How the Kansas City Prophets impacted Britain.

This article is part of a series. Please see the base of the page for more details.

Church Leaders’ Support

Reference was made last week to the fact that a number of British church leaders rushed into print with a public statement issued in July 1990 supporting the Kansas City Fellowship ministry. The statement was issued from Holy Trinity, Brompton by Sandy Millar, probably in response to the articles in Prophecy Today which urged leaders to be on their guard and to test all these spiritual phenomena according to principles laid down in the New Testament. The statement gave unreserved support to the Kansas City Prophets.

We believe they are true servants of God, men of sound character, humility and evident integrity...We have no doubt about the validity of their ministry... and encourage as many as possible to attend the conferences to be held in Edinburgh, Harrogate and London in the autumn of this year, at which they will be ministering.¹

The signatories included Gerald Coates (Pioneer), Graham Cray (St Michael-le-Belfry), Roger Forster (Ichthus), Lynn Green (YWAM), David McInnes (St Aldate’s, Oxford), Sandy Millar (Holy Trinity, Brompton), John Mumford (South West London Vineyard), David Pytches, Brian Skinner, Teddy Saunders, Barry Kissel (St Andrew's, Chorleywood), Terry Virgo (New Frontiers International), Ann Watson (widow of David Watson), Rick Williams (Riverside Vineyard, Teddington).

All had been 'ministered' to by the Kansas City Fellowship team. This was acknowledged in the statement they issued. The fact that they stated that they believed a man such as Bob Jones to be a 'true servant of God' and a man of 'sound character' is evidence of the extent to which they were deceived.

It was the practice of the prophets led by Cain and Jones to give encouraging messages, supposedly from God, with promises of amazing power and greatly-expanded ministry. They were told they would be speaking to multitudes, seeing miracles, witnessing to kings and presidents and enjoying tremendous blessings. These prophecies resulted in bringing the recipients under the controlling spirit operated by/operating through the 'prophet'.

It was the practice of the prophets led by Cain and Jones to give encouraging messages, supposedly from God, with promises of amazing power and greatly-expanded ministry.

There are always serious consequences of believing false prophecy. It has a polluting effect upon the spiritual life of those who receive it. At best it is taking an alien influence into your life; at worst it is actually receiving an alien spirit. I have personal knowledge of several British church leaders who received false prophecies from Cain and Jones, believed them and then strove to fulfil them. The 'prophecy' thus exercised a controlling influence over the life of the recipient.

The 'use of prophetic gifting for controlling purposes' was tenth in the list of 15 errors acknowledged by Kansas City Fellowship in May 1990,² but there is no evidence that they had abandoned the practice two months later (July 1990). The support of senior British church leaders was essential if John Wimber was to see the fulfilment of those things which the 'prophets' had predicted. He fully expected a mighty revival to break out in London in October 1990. This had been prophesied by Cain whom he believed 'never got it wrong'.

They had foretold the great revival would be accompanied by an explosion of signs and wonders, leading to the submission of church leaders to Wimber's apostolic authority. He would also be given divine power over the enemies of the Gospel to deal summarily with them in the same way as Peter dealt with Ananias and Sapphira. As the revival spread across the UK into continental Europe, Wimber and his 'apostolic team' would assume governmental control of the nations.

All this had been prophesied by Cain and Jones and embraced by Wimber. It is doubtful if many of the British leaders knew of Wimber's expectations, but their willing compliance played an important part in preparing the way for the October meetings. The prophecies of a great revival were repeated from many pulpits and anticipation was high.

Promises of Supernatural Power

The commendation of senior church leaders, plus considerable publicity promising an exciting message and signs and wonders, brought large crowds to the public meetings in Harrogate, Edinburgh and London in October 1990. Prominent British church leaders had endorsed this ministry, so the people lapped it up. Not being trained theologians, they looked to their pastors, ministers and priests to say whether or not the ministry was biblically respectable and should be heeded. Their ministers themselves were enthusiastically endorsing this new ministry and the message, so the people followed their leaders.

The amazing promises given at the Wimber meetings filled the people with excitement and anticipation. The teaching was a heady mixture drawn from bits of all the strange teachings that had run through the charismatic movement since the middle of the 20^th Century: Latter Rain, Manifest Sons, Positive Confession, Signs and Wonders, Power Healing, Power Evangelism, Spiritual Warfare, New Breed and Joel's Army - to mention just a few. Elements of all these teachings came together in 1990 and were injected into the British Church with great hype and all the charisma of American glamour ministries.

The amazing promises given at the Wimber meetings filled the people with excitement and anticipation.

These strange teachings had been steadfastly resisted by most faithful preachers and Bible teachers in Britain for many years. But this latest onslaught was led by a man who was an excellent communicator, who appeared friendly, laidback and trustworthy. He was a man who had been recommended by David Watson and a number of prominent Anglicans as well as denominational and house-church leaders. He came with a popular message attractively presented. This heady cocktail was drunk by leaders, pastors and elders in many of the British evangelical churches, especially those in the charismatic sector.

The mainline churches in Britain were particularly vulnerable due to the years of decline. In fact, the whole nation was labouring under a cloud of status deprivation from loss of empire and world prestige. Here was a message of hope. Here was a message of power to the powerless. Here was a message of light and life to scatter the darkness of moribund inactivity.

But the promises were false. This was partially acknowledged by John Wimber at Holy Trinity, Brompton in June 1991 and again at the New Wine conference in August 1995. What has never been recognised, however, is the extent to which these promises were rooted in false teaching.

Expectations of the End Times

The foundation of this teaching lay in the belief that in the last days there would be a mighty outpouring of the Holy Spirit empowering the saints to perform great signs and wonders.

Some of this teaching was based upon prophetic revelation which Bob Jones claimed to have been given by the Holy Spirit. He said that the 'last generation' would be those born since 1973 and that they would be an elect company of believers of the seed of the apostles. They would be 'omega children'. Jesus was the 'Alpha' and they are the 'Omega'. Jesus inaugurated the Kingdom, and the elect company of omega believers would complete the work and establish a glorious Church on earth reigning over the nations.³

This teaching, which was given by both Jones and Cain, became the basis of the Vineyard/Kansas City Fellowship revivalist preaching. But it has no biblical foundation. The Bible declares Jesus to be both 'Alpha and Omega' (Rev 21:6). New Testament eschatology says that Jesus will come again to complete the work of the Kingdom. The Father will not take this away from his Son and entrust it to human hands.

There is a great need today to study what the Bible actually says about the Kingdom of God and the Second Coming of Christ. This may, in fact, provide the key to bringing the charismatic movement back onto a firm biblical basis. In Matthew 24 Jesus gave a series of signs of the end of the age - none of which promised supernatural power to believers.

Jesus warned those who are his followers to be alert to resist deception; to expect false christs, apostasy and false prophets.

He warned those who are his followers to be alert to resist deception; to expect false christs, wars and rumours of wars, famines and earthquakes, persecution, apostasy, betrayal, false prophets, the increase of wickedness and a lack of love within the Church. He nevertheless promised that the “Gospel of the kingdom will be preached in the whole world” (v14).

The only prediction of supernatural power was in an additional warning about deception!

For false christs and false prophets will appear and perform great signs and miracles to deceive even the elect if that were possible. (v24)

This is not the only warning in the New Testament concerning deception in the last days. Paul spoke of a time of great lawlessness which, he said, “will be in accordance with the work of satan displayed in all kinds of counterfeit miracles, signs and wonders” (2 Thess 2:9); and writing to Timothy he warned, “the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Tim 4:3-4).

These warnings, and a number of others, are in the New Testament for our own protection so that we will be alert to the intentions of the enemy to deceive, and to the strategy which may be employed. This is where a knowledge of the Bible is essential. When we move away from Scripture and invent doctrine, however attractive, we are in grave danger of deception. Once we are loosed from the word of God we are adrift on the high seas like a rudderless ship in a storm.

Non-Biblical Teaching

The injection into the British church in 1990 of a package of non-biblical teaching promising supernatural power, signs and wonders and imminent revival, marked a milestone in the apostatising of the charismatic movement in Britain.

The way had been prepared for this by a gradual and almost imperceptible down-grading of the Bible from its place of centrality within the Protestant tradition. This could be seen in the increasing separation between the reading and exposition of the word of God, and the exercise of spiritual gifts. Jesus was perfectly clear in stating that signs and wonders would follow the preaching of the word. This is what happens in the poorer non-industrial nations, where multitudes have been coming to Christ throughout the second half of the 20^th Century.

At large gatherings where the word of God is proclaimed, while the preacher is still speaking miraculous healings occur, many are born again and the signs and wonders of the presence of God through the work of the Holy Spirit are evident.⁴

In charismatic churches in the western nations, by contrast, we have developed the practice of separating word and Spirit. When we reach the end of our act of worship, or service, where there has been singing, prayer and the exposition of the word, then we clear away the chairs or invite people forward saying 'Now we'll have a time of ministry!' Over the years these so called 'ministry times' have gone from the simple praying for the sick to the performance of all kinds of bizarre manifestations as we have moved farther and farther away from a biblical centre.

In charismatic churches in the western nations, by contrast, we have developed the practice of separating word and Spirit.

Peter Fenwick, earlier in this series, has shown how the path to the Kansas City Fellowship 1990 package had been well prepared by Restorationist teaching, at least in the house-church streams. The new factor was the open door into the mainline churches which enabled their teaching to sweep right through the denominations. This was very largely due to John Wimber's acceptability, which in turn, had been due to David Watson's influence and subsequently to the support of several influential Anglican clergy.

A number of prominent charismatic leaders also embraced the false teachings presented in 1990. They were on an escalator from which there was no turning back and which it was not easy to jump off without risking personal injury. Their reputations were at stake and they had taken false promises into their spiritual lives. Many of them also took into their teaching and preaching the false expectations of a great revival. Churches such as St Andrew's, Chorleywood gave great prominence to preparing the congregation for revival and for the expected inflow of large numbers of new believers. But the revival did not happen.

On to the Toronto Blessing

By 1994 it was becoming difficult to sustain the enthusiasm of the people and to stave off massive disillusionment. The credibility of leaders was on the line. The Toronto Blessing arrived just in time to provide a new wave of excitement. With its coming, many leaders cut down or even abandoned the preaching of the word in order to get into the 'ministry time' as quickly as possible.

Thus the move of many charismatic churches into experience-centred phenomena took another leap forward. But the way had been prepared by 25 years of neglect of the Bible and a lack of biblical scholarship among charismatic leaders, which left an open door for the Toronto Blessing.

The eagerness with which Toronto was embraced is an indication of a deep spiritual hunger and a longing for God to 'rend the heavens and come down' and bring a mighty revival to transform the decaying life of the Western nations. But even this longing for revival is a reflection of the values of the world where the whole of our society is looking for 'quick fix' solutions to all our problems.

In the Church we are not prepared for the cost of obeying the 'Great Commission' and “making disciples, teaching them to obey” everything the Lord has taught us (Matt 28:19-20). Instead, we look for supernatural power to create an instant, ready-made reproduction model.

It is this human longing for revival that opened the way for many of the strange things which have become associated with the charismatic churches over the years. This eagerness to see the reign of God on earth and to promote the work of the Kingdom is surely good. But in the Western nations, generally, the Bible has been abandoned. Humanistic and New Age teachings have been widely embraced in an increasingly secularised, post-Christian society and the churches, especially charismatic, have been influenced more then we realise.

The eagerness with which Toronto was embraced is an indication of a deep spiritual hunger for God to 'rend the heavens and come down' and bring mighty revival.

Many evangelicals, especially those who have embraced the charismata, have tended to follow the world in neglecting the systematic study of the Bible and whole-hearted commitment to its teaching and living according to its moral and spiritual precepts. We have elevated spiritual excitement to new heights leaving the door open for non-biblical teaching and lax standards of personal and corporate morality.

Of course this is a generalisation and we would not wish to imply that there are no faithful evangelicals who love the word of God and live godly lives. Neither would we wish to imply that none of those in churches affected by the Toronto Blessing have been blessed by God. As others have clearly stated earlier in this series, God will always honour those who come to him with clean hands and a pure heart, or with humility and repentance. God longs to bless his children and those who come in sincerity will not go away empty-handed.

I personally know many believers who have been blessed by attending 'Toronto' meetings. But this is evidence of the faithfulness of our God, who loves to bless his children. It is certainly not an endorsement of the Toronto Blessing. God does not initiate things which are contrary to his own word in Scripture.

There was, nevertheless, cause for concern regarding this wave of excitement which swept through the charismatic churches in 1994 and 1995. It did not bring revival; neither would it even prepare the way for revival. It proved to be yet another blind alley that actually led the Church away from fulfilling the purposes of God.

There is also cause for concern that, as the charismatic movement has increasingly embraced the experiential, the way has been opened for even more bizarre behavioural phenomena and the embracing of heretical New Age-type teachings and practices. As the years have passed since the Toronto Blessing, what other waves have been introduced – and what does the future hold?

Next week: Our penultimate instalment in this series.

References

1 Published in Renewal, October 1990.

2 Published in Prophecy Today, Vol 6 No 5, September 1990.

3 Vineyard School of Prophecy, Bob Jones, op cit. p 1.

4 See Prophecy Today Vol 1 No 3 July 1985.

Series Information

This article is part of a series, re-publishing the 1995 book ‘Blessing the Church?’, an analysis of the ‘Toronto Blessing’ and a wider critique of the charismatic movement in the late 20^th Century. Click here for previous instalments and to read the editorial background to the series. 

Monica Hill continues to look at the spiritual ‘manifestations’ of 1 Corinthians 12.

This article is part of a series. Click here to access the archive.

“to another prophecy, to another distinguishing between spirits” (1 Corinthians 12:7-10)

“…the one who prophesies speaks to people for their strengthening, encouragement and comfort” (1 Corinthians 14:3)

“Be eager to prophesy” (1 Corinthians 14:39)

In this series we have already looked at the ministry of the prophet in Ephesians 4 and also at the natural gift of prophecy in Romans 12, which is often related to the proclamation of the word of God.

Although these two gifts come from the same root as the manifestation of prophecy mentioned in 1 Corinthians 12, and all three are often linked together and have much in common, there are also many differences which we need to explore here.

What is a Prophecy?

Bringing a word of prophecy as a specific message from God is almost always a manifestation of the Spirit given to an individual just as the Spirit wills, and will usually be in response to a specific situation in the community or the nation (we will deal later with prophetic words for individuals, which often contain words of knowledge, although we broached this last week).

Words of prophecy or ‘prophetic words’ are not ‘owned’ by individuals or given only to those who have a prophetic ministry. Any mature believer who has a close relationship with God will be listening for his word and receiving his guidance all the time – it will be part of his or her daily life. The Lord desires that we are open and eager to share the good things we have received with others - especially those things that build up the Body (this may well include scriptural words of Jesus and of course, prophecy will never undermine Scripture).

When a mature believer is willing to be a messenger, God can use them to speak to the rest of the Body concerning the fellowship, the nation or the world. Edmund Heddle highlights examples from the New Testament of reasons for the use of prophecy – to warn of trouble ahead, to foretell a future event, to appoint church workers, to mobilise for action and to bring enlightenment.¹

Prophetic words are not ‘owned’ by individuals or given only to those who have a prophetic ministry – they can be given to any mature believer.

Having received a word of prophecy, the messenger is then tasked with portraying this word from God to others in the Body of Christ. This should always have as its main purpose that of building up believers in some way. The Spirit will not only give the word, but will also alert the messenger to what they should be doing with it – and usually will also open up opportunities for it to be delivered.

Figure 1.Many people think that ‘prophetic words’ always have to be given in the first person, as a direct word from God, in order to be authentic. But giving it as a word in the third person – ‘This is what I hear the Lord saying to me…’ - can be tested by hearers more easily, not only for its validity (see section below on Weighing Prophecy), but also for its source.

Distinguishing Between Spirits

The manifestation of ‘distinguishing between spirits’ is listed alongside ‘prophecy’ in 1 Corinthians 12 and is an initial safeguard which should always be exercised immediately that a prophecy is given. When an individual receives a word, others who have the allied gift of ‘distinguishing between spirits’ should, on hearing it, be judging whether it really is from God, or from an evil spirit, or - what is often more likely - from the messenger’s own spirit.

This is not testing the message as such, but identifying the source, and does not preclude the necessity to test every word that is received. As we can all be aware, there are many times that a message can start off well but then be influenced by the messenger who at times is tempted to ‘help God out’ – to express it more clearly and perhaps slightly change the emphasis! Many messages can be like the curate’s egg – ‘good in parts’ - and just because this happens, it does not mean that the whole word should be ignored.

A Word About Discernment

Distinguishing between spirits is not the same as ‘discernment’. The latter is not an instant gift given to specific individuals but can be seen much more as a fruit which comes with experience, available to ALL believers as they mature in their faith and become fully in tune with biblical teaching.

All believers should be able to discern between right and wrong and should be able to give reasons for this from Scripture.

Distinguishing between spirits is a gift given to specific individuals – discernment is a fruit which comes to all believers as they mature.

Prophecy in Practice

We are given a good example of prophecy being exercised wrongly in the local church in what went on in Corinth, from which we also get the teaching Paul gave to bring things back into order. We get the impression that this community of new believers were not good advocates for the faith and needed much help - from which we can also benefit!

The lovely passage on the nature of true love in 1 Corinthians 13 places the exercise of prophecy in context, so that all can be aware of what is needed as the gifts are being exercised. The great love poem used at so many weddings follows Paul’s significant teaching on how everyone is part of the Body of Christ, in which he emphasises that if love for one another is not shown and does not surpass everything, whatever gifts believers feel they have will be of no significance (1 Cor 14:1-5).

This is in spite of, or even because of, the fact that they were competing for what they felt were the ‘greater’ gifts. Instead, they were challenged to “try to excel in those that build up the church” (1 Cor 14:12).

Weighing Prophecy

There is a list of 12 ‘tests of prophecy’ elsewhere on this site with which we should all familiarise ourselves so that we can learn from the mistakes of the Corinthian church. Additionally, the same instructions apply to us today as did to them: “Two or three prophets should speak, and the others should weigh carefully what is said”.

The fear of interrupting someone who speaks authoritatively in our society does not often permit us to follow these instructions: “if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged”. This is because “The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace” (1 Cor 14:29-33).

The Corinthian church is a good example of how not to do prophecy!

In addition to helping promote orderly worship, this certainly also helps us to understand that we should not be in a trance when giving a word from the Lord – we can be in control of our mouths, our minds and all our actions when we prophesy and we can be fully aware of what God is saying to others through us – but without adding to the word or distorting it.

‘Prophecies’ to Individuals

More recently in some circles the practice has been to bring prophetic words to individuals, who may also be identified by a word of knowledge. This needs to be followed up very carefully, as it can often mistakenly lay the recipient open to thinking that any word brought afterwards is a prophecy that will come true – especially if it promises healing.

Furthermore, there may be all sorts of reasons why people receive words for others and choose to make them public – so continue to test prophecies.

Finally…

Prophecy is NOT tongues, which is speaking TO God (we will look at this in more depth next week), but it is FROM God and given especially for believers to edify and build up the Church, so that the Church can be the prophet to the nation.

Witnessing a whole church prophesying can be very powerful – especially to unbelievers. An unbeliever can be convicted of sin by hearing a prophetic word and in this way it can have power:

But if an unbeliever or an enquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, ‘God is really among you!’ (1 Cor 14:24-25).

Finally, the manifestation of prophetic messages to the Church needs to be linked to the expounding of the word of God. The prophetic dimension of Christian life is often missing in the prayer life of the Church as there is a lack of expectation that God speaks to his people today.

Without this expectation, and without the manifestation of prophecy from God to each one of us, there will be no significant declaration of his word relating biblical truth to contemporary world events. But if preachers expound the word of God from the pulpit and draw attention to its teaching on these matters, it would transform the witness of the Church today.

References

1 See Heddle, E, 2016. Spiritual Gifts. Issachar Ministries. See also Figure 1.