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||Articles > Charismatic Theology > Reconstructing Word of Faith Theology
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | Footnotes
 Martin Luther: Selections From His
Writings. John Dillenberger, ed. (New York: Anchor Books,
“word of faith movement” includes churches and
teaching ministries which promote a doctrinal emphasis on
physical healing, financial prosperity and positive confession.
It is also referred to as “the health and wealth
gospel,” “word-faith movement,” and “the
 Some of the
harshest critics have been Hank Hannegraff, Christianity in
Crisis (Eugene: Harvest House Publishers, 1997); David Hunt
and T.A. McMahon, The Seduction of Christianity (Eugene:
Harvest House, 1985); D. R. McConnell, A Different Gospel,
(Peabody: Hendrickson Publishers, 1988).
 I Timothy 6:4
and II Timothy 2:14
 See William
DeArtega, Quenching the Spirit, (Lake Mary, Florida:
Creation House, 1996); James R. Spencer, Heresy Hunters:
Character Assassination in the Church, (Lafayette, Louisiana:
Huntington House Publishers, 1993); Kenneth E. Hagin, Jr.,
Another Look at Faith (Tulsa: Faith Library Publications,
Lightfoot, St. Paul’s Epistle to the Galatians
(Peabody: Hendrickson Publishers, 1995), 78. cf. LXX Deuteronomy
7:26; Joshua 7:1,12
A Different Gospel, 183.
Christianity in Crisis, 48.
Charles Farah Jr., “A Critical Analysis: The ‘Roots
and Fruits’ of Faith-Formula Theology” Pneuma
(Spring 1981), 21.
Terris Neuman, “Cultic Origins of Word-Faith Theology
Within the Charismatic Movement” Pneuma (Spring
Hendrickson published an updated edition in 1995 which includes a
response to William DeArtega. See McConnell, A Different
critiques of word of faith theology rely on McConnell’s
historical analysis. See Neuman, “Cultic Origins,”
53; John F. MacArthur, Jr., Charismatic Chaos, (Grand
Rapids: Zondervan, 1992), 351,352; Jerry Vines, Spirit Works:
Charismatic Practices and the Bible, (Nashville: Broadman
& Holman Publishers, 1999), 166; Tom Smail, Andrew Walker,
Nigel Wright, The Love of Power or the Power of Love,
(Minneapolis: Bethany House Publishers, 1994), 79.
McConnell, A Different Gospel, 34.
McIntyre, E. W. Kenyon and His Message of Faith, (Lake
Mary, FL: Creation House, 1997), 22.
McConnell, A Different Gospel, 40.
McIntyre, E. W. Kenyon, 18.
McConnell, A Different Gospel, 41.
McConnell himself admits that a “deeper analysis” is
difficult due to the lack of primary source material on the early
life of Kenyon. Ibid.,41.
Kenyon, Identification, (Seattle: Kenyon’s Gospel
Publishing Society, 1968), 23.
Calvin, Institutes of the Christian Religion,
McIntyre lists and responds to sixteen points of Kenyon’s
theology that is attacked by McConnell. See Joe McIntyre, E.W.
McConnell, A Different Gospel, 44.
Kenyon, Two Kinds of Righteousness, (Seattle:
Kenyon’s Gospel Publishing Society, 1965), 33.
commends Dodd’s “Realized Eschatology” in the
interpretation of the kingdom of God. Ladd writes, “The
Kingdom of God, which is described in apocalyptic language, is in
reality the transcendent order beyond time and space that has
broken into history in the mission of Jesus (emphasis
mine).” George E. Ladd, A Theology of the New Testament
Revised Edition (Grand Rapids: Eerdmans Publishing Company,
McConnell, A Different Gospel, 108.
E.W. Kenyon, Two Kinds of Knowledge, (Seattle:
Kenyon’s Gospel Publishing Society, 1942), 19ff.
writes, “The integrity of the Word is the basis of
faith.” E. W. Kenyon, In His Presence, (Seattle:
Kenyon’s Gospel Publishing Society, 1969), 67.
Kenyon, In His Presence, 191.
theory to explain the “plagiarism” of Kenyon by Hagin
is that it was an unintentional editorial oversight. Many of
Hagin’s books are written by ghost writers who have
transcribed the material from audio cassettes of Hagin’s
sermons. During the early days of Rhema Bible Training Center,
Hagin would read passages from Kenyon’s books. It is
possible that those tapes entered the mix of tapes used by the
ghost writers, who incorporated the Kenyon passages into
Hagin’s books assuming that Hagin was preaching. There is
not conclusive proof of this theory. This does not explain the
plagiarism of Kenyon in Hagin’s articles in the Word of
Faith as cited by McConnell. Furthermore, whether it is
intentional or unintentional plagiarism it is still an error that
Kenneth Hagin needs to correct.
Hollinger, “Enjoying God Forever: A Historical/Sociological
Profile of the Health and Wealth Gospel,” The Gospel and
Contemporary Perspectives, Douglas Moo, ed. (Grand Rapids:
Kregel Publications, 1997), 19.
Barron, The Health and Wealth Gospel, (Downers Grove,
Illinois: InterVarsity Press, 1987), 44.
McConnell, A Different Gospel, 22.
Barron, The Health and Wealth Gospel, 60. Barron’s
quote from Simpon is from Four-Fold Gospel, 62.
Kelso Carter, The Atonement for Sin and Sickness, (Boston:
Willard Tract Repository, 1884), 110. Reprinted by Garland
Publishing. See Russell Kelso Carter on Faith Healing.
New York: Garland Publishing, 1985.
Kenneth E. Hagin, “Why Do People Fall Under the
Power” Classic Favorites Series (Tulsa: Kenneth
Hagin Ministries, 1976), Audio Tape 17H06.
Kenneth E. Hagin, Healing Belongs to Us, (Tulsa: Faith
Library Publications, 1991), 18-19.
Farah, “A Critical Analysis,”
Charles G. Finney, Revival Lectures, (Grand Rapids:
Flemming H. Revell), 76.
Wigglesworth, Ever Increasing Faith Revised Edition,
(Springfield, Missouri: Gospel Publishing House, 1924), 30.
Kenneth E. Hagin, The Believer’s Authority, (Tulsa:
Faith Library Publications, 1984), 24. Hagin also quotes
Wigglesworth concerning knowing God through Scripture. See
Kenneth E. Hagin, What Faith Is Second Edition, (Tulsa:
Faith Library Publications, 1998), 63. See also Kenneth E.
Hagin, The Real Faith, (Tulsa: Faith Library Publications,
statement does not exonerate every word of faith teacher or
proponent. Critics have documented cases where word of faith
teachers seem to elevate their subjective commentary above
Scripture in the name of revelation knowledge. This is serious
error, but I would interject that it is the exemption and not the
rule. See Hanegraaff, Christianity in Crisis, 123ff.
Barron, Health and Wealth Gospel, 110.
New Thresholds of Faith, (Tulsa: Faith Library
Publications, 1977), 56. “The Integrity of God’s
Word” is also the chapter heading for chapter 6 in
Kenyon’s In His Presence.
Kenneth E. Hagin, What to Do When Faith Seems Week and Victory
Lost, (Tulsa: Faith Library Publications, 1979), 28.
McConnell, A Different Gospel, 72.
What Faith Is, 68.
D. Fee, “Hermeneutics and Historical Precedent – A
Major Problem in Pentecostal Hermeneutics,” Perspectives
on the New Pentecostalism, Russel P. Spittler ed., (Grand
Rapids: Baker Book House, 1976), 118-132. As quoted by Walter J.
Hollenweger, Pentecostalism: Origins and Developments
Worldwide, (Peabody: Hendrickson Publishers, 1997), 313.
“Have the faith of God” is found in the KJV, NKJV,
RSV, NIV, NASB, NLT and is often a classic example of an
objective genitive in Greek Grammars. For example, see James A.
Brooks and Carlton L. Winbery, Syntax of New Testament
Greek, (Lanham, Maryland: University Press of America, 1979),
Hanegraaff, Christianity in Crisis, 91.
Charles Farah, From the Pinnacle of the Temple,
(Plainfield, New Jersey: Logos International, 1978), 101.
 D. R.
McConnell, A Different Gospel, 139.
New Thresholds of Faith, 74.
The Holy Bible: Authorized King James Version, (Nashville:
Holman Bible Publishers, 1985), 1022.
Jennings Dake, Dake’s Annotated Reference Bible: New
Testament, (Lawrenceville, Georgia: Dake Bible Sales, 1961),
48. There is no historical evidence that Hagin is familiar with
Dake’s Annotated Reference Bible. The reference to
Dake’s note is provided as an example of marginal notes
that include the subjective genitive as an exegetical
New Thresholds, 77.
Concerning the essential quality of faith see Luke 18:8, 22:32;
II Corinthians 1:24, 5:7; Galatians 2:16; Ephesians 2:8, 3:17; I
Thessalonians 1:3; Hebrews 6:1, 11:6, I Peter 1:5,7; I John 3:23,
McConnell, A Different Gospel, 135. McConnell’s
quote from Hagin is taken from Right and Wrong Thinking,
(Tulsa: Faith Library Publications, 1966), 3.
McConnell acknowledges that Faith teachers say that their
confession is rooted in God’s word, but he dismisses this
with the argument that the metaphysical cults also use Scripture
as their foundation for their confessions. However, in word of
faith theology, the confession is a verbal utterance of
Kenneth Hagin, How to Turn Your Faith Loose, (Tulsa: Faith
Library Publications, 1978), 17.
Barron, The Health and Wealth Gospel, 105.
Hagin, How to Turn Your Faith Loose, 23.
Alexander Dowie, Talks with Ministers on Divine Healing,
(Chicago: International Divine Healing Association, 1892), 1.
includes references to unbelief in the lack of healing as well as
positive affirmations of the presence of faith or
“believing” in the manifestation of physical
Matthew 9:22 (Mark 5:34; Luke 8:48); Mark 10:52 (Luke 18:42);
Blue, Authority to Heal, (Downers Grove: InterVarsity,
Francis MacNutt, Healing, (Lake Mary, Florida: Creation
House, 1988), 120.
Kenneth E. Hagin, Redeemed from Poverty, Sickness, and
Spiritual Death, (Tulsa: Faith Library Publications, 1983),
C. Kaiser, Jr., “The Old Testament Case for Material
Blessings and the Contemporary Believer,” The Gospel and
Contemporary Perspectives, Douglas Moo, ed. (Grand Rapids:
Kregel Publications, 1997), 31.
K. Pousson, Spreading the Flame, (Grand Rapids: Zondervan
Publications, 1992), 83. He also notes that the Rhema churches of
South Africa, which are associated with Hagin’s ministry,
have been considered “the most compassionate and generous
Christians” in South Africa. He quotes Allan Anderson, a
local pastor in South Africa, who testifies, “Far from
abandoning their responsibilities towards the poor, these
Christians see it as their God-given duty to do what they can to
alleviate poverty – and not just through the proclamation
of ‘prosperity,’ but in practical giving!” See
Pousson, Spreading the Flame, 144.
Redeemed from Poverty, Sickness, and Spiritual Death,
Roberts, My Favorite Bible Scriptures, (Tulsa: Oral
Roberts Evangelist Association, 1963), 51.
E. Hagin, Jr., Another Look at Faith, (Tulsa: Faith
Publication Library, 1996), 101.
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