorded and became a radio favourite.
The simple song of salvation had been written by a Brazilian Indian. When the wave of revival reached the mountain town of Presidente Soares, the daughter of this Indian was attending college there and made profession of faith in Christ as a result of hearing the song written by her father.
Orr and Dunlap brought back another melodious Brazilian hymn, a paraphrase of Psalm cxxi as sung by Brazilian choirs.
The Portuguese words were so beautiful that Orr despaired of translating them into English. Finally, he succeeded in putting
f Jughts of th n into | English rse. Tim Spe : Manna Music liked ass (seg so well 'that he published | he
_ words and music and recorded them with the basso' profundo, Bill Carle, assisted by a negro choir, published by RCA Ida aes "
To the hills I lift my eyes— LB i Whither shall I look for aid? ee My help cometh from the Lord i Who both heaven and earth hath made. ne For the Lord in watchful keeping ee Guides thy steps along the way, In the night protects thee sleeping Shelters thee throughout the day.
Day by day and hour by hour Fock bak Cae God will keep thee from all ill; aa:
Overshadowed by His power Thou art well protected still.
He will not let evil harm thee, Near at home or far afield:
Why should any fear alarm thee While the Lord God is thy shield!
These songs and hymns present another clear insight into the __ heart of the man who wrote them. Whether in introducing
"How Great Thou Art!" in California or "Jesus Me Ama" in — Brazil, or in writing his own verses, Edwin Orr showed good
_—v. taste and deep feeling. He showed a deep dislike of "corn and jazz" but did not resent western or negro spirituals so long as they carried a message as well as melody and rhythm. His hymnbook in New Zealand and Australia showed a decided preference for the great old hymns, such as Wesley's and Watts'.
THE BURDEN OF REVIVAL
In ecumenical circles today there seems to be a distaste for the word "revival" and a preference for its oman "renewal''.
~ Why is this?
In the English-speaking countries, there is a distinctly marked frontier between the Christian communities which still hold the word "revival" in high regard and those who treat it with disdain. To many thinking people in the United States of America, the word "revival" means an evangelistic effort (often of hotgospel type). The second definition listed in Webster's Dictionary suggests this, but it seems to be the first in the minds of Americans.
To people in the Commonwealth—including India but excluding Canada—the word "revival" denotes a "renewed interest in religion after indifference or decline, a period of religious awakening", which is Webster's first definition.
To the American, the word "revival" suggests a series of meetings, an evangelistic mission; to other English-speaking people, the word "'revival'' recalls the stirring days of the Whitefield-Wesley movement, or the Second Evangelical Awakening of 1859, or the Welsh Revival of 1904. To Americans, "revival" primarily means human promotion; but to other English-speaking
Christians, it primarily means Divine visitation.
Edwin Orr stressed this point in his lectures upon the Progress of Revivals of New Testament Christianity given at Oxford and Cambridge—and at Coonoor and Coimbatore. He faced a difficult dilemma—whether to give up the word "'revival'' because of its American connotations or to use it because of its British
_ significance. He decided upon the latter course for several good reasons: firstly, the word "revival" actually means "return to consciousness or life'; secondly, its equivalent in French, German and other languages conveys the same meaning; thirdly,
_ the American misuse of the word "revival" is a prime hindrance to the realization of an awakening in the historic sense. I may
aay Ha word in its i # Bistoeeal and Jogical sense.
Such "Revival" may be described as Orr' s sme pridficeds t oe obsession. His first recorded talks were on the subject; his sermons largely deal with aspects of Revival; and a dozen of his
books treat the topic in one way or another.
The concluding chapters of Orr's first seven books (which _ reached a total of 350,000 copies) dealt with the doctrines of Revival. He published a volume of challenging talks on Revival in 1937, entitled The Church Must First Repent. His two theses written for doctorates contributed to the knowledge of Revival historically. His devotional essays on Full Surrender may be considered as chapters on personal Revival.
Orr wrote in The Church Must First Repent:
The word Revival, in its ordinary sense, means the coming of life and renewal to something that has already possessed life.
Let us take an example in nature. We walk into the garden during the winter season, and there we see the old oak tree, leafless. It has stood for several months a sorry sight, a few withered leaves hanging on empty branches as if in self-pity.
To all outward appearances, it is dead. But come back again with me next month and I will show you a wondrous thing
—little buds of beautiful, delicate green pushing their way upwards towards the light of the springtime sun, breaking through the relics of their winter prison. Soon the tree is in the glory of its leafy splendour. It is a seasonal marvel, this renewal of spring, when all that seemed dead becomes alive' before our wondering eyes. What has happened? There has come about a revival of the old tree.
It is the same in the spiritual realm. Revival primarily is _ the renewal of life in something that has already possessed
| life. It is impossible to revive something that has never been alive. But there is one important difference—the dying of the summer life of the tree is due to natural causes, and the same
- causes bring about the springtime awakening. Spiritual death, on the other hand, is due to the disease of sin.
These are Edwin Orr's sentiments, choicely stated. I have given thought to the subject also. No illustration can be complete,
Orr's s active oF Revival ieee we bring ol the spiri a that often accompanies Revival. Sinners convicted by the Holy.
/ Spirit often suffer agony. Such suffering seems absolutely neces-— sary for the restoration of sinners to a life of holiness, just as a surgical operation is often necessary to relieve a patient of acute pain. Again, Orr's illustration does not bring out the fact that the intervals between one revival and the next are quite irregular.
No one can say when the next revival will take place, although we can say with some certainty when the spring will come and the trees will burst into a glory of new life.
But Orr's illustration does bring out certain very important truths connected with revivals.
(1) The leaves must be shed. There can be no new leaves and fruits unless the old leaves fall. This is the work of God. Man does not take the leaves down. In any revival, past sins must be confessed and God's forgiveness sought. Forgiveness can only be given by God and not by man.
(2) The bursting into new leaves is also the work of God.
Man cannot make even a single tree to break into blossom and fruit; only God can. In revivals, God gives new life to men.
This new life can only be given by God and by no one else, not even the most powerful evangelist.
(3) This shedding of old leaves and the bursting into new leaves can only take place in a living tree. Though the leaves are all fallen and the tree stands bare and bleak, we know that it still has life and that beauty of bud and fruit will appear again.
Revivals can only take place among believers.
A man who has not submitted himself to Christ can not be revived. The change from the life of sin into a life of love for God and man will only occur when a man believes.
(4) In autumn, all the leaves of the tree fall. In fact, all the leaves of all the trees fall. This is a collective happening. In decline, all kinds of churches are affected adversely, and in revivals this occurs also. Not just a man here or a man there but hundreds of people, thousands of people are affected. Whole communities are changed. This is a marvel to behold. Our hearts are so amazed to recognize that this wonderful work on a vast scale, surpassing the wildest dreams of men, has been wrought by.
God with His infinite resources of power, and love, and wisdom.
. growth of 'the Clitistan church, nes as trees shed old pene. every autumn and | break into new leaves every spring.
This is not a complete picture of Revival but it sets out the he central ideas which Edwin Orr has emphasized again and again — in his preaching and has constantly reiterated in his books.
Orr regarded the evangelist Bakht Singh as India's most i ; powerful gospel preacher, yet one who lacked a vision of the Church and Revival. In India in recent years, Bakht Singh has
: been starting new churches. He has found a great deal that is — wrong in our Indian denominations. Our churches in India have been administered by the missionaries from other countries who bring with them their own ideas of what churches should
__ be. Very often an Anglican will establish in India a church exactly similar to the Anglican churches in his homeland. The churches have looked abroad for money. Methods of worship have been exactly what are followed in Western countries.
Church government has been closely modelled on church government in Europe or America. Bakht Singh therefore declared that he would establish new churches entirely true to the pattern
— that is set forth in the Bible. He did not believe in the Revival . principle, because revivals are temporary. Therefore he has founded new churches upon a scriptural pattern, by 1959 200
— such in all parts of India and Pakistan. But the question arises:
When these churches lose their original faith and fervour, what happens? I am sure that the Bible as well as Church History demonstrates clearly that from time to time Revivals are very necessary for the life and growth of every church.
In this respect, the work of Bakht Singh seen in India has differed so much from that of Graham and Haqq, as evangelists, or Nagenda and Orr, as revivalists. It is true that in the parables of our Lord there is the case of the barren fig tree that bore no fruit, year by year, and afterwards was cut down; but even that tree was given a chance and was dug around and fertilized.
Graham and Orr fertilized or pruned old trees whereas Bakht !
Singh plucked their fruit openly, and planted new trees. One day, if time goes on, the churches of Bakht Singh's planting will ec ed need revival just as do those of Carey and Duff. God may then raisé up a tree-surgeon and gardener to prune and cultivate the P
older trees 'Feet as Orr is davbtind his labonrs the things that remain in the ancient Mar Thoma eseigess C8 well as my own Church.
These general paragraphs are a necessary introduction to the subject of this chapter, which is the burden of revival carried by Edwin Orr for thirty years or more. In analysing all the messages and reports of the ministry of this servant of God, I have come to the conclusion that Orr's burden of revival was threefold—a concern for an evangelical revival on a national or international scale; a plan for an evangelical revival on a congregational or community scale; and a plea for an evangelical revival on a personal or individual scale. These three burdens
I propose to consider on the ground of work accomplished as well as of truth proclaimed.
In the Berkeley Version of the English Bible, the 78th Psalm is entitled: "God in the Nation's History". The verses which follow explain the burden of the Lord given to Edwin Orr:
My people ... listen to the words of my mouth ... as I utter lessons from ancient times, which we have heard and known, for our fathers related them to us .
. in order that the succeeding generation might know, that the children still to be born might arise and recount it to their sons, so as to put their confidence in God and not forget God's works, but to keep His commandments.
Undoubtedly, the God of Nations raises up men to remind His careless and forgetful people of the past. This was so in the days of the Kings of Judah; it has been so in the history of the church of God in many a nation.
-T have already quoted a report given by the principal of the school in Belfast where Edwin Orr spent ten years of his boyhood.
Principal Logan added to his comment on Orr's schooling one on his calling :?
When one remembers that his parents originated in midAntrim, where began the great revival of 1859, it is indeed noteworthy to find this young man filled with a desire to bring about, under God, another such spiritual awakening.
| Principal Logan wrote this in the year 1934. Twenty-five years later, the United Committee of Irish Churches officially appointed by the Irish denominational bodies invited Edwin Orr to help
"calling to remembrance" was truly revos- . nized at sate is Sidney W. Neng 'commenting upon Onrr's jnflinetice moe
Christian life in heighbouring Great Britain, wrote to me — recently :* Edwin Orr always had a strong eaphisis on the need for Revival, and for the possibility of it when others in the 1930s __ a seemed to have given up any expectation as to a future revival.
I think it is true to say that church leaders in Britain today appreciate Edwin Orr's ministry, particularly his books and lectures on the subject of Revival. Earlier, a number were inclined to be somewhat suspicious, perhaps on account of his comparative youth.
Both the subject and the writer of this book spent many | happy years of study in England and came to love that "'sceptred isle', the land of John Wycliffe and John Wesley, of Protestant martyrs and Puritan sages, of catholic continuity and nonconformist conscience. I could understand therefore what Edwin
Orr told me in Coimbatore, that one of the greatest heartbreaks of his life had been the postponing of revival in Great Britain.
"I prayed over that country, county by county," he said. "In fact, I prayed for Britain yard by yard, on cycle." The prayer is still unanswered.
Some people thought that real Revival was at hand in the ee Harringay Crusade, when Dr. Graham captured the ear of Britain. It is still debated in evangelical circles whether Revival would have followed had Billy Graham stayed longer. We cannot answer the question why Revival tarried but we can notice among other factors in bringing about the expectancy of an Awakening one named by the Principal of a Methodist
Theological College writing later in 1954:* It is my judgement that Dr. Orr's great book on the 1859 .
Revival helped in a very considerable way the coming of Dr. Graham last March and the success of his campaign.
Albertyn, who unearthed these facts, quoted also the correspondence between. the Secretary of the Evangelical Alliance of Great Britain and Edwin Orr prior to the Harringay Campaign.°
It is clear that leaders of the Evangelical Alliance wanted Edwin
PARRY sg Uh pou Orr to minister in Britain prior to the Graham Crusad regarding the enlisting of the interest of clergy and ministers. —
It seems from an exchange of letters between Orr and Graham _ that the latter too was enthusiastic. But the plan came to nothing _ and Orr's valuable contribution was lost. In Albertyn's thesis
— there is a hint of an intermediary between the parties concerned having torpedoed the idea without Dr. Graham's knowledge.
An Evangelical Alliance executive confirmed this five years later.
An Australian leader (who visited India lately) intimated that an intermediary endeavoured to block Orr's ministry in preparation for the Billy Graham Crusades in Australia in 1959. Orr was already in the South-west Pacific, and conducted his Team ministry without any official link at all with the Graham Association or their Australian sponsors. But Billy Graham enlisted prayer for Orr's Australian series over his "Hour of Decision''®
world-wide broadcast, and afterwards thanked Orr for "stirring the hearts of the ministers toward revival and evangelism.'
The hidden interference and whispering campaign cost the Orr Team the support of several evangelical societies in 1957.
I can speak with some personal authority on Orr's influence upon the movements of revival in India since the end of the Second World War. I have already mentioned the impact of his Oxford thesis upon the hearts of the overseers of God's flock, like myself, and I have described the effect of Orr's preaching ministry in our own Diocese. It is not difficult to extend this to the Christian community in India. It is interesting to read a quotation in Albertyn from Dr. Graham:
We had a glorious time in India and met many of our friends, and I am sure that it would have been quite impossible to have had such a vast amount of interest had it not been for your own meetings and especially the vision you were able to give the pastors.
The story of Edwin Orr's revival ministry in Brazil has already been told. The Presbyterian Board (which recorded officially its gratitude to God for the widespread revival in the Brazilian
_ churches and thousands of conversions in 1952)® issued its _ original invitation to Brazil to Orr on the basis of the blessing
_ already brought about there by Orr's ministry in 1951 proclaiming the need and possibility of a nation-wide revival.
f several church leouaniis} in Lada. nleniea 6 sugges 40) Edwin' Orr that he should spend a year following up the Graham Crusades of 1962. Billy Graham endorsed the project,
; so Orr and his family rented their California home in anticipa__ tion of the venture. The project fell through, but no one has blamed it on an intermediary and Orr has not explained his 2: change of plans, so far as one can discover.
An earlier chapter has recounted something of the ministry __ of Edwin Orr in the mid-century Awakening in the United
© States. Graham considered this as "'one of the greatest and most unique ministries anywhere in the nation''.1° Gesswein™ (an — authority on Revival) summed up Orr's work by printed page in saying that, more than any man, Orr had kept alive the memory of America's great visitation. Two of the few books published which cover American Awakenings until 1950—those by Gingrich and Hoffman—cite both Orr and Gesswein as instruments of God therein. hes Does Edwin Orr have a historical philosophy of Revival? ve
Indeed he does. He taught that the first of a series of evangelical awakenings began with John Wycliffe and the Lollards and gave us the Scriptures in the language of the people and stressed
© their authority. This made inevitable the revival that resulted — in the Reformation of the Church, which gave us congregations organized after a scriptural pattern and based upon the priesthood of all believers. With the Scriptures available, the Reformed
Church restated theology, which was the great contribution of the Puritan Revival. The Evangelical Revival of the Eighteenth
Century gave us an emphasis upon the possibility of personal experience with God. The Evangelical Awakening of the nineteenth century translated this warmth of heart into a concern for the world, both social and missionary. The Awakening of the twentieth century is related to the gathering of the saints in evangelical co-operation before the coming of Christ to this
"one world". And is the Second Vatican Council reversing the Council of Trent regarding these recoveries of doctrine? ae This has been Edwin Orr's burden for revival in its broadest scope; to be considered further are the foundations of his theology which decided his preaching in churches, his emphasis upon the neglected doctrines and his message of surrender.