KINGDOM THEOLOGY  Part 1 by Albert James Dager

What is kingdom now teaching? (In a nutshell)- by Got Questions? Ministries

Section A

INTRODUCTION

In every Christian's life there comes a genuine challenge to their intellectual honesty and, more importantly, to their commitment to God's truth. Such a challenge is all the greater when prompted by the realization that men and women whom we've held in high regard are inadvertently or even knowingly leading us astray.

It isn't too difficult to accept the truth about the aberrant teachings and dangerous practices of non-Christian cults; Christian bookstores are replete with publications on cult belief systems and activities. But the same bookstores sell materials containing false doctrines under the guise of "deep truths" and "new revelations." Many of these teachings are gaining acceptance among a growing number of evangelical Christians, and are increasingly finding expression in the Christian Media.

Because this report strikes at the false teachings (often undiscerned) within the heart of the Christian Church, it has been with a great deal of pain and personal soul-searching that it was written. Certainly this report will have an impact upon those propagating these false teachings, as well as upon those who learn from the teachers. Certainly it will cause loyalties to be broken.

On the other hand, I'm well aware that it may cause loyalties to this ministry to be broken. So be it; if any loyalty to this or any other ministry takes precedence over loyalty to God and His truth as revealed in Scripture, then that loyalty should be broken.

Jesus taught this very thing when He said, "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me" (Matthew 10:37). In Luke 14:26 He goes even further, saying that if we love even our own lives more than we love Him we are not worthy of Him.

If we are expected to hold allegiance to Jesus whom we have not seen, even above allegiance to our own families and our very lives, how much more should we be loyal to Him above others, no matter how they impress us with their knowledge and eloquent oratory.

Are those who teach us humble? Jesus is more humble. Are they wise? Jesus is more wise. Do they love us? Jesus loves us more. Whatever virtues they possess, the greatest teachers in the Church are in poverty compared to Jesus.

When He trod this earth as a man, having relinquished all privileges of His eternal Godhood, Jesus was approached by one who addressed Him as "Good Master." His response should humble all who hold themselves or others in high regard: "Why callest thou me good? there is none good but one, that is, God" (Matthew 9:16-17).

Though the words I bring you may be hard to bear, I implore all who read them to pray that God will illuminate their minds, and also for His protection from the enemy who would distort the truth of these matters as well as my motive for bringing them to light.

This is written with full awareness of my own vulnerability. For I admit that the things I have witnessed from those whose teachings I question herein have caused me to wonder whether they might not be from God. It is a fearful thing to contemplate the thought that I might in all sincerity cast aspersion upon true men of God whose work I may not understand. But I am convinced that what I present to you is the truth, given with a heavy heart for those who, by necessity, must be named for their errors.

I urge you therefore to lay aside prejudices and personal preferences for teachers and teachings. Receive this message in the spirit in which it is written, not as an attempt to sow discord among the brethren (of this I am sure to be accused), but as a humble attempt to shed the light of God's truth upon the darkness caused by teachings contrary to His Word.

I encourage you to put this writing to the test. But no less do I encourage you to put to the test those teachings with which it deals.

Let God judge men's hearts; that is not my intention. But each of us is responsible to judge what we are asked to believe.

AN OVERVIEW

With every move of God comes a countermove of Satan to snatch the seed of truth from those who desire to glorify God with their lives. From the very start of the Church Age Satan has attempted to destroy the work of God and bring liberated souls back into bondage to man-made religion. Yet in spite of the awesome power Satan's emissaries in the spirit realm display, the gates of hell have not prevailed against the Church - nor will they ever.

It may seem at times that the Church has been subdued. But even during the twelve-hundred years of oppressive rule by the Roman papacy under the claim of apostolic authority, there were faithful saints who kept their relationship with God pure - even if at times perfect understanding may have been withheld from them. Certainly we cannot say that God's grace was nullified during that time.

Even the Reformers of the sixteenth century and after sorely lacked the full understanding that would have allowed them to lead their followers into paths of complete harmony with God's Word. Yet line upon line, precept upon precept, here a little, there a little, God has shed more understanding upon His Word.

The Azusa Street (Los Angeles) revival of 1906 marked the beginning of today's Pentecostalism. During the outbreak of that revival the Baptism with the Holy Spirit became widely experienced and many Christians spoke in foreign languages with interpretations, extolling the glories of God.

Out of this move of God came the establishment of large churches that broke from the formalism of a stagnant Protestantism. Various Pentecostal denominations such as the Assemblies of God, and the Church of God, were born virtually overnight, and found great success as memberships burgeoned. Many independent Pentecostal churches sprang up as well.

The Church as a whole realized a new surge of vitality and enthusiasm for God. And if people were healed of sickness and delivered from demons in the process, so much the better.

But with this move of God came a counterattack by Satan's forces. Recognizing that people were hungry for demonstrations of God's power, and that in their enthusiasm many had neglected to ground themselves in the Scriptures for protection against deception, Satan, as an angel of light, began to manifest his own demonstrations of power. By this means he sought to beguile Christians away from their Lord, and focus their attention on the benefits they could derive from personal "experiences" - in Jesus' name, of course.

I believe the Pentecostal explosion that occurred in 1906 was a mighty move of God to prepare His Church for the unique challenges that the twentieth century has presented, and to demonstrate to the world that Jesus is not dead, but alive for evermore.

The manifestation of the gifts of the Spirit are as valid for us today as they were for the first-century Church. If anything, they are more needed today than ever. We must jealously guard the gifts, and not misuse them as has been the custom of many who, overcome with zeal, have thwarted the work of God in their lives.

Signs and wonders, miracles and healings are good when they originate with God. The problem lies in our inability sometimes to distinguish whether they are from God or Satan. For Scripture gives us ample proof that Satan, as well as God, can perform marvelous miracles (Exodus 7:8-15; Matthew 24:24; Mark 13:22; II Thessalonians 2:9; Revelation 13:11-18).

It's not a question of counterfeit versus real; Satan's miracles are not counterfeits any more than foreign currency is a counterfeit of our own currency. Counterfeit "miracles" are those feats of legerdemain performed by professional magicians, and charlatans who create ruses to bilk people out of money. A miracle from the spirit realm is genuine, whether from God or Satan. Satan's healings are not illusory; they are real. That's what makes them dangerous.

The reason people believe teachings when they are accompanied by signs and wonders is that they don't believe Satan or his demons can perform genuine miracles. Therefore they think that any teaching accompanied by signs and wonders must be from God.

The Vulnerability of Pentecostalism

There are inherent problems in every system of theological expression. Fundamentalism is often fraught with a legalism unintended by God and unsupported by Scripture. The Reformed churches have given us, among other things, "Liberation Theology" - a "social gospel" that bears little resemblance to the dynamic of true Christianity. These have sprung up to a large extent because orthodox Christianity has been content for centuries to cling to a formalism that denies the power of godliness. In short, every discipline within the Church has allowed deception to enter in.

What makes Pentecostalism vulnerable to deception is the emotionalism that has become attendant to it. Not that Pentecostals don't love Jesus and desire to keep their doctrine true. But unless they test all teachings by the Word of God and recognize that experience must be secondary to truth, deception has an open door.

I remind the reader of Paul's warning to the Corinthian Church in speaking of false apostles and deceitful workers transforming themselves into the apostles of Christ: "...for Satan Himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works" (II Corinthians 11:15-15).

Satan's ministers will preach righteousness, morality, and family life. They will preach against pornography, crime, homosexuality, abortion, and the corruption of the world system.

While these are legitimate issues of vital importance, they are irrelevant in determining whether the voice is from God or from Satan. Many cults stress righteousness and morality. The only means we have to test the spirits is rightly dividing the Word of Truth.

Even the preaching of Christ crucified and resurrected is no longer a means of determining if the spirit speaking is of God or Satan. Many cults call Jesus "Lord and Savior," and "the only Way to the Father." Mormons believe in the Lord's bodily Resurrection. They and Jehovah's Witnesses testify that they are saved by grace through faith in the Lord Jesus Christ. But these declarations are nullified by deeper teachings to which adherents are gradually indoctrinated. Satan uses this same tactic through various "new revelations" within the Church itself. The tares are truly among the wheat.

For this reason, today more than ever, Christians must learn to distinguish between the words of a teacher, and the spirit behind those words. Often the purity and simplicity of the Gospel will be encroached upon by other teachings that, in aggregate, nullify the Gospel and lead the hearer astray into doctrines of demons (I Timothy 4:1).

True humility on the part of any person should prompt recognition of his vulnerability and raising of safeguards. This should be especially true of Pentecostals and others who believe in God's continual working through supernatural means. Because we are more receptive to supernatural input we should recognize our vulnerability to the spirit realm - both God's working and Satan's.

God's Word tells us that "a little leaven leavens the whole lump" (I Corinthians 5:6; Galatians 5:9). All the wonderful preaching and spiritual insight a man brings is nullified if he has the leaven of false doctrine sprinkled among ninety-nine percent truth.

That's not to say that every man is unsaved who has succumbed to deception and, overcome by its "spirituality," spreads it to others. No man has all truth, and all are tempted to make Scripture fit their personal biases and pet theories. However, greater is the condemnation upon those who teach if they lead others astray, even in the name of righteousness (James 3:1). Many desire to be teachers, "but they do not know what they are talking about or what they so confidently affirm: (I Timothy 1:7 NIV). This is why Jesus commended the Ephesian Church for trying the words of those who call themselves apostles (Revelation 2:2).

These truths must be kept in mind as we study this phenomenon called "Kingdom Theology" and its impact upon the Church.

KINGDOM THEOLOGY DEFINED

Within the "Kingdom Theology" camp are several movements whose teachings are remarkably similar over all, yet divergent on some points. These movements - though to a greater or lesser degree disavowing association with each other - are sufficiently homogenous in their eschatological and theological viewpoints to place them all under a common banner: what I refer to as "Kingdom Theology."

These movements are built upon the same foundation: the neo-Pentecostalism of the mid-twentieth century. They draw from one another the support needed to develop their strategy for gaining preeminence among Christians. All zealously propagate their "new revelations" which allegedly are to prepare the Church for "the next move of God," bringing us closer to the Kingdom Age (the rule of God on earth).

The most prominent of these movements are:

- Latter Rain
- Identity
- Manifest Sons of God
- Restoration
- Reconstruction
- Charismatic Renewal
- Shepherding/Discipleship
- Kingdom Message
- Positive Confession

Throughout the course of this study we'll be examining these movements and their major proponents. But first it's important that I give a general outline of Kingdom Theology itself and its dynamic.

The Teachings

The basic premise of Kingdom Theology is that man lost dominion over the earth when Adam and Eve succumbed to Satan's temptation in the Garden of Eden. God "lost control" of the earth to Satan at that time, and has since been looking for a "covenant people" who will be His "extension," or "expression," in the earth and take dominion back from Satan. This is to be accomplished through certain "overcomers" who, by yielding themselves to the authority of God's apostles and prophets for the Kingdom Age, will take control of the kingdoms of this world. These kingdoms are defined as all social institutions, such as the "kingdom" of education, the "kingdom" of science, the "kingdom" of the arts, and so on. Most especially there is the "kingdom" of politics or government. This naturally implies the concentration of military and police power in the hands of those in control during the Kingdom Age. They are referred to as the "many-membered man child," whom Kingdom Theology adherents believe will be the fulfillment of Revelation 12:1-5: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars....And she brought forth a man child, who was to rule all nations with a rod of iron."

Those who hold to Kingdom Theology assume that the Church (some believe only a small group within the Church, called "overcomers"), under submission to the latter day apostles and prophets, is that man child, and that it has the responsibility to put down all rebellion and establish righteousness. This necessitates the utilization of supernatural power and the full implementation of the gifts of the Holy Spirit. This theory is based upon the idea that all authority in heaven and on the earth has been given to Jesus. Since believers are indwelt by the same Holy Spirit that indwelt Jesus, we have all authority in heaven and on the earth; we have the power to believe for and speak into existence things that are not, and thus we can bring about the Kingdom Age. The many-membered man child must take control of the earth before Jesus can return.

Necessary to the Kingdom Age is "the Restoration of the Tabernacle of David," defined as the completion of perfection of the Bride of Christ - a Church without spot or wrinkle. During the Kingdom Age (or after all else is subdued during that time) Satan and all enemies of God will be put under the feet of the many-membered man child. This will be the fulfillment of I Corinthians 15:25-26: "For he (Christ) must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death."

The rationale that the many-membered man child will put God's enemies under 'its' feet is that Jesus is the head of Christ and the Church is the body of Christ. And where are the feet but in the body? Many in the Kingdom Theology movements insist that when this Scripture refers to Christ it is really referring to the Church who is the Body of Christ. Therefore it is necessary for them to establish within the minds of Christians the idea that, as the Body of Christ, we are Christ. In other words, we have His divine nature.

Notice that this idea, similar to that of mind science and other false religions, separates the anointing of "Christ" from Jesus and bestows it upon all who come into a place of certain knowledge and spiritual attainment. This is a heresy that is as old as the Church. It is rooted in the Greek school of philosophy known as Gnosticism.

No Rapture

Critical to hard-core Kingdom Theology is the denial of "the Rapture" - the teaching that the Church will one day be caught up to meet the Lord in the air so that we will be with Him in Heaven when God's wrath is poured out upon the earth. This event is explained away as a feeling of rapture or excitement when the Lord returns to receive the Kingdom from our hands. In other words, everyone will be "caught up" emotionally when He returns. This explanation ignores the fact that such an application of the term "caught up" is strictly an idiomatic expression peculiar to English, not Greek. "I was all 'caught up' in the movie" (or other excitement) is not the equivalent of 'harpazo' in I Thessalonians 4:17, II Corinthians 12:2-4, and Revelation 12:5, used to describe the catching up bodily into Heaven, and Acts 8:39 where Phillip is bodily "caught away" by the Spirit to another location.

Consequently, since there will be no bodily catching away - or "Rapture" - of the Church (some say not until the Church has taken dominion in the face of adversity), there will be no restoration of the nation of Israel. The proponents of Kingdom Theology are correct when they say that the Church is spiritual Israel, but they fail to acknowledge that God has promised to restore national Israel and deal with her during the coming seventieth week of Daniel.

All prophecies regarding future Israel - both in the Old and New Testaments - are made to apply to the Church. The restoration of the dry bones in Ezekiel 37:1-11 is said to be the Restoration of the Church out of Babylon (denominationalism) into perfect unity. All believers will possess the same mind, same thoughts, and same goals delineated by the apostles and prophets of the Kingdom Age through new revelations.

The Church Has Failed

Another eschatological viewpoint of Kingdom Theology is that the Great Tribulation is seen not as a time when anti-Christ will reign and war against God's people, but rather a time of tribulation for the world brought about by God's judgment through His people. Anti-Christ, in fact, is considered by some not to be a person, or even a system of government, but a spirit of rebellion against God's constituted authority - the coming of Jesus in the flesh of the apostles and prophets, according to their interpretation of I John 4:2 and II John 7.

Since there will be no "Rapture," and no Second Coming of Jesus until the Kingdom has been established by the Church under the direction of the apostles and prophets, most Kingdom Theology adherents are mid- or post-millennialists: Jesus will come back after the millennium has begun or after it has been completed. Some are amillennialists, believing He will never come back personally, or that He already came back to His own generation, leaving the Church to take dominion over the earth. Thus they see the Church as having failed in what they consider its commission to take dominion over the kingdoms of the earth.

The reason the Church has failed is because it has not understood what Jesus meant when He told His disciples that they would be witnesses of Him throughout the earth. To be a witness means to demonstrate the Kingdom on earth: to take dominion, bringing all things into obedience to Christ. In order to demonstrate the Kingdom, the Church must not only be united under the apostles and prophets, but must be prosperous, having taken control of all the material wealth of the earth. Since "The earth is the Lord's and the fullness thereof; the world, and they that dwell therein" (Psalm 24:1), the world is ours as joint heirs with Christ. This sounds good, but without Jesus here to establish the dominion, we are left at the mercy of men who, according to their thinking, will have "overcome" all faults and will be operating according to the perfect will of God. Since all enemies, including death, will be put under the feet of the "overcomers," it is therefore necessary that dominion include "immortalization" (or at least living in "divine health" as well as "divine prosperity").

The Cloud Of Witnesses

To accomplish the great task of taking dominion over a rebellious world, the Church must have supernatural help not only from God, but from angels and from the "great cloud of witnesses" (the dead in Christ) who have preceded us. A unity between their spirits and our spirits will create a communications link by which revelations will be conveyed that will guide the Church in its mission. The apostles and prophets especially will have contact into the spirit realm through appearances of Jesus, angels, and departed saints. In fact, such contacts have already been reported in the Christian media.

Essentially then, Kingdom Theology sees the Second Coming of Jesus in two stages: first through the flesh of the believers (and in particular the flesh of today's apostles and prophets), and then in person to take over the Kingdom handed to Him by those who have been victorious (the "overcomers"). In some circles it is believed that the overcomers will have become immortal - they will have attained what is called "resurrection life."

Whether immortal or not, it is generally agreed in Kingdom Theology that the overcomers must purge the earth of all evil influences. "Evildoers" must be converted or they will be punished and/or "destroyed from off the face of the earth." "Evildoers" have been variously described as drug pushers, murderers, child molesters, thieves, prostitutes, and other such "scum" that Jesus died for. It will interest the reader to learn, however, that for many who teach Kingdom Theology, the term "evildoer" applies to anyone who refuses to submit to God's authority (the latter day apostles and prophets). Those who do submit will be sealed with the "mark of God" in their foreheads, and will escape the coming judgment.

Some Differences

As we deal with these teachings individually in successive chapters, keep in mind that some movements are more extreme than others, and each is somewhat unique in its approach to the basic tenets of Kingdom Theology. In fact, not everyone within each movement is necessarily in agreement with each other, let alone with those in the other movements. Still, each movement has teachings that are sufficiently aberrant as to warrant careful testing by the Word of God. Each in its own way has its part in propagating some or all of the elements of Kingdom Theology. Other teachings not detailed here are quite bizarre, and add to the overall occult flavor of Kingdom Theology. We'll be dealing with them as we progress.

It's important to understand that not everyone in the various movements mentioned believe all Kingdom Theology teachings. Many are innocently fraternizing with those whose doctrines would horrify them if they were aware of them. Yet while the adage "guilt by association" does not always hold true, a consistent pattern of fraternization and support are sufficient grounds to at least question whether one holds the views of those he supports and with whom he seeks unity.

Some Terminology

As in all fraternities, there is certain terminology peculiar to Kingdom Theology. Knowledge of that terminology can alert us to the possibility that we are hearing from an adherent to those teachings. A few occasions of word usage prove nothing, of course. But a pattern of usage and dependence upon terminology peculiar to Kingdom Theology is reason for concern and further investigation of a teacher's doctrines. Many will hide their true beliefs to all but those within their inner circle lest they be prematurely exposed to the Body of Christ at large. Once you become familiar with their terminology I urge you not to judge arbitrarily, but to seek further knowledge of the teacher's true beliefs (Acts 17:11). Meanwhile, be cautious until you do know what he or she believes. The following Kingdom terminology should be cause for concern even though much will be defended as "scriptural" by those who use them:

- Dominion
- Overcomer(s)
- Word-Faith
- Spoken Word
- Five-fold ministry
- Latter Rain
- Tabernacle of David
- Feast of Tabernacles
- Many-membered man child
- Manifestation of the Kingdom
- Manifestation of the Sons of God
- Ongoing Incarnation
- Birthing in the Spirit
- Get this into your spirit
- Unity (of the Body)
- Serpent's Seed or Seed of the Serpent
- Faith in faith
- God's faith
- God-like faith
- Kingdom language
- Kingdom principles
- Christ principles
- Elijah Company
- Bride Company
- The Christ
- Ecclesias

I wish to reiterate that the use of some of these words - at least moderately - is not grounds for judging harshly the speaker or writer (see John 7:24). I stress this because I know I'll be accused of jumping to conclusions and lumping everyone together. I urge caution in accepting or rejecting anyone on the basis of their terminology alone. By the time you've read through this report, however, I'm certain you'll see why these terms are good indicators of the teacher's beliefs.

At the end of the final installment you'll find a sample questionnaire which you can use to test any teacher's position relative to Kingdom Theology. This may be used as a precaution against erroneously prejudging anyone - teacher or disciple. This said, we will examine now the roots and the effects of Kingdom Theology and its various movements.

THE LATTER RAIN MOVEMENT

It becomes apparent through study that Kingdom Theology had its beginning in the teachings of the more prominent leaders of the mid-twentieth-century phenomenon known as "The Latter Rain Movement." These teachers blended Pentecostal fervor with supernatural manifestations which, when examined, are found to have been heavily influenced by occult activity.

The unwary believers of that time, whose lives were touched by these supernatural phenomena, were unversed in the occult sciences and accepted these manifestations of power as from God. Now we are seeing at the same time within Pentecostalism, both the true manifestations of the Holy Spirit and the occult manifestations of Satan.

To determine which are of God and which from the adversary, it helps to know the history of this movement called the Latter Rain. Therefore I have endeavored to lay out in a semblance of chronological order the various influences the teachers of that period had upon each other, and how those influences are affecting the Church today.

FRANKLIN HALL

In the fall of 1946, a "major fasting and prayer daily revival center" was established in San Diego, California. Under the leadership of Franklin Hall (assisted by Jack Walker, father of child evangelist "Little David" Walker), the teaching of fasting as a means of bringing about revival and the "restoration" of the Church spread throughout the Pentecostal world.1 Other ministers who helped establish the fasting and prayer center were: Dr. Waltrip (Kathryn Kuhlman's husband); Stanley Comstock; Earl Ivy; Tommy Baird; Myrtle Page; and Franklin Hall's brothers, Delbert, Harold, and Virgil. (Delbert Hall and his wife, Florence, were pastors.)2

According to the Summer, 1985, issue of Franklin Hall's newsletter, 'Miracle World,' in which is revealed some of the early history of his ministry, "A fasting chain came about. Several were on major fasts around the clock. Many were fasting for not only days but weeks at a time. One lady, Sister Mary Sommerville, fasted without food for eighty-three days. She was so strong on this notable fast that she ran and danced all over the place, being drunk on both the inner and outer filling of the precious Holy Spirit."3

Hall claims more than one thousand converts during the first year of the center's existence, with scores being healed of diseases, through fasting and prayer.

Alleged appearances of the Holy Ghost in fire and smoke are also related in Hall's newsletter:

"Once or twice the Fire department was briefed by folk seeing the Holy Smoke and Fire through the windows upstairs. They came running up the steps with the hoses to put out the fire. Some of the firemen, seeing that it was not a natural fire, sat down in the large revival center hall and worshipped the Lord getting saved."4

Spreading The Word

Hall and his wife, Helen, sold off some assets and borrowed against their home to finance the printing of "millions of pieces of literature" to send to people all over the world.5 The Hall's claim this mail campaign resulted in the great healing revivals of the late forties and early fifties.

It was during this time (1946) that Franklin Hall wrote his book, 'Atomic Power With God Through Fasting and Prayer,' which was to have a significant impact upon the world of Pentecostalism. Many people, little known at that time, were greatly influenced by Hall's literature. Gordon Lindsay's publication, 'Voice of Healing,' helped spread the fasting message, as well as did Thomas and Evelyn Wyatt's worldwide radio broadcasts.

Hall's newsletter records how others received his message:

"Rev. Walter Frederick, former Assembly superintendent in Canada, sent Brother Hall's literature to every Pentecostal preacher in Canada....A few of the others (not too well-known then) ministers [sic] who had major fasting experiences by our writings in the 1946, 1947 to 1950 fasting era and who also became famous are: 

Wm. Freeman
Gordon Lindsay
A.A. Allen
O.L. Jaggers
Gayle Jackson
Oral Roberts
David Nunn
Wm. Branham
W.V. Grant
Wm. Hagen
Dale Hanson
Tommy Hicks."6

Hall's writings on fasting and diet as a means to spiritual restoration might easily be seen as the primitive beginnings of today's "Christian holism."

Occult Influences

As evidence of God's favor upon those who fast, Hall points out that even the prayers of pagans will be answered by God if they are accompanied by fasting: "Many, if not all, the American Indian tribes sought revelation of the Great Spirit through Prayer and Fasting. When they had famines, food shortages, lack of rain, etc., the Great Spirit was sought through prayer and fasting, and their prayers were answered."7

Hall uses this as an example of how fasting is necessary to have our prayers answered. In fact, he states that "Without fasting, prayer becomes ineffectual."8 In other words, those who pray to demons will have their prayers answered if they fast, but Christians will not have their prayers answered if they don't fast. At the least, it would seem, they would be hindered greatly. This is a good example of how a person can extol a faith in Christ while negating all the effects of that faith and the relationship with God it entails. By giving credit for answered prayer to the demon gods of pagan religions, Hall displays a mindset characteristic of occult science.

That there is a definite occult influence on Hall's career is evident in other writings. His book, 'The Return of Immortality,' suggests that Christians can learn how to become immortal through stages of spiritual growth. This involves experiences with "UFO's, and the UIO gravitational and levitation control."9 His teachings on attaining immortality in this life through psycho-spiritual exercises and righteous living were the foundation upon which many in the Latter Rain and subsequent movements based their immortalization theories.

Hall's main point in his immortalization theory is that "the sleeping, so called, un-foundationally built church" must awaken to "a real cause and calling, that when God's word is completely acted upon and complied with, will result in bringing about the real gushers and torrents of the long, past due, RAIN OF RIGHTEOUSNESS. A rain of IMMORTALITY UPON THE EARTH that so many prophets have written about and portrayed in their prophesies"10 (emphasis Hall's).

Hall's premise is not, however, predicated upon God's promise of immortality for the faithful after their resurrection. This is evidenced by his following words:

"Permanent, lasting Freedoms from all sickness, harmful accident things and defeat will come about. Freedom from the imprisonment of all gravitational forces will also be brought upon the whole man.

"This study teaches one the power and secrets of space flight. Space floatation [sic] and hovering ability. It gives the Bible formula for weightlessness, the 'raising up' power of those who come to immortality. (Jn.6 chapter and Rom.2:7)."11

In his book, Hall gives "evidence" of his already having attained a degree of "immortality" (which allegedly affects everything that comes in contact with the immortal person's body):

"Brother Hall's light colored jacket is seven years old and has never been pressed or cleaned or aerated in 7 years, since new, yet it has been worn repeatedly in many overseas countries and regularly in all crusades everywhere (excepting one). It has been on more than 200 airlines in travels. It has no spots, stains, discoloration or body odors anywhere on it or inside it - similar to the children of Israel's clothes under the Glory, Immortality Cloud of Fire Power."12

The attainment of "Immortality blessings" are alleged by Hall to be more successfully attained through open-eye prayer. "Coming with closed eyes," he stated, "destroys faith."13

Hall claims that there is an "Immortal Substance" that comes upon the believer who feeds upon it "from within Christ's now body" - the "FIRE - IMMORTAL - PACKED - BODY" (Emphasis Hall's). This "Immortal Substance" is claimed to be seen on those who attend Hall's meetings, as a fine gold and silver, sparkling material that emanates from sometimes visible "Immortal Heavenly Objects" (IHO's), "Unusual Heavenly Objects" (UHO's), and "Unidentified Flying Objects" (UFO's). In Hall's words, "The sparkling shining FINE GOLD and SILVER are seen upon their SKIN, brought about through the faith-power of impartation. The polished brass, the beryl stone appearances are even now manifested today." He challenges the reader to see and behold these phenomena by attending "the International Holy Ghost and Fire Seminars of Brother and Sister Franklin Hall."14 This sparkling material Hall calls, "The shiny metal like, Jesus' substance."15 While Hall has many excellent things to say about fasting from the standpoint of good health, when it comes to spiritual matters he often transcends sensibility and delves into areas of the occult. The book upon which many healers of the Latter Rain period publicly acknowledged their dependence, 'Atomic Power With God Through Fasting and Prayer,' is evidence:

"In the zodiacal sign, 'Scorpio,' which is the eighth sign of the Zodiac, we have a picture of a scorpion with its stinger lifted ready to strike. This is the sign of death, and is supposed to govern the sex area. Just before this sign in the heavens, there is a sign of the Judge, Jesus, who is the giver of LIFE. Jesus proceeds toward death and pulls the STING OUT OF DEATH. 'O, death where is thy sting? O, grave, where is thy victory?'"16

There is today a growing acceptance of the idea that the Zodiac is a representation of the Gospel. More will be said about this when we examine the teachings of some current Kingdom Theology proponents. But I feel that I should a least point out at this time that the Zodiac is an arbitrary assignment of images to certain stars by the priests of the Babylonian mystery religion. No matter how one tries to make it fit Scripture by claiming Genesis 1:4, there is no scriptural evidence that the "signs and seasons" spoken of in God's Word have any relation to the astrologists' Zodiac. We have the more sure written Word of God for guidance; we tread on dangerous ground when we try to accommodate His Word to occult science, or try to make the two equal.

Hall's penchant for a form of "Christian astrology" is evidenced further in his statement that, "In 1848 A.D. the Aquarian Age was introduced to the world."17 Those familiar with the New Age Movement, will recognize the Aquarian Age as the "Golden Age" of enlightenment when mankind will take a quantum leap in his evolutionary stages, to immortalization. The Aquarian Age will not be completely entered into until around the year 2000 A.D. Hall's writings are replete with strange, even weird statements difficult to decipher. The following, though a bit lengthy and poorly written, are examples:

"So much has been said about the travels of the astronauts, about conquering space and even going to Venus or Mars, about the power behind the saucers. The overcoming saints, however, are hundreds of years ahead of our scientists. These heaven projected saints will be so clothed and covered with the Immortality, supernatural, ZOOMING sparkling Substance, that it will be no more trouble at all for them to take off.

"Where will they go?

"They will fly right into the Glory Cloud residence of our Lord and Savior, Heaven in Him. Into His Cloud Fire Body. (Rev.12:5)

"What distance will they go?

"The distance, at first, may not be very far away, however, as the 8th church from out of the 7 churches of revelation, called the 'overcomers,' become more and more adjusted and acclimated to Holy Ghost Space flight, great distances taken, will seem like no distance at all.

"Jesus taught a small, but precious group of His followers - those who were able to bear it, that gravity would be completely loosed from them, in the last days, when they learned how to train their appetites into a different channel. We must learn to labor for the meal that endures unto everlasting (IMMORTAL) life. The meat that draws us away from gravity holding things. Jn.6:27.

"The 'not-perisheth' menu is the menu of Immortality, weight releasing power. The 'endureth unto everlasting life' menu.

"...The quickening power of the Holy Spirit brings about Immortality REVERSE ENERGY EMPOWERMENT."18

"Gravity-freed, great people will run up walls, not break rank, and if they fall on a sword, the Immortality power from Jesus' body, on them, will protect them. It appears that, they also can walk or run upside down. See Joel 2:3-11."19 (emphasis Hall's in all quotes).

In an ad for another of his books, 'Formula for Raising the Dead,' Hall cautions the potential purchaser, "This volume is only for very advanced Holy Ghost people. Do not order unless you are open to an apostolic teaching and have read four other books by Bro. Franklin Hall."20

I would not question Hall's sincerity and desire to attain spiritual enlightenment. But the heavy flavor of occultism in his teachings should have been sufficient warning even back in 1946. Yet many prominent teachers credit the empowerment for their ministries (especially healing ministries) on his book on fasting and prayer.

It's clear that Hall's teachings are a blend of occultism with Christianity. And since his teachings formed the basis of those that came after, and since the influence of those teachings upon neo-Pentecostalism is so great, close scrutiny of every ministry they touched is necessary.

Part 1 - Section B

WILLIAM BRANHAM

Inscribed on a pyramid-shaped tombstone in a Jeffersonville, Indiana cemetery, are the names of the seven churches of Revelation, "Ephesian" at the base representing the beginning of the Church Age, "Laodicean" near the top the end of the Church Age. On the opposite face are the names of seven men whose impact on the Church throughout its history has been significant.

Were the two faces of the pyramid juxtaposed one over the other, we would see the names of the churches superimposed over the men's names in the following order, from bottom to top:

Ephesian - Paul
Smyrnean - Ireneaus
Pergamean - Martin
Thyatirean - Columba
Sardisean - Luther
Philadelphian - Wesley
Laodicean - Branham

Among most major proponents of Kingdom Theology these men are considered the great reformers of the various stages of Church history. To many Kingdom Theology proponents William Branham was perhaps the greatest "prophet" for the Church's final age.

In 1948, Branham, a Baptist preacher turned Pentecostal, and influenced by Franklin Hall, gained notoriety for his teachings on what he called, "God's Seventh Church Age" (supposedly the final move of God before the manifestation of His Kingdom on earth). Branham based this teaching primarily on Joel 2:23 and Revelation 1:20-3:22, the latter recording Jesus' messages to the seven churches in Asia Minor.

Branham claimed that the angels (messengers) to the churches were men who appeared at various times throughout Church history to usher in revelations that would lead the Church in new directions according to the purpose of God. As indicated on his tombstone, Branham was thought to be the angel to the Church of Laodicea - the end-time Church.

In his teachings on Joel 2:23, Branham defined the "latter rain" as the Pentecostal movement of his day. God's promise to restore what the locust, cankerworm, caterpillar, and palmerworm had eaten, he defined as the "restoration" of the Church out of denominationalism (which he equated with "the Mark of the Beast").

Although denying he was a believer in the "oneness" doctrine, Branham had his own form of "oneness" teaching that defined God as one person who manifested Himself as three different "attributes": the Father, the Son, and the Holy Spirit, rather than three Persons comprising one Godhead.21 He believed the doctrine of the Trinity was the "Babylonian Foundation" of the denominations, inherited from Roman Catholicism.22

Branham also believed that the Word of God was given in three forms: the Zodiac, the Egyptian pyramids, and the written Scriptures.23 The Zodiac theory was not new, having been put forth by Franklin Hall previously, and as early as 1893 by historian E.W. Bullinger in his book, 'The Witness of the Stars.' The idea that the Great Pyramid of Giza in Egypt was constructed by God (possibly through Enoch) is at least as old as the Zodiac theory, and is popular with the Dawn Bible Students, an offshoot of the Jehovah's Witnesses.

It can be said of Branham that he had a simplicity and apparent humility which attracted many followers. "Gordon Lindsay told of how he impressed audiences with his utter and complete consecration."24

The Serpent's Seed

In spite of his apparent humility and consecration, Branham had great difficulty controlling a strident, hateful attitude toward women. In his own poor English, transcribed from a sermon, Branham stated, "But I remember when my father's still up there running, I had to be out there with water and stuff, see young ladies that wasn't over seventeen, eighteen years, up there with a man my age now, drunk. And they'd have to sober them up and give them black coffee, to get them home to cook their husband's supper. Oh, something like that, I said, 'I...This was my remarked [sic] then, THEY'RE NOT WORTH A GOOD CLEAN BULLET TO KILL THEM WITH IT.' That's right. And I hated women. That's right. And I just have to watch every move now, to keep from still thinking the same thing."25

This attitude toward women may have played a part in the development of Branham's bizarre "Serpent Seed" teaching. This was based on a twisted interpretation of Genesis 3:13, where Eve is recorded as saying, "The serpent beguiled me, and I did eat." The word "beguiled" Branham defined as "seduced sexually." He claimed that Satan and Eve engaged in an adulterous affair out of which Cain was born. Since that time evil has passed from generation to generation through women, who keep the seed of the serpent alive.26 He seemed to think that women are responsible for the evil in the world because of their enticements.

The "Serpent's Seed" teaching obviously indicated that Branham didn't take the Scriptures literally, where we read, "And Adam knew Eve his wife; and she conceived and bare Cain..." (Genesis 4:1).

His animosity toward women led to the preaching of a rigid moral code that lambasted them on their manner of dress, and may have been responsible for his "revelation" that allowed for divorce.27

Supernatural Manifestations

From the time of his infancy it was evident to his parents that William's life had upon it the touch of the supernatural. Born in 1909 in a mountain cabin near Berksville, Kentucky, William Marrion Branham's childhood was spent in extreme poverty. His father was only eighteen years of age, and his mother fifteen when he came into the world weighing a scant five pounds, the first of nine boys and one girl.28

The following account may be legend or fact, but it was part of Branham's testimony from the start: On the day of his birth, after being washed, he was placed in his mother's arms by the midwife who then went to a window to open the shutter. (There was no glass in the Branham house in those days.) As dawn broke sending a few rays of light into the room, there was seen a small circular halo about a foot in diameter, above the bed where little William lay in his mother's arms.29

Thousands of people have supposedly seen this halo, which is ostensibly revealed in a photograph taken in Houston, Texas, during a January, 1950, campaign. (The best we've been able to obtain is a photostatic copy of a copy which, though poorly reproduced here, will allow the reader to see what has been taken for a "halo." Whether this is a halo or a flaw in the negative - whether it is a manifestation from God or Satan or poor photography, we will leave to the reader's judgment.)

When he was three years of age, Branham experienced for the first time what he called "the Voice." At age seven "the Voice" commanded him, "Don't you never drink, smoke, or defile your body in any way. There'll be work for you to do when you get older."30

This "Voice" accompanied Branham throughout his lifetime, and eventually made itself known as an "angel" that directed him in every aspect of his personal life.31 During healing services Branham would often fall into a trance during which his angel would work through him. Asked once if the healings were done by the Holy Spirit, Branham replied, "No, my angel does it."32

Branham was one of the foremost proponents of the theory of healing and imparting the Holy Spirit through the "laying on of hands." He would often feel a heat in his hand as he touched affected parts, and exhibited a remarkable clairvoyancy in knowing intimate details of the lives of people he had never seen before. No doubt this was due to the angel's possession of his mind.

Difficulties With The Brethren

Branham's unorthodox methods of healing and allegedly imparting the Holy Spirit by the laying on of his hands came under severe criticism by the Pentecostal Assemblies of Canada. These practices became major sources of controversy between the Latter Rain Movement and the established Pentecostal denominations who held to their belief that one must "tarry" in prayer for the gift of the Holy Spirit.

In spite of his bizarre healing methods and aberrant doctrines, Branham enjoyed remarkable popularity among many Pentecostals, and was warmly received by such notables as Demos Shakarian (founder of the Full Gospel Business Men's Fellowship International), Oral Roberts, W.V. Grant, A.A. Allen, Gordon Lindsay (founder of Christ for the Nations), O.L. Jaggers, George Warnock, and Franklin Hall.

Although many Pentecostals were willing to embrace Branham as an "apostle" and "prophet" while overlooking his aberrant teachings, his popularity declined in the late 1950's after his numerous bold proclamations of "thus saith the Lord" to establish his doctrines. Many Pentecostal churches became reluctant to allow him to speak.33

No one conversant with Pentecostalism will deny that, for better or for worse, William Branham had a tremendous effect on the neo-Pentecostalism of his time. From all accounts, he did exhibit remarkable healing powers which no doubt played a significant part in giving credibility to his teachings.

Branham was warmly welcomed by Pentecostal churches and organizations such as the Full Gospel Business Men's Fellowship International. This organization in particular provided his most reliable support. In 1961, the editor of FGBMFI's magazine, 'Voice,' wrote, "In Bible Days, there were men of God who were Prophets and Seers. But in all the Sacred Records, none of these had a greater ministry than that of William Branham."34

It should be noted that often what Branham taught as a guest speaker differed from what he taught at his own church, Branham Tabernacle, where he felt freer to disclose his more aberrant teachings.

Toward the end of his career, however, Branham's public espousal of his strange doctrines became even more controversial and he was used less and less by the FGBMFI, though for several years his speaking engagements were underwritten by local chapters. For years he had been a frequent speaker at regional and national conventions.

Eulogies

Branham's life ended abruptly. While on a trip to Arizona, his car was hit head-on by one driven by a drunken driver. For six days he lay in a coma and, on Christmas Eve, 1965, he passed away.

The entire Pentecostal world was shaken by the tragedy. "A number of old friends - Oral Roberts, Demos Shakarian, T.L. Osborn - telephoned their concern."35

When Branham died, Demos Shakarian wrote, "Rev. Branham often made the statement that the only Fellowship to which he belonged was FGBMFI. Often, when called upon to speak at various conventions and chapter meetings, he has traveled long distances to keep those engagements. His spirit of service was an inspiration."36

Many of Branham's followers believed that he had truly come in the spirit of Elijah; some believed him to be God, born of a virgin.37 They fully expected him to rise from the dead and come back to them at the end of three days.

Five days after his passing, William Branham was buried, and his grave was soon marked by the pyramid-shaped tombstone.

To date, William Branham's body is still in the grave. But his occult approach to healing was picked up by hundreds of pastors and teachers who have traded on it to a greater or lesser degree.

THE SHARON BRETHREN

In the fall of 1947, two former pastors for the Pentecostal Assemblies of Canada, George Hawtin and Percy G. Hunt, joined with Herrick Holt, a pastor of the North Battleford, Saskatchewan, Church of the Foursquare Gospel, in an independent work. That work - Sharon Orphanage and Schools which Holt had originally started in a large residence in North Battleford - had come to occupy about one thousand acres of farmland about ten miles distant from the city limits.

With Hawtin and Hunt came seventy students from Bethel Bible Institute where both had formerly taught before Hawtin was asked to resign for lack of cooperation, and Hunt resigned out of sympathy. George Hawtin's brother-in- law, Milford Kirkpatrick, and Ernest Hawtin, George's brother, soon joined in ministry at Sharon.38

Herrick Holt had been preaching that God was going to be doing a "new thing" in accordance with the prophecy of Isaiah 43:18-19:

"Remember ye not the former things, neither consider the things of old.

"Behold I will do a new thing; Now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert."

Of great influence upon the work at Sharon were the teachings of William Branham. Several of the school's brethren visited one of his campaigns shortly after George Hawtin and P.G. Hunt had come on staff. With renewed fervor, the brethren took Branham's teachings back to Sharon, unaware that the supernatural power bestowed upon them by Branham would make their ministry the focal point of the Latter Rain Movement for several years to come.39

Another influence, on the Hawtin brothers in particular, was J.E. Stile's book, 'The Gift of the Holy Spirit,' which asserted that if one were truly repentant, and believed on the Lord Jesus Christ, all that was necessary for him to receive the Holy Spirit was for another believer to lay hands on him.40

Franklin Hall's book was especially utilized at Sharon. Ernest Hawtin wrote: "The truth of fasting was one great contributing factor to the revival. One year before this we had read Franklin Hall's book, entitled 'Atomic Power With God Through Fasting and Prayer.' We immediately began to practise [sic] fasting. Previously we had not understood the possibility of long fasts. The revival would never have been possible without the restoration of this great truth through our good brother Hall."41

On February 11, 1948, a young woman at the Bible school prophesied that a great revival was about to break out. The next day, according to Ern Hawtin, the Holy Spirit fell with great power. "Day after day the Glory and Power of God came among us. Great repentance, humbling, fasting and prayer prevailed in everyone."42

Because of the manifestation of power at North Battleford, news of the outbreak spread, and soon people were coming from everywhere to receive that power. They believed that the long drought was over for Pentecostals, whose use of the gifts had gradually declined since the advent of Pentecostalism at the turn of the century.43

A striking characteristic of the Sharon revival was the effort to avoid the establishment of another denomination as had happened during the earlier Pentecostal Movement. George Hawtin was especially adamant about this and labored to instruct those who were touched by his ministry not to fall into that trap. He felt that the unity of the Church was essential to bring about its restoration, and therefore encouraged the establishment of autonomous, local congregations.

It became a hallmark of the Latter Rain Movement that innumerable independent churches sprang up with no denominational affiliation. This did not set well with the Pentecostal denominations, who lost many members to this "new thing."

A major point of controversy between the North Battleford brethren and some Pentecostal denominations was the teaching by the former that there are present-day apostles and prophets for the Church.44 And though George Hawtin wrote in the June, 1948, issue of 'The Sharon Star' (the school's newsletter) that "no church exercises or has any right to exercise authority of jurisdiction over another church, its pastors or members," the traveling "presbytery" from Sharon, of which he was a part, did indeed exercise authority over people in other congregations through personal "directive prophecy."45

In spite of the Sharon group's insistence upon autonomy, they eventually became sectarian to the extreme, holding to the notions that no teaching was valid unless it originated with them, no fellowship was to be engaged in with anyone outside their own confines, and they alone were the purveyors of God's truth. If anyone would be an "overcomer," it must be through obedience to their authority.

Even some who were endorsed as apostles and prophets by the Sharon group eventually became disillusioned and broke ties from Sharon. Among these was Reg Layzell who wrote: "At the first camp meeting you were made a member of the Body of Christ by the Spirit of God. And even if you said you were not in the Body you still were. No man could put you in or take you out. Now the error: they claim you are only put in by them and can be put out by them."46

A significant event in the history of Sharon Orphanage and School was its July 7-18, 1948 Camp Meeting, during which thousands of people from Canada and the United States flocked in hopes of receiving something special from God. Residents from at least twenty states attended, and the great Latter Rain Movement burst upon the world.

From that time the movement spread rapidly and Sharon shortly became just one of many centers of teaching for the Latter Rain Movement.

In his thesis on this movement, Richard Riss states: "It should be noted however, that prior to the revival, these practices [laying on of hands and acceptance of apostles and prophets] were already commonplace in some places, including Elim Bible Institute, which was at that time in Hornell, N.Y., and which, until the revival, had not had contact with North Battleford."47

"It should also be noted...that prophecy was a major distinguishing mark of the Latter Rain Movement, whereas, in the case of the healing evangelists, healing was more prominent, and in the case of the early pentecostal revival, tongues had prominence."48

Elim Bible Institute was for years prior to the outbreak of the Latter Rain Movement a center for neo-Pentecostal teachings. Although it was Sharon Orphanage that gave real impetus to these teachings, it is Elim Bible Institute that has continued even to this day with its influence, while the Sharon group has largely been relegated to obscurity.

GEORGE WARNOCK

Among those present at the Sharon Camp Meeting in July, 1948, was George Warnock who at one time had been personal secretary to Ern Baxter (an associate with William Branham's healing ministry).49 At this meeting one of the teachers, James Watt, made a passing remark that the third of Israel's feasts, the Feast of Tabernacles, was yet to be fulfilled.50 This struck Warnock and he began to associate it with the end-time ministry of the Church, and the concept of restoration.

In the fall of 1949 Warnock took up residence at Sharon, "assisting in the office work, and helping in the Bible School and in the local church."51

In 1951 Warnock wrote his book, 'The Feast of Tabernacles,' in which he layed out a specific doctrine for the Latter Rain Movement, and those who came after. He taught that the Church was about to usher in the completion of God's feasts for Israel, through perfection of the saints and their dominion over the earth.

Essentially, this Latter Rain teaching implies that the three great annual feasts of the Lord in Israel's worship (Passover, Pentecost, and Tabernacles) pre-figure and typify the whole Church Age, beginning with the death of Jesus on the cross, and consummating in "the manifestation of the Sons of God" - the "overcomers" who will step into immortality and establish the Kingdom of God on earth.52

Warnock teaches that this will be accomplished through the restoration of the Church in unity and, once done, the saints will "eat the Lord's Supper in reality."53 (as if we are not doing so now).

"Unity" as defined by Kingdom Theology entails the putting on of "the mind of Christ" so that we all think, say, believe, and confess the same things.54 What we will think, say, believe, and confess will be told to us by the apostles and prophets.

Unity without regard to "doctrine" (except the doctrine of those imposing the unity) is the great cry among those today who think that the Body of Christ has thus far failed in its commission. We will deal with these teachings in more detail later.

THE LATTER RAIN CONTINUES

Many teachings of the Latter Rain Movement have been retained in the Church through the influence of various men and women, many of whom are still alive, and active in groups that spun off from the Latter Rain Movement.

Although the Latter Rain Movement has had lasting effects upon Pentecostalism in general, its effects upon the major Pentecostal denominations was minimal after the mid-1950's. This was due in part to the role the Assemblies of God played in confronting the Latter Rain extremes. That denomination, as well as others, lost many pastors and members to the Latter Rain as a consequence of their opposition.

Today, the influence of the Latter Rain Movement upon traditional as well as Pentecostal denominations is growing. And although by all appearances the name has died out, the Latter Rain Movement has surfaced under other names and is held together by a network of teachers and organizations which are finding new acceptance on a wide scale in the Christian media.

Continue to part 2

 NOTES

1. Franklin Hall, "Miracle Word" (Phoenix; Hall Deliverance Foundation, Inc., Summer, 1985) p.10.
2. Ibid.
3. Ibid.
4. Ibid.
5. Ibid, p.9.
6. Ibid.
7. Franklin Hall, 'Atomic Power With God Through Fasting and Prayer' (Phoenix: Hall Deliverance Foundation, Inc., 5th Ed., 1975), p.19.
8. Ibid., p.9.
9. Franklin Hall, Catalogue of Publications (Phoenix: Hall Deliverance Foundation, 1986).
10. Franklin Hall, 'The Return of Immortality' (Phoenix: Hall Deliverance Foundation, Inc., 1976), pp.2-3.
11. Ibid., p.3.
12. Ibid., Inside Front Cover.
13. Ibid., p.10.
14. Ibid., p.48.
15. Ibid., p.20.
16. 'Atomic Power With God Through Fasting and Prayer', pp.29,31.
17. Ibid., p.7.
18. Ibid., p.53
19. Ibid., p.55.
20. Catalogue of Publications.
21. William M. Branham, 'Adoption' (Jeffersonville, IN: Spoken Word Publications, 1960), p.21.
22. William M. Branham, 'The Serpent's Seed', taped sermon, undated.
23. 'Adoption', pp.31,104.
24. David E. Harrell, Jr., 'All Things Are Possible' (Bloomington: Indiana University Press, 1976), p.162.
25. William M. Branham, 'My Life Story' (Spoken Word Publications, undated), p.27.
26. 'The Serpent's Seed'.
27. 'All Things Are Possible', p.162.
28. 'Brother Branham' (Jeffersonville, IN: Spoken Word Publications, undated), p.19.
29. 'My Life Story', p.21.
30. Ibid., p.24.
31. Kurt Koch, 'Occult Bondage and Deliverance' (Grand Rapids: Kregel, 1972), p.50.
32. Ibid.
33. 'All Things Are Possible', p.159.
34. Ibid., p.161.
35. Ibid.
36. Ibid.
37. Ibid., p.164.
38. Richard Riss, 'The Latter Rain Movement of 1948 and the Mid-twentieth Century Evangelical Awakening' (Vancouver, B.C.: Thesis), p.79.
39. Ibid., p.80-81.
40. Ibid., p.83-84.
41. Ibid., p.86.
42. Ibid., p.89.
43. Ibid., p.89-90.
44. Ibid., p.101.
45. Ibid., p.102.
46. Ibid., p.154.
47. Ibid., p.108.
48. Ibid., p.116.
49. Ibid., p.104.
50. Ibid.
51. Ibid.
52. George Warnock, 'The Feast of Tabernacles' (Cranbrook, B.C.: George Warnock, 1951), p.14-20.
53. Ibid., p.22.
54. Ibid., p.23.

Media Spotlight Vol. 7,  NO.2,  April - June 1986
P.O. Box 290
Redmond, WA 98073-0290

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