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The Wycliffe Bible Translators, John Mott &

 Rockefeller Connections:


John Mott


2 Timothy 2:19 "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work."

John Mott, a Freemason and revered by many, was the link to Cam Townsend's modernism and Rockefeller. After hearing and speaking personally with C. T. Studd, one of the "Cambridge Seven" who later worked with Hudson Taylor in China, John Mott determined to be a missionary. That same year, at the 1886 Northfield (Massachusetts) Student Conference led by Dwight Moody, Mott volunteered for foreign missions. Mott attended the Mt. Hermon Conference in 1886 where the Student Volunteer Movement (SVM) was born. He became college secretary of the YMCA in 1888 and that same year, he helped organize the Student Volunteer Movement for Foreign Missions (SVM), a branch of the YMCA and YWCA. He served as SVM chairman for over 30 years, simultaneously providing able leadership for "... a highly evangelistic YMCA and World's Student Christian Federation."

Latourette characterizes Mott as having, '"skill at discerning and enlisting young men of ability, and the capacity to win the confidence of men of affairs..." "[Reaching] out across ecclesiastical barriers to unite Christians of many traditions in the endeavor to win all mankind to the faith, Mott became one of the outstanding leaders in the entire history of Christianity.'  In 1895 he helped found the World Student Christian Association. 1 

Expanding on Mott's history, from the website of the Nobel Foundation 2, a Biography of  John Mott includes: 

In the summer of 1886, Mott represented Cornell University's Y.M.C.A. 3 at the first international, interdenominational student Christian conference ever held. At that conference, which gathered 251 men from eighty-nine colleges and universities, one hundred men - including Mott - pledged themselves to work in foreign missions. From this, two years later, sprang the Student Volunteer Movement for Foreign Missions.

During Mott's remaining two years at Cornell, as president of the Y.M.C.A. he increased the membership threefold and raised the money for a university Y.M.C.A. building. He was graduated in 1888, a member of Phi Beta Kappa, with a bachelor's degree in philosophy and history. In September of 1888 he began a service of twenty-seven years as national secretary of the Intercollegiate Y.M.C.A. of the U.S.A. and Canada, a position requiring visits to colleges to address students concerning Christian activities.

During this period, he was also chairman of the executive committee of the Student Volunteer Movement for Foreign Missions, presiding officer of the World Missionary Conference in Edinburgh in 1910, chairman of the International Missionary Council. With Karl Fries of Sweden, he organized the World's Student Christian Federation in 1895 and as its general secretary went on a two-year world tour, during which he organized national student movements."

The World Missionary Conference in Edinburgh in 1910 was a precursor to the International Missionary Council (1921) and the World Council of Churches [WCC] (1948). 

The World Student Christian Federation, WSCF 4, is a global federation of National ecumenical student movements, most of whom are referred to as Student Christian Movements (SCM). Relating their history and Mott's vision, "Mott believed that is is only by changing students in all parts of the world that the world could be changed. He was of the opinion that when students come together, they not only find ways to respond to issues, but discover their needs and hopes. Such reflections lead them to challenge some of the fundamental assumptions of the society, the church, the university and the educational system of which they are part. The emphasis is not on trying to challenge people but that the structures and systems that produce misery and division, destroying the God given beauty and variety on planet earth... 

"The WSCF unites Christian movements or associations of students and members of the academic community in the regions and throughout the world and promotes co-operation among them. Though the students in the local movements belong to different autonomous national movements; maintaining their own identity, they have to take into consideration and express solidarity when and wherever necessary, what the students in other movements are thinking and acting... the mind of the Federation is the collective mind of all the National Movements in the world...the vision and mission outlook has changed from merely evangelical to include social action with a strong emphasis on both spiritual and physical..." 

Ralph Winter, of the ecumenical U.S. Center for World Mission stated,  "John R. Mott was the one man who believed in cooperation, who ran around and established 22 regional National Christian Councils which are the historical equivalent to strategic partnerships today."

The "Archives of the World Student Christian Federation 5: General Records, Record Group No. 46/1, Special Collections, Yale Divinity School Library," which records were a gift from John Mott and WSCF, states, "The Federation served as a training ground for many individuals who later became prominent in the worldwide life of the Church, including Bishop Azariah of India, Bishop Honda of Japan, T.Z. Koo of China, Nathan Söderblom of Sweden, J.H. Oldham and William Temple of Great Britain, John R. Mott and W.A. Visser 't Hooft."

According to another article, "The WSCF was instrumental in the formation of the International Missionary Council (1921) and the World Council of Churches [WCC] (1948). The federation provided for these ecumenical bodies the leaders who had found their training and inspiration in the free atmosphere of the federation....In the early years, mission and ecumenism were the Federation’s raison d’etre and these still serve as the basis of identity, though their manifestations continue to change with the times...

When the WCC was formed in 1948, it was decided not to incorporate the WSCF into its structures; the Federation should maintain a degree of autonomy from institutional church structures, as this was an important ingredient of its creativity. However, as the WCC now embraced the missionary and ecumenical goals, the WSCF focused more sharply on its role in educational institutions and its analysis of education. The WCC included a youth department in its structures which became a natural working partner for the WSCF, though its establishment also introduced some areas of overlap in constituency...

Bilateral relationships have remained healthy between the WSCF and Roman Catholic student organizations, particularly Pax Romana, and also Syndesmos (World Fellowship of Orthodox Youth). Within the WSCF itself, the impact of Orthodox students in particular, continues to challenge the predominantly Protestant ethos or worship and worldview The WSCF continues a good degree of cooperation with its historical ecumenical partners, the World Alliance of YMCAs, the World Alliance of YWCAs, and the WCC Youth Sub-Unit. The WSCF Inter-Regional Office is housed within the Ecumenical Center in Geneva..."Reprinted from the Dictionary of the Ecumenical Movement" 6 

"Christianity Through the Centuries," documents some of the organizations whose goals were to unite denominations, particularly with and for social action. This included the Bible Society of 1804, which the Clapham Sect founded. The Clapham Sect was an Anglican Evangelical social/political group, who were in essence, Reconstructionists to Dominionists. [See: Clapham sect]

British & Foreign Bible Society ~1804~Founder was Lord Teignmouth of the Clapham sect.

American Bible Society ~ 1816

Y.M.C.A. in England ~ 1844,  went to United States ~ 1851, furthered inter-denominational co-operation. John Mott, the founder, was a Freemason.

Student Volunteer Movement ~ 1866, with Moody's aid

The Evangelical Foreign Missions Association & The Interdenominational Foreign Missions Association unites evangelicals, interdenominational & non-denominational boards.

Federal Council of Churches of Christ in America ~1908, became National Council of the Churches of Christ ~ 1950 ~the goal was to have churches united and cooperate in social action, such as minimum wages, etc.

Since 1867, Anglicans meet every ten years at the "Lambeth Conference". The World Alliance of Reformed Churches Holding the Presbyterian System ~ 1875, with first meeting in Edinburgh ~ 1877.

The Evangelical Alliance, London ~ 1846, considered the 1st step in the ecumenical movement.

***National Council of the Churches of Christ in the U.S.A. is an agency of Protestant, Anglican, and Eastern Orthodox denominations that was formed in 1950 in the United States by the merger of 12 national interdenominational agencies. The National Council of Churches is the largest ecumenical body in the United States, with a membership of about 40 million in the late 20th century with the council's membership made up of 32 Protestant and Eastern Orthodox churches as full members, with more than 40 other church bodies, including conservative Protestants and Roman Catholics, participating in its programs. Its international counterpart is the World Council of Churches.

Through these and various groups and meetings such as the first Lausanne Faith & Order Conference (1927) came The World Council of Churches in 1948. Click Image to see some of the growth of the World Ecumenical Movement. 42. 


A Rockefeller Problem, John Mott's Solution

Amos 3:3 "Can two walk together, except they be agreed?"

The change from using Fundamentalists to liberal minded staff and advisors caused controversy and blunders which John D. Rockefeller Jr. tried to appease by finding ways to support missions, which failed at times, while increasing his wealth.  Those goals were presented under the guise of saving the world from Communism.

"....On the advice of John Mott, evangelical leader of the YMCA, [John D. Rockefeller, Jr.] had tried to launch a Christian missionary crusade to save the world from communism, only to see it collapse in debt and scandal. [p. 12]

Rockefeller again turned to his trusted friend John Mott, who proposed a plan that would enable global acquisitions of land and wealth as well as solving the philanthropic problem of who to support and fund for the furtherance 'of the gospel'. From Thy Will be Done:

In December 1929, [John D. Rockefeller, Jr.] Junior  received an urgent letter from one of his most trusted envoys. John Mott had just returned from a tour of Protestant missions in Asia, and he was quite agitated. Mott was a millenarian who hoped to hasten the Second Coming by evangelizing the world "in this generation." But he was not a Fundamentalist; he believed that science was the probing of God's mind, and the strident proselytizing he had witnessed among the Fundamentalist missionaries in China deeply worried him. Unless more tolerance and social concern were shown by American missionaries throughout the Third World, the missionaries would find themselves facing the same kind of angry nationalistic reaction he had just witnessed. [p.32]

After popular revolutions had broken out in both Mexico and China in 1910, Junior sent Mott to set up a China Medical Board to blend medical science and religion into a powerful new institution, the Peking Union Medical College. "If we wait until China becomes stable, Mott told the members of Junior's China Medical Board, " we lose the greatest opportunity that we shall ever have." Mott understood that the Rockefeller fortune could shape the political future of the world's most populous nation. "That nation will only have one generation in its modern era," he wrote after the proclamation of the Chinese Republic in 1911. "The first wave of students to receive the modern training, will set the standards and the pace." [p.33]

To realize his vision, Mott became a shrewd fund-raiser among rich men like the Rockefellers. He incorporated the sales pitch of a Wall Street broker. "To ask money of a man for the purposes of the world-wide Kingdom of God is not to ask him a favor," he once wrote. "It is to give him a superb opportunity of investing his personality in eternal shares." Money was "so much stored-up personality," he argued, accumulated days of human labor that survived its owners and therefore could be used after death to extend the owner's life on earth.[p.33]

This concept of the transubstantiation of money into an immortal soul bore a striking resemblance to the family's rationale for a perpetual Rockefeller foundation; indeed, Standard Oil was Mott's organizational model. He incorporated the culture and methods of corporations into the missionary movement. Over the years, millions of dollars poured into Mott's pursuit of a streamlined, efficient evangelism. [p.33]

Two significant factors lured Mott into locking himself firmly within the Rockefeller orbit. One was the global vision of [John D. Rockefeller, Sr.] Senior's closest investment advisor, Baptist minister Frederick Gates. The other was China and its huge potential harvest of souls, which had possessed the mind of American Protestantism since its first missionaries boarded the clipper ships of the China trade sailing out of New England's harbors. [p.33]

The Rockefeller Foundation records state: "Health becomes an RF priority at the first meeting of the board when Frederick Gates, long-time adviser to John D. Rockefeller, argues that "disease is the supreme ill in human life....RF begins 20-year support of the Bureau of Social Hygiene. Its mission: research and education on birth control, maternal health, and sex education. RF also helps to establish the American Social Hygiene Association to direct the scientific study of biological and social factors that influence human sexual conduct...." And, "Frederick T. Gates, credited with urging the idea of [Rockefeller Foundation] RF upon John D. Rockefeller, says to his fellow trustees in his last meeting as a member of the board, "When you die and come to approach the judgment of Almighty God, what do you think He will demand of you? Do you for an instant presume to believe that He will inquire into your petty failures or your trivial virtues? No! He will ask just one question: What did you do as a trustee of the Rockefeller Foundation?"

Continuing with 'Thy Will Be Done":

Gates had been captivated by the thought of the family fortune moving into foreign markets. With Standard Oil taking the lead, he argued that the advance of the American corporation represented the Will of God, Standard Oil's kerosene had literally lit the lamps of China since the 1890s, inspiring the company to commit its own form of blasphemy by lifting its product's slogan from the New Testament: "the light of the World." [p.33]

To Gates, the growing cultural independence of the global market and the accompanying spread of "English-speaking" Protestant missions bore evidence of "one great, preconceived plan." A "study of the map of the world" disclosed to the cleric that the different missions were really a single "invading army," whose "masterfulness of strategy and tactics, [was] controlled and directed by one master mind," God. [p. 33]

If Senior [Rockefeller] was put off by this unreconstructed Calvinist doctrine of predestination, Gate's emphasis on the relationship between missionary efforts and commercial conquest had a more practical saving grace....

Mott shared Gates's vision, but not its complacency....[p.34]

Recalling that the Rockefeller funded General Education Board was, according to Raymond Fosdick's memorial history of the Board,  part of John D. Rockefeller Jr's effort toward "this goal of social control." 7 

Another author wrote: 

"In 1902 John D. Rockefeller Sr. established the General Education Board in his effort toward "this goal of social control", according to Raymond Fosdick's memorial history of the Board. Frederick Gates  (who questioned the importance of learning the 3R's) became the board's [General Education Board] chairman [appointed by John D. Rockefeller] and in an article entitled "The Country School of To-morrow" (The World's Work,  August 1912) he wrote, "In our dream we have limitless resources, and the people yield themselves with perfect docility to our molding hand. The present educational conventions fade from our minds; and, unhampered by tradition, we work our own good will upon a grateful and a responsive rural folk. We shall not try to make these people or any of their children into philosophers or men of learning or of science."

    The plan was to drain the initiative and harness the individual potential of the students to the will of the controlling elite. This was recognized by former judge and New York City mayor, John Hylan, who launched a vociferous campaign to uproot the influence of the large foundations from the educational system as well as government. In a speech on March 26, 1922, he quoted from the above paper by Frederick Gates and said: "this is the kind of education the coolies receive in China, but we are not going to stand for it in these United States. One of my first acts as Mayor was to pitch out, bag and baggage, from the educational system of our city, the Rockefeller agents and the Gary plan of education to fit the children for the mill and factory."

Continuing with Thy Will Be Done

"But the modernists' efforts were crippled by lack of funds and support from their colleagues. Most missionaries in the Far East were traditionalists and recent converts to the Fundamentalist cause; they preferred to concentrate on saving souls by evangelism alone, assuming the imminence of the Second Coming. Meanwhile, Chinese communists who had survived Chiang Kai-shek's massacres at Shanghai and Canton and had followed Mao Tse-tung into the countryside were winning thousands of recruits by assisting peasants who were struggling against wealthy landlords. [p. 35]

Mott was shocked and concluded that time was running out for American missionaries all over Asia. He wanted Junior to convene a meeting at the Rockefeller town house to discuss the urgent need for another great mission: modernizing the world's Christian missions to the Third World. [p. 35]

We are reminded that lust of the flesh is the lure used to seduce those who desire to serve God. If we become entangled in the "pollutions of the world" we are no longer free in Christ.

2 Peter 2:17 "These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

The Rockefeller Philanthropies  

The following chart helps show the funding and links between the various individuals and organizations. Notice John Mott's heavy leadership involvement and Rockefeller's funding as it was funneled to Cam Townsend.

The Rockefeller Philanthropies Influence on W.C. Townsend  

In Thy Will Be Done, the section called Secularizing Foreign Missions, reveals the scope of Mott's influence on Rockefeller, liberal theology and the use of missions for monetary gain.

When John Mott made this proposition to Junior, Riverside Church was nearing completion. The concept of this church, honoring not only Christian leaders but founders of the great Eastern religions and scientists (including the despised Darwin), symbolized the Rockefeller family's broadening global perspective. [p. 35]

"...missionaries in the Rockefeller philanthropic orbit were well aware of the heightened interest by corporations in the southern hemisphere. John Mott's Committee on Cooperation in Latin America was perhaps the most forthright, reporting in its 1919 Annual Report: 

"Capitalists, manufacturers, steamship directors, food economists, political leaders of the nations need an outlet for surplus goods and populations...the tropics are no longer uninhabitable for the white man and may be looked upon as an open field for his future activities."

The Rockefeller Foundation, headed by the astute Raymond Fosdick since 1921, was at the vanguard of turning Latin America into this "open field." [p. 36]

To modernist liberals, Rockefeller's measures in Latin America seemed infinitely preferable to the "Big Stick" of Theodore Roosevelt. A post-World War I movement to change the methods and style of U.S. intervention from gunboat diplomacy to dollar diplomacy, was led by Raymond Fosdick and other Wilsonian liberals who had supported the League of Nations and were now associated with the Rockefeller's Council on Foreign Relations. Through their efforts, Latin America became a sort of laboratory to test the strategies for future foreign policy toward the Third World in general. [p.37 -38]

Junior was open to Mott's concerns about sectarian missions and American inflexibility to nationalist sentiments in underdeveloped countries. Nine years had passed since their last crusade, when Mott had warned hundreds of businessmen, politicians, and ministers that they must move beyond old sectarian principles and denominational rivalries if they were to defeat the specter of revolution. [p. 39]

Now, nine years later, America's Protestant lay leaders who had not listened to Mott's original warning seemed more receptive. The stock market had crashed just two months before, in October. Antagonism between the classes would grow again in the United States, just as nationalist resentments were already reappearing abroad. Christ's message of love was needed for all. Mott was right. It was time to act. [p. 39]

Apostolic Vision: The Rockefeller Pillars

In May 1930, when Fundamentalist missionaries from around the world gathered at Moody Memorial Church in Chicago to attend its Annual Missionary Rally, many of them were angry about the growing power of Rockefeller-funded modernism…[p. 41]


Rockefeller,  SIL & Bible Translators

2 Peter 2:21 "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them."

Cam Townsend and SIL were under the influence and goals of Mott and the Rockefellers. Nelson Rockefeller became the main link, but the control began with John D. Rockefeller Jr. Looking to Rockefellers Wartime Network and SIL, we see in the following chart many of the same names and organizations as listed in the Rockefeller Philanthropies chart, which showed the funding and organizational funnel to Cam Townsend . 

One individual in this chart that should be noted is E. Nida, a member of SIL with Cam Townsend and K. Pike. From our article "The Clapham Sect, The Ghost Society & The Word of God," we read, Eugene A. Nida wrote in his book, "Bible Translations: An Analysis of Principles and Procedures, with Special Reference to Aboriginal Languages", that the revisers of the New Testament recommended the use of the Greek text edited for the British and Foreign Bible Society, mentioned above with the chart showing the history of the Ecumenical Movement.

"For the New Testament, translators and revisers are recommended to follow the text of the original Greek edited for the British and Foreign Bible Society by Dr. Eberhard Nestle..." 43. 

Dr Eberhard Nestle was part of the revision committee for the translation of a new Greek New Testament, following the efforts of occultists Westcott and Hort. Barbara and Kurt Aland worked alongside Dr. Nestle.

"In 1898, Eberhard Nestle published the NESTLE GREEK NEW TESTAMENT, which underlies the modern versions. He followed the Hort and Westcott New Greek Text used for the English Revised Version and three other editions of the 1800’s. In 1950, Kurt Aland assumed ownership and the Nestle Text became the NESTLE/ALAND TEXT. The editing committee was comprised of Kurt Aland and Matthew Black, who were unbelievers, Roman Catholic Cardinal Carlo M. Martini and two apostates, Bruce Metzger and Alan Wikgren. (36) Again, the question arises concerning the qualifications of those who translate or edit God’s Word. History provides clear evidence that the divinely inspired Word of God was often altered by men who received their inspiration from a source other than God.

The Aland's and several others edited the book, The Greek New Testament, and stated:

"Preface to the first edition... vii-ix. The project was initiated, organized and administered by Eugene A. Nida, who also took part in Committee discussions." pg ix

"The [Editorial] Committee carried out its work in four principal stages: (i) on the basis of Westcott's and Hort's edition of the Greek New Testament a comparison was made of the text and apparatus of several other editions including those of Nestle, Bover, Merk, and Volgels, and to some extent those of Tischendorf and von Soden, in order to determine which of the variant readings warranted further study..."45.  

In other words, Eugene A. Nida and Dr. Eberhard Nestle were part of that same Revision Committee that collaborated to produce the corrupt text upon which most new Bible versions are based. The text they used had been originally edited for the British and Foreign Bible Society, founded by the Clapham Sect.  From the article, A Chronology of American & English Revision, we can appreciate the significance of these associations.

"1851 - B.F. Westcott and F.J.A. Hort founded the Cambridge University Ghost Society, one of the early pioneers of modern Spiritualist inquiry as recorded by Alan Gould in The Founders of Psychical Research:

"In 1851 was founded at Cambridge a Society to 'conduct a serious and earnest inquiry into the nature of the phenomena vaguely called supernatural,' and a number of distinguished persons became members." [Alan Gauld, The Founders of Psychical Research, NY:Schocken Books, 1968, p. 66]

NOTE: The Cambridge Ghost Society was the parent of the Society For Psychical Research 9, according to The Society for Psychical Research: An Outline of its History:

"Among the numerous persons and groups who in the middle of the nineteenth century were making enquiries into psychical occurrences may be mentioned a society from which our own can claim direct descent. In the Life of Edward White Benson, Archbishop of Canterbury, by his son, A. C. Benson, will be found, under the year 1851-2, the following paragraph:

'Among my father's diversions at Cambridge was the foundation of a 'Ghost Society,' the forerunner of the Psychical Society [meaning the S.P.R.] for the investigation of the supernatural. Lightfoot, Westcott and Hort were among the members. He was then, as always, more interested in psychical phenomena than he cared to admit.'

"Lightfoot and Westcott both became bishops, and Hort Professor of Divinity. The S.P.R. has hardly lived up to the standard of ecclesiastical eminence set by the parent society." [brackets in original] [W.H. Salter, The Society For Psychical Research: An Outline of its History, London, 1948, pp. 5,6]

1853 - B.F.Westcott and F.J.A. Hort begin New Greek Testament in England....

1858-9 - In England, Dr. Trench calls for a "better" revision that would "set aside the so-called Baptists" as revisers.

"The 'Edinburgh Review' and many similar periodicals took strong ground for its revision, and, in 1858, Dr. Trench, then Dean of Westminster, issued an elaborate treatise showing the imperfect state of the commonly received version, and the urgent need of its revision,... [Armitage, pp. 909-10]"

"...'The meeting of the New Testament Revisers was intensely interesting. Lightfoot, Westcott, Hort, Scrivener, Angus, Merivale, Eadie, David Brown, the Bishop of Gloucester...the Bishop of Salisbury and others were all there. No outsider is admitted except the Archbishop of Canterbury.'."  


 The Legacy of John Mott 


2 Thessalonians 2:8 -11 "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
And for this cause God shall send them strong delusion, that they should believe a lie:

The "contextualizing" of the gospel, which credit is given to Donald McGavran, in reality began with Mott's survey which resulted in the report, "Rethinking Missions." Mott's ecumenical influence is widespread and is found as a mainstay in teaching courses such as Perspectives, and throughout mission thought. 

Mott Auditorium, named after John Mott, is on the campus of Ralph Winter's ecumenical U.S. Center for World Mission. Mott Auditorium serves as the worship center for Harvest Rock Church. 10 Che Ahn is the senior pastor of HRC and HRC's affiliated Harvest International Ministries or HIM. HRC was formerly known as Vineyard Christian Fellowship of Greater Pasadena and Lou and Therese Engle are the Associate Pastors "with a prophetic vision to see revival fires spread across the globe." For more on Harvest Rock and it's associations See: Joel's Global Police Force

Richard Riss, in his "A History of the Revival of 1992-1995" 11 ~Mott Auditorium," reveals the events that lead to what is termed revival at Mott Auditorium, equating it with the charismatic "Toronto blessing."

"Similar in intensity to Toronto and Melbourne is what happened at Mott Auditorium 12 on the campus of the U.S. Center for World Mission. Beginning in January of 1995, John Arnott 13 of the Toronto Airport Vineyard 14 and Wes Campbell of New Life Vineyard Fellowship in Kelowna, B.C. began taking various trips of two or three days each as guest speakers at Mott Auditorium. By March 24, nightly meetings had begun, lasting far into the night five nights per week. On April 16, Isabel Gouveia of Oakland saw a vision. On May 28, she testified... (archives of the new-wine 15 list, July 29):"

That vision declared that Mott Auditorium would be the center for revival for the Los Angeles area. Riss' article continues:

"...On May 28 (at about the same time as a visit by Claudio Freidzon of Argentina, John and Carol Arnott, and Bill Twyman of the Vineyard Christian Fellowship in Anaheim) two children began seeing visions of angels. Transcripts of the testimonies of these children, Joy Ahn (12), and Christine Cadiogan (10) of Pasadena, were made public on July 29 through the new wine list on the internet, with the permission of Che Ahn, pastor of the Vineyard Christian Fellowship of Greater Pasadena. Very early in the morning on Sunday, May 28, Joy and her friend, Christine, were visiting the Ahn family in their home, but they began disturbing Che Ahn's sleep and Christine kept shouting "Mott, Mott, Mott, Mott." Sue, Che's wife (Joy's mother) took the two children to the nearby Mott auditorium, where the glory of God descended and the children saw open visions of heavenly things. An independent observer, John Lee, a ministerial student returning to the Church to pick up his car, said that he saw the glory of God in the form of a mist hovering all over the place, and later observed enormous angels everywhere throughout the auditorium.

"In their visions, among other things, the children saw angels, doves, and people of all nationalities in unity at a banqueting table. There was also a huge canopy of the Holy Spirit falling upon the building from heaven."

Jesus said:

Mark 13: 21 "And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:
22 For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect.
23 But take ye heed: behold, I have foretold you all things.

Matthew 24: 26 "Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."

Fortunately, God's Word is not bound by intent. Nor is it bound by those who would make merchandise of the saints. Rather, God's ways are so perfect as to have His Word prevail, in spite of intent, in spite of the taking advantage and the wrong or un-Biblical motives of individuals. God uses whom He chooses, and no ploy by those who reject Jesus Christ will keep Him from completing all that He has planned for the fulfilling of publishing His Word in all nations. 

We are reminded: 

Acts 19:20 So mightily grew the word of God and prevailed.

Psalm 37:7 Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.
10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
12 The wicked plotteth against the just, and gnasheth upon him with his teeth.
13 The Lord shall laugh at him: for he seeth that his day is coming.
14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
15 Their sword shall enter into their own heart, and their bows shall be broken.
16 A little that a righteous man hath is better than the riches of many wicked.
17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
18 The LORD knoweth the days of the upright: and their inheritance shall be for ever.
19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.

1Corinthians 15:57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

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The Wycliffe Bible Translators, John Mott &  Rockefeller Connections : Unholy Alliances



Colby, Gerard & Charlotte Dennett, Thy Will be Done: The Conquest of the Amazon: Nelson Rockefeller and Evangelism in the Age of Oil,  Harper Collins, 1995.

Diamond, Sara. Spiritual Warfare: The Politics of the Christian Right, MA: South End Press, 1988.

42. Cairns, Earle E., Christianity Through the Centuries: A History of the Christian Church, p. 490,  Zondervan Publishing House, Revised Edition, 1970, orig. 1954

43. Eugene A. Nida; Bible Translations: An Analysis of Principles and Procedures, with Special Reference to Aboriginal Languages; p.50-51; N.Y. Publisher, American Bible Society. 1947

45. The Greek New Testament, The Fourth revised edition. Editors: Barbara Aland &  Kurt Aland; Johannes Karavidopoulos, Carlo M. Martini, Ruth M. Metger; Deutsche Bibelgesellschaft, United Bible Societies, Stuttgart, Germany, 1994.

Patrick, James R., Research Manual: America 2000/Goals 2000, Citizens for Academic Education, 1994

Brzezinski , Zbigniew, Power & Principle: Memoirs of the National Security Advisor, 1977-1981, New York: Farrar, Straus, Giroux, 1983, p. 289

Brzezinski , Zbigniew, BETWEEN TWO AGES: AMERICA'S ROLE IN THE TECHNETRONIC ERA, Viking Press, 1971; reprinted edition, Greenwood Press, Westport, Connecticut, 1982

Spenner, Joe, Rockefeller-- Regionalism The Shadow Behind Oregon's LCDC, 1992


1.Perspectives on the World Christian Movement: A Reader, p. B-126





6.About WSCF > cited in Research Manual: America 2000/Goals 2000, p. 54  










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