don't miss a thing ...

scroll all the way to the bottom and see LARGE, hard-to-find photos of the Pembertons, Earl Lee, Mom Beall, and others!

Thursday, 6 August 2020

Here's what you can read about on this site ...

Pastor Earl Lee from Los Angeles is shown preaching to the congregation of Bethesda Missionary Temple in Detroit, Michigan in the early days of the Latter Rain Movement of 1948

Following is a list of articles that you can read on this site. Clicking on the hyperlink will take you to the article you are interested in.

General information on the revival:
Related to Bethesda Missionary Temple:
Latter Rain Movement ministries:
Note - the triple asterisk (***) is there to indicate that this is by far the most widely-read item on this site.

Friday, 3 July 2020

REVIEWED: Charles Green's latest book

Dr. Charles Green's new book, Light of Victory: The True Story of My Total Deliverance from Fear,
Charles Green and his late wife, Barbara
Charles Green and his late wife, Barbara
Anxiety, and Depression
, is going to be a trustworthy lifesaver for those who feel they are sinking under tormenting waves of fear, anxiety, and depression the way he was as a 35-year-old pastor decades ago.

But it's not just survival the book's offering - readers are shown who is the Light of Victory, how they can receive deliverance, and how they can live victoriously through any of life's battles.

Most readers acquainted with this blog and with the Latter Rain Movement will be aware that Dr. Green founded Word of Faith Temple in New Orleans in 1953 and pastored it for 57 years. It was for many years the largest church in the city. Today, it is known as Lifegate Church that meets in two New Orleans locations, and is pastored by his son, Michael.

Dr. Green, who is 94 and living in Texas, is one of the few remaining pioneers of the Latter Rain revival that began in 1948. Others include Hugh Layzell, Kayy Gordon, Ernest Gentile, Donald Murphy, and Anne Morrow.

He is still actively involved in ministry, preaching both in the United States and abroad (he even speaks in Light of Victory about his "next book"). And it's ministry that prompted the writing of this important book.

Green suffered terribly in 1961 when, out of nowhere, he was seized by inexplicable - and almost paralyzing - fear. For seven months, he slept little and was tormented by anxiety and depression. Initially, his only relief came in times of prayer and preaching. 

He writes, "What was happening to me seemed horrible at the time. Now I realize it led to great victory. It totally changed me as a person, and it changed my perspective on ministry."

Like one beggar telling another where he found bread, Green compassionately wants to minister to those who are suffering as he was. He knows firsthand the despair, loneliness, and loss of joy that day-after-day suffering brings. And he knows where complete freedom can be found. He knows how to ascend out of the darkness of such torment, and how to once again revel in light-filled living.

It's important to note that this suffering was not brought on by sin in Green's life. That may be how some wind up in deep anxiety (and they can be helped by this book), but that was not true in his case.

Though he could not see it until after the seven-month ordeal, the causes were "my work ethic and my past teachings that brought condemnation into my life and ministry."

His work ethic would certainly have burned out most people. From childhood even, he was as industrious as anyone I've heard about. When reading his full slate of activities as a student and later as a busy pastor, I was astounded. 

Add to that grind the legalistic church teachings that provoked perfectionism in him, and you have a recipe for burnout that can leave a person vulnerable to the attack of the enemy of their soul.

The powerful deliverance that he experienced is told authentically - readers will be delighted to see how more than survival can be achieved; real healing and victory are available.

Instinctively, you know that Jesus has the remedy. But, not everyone knows how to help sufferers out of the darkness of despair into the healing, freeing light of God. Charles Green even admits that prior to his experience, he would tell folks, "Don't worry about it. Forget it, and just act as if it were not there. It will soon go away." 

Sometimes it does; sometimes, tragically, it doesn't. Brother Green knows experientially how relief and healing can be grasped. He will take you step-by-step, showing you clearly and understandably - without psychological and theological jargon - where the light is. And even if you are not a sufferer, you need this material to show you how best to help those who are.

Light of Victory can be purchased from Amazon on Kindle or in paperback.

Charles Green is featured in three other posts on this blog:
In the YouTube presentation below, Charisma founder Steve Strang and Dr. Steve Greene interview Charles Green about Light of Victory. In 2016, Greene also wrote an article about Charles Green, entitled, "Take 5 Minutes to Save a Life for Eternity".

Sunday, 19 April 2020

LRM photo gallery

Milford Kirkpatrick
Myrtle D. Beall
Stanley Frodsham
Bible Temple (Portland, Oregon)
Ernest and Joy Gentile
Ivan Q. Spencer
Charles E. Green
Bethesda Bible Institute class of 1951 (at Bethesda Missionary Temple in Detroit)
Patricia Beall Gruits and Harry M. Beall
James Lee Beall
Rozella and Leonard Fox
Baptism at Word of Faith Temple (New Orleans)
Thomas Wyatt
Winston Nunes
Bethesda Missionary Temple (Detroit, Michigan)
Word of Faith Temple, Read Boulevard (New Orleans)
David Kiteley
George A. Chambers
Adelena and Harry Hodge
Thomas Wyatt and Raymond Hoekstra
Balcony of Bethesda Missionary Temple in Detroit
Alton Earl Lee
Dennis Balcombe
Dick Iverson and Kevin Conner
Carlton Spencer
Reg Layzell (left) and Nick Krushnisky
David Schoch
Glad Tidings, Vancouver, BC
Moses Vegh
Violet Kiteley
Garlon Pemberton
Elim Bible Institute, Lima, NY
Edie Iverson
Paul and Mildred Cannon
Ann and Mario Oliverio
Eleanor and Paul Stern
Carl Neal

Bethesda Missionary Temple (Detroit) choir and orchestra
Kayy Gordon
Paul Stutzman
Bible Temple and Portland Bible College
Charlotte Baker
Jim and Patty Kirkpatrick (nee Spence)

Friday, 17 April 2020

LRM - disappeared? still around? Here's an answer.

Recently, I was in a group where the question was asked, “What became of the ‘Latter Rain Movement’ that started around 1948?”

I’m going to answer that the best I can, and hopefully, as succinctly as possible (therefore, of necessity, not everything that could be said will get said).

Similar to the Charismatic Movement, the Latter Rain Movement (LRM), was first and foremost a visitation of the Holy Spirit that brought refreshing to the Church and also resulted in many conversions. Simply put, it was a revival.

I won’t take much space here to describe the LRM’s origins because this entire blog is devoted to that purpose. However, everyone needs to know that what became known as the Latter Rain Movement (or, Revival) began at a small Bible college in North Battleford, Saskatchewan, Canada. The late Pentecostal historian Vinson Synan helpfully put the LRM in a nutshell,

"The Pentecostal movement was at a low ebb in 1948, with a growing dryness and lack of charismatic gifts.  Many who heard about the events in Canada believed that it was a new Azusa Street, with many healings, tongues and prophecies.  A large center of the revival outside of Canada was the Bethesda Missionary Temple in Detroit, Michigan pastored by Myrtle Beale [sic].  From Detroit, the movement spread across the United States like a prairie wildfire” (from Synan’s book, An Eyewitness Remembers the Century of the Holy Spirit). As with my response to a question here, Synan’s concise summation does not, of course, say everything that could be said. Great hubs of the revival in Edmonton, Alberta; Vancouver, British Columbia; Portland, Oregon; Los Angeles, California; Oakland, California; New Orleans, Louisiana; St. Louis, Missouri; Memphis, Tennessee; Chicago, Illinois; Philadelphia, Pennsylvania; and Lima, New York; are not accounted for, as well as, countless smaller works across the United States, Canada, and virtually the world. But, that’s how it is with concision.

As I briefly describe the LRM, I want to emphasize that one of the early hallmarks of the revival was a spirit of repentance. This is important to me because there is a way we can talk about revival that is akin to, “Hey everyone, the spiritual three-ring circus has come town! Come and see healings! Get goosebumps when we worship! And who knows, maybe even fall down!” When the revival detonated in places like North Battleford, Vancouver, and Detroit, scenes of people on their faces seeking forgiveness of sins were just as much a feature as “healings, tongues, and prophecies.” Sixto Lopez was a missionary associated with Elim Bible Institute, and when he went to Detroit in early 1949, prominent in his report of the revival were "brokenness, yieldedness ... and a flow of love and fellowship."

Now, if one wants to know, “What happened to the Latter Rain Movement?” it’s important first to have a thumbnail sketch of what the LRM was. I think it is helpful to start by thinking of the revival as having refreshed churches that were already Pentecostal in nature. That’s helpful because it downloads a lot of framework. They preached an infallible Bible, the Trinity, salvation in Jesus’ name, baptism in water and the Holy Spirit, and so on. (I am not saying there weren’t churches here and there that were not Pentecostal before the revival hit, but by and large, the churches were already Pentecostal when revival came.) Then, you add to those churches a new vitality categorized by the items Synan mentioned.

Charles Green, 94, first got involved in the LRM in 1950. He is one of the few early LRM participants still with us. He says that the revival was best known for: singing in the Spirit, the laying of hands and prophecy by presbyteries, and the impetus for unity in the body of Christ. I am sure that Charles would concur that notions about church government (LRM churches were almost always independent, many forced to become so by their previous denominations), and distinctive teachings about water baptism could be added as second-tier emphases (LRM views on the five-fold ministry of Ephesians 4 can be folded into the discussion of church government).

So, concluding the brief summary of what the LRM was, it must be emphasized that the churches that were characterized by the items in the preceding paragraph were never organizationally federated in any way - there was no headquarters, there was no over-arching statement of belief that had to be adhered to. You could say the LRM was amorphous, certainly when compared to the historic Pentecostal denominations. Now, groups of ministerial organizations did develop for purposes of fellowship and spiritual covering, but the LRM was never a monolithic block. Being part of the LRM was more organic in nature; a friend of mine referred to it as the churches having the same spiritual DNA. I’ll give some examples that will hopefully bring even more clarity. A friend recently mentioned in a Facebook post that Shady Grove Church in Grand Prairie, Texas had been influenced by Charlotte Baker and others, but he added, “I don’t think we considered ourselves part of that movement.” Charlotte Baker was definitely a LRM minister, and though she did influence Shady Grove, I think my friend is correct that putting the designation Latter Rain on Shady Grove would not be accurate.

Next, ministers like Judson Cornwall and Ern Baxter spoke often in churches that would self-identify as Latter Rain, but it wouldn’t be accurate to describe Cornwall and Baxter as such. This is one of the ways that Charles Green’s comment about unity in the Body of Christ being a salient feature of the LRM is pertinent. Latter Rain churches like the one Charles pastored in New Orleans (initally known as, Word of Faith Temple) did not have to ask headquarters if having Cornwall and Baxter preach at a convention was okay - there was no headquarters to ask! If Charles and his associate ministers and elders felt Cornwall, Baxter, or others would edify the Word of Faith congregation, then they just invited them. Likewise, Charles has preached at countless churches like Brooklyn Tabernacle (pastored by Jim Cymbala) and Yoido Full Gospel in Seoul, South Korea (pastored by David Yonggi Cho), and he didn’t need permission from any LR official to do so - there weren’t any to ask. Latter Rain folks were eager to fellowship and receive from anyone the Lord was using.

Lastly, someone might say, “This is so amorphous - how did anyone know what was or was not a Latter Rain church?” The most direct answer is: by their practices (think of Charles Green’s three LR features) and by participation in conventions and/or conferences. Because they were almost always independent, the LRM ministers and churches craved the fellowship of conventions. On the West Coast, churches with LRM DNA (but, who did not fancy the label, Latter Rain) met often in Apple Valley and Chico, California, and later at conferences in places like Bible Temple in Portland. As Synan mentioned, Bethesda Missionary Temple in Detroit was “a large center of the revival,” and it held three conventions a year in the revival’s earliest days. I recall that not only was Bethesda’s sanctuary filled for the conventions, but the platform was also filled with visiting ministers. There were so many things being revealed in the revival’s freshness that the LRM participants eagerly anticipated such meetings. Elim Bible Institute’s summer camp meetings and the conventions at Word of Faith in New Orleans are also representative of the point I am making.

So, if we have now a basic understanding of what constituted the LRM (and I am hopeful that I have not left out any major identifying characteristics), we can tackle the question as to what became of the LRM.

First, there are quite a few of the churches with LRM DNA that remain - often with name changes. For instance, Bethesda Missionary Temple is now Bethesda Christian Church; Word of Faith Temple is now Lifegate Church (meeting in two New Orleans locations); Bible Temple in Portland is now Mannahouse. Elim Bible Institute still has a local church adjacent to its campus and Glad Tidings in Vancouver is still Glad Tidings (but now a Church, not a Temple).

Second, I’ve read critics of the LRM on the internet that claim that it came to nought. That’s a very poorly informed conclusion. People and significant ministries arose out of the LRM to catch the next wave(s) of what the Lord was doing and were able to add insights and practices to those new movements.

For example, Bob Mumford, who self-identifies as having participated in the LRM (and who taught for a time at Elim Bible Institute), was a very prominent Bible teacher in both the Jesus Movement of the 1960s and the Charismatic Movement in the 1970s. James Lee Beall, Charles Green, and Winston Nunes were in great demand as speakers in the Charismatic Movement.  And the various ministeries that came out of Bible Temple (teaching tapes and books by Dick Iverson, Kevin Conner, and Frank Damazio; an outstanding Bible college; and CCLI) have influence around the world. Elim Bible Institute remains important in training ministers. The late Moses Vegh traveled across the world (even praying personally with Boris Yeltsin). Dennis Balcombe has made a significant impact in China (after having been prophesied over to that effect by David Schoch, Violet Kiteley, and Reg Layzell). Duke professor Lester Ruth and some doctoral students are writing about the role that the LRM played in what has become a burgeoning ministry/industry of contemporary praise & worship. These are just some of the lasting effects of the LRM.

Third, it must be admitted, though, that some of the important features of the LRM have waned in many places. How many churches do you know of that regularly sing in the Spirit? How many have regular presbytery services for the laying on of hands and prophecy? Thankfully, these practices have not altogether disappeared, but it would not be answering the question forthrightly if I didn’t mention that the spiritual vitality present in the early days of the LR revival is not as widespread and intense as it once was.

There are many reasons for this, I think. In some cases, the LRM was badly hurt by the false doctrines and grievous sinning of a few ministers (so much so, that many eschew the term, Latter Rain). In other cases, the abuse of gifts like prophecy and healing have brought ridicule and as a result some have recoiled from exercising those gifts. The prosperity of many churches and their congregants has surely lulled some to sleep, like feasters after a lavish holiday meal. We could - you and I - go on, but I think these examples provide fodder for further reflection.

Fourth, when the Jesus Movement and Charismatic Movement occurred, the LRM was in places, a) eclipsed by them, b) subsumed by them, c) forced to share the stage with them, or d) had become itself part of the Pentecostal ‘establishment,’ sitting back and assessing these newer moves/revivals. Perhaps, it is more helpful though, to think of the most healthy part each revival adding yet another layer to an enduring building. And the Lord was doing something distinctive in each revival (the Pentecostal revival at the turn of the century saw the restoration of the Spirit’s power to the Church; the LRM refreshed existing Pentecostals and brought further revelation of charismata; the Jesus Movement was a great ingathering of a generation that was losing its moorings; and the Charismatic Movement was the Lord’s gracious refreshing of mainline and otherwise non-charismatic churches).

So, what was known as the LRM remains visible in some places like the churches mentioned earlier, but very similar to the Charismatic Movement, it is present in myriad churches without being identified by a label (in other words, the truths and practices that the Holy Spirit brought in those movements are now just folded right into the life of many churches who would not readily recognize the history of those movements).

Though this answer could only be considered succinct if compared to a book-length treatment, it’s honestly as brief as I could be if I wanted also to be accurate.

Tuesday, 3 March 2020

A must-have history of the LRM

*** Information on obtaining this self-published book can be found at the bottom of this article.

I produced this website - the more than 30,000 words of it - because the Latter Rain Movement of 1948 (hereafter, LRM) so blessed my life and because much of what I read about it on the internet was misinformed, and sometimes malicious, nonsense.

So it is my pleasure, of course, to promote any materials that tell the LRM story accurately.

Until December, the premier book devoted to a comprehensive historical retelling of the mighty revival the Lord sent beginning in 1948 was Richard M. Riss' book, Latter Rain: the Latter Rain Movement of 1948 and the Mid-Twentieth Century Awakening, which is sadly now out-of-print. But as 2019 came to a close, a new book became available that complements Riss' account, and in many ways surpasses it.

The Latter Rain Revival 1948 - 1952, An Oral History by Walter Willet is an extensively-researched account, that is written both candidly and sensitively (sensitively because, after all, it is a visitation of the Lord that is under discussion). He shows that LRM leaders like George Hawtin and A. Earl Lee had frailties that resulted in damage to lives, while at the same time he thrills readers with accounts of the Heavenly Choir and the restoration of several of the Holy Spirit's gifts to the church.

Despite having researched and written a great deal about the LRM myself, in chapter after chapter I gained information about the revival that brought it into sharper focus. I suppose I am most appreciative for those passages when Willet takes us behind-the-scenes at crucial moments of the revival's development.

He is able to do that because he includes information from interviews that he and others conducted with many of the movement's most prominent ministers (e.g., George Hawtin, Violet Kiteley, James Lee Beall, Charles Green, Reg Layzell, Leonard Fox, and many more). Probing questions were asked and the answers given provide us with a more complete record of the LRM than has ever existed before. If the history of the LRM is of interest to you then this is a book you must have.

I first became aware of Willet when I was reading through Richard Riss' thesis file at Regent College in Vancouver, British Columbia. Riss' book (mentioned above) was initially submitted as his master's degree thesis at Regent. The thesis file contains his correspondence with ministers and with other researchers, one of which was Willet.

Walter Willet
Walter was not an outsider peering into a movement; he was first a Latter Rain adherent, sitting under the ministry of A. Earl Lee in Los Angeles, California, and later researched the movement by traveling to places associated with the revival so that he could interview LRM participants.

His involvement with Pastor Lee is recounted in one of the book's seven appendices. It wasn't all pleasant and Walter is candid about that, yet he is even-handed enough to also present Lee as a powerfully anointed minister of the Gospel. The candidness allows us to see Lee's human frailty - and also the grace that should operate between members of the Body of Christ, as Willet extends forgiveness for the wrongs he says Lee did to him.

The book's even-handedness is one of the salient features of this recounting of Latter Rain history. One can tell from the beginning that Willet believes the LRM was a true visitation of the Lord, but less than 50 pages into the book, we read what the author calls a "minority view" about the events that occurred at the Latter Rain revival's initial site - North Battleford, Saskatchewan.

That minority view was provided to Willet by Eric A. Forsgren, who was a student during the revival outbreak. Specifically, Forsgren was not impressed by the prophecies at North Battleford (in particular, an obviously failed prophecy that declared that ministers of the revival would stand before Joseph Stalin and prophesy the Word of the Lord to him). However, even this leads to more even-handedness (by both the author and Forsgren) when we read later that Forsgren humbly admits that he may have been overly critical of the situation in North Battleford because he was immature or because he was envious at not having been prophesied over. (Forsgren later had a positive experience of the LRM at Bethesda Missionary Temple in Detroit.)

Such candor gives this book authenticity. The people of the revival are presented as having experienced a supernatural visitation of the Living God, but also as having failed the Lord - and each other - at many turns. They are empowered and refreshed - but they are not perfected.

Still, the book is a mostly positive and hopeful account. Willet's issues with Lee are not included as a
A. Earl Lee
matter of score-settling, but as part of an honest account from one LRM participant (in fact, bringing up the disappointing relationship with Lee results in the author telling us of his own failings). And the sins committed by LRM participants (some of them very grave) do not overshadow the great blessing the revival spread in every place it touched on earth - and it was more than just a North American phenomenon. Major LRM centers like Portland, Oregon; Detroit, Michigan; New Orleans, Louisiana; Oakland, California; and Lima, New York still have works (churches and institutions) that are healthy and growing in the Lord, serving their communities well.

I hope the contents of this website have given me credibility enough with readers that when I tell you Willet's understanding of LRM history is solid and his reporting is trustworthy, you will believe it is so.

In fact, his research has pointed up inadequacies in my own understanding of LRM history, some of which involve information I have published on this website that I will have to correct when time allows.

A prime example is the impression I had been given by Riss' book and D. William Faupel's 1989 Ph.D. dissertation, The Everlasting Gospel: The Significance of Eschatology in the Development of Pentecostal Thought, that the ministry of George Hawtin and others at Wings of Healing Temple in Portland, Oregon in February 1949, brought the revival to that church. Having gotten that impression, I printed it on this website because Riss' and Faupel's writings were also well-researched. However, no one gets history perfectly correct.

George Hawtin and others from North Battleford certainly did go to Wings of Healing Temple, pastored by famed healing and radio evangelist Thomas Wyatt, but the Lord had already visited that church in Latter Rain revival showers prior to the Hawtin party's arrival.

Thankfully, Willet has given us a lot of detail about the revival at Wings of Healing Temple, and
Max Wyatt
here I will highlight a quote that dispels the notion that I and others had about how the revival started in Portland. Max Wyatt, the son of Thomas Wyatt and an outstanding minister in his own right, is quoted as saying,

"The Latter Rain didn't come to us from Canada. But when we found out they were in on it, we invited them down. I feel like Paul. Remember after he preached and got his revelation, he went to Jerusalem to see and he said, they didn't add a thing to us. (Galatians 2:6) As far as we were concerned, we never had anything added to us. We were already preaching everything that they brought. Everything they talked about, we were already doing and they added nothing. Fact of the matter is, they brought harm, and they brought confusion instead of help. Afterward, even Dad said he would to God that he'd never called the Hawtins from North Battleford. We [didn't] feel that way about Milford Kirkpatrick. Even Kirkpatrick would tell you that the Lord, finally, just spoke to him and told him to get out of there."

I am thankful for the corrections Willet has brought to my understanding of LRM history, as well as, the gaps of information he has filled in for me.

A sad part of the task for any honest LRM historian is telling the George Hawtin part of the story. Remember, the very first outbreak of the Latter Rain revival occurred at the Sharon Bible College in North Battleford in February 1948.

George Hawtin
George was the president of the Bible college (although Willet relates that George was not, in fact, present on the very first day of revival activity). Shortly after the revival outbreak, he and his brother Ern (and sometimes others from North Battleford) were asked to minister in several places across the United States and Canada. Understandably, he was considered a leader in what was happening.

But, by every account I have read, George was not content to be a leader or merely the leader of the activity in North Battleford. Rather, he was insistent on being the leader of the revival. Willet's book paints him accurately, though, as being given to rage and adultery. His desire to be the LRM leader was rebuffed, and eventually his conduct resulted in expulsion from the ministry in North Battleford.

Willet interviewed Hawtin at his home in August 1976 and Riss communicated with him through the mail. Those contacts were met by Hawtin's characteristic hostility, anger, and bitterness. Still, this part of the story must be told because people like Hawtin do populate heaven-sent revivals, even though we wish it weren't so. We need told to be told about them so that we will not be inordinately discouraged when we encounter them - and so that we will be careful not to become them.

Much more encouraging is the part of the story that concerns M. D. "Mom" Beall, her family, and the church she founded, Bethesda Missionary Temple in Detroit. Like George Hawtin, Mom Beall was not formally trained for the ministry. But unlike Hawtin, Mom Beall's ministry bore good fruit.

Beall began Bethesda as a Sunday School for children but the work grew and grew as
Mom Beall
the Lord drew people to hear her simple but anointed teachings.

In November 1948, just three months before the burgeoning congregation was to open an 1,800-seat facility, Beall traveled to Vancouver to Glad Tidings Tabernacle (pastored by Reg Layzell) to hear the Hawtins and others speak about the revival that had begun nine months earlier.

Hands were laid upon Mom Beall, and Ern Hawtin gave one of the most memorable prophecies of the early Latter Rain revival, saying, "They shall come to thee from the ends of the earth and shall go forth from thee as lions equipped - as from a mighty armory."

This word was fulfilled dramatically over the next few years. The first Sunday Beall returned home, the revival broke out in Detroit. Folks like Ivan and Minnie Spencer, their son Carlton, and Stanley Frodsham went to Detroit before the month was over and were able to confirm that a real revival was taking place.

When Bethesda dedicated its new sanctuary two months later in February 1949, the revival surged in intensity, so much so, that the church had to have, from that point on, revival services six days a week for three and one-half years!

Willet reports that during that time, ministers that would later have their own significant LRM ministries (like Paul and Lura Grubb, and Bill Britton) went to Detroit to see what was happening. He also writes that Thomas Wyatt and Fred Poole from Philadelphia went to Detroit seeking specifically to be prophesied over. As Vinson Synan has written, "A large center of the revival outside of Canada was the Bethesda Missionary Temple in Detroit, Michigan pastored by Myrtle Beale (sic). From Detroit, the movement spread across the United States like a prairie wildfire."

I have paid close attention to the LRM virtually my entire life, yet I read in this book stories about Mom Beall and her family, Violet Kiteley, Fred and Sarah Poole, Bill Britton, Percy Hunt, and certainly George Hawtin, that I had never heard before.

The book, however, only gives brief mention of the Pemberton brothers (Garlon and Modest) and Winston Nunes, and all three were major LRM figures. However, no history can contain everything - we are all limited by the scope of our research, our energy, and the need to keep a book's size manageable.

The more serious concerns I have with the book are stylistic. Willet self-published it without professional editing - and it shows. The book does not conform to standards of grammar, quote attribution, and book citation that one expects from serious history. An analogy occurred to me while reading - this book reads more like the notes of a police detective than it does a well-polished crime novel.  (I would say the same of the memoirs of Moses Vegh and Hugh Layzell.)

There is even an unfortunate artistic error where a photo of Max Wyatt is confusingly overlaid on a photo of the Pembertons, which results in the reader not being able to see Garlon at all.

However, that critique aside, I would not want to be without this book. Walter Willet has expended a lot of effort and has undergone great expense to tell us a story that must not be lost in the mists of the past. Even with its several faults, I consider the book to be a treasure.

The chapter and appendix titles are as follows:

  • Chapter 1 - Introduction
  • Chapter 2 - 1934 - 1947 The condition of Pentecostal churches
  • Chapter 3 - 1948 Beginning of the Visitation at North Battleford
  • Chapter 4 - 1949 LR flows out to the world
  • Chapter 5 - 1950 LR teaching spreads
  • Chapter 6 - 1951 and 1952 LR churches proliferate
  • Chapter 7 - 1953 and subsequent years
  • Chapter 8 - A look back to evaluate the LR Revival
  • Chapter 9 - The Body of Christ and Body ministry
  • Chapter 10 - The Unity of the Body of Christ
  • Chapter 11 - The Governmental Offices of Apostles and Prophets
  • Chapter 12 - Laying on of hands and impartation
  • Chapter 13 - Gifts of the Holy Spirit, especially Prophecy
  • Chapter 14 - Gifts of the Holy Spirit continued
  • Chapter 15 - Worship and Praise
  • Chapter 16 - Water Baptism and The Lord's Supper
  • Chapter 17 - The Doctrine of Grace
  • Chapter 18 - The Manifested Sons of God
  • Appendix A - Some highlights on Walter Willet's spiritual journey
  • Appendix B - C. L. Thacker profile
  • Appendix C - Clovis Cagle's persecution for joining LR
  • Appendix D - William Branham quotes and profile
  • Appendix E - George Warnock and The Feast of Tabernacles
  • Appendix F - Woodworth-Etter and "the Heavenly Choir"
  • Appendix G - The false doctrine of Universal Reconciliation
Here's how to get copies of the book:

In the UNITED STATES send a total of $23.50 (that includes the book and postage) to -

2700 Nebraska Ave
Palm Harbor, FL  34684

Walter's email address is: (your eyes are not playing tricks on you - wwillet.ww has 4 W's and 2 L's)

CANADIAN customers need to write to Walter (or email him), requesting the book which will cost $20.00 (in U. S. funds) plus shipping charges (which he will determine when he receives your order).

*** To significantly reduce the cost, a flash drive option is available. Write to Walter (or email him) for that information, as well.

*** The pricing above has been reduced. Walter says that those who paid the original pricing will receive reimbursement from him.