THE
ONE WORLD EVOLUTION
FROM CIRCA 1600
TO BROWNSVILLE AND PROMISE KEEPERS
OR,
From George Fox to Steve Hill
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.
See related articles elsewhere
in this Journal!!
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. 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. Ahmed Deedat-
Indian and Aryan-- Most sinister Muslim Mullah
on earth.
Rodney Howard Browne-- Brought
"Holy Laughter" to the USA, and now exporting it to Mexico
and the world. 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. Dutch
and British Aryans--
To this day they hold SA as a base of operation to conquer Africa.
Return-Path: <timbarbaho@msn.com>
From: "Timothy Aho" <timbarbaho@msn.com>
To: "Mary Van Nattan" <mar1611@bill.ncats.net>
Subject: Lord Halifax
Lord Halifax Mary,
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 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." To: mar1611@bill.ncas.net
Subject: Fox on sea trip
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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. To: mar1611@bill.ncats.com
Subject: Fox
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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."
o: mar1611@bill.ncats.com
Subject: Westcott on Geo. Fox
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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 Text
LORD
HALIFAX, TO WESTCOTT, TO CHRISTIAN SOLIDARITY INTERNATIONAL (Sponsored Du Plessis)
INCLUDE BALFOUR, Neville Chamberlain, BLAVATSKY, ALBERT PIKE http://www.biography.com/cgi-bin/biography/biography-request.pl?page=/biography/data/H/H.6416.txt.html
Lord Halifax -- key figure in many important decisions during
the war. 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: http://www.nationalalliance.org/ovrvw03.htm
"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.
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
Subject: British Psychiatry & Eugenics/Assassination
From: dsale@users.southeast.net (Dan Sale) Date: 1996/12/28
Message-Id: <5a3cug$acq@ns2.southeast.net>
Organization: Unknown Newsgroups: alt.conspiracy,alt.illuminati
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. http://www.hotweird.com/heliophobe/mkultra.htm
Very important article
http://www.codoh.com/irving/irvcontem.html
Betrayal of the British people re. a bombing planned and known by
Halifax? and Churchill
http://tau.lpl.arizona.edu/~corleyj/wwolf/truth/text/com307.txt
Try same URL with 310 through 306 YES!!!!!
Must read
ALL
One World connection and Rothschild connection
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.
http://www.idcomm.com/sogrady/founda1.htm
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.
George Fox and the
New Age of the Spirit-- A review of this book is needed.
http://www.presbyterianireland.org/General_Assembly/toronto.html
Note the role of Du Plessis in promoting Pentecostalism of the Toronto
variety.
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 established 1962-1965 - 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
communities 1988 - 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 through
Spiritual 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 returns
1994 - 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?
http://www.idcomm.com/sogrady/timelin3.htm
http://www.idcomm.com/sogrady/timelin1.htm
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.
2009-
Barak
Obama comes into the US Presidency speaking of "change" and quoting
the Bible and talking about his alleged conversion to Jesus Christ. He is viewed
as the Messiah to many people, and some say that when he speaks, they hear God
speaking. Is he the antichrist? No. He is a good candidate though. 2009-
Javier Solana continues to consolidate his power over Europe and the world. His
heritage is one world and Communist. He is in the midst of every event that is
significant in the world, but especially in the Middle East. Read
his history here. Read
our page about Javier Solana here. Solana is also a candidate for antichrist.
But, be careful, for many antichrists are at work in the world. THE antichrist
will not be revealed until the Lord's Church is taken out of the world into the
Glory.
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