MOV:Kingdom Theology Part I  by Albert James Dager

Article taken from:
Media Spotlight Vol. 7. - NO.2  April - June 1986
P.O. Box 1288
Costa Mesa, CA 92628

                               KINGDOM THEOLOGY 

                                    PART I 

                                   ---------

                             By Albert James Dager 

                                 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 eschatalogical 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 millenium 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 fulness 
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 witnessess" (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 extoll 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, unfoundationally 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 aireated 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. 

                              - 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 travelling 
"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.

                         (To Be Continued in 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.
