Canadian Revival Fellowship

Notes on Bill McLeod's Audio Tape Messages

Revival: The Gift

- McLeod seems to have a direct pipeline to the Lord; his message is frequented by such terminology as, "I said to the Lord," and "the Lord answered and said ..."

- McLeod tells a story about a lady in a church, who incidentally was that church's Sunday School Superintendent -- McLeod appears to have no problem with women in leadership positions.

The Role of Prayer in Spiritual Awakening (2/89)

- McLeod claims that God personally talked to him about the subject of prayer.

- McLeod extols the virtues of the huge churches (in membership) in South Korea, apparently as an example of what can happen for God when we have revival -- "One church has more than a half- million members!" (This "one church" can be none other than that of Paul [David] Yonggi Cho's 700,000-member Yoido Full Gospel Church in Seoul, Korea. Cho teaches that positive thinking, positive speaking, and positive visualization are the keys to success, and that anyone can literally "incubate" and give birth to physical reality by creating a vivid image in his or her mind and focusing upon it.) That McLeod would use this New Age/cult church as an example of the results of godly revival is mind-boggling.

Judging or Esteeming

- This message contains no balance whatsoever between what is incorrect judging and what is correct judging. McLeod claims Matt. 7:1-2 as the proof-text for this message that, in essence says, 'all judging is incorrect.' McLeod would have us ignore the heretical teachings of others and "leave it to God to judge." (This would imply that no church discipline would be allowed either, because how can we confront one another's sin if we must wait on God to judge?) [Mt. 7:1-2 is clearly talking about judging one's motives (i.e., improper judging) instead of his fruits (proper judging); i.e., improper judging is the indiscriminate, self-righteous, prejudicial judging not based on discerning the facts. On the other hand, a "righteous" judgment, via the discerning of facts, is commanded in Scripture, not prohibited (Jn 7:24).] It would appear that McLeod would have us substitute unconditional love and unity for Biblical discernment and correction.

- McLeod tells of a man who prayed to God during a church meeting to "stop" a critical brother (from being critical) -- and God struck the critical brother dead! (a modern-day Ananias and Sapphira story?).

- McLeod tells of an "Afterglow" meeting where "people coming and kneeling at a chair [the infamous "prayer chair" no doubt] asking for prayer." He then uses James 5 ("confess your faults to one another") as the proof-text that we are to publicly confess our sins to each other. (The context of the James 5 passage is clearly that we are to confess sin only fully enough to facilitate prayer for one another, not to 'spill our guts' in common confession sessions.)

- McLeod tells a story of a woman whose husband killed himself because she left him and removed all hope for him -- McLeod claims that it was the woman's fault that the husband killed himself ("she failed him"). (The Bible, on the other hand, teaches that each is responsible for his own sin [Ezek. 18]; there is no way a Biblical case can be made that the husband's ultimate act of self, i.e., the sin of killing himself, would be attributed by God as the sin of the wife.)

Dying to Self (Joseph)

- McLeod again reveals the nature of his direct communication with God -- The Lord came to me and said, 'Would you mind if I gave credit to someone else for something you did?'"

The Christian & the Occult

- McLeod details his artificial distinction between demon possession ("total control" of an unbeliever's spirit and will) and demon invasion (partial control/"oppression" of a believer's body and will) [see asterisk (*) footnote to the CRF review]. McLeod appears to be playing games with words because he teaches that "oppressing" fiends must still be commanded to depart because of their hold on a believer. It becomes virtually impossible to distinguish between believers "deeply invaded" by demons versus unbelievers in a state of "total control."

- McLeod's song leader prayed that a woman would go blind if she was faking demon possession; she was faking, and the Lord struck her blind (until she confessed all, at which time the Lord restored her sight).

- According to McLeod, a Christian's avoidance of the occult will not necessarily protect him from demon invasion. McLeod gives the following additional signs that a believer "very frequently" has "genuine demonic invasion": less and less desire to be found in the house of God; blasphemous thoughts against God [Can someone blaspheme God and be a believer?]; inability to pray (solved by commanding demons to depart); and body pain with no physical root.

- God "tells" McLeod (by a vision) exactly what occult practice a lady was involved in.

- McLeod interprets the Luke 10 account of the seventy casting-out demons as authorization for men (such as himself) to cast-out demons today.

- One lady, after McLeod helps her to cast-out her demon (apparently a demon of bulimia), sees a vision of Jesus.

Recognizing & Dealing with the Occult

- McLeod details a testimony (found also in his book Fellowship with the Fallen, p. 48), whereby a man is harassed by demons "poking fingers in his back." At the invitation to come forward, the man walks like a serpent, is knocked to the floor by a giant-like hand, and a demon's loud voice comes from the man, petitioning Jesus not to cast them out. (Of course, the demons had no way of knowing that their pleas were going to be of no avail, because they had no idea that Jesus was going to honor McLeod's "prayer in faith" from the day before). We are then told this "demon-invaded" Christian's problem was not occultic involvement, but that of resisting God's will in his life. Now, according to McLeod's theology, even disobedience makes the "Christian" eligible for demon invasion!

- McLeod teaches that hypocrisy also makes one susceptible to demon invasion, and that "occult manifestations" will likely occur, such as violent "bed-shakings," "visions of floating faces," etc.

- McLeod tells of the case where a woman finally got victory "because we commanded the demons to loosen their hold, we break their power in the name of Christ, we address them directly ... commanding them to go into the pit." (Doesn't God, in Deut. 18, forbid communication between His people and demons; i.e., is not such communication a form of spiritism?)

- McLeod prays to the Lord concerning a lady's "problem" and the clear "impression" from the Lord came to McLeod that "this girl is demonized." McLeod asks the Lord (silently) for a sign of the demonization. Subsequently, a woman present reads Acts 16 (aloud); McLeod now has his sign, and proceeds to command the demons to leave the girl, which they eventually do after tossing her around the room a bit.

- McLeod sometimes is unable to tell whether it's the Spirit of God speaking to him through a person, or whether the communication is from a demon spirit in a "possessed" or "invaded" person, so he asks the spirit to identify itself (claiming 1 John 4 and commanding the spirit to confess that Jesus has come in the flesh).

- McLeod can't be hurt by a demon spirit because he claims the blood of Christ over the entire room.

Biblical Discernment Ministries - Revised 4/92