We have a crisis.

We have a crisis within the Christian church.

Your children will pay.

Pastor Benny Hinn said the following about his opponents: “You have attacked me. Your children will pay for it.”

Pastor Benny Hinn attacked my children and I, unprovoked and while we were still serving him – and then he robbed us. We have a crisis.

“Sometimes I wish that God would give me a Holy Ghost machine gun—I’ll blow your head off!”—Pastor Benny Hinn.

February 1, 2010.
After 30 years of marriage, Benny Hinn’s wife Suzanne filed for divorce,
citing “irreconcilable differences.” Hinn, 57, said he and his wife had
problems in their marriage for years and “could no longer exist in the
same house.”
Toufik Benedictus “Benny” Hinn (Greek: Τουφικ Βενέδικτος “βενι” Χιν,
Arabic: نحلا ”ينب“ سوتكدنب قيفوت , Hebrew: סוטקידנב קיפואת
ןיה (ינב) ; born December 3, 1952) is a televangelist, best known for his
regular “Miracle Crusades”—revival meeting/faith healing summits that
are usually held in large stadiums in major cities, which are later broadcast
worldwide on his television program, This Is Your Day.)July 13, 2010.


The National Enquirer pictured Hinn and fellow minister Paula White
holding hands in Rome as they leave their hotel, which Hinn had booked
under a false name. July 30, 2010.
“A friendship did develop,” Hinn said of Paula White in Oakland. White,
44, is the star of television’s Paula White Today. The well-known healing
minister says the relationship is now over. Hinn told the crowd in Oakland
that the Vatican had made him a Patron of the Arts and invited him to
visit Rome. He said patrons are asked to find donors to help maintain the
Vatican’s art collections, and he wanted White to become a donor. “I let
her come with me to Rome so she can donate money,” Hinn said.

Benny and Suzanne Hinn remarry in a elaborate ceremony of more than a thousand gusts, at Orlando’s Church of All Nations on March 3, 2013.

Benny Hinn: TRUE STORY of Benny Hinn's Empire & Secrets. A story of GREED vs. GOD)
https://www.youtube.com/watch?v=l73exrXr_hE

David Wilkerson Exposes Benny Him
https://www.youtube.com/watch?v=P7UIWRcib_g

Benny Hinn Exposed - 40 years of LIES
https://www.youtube.com/watch?v=XLKuLhJoC60

The questions, they burn!

Documentary: Father Brendan Smyth - Irish Catholic Church Child Rape and Molestation Ring 1/4 http://www.youtube.com/watch?v=ByWqvGBUVko

Behind the closed doors of The Vatican http://www.youtube.com/watch?v=urLxLj_UU8w

We don’t need CONDOMS… Little Boys don’t get PREGNANT!

The questions, they burn!

Behind the closed doors of The Vatican
 http://www.youtube.com/watch?v=urLxLj_UU8w


Documentary: Father Brendan Smyth - Irish Catholic Church Child Rape and Molestation Ring 1/4 http://www.youtube.com/watch?v=ByWqvGBUVko

Crash there economy.

The easiest way to take over a country is to crash there economy. As your debtors, they have just lost all bargaining power and are at your mercy and ultimately they will have no choice but to agree to your terms and conditions - for a takeover.

The ultimate tragedy.

“The ultimate tragedy is not the oppression and cruelty by the bad people but the silence over that by the good people.” – Martin Luther King, JR.

 Ezekiel 33:1-20.   Ezekiel 3:15-21.   Jeremiah 6:1-30.

THE KING AND HIS CULT.

The birth of a super pastor – the terrorist of the soul. Watch the mutation taking place.

 
On my visit to Europe I was introduced to a man who now holds an executive position in an international company. I shall call him Martin.

“When I was a young boy, my father died. My mother, wanting to do the best for me, sent me to Kwasizabantu mission in Kwa-Zulu-Natal, to be raised by Pastor Erlo Stegen.”

Then Martin told me his heartbreaking story:
Arriving at Kwasizabantu mission thousands of kilometers away from home; and traumatized by the death of his father and the loss of his mother, grief overwhelmed him. Silenced by unreasonably harsh punishment and beaten into submission, he became an unnoticed, silent witness of life at the mission. The beatings were bad; the punishment he feared most of all however, were these words, spoken by Erlo Stegen: “If you don’t behave, I will send you to the Sangoma’s!” There were two Sangomas in residence at the Kwasizabantu mission, a mother and her daughter. They were in charge of everything. Pastor Erlo Stegen would consult with them on every matter. They even dictate his sermons to him! He treated them with the honor reserved for the makoti, or first wife. When Erlo Stegen returned from a trip abroad, he first visited the sangomas, even when his wife was dying of cancer. On leaving the compound, he would first pay the sangomas a visit. This is a Zulu custom reserved for the one in charge. The German Lutheran community had reasons to believe that the cancer and the horrendous pain that Erlo Stegen’s wife suffered at the end of her life had been caused by deliberate poisoning. Martin was living at the compound when a young black man had been killed by a blow to the head. Martin knew who had been told to cover it up before the police arrived, in order to make the homicide look like an accident. Although the police knew that this was a homicide, not enough evidence was found to convict anyone. During the apartheid era, Kwasizabantu Mission was affiliated with the K.S.B. – the far right political party. In spite of this, a never ending stream of oversees pastors kept coming, eager to experience what this place had to offer. As a young man, Martin worked at the mission’s cheese curl factory. He enjoyed the freedom that this job brought with it. He remembered driving the forklift and working in general where he was needed. It was at this time that he fell in love with one of the young women who was also working at the mission. After some time, carefully observing the missions regulations in which a young man ought to court a young woman, he decided to get married. According to the missions set of laws, Martin had to ask Erlo Stegen for her hand in marriage. To his dismay, Erlo Stegen refused to marry them, stating no grounds. Heartbroken, Martin retuned to Europe. Many years have passed since; sadly Martin is still not married. – Ingrid Woermann.

There has been a huge problem with human trafficking in South Africa. As the witchdoctor needs human body parts to make his medicine, muti murders are not looked upon as crime. This is a crime free area. – John Powiss. Kwasizabantu Schulzendal. S.A.


http://www.youtube.com/watch?v=TEu0vmz53r0&feature=related

Kwasizabantu Mission: ERLO STEGEN, THE KING AND HIS CULT.

http://www.youtube.com/watch?v=NcRmJnR5G7Y

A brief study of the origin of the multiracial religious community Kwasizabantu in Kwazulu- Natal, South Africa and its spread to Europe with the socio-psychological consequences experienced by its followers. - By Albert Pilon

Introduction.

In the year 2000 a constant stream of rumours started, that put Kwasizabantu and its leader, Erlo Stegen, in a bad light. A commission of the South African Evangelical Alliance led by Rev. Moss Nltha declared that Kwasizabantu was beginning to look like a sect, because they see themselves as an exclusive way to God. He based his decision on the testimonies of 20 ex-members who appeared before the commission. After that newspaper columns appeared full of alleged deception, power abuse, secret funds, forced divorces, rape cases, corporal punishment, a case of manslaughter and connections with the secret service during the time of Apartheid. Up to 1999 reputed theologians, from various countries visited Kwasizabantu more than once, and generally wrote positively about Kwasizabantu. In the academic world different journal articles appeared that identified themselves with Kwasizabantu. Dr. K.E. Koch and Dr. P. Beyerhaus, German theologians, had close connections with Kwasizabantu.

Who is Erlo Stegen? 

Erlo Stegen was born in 1935 and grew up in South Africa as a farmer’s son. His forefathers were the descendants of German immigrants. They came from Northern Germany and took to heart the work, ‘Gottes Rufer in der Heide’: by Louis Harms. He was the founder of the Hermannsburger missionary society that had pioneered the work among the Zulus in Natal. As a result of his work Evangelical Lutheran Churches were started for both Zulus and whites. Stegen grew up in a white Evangelical Lutheran church and was under the influence of Rev. Anton Engelbrecht, who was the minister in Lilienthal from 1945 to 1951.
Engelbrecht was an intelligent man with charisma, who later broke with church authority and established an own independent congregation.  Stegen was under his influence for 23 years, first as a member of the congregation, thereafter as student at his Bible school and finally as his assistant evangelist. The forming of Stegen’s character, his religious development and his concept of missions were undeniably determined by Engelbrecht.

What is Kwasizabantu?

Kwasizabantu is a multiracial religious community in Kwazulu-Natal, South Africa that came into existence through a supposed revival of the Christian faith. In 1970 Erlo Stegen acquired property nearby Kranskop, located a Zulu and a white area and named it Kwasizabantu (place where people are helped). On this location he built homes, schools and an auditorium with a seating capacity for 8000. He started a number of enterprises, which grew into an important economic factor, creating employment opportunities. At present there are about 1500 residents. Kwasizabantu draws people from all over the world, who want to “examine their spiritual life in the light of the revival”. Regularly there are approximately 50 visitors from Europe staying there.

The beginning of Stegen’s revival 1966.

Stegen started his career as an evangelist and for 12 years conducted tent-evangelism among the Zulus, but without success. To get out of this impasse he tried all sorts of charismatic methods and visited, among others, the Zionists (who are the Zionists) looking for the key to their success. When nothing seemed to work he lost all hope. During that period he met daily with a number of Zulus in Maphumulo to pray.
One day they concluded that God was searching for someone who could function as His channel through whom He could communicate with them.  Not long after that the “Spirit” descended upon the Zulu woman Masaga (uthole uMoya). She became Stegen’s prayer woman (abathandazi), whom he has consulted ever since. By Stegen‘s meeting with this Zulu woman an intertwining of the traditional Zulu religion and the Christian faith took place. An inter-religious experiment that probably continues to this day: a white missionary puts a Zulu woman into a trance and then claims to have direct access to God. He immediately receives answers to all his questions and in this way he is precisely informed as to what God’s will is. This is the exact reason why everybody must listen to him. Stegen felt that his experience was so important that he called upon people to allow him and his Zulu prophetess to examine their spiritual life. He made these trance sessions known everywhere with the result that people came from far and wide. Stegen called these trances ‘the breakthrough to the revival’. Gradually a few more prophetesses joined them. Experiences of heat as if caused by fire, healings, release from bondage, exorcism, the gift of tongues, dreams and visions came forth like a tidal wave. Now at Kwasizabantu Zulu prophetesses are called “the praying mammas”. Stegen maintains that they prophecy by the Holy Spirit (ukuprofetha); this should actually be understood as soothsaying (ukubhula) as done by the traditional isangoma. After forty years and due to a large turnover of members there are few left who know exactly what the role of Stegen and his Zulu prophetesses played. During the last decades Stegen has purposely kept new members uninformed of these prophetic activities. They reject the existence of these activities, calling these accusations lies and slander. With all this Stegen has come into a dilemma: on one hand he uses the trance sessions for managing his movement, and on the other hand he is financially dependent on Christians who would never approve of these inter-religious experiments.
Regulations for the members as the result of these revelations. As a result of these dreams and visions all sorts of rules and regulations were imposed on the followers, these led to a group behavioral code of conduct, a holy doctrine from which may not be deviated. A written document of rules for this ‘higher spiritual way’ does not exist. Sin is, in the first place, the transgression of the code of conduct, which would bring the revival to a standstill and plunge the whole movement into ruin. For women the skirt is a religious symbol and jeans are forbidden for men and women alike. The striving for absolute holiness is manifested by the division of boys and girls. A former pupil of the Kwasizabantu school made known that after the school holidays there were inspections to make sure that the girls had not lost their virginity, these inspections were carried out by older Zulu women. The manner in which a young man ought to court a young woman and the rules for marriage are one of the inviolable fundamental foundations of Kwasizabantu. Sexual relations before marriage is not only seen as evil, but engaged couples are forbidden to communicate or to visit in order get to know each other. Whoever objects or diverges from this rule is excommunicated. This applies to the marriage candidates as well as their parents. The leaders see this as a holy doctrine which will protect the movement from corruption. Despite the ‘revival’ racism was still practiced among the white members of Kwasizabantu as late as 1975. Stegen did not want to tolerate this any longer and decided to take measures against this problem. A conference was held on a farm close to Kranskop, where the 11 year old Zulu prophetess Lindiwe was used. While in a trance she made known which children and adults had to attend. Subsequently Stegen strongly urged these to attend the conference. To Lindiwe was revealed the sins of racism of the participants, which had to be broken with. Those attended were allowed to leave after Lindiwe (in trance) received very clear indication that everything was complied with. As punishment for sins toddlers, children and teenagers were beaten black and blue until they bled. Stegen let the children pray before the beating and afterwards thank God for the punishment inflicted. Some of them still bear the scars till this day and others still suffer from the traumatic consequences of Stegen’s horror. Many of these victims have turned their back to the faith. The inhuman corporal punishment continued up to the early 1990’s according to the South African Evangelical Alliance in their report in 2000.

Stegen’s European publicity campaign.

 Stegen’s greatest wish was to make his revival known in Europe just as his teacher, Anton Engelbrecht, had done. He realized that if he wanted to succeed he would have to publish a book about his revival. When Stegen came into contact with Dr. Koch in the 1970’s, he convinced him to write a book about the revival. Stegen provided him with the information: he created a new past and collected all sorts of miracles from his practice as native prophet and healer, and not only of himself, but of others as well. He led Koch down the garden path by remaining silent about the facts. Koch knew how to formulate the story of the revival in such a way that it was well accepted by the western reading public. The English translation of the book “God among the Zulus” appeared in 1979 and was translated into many languages. The book “Revival among the Zulus” appeared under the name of Erlo Stegen. In this book he draws a line connecting the revival of Kwasizabantu to the church in the book of Acts, in order to prove how close the revival at Kwasizabantu resembles the early Christian church. The propaganda machine started running smoothly. Stegen and his teams were invited to different countries in Europe for speaking engagements. With the help of his brother, Friedel, he organized conferences that were visited by thousands of people. In a number of European countries Kwasizabantu congregations and schools were started. The Euro-choir was started for the European youth as a ‘safety net’ for the youth. Admission is only granted by the counselors, who closely observe them. Only those who strive for  absolute purity and maintain the rule of strict separation of the sexes may become members.

The Kwasizabantu movement in Europe.

 Christians from different church affiliations, who for years had searched for revival, were deeply impressed by Stegen’s books. They joined the movement and became members of national Kwasizabantu congregations in their own country. During the service the preaching is the primary focus. Prayer meetings, discussion groups, Bible studies or cell groups are not tolerated. With the result that members seldom exchange thoughts. Members and co-workers are willing to make great sacrifices. They maintain national centers and offer conferences free of charge. Because they spend all their time on the activities for the movement, there is scarcely any time for critical thinking. Outsiders have a very high esteem of them for their generosity and dedication and regard them as very good Christians. The members ingratiate themselves with outsiders by means of ‘love-bombing’, a tactic that is often used by sects. Eventually it proved to these unfortunate Europeans that they had projected their own longings and vision on Stegen’s so called revival, without it ever delivering what they had hoped for.

How do the European followers see Erlo Stegen?

 Erlo Stegen is their great intercessor and leader. He is the Moses who will lead them out of the ‘Egypt’ of sin and guide them to the Promised Land. They are sanctified by believing the Gospel, as it is explained by Stegen, and to follow the way that he indicates. To the ones who disagree with Stegen and leave him he says: “It is insane to leave revived Christians, it is absurd. If anyone says that God is leading me out, then the devil is his god. We want nothing to do with such a person”. The loyalty to the leader is such that the followers cannot bear hearing anything that differs from his. An attack on the leader(s) is seen as rebellion against God Himself. Georg Grau, the leader in Germany, places Stegen on a par with Moses, the prophets and the disciples. Because Stegen superficially conforms to Christian theology, it is difficult for the believers in Europe to recognize the influence of the Zulu traditions on Stegen’s movement. So much the more, because they understand these patterns to be the result of the revival in strict compliance to God will.

Leadership.

 The Stegens exercise an authoritarian leadership that is strongly influenced by the Zulu traditions. They rule as king (nkosi) with Kwasizabantu as their tribe and work with a non-elected hierarchical management structure as is typical in cults and sects. A mixture of spiritual and business motives is what drives them. In practice everything revolves around themselves. Besides their commercial enterprises at Kwasizabantu they have also developed business activities in Europe, supposedly to earn money for the mission. Often church members in Europe and South Africa work  voluntarily or at greatly reduced wages. At the moment the economic sector is an important source of income for the Stegens.  They know of no financial transparency, and they do not publish financial statements of their businesses or foundations. The leaders have appointed a network of counselors, who keep in close contact with them. These counselors control the lives of the members. They give them compelling advice as to choice of a life partner, marriage, child rearing and work. In this way they influence the member’s whole life. Each member has his own counselor to whom he ‘may’ confess his sins. The counselor is busy with the past and the future of the believer: sins that have been committed must be confessed and prayers must be requested for future decisions. The counselor will not tolerate that someone is led by God without his intermediation. These believers come under mental monitoring without being aware of it. They totally become psychologically dependent on the counselor to time and again win his favor (and God’s) so as to be certain that he is still on the right track. Members who want to become co-workers must regularly confess their sins. Confidential information, which can be of gain for the movement, must be passed onto the leaders. Because the preaching is aimed at the relationship with God and the committing of sin, the believers once again feel guilty and are constantly pressured to confess their sins. They annually attend conferences in Europe and a visit a counselor to repeatedly put their live ‘in order with God’. By self-examination the person is continually occupied with himself. Many go into a psychological crisis and continue to ask themselves the reason why God has not answered? They are constantly confronted that God only hears, intervenes or heals when all sins are confessed. In a number of cases this method has led to mental disturbances.

Is the revival continuing?

 The leaders emphasize that the revival, since its inception in 1966, continues unabated and hold up the deception that Kwasizabantu is above reproach. Nothing is further from the truth: sins committed by Christians and non-believers also take place at Kwasizabantu, both by the leaders and by the members. The problem for the leaders is that in the pursuit of absolute purity and holiness, it remains for them unattainable. The leader’s constant fear is that members and outsiders will discover this and therefore sins are suppressed and hidden. They allow these questions to be hushed up and let these issues disappear and swept under the carpet, by invoking the sanctity of the confessional. Many affairs that were made public came from ex-members who had the courage to testify before the commission of the South African Evangelical Alliance. Others remain silent, even though they have left the movement. The fear that something will overcome them continues to hold some of them in its grip for years. Whoever seeks to make these things public is intimidated with threatening letters from Stegen’s lawyers. The white washing of sexual offences due to intervention into the private lives of married couples sexual offences have taken place in Stegen’s movement. It is known that girls were forced to commit sexual acts with a counselor and afterwards were reviled as whores. Another girl was raped by a boy belonging to the movement and then accused of being the guilty party. There is one known case of murder: the perpetrator regularly had sex with a young woman. When she indicated that she no longer wanted to continue, and intended to inform her counselor, he strangled her. There was one incident that a white girl became pregnant by a Zulu man. She gave birth to her baby elsewhere and gave it up for adoption. In the course of time she returned to Kwasizabantu. Birth of babies to unwed mothers, as a rule it is the woman who is pointed out as the one who is guilty. When children are born as a result of extramarital sex it is the women who are accused. The leaders continue to blame the women and the men are exonerated. The unfortunate victims are not believed. Whenever someone questions the leaders as to the conduct of these men, they are given this answer: “Why do you pose this question? Since God has forgiven the brother, it is dreadful that you do not forgive.” The moral pressure regarding Kwasizabantu’s claim of purity and holiness is so great, that sexual transgressions are kept secret, as if they had never happened. Instead of punishing the guilty, the victims are accused and most of them are forced out of the movement.

Summary remarks.

The revival at Kwasizabantu has left a trail of havoc and destruction: broken people, divorces, mental and physical abuse, beatings, virginity controls, financial scandals etc. Since the publication of the report by the South African Evangelical Alliance about Kwasizabantu in the year 2000 little has changed. The leadership of Kwasizabantu systematically denied all the facts about the accusations against them and their abuse of power. Besides that, many hope that something will change including that criticism will be made public, so that possible offenders will be punished. Furthermore it is desirable that not only former members, but also members at present, understand that God’s grace and mercy do not depend on the explanation of the Bible or by the charisma of a prophetic leader. That purity and holiness cannot be obtained by confessing ones sins to a counselor. Spiritual care is not meant to obstruct people, but its aim is to free those who are bound. Biblical theology focuses on free(d) people, who take responsibility for themselves. In this context it is noticeable at Kwasizabantu that holiness is not a virtue one can earn, but it is Christ, and not a person, who declares someone righteous. Here a theological judgment is necessary.

About the author.

 Albert Pilon has been doing research on Kwasizabantu since 2002. He has gathered information that stretches over a period of more than 40 years. This includes Kwasizabantu’s own publications, theological studies of Kwasizabantu done by third parties, letters, newspaper articles, documentation and new sources of material that became available in 2000. He also made a study of the (traditional) Zulu religion and in connection to that he examined the position of the African Independent Churches (AIC’s). He has interviewed numerous former co-workers and members of Kwasizabantu in Europe and South Africa. During his field work in KwaZulu-Natal he met a number of Zulus and whites who had witnessed the start of Stegen’s revival. Because they were part of Stegen’s first co-workers, their statements were of immense value. To make an accurate assessment knowledge of the historical background of the movement has proved to be indispensable and the anthropological context of exceptional importance.
http://www.ksb-alert.com/KingCultENGLISH.pdf