The True Father of the Modern Faith Movement

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The True Father of the Modern Faith Movement
from A Different Gospel
by D.R. McConnell

People frequently credit my father, Kenneth E. Hagin, with being the "Father" of the so-called faith movement. However, as he points out, it's nothing new; it's just the preaching of the simple ageless gospel. But he has had a great effect on many of the well-known faith ministers of today. Almost every major faith ministry of the United States has been influenced by his ministry.
Kenneth Hagin, Jr.,
"Trend toward the Faith Movement,"
Charisma (Aug. 1985), 67.

They've [the Faith teachers] all copied from my Dad [E. W. Kenyon]. They've changed it a little bit and added their own touch. . . , but they couldn't change the wording. The Lord gave him [Kenyon] words and phrases. He coined them. They can't put it in any other words. . . It's very difficult for some people to be big enough to give credit to somebody else.
Ruth Kenyon Houseworth,
taped interview, Lynnwood, Wash., Feb. 19, 1982.

The Relationship Between Kennth Hagin and E. W. Kenyon
The founding father of the Faith movement is commonly held to be Kenneth Erwin Hagin, the man termed by Charisma magazine as "the granddaddy of the Faith teachers,"¹ and "the father of the Faith movement."²With his country Texan accent and a disarming "good ol' boy" charm, Hagin's teachings on faith, healing, and prosperity have been foundational for almost every major minister of the Faith movement.³ Even the other heavyweights of the Faith movement readily admit that Hagin's teaching and leadership were the key both to their own success, and that of the movement.

For instance, the heir apparent to Hagin's throne, Kenneth Copeland, frequently acknowledges Hagin as his spiritual father. Although he briefly attended Oral Roberts University, Copeland points to Hagin as his mentor, not Roberts. Ken Hagin, Jr., recounts the beginning of Copeland's relationship with his father this way:

A poverty-stricken student from Oral Roberts University attended my father's Tulsa seminars in the mid '60s and got turned onto the Word of God. The student was deeply in debt, but he desperately wanted my father's tapes. He offered to trade the title to his car for them. Buddy Harrison, my brother-in-law, was managing the ministry then. He took one look at the old car and told him, "Just go ahead and take the tapes. Bring the money when you can." So young Kenneth Copeland memorized those tapes and another great ministry was launched.⁴

According to recent polls and press, Copeland is now the ex officio leader of the Faith movement. Nevertheless, at least in spiritual matters, when Hagin speaks, Copeland still listens.

Frederick K. C. Price, a prominent Faith preacher and founder of the 14 thousand member Crenshaw Christian Center of Inglewood, California, can make the incredible claim that "Kenneth Hagin has had the greatest influence upon my life of any living man."⁵ Price received a great deal of help from Hagin in the early days of his Faith ministry, and Hagin is still a frequent speaker at his church in California.

Many other ministers of the Faith movement also acknowledge Hagin as their spiritual father. Charles Capps, who bills himself as "a Spirit-filled farmer from England, Arkansas," and who speaks at many national and local Faith conferences, states that "most of my teaching came from Brother Kenneth Hagin" and that Hagin was "the greatest influence of my life."⁶ Even so prominent a preacher of charismatic renewal as John Osteen, pastor of the Lakewood Outreach Center, Houston, Texas, gratefully acknowledges Hagin as his introduction to the Faith movement and proclaims, "I think Brother Hagin is chosen of God and stands in the forefront of the message of faith."⁷

Indeed, not only does Kenneth Hagin stand in the forefront, for many in the Faith movement he is also "the Prophet": the Revelator of the gospel of faith, health, and wealth. As we will see in chapter 4, Hagin claims to be the man who first received the "revelation" on which the Faith movement is based. Even though in popularity and power the younger Copeland has overtaken his elder Hagin, in the eyes of his disciples, the man who is referred to as "Dad Hagin" at Rhema Bible Institute is still the grand old man of Faith.

Not everyone in the Faith movement, however; is willing to concede to Hagin the role of patriarch and founder. Ruth Kenyon Houseworth, president of the Kenyon Gospel Publishing Society, Lynnwood, Wash-ington, contends that her father, E. W. Kenyon, who died in 1948, is the man who really deserves the title, "father of the Faith movement." Mrs. Houseworth charges that the 18 books written by her father and published by her society have been pilfered, both in idea and word, by the other preachers of the movement.⁸

Houseworth says of her father's lack of acknowledgement by the Faith movement:

His first book was printed in 1916, and he had the revelation years before that. These that are coming along now that have been in the ministry for just a few years and claiming that this is something that they are just starting, it makes you laugh a little bit. It is very difficult for some people to be big enough to give credit to somebody else.⁹

Although Mrs. Houseworth is extremely gracious when asked about her father's lack of recognition, she is decidedly not "laughing" about it, not even "a little bit." She feels hurt that the Faith teachers have failed to give credit where credit is due. Moreover; the Kenyon Gospel Publishing Society has been exploited financially by the massive popularity of Hagin (whose first book was not published until 1960), Copeland, et al. Houseworth can no longer afford to publish its newsletter because of what she sees as the injustice done to her father.

The injustice done to Kenyon has not gone unnoticed by others who knew him. For instance, one man who both knew and occasionally ministered with Kenyon, John Kennington, pastor of Emmanuel Temple in Portland, Oregon, says this of his role in the Faith movement:

Today Kenyon's ideas are in the ascendancy. Via the electronic church or in the printed page I readily recognize not only Kenyon's concepts, but at times I recognize pure plagiarism, for I can almost tell you book, chapter, and page where the material is coming from. Kenyon has be-come the "father" of the so-called "faith" movement.¹⁰

Kennington claims that plagiarism of Kenyon's writings is a fairly common occurrence in the charismatic movement. "In fact," he says, "one prominent Pentecostal minister hired a writer or writers to rewrite Kenyon's books and put his name on those books."¹¹ Because of these many plagiarisms, Kennington agrees with Houseworth that her father is also the father of the Faith movement.

Hagin may have the reputation of being "the granddaddy of the Faith teachers," but in the eyes of Mrs. Houseworth, he is just another young preacher who has "borrowed" her deceased father's writings. Kenyon was 70 years old when Hagin was licensed as an Assemblies of God pastor in 1937 at the age of 20. Hagin himself, however, has gone on record with the claim that he was teaching his message on faith and healing long before he ever heard of E. W. Kenyon.

Mr. Kenyon went home to be with the Lord in 1948. It was 1950 before I was introduced to his books. A brother in the Lord asked me, "Did you ever read after Dr. Kenyon?" I said, "I've never heard of him." He said, "You preach healing and faith just like he does." He gave me some of Kenyon's books. And he did preach faith and healing just like I do. After all, if someone preaches the new birth, and somebody else preaches the new birth, it has to be the same. Likewise, if you preach faith and healing - and I mean Bible faith and Bible healing - it has to be the same. We may have different words to express it, but if it is according to the word of God, it is the same truth.¹²

Hagin claims that it was not until 1950 that he came into contact with Kenyon, some 17 years after he had gotten "the revelation" that launched his ministry. Any similarities between himself and Kenyon are to be attributed, says Hagin, to the fact that both are merely "using different words to express" what the Bible has to say on "the same truth."¹²

At first glance, this statement may appear a reasonable explanation, but does it account for the amazing similarities between Hagin's writings and Kenyon's? Unfortunately, no, for as this chapter unfolds the reader will be presented with seemingly undeniable evidence that E. W Kenyon is the true father of the Faith movement, a position which has been unjustly usurped by Kenneth Hagin. As Mrs. Houseworth has testified, the Faith movement in general and Kenneth Hagin in particular have used Kenyon's many books and pamphlets without ever acknowledging that he is the author of their teachings and the founder of their movement.

Hagin's Plagiarism of Kenyon
Hagin, of course, would deny any plagiarism of Kenyon. He maintains that it was not until after his discovery of the truths of the Faith gospel that he was introduced to Kenyon's writings. There is reason to believe however, that he was acquainted with Kenyon earlier than 1950, perhaps much earlier. For example, Hagin remembers reading a book in 1949 with the following quotation: "It seems that God is limited by our prayer life, that He can do nothing for humanity unless someone asks Him to do it. Why this is, I do not know."¹³ This quotation comes from E. W. Kenyon's book, The Two Kinds of Faith.¹⁴ Even the "revelation" supposedly given to Hagin on his deathbed is described by him with an undocumented and plagiarized quotation from The Two Kinds of Faith.¹⁵

Such confusion over when Hagin read various materials by Kenyon is fairly common. For instance, Hagin says that, in February of 1978, the Lord told him to prepare a teaching seminar on "the name of Jesus." Only after he began his research does Hagin admit that he discovered Kenyon's book, The Wonderful Name ofJesus. At his request, Mrs. Houseworth gave Hagin permission to quote from Kenyon's The Wonderful Name of Jesus. Hagin's book, The Name of Jesus, was first published in 1979. Concerning his indebtedness to Kenyon, Hagin writes:

At the time [1978], I had one sermon I preached on this wonderful subject, but I had never really taught on it at length. I began to look around to see what I could find written on the subject. For others, you see, have revelations from God. I was amazed how little material there is in print on this subject. The only good book devoted entirely to it that I have found is E. W. Kenyon's The Wonderful Name of Jesus. I encourage you to get a copy. It is a marvelous book. It is revelation knowledge. It is the Word of God.¹⁶

This is one of the few candid, direct acknowledgments of Kenyon to appear in any of Hagin's writings. The problem is that two years prior to 1978, the first date that Hagin admits to having read Kenyon's The Wonderful Name of Jesus, he had already copied extensively from this book for an article published in his magazine in 1976.¹⁷ That article never mentions the name of E. W. Kenyon.

Nor is Kenyon mentioned where his words and thoughts appear in numerous other books and articles by Hagin. Whereas Hagin appears to have copied only occasionally from sources other than Kenyon,¹⁸ he has plagiarized Kenyon both repeatedly and extensively. Actually, it would not be overstated to say that the very doctrines that have made Kenneth Hagin and the Faith movement such a distinctive and powerful force within the independent charismatic movement are all plagiarized from E. W. Kenyon. This is a most serious charge and one that will be substantiated by ample evidence. Part 2 of this volume will examine the fact that all of the major thoughts and ideas of Faith theology are taken from Kenyon. At this point in our study, it is sufficient to say that the writings of Kenneth Hagin are verbally dependent upon Kenyon. The accusations of plagiarism by Houseworth and Kennington are absolutely correct. In many instances, Hagin has, indeed, copied word-for-word without documentation from Kenyon's writings. The following excerpts of plagiarisms from no less than eight books by E. W. Kenyon are presented as evidence of this charge. This is only a sampling of such plagiarisms. Many more could be cited.

Kenneth Hagin	E. W. Kenyon
The 22nd Psalm gives a graphic picture of the crucifixion of Jesus - more vivid than that of John, Matthew or Mark who witnessed it. He utters the strange words "But thou art holy." What does that mean? He is becoming sin. His parched lips cry, "I am a worm and no man." He is spiritually dead - the worm. Jesus died of a ruptured heart. When it happened, blood from all parts of His body poured through the rent into the sack which holds the heart. As the body cooled, the red corpuscles coagulated and rose to the top, the white serum settled to the bottom. When that Roman spear pierced the sack, water poured out first, then the coagulated blood oozed out, rolling down his side onto the ground. John bore witness of it. ("Christ our Substitute," The Word of Faith [Mar., 1975], pp. 1, 4, 5, 7)	The twenty-second Psalm gives a gnphic picture of the crucifixion of Jesus. It is more vivid than that of John, Matthew or Mark who witnessed it. But He says the strangest words, "But thou art holy." What does that mean? He is becoming sin. Can you hear those parched lips cry, "I am a worm and no man."? He is spiritually dead. The worm. Jesus had died of a ruptured heart. When that happened, blood from all pats of the body poured in through the rent, into the sack that holds the heart. Then as the body cooled, the red corpuscles coagulated and rose to the top. The white serum settled to the bottom. When that Roman soldier's spear pierced the sack, water poured out first. Then the coagulated blood oozed out, rolled down His side onto the ground, and John bore witness of it. (What Happned from the Cross to the Throne [Seattle: Kenyon's Gospel Publishing Society, 1969], 44 - 45)
What does identification mean? It means our complete union with Christ. This gives us the key which unlocks the great teachings of identification. Christ became one with us in sin that we might become one with Him in righteousness. He became as we were to the end that we might become as He is now. He died to make us live. He became weak to make us strong. He suffered shame to give us glory. He went to hell to take us to heaven. He was condemned to justify us. He was made sick that healing might be ours. ("The Resurrection! What it Gives Us.. ." The Word of Faith [Apr., 1977], p. 5)	At once you ask, "What does identification mean?" It means our complete union with Him in His Substitutionary Sacrifice. This gives us the key that unlocks the great teaching of identification. Christ became one with us in sin, that we might become one with Him in righteousness. He became as we were to the end that we might become as He is now. He died to make us live He became weak to make us strong. He suffered shame to give us glory. He went to hell to take us to heaven. He was condemned to justify us. He was made sick that healing might be ours. (Identfication: A Romance in Redemption [Seattle: Kenyon's Gospel Publishing Society, 1968], 6, 7)
Here is a picture of Christ in awful combat with the hosts of darkness. It gives us a glimpse of the tremendous victory He won before He rose from the dead. The margin of King James reads, "He put off from Himself the principalities and the powers." It is quite obvious and evident that whole demon hosts, when they had Jesus within their power intended to swamp Him, to overwhelm Him, and to hold Him in fearful bondage. But the cry came forth from the throne of God that Jesus had met the demands of Justice, that the sin problem had been settled, that man's redemption was a fact. And when that cry reached the dark regions, Jesus arose and threw back the host of demons and met Satan in awful combat. God has made this investment for the church. He has made this deposit on which the church has a right to draw for her every need. Oh that our eyes would open, that our souls would dare to rise in the realm of the omnipotent where that name would mean to us all that God the Father intended it to mean! In one sense, this is practically unexplored table land in Christian experience. ("The Name of Jesus: The More Excellent Name," The Word of Faith [Apr., 1976], pp. 4-6)	The picture here is of Christ... in awful combat with the hosts of darkness. It gives us a glimpse of the tremendous battle and victory that Jesus won before He rose from the dead. The margin reads: Having put off from Himself the principalities and powers." It is evident that the whole demon host, when they saw Jesus in their power simply intended to swamp Him, overwhelm Him, and they held Him in fearful bondage until the cry came forth from the throne of God that Jesus had met the demands of justice; that the sin problem was settled and man's redemption was a fact. When this cry reached the dark regions, Jesus rose and hurled back the hosts of darkness, and met Satan in awful combat. God has made this investment for the benefit of the Church: He has made this deposit on which the Church has a right to draw for her every need. Oh, that our eyes were open; that our souls would dare rise into the realm of Omnipotence where the Name would mean to us all that the Father has invested in it. This is practically an unexplored tableland in Christian experience. (The Wonderful Name of Jesus [Seattle: Kenyon's Gospel Publishing Society, 1927], 8, 9, 11)
God's method of physical healing is spiritual. It is not mental as Christian Science, Unity and other metaphysical teachers claim. Neither is it physical as the medical world teaches. When man heals, he must do it either through the mind or through the physical body. When God heals He heals through the human spirit, for God is a Spirit. Life's greatest forces are spiritual forces. Love and hate, faith and fear, joy and peace, are all of the spirit. ("Spirit, Soul, & Body; Part Three: God Heals through the Spirit of Man" Word of Faith [Dec., 1977], p. 5)	You must have seen as you have studied this book that healing is spiritual. It is not mental as Christian Science and Unity and other metaphysical teachers claim. Neither is it physical as the medical world teaches. When man heals, he must either do it through the mind . . . or he does it through the physical body. . . When God heals He heals through the spirit. We can understand that the greatest forces in life are spiritual forces. Love and hate, fear and faith, joy and grief, are all of the spirit. (Jesus the Healer [Seattle: Kenyon's Gospel Publishing Society, 1940], p. 90)
The fact that there is enmity between Satan and the woman is seen through woman's history. She has been bought and sold as common chattel. Only where Christianity has reached the heart of the country has woman been elevated above the brute creation. Woman's seed is Christ. Christ was hunted from His babyhood by Satan's seed until finally He was nailed to the cross. From the resurrection of Jesus until this day, the church has been the subject of the bitterest persecution and enmity of the world. "and it. . . shall bruise thy head" (the head of Satan). In Oriental languages "bruising the head" means breaking the lordship of a ruler. "The heel" is the Church in its earth walk. . . . The long ages of persecution of the Church by the seed of Satan are today merely a matter of history. ("Incarnation" Word of Faith [Dec., 1978], p. 4)	That is, there will be enmity between Satan and woman. This is proved by woman's history. She has been bought and sold as common chattel. Only where Christianity has reached the hearts of a country has woman ever received any treatment that would lift her above the brute creation. ...and woman's seed is Christ. Christ was hunted from His babyhood by Satan's seed until finally they nailed him to the cross; and from the resurrection of Jesus until this day, the church has been the subject of the bitterest persecution and enmity of the world. "He shall bruise thy head" - that is, the head of Satan. In all Oriental languages the term "bruise the head" means breaking the lordship of the ruler. "The heel" is the Church in its earth walk. The long ages of persecution of the Church by the seed of Satan are a matter of history. (The Bible in the Light of Our Redemption [Seattle: Kenyon's Gospel Publishing Society, 1969], p. 58)
Here in Genesis, God refused to destroy Sodom and Gomorrah until He had talked it over with Abraham, His blood covenant friend. Abraham's prayer is one of the most suggestive and illuminating prayers of the Old Testament. Abraham was taking his place in the covenant. Abraham had, through the covenant, received rights and privileges which we very little understand. The covenant Abraham had just solemnized with Jehovah gave him a legal standing with God. . . . we hear him speaking so plainly "Shall not the judge of all the earth do right?" All through the Old Testament we find men who understood and took their place in the covenant. Joshua could open the Jordan. He could command the sun, moon and stars to stand still in the heavens. Elijah could bring fire out of heaven to consume the altar as well as the sacrifice. David's mighty men were utterly shielded from death in time of war as long as they remembered the covenant. (Plead Your Case [Tulsa: Faith Library, 1979], pp. 4-9; cf. pp. 23-32)	...in Gen. 18 when God refused to destroy Sodom and Gomornh until He had talked it over with His blood covenant friend, Abraham. Abraham's prayer. . . is one of the most illuminating and suggestive prayers in the Old Covenant. . . . Abraham was taking his place in the covenant. Abraham had through the Covenant received rights and privileges that we little understand. The Covenant that Abraham had just solemnized with Jehovah gave him a legal standing with God. We hear him speak so plainly, "Shall not the judge of all the earth do right?" All through the Old Covenant we find men who understood and took their place in the Covenant. Joshua could open the Jordan. He could command the sun, moon and stars to stand still in the heavens. Elijah could bring fire out of heaven to consume the ofiering as well as the altar. David's mighty men were utterly shielded from death in their wars. They became supermen as long as they remembered the covenant. (The Two Kinds of Faith [Seattle: Kenyon's Gospel Publishing Society, 1969], pp. 76-84)
In John 1:4 we get the first intimation of what this life will do for us: "In him was life; and the life was the light of men." There are four different Greek words translated "life" in the New Testament. First, there is zoe. Then there is psuche. That means natural or human life. Bios means manner of life. And anastrophee means confused behavior. It seems strange that the church has majored on "manner of life" or "behavior" rather than eternal life, which determines in a very large way the manner of life. Receiving eternal life is the most miraculous incident in life. Often we call it conversion or the new birth. Some call it "getting religion," but that's not what it is, really. It is, in reality, God imparting His very nature, substance, and being to our human spirits. (The God Kind of Life [Tulsa: Faith Library, 1981], pp. 1-2, 9)	Jesus gave us the first intimation of what this Life would do for man. "In him was life; and the life was the light of men." There are four Greek words translated "life" . . . in the New Testament. The first one is psuche which means natural, human life. The second is bios which means manner of life The third is anastrophee which... means "a confused behavior." It is a strange thing that the Church has majored in "manner of life" or "behavior" rather than Eternal Life which determines in a very large way "the "manner of life." Receiving Eternal Life is the most miraculous incident or event in life. It is called conversion, the New Birth and the New Creation. Some have called it "getting religion." It is, in reality, God imparting His very Nature, Substance, and Being to our human spirits. (Two Kinds of Life [Seattle: Kenyon's Gospel Publishing Society, 1971], pp. 2-3)
Man is a spirit who possesses a soul and lives in a body. He is in the same class with God. We know that God is a Spirit. And yet [He] took upon Himself a man's body... when God took upon Himself human form, He was no less God than when He didn't have a body. Man, at physical death, leaves his body. Yet he is no less man than he was when he had his body. (Man of Three Dimensions [Tulsa: Faith Library, 1973], no page)	Man is a spirit being, he has a soul, and he lives . . . in a body. He is in the same class as God. We know that God is a spirit and He became a man and took on a man's body, and when He did it He was no less God than He was before He took the physical body... Man, at death, leaves his physical body and is no less man than he was when he had his . . . body (The Hidden Man [Seattle: Kenyon's Gospel Publishing Society, 1970], p. 40; Two Kinds of Faith, p. 3)

The primary purpose of revealing Hagin's plagiarisms is to prove his verbal and doctrinal dependency upon Kenyon. This book will offer neither theories as to why Hagin plagiarized Kenyon, nor indictments as to the fact that he did so. When he was once confronted with the plagiarism of another writer, Hagin claimed that the appropriate documentation giving credit to the author was omitted from his book "in error."¹⁹ Because of the number and extent of Hagin's plagiarisms of Kenyon, it seems unlikely that all of them are an oversight. But we are more than willing to concede such a possibility, particularly if Hagin were to admit the extent of his dependency upon Kenyon. His honesty in doing so would give credibility to any claim of having plagiarized Kenyon by accident. It would also do much towards righting the injustice done to the Kenyon Gospel Publishing Society.

In admitting that he took his theology from the writings of Kenyon, Hagin would also have to acknowledge that his teaching is of human origins. As we shall see, Hagin claims to have received most of the Faith gospel by divine visitation, visions, and revelation. Much of his reputation as a "prophet" in the Faith movement rests upon these experiences. His reputation and revelation aside, however, it must be said that Hagin's theology has historical roots, and these may be traced directly to Kenyon, whose writings predate Hagin's by more than thirty years. The word-for-word correspondences between Hagin's writings and Kenyon's cannot be attributed to coincidence, nor can they be attributed to a miracle of inspiration by the Holy Spirit. It is inconceivable that the Holy Spirit would inspire Hagin to use another man's words without also informing him as to who first wrote those words. That man was E. W Kenyon.

In conclusion, it must be admitted that Hagin is the man who single-handedly took Kenyon's teachings and from them forged a movement, the Faith movement. Hagin's influence is omnipresent in Faith circles. His mark is printed indelibly upon his countless disciples, such as Copeland, Price, and Capps. Hagin's son, Ken, Jr., is quite correct in his statement cited earlier that "almost every major faith ministry of the United States has been influenced by his ministry." What Hagin's son does not say is that his father plagiarized the majority of his teaching from E. W. Kenyon. If this is true, however, then through the person of Kenneth Hagin, E. W. Kenyon's teachings are the foundation of the entire Faith movement. Hagin was the key player in the early Faith movement. But Kenyon was the author of its major doctrines.

Consequently, we cannot agree that Hagin's leadership thereby merits him the title of "father of the Faith movement." Vladimir Lenin and Joseph Stalin provided the leadership to transform communism into an international movement, but Karl Marx and Friedrich Engels first taught the doctrines on which communism came to be based. Thus, they are today considered the founding fathers of the Communist movement. Likewise, Hagin was the primary leader of the early Faith movement, but he was not the man who first taught its doctrines and thus was not its founding father. Consequently, we must agree with Ruth Kenyon Houseworth that since her father, B. W. Kenyon, was the man who first authored its teachings, he is, in fact, "the True Father of the Faith movement."

NOTES

1. Sherry Andrews, "Kenneth Hagin: Keeping the Faith," Charisma (Oct., 1981), p. 24.

2. E. S. Caldwell, "Kenneth Hagin, Sr.: Acknowledged as Father of the Faith Movement," Charisma (Aug., 1985), p. 116. It is interesting to note that in a random sampling of Charisma readers concerning those ministers who influenced them the most, Kenneth Hagin was third, ranked only behind TV kingpin and presidential aspirant, Pat Robertson, and the heir apparent of the throne of the Faith movement, Kenneth Copeland. Faith preachers Marilyn Hickey and Fred Price were ranked sixth and ninth respectively, and Robert Tilton, John Osteen and Norvel Hayes were in the top 24. The Faith movement was listed as one of the ten "decatrends" of the charismatic movement. See Kenneth Hagin, Jr., "Trend toward the Faith Movement:' Charisma (Aug., 1985), pp. 67-70.

3. Hagin, Jr., "Trend toward the Faith Movement," p. 67

4. Ibid.; italics added for emphasis.

5. Fred Price, taped correspondence, lnglewood, Calif., Feb. 18, 1982.

6. Charles Capps, taped correspondence, England, Ark., Feb. 17, 1982.

7. John Osteen, taped phone interview, Pastor of Lakewood Outreach Center, Houston, Tex., Feb. 24, 1982.

8. Ruth Kenyon Houseworth, taped phone interview, Lynnwood, Wash Feb. 19, 1982.

9. Ibid.

10. John Kennington, "E. W Kenyon and the Metaphysics of Christian Science," unpublished written statement, Portland, Ore., July 8. 1986.

11. Ibid.

12. Kenneth Hagin, The Name ofJesus (TuIsa: Faith Library, 1981), preface.

13. Kenneth Hagin, The Art of Intercession (Tulsa: Faith Library, 1980), p. 1.

14. E. W. Kenyon, The Two Kinds of Faith (Seattle: Kenyon's Gospel Publishing Society, 1969), p. 76.

15. Cf., Hagins Six Hindrances to Faith (Seattle: Kenyon's Faith Library, [n.d.]) to Kenyon's Two Kinds of Faith, p. 67.

16. Hagin, The Name of Jesus, preface.

17. Cf., Kenyon, The Wonderful Name of Jesus, pp. 8-11, with Kenneth Hagin, "The Name of Jesus: The More Excellent Name," The Word of Faith (April, 1976), pp. 4-6.

18. Two other authors from whom Hagin has plagiarized are John A. Ma-Millan and Finis Jennings Dake. See ch. 4, pp. 69-71.

19. See ch. 4, pp. 70ff.

Taken from A Different Gospel, copyright 1995. Used by permission of Hendrickson Publishers, Peabody, MA 01961. You can order A Different Gospel for a total of $14 by calling the Issues, Etc. resource line at 1-800-737-0172.

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