William M. Branham

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William Marrion Branham
Born April 6, 1909 (1909-04-06)
Cumberland County, Kentucky
Died December 24, 1965 (1965-12-25)
Amarillo, Texas
Cause of death
Car accident
Resting place
Jeffersonville, Indiana
Religion Christianity

Amelia Hope Brumbach m. 1934 (b. 16 July 1913 - d. 22 July 1937)

Meda Marie Broy m.1941 (b. 26 April 1919 - d. 1981)

William '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)

Charles 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 1950's; today Branham's role in Pentecostalism and American Christianity is largely unknown to those outside the Pentecostal tradition.[5]


Early life[edit]

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. William Branham's family was nominally Roman Catholic but he had minimal contact with organized religion during his childhood. His father was a logger and an alcoholic, and William Branham often talked about how his upbringing was difficult and impoverished.[6]

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'.[7]

Leaving home at nineteen, William Branham worked on a ranch in Arizona and had a short career as a boxer.[8] At the age of twenty-two[9] he had a conversion experience and later was ordained as an assistant pastor at a Missionary Baptist Church in Jeffersonville [10] called "First Pentecostal Baptist". Weaver has identified aspects of this church (such as prayer for healing and baptism of the Holy Spirit) that indicate to him this could have been Branham's first understanding of Pentecostalism though he states Branham's first exposure to Pentecostalism was in 1936 when he attended a Oneness Pentecostal gathering.[11] When Branham opposed the Baptist pastor's decision to ordain women preachers, he held a series of revivals on his own in a tent. Later, the meetings moved to a Masonic temple [12] until they were able to construct a building in 1933 which was originally named the "Pentecostal Tabernacle"[13] but was later changed to "Branham Tabernacle" by the congregation.[14]

Public ministry[edit]

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,[15] and his 1945 tract "I Was Not Disobedient Unto the Heavenly Vision'[16] 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 described how 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."[17][18] Branham indicates that this event was picked up by the Associated Press and appeared in newspapers "plumb in Canada and around"[19] although C. D. Weaver reports that he was unable to locate a copy of the article.[17] Branham claimed that this event happened while he was baptizing his 17th convert; however, the Jeffersonville Evening News reported only 14 converts as a result of his meetings.[20]

On May 7, 1946, William Branham claimed to have received an angelic visitation, commissioning his worldwide ministry of evangelism and faith healing.[21] 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”.[22] 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".[23]

During the mid-1940s William Branham was conducting healing campaigns almost exclusively with Oneness Pentecostal groups.[24] 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.[25] Around this time several other prominent Pentecostals joined his ministry team including Ern Baxter and F. F. Bosworth.[26] 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.[27]

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". Several newspapers carried reports of healings in the meetings"[28] 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."[29]

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.[30] The photograph showed a light appearing above Branham's head.[30][31] 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.[32][33] George Lacy, in his report, stated "the negative submitted for examination, was not retouched nor was it a composite or double exposed negative.".[34] Branham believed that the light was supernatural and was a verification of his ministry.[30][35] 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.[36]

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.[37] Many healings were reported in the local newspapers.[38]

He first met Lee Vayle in August 1953.[39][40] Lee Vayle became a close associate and friend and assisted William Branham in the writing of his book, "The Exposition of the Seven Church Ages."[41]

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".[42][43] Branham claimed that God's miraculous intervention healed King George VI of England through his prayers.[44][45] 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.[46]

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.[47]

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.[48] As he began to speak more openly about doctrine, such as the Godhead and serpent seed, the popularity of his ministry began to decline.[49]

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.[50] 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. [51] Branham claimed that this knowledge (which he called discernment) was given to him through visions.[52]

Branham regarded his series of sermons on the Seven Seals (Rev 6:1–17 and Rev 8:1) in 1963 as a highlight of his ministry.[53][54] 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.[55]


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.[56] 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.[57]

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.[58][59][60][61] 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.[60][62][63] William Branham's body was left in a sealed casket in a Tucson funeral home during that period.[64] He was subsequently buried in the Eastern Cemetery in Jeffersonville on April 11, 1966 [65] 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.[66]


Branham asserted that his doctrinal teachings were given to him by divine revelation.[67] 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.[68]

Along with some other Bible commentators,[69] Branham believed that the seven churches described in The Revelation, chapters two and three represent seven historical ages of the Christian church, from its beginning to the present time.[67] These ages were outlined in his book An Exposition of the Seven Church Ages:[70]Ephesus (AD 53–170), Smyrna (170–312), Pergamos (312–606), Thyatira (606–1520), Sardis (1520–1750), Philadelphia (1750–1906), and finally Laodicea (1906–the rapture). Five of the seven dates agree with those given by Clarence Larkin in 1918,[71] but Branham recognized the significance of the 1906 Azusa Street Revival to the Pentecostal movement.[72] Branham believed the "angel" of each church was a man whose influence identified him as the messenger to an age. The messengers he named were Paul the Apostle, Irenaeus, Martin of Tours, Columba, Martin Luther, and John Wesley. Weaver feels that Branham was mistaken in selecting Columba as a messenger because he died before the beginning of the Thyatira age.[73] Branham stated the messenger to every age, regardless of when he appears or goes, is the one who influences that age for God by means of a Word-manifested ministry [74] and explained how Columba trained men who he sent out as missionaries.[75] Branham believed the last messenger would be the 'Elijah' prophesied in Malachi 4:5-6.[76][77] He never explicitly claimed to be the seventh angel (messenger).[3] but his followers today believe him to be the final messenger and the fulfilment of the second part of Malachi's Elijah prophecy.[78]

Branham rejected the traditional understanding of the Trinity as three distinct, co-eternal Persons [76] and taught what he called “the Supreme Deity of Jesus Christ”.[79] At times he referred to the Holy Spirit as the third person of the Trinity [80][81] while explaining that God revealed Himself in three “offices or manifestations”.[82] He used the example of an actor who plays several roles by changing his mask,[83] and that of a father, husband and grandfather being the same person.[84] There is only one God with three titles: Father, Son and Holy Ghost.[85] Therefore water baptism, which he said should be by immersion,[86] was performed in the Name of the Lord Jesus Christ, and not using the Trinitarian formula of Father, Son and Holy Spirit.[87] Although Branham spoke about the "oneness of the Godhead",[88] he disagreed with the Oneness Pentecostalism view.[89]

Referring to the Council of Nicaea in A.D. 325, William Branham wrote:

Branham believed that through his ministry God was revealing His presence as in the days of Abraham.[91] He quoted Genesis 18:9–15 as Scriptural support for this claim in that during the appearance to Abraham, God knew what was in Sarah's mind in the tent behind him.[92] He believed this foreshadowed the gift of discernment in his own ministry which is indicated in Luke 17:28–30. After this supernatural sign was shown to Abraham, Sodom and Gomorrah were destroyed. In the same way, William Branham believed that the discernment in his ministry was a sign of the coming judgment on the earth (usually called the Great Tribulation).[93]

Branham strongly supported the view that the Bible is the infallible Word of God and stated that anything contrary to the Word of God was "Satan's kingdom".[94] He insisted that faith must be based on Scripture alone, and said that if any minister, or church creed, or even an angel, presented something different, it should be ignored just as St. Paul had preached in Galatians 1 v8-9. He believed that the true interpretation of the Bible would be confirmed by Scriptural supernatural signs according to Mark 16:20 and Romans 15:19 [95]

Branham taught that eating the "fruit" in the Garden of Eden was taking heed of the devil's words which led to an act of sexual intercourse between Eve and the devil-possessed serpent (a man-like creature) producing Cain as a result of their union.[96][97]

Branham said that he had received seven major prophecies in 1933 regarding events unfolding in the world.[98] He predicted "that 1977 ought to terminate the world systems and usher in the millennium."

Branham made a number of prophecies concerning the Second Coming of Christ including a prophecy that "the city of Los Angeles would 'sink beneath the ocean'" and that a tidal wave would sweep inland as far as the Salton Sea.[100]

Although Branham encouraged people to attend the church of their choice, he also spoke strongly against religious organisations. He believed that denominationalism would prove to be the mark of the beast.[101][102]

Branham distinguished between the 'church' and the 'bride'.[103][104] The latter were believers who had received the Holy Spirit and only these believers would be taken in the Rapture.[105][106] Branham's followers believe he had a specific Message for the Bride, teaching that the Seven Thunders of Revelation 10:3–4 were to be revealed to gather the Bride, to give her faith, and to prepare her for the great translation faith.[107][108]

Complete William Branham audio sermons and printed text with search facility are available online.[109]


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.[110] Branham believed that healing was a part of the atonement [111] and pronounced people healed on the basis of "with His stripes you were healed" (1 Peter 2:24).[112]

Branham has been criticized because of his comments on "three Bibles". He said these were the zodiac (see mazzaroth), the great pyramid and the Holy Bible. He believed the first two pre-dated any written Scripture, and are not meant for Christians today.[113] Branham was strongly opposed to astrological horoscopes and said fortune telling was of the devil.[114]

Branham's strict attitude towards women also has attracted criticism.[115] He preached a literal interpretation on matters such as having long hair (1 Corinthians 11:13-15), wearing modest clothing (1 Timothy 2:9), not using make-up (2 Kings 9:30), women obeying their husbands (Titus 2:5), and women not preaching or teaching in the church assembly (1 Timothy 2:12).[116] Sometimes he used expressions for immoral women intended to shock his hearers such as "Miss dog meat" [117] and "sexual garbage can".[118]

According to Weaver, Branham’s autobiographical stories were often embellished and contradictory, and sources written by his associates or followers are apologetic and hagiographical in nature.[119]

Branham's legacy and influence[edit]

Branham was deeply respected for his legendary power [120][121] and inspired a significant movement in Christian America that remains on the scene today.[122][123] 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".[124] Today, there are an estimated 500 million Pentecostal and Charismatic Christians in the world.[125]

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[121][126] (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.[127]

A radical minority among Branham’s followers have partially or totally deified him and have given his sermons scriptural status.[128] Most disciples simply emphasize that Branham was the prophet of Malachi 4 [129][130] but many go much further, seeing him as the greatest prophet of all time, second only to Jesus Christ himself[129] and they believe that his ministry foreruns the second coming of Jesus Christ [131][132] as John the Baptist foreran His first coming (Luke 7:27-28).[133] Some observers refer to this as "Branhamism," however, adherents prefer the name "Message Believers."

Location and size of following[edit]

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 summarised 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".[134]

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.[135] Cloverdale Bibleway, based in British Columbia, also conducts an extensive international outreach with Message materials.[136]

The Voice of God website claims that "upwards of 2 million people worldwide believe Brother Branham’s Message".[137] and that believers are found in every country of the world.[138] According to Joseph Branham, more than 500,000 Message Believers are found in Africa.[139]

See also[edit]


  1. ^ a b Weaver 2000, pp. 22.
  2. ^ Harrel 1978, pp. 28.
  3. ^ a b Weaver 2000, pp. 131.
  4. ^ Harrel 1978, pp. 164.
  5. ^ Weaver 2000, pp. x.
  6. ^
    • Harrell, D.E., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, IN: Indiana University Press, 1978) p28
    • Lindsay, G., William Branham: A Man Sent from God, (Jeffersonville, Indiana: WBEA) Chapters 2 & 3
  7. ^
  8. ^ Weaver 2000, pp. 25.
  9. ^ Smith, A., Generation: Remembering the Life of a Prophet, Believers International, 2006.
  10. ^ Harrell, D. E. op cit, p28
  11. ^ Weaver 2000, pp. 32-33.
  12. ^ Branham, God Keeps His Word, January 1957
  13. ^ Jeffersonville Evening News, August 17, 1935. Accessed February 9, 2013
  14. ^
  15. ^ At Totten’s Ford, Believers News, April 1998
  16. ^ Branham, W. M., I Was Not Disobedient Unto the Heavenly Vision, 1945
  17. ^ a b Weaver 2000, pp. 38.
  18. ^ Vayle, L., Twentieth Century Prophet, 1965, p37. Online at Twentieth Century Prophet, ch 3, Pillar of Fire Appears
  19. ^ Branham, W.M., A Court Trial, Jeffersonville, Indiana: Voice of God Recordings, 1964
  20. ^ Jeffersonville Evening News. 1933-06-02. Retrieved 2014-09-09.
  21. ^ * The Tentieth Century Prophet, video, 1953
  22. ^ Anderson, Allan, An Introduction to Pentecostalism (Cambridge University press, 2004) p. 58
  23. ^ Kraphol, R. H., & Lippy, C. H., The Evangelicals: A Historical, Thematic, and Biographical Guide (Greenwood Press, 1999) p69. ISBN 0-313-30103-4
  24. ^ God Commissioning Moses, May 1953 (sermon transcript)
  25. ^ Lindsay, G., William Branham: A Man Sent From God, (Jeffersonville, Indiana: WBEA, 1950) chapter 14
  26. ^ Lindsay, G., The Voice of Healing, May 1948
  27. ^
  28. ^ The American Press Reports on the Branham Meetings Lindsay, G., op cit, chapter 19
  29. ^ Hollenweger, W.J., The Pentecostals (Minneapolis: Augsburg Publishing House, 1972) p354
  30. ^ a b c Weaver 2000, pp. 50.
  31. ^
  32. ^ Branham, W. M., At Thy Word, Voice of God Recordings, 1950
  33. ^ "Supernatural light? Branham Salvation Healing Campaign to Begin Friday". Long Beach Independent. 1954-07-31. Retrieved 2007-05-17. 
  34. ^ Copy of Report and Opinion by George J Lacy Retrieved 18 Aug 2012
  35. ^ Branham, W. M., At Thy Word, Voice of God Recordings, 1950
  36. ^ Library of Congress Prints and Photographs Online Catalogue
  37. ^
  38. ^
  39. ^ Stewardship: #10 Q A Passive and Active Faith #2 Hebrews 11 P:42 wordofthehour.net
  40. ^ https://ia601500.us.archive.org/13/items/LeeVayle/1998-030810qa-698lvHebrews11.mp3
  41. ^ http://branham.org/blogs/20120630_LeeVayle
  42. ^ Weaver 2000, pp. 57.
  43. ^
  44. ^ Weaver 2000, pp. 56.
  45. ^
  46. ^
  47. ^ Reiterman & Jacobs 1982, pp. 9–10.
  48. ^ Branham, W. M., "The Unveiling of God" (sermon transcript), 1964.
  49. ^ Harrell, D. E., op cit, p41
  50. ^
  51. ^ Hollenweger, W. J., The Pentecostals, (Augsburg Publishing House, 1972) p354
  52. ^ Voice of God Recordings, The Deep Calleth to the Deep, June 1954 (video). Discernment begins at 40 min mark
  53. ^ Weaver 2000, pp. 99-100.
  54. ^ Branham, W. M., The Revelation of the Seven Seals, (Jeffersonville, Indiana: Spoken Word Publications, December 1967
  55. ^ Weaver 2000, pp. 101.
  56. ^ Head-On Collision Kills 1, Injures 6, Friona Star, December 1965
  57. ^ Green, P., Acts of the Prophet, chapter 16, "The Accident"
  58. ^ "Followers Bury Prophet of Doom After Long Wait". Northwest Arkansas Times. 1966-04-12. Retrieved 2007-05-17. 
  59. ^ "Some Members of Sect Think Minister to Rise from Dead". Kokomo Tribune. 1966-04-11. Retrieved 2007-05-17. 
  60. ^ a b "Faith Founder is Buried Four Months After Death". Fresno Bee Republican. 1966-04-11. Retrieved 2007-05-17. 
  61. ^ "Only Few Remain for 'Miracle'". The Vidette Messenger. 1966-04-12. Retrieved 2007-05-17. 
  62. ^ Harrell, D.E., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, IN: Indiana University Press, 1978) p.164
  63. ^ "Rites for Noted Evangelist Held". Fresno Bee Republican. 1966-04-14. Retrieved 2007-05-17. 
  64. ^ "700 People Flock to Attend Burial". Corpus Christi Caller-Times. 1966-04-10. Retrieved 2007-05-17. 
  65. ^ Jeffersonville: A Prophet's Hometown (Jeffersonville, IN: VOGR, 2004) video with notes on YouTube
  66. ^ Weaver 2000, pp. 105.
  67. ^ a b Weaver 2000, pp. 98.
  68. ^ Weaver 2000, pp. 152.
  69. ^
    • Halley, H. H., Halley's Bible Handbook (Grand Rapids, MI: Zondervan, 1978), p688
    • Scofield, C. I., The Scofield Reference Bible (Oxford: Oxford University Press, 1967), p1332
    • Unger, M. F., Unger's Bible Dictionary (Chicago: Moody Press, 1975), p924
  70. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: Voice of God Recordings) 2005
  71. ^ Larkin, C., The Seven Churches, Dispensational Truth, 1918
  72. ^ Branham, W. M., Influence, Nov 1963 sermon transcript
  73. ^ Weaver 2000, pp. 127.
  74. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: Voice of God Recordings) 2005
  75. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: Voice of God Recordings) 2005
  76. ^ a b Harrell, D.E., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, IN: Indiana University Press, 1978) p163
  77. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: Voice of God Recordings) 2005
  78. ^
    • Green P.G., The Acts of a Prophet, (Tucson, AZ: Tucson Tabernacle, 2011)
    • Vayle, L., Twentieth Century Prophet (Jeffersonville, Indiana: WBEA, 1965) p35
  79. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p17
  80. ^ Weaver 2000, pp. 119.
  81. ^ Branham, W. M., The Message, 2013 Internet Release. Sermon transcripts.
  82. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p19
  83. ^ Branham, W. M., The Unveiling of God, Jeffersonville, Indiana: Voice of God Recordings, June 1964. (sermon transcript)
  84. ^ Branham, W. M., The Unveiling of God, Jeffersonville, Indiana: Voice of God Recordings, June 1964. (sermon transcript)
  85. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p18
  86. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p94
  87. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p26
  88. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: Voice of God Recordings, 2005) p154
  89. ^ Branham, W. M., Questions and Answers on Hebrews #1, Voice of God Recordings, Jeffersonville, Indiana, 1957
  90. ^ Branham, W. M., An Exposition of the Seven Church Ages, Jeffersonville, Indiana: Voice of God Recordings, 2005, p19
  91. ^ Weaver 2000, pp. 130.
  92. ^
  93. ^ Branham, W. M., The Voice of the Sign, (Jeffersonville, Indiana: Voice of God Recordings, 1964)
  94. ^ Branham, W. M., Oneness, Voice of God Recordings, February 1962
  95. ^ Branham, W. M., What is the Attraction on the Mountain, Voice of God Recordings, July 1965
  96. ^ Weaver 2000, pp. 124.
  97. ^ Branham, W. M., An Exposition of the Seven Church Ages, (Jeffersonville, Indiana: WBEA, 1965) p98
  98. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, Indiana: WBEA, 1965) p321
  99. ^
  100. ^
  101. ^ Weaver 2000, pp. 114.
  102. ^
  103. ^ Weaver 2000, pp. 117.
  104. ^ Branham, W. M., An Exposition of the Seven Church Ages, Jeffersonville, Indiana: Voice of God Recordings, 1965, p366
  105. ^ Weaver 2000, pp. 135.
  106. ^
  107. ^ Branham, W. M., An Exposition of the Seven Church Ages, Jeffersonville, Indiana: Voice of God Recordings, 1965, p324
  108. ^ Branham, W. M., An Exposition of the Seven Church Ages, Jeffersonville, Indiana: Voice of God Recordings, 1965, p327
  109. ^ Voice of God Recordings
  110. ^ Hollenweger, W. J., Pentecostalism: Origins and Developments Worldwide, (Peabody, MA: Hendrickson Publishers, 1997) p229
  111. ^ Branham, W. M., The Sign of this Time,(Jeffersonville, IN: Voice of God Recordings, Nov 1963). Sermon transcript
  112. ^ Branham, W. M., The Unchangeable God (Jeffersonville, IN: Voice of God Recordings, March, 1960). Sermon transcript
  113. ^ {17349}&softpage=Browse_Frame_Pg42&zz= Branham, W. M., A Paradox, sermon transcript, Voice of God Recordings, 1964
  114. ^ {6BD7}&softpage=Browse_Frame_Pg42&zz= Branham, W. M., Earnestly Contending for the Faith, sermon transcript & audio recording, April 1956
  115. ^ Weaver 2000, pp. 111.
  116. ^ Branham, W. M., An Exposition of the Seven Church Ages (Jeffersonville, IN: Voice of God Recordings, 1965) p215
  117. ^ Branham, W. M., Prodigal, Jeffersonville, IN: Voice of God Recordings, 1950 sermon transcript
  118. ^ Branham, W. M., Marriage and Divorce, Jeffersonville, IN: Voice of God Recordings, 1965 sermon transcript
  119. ^ Weaver 2000, pp. 20-22.
  120. ^ Harrell, D.E., All Things Are Possible: The Healing and Charismatic Revivals in Modern America (Bloomington, IN: Indiana University Press, 1978) p. 162
  121. ^ a b Weaver 2000, pp. 139.
  122. ^ Weaver 2000, pp. 58.
  123. ^ Stewart, D., Only Believe: An Eyewitness Account of the Great Healing Revival of the 20th Century, (Shippensburg, PA: Destiny Image Publishers Inc., 1999) p. 49
  124. ^ Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 1988) p. 372
  125. ^
  126. ^
  127. ^ Anderson, A. The Origins, Growth, and Significance of the Pentecostal Movements in the Third World, Selly Oak Colleges, Birmingham B29 6LQ, England
  128. ^ Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).
  129. ^ a b Weaver 2000, pp. 156.
  130. ^ A Prophet?, Voice of God Recordings, Jeffersonville: Indiana
  131. ^ Weaver 2000, pp. 27.
  132. ^
  133. ^ 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.
  134. ^ Branham, W. M., Why I'm Against Organized Religion, (Jeffersonville, Indiana: Voice of God Recordings, 1962).
  135. ^
  136. ^ Cloverdale Bibleway
  137. ^ Voice of God website: About Us (Retrieved 23 April 2012)
  138. ^ Voice of God, Stats (Retrieved 25 May 2013)
  139. ^ Branham, J., Absolute on YouTube Retrieved 25 Nov, 2009.


Secondary Sources[edit]

  • Burgess, Stanley M.; McGee, Gary B.; Alexander, Patrick H. (1988). Dictionary of Pentecostal and Charismatic Movements. Zondervan. ISBN 978-0310441007. 
  • Anderson, A. (2004). An Introduction to Pentecostalism. Cambridge University Press. ISBN 9780521532808. 
  • Harrell, David (1978). All Things Are Possible: The Healing and Charismatic Revivals in Modern America. Indiana University Press. ISBN 0-525-24136-1. 
  • Hollenweger, Walter J. (2005). Pentecostalism: Origins and Developments Worldwide. Baker Academic. ISBN 978-0801046605. 
  • Hyatt, Eddie.L. (2002). 2000 Years of Charismatic Christianity. Charisma House. ISBN 978-0884198727. 
  • Krapohl, Robert; Lippy, Charles (1999). The Evangelicals: A Historical, Thematic, and Biographical Guide. Greenwood Publishing Group. ISBN 978-0313301032. 

External links[edit]