Branham's Male Supremacy Cult - Misogyny in the "Message" Exposed by Tucson Investigative Reporters

The Arizona Daily Star, in partnership with Lee Enterprises Public Service Journalism Team, has released a groundbreaking investigative series titled Twisted Message. This year-long effort delves deeply into the inner workings of a religious movement called The Message, which traces its roots to the teachings of 1950s revivalist William Branham. Led by reporters Emily Hamer and Tim Steller, the investigation shines a spotlight on the troubling treatment of women in these churches, documenting systemic oppression, authoritarian leadership, and accounts of abuse from former members. Through interviews with over 50 former and current followers, religious leaders, and experts, the series uncovers a pattern of misogyny ingrained within Branham's teachings, leaving many women trapped in a cycle of subjugation and silence.[1]

The Message is a loosely connected network of independent churches that adhere to Branham's teachings, which are largely preserved in over 1,200 recorded sermons. The movement claims millions of followers worldwide, with a particularly strong presence in the United States, Canada, and parts of Africa. While the churches vary in their practices, the investigation revealed that many operate under authoritarian systems where pastors and male congregants wield significant control over women's lives. Branham's sermons are often cited as scriptural justification for extreme gender roles, with women expected to serve as obedient wives and mothers while refraining from education, careers, or personal expression.

William Branham's recorded sermons contain inflammatory rhetoric against women, labeling them as morally inferior to men and inherently responsible for human shortcomings. In a 1965 sermon, Branham stated that a woman who lives immorally is lower than an animal and described women as designed by Satan. He frequently preached that women should not cut their hair, wear makeup, or dress in anything but modest, long skirts. Branham also taught that women could not serve as religious leaders, asserting that their God-given place was in the kitchen.

Branham's son, Joseph Branham, continues to lead the nonprofit organization Voice of God Recordings, which distributes his father's sermons. In an email to reporters, Joseph denied that his father's teachings were misogynistic, framing them instead as a condemnation of sin. However, many former followers and experts disagree, arguing that Branham's rhetoric created a fertile ground for the oppression of women and the justification of abuse within the churches.

Former followers of The Message recounted harrowing experiences of control, emotional manipulation, and abuse. Kimberly Garrido, who grew up in Golden Dawn Tabernacle in Tucson, Arizona, shared her story of escape in 2021. At just 21 years old, Garrido fled her church and family, knowing that leaving meant severing ties with her loved ones. Garrido described a culture where women had no autonomy: You don't really have any options as women. Just get married or live with your parents forever.

Golden Dawn Tabernacle, like many Message churches, required women to adhere to strict dress codes, forbade them from pursuing higher education or careers, and discouraged any form of independence. Garrido recounted how the church taught women to obey their husbands unquestioningly, often citing Branham's teachings as the authority. Despite the fear of losing her family, Garrido chose freedom over a life of subservience.

Golden Dawn Tabernacle's pastor, Isaac Noriega, was described as an extremist by former members. According to ex-member Zoe Cordova, Noriega once told his congregation that The Taliban had it right regarding their restrictions on women. Though Noriega denied making such statements, his church reportedly upheld practices that limited women's freedoms and fostered an environment where abuse could thrive unchecked.

In another case, Sarah Kiser, who grew up in Faith of the Apostles church in Arkansas, described a life controlled by her father and church leaders. She was forbidden to cut her hair, wear makeup, or pursue education, as these were seen as acts of rebellion against God's design for women. Kiser, now in her twenties, recounted how her church's teachings contributed to an abusive marriage, where her husband controlled every aspect of her life. Kiser described feeling coerced into situations she didn't want, noting that the church's teachings often framed women as property belonging to their husbands.

While polygamy is not a widespread practice within The Message, some pastors have used Branham's teachings to justify it. In Virginia, minister Elwood Gallimore gained notoriety in the 1990s for marrying multiple women, including a 16-year-old girl. Gallimore cited Branham's sermons as justification, interpreting them to mean that men could remarry virgins as often as they wished. Although Branham's family and Voice of God Recordings denounced polygamy, cases like Gallimore's highlight how Branham's ambiguous teachings have been manipulated to support harmful practices.

Polygamy is reportedly more common in Message churches in Africa, where cultural factors intersect with Branham's teachings. In Uganda, pastor Patrick Kimera used Branham's sermons to defend taking multiple wives. Similarly, in Zimbabwe, leader Robert Gumbura gained a following by promoting polygamy, which eventually led to his conviction for serious crimes against women in his congregation.

The investigation revealed that many women who grew up in The Message struggle with long-term psychological trauma. Naomi Wright, who was raised in a polygamous Message sect in New York, described a childhood marked by secrecy and instability. Wright's father had multiple wives and treated women as commodities, a dynamic that left Wright and other young women vulnerable to exploitation. Wright now runs a nonprofit supporting survivors of religious trauma, helping them rebuild their lives after leaving high-control groups.
For women like Kiser and Garrido, leaving The Message often meant being ostracized by their families and communities. Both women described the challenges of rebuilding their lives outside the church, from finding jobs to developing self-confidence. Therapy and support networks have played a crucial role in their healing journeys.

Several organizations and individuals are working to expose the harmful practices within The Message and provide resources for those seeking to leave. Websites like Believe the Sign and the William Branham Historical Research project, led by ex-Message believer John Collins, offer extensive documentation on Branham's teachings and their impact. These platforms aim to educate current members and the public about the dangers of authoritarian religious movements.

Wright's nonprofit, Be Emboldened, provides counseling and mentorship for survivors of religious abuse. The organization offers courses on rebuilding one's life, setting boundaries, and overcoming trauma, helping former members reclaim their autonomy and sense of self-worth.

The Twisted Message series underscores the need for greater accountability within The Message and similar high-control religious groups. Experts like Douglas Weaver, a professor of religion at Baylor University, have called Branham's teachings dangerous for their promotion of male dominance and disregard for women's rights. Weaver and others argue that religious movements must confront their histories of harm and work toward more equitable practices.

The stories of women like Garrido, Kiser, and Wright highlight the resilience of those who have left The Message and the importance of creating safe spaces for survivors to share their experiences. As awareness of these issues grows, there is hope that more women will find the courage to escape oppressive environments and build lives of freedom and dignity.

The Twisted Message series is a critical step in bringing these stories to light, ensuring that the voices of survivors are heard and that the systemic issues within The Message are addressed. Through their investigative work, Hamer, Steller, and their colleagues have provided a platform for change, shedding light on a movement that has long operated in the shadows.