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A CHRONOLOGY of the TORONTO BLESSING

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A CHRONOLOGY of the TORONTO BLESSING 1 A CHRONICLE of the TORONTO BLESSING and OTHER RELATED EVENTS David Hilborn Taken from 'Toronto' in Perspective ed. David Hilborn, Carlisle: Paternoster Press, 2001. What follows is a synthesis of news reports from the Evangelical Alliance’s extensive press archive, from the various books and articles mentioned in the Bibliography, and from pertinent sound and video recordings. 1954 – On the basis of a vision which will later be detailed in his autobiography, Ploughboy to Preacher, Strict Baptist pastor David Obbard implies that revival might break out in the year 1994. Obbard has been studying Ezekiel 37, and, as he will go on to recall, ‘It came to me I this way; that as bone came to bone, so there would be a revival of interest in the doctrines of grace, which are surely the framework of the true church, but this would not bring revival itself. Also, as the the sinews and flesh came upon them, so there would follow a revival of true biblical order and experimental spiritual life, but neither would these things bring revival. Following this there would be a mighty movement of the Holy Spirit, the breath of God, and the church would be raised from its lifeless state to that of an exceeding great army.’ Obbard will go on to reflect that as this conviction came upon him, ‘there was presented to my mind the figure of twenty-year periods; twenty years for the bones to come together, twenty years during which Bible-based churches of born-again believers would be established on a world-wide scale, and some time during the next twenty years [ie. 1994 onwards] a mighty outpouring of the Holy Spirit.’ Looking back on all this in the early 1990s, Obbard suggests that the ministry of the great Welsh evangelical preacher Martyn Lloyd-Jones might be construed as evidence for the first period of recovery in the doctrines of grace. He moves on to propose that the second predicted wave of renewed spiritual life [1974-94] could be related to the rise of the charismatic movement. He then looks to the period from 1994 as one in which true revival will arise. As what will come to be called the ‘Toronto Blessing’ takes shape in June1994, journalist Dave Roberts will re-present Obbard’s words as a prophesy which might well have come to pass (→).1 1 ‘Rumours of Revival’, Alpha, July 1994, p.46. The article in question is unattributed in the magazine itself, but Roberts, the editor of Alpha, later reveals himself to have written it: Roberts, Dave, The Toronto Blessing, Eastbourne: Kingsway, 1994, pp.27-8. 2 1966-68 – Toronto-born John Arnott attends Ontario Bible College, but leaves in the final year without graduating.2 Late 1960s and early 1970s – Now running a travel agency and dealing in property3, Arnott attends several meetings in his home city led by the healing evangelist Kathryn Kuhlman.4 These meetings make a profound impression on Arnott,5 and anticipate significant features in his own later ministry. From modest beginnings in the mid-West, Kuhlman has developed a prominent radio and TV ministry thanks to a contract with the CBS network. She is known not only for pinpointing specific ailments among members of her audience, but also for the fact that as she prays with them, many people fall to the floor or ‘go under the power’ - a phenomenon more usually referred to in classical Pentecostalism as ‘being slain in the Spirit’.6 1974 onwards – Israeli-born Benny Hinn develops a self-styled ‘anointed’ ministry based in the Ontario area. Pentecostal in approach, Hinn nonetheless claims to offer more power (or anointing) to those already baptised in the Spirit and speaking in tongues.7 This emphasis, coupled with Hinn’s flamboyant style, will attract growing controversy through the next two decades (→). Arnott, however, attends a number of Hinn’s increasingly well supported meetings and, as with Kuhlman, he is deeply moved.8 Hinn himself has been strongly affected by Kuhlman and, following her death (→), will pay regular visits to her graveside, and that of another leading female evangelist, the Ontario-born Aimee Semple McPherson.9 Not surprisingly, Arnott and Hinn form a close friendship during this period.10 1976 – Kathryn Kuhlman dies, just short of her seventieth birthday. She and Benny Hinn have been dominant exemplars in Arnott’s spiritual development. Recalling their impact on Arnott during this period, Arnott’s future Co-Pastor Guy Chevreau will later confirm that ‘in significant ways they laid an imprint for the future direction and conduct of [Arnott’s] ministry.’11 1979 – Arnott marries fellow Ontarian Carol. Both are divorcees, having experienced the break-up of their respective first marriages during the previous few years.Arnott will later reflect that Carol ‘literally loved me back to life.’12 2 Oropeza, 21; Fitzgibbon, Andy & Jane, ‘”God, Do What You Want to Do”’, Renewal, August 1995, p.15. 3 Oropeza, 21; Hough, Robert, ‘God is alive and well and saving souls on Dixon Road’, Toronto Life, Feb 1995, 3. 4 Chevreau, 21 5 Chevreau, 21 6 J.L. Sandidge, ‘Kathryn Kuhlman’ in Stanley M. Burgess & Gary B. McGee, Dictionary of Pentecostal and Charismatic Movements, Grand Rapids: Zondervan, 1988, pp.529-30. 7 Hinn, Benny, The Anointing, (7th ed.), Nashville: Thomas Nelson, 1993, pp.23-7. 8 Chevreau, p.21. 9 Hinn, Benny, Double Portion Anointing 3(Audio) & Praise the Lord (TV programme), Trinity Broadcasting Network, 16th April 1992. 10 Chevreau, p.22 11 Chevreau, p. 21 12 Roberts, Dave, The ‘Toronto’ Blessing, Eastbourne: Kingsway, 1994; Fitzgibbon, Andy & Jane, ‘”God, Do What You Want to Do”’, Renewal, August 1995, p.15. 3 July 1979 – Eighteen year-old South African Rodney Howard-Browne attends a prayer meeting, hungry for a personal touch from God. Raised in Port Elizabeth by devout Pentecostal parents, Howard-Browne will later testify to having been born again at the age of five, and to having been filled with the Holy Spirit when as young as eight.13 Eager to move on in his faith, Howard-Browne will recollect in 1992 the words he shouted out to God at this 1979 prayer meeting: “God, tonight is my night! Lord, either you come down here and touch me, or I’m going to die and come up there and touch you.”14 After some time, he begins to sense what he has been seeking: ‘it felt like liquid fire – like someone had poured gasoline over me and set me on fire. My whole body was tingling. The best way I can describe it is that it was as shocking as if I had unscrewed a light bulb from a lamp and put my finger in the socket. I knew it was God. When it hit me in the belly, I began to laugh uncontrollably …Your head says, “What are you laughing at?” Your head says, “Shut up!” It bubbles. It was so overwhelming, I couldn’t stop it, and I didn’t want to stop it. It was joy unspeakable and full of glory … The next minute, I was weeping for no reason. I got drunk in the Spirit, like the people on the Day of Pentecost.’15 Howard-Browne remains in this condition for four days.16 1980 – John and Carol Arnott go to Indonesia on a business trip. Opportunities to preach and minister while there prompt them to consider leaving their business commitments to embark on full time ministry.17 Soon after returning, they are called to plant an independent congregation in Carol’s home town of Stratford, Ontario.18 Rodney Howard-Browne begins a public ministry with Youth for Christ. As this develops, it is marked by various ‘slayings in the Spirit’.19 1981 – The Arnotts co-found the Stratford Church. Full time work there quickly becomes a reality thanks to the growth of the congregation.20 October 1981 – Rodney Howard-Browne marries Adonica. Shortly afterwards, he enrols Rhema Bible Training Centre in Johannesburg, and begins to serve as an associate of Ray McCauley at the massive Johannesburg Rhema Church. The ‘Rhema’ network is part of the so-called ’Word of Faith’ movement pioneered by the Southern American preacher Kenneth Hagin, and now promulgated most notably by his proteges, the televangelists Kenneth and Gloria Copeland (→). ‘Word of Faith’ (or ‘WordFaith’) teaching draws heavily on the writings of William Essek Kenyon (1867-1948), and at the very least appears to draw influences from ‘New Thought Metaphysics’ – the sectarian New England Transcendentalism which, among other movements, spawned Mary Baker Eddy’s Christian Scientists and Horatio Dresser’s Church of the Higher Life.21 Word of Faith teaching is distinguished by five key tenets. First, it promotes ‘positive confession’, 13 Howard-Browne, Rodney, Manifesting the Holy Ghost, Louisville, Ky., R.H.B.E.A, 1992, p.5. 14 Howard-Browne, Rodney, Manifesting the Holy Ghost, Louisville, Ky., R.H.B.E.A, 1992, pp.13-14. 15 15 Howard-Browne, Rodney, Manifesting the Holy Ghost, Louisville, Ky., R.H.B.E.A, 1992, pp.16-17. 16 Oropeza, p.20; Roberts, p.84. 17 Chevreau, p.21; 18 Chevreau, p.21 19 Roberts, p.84. 20 Chevreau, p.21 21 For a detailed account of these connections see McConnell, Dan R., The Promise of Health and Wealth: a Historical and Biblical Analysis of the Modern Faith Movement, London: Hodder & Stoughton, 1990. 4 the belief that the very act of uttering a desire, blessing or word of healing in true faith constitutes the basis on which the desire, blessing or healing in question will come to pass.
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