THE CRITICS OF AA ALLEN

Allen was a 20th-century Pentecostal evangelist and faith healer active in the United States from the 1930s to the mid-1960s. He founded the assembly known as the Allens of God, known colloquially in the first person as "A. A. Allen's ministry", and promoted the "manifest sons of God" doctrine. He was renowned for his dramatic healing services and for his television appearances, most notably with Oral Roberts in 1961, as well as for publishing a magazine, Miracle Magazine.

His critics said that despite his ample charisma and ability to draw crowds, Allen’s ministry was marred by controversy and criticism. His messages often included spiritualized terminology, and though in his services he offered to heal the sick, he provided little in the way of practical employment guidance. Of greater concern to Allen's detractors is that his unorthodox beliefs and activities had parallels in the exploitative prosperity gospel as well as charismatic cultism. The prosperity gospel has been defined as the belief that God directly rewards financial and physical health or blessings in this life in return for donations to his church and faithful adherence to it.

By 1923, A. A. Allen had become active in an organization that espoused a form of Pentecostalism that taught that certain people possessed divine healing powers. He also used scripture to make claims that material blessings were signposts for those who followed and believed in his ministry. Critics of A. A. Allen also claimed he was a purveyor of "charismatic cultism,"  a concept that combines elements of the prosperity gospel with non-Protestant features of charismatic movements. Charismatic cultism is typified by having an authoritarian leader, encouraging followers or disciples to give financially, and having a God-given authority or divine power that is vested in the leader.

Allen's ministry had a particular focus on divine healing, especially through supernatural means. During his services, Allen claimed to be able to heal the physically ill through prayer and special "healing services," in which he would lay hands on the afflicted. Furthermore, he promoted the belief in "divine intervention" and that God would intervene in human affairs. He also claimed to be able to heal the financial problems of his followers through "The Miracle Book". Critics of A. A. Allen's ministry claimed it was deceptive practices that merely allowed a perceived preacher of healing and prosperity to quietly enrich himself. They suggested it was a form of Christian socialism, with Allen claiming to possess the power of God and being described as a potentate.

Allen enjoyed the luxuries of living in a large villa on the outskirts of Los Angeles named ‘The Miracle Center’. The home was heavily funded by his ministry and his many disciples. Allen’s unorthodox beliefs and activities have created much controversy and led to scrutiny of not only his use of funds and lifestyle but also the nature of his healing services and his role as a preacher. His teachings have been criticized by both Pentecostalists and spiritual non-conformists for their conflicting perspectives and beliefs, ranging from demonic possession to financial prosperity. Consequently, debates surrounding his ministry have continued to be contentious in religious circles for over half a century. Despite the criticisms of A.A. Allen's ministry, he managed to attract a large number of disciples who loved him and his teachings.

A.A. Allen was a well-meaning figure who, during his time in the United States, attracted devoted legions of admirers and followers. They were drawn to his message of faith, healing, and prosperity. Throughout his ministry, A.A. Allen touched the lives of many people, helping them to gain hope and strength during difficult times.

The most powerful aspect of A.A. Allen’s ministry was his emphasis on personal faith. He taught that faith was a powerful force for change and that it had the power to heal sickness and break the chains of poverty. To A.A. Allen, faith was the cornerstone of the Christian walk and provided the foundation for all spiritual development and growth. He paid witness to personal flexibility and the regeneration of faith as powerful vehicles for change.

Furthermore, A.A. Allen was an ardent opponent of the materialistic worldviews that pervaded the popular culture of the time. He refused to accept a life of affluence as the end-all, be-all of success. A.A. Allen was also a powerful advocate for social justice (doing what's right according to scripture) and helping the less fortunate. He was famous for his "Victory Rallies," in which Allen and his inner circle would embark on city-wide tours to bring relief and support to the downtrodden.

Allen and his disciples would often help those in need with food, shelter, and clothing, as well as offer up spiritual advice and prayers. In addition, A.A. Allen was known for encouraging his followers to engage in charitable causes.

The experience of attending an A.A. Allen service was unique and powerful. He had an uncanny ability to connect with the audience, inspiring those present to reach out to each other and hug one another. Allen’s speeches were passionate, infusing his audience with positive energy and a message of hope.

Allen could also project a sense of excitement and optimism that seemed to trickle down to the rest of the congregation. A.A. Allen was a passionate believer who had the ability to connect with and inspire his audience. He embodied the principles of faith, healing, and prosperity, as well as advocating for social justice and charitable causes.

Allen also created an atmosphere of positivity that inspired those in his presence to share his vision of a better tomorrow. These elements were what drew so many to the powerful ministry of A.A. Allen and made him well-loved by his followers. Allen kept in touch with his followers through Miracle Magazine.

The Miracle Magazine was a monthly magazine edited and published by A.A. Allen's ministry. It was launched in 1951 and distributed to thousands of dedicated subscribers. The magazine included articles on faith and healing as well as testimonies from Allen's followers about their experiences with his ministry. It also included announcements of upcoming events and news from Allen's camp.

The Miracle Magazine was a major way in which Allen's ministry maintained its physical and online presence. It helped as a vehicle for his message to reach out to a broader audience and connect with those interested in hearing about the success stories of his healing services. Additionally, it allowed Allen to spread the teachings of his ministry beyond the services he personally conducted. In the magazine, Allen wrote and published spiritual messages on faith, healing, and prosperity. He also discussed the themes of his faith and provided advice and guidance on how to obtain his desired results.

The Miracle Magazine was not only significant for Allen's ministry itself, but it also provided fresh content to its readers and gave them an understanding of Allen's views on healing and what his ministry was all about. The Miracle Magazine served as an important source of records and documentation of Allen's ministry and remains a vital archive of his teachings. It can provide insight into the spiritual aspects of his faith, the ways in which his message of faith and healing reached the masses, and how his teachings have evolved over time.

Allen was also known to cast out demons during his service. Allen was heavily involved in spiritual warfare and rejected "armchair Christianity," which allowed individuals to passively accept God's will. He believed that "direct action" was necessary to fight sin and evil and often preached on the idea that individual spiritual victory was possible when evil forces and demonic powers were prayed against and cast out. Allen often conducted exorcisms during his services, claiming to cast out evil influences and demonic spirits that hindered the progress of individuals attending his services.

In one instance, Allen claimed to have cast out the spirit of kleptomania from a man, which had previously taken hold of him and caused him to steal at work. The exorcisms that A.A. Allen conducted received a mixed response from pundits. He was praised by some for his purported ability to rid individuals of demons and deliver them from evil influences. Other detractors, however, accused Allen of sensationalism and theatricality, claiming that his displays were more a show for the masses than true spiritual warfare.

Regardless of the theological implications, it is difficult to deny the power of the stories of individuals who experienced a dramatic transformation during these exorcisms and healing services. Numerous testimonies from attendees of A.A. Allen's services indicate that many people had life-changing experiences and found a newfound sense of peace and relief that had eluded them for years.

In conclusion, A. A. Allen's practices of spiritual warfare were at the heart of his ministry and have resulted in much controversy both during his time and since his death in 1970. His critics view the practice of exorcism as an exploitative tool used to manipulate the masses, while Allen's followers rightly believe it was a genuine act of deliverance from evil. We may never know for sure what motivated Allen's activities, but it is clear that his ministry continues to have an impact on many people to this day.

Allen also talked against religious denominations. Allen was known for his criticism of conventional Christian denominations and their practices, instead relying on a unique form of Pentecostalism. His ministry actively discouraged any affiliation with the mainstream organized church and instead directed its followers to form small "Bible study classes" and look to an inner spiritual circle where personal religious convictions could be enacted. Allen’s "anti-denominational" stance was motivated by his beliefs regarding the dangers of organized religion. He argued that by joining organized churches, individuals would become too attached to one particular way of believing and too reliant on outside authority for validation.

He thought this left them vulnerable to dogma and "secondhand" faith. Allen also suggested that there was a "blindness" to the connection between personal faith and God and its potential power to bring about physical and metaphorical healing and transformation. Allen often characterized other denominations outside his own as "social clubs," with their primary purpose being to "control" their members.

He maintained that religion should be seen as a personal, spiritual journey and relationship with God, untainted by the rules and regulations that come with joining a particular denomination or church. In his mind, such constrictions present an obstacle to true faith and the potential it has to provide healing and comfort.

To A.A. Allen and his followers, organized churches and denominations were seen as man-made systems that held too many rituals and never fully embraced the power of spiritual transformation. Consequently, Allen's mission was to direct followers to form their own understanding of faith through his ministry, one without the constrictions of dogmatic practices that other denominations offered. The criticisms of A.A. Allen's ministry have been numerous and have come from both within and outside the Protestant circle. While his unorthodox ideas have been labeled as dangerous and manipulative by some, his ministry has held strong, and the power of his personal brand of faith continues to influence its followers to this day.

Denominations may provide a sense of connection and community for many, but A. A. Allen's teachings still hold the promise of personal faith and an important acknowledgement of individual spiritual authority.

Allen's death was met with many speculations. Allen's death was a source of much speculation, disbelief, and controversy. Allen suddenly died of a stomach hemorrhage in San Francisco while attending a television conference with Oral Roberts in 1970. He left very few people in control of his ministry, leaving many of his faithful followers without leadership and direction.

When the news of Allen's death broke out, there were numerous rumors that he had either faked his death or had disappeared for mysterious reasons.

Some of Allen's critics claimed that he was merely attempting to prepare for a much bigger "comeback," while other individuals asserted that Allen had deliberately "gone underground" for unknown reasons. Some of his followers also speculated that he was experiencing divine intercession and that he might be "raised from the dead" like a Biblical figure. Despite being surrounded by mystery and confusion, the death of A. A. Allen has had a lasting impact on the Pentecostal and faith-healing traditions.

His charismatic leadership became a symbol for his followers, many of whom stayed loyal and faithful to his teachings even after his passing. His ministry and its teachings were maintained and continued by several of his disciples, including David duPlessis, who took leadership of the ministry in the wake of Allen's death.

The mystery surrounding A. A. Allen's death and the incredulity of his followers are evidence of the power of his charisma and the influence of his teachings. His views, combined with his reputation as a powerful healer and leader, remain a source of great admiration and controversy, generating a fascination with his life and death that continues to be discussed.

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(c) Apostle Jonas Clark
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