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We continue this issue with my comments on the revival at the Brownsville Assembly of God in Pensacola, Florida, which has been going on now for over two years. Again I want to say that I have not taken the time and effort to examine at great length either the Toronto or Pensacola revivals, and my comments should be received in this light.

Last issue we were looking at an article by Don Nori, the head of Destiny Image Publishers, in a magazine he put out, Destiny Image Digest, "Portals in Pensacola," Winter, 1997. Actually I have received three copies of only this one issue in the past several months. It concentrates upon the revival in Pensacola and includes articles by the main leaders of it. I therefore take it to be an accurate and authentic representation of it. As I said, it is ironic that a special issue of a magazine by the publishers of the leaders of the revival designed to defend and promote the revival and allay anyone’s fears regarding it would itself only raise more concerns, but this is exactly the effect it had on me.

The evangelist at Brownsville since the revival’s inception has been Steve Hill, who has been a missionary evangelist with the Assemblies of God since 1982. In an article entitled, "Heart to Heart with Evangelist Steve Hill," Destiny Digest interviews him. I would like to note several passages which concerned me greatly and comment upon them:

Digest: Many comparisons have been made between Brownsville, Toronto, and Trinity Brompton Anglican Church in London, England. Do you have any insights into the different responses of the people to the Spirit’s anointing in Toronto, here in Brownsville, in London, or any other place where revival is springing up?

Hill: Well, I love John and Carol Arnot [of Toronto Airport Christian Fellowship], and I love Sandy Millar [vicar of Trinity Brompton Anglican Church]. I’ve been to both places and I believe they are both undergoing sovereign moves of God. I received a wonderful refreshing in Holy Trinity, and I’ve been up to Toronto where I had Carol Arnot pray for me. But we are dealing with different areas of the world. This church is not a "Vineyard-style" church, and Pensacola is not an international city like Toronto. God did what He did in Toronto so the world could come quickly and so freely to an international city. Toronto’s cross-cultural flavor makes it one of the most unique cities in the world. Pensacola, on the other hand, is in the South. In the southern states, we’re accustomed to brush arbors, revival meetings, and fiery preaching with evangelists talking about hellfire and brimstone. John Arnot is reaching people who would never come here, and a lot of folks who would never go to Toronto will come to the South—especially southern preachers. John Kilpatrick was raised in the South under the old Pentecostal preachers. All these churches are part of the Body of Christ. This just shows the diversity of the Body of Christ. John and Carol Arnot came down here with members of their staff to visit us. When he said, "Steve, we want to see more of the evangelistic thrust," I shared with him, "God is using you, Brother, to touch the world right now. I don’t think anybody needs to duplicate anybody else, and I don’t think that’s the problem." We’ve received a lot from the Toronto church on how to pray with people and care for folks. We model a lot of what is going on here from them. (p.14)

A number of things here trouble me. First, he endorses the work of the Arnots at Toronto. As I said, it is much easier to dismiss out of hand the "revival" there which has been going on maybe four years now. Many of the manifestations there are so bizarre it is hard to grasp how any intelligent person could put any stock in them. Maybe this is because charismatics today are not taught to use their intelligence anyhow, that the intellect is an enemy of the things of God. Experience and emotion are first and foremost, all labelled as things of the Spirit.

Especially for those who may not be familiar with the "manifestations" at Toronto, let me review some of them as reported by Pastor John Arnot himself in his book, The Father’s Blessing (Creation House: Orlando,FL; 1995). In "Part II: Characteristics of the Renewal [at the Toronto Airport Vineyard], Chapter 10, The Phenomena: Revelations of Who God Is," Arnot relates the strange experience of a young woman who visited the "renewal" from England. The whole time she was at Toronto, she could walk only on her tiptoes wherever she walked. Typical of these kinds of weird manifestations both at Toronto and Pensacola, justification is offered for them, often from a "revelation." In this woman’s case, it was revealed that the Lord was restoring her dance before the Lord which was squelched by fellow believers when she was originally baptized in the Holy Spirit some years before. When she went home like this, her family thought it was strange at first, but they finally got used to it and everyone was greatly blessed. (pp.149,150)

Evidently the same kind of palsy-like shaking prominent at Pensacola has also been prominent at Toronto. Arnot writes of a campus minister whose "shook violently" after prayer. "Really strong sparks and shocks" were coming from her fingers and she cried, "Oo, ow," continually (p.154). Another campus minister, after prayer, felt a twitch in his right arm. As he "yielded to Jesus" instead of resisting the shaking, his arm continued to twitch and "flail" for ten minutes. But there was a good reason—He saw Jesus in a vision come and put a larger "sword of spiritual authority" in his hand for him to wield (p.155). Still in the same chapter under "Other Astonishing Manifestations," Arnot relates how "the power of God came on a man from Venezuela at a pastors’ meeting in San Antonio where Arnot was ministering.

He was dressed in a double-breasted jacket and tie....Suddenly the fire of God hit him. Away went his tie, away went his jacket, away went his notes. I think his shoes even came off. He was so on fire, we thought he was going to explode. We said, "Lord, thank You for touching him. Please give him more." The man started jumping up in the air and shouting, "My feet are on fire! My feet are on fire." He was leaping about and didn’t know what to do. Finally he ran around the room shaking his head and saying, "My hands are on fire; I am on fire." The next night we had another meeting, and the same thing happened—the Holy Spirit came on him again with fire. He was leaping, jumping, running and stomping his feet. He felt so on fire that he took his shoes off and ran faster. (pp.156,157)

These are bizarre enough, but the phenomena that really got Arnot in trouble with John Wimber and led him to drop him and the Toronto church from the "Vineyard" fellowship is the manifestation of animal sounds and Arnot’s defense of them. Chapter 11 is entitled, incredibly, "The Prophetic: Animal Sounds and Insights." About five months into the "renewal," while Arnot was away in St. Louis, Missouri, with Pastor Randy Clark, the man responsible for bringing the Rodney Howard-Browne "laughing anointing" to Toronto and the ensuing "renewal," Arnot was told on the telephone that someone had roared like a lion in the service in Toronto the previous night. Arnot’s first response was quite rational—he was alarmed and concerned: "I whispered to God, ‘Don’t let it go weird.’" (Everything had been so wonderful up to now!) When Arnot returned and questioned the roarer, "a prominent Cantonese Chinese leader from Vancouver," lo and behold, the guy suddenly started doing it again right in front of everybody. "He moved back and forth across the front of our church, roaring and lunging like an angry lion, crying, ‘Let My people go! Let My people go!’" Bizarre! But, then came the "revelation" of what lay behind his strange behavior:

He came back to the microphone and testified that the Chinese people have been deceived by the dragon for hundreds of years, but now the Lion of the tribe of Judah was coming to set His people free. Our church immediately exploded into volumes of praise as they bore witness to what the Spirit of God was saying. (pp.168,169)

I don’t know what is more remarkable—the actions of the man or the acceptance of the people. But Arnot assures us that animal sounds are very rare in his church. Why, sometimes, "We can go for a week or more with none occurring." He justifies the roaring phenomena with, "Perhaps the reason that the roaring of a lion has been the predominant prophetic sound we’ve heard is that Jesus is coming back in triumph [not as before, the sacrificed Lamb, but] as the victorious...Lion of Judah" (p.172). He relates the experience of Senior Pastor Byron Mote of Eaglemount Family Ministries in Lewisville, Texas. "At a pastor’s meeting in Lewisville...[he] was roaring and walking around like a lion in front of two hundred other pastors." The following night he did the same thing, but, then the "revelation" came to him explaining his strange behavior. The gates of hell surrounded the city of Lewisville with demons sitting on the gates shooting fiery darts at the Lord’s army. (All this as his wife Jan and John Arnot’s wife Carol were praying, one at his head, the other at his feet.) When Pastor Mote let out a huge roar, his wife Jan saw in her vision the demons flee the city.

As we got right in front of the wall, I heard the Commander-in-Chief say, "Roar, Judah, roar." I let out several loud roars while lying on the floor as I continued swinging my arms and moving my legs in a marching motion. As I did, I saw the gates of hell vanish! (pp.173,174)

So, this odd manifestation was actually the means of delivering the city of Lewisville of demons! Surely I don’t have to tell you that this is the biggest bunch of nonsense I think I’ve ever heard.

Arnot further justifies people making "prophetic animal sounds" with, "In the very throne room of heaven, we see animals used in the descriptions of the four living creatures [a lion, an ox, a man, and an eagle] who constantly worship God (Rev.4:6-8)." Therefore,

It is no coincidence that we have seen people prophetically acting like lions, oxen, eagles, and even warriors. In Steve Witt’s church in St. Johns, New Brunswick, I saw all four of those manifestations happening at the same time....The lion and eagle manifestations accompanied prophesying. The man who was acting out the part of the warrior had both hands gripped together around the hilt of a[n imaginary] sword, and he was swinging it. These warrior actions give the observer a real feel of battlefield action. The people who were doing this were mostly credible pastors or leaders. I was astonished but sensed the awesome presence of God. One lady who played keyboard and weighed about 115 pounds was on all fours, snorting and pawing the ground like an angry ox or bull. It was obvious that she was surprised and a bit frightened by what was happening, but at the same time she seemed determined to follow the Spirit’s leading. For about an hour and a half this lady gave the most incredible prophetic word (pp.177,178).

Ah, yes, incredible indeed!

In the same chapter, under "Other Manifestations," Arnot relates:

Renewal is going forth like a wildfire everywhere, and these peculiar manifestations are a part of it. Carole Baerg is a registered nurse from the Toronto area who has been coming to our meetings since the beginning. One day I asked her teasingly, "Carol, have you roared yet?" She said, "No, but I have crowed like a rooster."...Then I said to her, "Because I know your heart and that you love Jesus, I know you would never be swept away by emotionalism. You are pressing into God as you never have in your life; you’ve been healed physically and emotionally, and you are just not the same person. Have you any idea what it meant?" Her answer shocked me. She said, "Yes, I know exactly what it meant. There is a new day coming." I thought, "I should have figured that out." God moves creatively but so simply. (pp181,182)

Maybe I’m assuming too much. Maybe there are some who read this who will think, "That sounds like God to me." Well, in that case, by no means should you let me deceive you with my "critical, analytical spirit." Don’t allow me to hinder you—go on up there and get your portion. Steve Hill, Mrs. John Kilpatrick, and many others from Pensacola went up there and got their portion. You don’t want to miss out.

Someone may say, "But that is all the worst of Toronto and not Pensacola." But here are some of the manifestations as listed by the Brownsville Assembly of God in a flyer they used at the beginning of the revival:

God is coming out of the boxes we have placed Him in and doing

what He wants to do—God is God and we’re not!

God will choose to offend our minds in order to reveal what is

in our hearts.

Manifestations:

·Falling on floor (being slain in the spirit)....

·Laughter....

·Shaking (heads, hands, feet, and bodies)—Sign of much deeper happening. Not just the body shaking, but there is a prophetic shaking. This is often a type of intercessory prayer. People who shake are often used prophetically. God will shake the status quo and our agendas, plans, complacency, and the theology that says God only works "this way." Everything built on sand will be shaken.

·Deep bowing—The Jewish people who worship at the wailing wall do so with deep bowing. This manifestation is usually seen in intercessors.

·Roaring—Sounds like the roar of a lion. God says to the people with this manifestation, "You have known me as a lamb of God, but you will know me as the lion of Judah." "Judah" means "praise." This manifestation is often seen in people of leadership.

·Roaring—Sounds like many waters. "Deep calls unto deep." When He spoke, the heavens roared. (Flyer distributed by Brownsville Assembly, no date, from The End Times magazine, Paw Creek Ministries, 5110 Tuchaseegee Road, Charlotte, NC, 28208; Vol. 11, No.2, March/April, 1997, p.5)

The laughter, as we have said, can only be described as uncontrolled, raucus cackling which is anything but holy. At least we can credit the leaders at Pensacola with not allowing this to go on during the preaching or altar call. The "deep bowing" often includes a "pecking" motion of the head up and down almost to the floor. Notice also the justification for all these bizarre things—as at Toronto, each has some deep spiritual significance.

Besides the things listed on this flyer, people have been known to bark like a dog at Pensacola. But, of course, there is historic precedent for this also. John Alexander Dowie in the early 1900’s, after he went nuts, reportedly got down on all fours and barked like a dog on the platform in a New York City crusade. Are there any dogs around the throne? People falling into a fetal position and assuming all the motions and sounds of child birthing, supposedly interceding for the lost, is common at Pensacola. Usually these are carried out by ushers while remaining in the fetal position to another room.

And besides these, Steve Hill testifies on a taped message in a pastor’s conference of hundreds, even thousands of cases of people being violently thrown across the ground and into walls:

We have had people, agnostics, God-haters, businessmen come into our meetings and they’ve been thrown through the air, up against a wall, and hit the ground when we shook their hand....I have hundreds of times laid hands on the unsaved and I have watched them being thrown across the ground....fly through the air, fall to the ground, couldn’t get up for an hour or two hours. The next thing you know is, "What must I do to be saved?"...I’m not talking about hundreds any more, thousands this has happened to. Thousands have been convinced by the power....I remember one entire church staff that was in the chapel....I took hold of—there was seven of them—first time visitors. I believe they were Baptist. And I grabbed a hold of the Senior Pastor’s hand. When I touched them, they were all holding hands. The power of God swept like electricity through every one of them. The one on the end was thrown off like a roller coaster. He was thrown through the air and rolled up against the pews, bam!, on the other side. I left. I didn’t want to see the mess anyhow. But I didn’t do that—God touched those folks....

Hill then tells of a time when, as he touched one of three girls who were laid behind the choir during song service because they were moaning and groaning:

I went over to one of them and touched one of them. Now I have never had this happen to me. When I touched one of them, a jolt of electricity shot through me and threw me up in the air four feet. I was slammed to the ground, and picked up, and slammed to the ground. Now the ushers were watching this....One of them thought I was going to die. He had never seen anything so violent. I was picked up, thrown down, picked up, thrown down, picked up, thrown down. After about 10 times, on the ground I said, "Oh Jesus." I said, "I know you’re doing something here. What do you want me to do?" And He said, "Put them on the platform." The ushers picked them up....And he (Pastor Kilpatrick) felt this was God. And we laid these kids on the platform. When we did that, the glory of God fell in that place, and for the next three hours we went to heaven....Sinners came running. It broke into two or three hundred intercessors moaning and groaning all over the campus. Sinners came running to the altar, first-time visitors who had never known the Lord. The power of ...God came in.

Hill also attests to occasional personal bodily injury to folks, including himself:

I remember one lady, she got touched by God, and she had these spike heels on. I know, they went through my shoe...She went right through my foot, and I screamed. I hurt so bad. It was black and blue, and swollen. I’ve come home with wounds and bruises all over my body. This is revival!...(Audio tape, "Conference on the Ministry, Grand Rapids Assembly of God, The Pensacola Team," January 7, 1977, 11 a.m.)

For justification for this, Steve Hill offers Saul of Tarsus and his Damascus road experience, using the phrases, "thrown to the ground," "knocked down," "he was carted off to Damascus," "[this is] enough for me to know that God could hit a man," "being hit to the ground." However all these are embellishments as the text in Acts nine says only that Saul "fell to the ground" and that his companions "led him by the hand into Damascus" because he was blinded, not knocked out or immobilized as Hill’s phrase "carted off" implies.

So, as you can see that many of the manifestations at Pensacola are the same as the ones at Toronto and others are at least as bizarre if not more so. You can also see why Steve Hill’s endorsement of Toronto in the article we are examining troubles me.

Returning to his interview—second, most people, including myself, have been under the impression, often from defenders of the Pensacola revival, that the work in Florida is not at all like the one in Toronto. Or, as Michael Brown, who was hired as the director of the theological school at Brownsville Assembly and has become the most able and the officially designated apologist for the revival, in one of his articles in this same magazine, says,

[Steve Hill] received a personal refreshing when prayed for by Sandy Millar in England (whom, as Mr. Strom [an Australian author and revivalist who is one of the most outspoken critics of the revival] points out, was touched through Toronto), but that was certainly not the prelude to revival in his own life. (In saying this, I neither affirm nor deny that God was working in Toronto; I only state the facts as they pertain to Steve.) The bottom line is that there is no formal or informal relationship between Toronto and Pensacola, and the spirit and thrust of the meetings are very different. ("Pensacola: God or Not?" [in reply to Andrew Strom’s article, "Brownsville, Pensacola: ‘Toronto’ or Not?"], Dr. Michael L. Brown, p.40)

I noticed that Michael Brown is much more cautious than Steve Hill and at least avoids endorsing Toronto. (Still, I have a problem understanding why anyone in their right mind could avoid, as Brown does, repudiating it, as well as endorsing it as Hill does.) And Michael Brown carefully seeks to minimize any "Toronto" influence while at the same time acknowledging it. "The bottom line is that there is no formal or informal relationship" between the two. That is the impression many including myself have had, no doubt due to the conscious efforts of those in Brownsville. It is good to see an honest and open admission of the influence of Toronto on Brownsville in this magazine, but this leaves us with some real problems, at least those of us who view the bizarre manifestations in Toronto as clear evidence that something (whether natural or supernatural) is at work in Toronto besides the Spirit of God. This touches upon the kind of Spirit that is manifest, the very same thing that concerns us about Brownsville because of the promoted strange manifestations occurring there. We are concerned to learn that indeed there is a definite connection between the "anointing" and the manifestations that have taken place in Brownsville through the laying on of hands by Steve Hill and the spirit in Toronto. Steve Hill has been "ministered to" by the laying on of hands in both Toronto and its London counterpart. Hill’s "refreshing" in London through the laying on of hands by the vicar of Trinity Brompton Anglican Church, one who received his "anointing" and subsequent ability to pass it on to others at Toronto, took place just five months (January 19, 1995) prior to the outbreak of revival in his Father’s Day, 1995, message at Pensacola . Besides the two and a half years of praying and seeking for revival by the church and staff in Brownsville, we also learn from other sources that there were other preparations as well. Car and van loads of people from the Brownsville church travelled to Toronto to partake of "the blessing," including Pastor John Kilpatrick’s wife. John Kilpatrick was evidently prevented by his schedule from making the trip himself although it was his intention to do so. How, in the light of these things, Michael Brown can seriously maintain that "the bottom line is that there is no formal or informal relationship" between Toronto and Pensacola is quite beyond me.

By their own admission the leaders in Pensacola as well as Brown acknowlege the importance of having hands laid upon you to receive the spirit of the Brownsville meetings. In conferences across the country held by leaders of the revival, one of the high points is laying hands on all the ministers. The purpose of course is to transfer the spirit that is at work in Brownsville, usually with the same kind of manifestations in evidence from then on in the ministers’ lives and churches. This is a major focus of the Pensacola revival. It was not Steve Hill’s message that broke the revival; it was his laying on of hands and the attending manifestations. In other words it was "the anointing." When we learn that this anointing came to Pensacola from Toronto via Carol Arnot and Sandy Millar through Steve Hill, why wouldn’t this constitute a "relationship"? Surely future historians (should the Lord tarry) will find it so. And all of this touches what is the real focus of all the opposition to the revival in Pensacola—the manifestations that result from the "anointing." Michael Brown concludes,

Mr. Strom asked the wrong question, gathered faulty evidence, and received the wrong answer. The question is not, "Toronto or not?" but rather, "God or not?" (p.44)

But it seems to me that the question of origins of anointing at Pensacola, in the light of their own admissions, is very relevant as to whether or not it is of God.

Returning to Steve Hill’s comments, the third thing that troubles me about them is the way he minimizes the importance of preaching a repentance/salvation message in order to have revival. Michael Brown says,

Steve Hill’s uncompromising message of repentance—a founda-tional message that has been all too rare in the contemporary Church, which helps to explain why we have been in such a moral mess—leaves the sinner no refuge or hiding place other than the blood of Jesus. (p.36)

But it seems to me that Steve Hill’s comments very much compromise the message of repentance. They are statements I certainly never could make. Preaching repentance is an essential part of true evangelism and fundamental to any work of God, especially anything called a revival. But when he has a golden opportunity to influence John Arnot in the right direction (Arnot admits there is little if any emphasis upon salvation in his meetings; he never even preaches on it, but rather that "God wants to have a party!"), what does Hill do? He says, "Oh, no; God is using you the way he uses you," etc., and attributes the emphasis on judgment and repentance in the message at Pensacola not to right theology and the Word of God but to geography and social tradition! (Pardon me for the bold italics, but I find this truly astounding.) I cannot escape wondering how committed Hill is to the repentance/judgment/ salvation message so crucial to true revival. From what he said, it is irrelevant. You can have a world-wide work of God without them, or you can have a world-wide work of God with them—it all depends on your geographical location, the social demographics, what the people are used to, etc. This truly amazes me. Here I am thinking, "Now, these meetings in Florida are quite different than the ones in Toronto. In Florida they preach real repentance and judgment and see real salvation." But then I pick up this magazine and I read that it is due to the religious background of the people in that part of the country and what they are used to as opposed to what the international crowd in Toronto is used to!

Fourth, the distinct impression that Steve Hill leaves is that you can get the same thing at Pensacola that you can get at Toronto. God is simply doing it through two entirely different approaches message-wise and style-wise so the people who could never accept Toronto can come to Pensacola instead. How could I come to any other conclusion? Hill tells Arnot to go on just like he’s been going. Any difference is only the difference between style and what the people will be able to accept. So people have a choice—they can go to Toronto if they like a party or flakey message or to Pensacola if they like old-fashioned hell-fire-and-brimstone stuff—but either way the results will be the same. They will come up with the same basic reality in their lives. What better admission could detractors of the Pensacola meetings wish for who contend that it’s all just the Toronto thing in a little better package?

Fifth and finally, Steve Hill admits,

We’ve received a lot from the Toronto church on how to pray with people and care for folks. We model a lot of what is going on here from them.

This is not an insignificant point, because much of the controversy about these revivals directly concerns the "ministry" that takes place. The major focus in the meetings is not the preaching, whether from the perspective of the preachers or the people. The main focus is the "ministry" that comes afterwards. This is true both of the revivals themselves and the many conferences held across the country and the world, as I have said. The Toronto approach to praying for those who come forward, the "ministry time," is irregular in and of itself. It is not the traditional laying on of hands, for one thing. Instead of placing one’s hands upon the heads of the receiver and praying for them in the name of Jesus, Toronto employs the "Vineyard" approach. ("Vineyard Fellowships" are churches affiliated with John Wimber’s "Vineyard Fellowship" in California.) People are prayed for by "teams" who do all kinds of specialized Spirit-led work, supposedly, upon people. So instead of laying hands on people’s heads and praying for and ministering to them, the evangelist shouts, "FIRE! FIRE! FIRE!" and makes a "whooshing" sound while he pops them repeatedly on the forehead or rubs their shoulders or arms or what have you. And it is through this "ministry" that people get the laughs, the jerks, the shakes, and all the other goofy things that take place. So when Steve Hill admits, "We model a lot of what is going on here from them," it should be the cause of concern and is by no means periphrial to the revival at Brownsville. It’s just not possible to dismiss it as beside the point. It’s at the heart of the point—the concerns many people, including myself, have regarding the "manifestations."

This also accounts for the perplexing mixture of good and bad occurring at Pensacola. Repentance, salvation, lives apparently changed—all good fruit. On the other hand, weird manifestations and "ministry." How can it be? It’s easy if we consider John Kilpatrick’s background in good pentecostal ministry and heritage, Steve Hill’s good influences through the study of great revivalists of the past as well as his dramatic conversion and background in the Assemblies of God. Then throw in an "anointing" from the flakey Toronto thing and what do you have? A lot of good and a lot of bad at the same time. It seems to me, therefore, that Andrew Strom’s assessment (despite the fact that, as his opposers often point out, he has not been to Pensacola to experience the meetings first hand and had hands laid on him so he will see things straight) is very plausible and quite compatible with my own.

Thus we avoid the conclusions of those on both sides of this controversy: those who, on the one hand, insist that the good fruit means the revival is of God (while minimizing the manifestations), and those who, on the other, conclude that the revival is of the devil (while minimizing the good fruit). Almost all the debate on this revival is extremely polarized along these lines, each side marshalling their respective witnesses and arguments in support of their conclusions. "Pro’s" come out saying, "How can anyone (in the light of the good fruit) say that this is a work of the devil?" while "con’s" come out saying, "How can anyone (in the light of the weird manifestations) say this is a work of God?" The mistake on each side is an "all or nothing" approach to the argument—it is either all the work of God or all the work of the devil. In truth, it seems to be very much a mixture, which is quite understandable considering the various influences at work.

So what is my "bottom line?" What will I do with the revival as a whole: reject it or embrace it? I’m not going to do either, but neither will I be going to Pensacola. (I probably wouldn’t even if I were convinced it was all of God.) Neither will I encourage anyone else to go. In fact I would discourage anyone from going should they be inclined to go. And I sure won’t be having them lay hands on me.

Leon Stump, Pastor of Victory Christian Center

Background from Greenfield Graphics.