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This page is a research tool to help you get a perspective of the history of the present Charismatic frenzy as it relates to: 1. George Fox who was the first mystic and frenzied Charismatic. 2. David du Plessis and his Royalist British invasion of US churches. 3.
Demos Sharkarian and Full Gospel Business Men Int-- Destroyers of the Gospel
of Jesus Christ. |
South African connection to Charismania and Royalist UK infiltration:
Cecil Rhodes--
Nut case. Cornered market in SA on gold and diamonds. Financed effort by Queen Victoria to regain the USA under the Crown.Winston Churchill--
Traitor to Great Britain who arranged the sinking of the HMS Lusatania. Saved his image in WW II. Pat Robertson is a member of Churchill family.Mahatma Ghandi--
India. Went to SA and took part in massacre of Zulus.David Du Plessis--
Hired by British Royalists to infiltrate the USA Pentecostal movement and dilute it with ecumenism. Married Protestant zeal to the Poe from a HQ at Fuller Seminary.Reinhard Bonnke-
Missionary there. Predicted Christ's appearance in Nairobi, Kenya. Three days later, Lord Maitraya made an appearance in Nairobi.
See our Article in this event.
Kim Clements-- Brought Neo-Nazi killer lust to Charismatic youth of the USA. Calls for death of Fundamentalists.Rodney Howard Browne
Known for his blasphemous "Holy Laughter" and claiming he was the bar tender of the Holy Ghost. He also was under the power of the demon possessed Kenneth Copeland.Dutch and British Aryans--
To this day they hold SA as a base of operation to conquer Africa.
Lord
Halifax
I spoke with a researcher today who mentioned a book called "The History of the Ecumenical Movement" by R. Rouse (Westminster, 1954). She found half a dozen pages devoted to Lord Halifax and said this book has much other information in it. Since it is out of print, I am going to order the book through my book search company. If you want to obtain it, Eureka Booksearch is fast and reliable: 1-800-563-1222. You can also order it through interlibrary loan.
Jan gave me so much information I wish I had written more of it down. She mentioned Geo. Fox and a valuable book called "Mysticism" by occultist Evelyn Underhill. This can be obtained from Borders or other bookstores. James Webb mentioned the barking phenomena around 1800 as found in two books, one which I have but have not read yet. I will include two excerpts on this from Webb's "Occult Underground" at the end of this message.
Nancy Flint has done some tremendous research on Fuller Seminary. She presented much information at a recent conference concerning the History of Modern Missions; Fuller Theological Seminary; Strategic Warfare Network; U.S. Center of World Missions (Strategy, Mobilization, Training, Service, Databasing, Surveying). Among those she connected with Fuller included Henrietta Meers, Harold Ockenga, Armand Gastwein, Charles Fuller, Ralph Winter, David du Plessis, John Wimber, Geo. Eldon Ladd, Arthur Glasser, Charles Kraft, Richard Foster, Jay Grimstad, Billy Graham, Bill Bright, C. Peter Wagner.
I think it would be worth your while to obtain the videos of her presentations from Discernment Ministries, P.O. Box 129, Lapeer, MI 49446-0129. E-mail Jewel van der Merwe first to find out the price. redeemed@tir.com We also heard a dynamic Lutheran pastor speak on the terrible impact that Fuller Seminary has had on his denomination. This tape is also available for $5.
I did not include in my article on the Occult Revival that B.F. Westcott founded a theological college which trains multicultural students of various faiths in the ecumenical tradition. You can find Westcott House on the Internet at: http://www.ely.anglican.org/westcott/index.html Westcott House also shows up on the WCC list of seminaries and colleges: http://www.wcc-coe.org/wcc/education.html
Barb Aho
THE
OCCULT UNDERGROUND,
James Webb, Open Court Press, 1974, pp. 44, 116.
"Spiritualism originated in the "burned over district." This term comprises the area of New York State which had been as it were exhausted by the religious revivals of the early nineteenth century. In the "burned over district," successive waves of disoriented immigrants joined those who had felt the impact of the Revivalist preachers to create a confusion of doubt and belief. In this area was a concentration of the problems which beset the Western world. Spiritualism and other cults which thrived found a ready public. Frank Podmore wrote that, "Spiritualism was started by two naughty children, and it appeals to the child in man, who is perpetually whistling in the dark." As a primitive reaction to uncertainty, the widespread acceptance of Spiritualism helped to prepare minds in Europe and America for more sophisticated revelations. From mere amused hospitality to miraculous, many strange and exotic fruits might grow."
"The chief storehouse of the Protestant mind lay in America, where the inherited traditions of immigrant schismatics combined with the necessities of a frontier nation to create exactly those conditions in which new revelations, bearing a superficial relation to the old, could flourish. As elsewhere, the Age of Reason had resulted in a decline in established religion: the clergy deplored the loss of faith. In 1798, the Presbyterian General Assembly talked of a 'general defection from God,' but by the next year they saw signs of a revival, and by 1800 they were sure. (Republican Religion, G. Adolf Koch, New York, 1933, pp. 277 ff)
The initial religious revival with its attendant phenomena of convulsions, trances, visions and men barking like dogs, had by 1803 nearly covered the territory of the Union. (The Great Revival in the West [1799-1805], Catherine A. Cleveland, Chicago, 1916, pp.85-6) In that year declining interest set in and by 1805 the movement was quiescent. But during the whole of the nineteenth century, there were sporadic outbreaks of revivalist feeling and a series of cults sprang up which proved more than transitory. Particularly was this so in the 'burned over district,' the area most heavily worked by the revivalist preachers where, as has been said, Spiritualism was born."
George
Fox on sea trip
Showing his superstitious ungodly nature
When we had been about three weeks at sea, one afternoon we spied a vessel about four leagues astern of us. Our master said it was a Sallee[199] man-of-war, that seemed to give us chase. He said, "Come, let us go to supper, and when it grows dark we shall lose him." This he spoke to please and pacify the passengers, some of whom began to be very apprehensive of the danger. But Friends were well satisfied in themselves, having faith in God, and no fear upon their spirits.
When the sun was gone down, I saw out of my cabin the ship making towards us. When it grew dark, we altered our course to miss her; but she altered also, and gained upon us. At night the master and others came into my cabin, and asked me what they should do. I told them I was no mariner; and I asked them what they thought was best to do. They said there were but two ways, either to outrun him, or to tack about, and hold the same course we were going before.
I told them that if he were a thief, they might be sure he would tack about too; and as for outrunning him, it was to no purpose to talk of that, for they saw he sailed faster than we. They asked me again what they should do, "for," they said, "if the mariners had taken Paul's counsel, they had not come to the damage they did." I answered that it was a trial of faith, and therefore the Lord was to be waited on for counsel.
So, retiring in spirit, the Lord showed me that His life and power were placed between us and the ship that pursued us. I told this to the master and the rest, and that the best way was to tack about and steer our right course. I desired them also to put out all their candles but the one they steered by, and to speak to all the passengers to be still and quiet.
About eleven at night the watch called and said they were just upon us. This disquieted some of the passengers. I sat up in my cabin, and, looking through the port-hole, the moon being not quite down, I saw them very near us. I was getting up to go out of the cabin; but remembering the word of the Lord, that His life and power were placed between us and them, I lay down again.
The master and some of the seamen came again, and asked me if they might not steer such a point. I told them they might do as they would.
By this time the moon was quite down. A fresh gale arose, and the Lord hid us from them; we sailed briskly on and saw them no more.
The next day, being the first day of the week, we had a public meeting in the ship, as we usually had on that day throughout the voyage, and the Lord's presence was greatly among us. I desired the people to remember the mercies of the Lord, who had delivered them; for they might have been all in the Turks' hands by that time, had not the Lord's hand saved them.
About a week after, the master and some of the seamen endeavoured to persuade the passengers that it was not a Turkish pirate that had chased us, but a merchantman going to the Canaries. When I heard of it I asked them, "Why then did you speak so to me? Why did you trouble the passengers? and why did you tack about from him and alter your course?" I told them they should take heed of slighting the mercies of God.
Afterwards, while we were at Barbados, there came in a merchant from Sallee, and told the people that one of the Sallee men-of-war saw a monstrous yacht at sea, the greatest that ever he saw, and had her in chase, and was just upon her, but that there was a spirit in her that he could not take. This confirmed us in the belief that it was a Sallee-man we saw make after us, and that it was the Lord that delivered us out of his hands.
George Fox--
His History and Heritage
Starbuck, author of "Psychology of Religion"; William James, in "Varieties of Religious Experience"; Josiah Royce, in "The Mysticism of George Fox"; Canon Curteis, "Dissent in Its Relation to the English Church" (see Chapter V., "The Quakers"); Westcott's "Social Christianity" (see pp. 119-133, "The Quakers")
Thus while theology was stiffening into fixed form with one group, it was becoming ever more fluid among great masses of people throughout the nation. Religious authority ceased to count as it had in the past. Existing religious conditions were no longer accepted as final. There was a widespread restlessness which gradually produced a host of curious sects. Fox came directly in contact with at least four of the leading sectarian movements of the time and there can be no question that they exerted an influence upon him both positively and negatively.
The first "sect" in importance, and the first to touch the life of George Fox, was the Baptist -- at that time often called Anabaptist. His uncle Pickering was a member of this sect, and, though George seems to have been rather afraid of the Baptists, he must have learned something from them. They already had a long history, reaching back on the continent to the time of Luther, and their entire career had been marked by persecution and suffering.
They were "Independents," i. e., they believed that Church and State should be separate, and that each local church should have its own independent life.
Furthermore, they held that all tithes and all set stipends were unlawful. They maintained that preachers should work with their own hands and not "go in black clothes." This sad error appears in Edwards's chaotic list: "It is said that all settled certain maintenance for ministers of the gospel is unlawful." Finally many of the Baptists opposed the use of "steeple houses" and held the view that no person is fitted to preach or prophesy unless the Spirit moves him.
THE SEEKERS
The "Seekers" are occasionally mentioned in the Journal and were widely scattered throughout England during the Commonwealth. They were serious-minded people who saw nowhere in the world any adequate embodiment of religion. They held that there was no true Church, and that there had been none since the days of the apostles. They did not celebrate any sacraments, for they held that there was nobody in the world who possessed an anointing clearly, certainly and infallibly enough to perform such rites.
They had no "heads" to their assemblies, for they had none among them who had "the power or the gift to go before one another in the way of eminency or authority." William Penn says that they met together "not in their own wills" and "waited together in silence, and as anything arose in one of their minds that they thought favored with a divine spring, so they sometimes spoke."
We are able to pick out a few of their characteristic "errors" from Edwards's list in the "Gangraena." "That to read the Scriptures to a mixed congregation is dangerous." "That we did look for great matters from One crucified in Jerusalem 1600 years ago, but that does no good; it must be a Christ formed in us."
"That men ought to preach and exercise their gifts without study and premeditation and not to think what they are to say till they speak, because it shall be given them in that hour and the Spirit shall teach them." "That there is no need of human learning or reading of authors for preachers, but all books and learning must go down. It comes from want of the Spirit that men write such great volumes."
The "Seekers" expected that the light was soon to break, the days of apostasy would end and the Spirit would make new revelations. In the light of this expectation a peculiar significance attaches to the frequent assertion of Fox that he and his followers were living in the same Spirit which gave forth the Scriptures, and received direct commands as did the apostles.
"I told him," says Fox of a "priest," "that to receive and go with a message, and to have a word from the Lord, as the prophets and apostles had and did, and as I had done," was quite another thing from ordinary experience. A much more chaotic "sect" was that of the "Ranters." There was probably a small seed of truth in their doctrines, but under the excitement of religious enthusiasm they went to wild and perilous extremes, and in some cases even fell over the edge of sanity. They started with the belief that God is in everything, that every man is a manifestation of God, and they ended with the conclusion which their bad logic gave them that therefore what the man does God does.
They were above all authority and actually said: "Have not we the Spirit, and why may not we write scriptures as well as Paul?" They believed the Scriptures "not because such and such writ it," but because they could affirm "God saith so in me." What Christ did was for them only a temporal figure, and nothing external was of consequence, since they had God Himself in them. As the law had been fulfilled they held that they were free from all law, and might without sin do what they were prompted to do. Richard Baxter says that "the horrid villainies of the sect did speedily extinguish it."
Judge Hotham told Fox in 1651 that "if God had not raised up the principle of Light and Life which he (Fox) preached, the nation had been overrun with Ranterism." Many of the Ranters became Friends, some of them becoming substantial persons in the new Society, though there were for a time some serious Ranter influences at work within the Society, and a strenuous opposition was made to the establishment of discipline, order and system. The uprising of the "Fifth-monarchy men" is the only other movement which calls for special allusion. They were literal interpreters of Scripture, and had discovered grounds for believing in the near approach of the millennium.
By some system of calculation they had concluded that the last of the four world monarchies -- the Assyrian, Persian, Greek and Roman -- was tottering toward its fall, and the Fifth universal monarchy -- Christ's -- was about to be set up. The saints were to reign. The new monarchy was so slow in coming that they thought they might hasten it with carnal weapons. Perhaps a miracle would be granted if they acted on their faith. The miracle did not come, but the uprising brought serious trouble to Fox, who had before told these visionaries in beautifully plain language that "Christ has come and has dashed to pieces the four monarchies."
Bishop
Brooke Foss Westcott on George Fox
"Fox judged truly that the new Protestant scholasticism had not reached to the heart of things in any image of past experience, or in any printed book however sacred: that academic learning was not in itself an adequate passport to the Christian ministry; that the words of God should not supersede the Word of God. He realized, as few men have ever realized, that we are placed under the dispensation of the Spirit: that the power from on high with which the risen Christ promised to endue His People was no exceptional or transitory gift, but an Eternal Presence, an unfailing spring of energy, answering to new wants and new labours.
He felt that the Spirit which had guided the fathers was waiting still to lead forward their children: that He who spoke through men of old was not withdrawn from the world like the gods of Epicurus, but ready in all ages to enter into holy souls and make them friends of God and prophets."
-- Bishop Brooke Foss Westcott.
Co-compiler of the Satanic Westcott and Hort Greek TextEditor: We see the hint at the mustical presence, and we see the Holy Spirit coming late in the game when, in fact, he indwells every believer from the point of salvation and forever.
HIROSHIMA:
HENRY STIMSON'S DIARY AND PAPERS:
Part 1 (12/31/44 - 4/11/45)
The following are excerpts from Sec. of War Henry Stimson's diary and papers that have relevance to the atomic bombing of Japan. This is by no means a complete collection of such references from Stimson's diary and papers. These excerpts are published here with the authorization of the Yale University Library. The diary and papers can be found in the Henry Lewis Stimson Papers, Manuscripts and Archives, Yale University Library, New Haven, Conn. The diary and papers can also be found in the Library of Congress, Washington, DC and in the Center For Research Libraries, Chicago, IL.
3/8/45 Diary Entry:
"I returned to the Department [of War] in time to get there at a quarter before three and attend a meeting of the Combined Policy Committee of S-1 [representatives of the U.S., Great Britain, and Canada who helped coordinate and advise those three nations on Manhattan Project decisions]. Lord Halifax, Field Marshal Wilson, Sir James Chadwick, Dr. Mackenzie of Canada, Dr. Jim Conant of Harvard, and General Leslie Groves were there besides Harvey Bundy and Dr. Webster, who are the secretaries; and Dr. Rickett of the British Embassy who is coming in to take the place of Webster temporarily. We were in session for two hours and transacted a good deal of business. In fact this matter [the atomic bomb] now is taking up a good deal of my time and even then I am not doing it justice. It is approaching its ripening time and matters are getting very very interesting and serious."
Lord Halifax wimps out re. US prisoners and soldiers veing abused by USSR:
"SOME INCLINATION TO BLACKMAIL US"
The Soviets also refused the British contact teams access to their prisoners in Red Army controlled territory who came under Soviet control when the Red Army overran Nazi prison camps. A British government cable dated April 20, 1945, from the Acting Secretary of State, Sir Orme Sargent, to Lord Halifax, then the British Ambassador to the United States reads....
It is clear that the Soviet Government will not allow our contact team into Poland. The Russians deny the existence of any British prisoners of war in Poland but we have evidence that there are prisoners of war concentrated at Cracow and Czestochow and in hospitals. This is a clear breach of the Yalta agreement...We have therefore turned to the Red Cross channel...[32]
The same day that Lord Halifax received the above telegram, Sargent, sent Lord Halifax a telegram which concluded that the Soviets have some inclination to blackmail us with Warsaw authorities.[33]
In other words, the Soviets were attempting to force the British to give de facto recognition to the Soviet puppet Polish Provisional government, the same demand that Ambassador Harriman believed was being pressed by the Soviet Commissar of Foreign Affairs, Molotov, in order to end the "serious hardships from lack of food, clothing, medical attention, et cetera."[34] of U.S. soldiers, about which Ambassador Harriman cabled the U.S. Secretary of State.
The U.S. and British forces, meanwhile, were living up to the Yalta agreement. Soviet liaison officers were infused into the Allied command structure, and these Soviet officers went about their business of assisting
--------
[30]Office of Strategic Services, Report No. EES/18645/1/22-USSR-General..
[31] See copy of orders, "To: Commanding General of the Mediterranean Theater of Operations Allied Force Headquarters Casseta, Italy,
From: Headquarters Communication Zone European Theater of Operations US Army Paris, France signed by Major General J.E. Hull," April 20, 1945.
[32] Telegram, "From: Acting Secretary of State, To: Lord Halifax," No. 3936, April 20, 1945
[33] Telegram, "From: Acting Secretary of State, To: Lord Halifax," No. 3923, April 20, 1945
[34] Cable, "To: Edward R. Stettinius, Jr., U.S. Secretary of State, From: Ambassador Harriman in Moscow," No.PH-1449, March 14, 1945.
3-14
W O R L D W A R I I
Allied forces to repatriate, forcibly or otherwise, Soviet and Eastern European citizens and soldiers who were in Allied controlled territory. As a cable from Eisenhower's Deputy Commander, a British Marshal, states that we now have 153 Soviet Liaison Officers working under the direction of Major General Dragun who is charged with the responsibility of assisting us in the problem of repatriation.
ON BRITISH POWERS
My research has concentrated on 19th century England and I have not come across Lord Halifax in connection with other English occultists. Westcott died in 1901, Sidgwick in 1900, Balfour in 1930. I checked the indexes of all the books I have for some clues on Lord Halifax but to no avail. He may have been a member of Balfour's Synthetic Society. Balfour was British Foreign Secretary before Lord Halifax served in that post under Chamberlain. I find nothing on Chamberlain, however, Churchill was a Freemason, Druid and Illuminati.
According to Fritz Springmeier who has extensively investigated the Illuminati, Churchill was also a good friend of Billy Graham (Top 13 Illuminati Bloodlines). He contends that it was necessary to destroy the British Empire to make way for the unification of Europe. WWII was also a planned event to adjust the thinking of Europe in favor of union. If this is true, I am not surprised that Chamberlain and Halifax stalled through appeasement while Hitler provoked a world conflict.
I have not researched the founding of the WCC, but Ed Tarkowski may know of others who were involved beside Du Plessis. I am in the midst of doing research on the 16th century Reformation (Erasmus and Greek manuscripts) for another newsletter. There is precious little information available on this and I wish to have more information on our Home Page.
I will see what I can discover out about Lord Halifax in connection with occultism / ecumenism as I search the library for other info. I also have another secular source who seems to know much about the 20th century globalists and I will ask him. I would be interested in knowing what causes your suspicion -- it does sound very interesting!
Barb Aho
British
psychiatry: from eugenics to assassination
by Anton Chaitkin
1934: The Freemasons study madness
The {{Scottish Rite of Freemasonry}} joined the Rockefellers in sponsoring psychiatric genetics beginning in 1934, under the rubric of research into dementia praecox (schizophrenia). The highest level of U.S. masonry, the Scottish Rite was the instrument through which the British Crown had reestablished the loyalty of American masons after the American Revolution.
The northern section of the Rite had rallied the Copperheads against Abraham Lincoln's Civil War efforts, aiding the Rite's southern chief Albert Pike in secession and in other British white supremacy projects, such as the Ku Klux Klan. For eugenics, the British royal family itself was the Rite's point of reference. The {{Duke of Connaught,}} son of Queen Victoria and brother of King Edward VII, had been grand master of the United Grand Lodge of England since 1901. American masonic leaders referred to the duke as ``grand master of the Mother Grand Lodge of Masons of the World.''
The son of a German father (Victoria's husband, the Coburg Prince Albert), the Duke of Connaught was deeply involved in German affairs and was a patron of Britain's ``New Dark Ages'' ultra-racialist elite group based in South Africa. Late in 1932, negotiations for Hitler's takeover of Germany took place at the home of Joachim von Ribbentrop, who, as a traveling teenager, had been adopted into the household of the Duke of Connaught. Ribbentrop then became the head of Hitler's foreign intelligence service.
As Hitler's ambassador to England, Ribbentrop worked in tandem with the leadership of the clique which employed Hitler as a British surrogate to smash up Europe: the masonic grand master duke and his nephew, the openly Nazi Edward VIII; Bank of England Governor Montagu Norman; and Lord Halifax, Neville Chamberlain's foreign minister.
1944-48: after Nazism, the International Congress on Mental Health
In 1944, with the concentration camps in full swing and Europe burning, Montagu Norman resigned from the Bank of England. He immediately began a new project, ironically related to his own repeated mental breakdowns and hospitalizations. Norman organized the British {{National Association for Mental Health.}}
In its formative stages the group was based at Thorpe Lodge, Norman's London home, where he had met with Nazi Economics Minister Hjalmar Schacht to plan the Hitler regime's 1930s budgets. Montagu Norman's Bank of England assistant Otto Niemeyer was made treasurer of the National Association of Mental Health. Niemeyer's niece, Mary Appleby, became general secretary of the association. She previously worked in the German Section of the British Foreign Office. The president of Norman's association was to be Richard Austen (``RAB'') Butler.
He had been deputy foreign minister to Lord Halifax and the spokesman in the British Parliament for the pro-Nazi policy. The chairman of the association was to be be Lord Halifax's son-in-law, the Earl of Feversham. The vice chairman was Lord Montagu Norman's wife, eugenics activist Priscilla Reyntiens Worsthorne Norman. Norman's British group would soon expand and to take over management of the world psychiatric profession.
ANTON CHAITKIN'S COMPLETE ARTICLE ON THIS TOPIC
This is exhaustive and shows the mystical connection which spilled over into Charismatic circles. This article has disappeared from the general web and can only be found at the Wayback Machine. If you want it, copy and store it.
DAVID
DU PLESSIS CONNECTIONS
Steve Van Nattan-- Editor: This man has been a very faithful servant of British intelligence agencies which fly the colors of Christianity to cover up their sinister attempts to destroy the United States. The old hates after the Revolutionary war in 1776 and the War of 1812 are still simmering, and the Royal elite of England, with the aid of the Royalists of Europe, have determined that the USA must go. This in no way should be assigned to the average Englishman or even the majority of parliamentarians in the UK. It is pretty much the exclusive hobby of Queen Elizabeth and the House of Windsor and the House of Stewarts et al.
Foundations
For Apostasy: 1950-1985
Written By Ed Tarkowski
How Did We Get To Where We Are Today?
In the 1940s and 50s, a foundation was laid that would, in the decades to follow, shake Church structures to the core. In this article, we'll be looking at the last fifty years and examining the process that brought apostasy to the Church and put it on the road leading toward the New Age Christ. We will begin by looking at the forties.
The Forties
I only want to mention two things about this decade. One is a man and the other is an organization. 40s: DAVID DU PLESSIS. In 1947, the First World Pentecostal Conference was held in Zurich, Switzerland. This conference brought into prominence David Du Plessis, "Mr. Pentecost," who went on to organize three other World Conferences.
Du Plessis participated in the first of six assemblies of the World Council of Churches (Amsterdam, 1948), a council which
1. concluded that men have an obligation to recognize the brotherhood amongst denominations and to recognize all churches alike,
2. introduced the idea of worldwide unity to "claim for Christ the whole world and all aspects of life,"
3. ...and to bring to light the idea that the Kingdom of God was being established upon the earth.
Du Plessis's involvement in the WCC assembly was not a one time event. In his book and lectures, he went on to promote the WCC's "Week of Prayer for Christian Unity," whose theme was "The Unity of the Local Congregation in the Unity of the Universal Church." The exhortation for the eighth day of prayer went like this:
"As you pray remember that you are a member of the whole Body of Christ and in particular reflect on the need FOR MANIFESTATIONS OF UNITY through Church organizations - denominational boards, church synods, confessional alliances, local and national councils of churches, and especially for the World Council of Churches."
Du Plessis was a watchdog of the pentecostal experience. He said that from 1900-1908, the historic Protestant churches fought the Pentecostal revival and denounced it as from the devil. But by 1950-1958, the climate had changed and the Protestants' attitude had reversed. Du Plessis said that by 1961,
"I beheld the results of the change and can declare the Pentecostal revival within the churches is gathering force and speed."
By 1963, Du Plessis had preached the Pentecostal experience in 45 countries. He was a major player in the ecumenical movement from the pentecostal faction, and became a bridge between Rome and the world of Pentecostalism. In his book, The Spirit Bade me Go, he states his call by God as being
"called to labor for better understanding and closer fellowship between the Pentecostal movements, and to bring the Pentecostal message and blessing into the ranks OF ALL THE CHRISTIAN CHURCHES."
40s: LATTER RAIN In Canada, other seeds were being planted that would eventually affect the future direction of the Church as a whole. George and Earnest Hawtin and George Warnock became early leaders in what would become known as the Latter Rain movement. Latter Rain brought with it the belief that one had to have special knowledge, or "gnosis," to attain the fullness of God. Those who achieved "gnosis" would become the "true seed" who would bring deliverance to the world and establish Christ's Kingdom on earth.
The Fifties
50s: MANIFEST SONS. William Branham brought the Latter Rain movement to the United States and in the process, it took on a new name: the Manifest Sons of God. Manifest Sons' main penetration was in the Assemblies of God, which eventually judged the doctrine to be heretical.
50s: FGBFI. Also in the fifties, Demos Shakarian founded the non-denominational Full Gospel Businessmen's Fellowship International in fifty countries. The Fellowship hosted a World Convention of Pentecostals in Orlando, Florida, "putting aside . . . 'little doctrinal' points." Catholic keynote speaker Father James Bertalucci watered this compromise by saying,
"I want to tell you something, brothers and sisters. When the sleeping giant of Rome comes alive, watch out world. . . . especially in a day and age where we can cooperate and collaborate in winning the world for Jesus Christ."
These statements are examples of the beginnings of ecumenism among the churches. This ecumenism would eventually lead to the setting aside of large portions of doctrine, a move made necessary by such efforts as cooperative world evangelism. Eventually, deeper compromises of doctrine would pave the way for the "new revelations" of the Latter Rain prophets.
The Full Gospel fellowship is only one of many organizations I could mention. The important point here is that it and other groups provided an atmosphere in which walls between members of the denominations could be radically broken down during the next decade.
The Sixties
60s: VATICAN COUNCIL II: A NEW PENTECOST. The sixties brought major breakdowns of doctrine in the hearts of individual Christians. During the ecumenical Vatican Council II (1962-1965), the announcement was made that the Catholic Church had entered a "new era as a World Church." We can now see that the presence at this Council of David Du Plessis and other Protestant observers meant that ecumenism was to play a big part in the world church that the Catholic hierarchy had in mind.
Pope John XXIII had prayed for the Vatican Council in these words: "Renew Thy wonders in this our day as by a new Pentecost," and in 1966, the Pope's prayer was answered. The Charismatic Renewal began in the Catholic Church.
The events of this New Pentecost were described in many books of the time. Father Edward D. O'Conner wrote in his book, The Pentecostal Movement,
"The new Pentecostal fire has likewise leaped from one person to another, and thus has gone across the country."
This was a time when the walls of denominationalism started falling at great speed. According to John MacArthur's The Charismatics,
"In 1960, Pentecostalism spilled over denominational lines when Episcopal rector Dennis Bennet experienced what he believed was the baptism of the Holy Spirit and the gift of tongues. After that, as John Sherrill put it, "THE WALLS CAME TUMBLING DOWN." The Charismatic movement spread into mainline denominations such as Episcopalian, Methodist, Presbyterian, Baptist, and Lutheran."
And in As The Spirit Leads Us, Kevin Ranaghan wrote,
"Through the charismatic renewal, . . . God is healing breaches and wounds in the body of Christ where they have never been able to be healed before. Walls of separation long dividing people . . . ARE BEGINNING NOW by the action of the Spirit TO CRUMBLE; fear, suspicion, ignorance, and hatred are being dissipated in this rigorous and refreshing breeze.
"The newly found areas of relationship between Catholics and Protestants . . . are by no means an insignificant aspect of the renewal we are experiencing. . . . It is no exaggeration to say that the vast majority of Roman Catholics who are receiving the baptism in the Holy Spirit are continually finding mutual love and acceptance with Protestant Pentecostals as brothers and sisters in Christ. In almost every prayer group, and certainly at every day of renewal, conference, or special meeting organized and carried on under the auspices of a Catholic charismatic prayer group, one can find numbers of classical and neo-pentecostal Christians . . . ."
John Cardinal Suenens wrote in his book, A New Pentecost?,
". . . what we see with our eyes can be considered an awakening the like of which has never been seen before in the history of the Church."
Suenens also made this VERY significant statement:
"The drive toward unity among Christians seems irreversible; we may hope that the hour is not far off. The first millennium was, with some exceptions, the era of the undivided Church. The second, from 1054 until now, has seen the Church torn asunder. We are permitted to be confident with hope founded in God and in the progress of theology that the third millennium will see the restoration of full unity and full communion."
This is exactly the situation we find ourselves in today. Through the efforts of David Du Plessis and organizations such as Shakarian's Full Gospel Businessmen's Fellowship (FGBF), and within interdenominational prayer meetings, non-threatening situations were provided in which Catholic charismatics, ecumenicals, and non-denominationalists could fellowship "safely" together. It was within these person-to-person settings that controversial and divisive teachings were laid aside, and negative talk about other denominations receded.
Controversial and divisive teachings were replaced with "giving one's testimony" and seeking God's deeper call for the church, meaning unity. Unity was coming about through a common experience. This growth and type of fellowship gradually became strong enough to begin to break down the denominational mindset of individual Christians. "Renewal" experts from various Protestant denominations and the Catholic Church now met to fertilize the roots of ecumenism. Such strategy meetings naturally led to a much deeper seeking of unity, a growth that moved from the personal level to that of Christian organizations.
60s: MANIFEST SONS. Even though William Branham's Manifest Sons of God movement had earlier been rejected, the root had not been destroyed. All during the time that ecumenism was building, the root remained alive, eventually breaking ground in the late sixties in the Home Circuit churches in Colorado. The movement also bore a new name - the Manchild Company. The expectation of the members of the Manchild Company was for the manifestation of the spiritual Manchild of Revelation 12, a group of people who would BE the corporate Christ, God's delegated authority on the earth. They believed that as each church submitted to this authority, God would overthrow the governments of the world and establish His millennial reign.
The growth of this spiritual authority was aided during this time by the Shepherding movement, which lessened loyalty to one's denomination by insisting instead on submission to the charismatic leadership. "Shepherding" placed the "flock" at the mercy of the shepherd. Ecumenism had broken down the boundaries of the denominations, but new boundaries were now set through the rise of what was termed "submission teaching" within the charismatic renewal. The vine sprouting from the roots of the Latter Rain was being trimmed and trained toward the formation of Paul Cain's Joel's Army, the corporate incarnation of Christ who would come "TO the Church BEFORE He came FOR it."
Also sprouting out of the Latter Rain movement during this period were the "prophets" and their "new revelations". These made their entry into the charismatic arena through the newly formed Kansas City Fellowship.
The Seventies
While the sixties birthed a sense of unity in the hearts of individual Christians, the seventies were a time when the non-competitive spirit of co-operation and sharing gathered Christians together into large ecumenical gatherings. The events of this decade further contributed to the breakdown of denominations as independent entities.
During the 1970s, three major events helped bring about a further merging of Catholics, mainline Protestants, charismatics, and pentecostals that prospered the sense of unity:
1. First, Dr. Billy Graham, a big influence on Christians worldwide, received the Catholic International Franciscan Award for "his contribution to true ecumenism."
2. The second event was pentecostal healer Kathryn Kuhlman's audience with Pope Paul. After the meeting, she said, "When I met Pope Paul there was a Oneness." This "oneness" was carried into and through her interdenominational healing services until her death.
3. The third major event was the first international mass rally of Charismatic Catholics and Evangelicals in Pneuma '72, held at Notre Dame University.
These three events caused great cracks in the walls between denominations, and the shoots from the vine began to flower in the aisles of the Protestant churches.
70s: COOPERATIVE EVANGELISM. Suddenly, in the early seventies, a new aspect was added to ecumenism. Meetings were held and agreements were made to institute cooperative evangelism.
In 1973, in what is hailed as David Du Plessis's major accomplishment, evangelicals and Roman Catholic bishops were linked together to form a North American Crusade Of Cooperative Evangelism.
In the same year, Bill Bright promoted a program, "Key 73 Evangelism," in which Roman Catholics, Orthodox, ecumenists, evangelicals and charismatics were brought together.
A year later, the Lausanne Movement for World Evangelism was founded by Billy Graham. Twenty seven hundred evangelicals met in Switzerland to draft a covenant to fulfill the Great Commission by evangelizing the world. Defined as a voluntary network, it sought
"to encourage churches and groups to take the whole Gospel to the whole world through the whole Church and to do so in a spirit of cooperation and sharing, not of competition."
The non-competitive spirit of co-operation and sharing that was formed in individuals in the sixties was now evolving into a corporate manifestation. In 1975, Du Plessis announced that he would not be satisfied with anything less than full ecumenicity in the whole family of nations. Spiritual renewal would be both charismatic and ecumenical, meaning union with the Catholic Church. And then in 1976, Du Plessis received the Pax Christi Award,
"the evidence of his high repute in Roman Catholic circles." The message was becoming clear. Much fruit could be brought forth through the union of Rome and denominationalism, and this union was being seriously pursued.
70s: KANSAS CITY CHARISMATIC CONFERENCE. The ecumenical non-competitive "spirit of co-operation and sharing" became evident in July 1977 when an ecumenical rally was held in Kansas City. This was the First International Conference that brought together for the first time Christians from the three traditions in the charismatic renewal. Along with Fathers James Bertalucci and Francis McNutt, 50,000 Christians from many different denominational backgrounds met. Catholic Charismatics, Episcopalians, Pentecostal Holiness, Lutherans, Four Square Gospel, Presbyterians, Mennonites, Assemblies of God, United Methodists, Southern Baptists and others from various renewal service committees were present. David Du Plessis' presentation, "All Together: Charismatic and Ecumenical," captured the essence of the Conference.
Bert Ghezzi, editor of New Covenant magazine, labeled it an historic gathering, and in the October 1977 edition, wrote this in an editorial:
"This conference brought together for the first time Christians from the three traditions in the charismatic renewal - the classical pentecostal, the neo-pentecostal and the Catholic pentecostal. This historic gathering was a first response to a directive word that the Lord spoke at a conference on the Catholic charismatic renewal in 1974. At that time, the Lord expressed his desire to bring the three streams together. . . . a sign of hope for all Christians. . . . The Lord called us all to reach beyond our denominational walls to work and pray aggressively for a higher goal - the unification of all Christianity."
70s: POPE JOHN PAUL II. Also during the seventies, Pope John Paul II was elected, and in the first 100 words of his inaugural address, he "recognized his sovereign placement" and declared that the year 2000 would "be a year of a great Jubilee." We will see the importance of this Year of Jubilee later.
70s: A NEW PROTESTANT REFORMATION. In his 1979 book The Emerging Order, New Age author Jeremy Rifkin wrote:
"We are in the early stages of a second Protestant Reformation. . . . While Charismatics are generating a potential liberating impulse, the more mainline evangelical movement is beginning to provide the necessary reformulation of theological doctrine that is essential for the creation of a new covenant vision and worldview. . . . If the charismatic and evangelical strains of the new Christian renewal movement come together and unite a liberating energy with a new covenant vision for society, it is possible that a great religious awakening will take place, one potentially powerful enough to incite a second Protestant reformation. . . . emerging between now and the year A.D. 2000."
Rifkin's predictions began to come true in the next decade.
The Eighties.
The eighties were a time of pulling together into a corporate, united body what had been broken down in the previous two decades - the denominations and the individuals in the denominations. Large non-denominational gatherings became commonplace; one such gathering had 700,000 in attendance. Speakers from Catholicism, mainline Protestant denominations and independent churches broke down the walls even more at the Washington For Jesus Rally in Washington, D.C. Pat Robertson, John Meares, Dr. Bill Bright, James Robinson and Jim Bakker shared the microphone with Catholic Fathers Randall and Bertalucci.
Other large gatherings included the "Jesus '81 Rallies" and Billy Graham's International conference, "Amsterdam '83," attended by Pat Robertson, Robert Schuller, Dr. Paul Cho, and Dr. Bill Bright, among others. Charisma magazine reported "a shift in attitude and terminology from the world's leading evangelical," meaning Graham.
80s: COALITION ON REVIVAL. In the Spring of 1984, Reconstructionist Jay Grimstead launched the Coalition on Revival (COR), and its 112-member Steering Committee formed the first draft of COR's 42 Articles On Historic Christian Doctrine. COR would become a major influence in turning the Church's thinking toward establishing the Kingdom of God on earth. The COR documents of the Third Congress stated: "The Coalition on Revival was called into existence as a catalyst to help unify and mobilize leadership in the Body of Christ to cause 'God's will to be done on earth as it is in heaven.'"
COR's 42 Articles were used to form the theological foundation for 17 Worldview Sphere Documents, which stated what COR believed to be basic, Biblical principles which must govern the fields of Law, Government, Economics, Education, Media, the Arts, Science, Medicine and several spheres of ministry such as Evangelism and Discipleship. It's important to mention that Baptism and eschatology were excluded from the 42 Articles. This omission and a non-argumentative stance greatly contributed to a shift for many from a pre-millennial to a post-millennial worldview. The COR Steering Committee Document worried that
"The Church of Jesus Christ has now grown lukewarm and indifferent in pursuing its redemptive priestly ministry and corrective prophetic authority. . . [the Church's] concerns are more with heaven, the future and escaping from this world [meaning by the rapture] at Christ's second coming."
Instead of clarifying our hope as Christ's return alone, COR invited all Christians to help bring the kingdom of God down from heaven through a united effort. True hope in Christ began to shift to a hope that we could establish the kingdom with God's blessing.
The COR Documents summarized 2,000 years of the Church's theology from all different denominations, and COR said that the summaries were enthusiastically accepted by theologians from almost every doctrinal position, denomination and many institutions of higher learning. Founder Jay Grimstead said Catholic and Protestant theologians, churches, colleges, and organizations around the world would use them to create their own statements of faith.
The COR Steering Committee ratified the 42 Articles in Aug 1984. Plenary Speaker Bill Bright of Campus Crusade for Christ spoke on "The Great Commission And Our Global Mission Task."
The overall acceptance of the 42 Articles paved the way for the 1994 North American Protestant Church Council and "hope for a doctrinal unity at a world-level hitherto unimagined." Such a doctrinal unity was now necessary because the denominational churches had been weakened. Not only were the denominations to be torn down and then reassembled into a united Church, but doctrine, too, would suffer the same fate. The doctrine of Christ's second coming would suffer the most, as a new worldview was being set in place and being accepted by large segments of the now unifying Church.
TIMELINE CHART OF BRINGING
ABOUT
GLOBAL UNITY IN THE CHURCHES
Compiled By Ed Tarkowski
1947 - FIRST WORLD PENTECOSTAL CONFERENCE
David Du Plessis ("Mr. Pentecost") comes forth
1948 - WORLD COUNCIL OF CHURCHES (WCC)
- All churches are alike
- Brotherhood among the denominations
- Worldwide unity of all the churches
- Claim the world and all aspects of life for Christ
- Kingdom of God is being established1962-1965 - VATICAN II
"Renew wonders as of a New Pentecost"
1966 - CHARISMATIC RENEWAL BEGINS
- Denominations also experiencing "the outpouring"
- Cardinal Suenens: "Progress of Theology, full Communion, Unity by the year 2000"1966-1969 - BREAK DOWN Of DENOMINATIONAL WALLS
AND DOCTRINE IN THE INDIVIDUAL THROUGH
Graham - Kuhlman - Catholic/Denominations/Prayer Meetings - Full Gospel Fellowship
Others contributors to breakdown: Robertson (CBN, CC) - Bakker (PTL) - Crouch (TBN)
1970s - INTERDENOMINATIONAL CONFERENCES CREATED SENSE OF UNITY
AMONG CHRISTIANS BY BRINGING THEM TOGETHER IN LARGE GROUPS
1970s - UNITED GLOBAL EVANGELIZATION PLANNING
DuPlessis: "Full family of nations - total ecumenicity"
1970s - POPE JOHN PAUL II ELECTED
Announces a Jubilee Year set for the year 2000
1978 - KANSAS CITY CONFERENCE
Three streams of Pentecostalism brought together to pursue Christian Unity
1980s - THE UNIFICATION OF CHRISTIANS IN A COMMON CAUSE FURTHERED
The idea came forth that the Church could now unite and take the world for Christ
1984 - COALITION ON REVIVAL (COR)
- Works toward doctrinal untiy with 42 Articles
- Local Ministry-Merge Teams to change communities1988 - BILL BRIGHT'S "NEW LIFE 2000" IMPLEMENTED
1989 - JAY GARY'S GLOBAL CONSULTATION ON WORLD EVANGELISM BY AD2000 & BEYOND
- Begins bringing global evangelistic programs under its wing with Global Service Office
- Sets the agenda for the Church until the new century (2000 AD)
- Gary appeals to New Age to contribute to the year 2000 celebrations
- Gary calls for the Church to celebrate the year 2000 as a Jubilee Year
- Coalition On Revival (COR) tied to AD 2000 agenda throughSpiritual Mapping, Adopt-A-People, Church Planting, 10/40 Window, Prayer & Spiritual Warfare
1990s - PROMISE KEEPERS AND MARCH FOR JESUS>
- Purpose: to breakdown denominational walls
- Become nets to catch and unite the Body of Christ at a personal level
- Cain-Frangipane say these have been prepared for God's glory before Christ returns1994 - CATHOLICS AND EVANGELICALS TOGETHER
1996 - GLOBAL EVANGELIZATION NOW IMPLEMENTED
Editor: Balaam's Ass Speaks: Add
1996? - Steve Hill comes to Brownsville- Where did Steve Hill come from in England? Anglican Church?
Gordon Cromwell Theological Seminary course list
CH 254 MODELS OF CHRISTIAN SPIRITUALITY
Lovelace
This course reviews the major historic models of personal spirituality and introduces the student to a number of classics in the literature. Students may choose among the following authors representing different spiritual models: Augustine of Hippo, Bernard of Claivaux, Francis of Assisi, Julian of Norwich, Martin Luther, John Calvin, Ignatius Loyola, John of the Cross, Teresa of Avila, Richard Sibbes, Jonathan Edwards, John Wesley, P.T. Forsyth, David Du Plessis, Thomas Merton, Henri Nouwen, and Gustavo Gutierrez. Students will be graded on short response papers focused on their choices among these options. 3 sem. hrs.
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