Inspirational Quotes by G. Campbell Morgan
“The impulse appears to have been sporadic and spontaneous. In remote country hamlets, in mining villages buried in distant valleys, one man or one woman would have it laid upon his or her soul to pray that the Holy Spirit might be poured out upon the cause in which they were spiritually concerned. There does not seem to have been any organized effort anywhere.”
“The vast congregations were as soberly sane, as orderly, and at least as reverent as any congregation I ever saw”
“The pit ponies, like the American mules, having been driven by oaths and curses since they first bore the yoke, are being retrained to do their work without the incentive of profanity.”
“and natural, no orator, no leader of men; nothing of the masterfulness that characterized such men as Wesley, and Whitefield, and Moody; no leader of men. One of the most brilliant writers in one of our morning papers said of Evan Roberts, in a tone of sorrow, that he lacked the qualities of leadership, and the writer said if but some prophet did now arise he could sweep everything before him. God has not chosen that a prophet shall arise. It is quite true. Evan Roberts is no orator, no leader. What is he? I mean now with regard to this great movement. He is the mouthpiece of the fact that there is no human guidance as to man or organization.”
“There is less drinking, less idleness, less gambling. Men record with almost incredulous amazement, how one football player after another has foresworn cards and drink and the gladiatorial games, and is living a sober and godly life, putting his energy into the revival.”
“In this village I attended three meetings on Sunday two and a half hours in the morning, two and a half hours in the afternoon, and two hours at night, when I had to leave to catch the train. At all these meetings the same kind of thing went on, the same kind of congregations assembled, the same strained, intense emotion was manifest. Aisles were crowded. Pulpit stairs were packed and, mirabile dictu! two-thirds of the congregation were men and at least one-half young men.”
“In connection with the Welsh revival there is no preaching, no order, no hymnbooks, no choirs, no organs, no collections, and, finally, no advertising.”
“The most extraordinary thing about the meetings which I attended was the extent to which they were absolutely without any human direction or leadership. “We must obey the Spirit,” is the watchword of Evan Roberts, and he is as obedient as the humblest of his followers. The meetings open—after any amount of preliminary singing while the congregation is assembling—by the reading of a chapter or a psalm. Then it is go as you please for two hours or more. And the amazing thing is that it does go and does not get entangled in what might seem to be inevitable confusion. Three-fourths of the meeting consists of singing. No one uses a hymnbook. No one gives out a hymn. The last person to control the meeting in any way is Mr. Evan Roberts. People pray and sing, give testimony or exhort as the Spirit moves them. As a study of the psychology of crowds I have seen nothing like it. You feel that the thousand or fifteen hundred persons before you have become merged into one myriad-headed, but single-souled personality. You can watch what they call the influence of the power of the Spirit playing over the crowded congregation as an eddying wind plays over the surface of a pond. If anyone carried away by his feelings prays too long, or if anyone when speaking fails to touch the right note, someone—it may be anybody—commences to sing. For a moment there is a hesitation as if the meeting were in doubt as to its decision, whether to hear the speaker or to continue to join in the prayer, or whether to sing. If it decides to hear and to pray the singing dies away. If, on the other hand, as usually happens, the people decide to sing, the chorus swells in volume until it drowns all other sound.”
“Whence has it come? All over Wales—I am giving you roughly the result of the questioning of fifty or more persons at random in the week—a praying remnant have been agonizing before God about the state of the beloved land, and it is through that the answer of fire has come.”
“But for the most part revivalism means a spiritual awakening, the conversion of individuals who, from living in indifference or in vice, turn from their evil ways and lead new lives in which, however imperfectly, they endeavor consciously to follow Christ.”
“And yet those who know the language say that he has said nothing that is extraordinary; that there has been little brilliancy of phrase; that he has talked simply and cheerfully of his own experience, and has asked those who are not Christians to give themselves to God. Certainly it has all been very quiet. There has been no loud rantings, nor spectacular displays, nor open appeals to the emotions. But what is happening?”
“And they do say that the publicans (saloon keepers) are closing,” says a bent little man with a black beard, in a train to Landore, and certainly many drinking places that were crowded are empty,”
“Listen to these two confessions at Ammanford. The first is from a middle-aged man holding a baby in his arms: “I used to spend three or four pounds in a single evening at the bar. I’d give my wife and children a few stray shillings now and then. I’d steal coppers from my child’s money-box and spend them for beer. I was seldom sober. But, thank God, that’s done with.”
“The horses are terribly puzzled. A manager said to me, “The haulers are some of the very lowest. They have driven their horses by obscenity and kicks. Now they can hardly persuade the horses to start working, because there is no obscenity and no kicks.” The movement is characterized by the most remarkable confessions of sin, confessions that must be costly.”
“There are two essential functions to the Christian priesthood: The first is eucharistic, the giving of thanks; the other is intercessory, praying. That is all. That is going on. The Church everywhere singing and praying and offering praise, and pleading with God. Every meeting is made up almost exclusively of these things.”
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G. Campbell Morgan (1863 - 1945)
Was a British evangelist, preacher and a leading Bible scholar. A contemporary of Rodney "Gipsy" Smith, Morgan was the pastor of Westminster Chapel in London from 1904 to 1919, and from 1933 to 1943.In 1896 D. L. Moody invited him to lecture to the students at the Moody Bible Institute. This was the first of his 54 crossings of the Atlantic to preach and teach. After the death of Moody in 1899 Morgan assumed the position of director of the Northfield Bible Conference. He was ordained by the Congregationalists in London, and given a Doctor of Divinity degree by the Chicago Theological Seminary in 1902.[1] After five successful years in this capacity, he returned to England in 1904 and became pastor of Westminster Chapel in London. During two years of this ministry he was President of Cheshunt College in Cambridge.[2] His preaching and weekly Friday night Bible classes were attended by thousands. In 1910 Morgan contributed an essay entitled The Purposes of the Incarnation to the first volume of The Fundamentals, 90 essays which are widely considered to be the foundation of the modern Fundamentalist movement. Leaving Westminster Chapel in 1919, he once again returned to the United States, where he conducted an itinerant preaching/teaching ministry for 14 years. Finally, in 1933, he returned to England, where he again became pastor of Westminster Chapel and remained there until his retirement in 1943. He was instrumental in bringing Martyn Lloyd-Jones to Westminster in 1939 to share the pulpit and become his successor. Morgan was a friend of F. B. Meyer, Charles Spurgeon, and many other great preachers of his day.
George Campbell Morgan was born in Tetbury, England, the son of a Baptist minister. His home was one of such genuine piety that in later years he wrote: "While my father could not compel me to be a Christian, I had no choice because of what he did for me and what I saw in him."
When Campbell was 10 years old, D.L. Moody came to England for the first time, and the effect of his ministry, combined with the dedication of his parents, made such an impression on the life of young Morgan, that at the age of 13, he preached his first sermon. Two years later, he was preaching regularly in country chapels during his Sundays and holidays.
In 1886, at the age of 23, he left the teaching profession, for which he had been trained, and began devoting his full time to the ministry of the Word of God. He was ordained to the Congregational ministry in 1890, having been rejected by the Wesleyan Methodists two years before. His reputation as preacher and Bible expositor soon encompassed England and spread to the United States.
After the death of Moody in 1899, Morgan assumed the position of director of the Northfield Bible Conference. After five very successful years there, he returned to England in 1904 and became pastor of Westminster Chapel of London. His preaching and his weekly Friday night Bible classes were attended by thousands. During two years of this ministry, he was president of Cheshunt College in Cambridge.
Leaving Westminster Chapel in 1919, he once again returned to the United States, where he conducted an itinerant ministry for 14 years. Many thousands of people heard him preach in nearly every state and also in Canada. Finally, in 1933, he returned to England, where he became pastor of Westminster Chapel again and remained there until his retirement in 1943.
The most outstanding preacher that this country has heard during the past thirty years"-this was Dr. James M. Gray's estimate of Dr. G. Campbell Morgan whose ministry spanned the Atlantic and reached from the days of D. L. Moody to the era of World War II.
Born on a farm in England in 1863, he was brought up in a strict Puritanical home where he amused himself by preaching to his sisters' dolls. Although his first sermon before a responsive audience was delivered in a Wesleyan schoolroom at the age of thirteen, he was engulfed in doubt and confusion concerning his faith after preparing for the ministry.
Remembering those two chaotic years, Dr. Morgan later wrote, "The only hope for me was the Bible....I stopped reading books about the Bible and began to read the Bible itself. I saw the light and was back on the path." For seven years thereafter, his reading concerning the things of God was confined to the Word of God itself.
Ordained a minister of the Congregational Church in 1889, the young man became the leading preacher in England, holding several pastorates. Later he became widely known in the United States and Canada as a Bible conference speaker, lecturer, pastor and teacher before returning to England in 1935 to become the pastor of Westminster Congregational Church in London.
Dr. Morgan was a prolific but profound writer of books, booklets, tracts and articles. Among his best-known books are Parables of the Kingdom; the eleven volumes of the Westminster Pulpit; The Crises of the Christ; the ten-volume work, The Analysed Bible; the Triumphs of Faith series; and An Exposition of the Whole Bible.
His earthly life of testimony and ministry came to a close in May, 1945.