Walter Lanyon wrote a first-hand account of Father Divine's movement for 'The Rally', published at 9 Percy Street, London W.1, England, which carried it in its June 1934 issue. Lanyon frames it as a response to demand: 'Because of the widespread interest in Father Divine's wonderful work of re-establishing the Kingdom of Heaven on Earth, and because of the many inquiries I have had from England', he is sending the London readers 'something first hand on the subject' — facts and figures, 'most of which I verified myself'. He describes the New York Kingdoms as large places, mostly four storeys, equipped with rooms and offices, one of them a former Turkish bath whose three swimming pools have been retained, each with a private suite for Father Divine, with many followers living within them; buses and chauffeured cars; and extensions across nearly all the states, patterned after the New York Kingdoms, as well as in New Jersey across the Hudson. He gives the movement's feeding figures as he verified them: about 2,275 free meals served each day across the branches, over 850,000 a year — several hundred daily at 20 West 115th Street to the unemployed and to staff and guests, further meals at 117th Street and 63rd Street, approximately 300 at 126th Street, 475 at Bedford Heaven, 200 at Bridgeport, meals at Sayville, and about 200 at Brooklyn. He asked for a representative menu and reproduces it — grapefruit cocktail; celery, olives, pickles, relishes; fried chicken; roast turkey with cranberry sauce; macaroni and cheese; string beans, carrots, potatoes, peas, cauliflower, beet; lettuce salad; assorted breads and butter; ice cream and cake; coffee, cocoa, tea — insisting it is representative and 'in no way exaggerated', and that all these meals are served free. Having eaten at the table himself, he calls it a very average one. He reports that Father Divine pays for everything with cash and says calmly that he relies on God for every cent that comes to him, and closes on the movement's effect: seeing it, and the joy of the followers, 'one begins automatically to believe that the teaching of Jesus was something more than cold theology'. The figures and characterisations here are Lanyon's, offered on his own verification; they are recorded as his account, not as established fact about the movement.