A generation of powerful biblical preachers ended, as leaders such as Christmas Evans (1766–1838), John Elias (1744–1841) and Henry Rees (1798–1869) died.
[citation needed] Between 1859 and 1904, there were local revivals in Cwmafan (1866), Rhondda (1879), Carmarthen and Blaenau Ffestiniog (1887), Dowlais (1890) and Pontnewydd (1892).
During a meeting in February 1904, Florrie Evans is quoted as having said, "I love Jesus Christ with all my heart," a statement which is recognized as having made an impression on the attendees.
The South Wales Daily News picked up on the events and reported that "the third great revival was afoot through the nation!".
Despite already having been ordained as a minister, on that weekend in November 1904, Williams had a conversion experience, on the Saturday night prior to Jenkins' arrival.
Many meetings were held in Amlwch, Llangefni, Llanerchymedd, Talysarn, Llanllyfni, Llanrwst, Denbigh, and Dinorwig, and some students at the University of Wales Bangor were converted.
Seth Joshua, another prominent leader of the revival, was invited to preach locally at a youth rally in Newquay, which Roberts had been given permission by the bible school to attend.
Response to Roberts' ministry was initially slow, but soon the crowds turned out and the meetings were carried on until the early hours of the morning.
In the Aberdare area, the revival aroused alarm among ministers for the revolutionary, even anarchistic, impact it had upon chapel congregations and denominational organization.
[citation needed] The Welsh revival has been described not as an isolated religious movement, but as very much a part of Britain's modernisation.
Begun as an effort to kindle non-denominational, non-sectarian spirituality, the Welsh revival of 1904–05 coincided with the rise of the labour movement, socialism, and a general disaffection with religion among the working class and youths.
Placed in context, the short-lived revival appears as both a climax for Nonconformism and a flashpoint of change in Welsh religious life.
The visions also challenged the denial of the spiritual and miraculous element of Scripture by opponents of the revival, who held liberal and critical theological positions.
The structure and content of the visions not only repeated those of Scripture and earlier Christian mystical tradition but also illuminated the personal and social tensions that the revival addressed by juxtaposing Biblical images with scenes familiar to contemporary Welsh believers.
[9] The after-effects of the revival were considered by Vyrynwy Morgan in the final chapter of his book, which gives the figures for convictions for drunkenness in the county of Glamorgan for the years 1902 to 1907, supplied by the police.