by Matthew Shaw
As we near the close of a millennium,
the watchful Church cannot fail to be sensitized with the anticipation of
Jesus Christ's imminent return. As ancient prophecies are coming to complete
fruition, the framework for the anti-christ's unholy world order is now being
made ready. Nearly everyone seems to be aware of the growing notions of
globalism, informed and evidenced by such traversing wonders as instant and
worldwide communication and the conglomeration of once-sovereign nations
into an increasingly singular entity under the guise of world peace. However,
the Scripture prophetically describes not only a worldwide governmental power
but a strong and complimentary, universal religious body guided by the spirit
of antichrist that will engulf all mankind wielding a strange combination
of the supernatural and the deceitful. This article will examine the rising
infrastructure of this futuristic Church-entity as evidenced by the historical
developments within Christendom and the role of Pentecostal/Charismatics
in advancing its construction.
The Ecumenical Movement has for decades
worked toward Christian union. Initially rejected by conservative and fundamental
churches, the movement was finally joined by the unlikely Pentecostal
'old-timer,' Rev. David DuPlessis. Acting unofficially, DuPlessis penetrated
the World Council of Churches (WCC) attending all six meetings of the body
from Amsterdam (1948) to Vancouver (1983). He also became increasingly involved
in establishing and maintaining a Pentecostal/Roman Catholic dialogue; working
alongside Benedictine monk, Fr Kilian McDonnell, the two served as cochairs
of the first ten sessions of the dialogue (1972-82). As a result of his early
ecumenical work, which met with the disdain of many of his Pentecostal
contemporaries, DuPlessis lost his ministerial credentials with the Assemblies
of God in 1962. He was, however, able to retain official church membership
at his home church (First Assembly of God, Oakland, CA). This condition persisted
until 1980, when the organisation reinstated DuPlessis's license under the
direction of General Superintendent Thomas Zimmerman, who was himself active
on the ecumenical scape (Burgess & McGee, 250-4). Perhaps David DuPlessis's
appeal to the growing number of neo-Pentecostals was his own non-exclusive
approach to the experience. DuPlessis rearticulated many common, Pentecostal
catechetical points with new meanings, arguing that gifts of healing were
given to the sick and not the praying ministry and that tongues/interpretation
was an unscriptural description of the phenomenon, which he explained as
tongues followed by prophecy. In his typical non-traditionalism, DuPlessis
urged neo-Pentecostals and Charismatics to remain within their established
communities of faith. He believed emphatically in the 'ecumenity of the Holy
Spirit' (Burgess & McGee 250-4).
The work and commitment of DuPlessis
laid a basic framework for parallel and growing ecumenism within the AG.
Members of the organisation distinguished themselves early on in the Catholic
Charismatic Renewal movement as supporters. An upstart charismatic group
formed at Notre Dame University (South Bend, IN) directed by Fr Edward O'Connor
sought and received the help and encouragement of Ray Bullard, a local AG
deacon, and other AG laity and ministry (Burgess & McGee, 114). These
isolated cell groups became watershed for spreading the renewal within the
Roman Church and redefining the parameters of Classical Pentecostal acceptance.
Later, Karl Strader, an influential pastor
of Carpenter's Home Church Assemblies of God (Lakeland, FL) also began convention
in 1980 consisting of representatives of charismatic renewal, outside of
the Classical Pentecostal traditions. Those attending the 'Idea Exchanges'
included Catholics who had entered the movement (Burgess & McGee, 833).
At the helm of the Assemblies of God,
Thomas Zimmerman, General Superintendent from 1959-1985, also represented
the denomination in ecumenical endeavours. Admittedly uncomfortable with
the term 'Classical Pentecostal,' describing the term as 'moldy,' Zimmerman
preferred to characterise the AG as a charismatic church (Frame, 45). His
involvement in several interdenominational bodies and projects such as the
National Association of Evangelicals and the Lausanne Committee for World
Evangelization are capped by his open unity with the Catholic Charismatic
Renewal during the historical Kansas City 1977 Convention held at the Arrowhead
Stadium. The convention promoted the unity of believers, and the infamous
prophecy that has informed subsequent meetings was issued: 'Mourn and weep
for the Body of My Son is broken' (Burgess & McGee, 515).
This conference was followed by the
successive North American Congresses on the Holy Spirit and World Evangelization
with extensive participation of AG leaders and ministers including DuPlessis,
Superintendent Zimmerman, Marilyn Hickey, Benny Hinn and, more recently,
present General Superintendent Thomas Trask (Burgess and McGee, 641 &
'Catholics and Protestants Celebrate . . .' ). These conferences are ecumenical
extravaganzas promoting charismatic unity despite doctrinal distinctives.
Vinson Synan, a representative of the conservative Pentecostal Holiness Church,
says of the conference: 'The Holy Spirit wants to break down walls between
Catholics and Protestants . . . The Holy Spirit empowers Christians to trust
each other despite their differences.' Jack Hayford, pastor of the Church
on the Way, says ecumenical relationships can form a 'meltdown of ideologies.'
It is, according to Hayford, the nature of the Holy Spirit 'to blend and
to bond without sacrificing uniqueness and individuality' ('Catholics and
Protestants Celebrate . . .' ) Speakers at the most recent conferences included
prominent Catholic priest, Raineiro Cantalamessa; TBN broadcaster, Paul Crouch;
Assemblies of God General Superintendent, Thomas Trask; and representatives
of the Church of God in Christ, Bishops Gilbert Patterson and Ithiel
Clemmons.
The Assemblies of God has acclimatised
itself to doctrinal diversity. Its spawning and continued support of CCR
has expanded it vision of brotherhood. Once isolated by its theology on the
Holy Spirit, mainstream Pentecostalism (the AG and her doctrinal sisters)
have opened themselves in the name of unity to many strange influences and
unfortunate admissions. In May 1994, leading Roman Catholic and Evangelical
representatives forged the historic document Evangelicals and Catholics
Together: The Christian Mission in the Third Millennium. This manifesto
outlines a detailed plan of action for Catholics and Evangelicals to search
out common ground in an effort to rectify former division and move toward
a 'fuller realization of our unity in the body of Christ' (ECT, 16). Several
passages in the agreement leave no doubt concerning the end goal of
participants--complete unity. In fact, they realise that they are 'brothers
and sisters in Christ' despite their practical differences (ECT 15,18). In
so doing, they have laid aside once deep and fundamental distinctions in
order to acknowledge a shared salvation. This inter-tolerance has caused
affirmants to condemn efforts to seek converts by 'proselytizing or "sheep
stealing"' among one another's communities of faith (ECT, 21). The impact
of this document cannot be fully understood without looking at the diversity
of those who have endorsed it, including Cardinal John J. O'Conner (R.C.);
Rev Pat Robertson, a leading Charismatic/Pentecostal tele-evangelist; Dr
Bill Bright, Campus Crusade for Christ, as well as representatives from such
traditionally unecumenical organisations as the Church of the Nazarene and
the Southern Baptist Convention. Dr Jesse Miranda participated unofficially
as a member of the Assemblies of God. His uncensored presence and participation
in the endeavour is in keeping, however, with the practical, ecumenical work
and vision of the AG and its leadership.
The Assemblies of God was once an
organisation which clearly defined its doctrinal positions, rejecting various
doctrines which emerged within Pentecostal ranks. Their rigid, Trinitarian
stance divided the organisation as Oneness doctrine surfaced. The '16 Fundamental
Truths' still contain a condemnatory clause reflected in the Council's position
on the issue:
Wherefore, it is a transgression of the Doctrine of Christ to say that Jesus Christ derived the title Son of God, solely from the fact of the incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father, and the Son; and a displacement of the truth that Jesus Christ is come in the flesh. (Revised 1983 General Council, Assemblies of God)
As a result, the Assemblies lost over
1/4 of its constituency. Similar withdrawal followed the AG's rejection of
the popular Latter Rain Movement lead by Prophet William Branham. Finally,
in 1980, the General Council produced a position paper denouncing the Positive
Confession Movement as aberrant and excessive application of basic, Scriptural
principles.
These historic and well-defined positions
would seem to be binding and concensual within the Assemblies of God. Though
the organisation has maintained its distinction and isolation from Oneness
Pentecostals, recent developments which have a strong basis in the
renewal/revival movement suggest a realignment of the AG with her estranged
Word of Faith and Latter Rain schismatics.
In the initial wave of the renewal, the
Toronto Blessing emerged, uniting believers in the quest for a new anointing,
penetrating virtually every mainline denomination and gaining momentum within
the Assemblies of God. The Toronto Airport Christian Fellowship (TACF) became
the mecca of Christian leadership and laity seeking a blessing which, Toronto
officially claims, is 'transferable anointing' (Doucet). Toronto's official
publication, Spread the Fire Magazine, has printed several articles
propagating doctrinal tolerance rather than exclusive, creedal allegiance:
This renewing is such a great joy because it brings not only freshness, but continuity . . . The present renewal is not meant to lead us to created the one perfect denomination. When Jesus prayed, 'may they be brought to complete unity . . .', He was not asking for one denomination, one evangelistic method, or one creedal formula that everyone could espouse . . . Let us stop embracing our Christian brothers with the right arm of theological persuasion and the left arm of methodological strategy, finding that our arms just don't fit around most people! Let us reach out with the right arm of responsibility and the arm of submission . . .
Continuing, the author demonstrates Christian
unity based on monolithic affirmations:
I seem to be bonded more closely to some believers than others . . . because we have a similar or complimentary anointing and we are co-workers in the Kingdom (Wiseman, 'Relationship . . .')
John Arnott, pastor of TACF articulates
this ecumenical mission of the Toronto Blessing: 'We will network the body
of Christ across ministries and denominations. There will be an exchange
of ideas at every level, and renewal ministries will have the advantage of
a credible and powerful support group to back them up (Lear & Doucet,
'From Division . . .'). Obviously, TACF perceives itself as a superstructure
uniting renewal movements.
The phenomenon of 'holy laughter', which
became the hallmark of these meetings, was introduced by leading evangelists,
Rodney Howard-Browne of South Africa and Randy Clark of St. Louis. These
men, along with the leadership of TACF, became apologists for the movement
and form an ever-expanding worldwide circuit.
Howard-Browne, one of the most controversial
proto-evangelists, carelessly epitheting himself 'God's bartender', made
important strides into the ranks of mainstream Pentecostalism. In 1993, Karl
Strader, pastor of the large AG Carpenter's Home Church, scheduled a week-long
revival with him that lasted for over a month as thousands attended the meetings,
including Richard Roberts of Oral Roberts' University, who endorses the movement
(Riss). Strader personally telephoned Marilyn Hickey and Charles and Frances
Hunter (authors based at John Osteen's Word of Faith Church in Texas). Both
were later affected by the revival, the Hunters eventually joining the circuit
and becoming instrumental in the movement in England (Riss).
Some of Howard-Browne's most controversial
connections were with prominent Word of Faith preachers. Other studies have
brought to light the errors of Word of Faith doctrines including the notions
of creative positive and negative confessions, the prosperity gospel and
aberrant teachings concerning the atonement of Christ. Assemblies of God
supporters of RHB's ministry consistently ignored his associations within
the Positive Confession Movement. Invited to ORU after the Strader meetings,
Howard-Browne 'blessed' an excess of 4,000 faculty and students who, for
the most part, were slain in hallways and campus lawns. Classes were reportedly
cancelled for two days for Howard-Browne's meetings (Riss). At Kenneth Copeland's
Church, Howard-Browne not only demonstrated his solidarity with the Word
of Faith preacher but engaged in a very questionable 'prophetic' dialogue
in which he and Copeland conducted a conversation in tongues with obvious
(supposed) comprehension (Riss). This gross display of excess went apparently
unremarked by many within the Assemblies of God who continued to endorse
and peruse Howard-Browne's ministry.
In Jacksonville, Florida, Howard-Browne
issued a 'prophecy' that re-inforces the ecumenical thrust of his charismatic
movement, extending it beyond the confines of traditional and
doctrinally-established Pentecostalism:
For if the Pentecostals will not receive it, the wind of God shall blow upon the Catholics and upon the Methodists and upon the Baptists. And a whole new seed shall be raised up and a whole new harvest shall be reached amongst many that even now do not know my power and do not know my glory . . . For the move of God shall not be limited amongst the Pentecostals and the Charismatics, but shall go out amongst many of the Evangelicals, and then many of those that are not any church affiliation at this time. (Riss)
This 'prophecy' obviously articulates
the reservations of some Pentecostals who were not embracing the movement
and also serves as a provocation to lay aside any questions or skepticism
in the interest of not missing God's 'new direction' for His Church, a tactic
that is sustained in the contemporary movements as represented by Toronto
and Brownsville. Succinctly, if Classical Pentecostals were not going to
be left behind, they had to enter this doctrinally unstable and
characteristically ecumenical environment connected by a shared charismatic
experience. Consequently, many within the Assemblies of God plunged headlong
into the 'river', looking to the renewal movement as a revitalising force
within Christianity.
The Pensacola Outpouring emerged out
of this movement, beginning at Brownsville Assembly of God and effecting
many churches within the greater organisation. The outpouring began, according
to Pastor John Kilpatrick, on Father's Day 1995. Initially hailed by many
within the Assembles of God as a restoration of Pentecost to Pentecostalism,
fondly recalling their roots in the great Pentecostal revival of Azusa Street;
overt connections existing between Brownsville and Toronto dissipate the
restorationist vision and reveal the 'transfer' of the Toronto Blessing to
Pensacola, where it thrives alongside other interdenominational renewal
centres.
Although some leaders of the revival
have gone to great pains to distinguish Brownsville from the Toronto Blessing,
the revival is ultimately rooted in the Toronto movement and acknowledges
the Toronto Blessing as a 'sovereign move of God.' In fact, John Kilpatrick's
wife, Brenda, attended meetings in Toronto. Cathy Wood, a member of Brownsville
Assembly of God and unofficial reporter on the revival writes:
Our pastor's wife went to Toronto in February or March of 1994, I don't remember when for sure, but when she got back . . [sic] without even telling of any of the manifestations she had seen . . [sic] a few started that very Sunday she returned. She came back healed of things . .[sic] so changed that Pastor was jealous of the refreshing touch God had given her! Happy but jealous! (Wood, 'Letters')
Wood also states that Lindell Cooley,
the acclaimed worship leader of Brownsville, also took a trip to Toronto
just prior to the outbreak of revival.
Evangelist Steve Hill was also profoundly
influenced by the Toronto satellite, Holy Trinity Brompton. In an interview,
Hill claims that he went to the Anglican church with a 'very critical spirit.'
However, after receiving prayer from Vicar Sandy Miller, Evangelist Hill
states: ' . . . it was over. I mean, I went down under the power of the Holy
Spirit' (goodnews.mag.org/hill.htm)
In another interview, Hill demonstrates
his unity and solidarity with Toronto and its renewal affiliates. Asked to
comment on the 'common denominator' between Toronto, London (Holy Trinity)
and Brownsville, Hill replies:
Well, I love John and Carol Arnot [sic]. I love Sandy Miller. I love what God is doing all over the world. I believe that's a sovereign move of God. I've been to both places. I've received a wonderful refreshing in Holy Trinity. And I've been to Toronto. I've had Carol Arnot [sic] pray for me up there. John wasn't there that night. I love what's going on. But you're dealing with different areas of the world . . . And so neither one is separated, okay, it's just all part of the Body of Christ . . . You know, John Arnot [sic] is reaching people that would never come here. And, of course, there is a lot of mixture also. I've sent many, many people up to the Vineyard to the airport Christian Center. (Walker, 'Interview with Steve . . .')
Sealing the undeniable relationship between
the Toronto Blessing and Brownsville, Steve Hill candidly admits: 'we've
received a lot from the Toronto church . . . we model a lot of what is going
on here from them' (Walker, 'Interview with Steve . . .')
John Arnott visited Brownsville in February
1996. Cathy Wood reported on the service:
Pastor [Kilpatrick] was walking down the aisle and said 'My goodness, John Arnott, . .[sic] I didn't know you were here.' At that point, he introduced him and tow of his friends to us all and brought them to the platform . . [sic] Bro. Arnott shared just a few words on what brought renewal to Toronto after he was asked to.
Sensationalising her tone, Wood
continues:
I saw after a while that Pastor Arnott was praying too on the other side of the building. It was like watching TV because it was hard to sink in that he was really here. There was such a mob around him that usually all I could see was his face (he is tall) and his hands on their heads. I think what blessed me the most is not that HE is anything but that GOD is everything and what started in Toronto . . [sic] really is HERE too. We so appreciate Bro. Arnott for being open to God because thats [sic] where Mrs. Kilpatrick went . . [sic] to his church in Toronto and the impartation (anointing) did truly follow her home to us! (Wood, 'Letters')
Obviously, there is a mutual affirmation
of unity of purpose and basis between the two movements, and by extension,
an ecumenical embrace that supercedes the doctrinal divisions, incorporating
all who receive the renewal as part of the Body of Christ.
Dr Michael Brown, on staff at Brownsville,
recognises a thrust toward unity within the renewal movement. In an article
presenting the synoptic chronology of 20th century revival, Brown references
the general hunger for renewal, citing movements on college campuses and
among Christian men (referring, undoubtedly, to the ecumenical hodgepodge
Promise Keepers) noting that 'there were increasing signs of reconciliations
and unity . . . transcending denominational bounds' (Brown, 'Revival in .
. . ).
Not only has virtually ever denomination
been represented and impacted by the 1,720,000 visitors reported to date,
but Brownsville takes special, regulatory care to be inclusive, careful not
to offend visitors who are not part of the charismatic-Pentecostal tradition.
Cathy Wood's remarks are a valuable, albeit unofficial, indication of how
Brownsville Assembly of God strategically presents itself to outsiders. Wood
candidly admits that it is a violation of Prayer Team protocol to speak in
tongues during their altar ministry. This is directly related, according
to Wood, to their desire not to push Pentecostalism:
We have stressed over and over that this is not an AOG revival . .[sic] Some people have preconceived notions about tongues or are suspicious that we may be trying to put our 'religion' on them so we made the rule to just love on them and lead them to Jesus. (Wood, 'Letters')
Wood even reports that some have allegedly
been supernaturally 'shielded' from tongues.
The ban on tongues is systematically
enforced even on location. Wood catalogues prayer violations by non-Brownsville
Prayer Team members at a Birmingham, Alabama crusade. Among these violations,
which include praying without catchers and casting out demons, is speaking
in tongues. Prayer Team members were warned again concerning observing Prayer
Team rules. The following night, Cathy Wood and a senior Prayer Team member
from Brownsville monitored the altar workers who were to be issued 2 warnings
before having their badges removed (Wood, 'Letters').
Brenda Kilpatrick has also demonstrated
a degree of ecumenical unity participating in ultra-charismatic meetings
in England alongside Ken and Lois Gott, leaders of the Toronto-Blessed Revival
Now! Ministries (formerly Sunderland Christian Centre). Participants included
many Anglican priests and laity. The mission was headed up by Rev Cleddie
Keith of Florence, Kentucky, where his Assemblies of God church has been
involved in renewal for nearly two years. Pastor Keith displays a gross
ecumenicality, sporting links to various Toronto Blessing sites, including
Randy Clark's page and information on Rodney Howard-Browne. His site also
includes a tell-tale and unqualified remark reminiscent of the 'Manifest
Sons of God' theology once rejected by the Assemblies of God as part of the
Latter Rain Movement: 'It might be revival if the Spirit helps our weakness
and our groaning and travail surpasses the groaning and travail of our world
that awaits the manifestation of the Sons of God' (Cleddie, members.aol.
com/cleddie/renewal1.htm).
The Assemblies of God, and renewalists
specifically, are also drifting back to the once-estranged Word of Faith
movement. Benny Hinn, an arch-ecumenist who recently resigned from the
organisation after a media expose, openly propagates many Word of Faith doctrines
including positive/creative confession and the reproduced deity of the born-again
believer ('little gods'). In addition, Hinn has also followed after far-stretched
'revelations' from the Scriptures, including the nine-personed Godhead (each
person being trichotomous) and the superhumanity of Adam who could, according
to Hinn, fly and perform other such feats before the Fall.
Other Assemblies of God favourites include
David (Paul) Yonggi Cho, who 'prophesied' the beginning of the Pensacola
revival. Pastor Cho, pastor of the world's largest congregation and General
Superintendent of the Korean Assemblies of God, is also distinctly Word of
Faith in his teaching. Cho teaches that the Spirit-filled believer can actually
create the presence of God: 'You create the presence of Jesus with your mouth
. . . He is bound by your lips and by your words' (Cho 83). In keeping with
Oriental mysticism, Cho also teaches a process of visualisation and actualisation
(often termed 'incubation' in his work) by which the believer imagines the
positive end of his circumstance and is able to realise this end through
positive confession and prayer (Cho 44).
A cursory glance at recent itineraries
of leading Pentecostal/Charismatic and Word of Faith preachers is sufficient
evidence of the cross-pollination of the two camps. There is substantial
evidence of mutual acceptance and unity. Rev Jesse Duplantis, a popular Word
of Faith evangelist, has been and will be preaching at several Assemblies
of God churches and events including services at Campmeeting '97 (First Assembly
of God, North Little Rock, AK) and at Casa View Assembly of God (Dallas,
TX), as well as Evangel Temple (Canada). The International Charismatic Bible
Ministries Conference held at Oral Roberts' University included a
Pentecostal/Charismatic/Word of Faith line up including: Oral, Richard and
Lindsay Roberts, Benny Hinn, Jesse Duplantis, Charles Blake, Jerry Savelle,
Paul Crouch, Tommy Barnett (AG), Creflo Dollar, Marilyn Hickey (AG), John
Hagee, Myles Munroe and Joyce Meyer. Participating at the Living Word Convention
held at the Word of Faith International Christian Centre were Keith Butler,
Kenneth Hagin, Jr., Mack Timberlake, Phillip Goudeaux and popular Assemblies
of God evangelist, R.W. Shambach (International Gospel Services). Certainly,
these are working in unity despite official denunciation of the Word of Faith
Movement.
These examples of ecumenity within the
Assemblies of God illustrate the dangerous strides made by the organisation
in the name of Christian unity. As doctrinal positions are downplayed and
ignored by leading figures within the organisation and as an increased vision
of a mainstream voice within the Christian renewal community replace doctrinal
distinctions and stalwart reservations, a deep, centrifugal force is threatening
the delicate union of many within the Assemblies. There is a marked polarisation
within the Assemblies of God as 'pro' and 'con' camps form around the renewal
movement, with Brownsville at the critical centre of the controversy. Many
on the periphery are pulling the organisation toward inclusivity as they
move increasingly within circles that would have been considered unfriendly
to Classical Pentecostals not long ago. Their new-found friendships have
served, in many ways, to break down barriers of 'stereotype,' and there is
a waging war against those who possess the pejoratively applied 'religious
spirit.' The efforts of ecumenists masquerading as conservative Pentecostals
are monumental and will undoubtedly continue to face difficulties, but underlying
their labours is a fundamental belief in the unity of Christians who will
accept the renewal of the Holy Spirit. The charismatic call to complete unity
disregards doctrine, traditions and even Scripture; while appealing to Christ's
prayer for the oneness of believers, they forge a false unity that admits
dangerous deceptions and is informing the persuasions of a new generation
of Pentecostals willing to forsake some of their foundational principles
in order to remain a competitive and viable force within Christianity.
Unfortunately, the credibility of the Assemblies of God is at stake in this
movement. Questions are being raised concerning the commitment of the
organisation to past doctrines and positions, and answers are not plentiful.
Official responses from the top echelons of the organisation are non-committal
at best, never delineating a clear plan of action. While there exists no
official position on the more contemporary renewal movements (Toronto and
Brownsville), General Superintendent Thomas Trask speaks positively of
Brownsville and has himself attended. Also, the official organ of the Assemblies
of God, The Pentecostal Evangel, favourably reports on the revival
and advertises Brownsville literature. The future and direction of the Assemblies
of God remains, however, unanticipated as the renewal continues to expand,
dividing churches and enlarging its parameters of brotherly fellowship. The
ecumenical movement has finally, it would seem, found a 'common denominator'
that is explicity Pneumocentric and is ossifying renewal-minded Christians
into a superstructure that will exceed and transverse doctrinal barriers
to join hands as the comprehensive and potentially apostate 'Body of Christ.'
Works Cited
Assemblies of God Statement of Fundamental
Truths. 'Transgression of
the Doctrine of Christ.' ag.org/info/16truths/ft_02h.htm.
'The Believer and Positive Confession.
General Council of the Assemblies of God. 1980. ag.org/info/position/34-4183.htm.
Brown, Michael Dr. 'Revival in
Brownsville.' DI Prophetic Digest.
reapernet.com/di/did/winter97_revival.htm.
Burgess, Stanley M. & Gary B. McGee
(eds.). 'Catholic Charismatic Renewal'; 'DuPlessis, David'; 'Kansas City
Conference'; 'Strader, Karl.' Dictionary of Pentecostal and Charismatic
Movements. Zondervan Publishing House: Grand Rapids, MI. 1988.
'Catholics and Protestants Celebrate
Unity.' National & International Religion Report. August 7, 1995.
goshen.net/NIRR/1995/080795.html.
'Caught by Surprise.' Brownsville Assembly of God. brownsville-revival.org/
surprise.html.
Cho, Paul Yong-gi. The Fourth
Dimension v. 1. Bridge Publishers: New Jersey. 1983.
Doucet, Diana. 'What is the Toronto Blessing?
Facts and Figures.' Toronto Airport Christian Fellowship. 1996.
tacf.org/revivalnews/facts.html.
Evangelicals & Catholics Together.
First Things. no. 43. May
1994. p. 15-22.
Frame, Randy. 'Assemblies of God Celebrates
75 years.' Christianity Today. v. 33, n. 13. p. 45.
'The Good News Interview with Evangelist
Steve Hill.' goodnewmag.org/hill.htm.
International Gospel Services.
http://www.cu.soltec.com/~igs/0000.htm Keith, Cleddie. 'Revival in Bradford
England.' members.aol.com/cleddie/renewal1.htm;
members.aol.com/cleddie/note1.htm.
Lear, Krysia and Diana Doucet. 'From
Division to Multiplication.' Spread the Fire Magazine. Toronto Airport
Christian Fellowship. tacf.org/stf/2-1/article4.html.
Riss, Richard. A History of the Awakening
of 1992-1995. Eleventh Edition. 1995. grmi.org/renewal/Richard_Riss/history/
Walker, Larry (inter.). 'Rev. Stephen
Hill.' DI Prophetic Digest. Destiny Image Publishers 1997.
reapernet.com/di/did/winter97_supp_hill.html
Wiseman, Alan. 'Relationships: the Key
to Unity.' Spread the Fire Magazine. Toronto Airport Christian Fellowship.
tacf.org/stf/2-1/article4.html.
Wood, Cathy. 'Letters.'
victorious.com/SisterWOOD/letters.htm
Matthew Shaw