Interlocking Directorates of Organizations in the Global Ecumenical Movement

John Mott:

The Link Between the Rockefellers and Wycliffe Bible Translators

Mott Auditorium, named after John Mott, is on the campus of the U.S. Center for World Mission. The USCWM was founded by Ralph Winter.

In his History of Revival Richard Riss tells how revival came to Mott Auditorium:

Found: > http://www.grmi.org/renewal/Richard_Riss/history/mott.html

Note: Riss is a historian/proponent of the false revival.

"Similar in intensity to Toronto and Melbourne is what happened at Mott Auditorium on the campus of the U.S. Center for World Mission. Beginning in January of 1995, John Arnott of the Toronto Airport Vineyard and Wes Campbell of New Life Vineyard Fellowship in Kelowna, B.C. began taking various trips of two or three days each as guest speakers at Mott Auditorium".

Shortly after their visit a woman had a vision that Mott Auditorium would be the center of revival for all of the Los Angeles area. This was soon confirmed by two children who simultaneously had a vision of the 'glory of God' descending upon Mott Auditorium. They claimed to have seen "angels, doves, and people of all nationalities in unity at a banqueting table. There was also a huge canopy of the Holy Spirit falling upon the building from heaven."

The Mott Auditorium serves as the worship center for Harvest Rock Church/ HRC.

Che Ahn is the senior pastor of HRC and HRC's affiliated Harvest International Ministries/ HIM. [HRC was formerly known as Vineyard Christian Fellowship of Greater Pasadena.] Joy Ahn is the daughter of Che Ahn and was one of the children who had the 1995 vision. Lou and Therese Engle are the Associate Pastors of HRC "with a prophetic vision to see revival fires spread across the globe."

Harvest Rock Church web site found: > http://www.harvestrockchurch.org/

Returning to the man John Mott:

Thy Will be Done: The Conquest of the Amazon gives rare insights into John Mott's career and his association with John D. Rockefeller, Sr., John D. Rockefeller, Jr. and Cameron Townsend, founder of Wycliffe Bible Translators.

Following excerpts taken from:

Thy Will Be Done: The Conquest of the Amazon book cover:

In this triumph of investigative journalism, Colby and Dennett show how Nelson Rockefeller and the largest American missionary organization, Wycliffe Bible Translators, founder Cameron Townsend, worked with the U.S. and foreign governments to secure the resources and 'pacify' indigenous people in the name of democracy, corporate profit, and religion, resulting in massacre and genocide.

The Religious Rockefellers

On the advice of John Mott, evangelical leader of the YMCA, [Nelson Rockefeller, Jr.] had tried to launch a Christian missionary crusade to save the world from communism, only to see it collapse in debt and scandal. [pg. 12]

The Peaceful Conquest of the World

In December 1929, Junior [John D. Rockefeller, Jr.] received an urgent letter from one of his most trusted envoys. John Mott had just returned from a tour of Protestant missions in Asia, and he was quite agitated. Mott was a millenarian who hoped to hasten the Second Coming by evangelizing the world "in this generation." But he was not a Fundamentalist; he believed that science was the probing of God's mind, and the strident proselytizing he had witnessed among the Fundamentalist missionaries in China deeply worried him. Unless more tolerance and social concern were shown by American missionaries throughout the Third World, the missionaries would find themselves facing the same kind of angry nationalistic reaction he had just witnessed.

After popular revolutions had broken out in both Mexico and China in 1910, Junior sent Mott to set up a China Medical Board to blend medical science and religion into a powerful new institution, the Peking Union Medical College. "If we wait until China becomes stable, Mott told the members of Junior's China Medical Board, "we lose the greatest opportunity that we shall ever have." Mott understood that the Rockefeller fortune could shape the political future of the world's most populous nation. "That nation will only have one generation in its modern era," he wrote after the proclamation of the Chinese Republic in 1911. "The first wave of students to receive the modern training, will set the standards and the pace."

To realize his vision, Mott became a shrewd fund-raiser among rich men like the Rockefellers. He incorporated the sales pitch of a Wall Street broker. "To ask money of a man for the purposes of the world-wide Kingdom of God is not to ask him a favor," he once wrote. "It is to give him a superb opportunity of investing his personality in eternal shares." Money was "so much stored-up personality," he argued, accumulated days of human labor that survived its owners and therefore could be used after death to extend the owner's life on earth.

This concept of the transubstantiation of money into an immortal soul bore a striking resemblance to the family's rationale for a perpetual Rockefeller foundation; indeed, Standard Oil was Mott's organizational model. He incorporated the culture and methods of corporations into the missionary movement. Over the years, millions of dollars poured into Mott's pursuit of a streamlined, efficient evangelism.

Two significant factors lured Mott into locking himself firmly within the Rockefeller orbit. One was the global vision of Senior's [John D. Rockefeller, Sr.] closest investment advisor, Baptist minister Frederick Gates. The other was China and its huge potential harvest of souls, which had possessed the mind of American Protestantism since its first missionaries boarded the clipper ships of the China trade sailing out of New England's harbors.

Gates had been captivated by the thought of the family fortune moving into foreign markets. With Standard Oil taking the lead, he argued that the advance of the American corporation represented the Will of God, Standard Oil's kerosene had literally lit the lamps of China since the 1890s, inspiring the company to commit its own form of blasphemy by lifting its product's slogan from the New Testament: "the Light of the World."

To Gates, the growing cultural independence of the global market and the accompanying spread of "English-speaking" Protestant missions bore evidence of "one great, preconceived plan." A "study of the map of the world" disclosed to the cleric that the different missions were really a single "invading army," whose "masterfulness of strategy and tactics…[was] controlled and directed by one master mind," God.

If Senior [Rockefeller] was put off by this unreconstructed Calvinist doctrine of predestination, Gate's emphasis on the relationship between missionary efforts and commercial conquest had a more practical saving grace…

Mott shared Gates' vision, but not its complacency…

But the modernists' efforts were crippled by lack of funds and support from their colleagues. Most missionaries in the Far East were traditionalists and recent converts to the Fundamentalist cause; they preferred to concentrate on saving souls by evangelism alone, assuming the imminence of the Second Coming. Meanwhile, Chinese communists who had survived Chiang Kai-shek's massacres at Shanghai and Canton and had followed Mao Tse-tung into the countryside were winning thousands of recruits by assisting peasants who were struggling against wealthy landlords.

Mott was shocked and concluded that time was running out for American missionaries all over Asia. He wanted Junior to convene a meeting at the Rockefeller town house to discuss the urgent need for another great mission: modernizing the world's Christian missions to the Third World. [pgs. 32-35]

Secularizing Foreign Missions

…To modernist liberals, Rockefeller's measures in Latin America seemed infinitely preferable to the "Big Stick" of Theodore Roosevelt. A post-World War I movement to change the methods and style of U.S. intervention from gunboat diplomacy to dollar diplomacy, were now associated with the Rockefeller's Council on Foreign Relations. Through their efforts, Latin America became a sort of laboratory to test the strategies for future foreign policy toward the Third World in general.

Junior was open to Mott's concerns about sectarian missions and American inflexibility to nationalist sentiments in underdeveloped countries. Nine years had passed since their last crusade, when Mott had warned hundreds of businessmen, politicians, and ministers that they must move beyond old sectarian principles and denominational rivalries if they were to defeat the specter of revolution…

Now, nine years later [1929], America's Protestant lay leaders who had not listened to Mott's original warning seemed more receptive. The stock market had crashed just two months before, in October. Antagonism between the classes would grow again in the United States, just as nationalist resentments were already reappearing abroad. Christ's message of love was needed for all. Mott was right. It was time to act. [pgs. 37-39]

Enter Cameron Townsend

Apostolic Vision: The Rockefeller Pillars

In May 1930, when Fundamentalist missionaries from around the world gathered at Moody Memorial Church in Chicago to attend its Annual Missionary Rally, many of them were angry about the growing power of Rockefeller-funded modernism…

Throughout his life, William Cameron Townsend had accepted God's Word in the Bible without question. He owed his beliefs to his father…

But in spite of Cam's lifelong reverence for the Word, his work had come under growing scrutiny by his mission elders over the past five years. Locked in battle with modernists abroad as well as at home, Cam's fundamentalist superiors were doubtful about his doctrinal purity.

And they had reason to be…Even his inspiration for becoming a missionary had been John Mott. Mott had delivered a passionate speech before Cam and other students at Occidental College [Glendale, CA] on "evangelizing the world in this generation." Cam, "impressed by how little I had done to witness my faith," took up the call, asked for a draft deferment, and moved to Guatemala to sell Bibles. When he arrived, he found his superiors at the Central American Mission (ironically referred to as C.A.M.) to be unwavering in their adherence to Fundamentalist tradition.

The Central American Mission was a conservative body. Although it reluctantly agreed to collaborate with John Mott's Committee on Cooperation in Latin America during World War I and joined other missions in dividing up Central America like pieces of cake, the mission had never forgotten its roots in the Moody Church, the cathedral of Fundamentalism. [pgs. 41-43]

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