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===Critical of William Branham===
===Critical of William Branham===
* [http://en.believethesign.com/index.php/Main_Page Believe The Sign] - An examination of William Branham and his message
* [http://en.believethesign.com/index.php/Main_Page Believe The Sign] - An examination of William Branham and his message

* [http://jonestown.sdsu.edu/?page_id=61481 The Intersection of William Branham and Jim Jones] (San Diego State University)
* [http://searchingforvindication.com/ Searching for Vindication] - Historical research relating to William Branham's life
* [http://searchingforvindication.com/ Searching for Vindication] - Historical research relating to William Branham's life
* [http://searchingforvindication.com/timeline.html Timeline of William Branham's life]
* [http://searchingforvindication.com/timeline.html Timeline of William Branham's life]

Revision as of 20:54, 20 October 2014

William Marrion Branham
File:Wmbbible.jpg
BornApril 6, 1909 (1909-04-06)
Cumberland County, Kentucky
DiedDecember 24, 1965 (1965-12-25)
Amarillo, Texas
Cause of deathCar accident
Resting placeJeffersonville, Indiana
SpouseAmelia Hope Brumbach m. 1934 (b. 16 July 1913 - d. 22 July 1937) Meda Marie Broy m.1941 (b. 26 April 1919 - d. 1981)
ChildrenWilliam 'Billy' Paul Branham (b. 13 September 1935)

Sharon Rose Branham (b. 27 October 1936 - d. 26 July 1937)

Rebekah Branham Smith (b. 21 march 1946 - d. 28 November 2006)

Sarah Branham De Corado (b.1950)

Joseph Branham (b. May 1955)
ParentCharles C. E. Branham (b. 02 January 1887 - d. 30 November 1936) Ella Rhee Harvey (b. 24 June 1887 - d. 27 October 1961)

William Marrion Branham (April 6, 1909 – December 24, 1965) was an American Christian minister, usually credited with initiating the post World War II healing revival.[1][2]

Branham's most controversial revelation was his claim to be the end-time prophet to the Bride of Christ although he never explicitly stated this.[3] His theology seemed complicated and bizarre to many people who admired him personally.[4] In his last days, Branham's followers had placed him at the center of a Pentecostal personality cult. While virtually every Spirit-filled Christian knew his name in the days of his prominence in the 1950s; today Branham's role in Pentecostalism and American Christianity is largely unknown to those outside the Pentecostal tradition.[5]

Biography

The reliability of William Branham's biographical material should be viewed with caution. This is because Branham's autobiographical stories were often embellished, and sometimes contradictory. Other sources, written by his associates or followers, are apologetic and hagiographical in nature.[6][7]

Early life

William Branham was born in 1909 in a log cabin in Cumberland County, Kentucky, near Burkesville.[1] The first of ten children of Charles and Ella Branham, he was raised near Jeffersonville, Indiana. His father was an alcoholic, and William Branham often talked about how his upbringing was difficult and impoverished,[2] although his claims of poverty have been called into question.[8]

Branham claimed that from his early childhood he had supernatural experiences including prophetic visions. He said that in his early childhood, while walking home from getting water from the creek, he heard the voice of the Angel of the Lord who told him 'never to drink, smoke or defile his body, for there would be a work for him when he got older'.[9][10]

Leaving home at nineteen, William Branham worked on a ranch in Arizona and had a short career as a boxer.[11] He was ordained as an Independent Baptist minister at the First Pentecostal Baptist Church in Jeffersonville.[12][13] Branham claimed that his first exposure to Pentecostalism was in 1936; however, the First Pentecostal Baptist Church which he attended prior to 1933 was "a Holy Ghost church" that believed in prayer for healing and the baptism of the Holy Spirit.[14] His first major tent revivals took place in Jeffersonville in 1933. He later constructed in 1933 which was originally named the "Pentecostal Tabernacle"[15] but was later changed to "Branham Tabernacle". He was the bivocational minister of this church until 1946.[16]

Public ministry

From accounts by William Branham's family, it is evident that he had been conducting healing campaigns at least as early as 1941 when he conducted a two-week revival in Milltown,[17] and his 1945 tract "I Was Not Disobedient Unto the Heavenly Vision'[18] shows that his faith healing ministry was well established by this time.

Shortly after being ordained, William Branham was baptising converts on June 11, 1933 in the Ohio River near Jeffersonville. He claimed that people along the bank saw a bright light descend over where he was standing, and that he heard a voice say, "As John the Baptist was sent to forerun the first coming of Jesus Christ, so your message will forerun His second coming."[19] While Branham indicates that this event was picked up by the Associated Press and appeared in newspapers "plumb in Canada and around",[20] Weaver was unable to locate any copies of the article.[19] Branham claimed that this event happened while he was baptizing his 17th convert. The Jeffersonville Evening News reported that the Branham campaign reported only 14 converts on June 2, 1933.[21]

Branham taught that he was but one of many ministers that God had raised to bring forth the rapture although Branham's personal understanding of the 1933 baptismal event cannot be ascertained. Weaver indicates that it is possible that Branham later embellished the incident by "remembering" the forerunner message when he was achieving success in the healing revival.[22]

On May 7, 1946, William Branham claimed to have received an angelic visitation, commissioning his worldwide ministry of evangelism and faith healing.[23] His first meetings as a full-time evangelist were held in St Louis, Missouri in June 1946. Professor Allan Anderson of the University of Birmingham, has written that “Branham’s sensational healing services, which began in 1946, are well documented and he was the pacesetter for those who followed”.[24] Referring to the St Louis meetings, Krapohl & Lippy have commented: "Historians generally mark this turn in Branham’s ministry as inaugurating the modern healing revival".[25]

During the mid-1940s William Branham was conducting healing campaigns almost exclusively with Oneness Pentecostal groups.[26] The broadening of Branham's ministry to the wider Pentecostal community came as a result of his introduction to Gordon Lindsay in 1947, who soon became his primary manager and promoter.[27] Around this time several other prominent Pentecostals joined his ministry team including Ern Baxter and F. F. Bosworth.[28] Gordon Lindsay proved to be an able publicist for Branham, founding The Voice of Healing [1] magazine in 1948 which was originally aimed at reporting on Branham's healing campaigns.[29][30]

In June 1947, the Evening Sun newspaper of Jonesboro, Arkansas reported that "Residents of at least 25 States and Mexico have visited Jonesboro since Rev. Branham opened the camp meeting, June 1. The total attendance for the services is likely to surpass the 20,000 mark". His success took him to countries around the world. According to a Pentecostal historian, "Branham filled the largest stadiums and meeting halls in the world."[31]

On the night of January 24, 1950, a photograph was taken of Branham during a debate between F. F. Bosworth and a Baptist minister regarding the biblical justification for healing.[32] The photograph showed a light appearing above Branham's head.[32][33][34] Gordon Lindsay, a member of William Branham's ministry, made arrangements to have the photograph examined by George Lacy, a professional examiner of questioned documents who worked in Houston.[35][36] George Lacy, in his report, stated "the negative submitted for examination, was not retouched nor was it a composite or double exposed negative.".[37] Branham believed that the light was supernatural and was a verification of his ministry.[32][38] The photograph was sent to the Library of Congress for copyright protection on January 24, 1950, by Theodore J. Kipperman, owner of Douglas Studios, Houston, Texas.[39]

In Durban, South Africa in 1951 he addressed meetings sponsored by the Apostolic Faith Mission, the Assemblies of God, the Pentecostal Holiness Church, and the Full Gospel Church of God. Meetings were conducted in eleven cities, with a combined attendance of a half million people. On the final day of the Durban meetings, held at the Greyville Racecourse, an estimated 45,000 people attended and thousands more were turned away at the gates.[40][41] Many healings were reported in the local newspapers.[42][43][44]

U.S. Congressman William Upshaw, crippled for sixty-six years, publicly proclaimed his miraculous healing in a Branham meeting in a leaflet called "I'm Standing on the Promises".[45][46][47][48][49] Branham claimed that God's miraculous intervention healed King George VI of England through his prayers.[50][51] Branham also claimed to have witnessed a young boy raised from the dead in Finland in April 1950, which he said was the fulfilment of a vision he had told audiences during his campaign meetings.[52][53][54][55]

Jim Jones, the founder and the leader of the Peoples Temple, best known for the mass suicide in November 1978, used Branham to springboard his own ministry. He organized a mammoth religious convention that took place June 11 through June 15, 1956, at Cadle Tabernacle in Indianapolis. To draw the crowds, Jones needed a religious headliner, and so he arranged to share the pulpit with Branham.[56]

From the mid-1950s onwards Branham began to publicly teach that neither Oneness theology nor Trinitarianism was correct, but that God was the same Person in three different offices – in the same way that a husband can also be a father and a grandfather.[57] As he began to speak more openly about doctrine, such as the Godhead and serpent seed, the popularity of his ministry began to decline.[58]

Church ministers working with William Branham in his meetings, testified that he was able to reveal the thoughts, experiences, and needs of individuals who came to the platform for prayer, and in the audience.[59][60] Walter Hollenweger, a noted Pentecostal historian who worked as translator for Branham in one of his campaigns in Switzerland, wrote, I am not aware of any case in which he was mistaken in the often detailed statements he made. [31] Branham claimed that this knowledge (which he called discernment) was given to him through visions.[61]

Walter Hollenweger recognized the detailed accuracy of Branham's gift of discernment, but he also noted that healing was not as frequent as it was claimed.[62]

Death

On December 18, 1965, William Branham and his family (all except his daughter Rebekah) were returning to Jeffersonville, Indiana from Tucson, Arizona for the Christmas holiday. About three miles east of Friona, Texas (about 70 miles south-west of Amarillo on U.S. Highway 60), just after dark, a car travelling west in the eastbound lane hit Branham's car head-on by accident.[63] Branham lived for 6 days after the crash, but died on December 24, 1965, at 4:49 PM at the Northwest Texas Hospital in Amarillo.[64]

William Branham was buried four months later. It was reported in the press that some of his followers predicted that he would return to life during Easter but William Branham's elder son (Billy Paul) said that the interdenominational faith founded by his father did not teach this.[65][66][67][68] Disciple Pearry Green stated that William Branham's burial was postponed in order to allow his widow to attend. She was seriously injured in the accident which claimed her husband's life. However, some had hoped for his return from the dead on Easter Sunday and his ultimate burial was accepted reluctantly.[67][4][69] William Branham's body was left in a sealed casket in a Tucson funeral home during that period.[70] He was subsequently buried in the Eastern Cemetery in Jeffersonville on April 11, 1966 [71] His widow died in 1981.

Gordon Lindsay's eulogy stated that Branham's death was the will of God and accepted the interpretation of Kenneth Hagin, who claimed to have prophesied Branham's death two years before it happened. According to Hagin, God revealed that Branham was teaching false doctrine and God was removing Branham because of his disobedience.[72][73]

Teaching

Branham became more controversial in his later years and this was particularly evident in his development of a theology that emphasized a few select doctrines. Although not always consistent with each other, his primary concerns were eschatology, the denial of an eternal hell, Oneness Pentecostalism, predestination, eternal security and the serpent's seed.[74] Branham asserted that his doctrinal teachings were given to him by divine revelation.[75]

Denial of an eternal hell

Prior to 1957, Branham taught a doctrine of eternal punishment in hell. However, by 1957 he was proclaiming that hell was not eternal:[75]

If you see a man that's cheating, stealing, lying, just remember, his part is waiting in hell, for him, his place where he'll be tormented in the Presence of God and the holy Angels, with fire and brimstone. He'll be tormented there. Not forever, he can't be tormented forever, forever don't mean all, for all times. Eternity is forever, Eternity is... has no beginning or end. But forever is "a space of time." The Bible said, "Forever and," conjunction, "forever." Jonah said he was in the belly of the whale "forever." Is a space of time.[76]

Annihilationism was not a new concept to Pentecostalism as Charles Fox Parham had also advocated the doctrine.[77]

While Braham had taught the doctrine since 1957, he suggested in 1960 that the Holy Spirit had just revealed it to him as one of the mysteries that God was revealing in the "end-time".[77]

Oneness Pentecostalism

Early in his ministry, Branham at times referred to the Holy Spirit as the third person of the Trinity.[77] It was even reported that Branham had told some trinitarians that he agreed with them but that he felt obligated to the "Jesus Only" Pentecostals because they had supported him early in the revival. However, by the 1960s Branham was openly teaching the oneness position.[78]

Branham preached that trinitarianism was tritheism and insisted that members of his congregation be rebaptized in Jesus' name in imitation of the example of the Apostle Paul. He tried to distinguish himself from the Oneness baptism in the name of "Jesus" by teaching the baptism in the name of the "Lord Jesus Christ".[79]

While Branham was at times inconsistent with respect to the need to be rebaptized, by the end of his ministry fidelity to the eschatological "message" required an acceptance of the "oneness" of the Godhead and baptism in the name of the Lord Jesus Christ.[80]

Serpent's Seed

Branham taught that Eve and the serpent had sexual intercourse and Cain was born.[74] Consequently, every woman potentially carried the literal seed of the devil.[81] Cain's descendants were today masquerading as the educated and the scientists,[82] who were "a big religious bunch of illegitimate bastard children."[83] The serpent was the "missing link" between the chimpanzee and man, who was perhaps ten feet tall and looked just like a man.[84]

The central sins of modern culture - immoral women and education - were a result of the serpent's seed. Branham's attitude toward culture was a very extremist perspective of "Christ against Culture". Education was Satan's snare for intellectual Christians who rejected the supernatural. Education was Satan's tool for obscuring the "simplicity of the Message and the messenger".[85]

Misogynism

Branham was very critical of the immorality of modern women.[86] He taught that a woman with short hair was breaking the commandments of God and ridiculed women's desire to artificially beautify themselves with make-up. Branham believed that scantily clad women were guilty of committing adultery because their appearance motivated men to lust. A woman's place was in the kitchen.[87]

Branham also taught that women were not a "created product of God". Rather she was merely a byproduct of man. His pronouncements with respect to women were often contradictory. He once told women who wore shorts not to call themselves Christians. But he qualified his denunciations by affirming that obedience to his moral code was not a requirement for salvation. However, he also implied that no woman that disobeyed his "Thus Saith the Lord" moral code would be part of the rapture.[81]

Branham's attitude towards women was decidedly misogynistic, covering physical appearance, sexual drive and marital relations.[88] Modern women were basically immoral sexual machines who were to blame for adultery, divorce and death. They were the tools of the Devil.[85]

Eschatological teachings

Branham claimed to have had a prophetic revelation in June 1933 that comprised seven major events that would occur before the Second Coming of Christ.[89] He believed that five of the seven predictions, relating to world politics, scence and the moral condition of the world, had been fulfilled. The final two visions, one related to the Roman Catholic Church gaining power in the United States and the second detailing the destruction of the USA, would be fulfilled by 1977, subsequent to which Christ would return. A comparison of Branham's descriptions of the prophecies reveals his tendency to exaggerate and embellish his actual predictions.[90]

In December 1964, Branham also prophesied that the city of Los Angeles would sink into the Pacific Ocean. This was subsequently embellished to a prediction that a chunk of land fifteen hundred miles long, three or four hundred miles wide and forty miles deep would break loose causing waves that would "shoot plumb out to Kentucky."[78][91]

In 1960, Branham preached a series of sermons on the seven church ages based on chapters two and three of The Book of Revelation. The sermons depended heavily on C. I. Scofield's dispensationalism. Branham described each church as representing an historical age and suggested that the angerl of each age was an earthly messenger. His most important "revelation" was the description of the messenger to the Laodicean Church, age immediately proceeding the Rapture, whose characteristics were all strikingly compatible to Branham's personality.[92]

Branham regarded his series of sermons on the Seven Seals in 1963 as a highlight of his ministry.[93] In reality, the opening of the seals revealed very little new doctrine and were essentially a laborious restatement of the dispensationalism espoused in the sermons on the seven church ages.[94]

Anti-denominationalism

Another contributor to the controversy surrounding Branham's ministry in his later ministry was that he believed that denominationalism was the mark of the beast.[85][78]

Much of Branham's "revelation" was similar to Scofield's dispensationalism and the anti-Catholic rhetoric of classical Pentecostalism. In his later years, he came to believe that all denominations were "synagogues of Satan". The heart of Branham's "message" was for the elect Bride to "come out" of denominationalism and to accept the message of the Laodicean messenger who had the "message of the hour". Continued allegiance to a denomination was to take the mark of the beast which would mean missing the Rapture.[95]

Branham's legacy and influence

Branham was deeply respected for his legendary power [96][97] and inspired a significant movement in Christian America that remains on the scene today.[98][99] The Dictionary of Pentecostal and Charismatic Movements contains these comments: "The person universally acknowledged as the [WWII] revival’s `father’ and `pacesetter’ was William Branham. The sudden appearance of his miraculous healing campaigns in 1946 set off a spiritual explosion in the Pentecostal Movement which was to move to Main Street, U.S.A., by the 1950s and give birth to the broader Charismatic Movement in the 1960s, which currently affects almost every denomination in the country".[100] Today, there are an estimated 500 million Pentecostal and Charismatic Christians in the world.[101][102]

It may be difficult to measure Branham's influence on other evangelists of his time period, but he certainly led the way in the pioneering of tent revivals, which would lead into the era of televangelism. Branham is often mentioned as the leader or first revivalist preacher of the second wave of Pentecost that swept the country after World War II[97][103][104] (the first wave being Charles Fox Parham, William J. Seymour, and others). Among those who began around the same time as Branham, and part of the Second Wave of Pentecostalism (late 1940s to the mid-1950s), were Jack Coe, Oral Roberts and A. A. Allen. Branham was one of the first "faith" preachers and evangelists who not only preached a latter day visitation of God’s Spirit, but also emphasised faith for healing, as did Coe, Roberts and Allen.[105]

A radical minority among Branham’s followers have partially or totally deified him and have given his sermons scriptural status.[106] Most disciples simply emphasize that Branham was the prophet of Malachi 4 [107][108] but many go much further, seeing him as the greatest prophet of all time, second only to Jesus Christ himself[107] and they believe that his ministry foreruns the second coming of Jesus Christ [109][108][110] as John the Baptist foreran His first coming (Luke 7:27-28).[111] Some observers refer to this as "Branhamism," however, adherents prefer the name "Message Believers."

The primary medium of evangelization in the "Message" are the publication of Branham's sermons of approximately 1,100 audio sermons of which over 300 are in print.[112]

Location and size of following

The followers of William Branham tend to distance themselves from controversial exclusiveness and maintain their homes in their communities. There is no headquarters. These churches have no membership or members and have little, if any, organization. William Branham summarized this by saying: "We're no denomination. We have no law but love, no creed but Christ, no book but the Bible: no membership; just fellowship through the Blood of Jesus Christ that cleanses us from all unbelief".[113]

Voice of God Recordings, the distributor of materials related to William Branham's ministry, currently produce print, audio, and video materials in 65 languages, ships to 174 countries, and maintains offices in over forty countries.[114][115] Cloverdale Bibleway, based in British Columbia, also conducts an extensive international outreach with Message materials.[116]

The Voice of God website claims that "upwards of 2 million people worldwide believe Brother Branham’s Message".[117] and that believers are found in every country of the world.[118] According to Joseph Branham, more than 500,000 Message Believers are found in Africa.[119]

See also

References

  1. ^ a b Weaver 2000, pp. 22.
  2. ^ a b Harrel 1978, pp. 28.
  3. ^ Weaver 2000, pp. 131.
  4. ^ a b Harrel 1978, pp. 164.
  5. ^ Weaver 2000, pp. x.
  6. ^ Weaver 2000, pp. 20–22.
  7. ^ Sheryl 2013, pp. 11.
  8. ^ Duyzer 2014, pp. 46.
  9. ^ Duyzer 2014, pp. 87.
  10. ^ Liardon, R., God's Generals (Whitaker House, 2003), p. 283
  11. ^ Weaver 2000, pp. 25.
  12. ^ Harrell 1978, pp. 28.
  13. ^ Duyzer 2014, pp. 12.
  14. ^ Weaver 2000, pp. 32–33.
  15. ^ Jeffersonville Evening News, August 17, 1935. Accessed February 9, 2013
  16. ^ Weaver 2000, pp. 32.
  17. ^ At Totten’s Ford, Believers News, April 1998
  18. ^ Branham, W. M., I Was Not Disobedient Unto the Heavenly Vision, 1945
  19. ^ a b Weaver 2000, pp. 38.
  20. ^ Branham, W.M., A Court Trial, Jeffersonville, Indiana: Voice of God Recordings, 1964
  21. ^ Jeffersonville Evening News. 1933-06-02. Retrieved 2014-09-09.
  22. ^ Weaver 2000, pp. 28–29.
  23. ^ Weaver 2000, pp. 35.
  24. ^ Anderson, Allan, An Introduction to Pentecostalism (Cambridge University press, 2004) p. 58
  25. ^ Kraphol, R. H., & Lippy, C. H., The Evangelicals: A Historical, Thematic, and Biographical Guide (Greenwood Press, 1999) p69. ISBN 0-313-30103-4
  26. ^ God Commissioning Moses, May 1953 (sermon transcript)
  27. ^ Lindsay, G., William Branham: A Man Sent From God, (Jeffersonville, Indiana: WBEA, 1950) chapter 14
  28. ^ Lindsay, G., The Voice of Healing, May 1948
  29. ^ Harrel 1978, pp. 54.
  30. ^ Voice of Healing, Vol 1, No 1, April 1948
  31. ^ a b Hollenweger 1972, pp. 354.
  32. ^ a b c Weaver 2000, pp. 50.
  33. ^ The Pillar of Fire Photographed, Bible Believers Retrieved October 7, 2007.
  34. ^ Harrel 1978, pp. 34.
  35. ^ Branham, W. M., At Thy Word, Voice of God Recordings, 1950
  36. ^ "Supernatural light? Branham Salvation Healing Campaign to Begin Friday". Long Beach Independent. 1954-07-31. Retrieved 2007-05-17.
  37. ^ Copy of Report and Opinion by George J Lacy Retrieved 18 Aug 2012
  38. ^ Branham, W. M., At Thy Word, Voice of God Recordings, 1950
  39. ^ Library of Congress Prints and Photographs Online Catalogue
  40. ^ Stadsklev, J., William Branham: A Prophet Visits South Africa, 1952, p. 131
  41. ^ Stadsklev, J., Greatest Religious Meetings in History of South Africa Inspired by Wm. Branham, The Voice of Healing, March 1952
  42. ^ "Cripples Rise From Wheel-Chairs and Walk", The Natal Mercury, Durban, Friday, November 23, 1951 (Reproduced in Stadsklev, J., op cit, p. 125)
  43. ^ Miracle Sets Boy Walking Normally", Sunday Tribune, Durban, 1951
  44. ^ Hundreds Testify To Being Cured in Branham Tour, The Voice of Healing, February 1952
  45. ^ Weaver 2000, pp. 57.
  46. ^ Harrel 1978, pp. 35.
  47. ^ Voice of Healing, April–May 1951
  48. ^ William D. Upshaw: "The Georgia Cyclone"
  49. ^ Our Campaigns: William Upshaw
  50. ^ Weaver 2000, pp. 56.
  51. ^ Healing of King George
  52. ^ Resurrection in Finland, The Voice of Healing, June 1950
  53. ^ Moore, J., Resurrection in Finland, Voice of God Recordings, Jeffersonville
  54. ^ Branham Meetings Make History in Scandinavia, The Voice of Healing magazine
  55. ^ Branham, W. M, From That Time (Jeffersonville, IN: Voice of God Recordings, 1960)
  56. ^ Reiterman & Jacobs 1982, pp. 9–10.
  57. ^ Branham, W. M., "The Unveiling of God" (sermon transcript), 1964.
  58. ^ Harrel 1978, pp. 41.
  59. ^ Harrel 1978, pp. 38.
  60. ^ Bosworth, F. F., Gifts of Healing Plus (in Stadsklev, J., William Branham: A Prophet Visits South Africa, 1952)
  61. ^ Voice of God Recordings, The Deep Calleth to the Deep, June 1954 (video). Discernment begins at 40 min mark
  62. ^ Hollenweger 1972, pp. 229.
  63. ^ Head-On Collision Kills 1, Injures 6, Friona Star, December 1965
  64. ^ Green, P., Acts of the Prophet, chapter 16, "The Accident"
  65. ^ "Followers Bury Prophet of Doom After Long Wait". Northwest Arkansas Times. 1966-04-12. Retrieved 2007-05-17.
  66. ^ "Some Members of Sect Think Minister to Rise from Dead". Kokomo Tribune. 1966-04-11. Retrieved 2007-05-17.
  67. ^ a b "Faith Founder is Buried Four Months After Death". Fresno Bee Republican. 1966-04-11. Retrieved 2007-05-17.
  68. ^ "Only Few Remain for 'Miracle'". The Vidette Messenger. 1966-04-12. Retrieved 2007-05-17.
  69. ^ "Rites for Noted Evangelist Held". Fresno Bee Republican. 1966-04-14. Retrieved 2007-05-17.
  70. ^ "700 People Flock to Attend Burial". Corpus Christi Caller-Times. 1966-04-10. Retrieved 2007-05-17.
  71. ^ Jeffersonville: A Prophet's Hometown (Jeffersonville, IN: VOGR, 2004) video with notes on YouTube
  72. ^ Weaver 2000, pp. 105.
  73. ^ Liardon 2003, pp. 354.
  74. ^ a b Weaver 2000, pp. 98.
  75. ^ a b Weaver 2000, pp. 118.
  76. ^ William Branham, Sermon:Hebrews Chapter Four, September 1, 1957
  77. ^ a b c Weaver 2000, pp. 119.
  78. ^ a b c Harrel 1978, pp. 163.
  79. ^ Weaver 2000, pp. 120.
  80. ^ Weaver 2000, pp. 121.
  81. ^ a b Weaver 2000, pp. 111.
  82. ^ Weaver 2000, pp. 113.
  83. ^ Weaver 2000, pp. 125.
  84. ^ Weaver 2000, pp. 124.
  85. ^ a b c Weaver 2000, pp. 114.
  86. ^ Weaver 2000, pp. 109.
  87. ^ Weaver 2000, pp. 110.
  88. ^ Weaver 2000, pp. 112.
  89. ^ Weaver 2000, pp. 29.
  90. ^ Weaver 2000, pp. 30–31.
  91. ^ Weaver 2000, pp. 103–104.
  92. ^ Weaver 2000, pp. 99.
  93. ^ Weaver 2000, pp. 99–100.
  94. ^ Weaver 2000, pp. 101.
  95. ^ Weaver 2000, pp. 116–117.
  96. ^ Harrel 1978, pp. 162.
  97. ^ a b Weaver 2000, pp. 139.
  98. ^ Weaver 2000, pp. 58.
  99. ^ Stewart 1999, pp. 49.
  100. ^ Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 1988) p. 372
  101. ^ Hollenweger 1972, pp. 1.
  102. ^ History of Global Pentecostalism, Department of Theology and Religion, University of Birmingham.
  103. ^ Harrel 1978, pp. 25.
  104. ^ Dictionary of Pentecostal and Charismatic Movements, p. 372
  105. ^ Anderson, A. The Origins, Growth, and Significance of the Pentecostal Movements in the Third World, Selly Oak Colleges, Birmingham B29 6LQ, England
  106. ^ Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).
  107. ^ a b Weaver 2000, pp. 156.
  108. ^ a b A Prophet?, Voice of God Recordings, Jeffersonville: Indiana
  109. ^ Weaver 2000, pp. 27.
  110. ^ Green P., Acts of the Prophet (Tucson, AZ: Tucson Tabernacle, 2011) , p. 117
  111. ^ This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.
  112. ^ Weaver 2000, pp. 152.
  113. ^ Branham, W. M., Why I'm Against Organized Religion, (Jeffersonville, Indiana: Voice of God Recordings, 1962).
  114. ^ Voice of God Recordings: VGR International
  115. ^ Voice of God Recordings: Offices by Country
  116. ^ Cloverdale Bibleway
  117. ^ Voice of God website: About Us (Retrieved 23 April 2012)
  118. ^ Voice of God, Stats (Retrieved 25 May 2013)
  119. ^ Branham, J., Absolute on YouTube Retrieved 25 Nov, 2009.

Bibliography

Secondary sources

  • Anderson, A. (2004). An Introduction to Pentecostalism. Cambridge University Press. ISBN 9780521532808. {{cite book}}: Invalid |ref=harv (help)
  • Burgess, Stanley M.; McGee, Gary B.; Alexander, Patrick H. (1988). Dictionary of Pentecostal and Charismatic Movements. Zondervan. ISBN 978-0310441007. {{cite book}}: Invalid |ref=harv (help)
  • Duyzer, Peter M. (2014). Legend of the Fall, An Evaluation of William Branham and His Message. Independent Scholar's Press. ISBN 9781927581155. {{cite book}}: Invalid |ref=harv (help)
  • Harrell, David (1978). All Things Are Possible: The Healing and Charismatic Revivals in Modern America. Indiana University Press. ISBN 0-525-24136-1. {{cite book}}: Invalid |ref=harv (help)
  • Hollenweger, Walter J. (2005). Pentecostalism: Origins and Developments Worldwide. Baker Academic. ISBN 978-0801046605. {{cite book}}: Invalid |ref=harv (help)
  • Stewart, Don (1999). Only Believe: An Eyewitness Account of the Great Healing Revival of the 20th Century. Treasure House. ISBN 978-1560433408. {{cite book}}: Invalid |ref=harv (help)
  • Weaver, C. Douglas (2000). The Healer-Prophet: William Marrion Branham (A study of the Prophetic in American Pentecostalism). Mercer University Press. ISBN 978-0253202215. {{cite book}}: Invalid |ref=harv (help)

Primary sources

  • Lindsay, Gordon (1950). William Branham: A Man Sent From God. William Branham Evangelistic Association. ASIN B0007ENQ64. {{cite book}}: Invalid |ref=harv (help)
  • Stadsklev, Julius (1952). William Branham: A Man Sent From God. Julius Stadsklev. ASIN B0007EW174. {{cite book}}: Invalid |ref=harv (help)
  • Vayle, Lee (1965). Twentieth Century Prophet. William Branham Evangelistic Association. {{cite book}}: Invalid |ref=harv (help)
  • Green, Pearry (1969). William Branham, The Acts of a Prophet. CreateSpace. ISBN 978-1463711344. {{cite book}}: Invalid |ref=harv (help)

Supportive of William Branham

Critical of William Branham

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