The New Testament draws a sharp line between the natural mind and the mind that has been touched by divine fire. When Peter made his good confession, "Thou art the Christ, the Son of the living God" (Matt. 16:16), our Lord replied, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (16:17). And Paul expresses much the same thing when he says, "No man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. 12:3). The sum of what I am saying is that there is an illumination, divinely bestowed, without which theological truth is information and nothing more. While this illumination is never given apart from theology, it is entirely possible to have theology without the illumination. This results in what has been called "dead orthodoxy," and while there may be some who deny that it is possible to be both orthodox and dead at the same time I am afraid experience proves that it is. Revivals, as they have appeared at various times among the churches of the past, have been essentially a quickening of the spiritual life of persons already orthodox. The revivalist, as long as he exercised his ministry as a revivalist, did not try to teach doctrine. His one object was to bring about a quickening of the churches which while orthodox in creed were devoid of spiritual life. When he went beyond this he was something else than a revivalist. Revival can come only to those who know truth. When the inner meaning of familiar doctrines suddenly flashes in upon the heart of a Christian the revival for him has already begun. It may go on to be much more than this but it can never be less.
