Tag: Billy Sunday

Billy Sunday’s Tabernacles: How a Revivalist Revolutionized Urban Evangelism

By Kraig McNutt

When we think of early 20th-century American revivalism, the name Billy Sunday often comes to mind—fiery sermons, theatrical gestures, sawdust trails, and roaring crowds. But behind the pulpit drama was a logistical innovation that changed the face of evangelism: the custom-built tabernacle.

While evangelists before him preached in churches, tents, and open fields, Sunday did something revolutionary: he constructed massive wooden structures—tabernacles—specifically for each citywide campaign. These were more than just venues. They were the heartbeat of a new era of professionalized, urban mass evangelism.

A Tabernacle for Every City

Beginning in the early 1900s, Sunday’s team would send advance workers to a target city months ahead of the campaign. Their job? Not just promotion and prayer, but planning the construction of a new tabernacle from the ground up.

These weren’t small tents or temporary stages. They were giant, rough-hewn wooden auditoriums built by local volunteers, often capable of holding 10,000 to 20,000 people. Once the campaign ended, the structure would be dismantled—or sometimes repurposed for community use.

The tabernacle gave Sunday’s campaigns a physical and symbolic presence in the city, a spiritual landmark that couldn’t be ignored.

Spectacle Meets Sacred Space

The experience inside these tabernacles was part of the draw. With their sawdust-covered floors, long wooden benches, and raised stages, the atmosphere was electric.

  • The “sawdust trail” became a metaphor for conversion—people physically walked down the aisle to commit their lives to Christ.
  • Sunday’s preaching style, full of athletic energy and booming voice, was designed for big, echoing spaces like these.
  • The structures were simple but powerful: stripped of ornate church trappings, they conveyed urgency, accessibility, and raw conviction.

In a way, Sunday turned these tabernacles into temporary temples of decision—spaces where entire communities were invited to wrestle with the gospel.

Billy Sunday Tabernacle, Denver, Colorado

Strategy, Media, and Momentum

The construction of the tabernacle itself became part of the publicity strategy. Local newspapers reported on its progress. Crowds gathered to watch it rise. And anticipation built as opening night drew near.

In today’s terms, it was like launching a faith-based pop-up arena. The visual dominance of the tabernacle in the cityscape sent a message: something big—and holy—is happening here.

Legacy: From Sawdust to Stadiums

Billy Sunday’s tabernacle strategy was a game-changer. It showed that revival campaigns could be:

  • Logistically organized
  • Massively scalable
  • Culturally embedded in cities
  • Visibly and tangibly part of the urban landscape

His model directly influenced Billy Graham, who adapted the same principle—just with stadiums, microphones, and television cameras. The tabernacle gave way to the arena, but the blueprint remained the same.

Even today, the spirit of Sunday’s tabernacle lives on in modern megachurches, tent crusades, and evangelistic events that blend spiritual fervor with logistical excellence.

Final Thoughts

Billy Sunday’s preaching converted thousands. But his tabernacle model converted the very mechanics of mass evangelism. It was no longer just about the message—it was about how you delivered it, where you delivered it, and how many could hear it at once.

By literally building revival into the city, Sunday laid a foundation that evangelists still build on today.

The Billy and Helen Sunday Ephemera, Archives of Wheaton

What is in this collection?

Newspaper clippings, bulletins, counselor training materials, promotional pieces, correspondence, audio tapes, photographs, postcards, scrapbooks, films and other materials gathered by the Archives from varied sources, all of which relate to the Billy and/or Helen Sunday lives and evangelistic ministry. These records had no existence as a unit until they were put together by the Archives staff. Hence they are called “ephemera” as opposed to a collection of Billy and Helen Sunday materials created and maintained by the Sundays, which would be called their “papers.”

Notes: Newspaper Scrapbooks and newspaper and magazine clippings: The collection has many scrapbooks and collections of clippings for Sunday campaigns in individual cities. Usually the newspaper stories include day by day reprints of verbatim or near verbatim transcripts of Sunday’s sermons as well as stories and pictures of the campaign. Sometimes the scrapbooks contain information on more than one campaign or on other subjects than the Sunday campaign. Among the campaigns are Springfield (Illinois) in 1909 (folders 5-3, 6-7), Everett (Washington) in 1910 (folder 6-9), Omaha in 1915 (folder 6-6), Philadelphia in 1915 (folders 3-2, 4-6, 5-2, OS 36), Paterson (New Jersey) in 1915 (folder 5-2), Kansas City in 1916 (folder 5-1), Baltimore in 1916 (folder 6-2), Boston in 1916 (folders 2-10, 6-3), New York City in 1917 (folder 1-4: these articles tell how the 1917 New York City campaign was organized and details crusade finances, while other articles relate anti-Sunday sentiments from Catholics, accuse Sunday of coercion and religious bankruptcy, and mention Al Saunders, a “second Sunday.”), Cincinnati in 1921 (folder 4-1) Bluefield (West Virginia) in 1921 (folder 1-6), Columbia (South Carolina) in 1923 (folder 6-4), Memphis in 1924 (folder 6-5), Portland (Oregon) in 1925 (folder 2-8), St. Louis in 1928 (folders 1-9 through 1-26), and Iola (Kansas) in 1928 (folder 1-7). Attached to one page of clippings (folder 6-2) are four tickets to Sunday meetings in Baltimore (1916). Folder 5-3 also contains a booklet about the 1909 Springfield campaign put out immediately afterwards. It includes excerpts from Sunday’s sermons, list of his pithy sayings, biographical data on his principal helpers, endorsements from local clergy, a statement on conversions and several photos.

Microfilm reel 2 consists of a collection from the Library of Congress of materials by William L. Daley. Daley is identified by the Library as Sunday’s press agent, but if he did hold any such position, he did not hold it very long. Daley appears to have been a reporter or press agent. The microfilm contains several pages of clippings about Billy Sunday campaigns and what appear to be some notes, either of a Sunday sermon or of an article about Sunday by Daley. There are also some postcards of Billy and Helen Sunday, their associates and their evangelistic campaigns. However much, perhaps most of the material on the microfilm has no relation to Sunday, such as articles about the Teapot Dome scandal or a celebration of the anniversary of the Monroe Doctrine. Most of the Sunday materials appears to date from 1915-1917. Among the Sunday campaigns for which there is some, often very fragmentary materials, are Philadelphia (1915), Syracuse (1915), Trenton (1916), Kansas City (1916), Boston (1916-1917), Buffalo (1917), and New York City (1917).

Several scrapbook pages in folder 1-5 contains information about Sunday and other evangelists, such as Rodney “Gipsy” Smith, Charles Taylor, Percy Crawford, Bob Ingersoll (cousin of the famous orator), Laurie Taylor, and Walter Kallenback. Folder 1-5 has a clipping about Annie Mac Laren, a solist during some of Sunday’s meetings. Folder 6-8 has several columns of “Sundayisms,” pithy sayings culled from Billy’s sermons which newspapers often printed daily during his meetings.

Folder 3-1 contains a collection of Sunday’s obituaries from newspapers all around the country. A booklet containing a transcript of his November 9, 1935, memorial service at Moody Church in Chicago (including the sermon by H. A. Ironside and comments by Harry Clarke and Homer Rodeheaver) is in folder 4-7.

An article by John Reed, a social activist, journalist, and the author of Ten Days That Shook the World, offered a colorful account of a Sunday crusade in Philadelphia for the Metropolitan (folder 1-3). “Ma” Sunday is portrayed as the “boss” as Reed describes her attempts to thwart an interview with Sunday. Reed also criticized the Sunday campaign as an attempt to divert the attention of the lower classes away from their problems.

Correspondence: Correspondence by or about the evangelist is found in folders 2-3 through 2-5 and 4-4. Folder 4-4 includes notes that Billy wrote to Helen, describing his preparation for the 1911 Toledo meetings. Folder 2-3 contains a letter from Sunday to a ministerial association planning a Sunday campaign which reveals some of the principles Sunday followed in his campaign planning. Folder 4-4 has xeroxes of letters from Billy Sunday to Edward Mullins on teaching evolution in schools; to Kenesaw Mountain Landis about reforming baseball; and many letters written to Sunday from well wishers in 1924 when he had to go to Mayo Clinic for treatment. The folder also contains two brief notes by Helen Sunday in the 1950s, one just a short time before her death. The other is a postcard from her to Billy Graham’s business manager, George M. Wilson. One undated letter (ca. 1921) by Helen Sunday to Mrs. Amanda H. Mann thanking her for a “basketful of flowers.” There is also in folder 4-4 a photocopy of a letter from Mrs. Sunday to Frank J. Stroner in which she talks about the death of her children and Billy Sunday’s history.Folder 2-4 contains letters from W. B. Millar and folder 2-5 has miscellaneous letters with stories and information about the evangelist written after his death. There is a manuscript by Frederick Cramer about Billy’s connections with Hood River, Oregon, and those of his brother Ed (Harold Edward) and Ed’s grandson Harry Ashley Sunday.

Miscellaneous: The collection also includes sermons (folder 3-6) written after her husband’s death by Helen Sunday, a prolific speaker and teacher in her own right. Other materials about Sunday (folder 3-3) include a ticket to a Sunday speech sponsored by a temperance society in July of 1931, a small handbill recording Sunday’s endorsement of Wheaton College, a newsprint flyer, published in New Jersey, in which Sunday promotes women’s suffrage circa 1915, a souvenir booklet describing in some detail the 1909 Spokane campaign, and picture postcards (in the photo file, see photograph location record). There is also a photocopy from a hymn book about Sunday associate Florence Kinney. Several pages of loose-leaf sheet music, Billy Sunday’s Victory March, (ca. 1913) by Herbert S. Frank are in folder 6-10.

Several folders contain publicity materials concerning Sunday and his song leader, Homer Rodeheaver. A handbill advertising the Sunday Youngstown (Ohio) campaign held in January and February, 1910, is found in folder 2-7. Promotional material for Billy Sunday: The Man and His Message by William Ellis is contained in folder 1-2. Several copies of The Y.W.C.A. Bulletin in folder 3-4 contain news of Sunday’s New York campaign and folder 1-4 includes a special promotion of the New York American at the price of $1.50 for three months featuring complete coverage of the New York meetings.

Especially interesting, in view of the common criticism that Sunday did not work with converts after they had responded to his sermon, are the tracts in folder 2-2 which outline the Sunday method of evangelism, counseling, and follow-up. There is also a copy of the brochure given to converts on how to live the Christian life. The same folder contains other forms used during campaigns. For example, shares were sold during Sunday’s campaigns to raise money to build the wooden tabernacle. After the meetings, the lumber would be sold and the money divided among the shareholders. One of these certificates for the Paterson, New Jersey, campaign is in the folder, as are the blank check forms that were used for the offering for Sunday which was traditionally taken at the last service of the campaign. There are also two items from the 1924 Charlotte campaign.

Series: Audio/Visual materials

Arrangement: Numerically by item number assigned by the Archives

Date Range: 1920-1965; n.d.

Volume: 0.34 Cubic Feet

Geographic coverage: United States

Type of documents: 2 audio tapes, 1 film, 1 phonograph record, 1 video

Notes: The individual items are described on their location records. The film Billy Sunday (F1, V1) is a documentary on his life and work; it contains newsreel footage of Sunday’s meetings and preaching and includes an appearance by Homer Rodeheaver telling anecdotes about Sunday.

“The Town of Beer and Pretzels Shaken Awake”: Billy Sunday’s 1906 Revival in Freeport, Illinois

By Kraig McNutt

In the spring of 1906, the city of Freeport, Illinois—nicknamed by some as the “town of beer and pretzels”—became the unlikely stage for one of the most memorable revivals in early 20th-century American evangelicalism. It was led by none other than Rev. William Ashley “Billy” Sunday, the baseball-star-turned-evangelist whose fiery sermons and athletic stage presence would eventually captivate audiences across the country. But in Freeport, his gospel campaign left an impression still remembered more than a century later.

A Tabernacle Rises

On January 25, The Freeport Journal-Standard announced plans for a wooden tabernacle to be built at the corner of Jackson and Walnut Streets—a temporary structure, 90 by 120 feet, with seating for 2,000. The project, including lumber, lighting, and labor, came with a hefty price tag of nearly $7,000, a bold investment for a campaign that hadn’t even begun.

But the momentum was building. By February, reports described a “revival wave sweeping the state” (Freeport Daily Bulletin, February 17), with Sunday’s campaign seen as the crest of that spiritual tide. Sunday had just completed a campaign in Princeton, Illinois, where 1,890 people—over one-third of the town’s population—had responded to his call for conversion.

Anticipation spread quickly in Freeport. On March 26, area churches agreed not to hold their own meetings during the revival, uniting in support of the citywide effort. By April 4, the Hamlyn Brothers had completed the tabernacle—just in time.

“Hit the Trail!”: Revival Fire Ignites

The meetings began on April 28 and were originally scheduled to conclude May 11. But it didn’t take long before city leaders and church officials realized something extraordinary was happening. The campaign was extended through June 3.

Night after night, thousands packed into the tabernacle to hear Sunday thunder against sin and call the city to repentance. By May 22, just eleven days after the originally scheduled end date, 490 conversions had been recorded. Local papers declared the Freeport tabernacle the largest Sunday had ever used at that point in his ministry.

He preached with unmatched energy—sometimes leaping onto the pulpit or running across the stage—and wielded everyday language that even the most skeptical workingman could understand. Sunday brought the gospel to life with baseball metaphors, streetwise illustrations, and all the force of a man who believed eternity was at stake.

“A Lasting Benefit to the City”

The campaign officially ended on Sunday, June 3. Though complete statistics remain elusive, the revival had clearly left its mark. One local newspaper would later reflect that Sunday’s campaign had done “more good than we thought it would” and credited it with producing “better citizens, law-abiding and self-respecting men.”

The same article pointed out that even those who didn’t remain in the church long after the revival had still taken a meaningful step: they had responded, they had come forward, they had heard. “A step in the right direction,” it noted, “builds character.”

Sunday himself moved on to Prophetstown by early July (Freeport Journal-Standard, July 5), but in Freeport, something remained. The revival had galvanized the churches, stirred the consciences of many, and sparked conversations about faith, morality, and public life that would reverberate for months to come.

Beyond Freeport: Sunday’s 1906 Trail of Revival

The Freeport campaign was not the end of Billy Sunday’s evangelistic fire for the year—far from it. Fresh off the sawdust trail in northern Illinois, Sunday continued his whirlwind revival circuit, reaching small towns and stirring hearts across the Midwest and beyond.

Just a month after concluding in Freeport, Sunday preached in Prophetstown, Illinois, in July 1906, continuing to draw crowds eager for his message of repentance and salvation. By fall, he had moved westward to Salida, Colorado, where an unexpected snowstorm destroyed his revival tent. That loss became a turning point in his method: from that point forward, Sunday transitioned away from using large tents and instead began constructing permanent wooden tabernacles—just like the one used in Freeport.

But it was Kewanee, Illinois, in late October through early December of 1906, that demonstrated just how rapidly his influence was growing. Holding a five-week revival in the newly built National Guard Armory, Sunday drew crowds of 2,000 to 4,000 each night, with a staggering 200,000 total attendees reported. So many people flocked to hear him that some had to be turned away at the doors.

Each campaign added to Sunday’s legend, but in many ways, Freeport stood as the hinge moment—a city that proved how a local revival could shake not just individuals but an entire community. And as Sunday’s trail moved on from town to town, the echoes of his voice still lingered in the tabernacle on Jackson and Walnut, where for a few electric weeks in the spring of 1906, revival fire had burned hot in the town of beer and pretzels.

Legacy

Billy Sunday’s Freeport revival was, in many ways, a preview of what was to come. He would go on to preach to millions, become the most prominent evangelist of his era, and leave behind a complex legacy that combined bold preaching with theatrical flair. But in the spring of 1906, before national headlines, before the surge of prohibition politics and radio broadcasts, he stood in a sawdust-covered tabernacle in northern Illinois and offered one simple message: “Choose you this day whom ye will serve.”

Springfield, Illinois (early 1909)

Billy Sunday held his revival campaign in Springfield, Illinois, from Feb 26 – Apr 11, 1909. This campaign followed his successful 1908 revivals—including the one in Bloomington—and was a major early-city campaign that further cemented his national reputation.

Key details of the Springfield 1909 revival:

  • Duration: 6 weeks
  • Location: A large wooden tabernacle was specially built on 2nd Street between Monroe and Capitol for the meetings.
  • Estimated Attendance: Tens of thousands attended over the course of the campaign.
  • Conversions: 4,729 people were said to have made commitments to Christ during the meetings.
  • Social Impact: His preaching led to the founding of Washington Street Mission, which continues to serve the community today.
  • Historical Context: Sunday’s campaign came just a few months after the 1908 Springfield Race Riot, making his calls for moral reform and community healing especially resonant.

This Springfield campaign was a milestone in Sunday’s ministry, helping launch a decade of high-profile urban revivals across the United States.

Post-Wilkes-Barre campaign results (published May 1913 in The South Bend Tribune)

WHAT SUNDAY DID AT WILKES-BARRE [February 23-April 13, 1913]

OFFICIAL OF CAMPAIGN MAKES STATEMENT ON RESULTS.

CITY BETTER GENERALLY

Business Was Improved, Politics Was Elevated and Social Life Was Raised to Higher Standard Says Man in Interview.

The Tribune’s Special Service.

WILKES-BARRE, Pa., May 6.

The Sunday party has gone from Wilkes-Barre to South Bend, Ind.

Exterior view of the Billy Sunday Tabernacle.
Wilkes-Barre Times Leader. Friday, February 21, 1913.

The tabernacle is being torn down day by day. The thousands who gathered beneath its roof to hear the greatest winner of souls in this generation have scattered and gone about doing the duties of their individual lives, but Wilkes-Barre and the Wyoming Valley will never be the same as it was a few months ago, before Billy Sunday came to this city. The moral and social life of the community has been given a new moral tone to the extent of which cannot be estimated for years.

This is the statement of Rev. J. W. Parkin, chairman of the Wilkes-Barre Ministerial Evangelistic committee, which had charge of the recent campaign in this city.

Moral Awakening.

“The most conservative,” he declared, “will admit that there has been a moral awakening the like of which has never been experienced here before. It is absolutely impossible to measure the immense amount of good that was accomplished, but I am sure that there is not one that regrets the hours and time and even money spent in planning for this campaign.”

“What,” he was asked, “do you consider the result of this visit on business here? You know it was prophesied that he would injure business.”

“An honest business could not have received greater help than came through the Sunday campaign,” was Mr. Parkhurst’s opinion. “A moral awakening such as we have had could not help but improve business. This has been evidenced in many ways, but particularly in the fact that people now realize more keenly than ever their obligations to each other and to the community. Hundreds of merchants have stated that accounts which they had considered closed because of inability to collect have been paid. There is a greater feeling of mutual respect now between employers and employes.

Politics Elevated.

“And politics; what about that? Do you think the campaign will have any influence on the politics of the country?”

“Well, I’m not much of a politician,” said the campaign leader, “but it seems reasonable to me to suppose that when a man finds himself in the position of a candidate for office he will be more careful in the future than ever before that there will not be any question about his private or business life.

There are many men in this city who have never been heavy drinkers for years who have bound themselves to abstinence. Hundreds of others who have been more or less indifferent or lukewarm in their opinion of intemperance have been aroused to a more active interest.”

“The moral wave,” he declared, “has been given a refining influence that is going to raise the standard of the community. Wilkes-Barre needed just such an indictment to make it realize where it was leading. I know hundreds of young people who have ‘cleaned house’ since Mr. Sunday came here.

‘You consider then that the people who criticized Mr. Sunday and his methods have been answered by the results which have been attained?’ was asked.

‘The critics have had nothing to offer that will accomplish the same amount of good that has been accomplished by Mr. Sunday.’

February 22, 1913

“Immediately following Columbus, Mr. Sunday opened a series of meetings at Wilkes-Barre, Pa., the farthest east of any district in which he had ever worked. The campaign opened on Washington’s Birthday—February 22—1913. Rev. W. M. Randles, pastor of the Bethesda Congregational church, gives the number of converts as 16,348, and the free-will offering as $23,527.66. In only this one respect did the Wilkes-Barre campaign exceed that of Columbus.”

  • Frankenberg, 1917: p. 132.