Cultic Studies Journal, Vol. 6, No. 1, 1989, Page 72
What Kenyon produced, the author avers, is in fact a syncretism of New Thought
metaphysics (mind over matter) and radical fundamentalism --a “different gospel.” While
this new teaching has engendered considerable controversy within the charismatic world,
efforts to date to effect reconciliation have been superficial. McConnell expresses concern
that unity has been sought at the expense of serious consideration of biblical truth.
The second part of the book is a biblical analysis of what the author perceives to be the
significant aberrations from orthodox evangelical theology to be found in the teachings of
Kenyon and Hagin. These aberrations include the notion of a direct way of knowing truth
that on occasion appears to contradict the teachings of the Bible confusion about
“identification with Christ” that implies the potential of deity for mankind formula faith for
manipulating God for healing and the idea that in the present age true faith is the key to
material prosperity.
In his conclusion, McConnell warns classical Pentecostals and evangelicals of their
vulnerability to the infiltration of Faith teaching. Indeed, he reports this has already begun.
“This contagion cannot be allowed to continue. The Faith theology must be identified and
shunned for what it is: a different gospel.”
The chief contribution of A Different Gospel lies in the careful documentation of the sources
of Hagin‟s theology. McConnell makes a persuasive case for the cultic influences in the
theology of Kenyon, and for the overwhelming influence of Kenyon‟s ideas on the teaching
of Kenneth Hagin. Although the theological analysis provided in the second part of the book
is useful, others have engaged in a similar endeavor. But McConnell is to be commended
for courageous pursuit of the truth and for his substantial documentation of facts.
Pentecostals, charismatics, and other evangelicals should welcome such a timely and
thoughtful challenge to a growing and questionable influence.
William W. Menzies
Professor of Theology
Evangel College
This article is an electronic version of an article originally published in Cultic Studies Journal, 1989, Volume 6,
Number 1, pages 105-107. Please keep in mind that the pagination of this electronic reprint differs from that of the
bound volume. This fact could affect how you enter bibliographic information in papers that you may write.
Cults: Faith, Healing and Coercion.
Marc Galanter. New York: Oxford University Press, 1989. 230 Pages, $22.95. Reprinted
with permission from the Cult Awareness Network News, August, 1989.
Marc Galanter is a professor of psychiatry and Director of the Division of Alcoholism and
Drug Abuse at the New York University School of Medicine.
Galanter‟s book, Cults: Faith, Healing and Coercion, appears at a time when scholars and
the general public are searching for quality research and insight into cults, but it is
unfortunate that this book fails in its purposes. It is marred by major defects. First
Galanter equates highly diverse groups on the basis of a single feature which he terms
charisma he then relies on a markedly restricted and outdated list of references and finally
he analyzes cult membership only after a person has joined a group, ignoring until late in
the book the active agency of cults in recruiting members. He views most cult members as
distressed seekers who find “relief by joining” a group, thus adding to the literature on
victim blaming. Galanter writes that his “purpose is to convey a psychological
understanding of the charismatic group...A charismatic group consists of a dozen or more
members, even hundreds of thousands...Members 1) have a shared belief system, 2)
sustain a high level of social cohesiveness, 3) are strongly influenced by the group‟s
What Kenyon produced, the author avers, is in fact a syncretism of New Thought
metaphysics (mind over matter) and radical fundamentalism --a “different gospel.” While
this new teaching has engendered considerable controversy within the charismatic world,
efforts to date to effect reconciliation have been superficial. McConnell expresses concern
that unity has been sought at the expense of serious consideration of biblical truth.
The second part of the book is a biblical analysis of what the author perceives to be the
significant aberrations from orthodox evangelical theology to be found in the teachings of
Kenyon and Hagin. These aberrations include the notion of a direct way of knowing truth
that on occasion appears to contradict the teachings of the Bible confusion about
“identification with Christ” that implies the potential of deity for mankind formula faith for
manipulating God for healing and the idea that in the present age true faith is the key to
material prosperity.
In his conclusion, McConnell warns classical Pentecostals and evangelicals of their
vulnerability to the infiltration of Faith teaching. Indeed, he reports this has already begun.
“This contagion cannot be allowed to continue. The Faith theology must be identified and
shunned for what it is: a different gospel.”
The chief contribution of A Different Gospel lies in the careful documentation of the sources
of Hagin‟s theology. McConnell makes a persuasive case for the cultic influences in the
theology of Kenyon, and for the overwhelming influence of Kenyon‟s ideas on the teaching
of Kenneth Hagin. Although the theological analysis provided in the second part of the book
is useful, others have engaged in a similar endeavor. But McConnell is to be commended
for courageous pursuit of the truth and for his substantial documentation of facts.
Pentecostals, charismatics, and other evangelicals should welcome such a timely and
thoughtful challenge to a growing and questionable influence.
William W. Menzies
Professor of Theology
Evangel College
This article is an electronic version of an article originally published in Cultic Studies Journal, 1989, Volume 6,
Number 1, pages 105-107. Please keep in mind that the pagination of this electronic reprint differs from that of the
bound volume. This fact could affect how you enter bibliographic information in papers that you may write.
Cults: Faith, Healing and Coercion.
Marc Galanter. New York: Oxford University Press, 1989. 230 Pages, $22.95. Reprinted
with permission from the Cult Awareness Network News, August, 1989.
Marc Galanter is a professor of psychiatry and Director of the Division of Alcoholism and
Drug Abuse at the New York University School of Medicine.
Galanter‟s book, Cults: Faith, Healing and Coercion, appears at a time when scholars and
the general public are searching for quality research and insight into cults, but it is
unfortunate that this book fails in its purposes. It is marred by major defects. First
Galanter equates highly diverse groups on the basis of a single feature which he terms
charisma he then relies on a markedly restricted and outdated list of references and finally
he analyzes cult membership only after a person has joined a group, ignoring until late in
the book the active agency of cults in recruiting members. He views most cult members as
distressed seekers who find “relief by joining” a group, thus adding to the literature on
victim blaming. Galanter writes that his “purpose is to convey a psychological
understanding of the charismatic group...A charismatic group consists of a dozen or more
members, even hundreds of thousands...Members 1) have a shared belief system, 2)
sustain a high level of social cohesiveness, 3) are strongly influenced by the group‟s
