WesleyGospel Ministries

The following is an edited letter that I sent to a modern-day Job, who is in solitary confinement.

Sir,

I am sorry it has taken me so long to respond to you.

You remind me of Job, the Man of God. He was certainly a prophet, a seer, and a holy man. But the devil was permitted by God to afflict Job with “painful sores from the soles of his feet to the top of his head” (Job 2:7). There are many Pentecostal/Charismatics today who teach that no faithful Christian is supposed to endure such torment. They say “Job’s case was special; it was only for the Old Testament days.” Some even say that Job sinned, although that notion contradicts God’s Word (Job 1:1). People who follow the teaching of Kenneth Hagin, and a lot of the corrupt televangelists on TBN, who live in the lap of luxury–they are the teachers that teach such things. But I say they are misguided and are misguiding others.

Brother, although I have never experienced your suffering, I can honestly say that I sympathize with your suffering (with the capacity that I am able). My godly wife has gone through incredible sickness about 2 or 3 times. And, as you can imagine, I have been faced with the ethical and theological issue of interpreting suffering in the lives of devout Christians. Job’s experience is possible for New Testament Christians, as Paul wrote: “To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of satan, to torment me” (2 Cor. 12:7).

Sir, do you have powerful dreams and visions? If so, then your myelopathy, neuropathy, and spinal stenosis could be from devils (through God) in order to keep you humble on account of the visions. I have bowel problems, rosacea (a very humbling skin condition on the face), and a very low income. These are my thorns in the flesh–but I realize that they are also prophetic in their purpose. Because they do keep me humble. Yet, I still do pray for them from time to time. My wife continues to suffer from her sickness, but for now it is manageable with her medicine. She has powerfully accurate dreams and visions. But she is also humbled by her sickness and all the baggage that comes with it. Thorns in the flesh are kind of like prophetic “marks”. They mean 2 things: (1) God loves you enough to give you surpassingly great revelations through dreams, visions, and God’s voice. (2) You have a pride issue, and God allows the devil to afflict you with all of his might, so that he can break your pride, and keep you humble–and humility is the root of all virtues according to many Catholic saints and holy men.

But suppose you don’t receive dreams, visions, and revelations. Then know that the devil is still being allowed to afflict you in order for God to make you humble. When this has been accomplished, the divine punishment will lift from off of you, and will be preceded by a dream or vision of the very devils who are causing your myelopathy, neuropathy, and spinal stenosis. This gift of discerning of spirits (1 Cor. 12:10) was demonstrated time and again in the suffering of that great Catholic prophetess, Hildegard of Bingen. In fact, I would suggest you read her life for your encouragement: Gottfried and Theoderic’s The Life of the Holy Hildegard.

Also, try not to feel discouraged about your solitude. Christians can experience mighty revelations while in solitude. There is more time to devote to contemplative prayer. Look what happened to the apostle John when he was locked up in his prison cell on the island of Patmos: a panaromic vision of the end of the world! “I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the Word of God and the testimony of Jesus. On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet” (Rev. 1:9-10).

But who am I to be saying all of these things? I have never suffered what you are suffering. I don’t understand the pains and stigmas that you have received. But I have experienced some level of suffering, and received a revelation into its mysteries. I pray that with the same faith you had to write me in this prayer request, you would–in faith–receive the “suffering revelation” I have written you in this letter.

Finally, and I know that this method works better than any other at combating the devil:

(1) IF you feel, sense, hear a voice, or see a vision of a devil causing a symptom of sickness in you—and you (in a flash) know that you know it is surely the devil…

(2) THEN, with all good faith, command that devil with a short and forceful phrase (whether mentally or verbally)–something along the lines of…

(3) “GET OUT IN JESUS’ NAME!” (In a firm and very angry tone).

(4) REPEAT until the symptom stops–you should only have to do this once or twice.

I hope that this helps, or that at least some of it helps. In Jesus’ Name, I pray for your full development in humility, and for your speedy healing and deliverance. “Resist the devil, and he will flee from you” (Jas. 4:7).

In Christ,
John

“Since you are eager to have spiritual gifts, try to excel in gifts that build up the church” (1 Cor. 14:12).

“I remind you to fan into flame the gift of God, which is in you through the laying on of my hands” (2 Tim. 1:6).

From my point of view, most Pentecostals and Charismatics do not pay very much attention to the area of spiritual gifts, or especially the development of them. Speaking in ecstatic tongues while caught up in the worship of God’s presence–this seems to be as far as most are willing to go with the Holy Spirit. In rare cases, you have those who receive words of knowledge and pray for healing–but they are always put up on a pedestal like Smith Wigglesworth (and by the way, he’s usually the only person ever referred to).

But I say IT’S TIME THAT WE CHARISMATICS START TO DEVELOP OUR SPIRITUAL GIFTS! Many of us already have been baptized in the Holy Spirit, feel God’s presence, and speak in tongues. Occasionally, we may experience a dream that comes to pass in a mysterious way, or we pray for healing and get a small result like removing pain temporarily, or have a “Bible coincidence” where we feel like God speaks to us through circumstances, only shortly confirmed later in the Scripture (or vice versa). But these are infantile spiritual gifts. God indicates in the Bible that WE CAN EXCEL IN THE GIFTS; and that there is such a thing as “FANNING INTO FLAME” THE GIFT OF GOD. Both of these words “excelling” and “fanning” might also come under the names of “development” or “growth” or even “perfection”.

The gifts I am referring to is not the moral or ethical fruit of Galatians 5:22-23. There has been plenty of attention given to that area of Christian spirituality throughout the ages, and especially in the Evangelical and Holiness revivals. I am referring to the charismatic or prophetic or miraculous gifts mentioned in 1 Corinthians 12:8-10, NKJV:

To one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.

This is a list of prophetic and miraculous gifts. They are supernatural. No rationalist can explain these away in natural terms and be intellectually honest with himself. The apostle Paul is definitely referring to supernatural knowledge and powers in this passage of Scripture. Very few Pentecostal/Charismatics have had any deep knowledge or experience of what this passage means. At best, most theologians have either shied away from commenting on the passage too thoroughly, or have rationalized it into a not-so-supernatural interpretation. Some Reformed theologians go so far to say that “the gift of prophecy” is not a supernatural gift at all–but simply the gift of preaching an expository sermon on a Bible chapter! But no–I would maintain, that what we are looking at in the above passage, is a list of Paul’s understanding of the prophetic revelations and powers, that were at work in the Old Testament prophets, Christ, the apostles, and the early church. And these gifts are nowhere said to have ceased for Christians today, although Reformed theologians will often do “Bible gymnastics,” and try to tweak arguments out of the Scriptures to prove that miracles were only for Bible times. Cessationists, Reformed, Presbyterian, Baptist, and all non-Charismatic Christians believe that the spiritual gifts had ceased after the Bible was done being written. They believe that all of the miracles of the Catholic saints throughout history were false and that all Pentecostal/Charismatic miracles are false! But as a Charismatic Christian, I believe that God has been giving visions, revelations, and miraculous gifts to Christians all throughout history, and that He is still doing so today!

Satan wants to keep us Charismatics distracted from developing our spiritual gifts. That is last thing that he wants. If he can keep Charismatics arguing with Cessationists or staying at the low level of speaking in tongues–he will try to do that. But look: “If the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, ‘God is really among you!'” (1 Cor. 14:23-25). It is for this reason that Paul writes, “He who prophesies is greater than one who speaks in tongues” (1 Cor. 14:5).

KNOWING ABOUT SPIRITUAL GIFTS vs. DEVELOPING SPIRITUAL GIFTS

Knowing about spiritual gifts is not the same as developing spiritual gifts. Many Pentecostal/Charismatics know about spiritual gifts. Its part of their vocabulary: “words of knowledge” are commonly known as direct words from God, but most think of this as only coming in the form of a mental voice. In fact they can also come through dreams, visions, and direct impressions. Much less is known about words of wisdom, the gift of faith, healing, the working of miracles, prophecy, the discerning of spirits, and the interpretation of tongues. Even the gift of tongues, and its many mysteries, is largely unknown. But on the other hand, I might go so far to say that most Charismatics DON’T EVEN KNOW ABOUT SPIRITUAL GIFTS. And this is truly a sad thing, because we are the only members of the Body of Christ that are supposed to know! For more study on simply knowing about the spiritual gifts, see the following Charismatic books: Donald Gee’s Concerning Spiritual Gifts (1928), Harold Horton’s The Gifts of the Spirit (1934), Howard Carter’s Spiritual Gifts and Their Operation (1968), Dennis and Rita Bennett’s The Holy Spirit and You (1971), Smith Wigglesworth’s Smith Wigglesworth on Spiritual Gifts (1998), Rodney Howard-Browne’s Flowing in the Holy Spirit (2000), Sam Storms’ The Beginner’s Guide to Spiritual Gifts (2002), and Derek Prince’s The Gifts of the Spirit (2007). These books should offer just a BASIC UNDERSTANDING OF 1 CORINTHIANS 12:8-10.

But after you know what the spiritual gifts are, intellectually and somewhat experientially, then it becomes urgent that you DEVELOP THE SPIRITUAL GIFTS TO BECOME MORE POWERFUL IN YOUR LIFE EXPERIENCES. I mean, that we follow Paul’s command to excel in the gifts of prophecy, healing, and miracles–that we FAN into a FLAME the POWERFUL GIFTS OF GOD WITHIN US by the power of the Holy Spirit. And to be honest, I don’t really know how to do this yet. But I realize that the need is there, at least in my life–and I’m going to assume that this is also true in the lives of thousands of other Pentecostal and Charismatic Christians. There are levels of anointing, faith, and power that we can climb in the spiritual gifts.

Personally, I want to get to the point where I am 100% accurate in my prophetic predictions. If I have a vision, I want perfect discernment. If I have to cast out a demon, I want to do it instantly like Jesus and the apostles, and not have to wrestle in prayer for days. If I am called upon to pray for a blind man, I want the level of faith and power to be able to heal that man instantly. If I am challenged to read the secrets of a man’s heart, for the purpose of power evangelism, I want to be able to do so at will. If I am challenged by a witch to a miracle contest, I want to be able to slay her in the Spirit, or call fire down from Heaven whenever I want in Jesus’ Name; or part water like Moses, Elijah, and Elisha. I’m thankful, but also sick and tired of occasional inaccurate words of knowledge. I’m dissatisfied with my level of faith and power. I don’t want a weak anointing–I want to be POWERFUL IN GOD’S GIFTS. I don’t merely want to know about spiritual gifts in my mind–I already know what they are somewhat; I want to DEVELOP THEM and make them EXPLODE LIKE DYNAMITE. I want more dreams, and more visions. I want visitations from Jesus and angels that I can see while I am awake with my eyes open. I want to feel the anointing of the power of God in my body, and my hands like fire and electrical vibration. I want out of body experiences from Jesus. I want it all–I want to go all the way with the Holy Spirit. I want to prophesy with perfect accuracy, read minds, and instantly heal and cast out demons by the power of God in Jesus’ Name. I’m not content until I reach the Bible standard of prophesying and performing miracles.

SOURCES OF DIRECTION FOR THE DEVELOPMENT OF SPIRITUAL GIFTS

God, of course, is the primary source of direction for how to develop spiritual gifts. But if we are to consult the knowledge and experience of Christian prophets, healers, and miracle workers–there are at least two places that I know where we can look and learn:

1. Mystical Theology. Traditionally, this is the name of Charismatic theology that was used by Catholic theologians all throughout the medieval times. The knowledge and experience of prophetic saints will be contained and explained not only in the biographies and lives of the saints, but also in the theological works that examined their miraculous gifts in relation to the practice of contemplative prayer–and other ascetic disciplines. While Quaker and modern Pentecostal/Charismatic theology may also be called “mystical theology,” it is often removed from the concept of contemplative prayer and the experiences of the Catholic saints. Nevertheless, all Charismatic theology–whether Catholic or Protestant–is essentially prophetic and miraculous in orientation, and may be of assistance in the development of spiritual gifts. The same goes for the mystical theology of the Eastern Orthodox Church. But then again, mystical or Charismatic theology in general is not really the answer. In order to DEVELOP SPIRITUAL GIFTS, there needs to be a specific aim for developing spiritual gifts in the book or CD or teaching. This kind of teaching is very hard to find. In my experience, most Charismatic theology merely examines what the spiritual gifts ARE, rather than give the reader or the student PRACTICAL ADVICE on how to develop and experience these spiritual gifts personally. I will also say, that in my personal experience with Christian prophets, it appears that BLACK PENTECOSTAL PROPHETS have more power and prophetic accuracy than white ones. I don’t know why this is, but this has just been my experience. I’m not biased too much against white Pentecostal theologians like Smith Wigglesworth. But I will say, that because my experience with black prophets has been so impressive, I am almost automatically inclined to read their books on developing spiritual gifts more than I would a book by any white man. And for this reason, I want to point you to a few books on prophetic development by black Pentecostal prophets: John Tetsola’s Developing Prophetic Accuracy (1999) and Prophetic Development (1999) and Ricardo Vincent’s Developing Your Prophetic Gifts & Ministry (2010). I also recommend anything from Paula Price (The Prophet’s Handbook) and John Eckhardt (God Still Speaks).

2. Prophetic Science. This is my own phrase I just made up. It would be the Pentecostal/Charismatic counterpart to parapsychology. For those of you who don’t know what parapsychology is–it is the scientific study of mediums and the psychic phenomena of spiritism; and is completely forbidden by Scripture (Deut. 18:10-11; Isa. 8:19-20). Although there have been “Christians” who have dabbled in parapsychology, and thought it was of God, it is most certainly of the devil, and not of God. It is the scientific study of necromancy or contact with the “dead.” It began with J. B. Rhine at Duke University in the 1930s. Rhine was fascinated with the occult powers of mediums. He studied them scientifically with “Zener cards,” photography, and other mechanical instrumentation. He welcomed mediums into his laboratory and also attended seances to document their demonic powers. Rhine gave mediums an air of scientific respectability for a while, and was largely responsible for the success of the New Age movement, and the establishment of fortune telling and psychic businesses all over England and America. Because of Rhine and his work, and the success of psychics and the New Age movement–it is a sad lament that most mediums today are far more advanced in their “psychic development” than Charismatic Christians are in their prophetic development. It’s time that we catch up with the pagans and show them that JESUS IS MORE POWERFUL THAN SATAN! I propose that interested Charismatic theologians and ministers begin to study Christian prophets in a similar way that J. B. Rhine studied mediums. Of course, this would not at all involve contacting the “dead,” because that is a sin! Rather, PROPHETIC SCIENCE would more likely be the study of certain prophets’ accuracy in predicting the future (Bob Jones, for example), reading secrets of hearts, words of knowledge, healing, miracles, etc. There is a chapter called “Science of Divine Healing” in John G. Lake: The Complete Collection of His Life Teachings, that suggests some parapsychologists once studied John G. Lake with a machine, and were able to document the healing anointing in his body! Consider the understanding and development of spiritual gifts that such things would contribute to the Body of Christ! DOWN WITH “PSYCHIC/DEMONIC ABILITIES”–AND UP WITH SPIRITUAL GIFTS FROM JESUS!

2,000 years ago in Palestine a Man named Jesus of Nazareth walked the earth. He was a Prophet, Miracle Worker, Spiritual Teacher, Healer, and a Deliverance Minister. Today we know of Him only as “the Son of God,” and it is true that He is. But do you realize what kind of a life He lived? He was a Charismatic Jew, filled with the Spirit of God, and endowed with the spiritual gifts mentioned in 1 Corinthians 12-14. Christians are called to live as He lived, and love as He loved, but also to work greater miracles than He did because He has gone to the Father (John 14:12). Our Lord was prophetic, and so were his apostles and disciples–and all who followed their teachings closely in the early days of the church. The scribes and Pharisees, who were probably more influenced by the Hellenism and rationalism of Greek philosophers like Philo who were mixing Judaism with Greek philosophy–they actually condemned Jesus as a magician, as well as His apostles (Matt. 10:25). But why the quick accusation of occultism and magic? Although Jesus was misunderstood, and His apostles misunderstood–why is it that their spiritual gifts and miraculous powers were construed as sorcery and magic by the Pharisees? Why?

I will tell you why. Because they didn’t believe in Jesus. YES, OF COURSE. But there’s more to it than that! If the Pharisees simply “didn’t believe in Jesus”, then they could have just said that He was a fraud working magic tricks and fake miracles. But this they did not do. Rather, because they could not deny that Jesus and the apostles had supernatural powers–they could only resort to one other explanation: MAGIC! There were three powerful forces in the time of Jesus: (1) Greek rationalism, which came from the philosophers in Athens, Greece, and had spread throughout the whole Roman Empire. (2) Occultism, which has always existed since time immemorial, as the supernatural powers of witchcraft have come forth from idolatry and the worship of false gods. (3) Jewish prophecy, which since the time of Malachi (430 B.C.), was thought by most of the Jews to have become extinct. The Jewish rabbis were the expositors of the Scriptures, much like Southern Baptist pastors today, and taught that the spiritual gifts had ceased with Malachi. So, when Jesus and the apostles come on the scene prophesying and performing miracles, the Jewish rabbis had one of three worldviews to interpret Jesus: (1) From the rationalist’s point of view, Jesus was insane and was pretending to do miracles. (2) From the occultist’s point of view, Jesus was a powerful Jewish magician that worshiped Beelzebub, the god of the Philistines. (3) From the Jewish prophetic point of view, Jesus was the Messiah prophesied by the Old Testament prophets–and He was sent to pass on His spiritual power to Christians. This third group eventually became the early Christian view.

The Jewish rabbis didn’t believe in Jesus, except for Nicodemus and Joseph of Arimathea. So, because they didn’t believe, and they realized He was working real miracles–they branded Him as demonic, because He didn’t agree with their theology. So, JESUS WAS BRANDED AS A MAGICIAN. But why in the world? Jesus did not cast any spells, or fly on a broom, used no magic charms or potions, and was never caught worshiping Beelzebub (the devil). But this was the Pharisaic interpretation…Because Jesus cast out demons, but did not agree with the theology of the Pharisees, they ASSUMED that He worshiped Beelzebub, and was using magic power to cast out demons: “When the Pharisees heard this, they said, ‘It is only by Beelzebub, the prince of demons, that this fellow drives out demons'” (Matt. 12:24). John Gill comments:

“They could not deny the miracle, or that it was one; but to deprive Him of the glory of it, and even reproach Him for it, and to bring Him into contempt with the people, they not only speak of Him in a scornful manner, “this” sorry man, “this” vile fellow; but ascribe the miracle He wrought to familiarity with the devil, to diabolical influence and skill in magic art: they pretended he was in confederacy with Satan, and was carrying on His interest: and therefore, that He might gain credit and reputation, the prince of devils suffered the inferior ones to remove at His word: and of these their ancestors, the Jews have learnt to fix this vile imputation, and blasphemous piece of slander upon Christ; who, they say, brought enchantments, or witchcrafts, out of Egypt, in the cuttings of His flesh, whereby He performed the things he did. Concerning Beelzebub, here called “the prince of devils”; it being a prevailing notion among the Jews, that there is one devil who is the head of all the rest, and who is by them sometimes called Asmodeus: they say, when Solomon sinned against the Lord, he sent to him, “Asmodeus the king of the devils”, and drove him from his throne, and so elsewhere: and sometimes Samael, who is styled Samael the prince, “the king of devils”; and the angel Samael, the wicked, “the head of all the Satans”, or devils: and we often read of, “the prince of Hell”; by whom the same is meant, as here, by Beelzebub; for if anyone devil is more wicked, odious, and execrable than the rest, the chief of them may be thought to be so; for which reason he is here mentioned.”

There are Christians today who are just like the Pharisees. Todd Bentley worked miracles, he wasn’t morally perfect, but he worked real miracles. Yet, how many “Bible-believers” called him demonic? Or worse, occultic? This happens all the time. You have these Pharisee-like Baptists and Presbyterian Christians who claim to believe the Bible more than anyone, but whenever a Christian heals somebody, casts out a demon, or works a miracle–then he is either an insane fanatic or a demon-possessed sorcerer? WHAT THE HECK! Where is their FAITH!!!!? They don’t believe in the Bible at all! If they did, then they would believe in the power of God. But Jesus once spoke to men like this: “You are in error because you do not know the Scriptures or the power of God” (Matt. 22:29). Personally, I feel like most Protestants, and non-Charismatic Christians, are more influenced by GREEK RATIONALISM and the ENLIGHTENMENT than they are by the FAITH of the APOSTLES. Take a Presbyterian, Reformed, or Baptist preacher for example. Examine him very very closely. Listen to how he talks, the choice of words, and the way he carries himself. HE IS A FLAMING RATIONALIST! He has more in common with the philosophers Socrates, Plato, and Aristotle than he does with the prophets Elijah, Elisha, and John the Baptist! MY LORD AND GOD! WHEN ARE PEOPLE GOING TO WAKE UP TO THIS!? Baptist churches are nothing more than philosophy groups that try to make sense out of the Bible with their American culture and their college educated REASON. Miracles, faith, and the POWER OF GOD have nothing to do with their lives. And they are dead for it. Too bad they scorn every Christian prophet and miracle worker as a danged MAGICIAN–just like the deceived Pharisees did, and ended up crucifying Jesus over it!

But why all this talk about Christians being mistaken as MAGICIANS? It sounds like the most absurd thing in the world. What does a Pentecostal healer like Oral Roberts have to do with a pagan wizard like Harry Potter? NOTHING! But church people that don’t really have a supernatural worldview are unable to discern divine power from demonic power, and so–out of a suspicious attitude–they just lump it all together, and miss out on experiencing the miraculous power of God in their lives. Resorting back to a HUMANISTIC MORAL PHILOSOPHY OF CHRISTIANITY, devoid of miracles, and only accepting of the “fruit of the Spirit” (after all, they say, it is superior to miracles). But this is a cop-out for their uncertainty and confusion about the role of prophecy and miracles in the Christian life. Worse still, they continue to condemn Charismatics as MAGICIANS? WHY!!! They are deceived. But they think WE’RE the deceived ones!

I SPIT ON THIS HUMANISTIC CHRISTIANITY. It is the deadest, most lifeless thing in the world. It is scientific, rationalistic, intellectual, theological, Bible scholarly, “I have lots of Bible knowledge” prideful, and full of judgmental and legalistic behavior. And, worst of all, it RESISTS THE MIRACULOUS POWER OF THE HOLY SPIRIT.

IS THERE A REMEDY? Yes, I believe there is. It is called SPIRITUAL DISCERNMENT. And it comes from (1) Bible knowledge, but also a knowledge of two other things: (2) True Charismatic Christianity that sees visions and works miracles, and (3) Occultism, New Age, and witchcraft of all kinds. I guarantee you, that if you know about these three things, then you will be able to discern the power of God from the power of the devil. And you will not fall into the rationalistic trap of condemning all Charismatic Christians as demonic magicians! So, where do you start? Well, any Christian needs to study the topic of the occult with great caution. Sometimes you might hear the devil speaking to you when you study about it. But simply, in Jesus’ Name, “Resist the devil, and he will flee from you” (Jas. 4:7). I recommend that you only read Christian books about the occult, because demons can use pro-occult books against you in a legalistic way, and make you sick. Recently, I have been reading Clifford Wilson and John Weldon’s Occult Shock & Psychic Forces: A Biblical View (1980). It is an Evangelical Christian book about witchcraft and the occult, which totals up to 482 pages. It’s like a small encyclopedia about occult topics. On the other hand, if you don’t know anything about true Charismatic Christianity (i.e., dreams, visions, prophecies, and healings)–then I will recommend that you read Jack Deere’s Surprised by the Voice of God (1996) and John Wimber’s Power Healing (1987).

If you read these three books, then you will realize that Charismatic Christianity and New Age occultism and witchcraft are completely different religions with completely different gods. But I will admit this: I WOULD DARE SAY THAT CHARISMATIC CHRISTIANITY HAS MORE IN COMMON WITH THE OCCULT THAN IT DOES WITH GREEK RATIONALISM AND PHILOSOPHY. And by that, I only mean to say that occultists and Charismatics both have a SUPERNATURAL WORLDVIEW. But they have differences in their approach to the supernatural. However, the Baptist, who is more influenced by theologians like Thomas Aquinas and John Calvin, who in turn, were influenced by church fathers like Augustine, and Greek philosophers–are essentially RATIONALISTS who rely on REASON and dry common sense. In their hearts, they laugh at the supernatural. And if they leave the church, they are likely to become agnostics, skeptics, evolutionists, or atheists–so close are they to pure rationalism. IGNORANCE AND DARKNESS!

As I was reading Chapter 15 of Wilson and Weldon’s Occult Shock, I realized that there are COMPARATIVE DIFFERENCES between Charismatic Christianity and occultism in general. Hopefully, this can help everyone to discern a little bit better:

Evangelical mysticism is a movement within Christian mysticism. Differences between Christian mysticism and Evangelical mysticism can be identified that are fundamental and significant. Unlike the generic “Christian mysticism,” which supports liberal Christianity‘s mixture of Catholic mystical theology with Hindu and Buddhist mysticism–“Evangelical mysticism” is a phrase that narrows down the definition to only those denominations or Christian groups with conservative Evangelical beliefs who also practice contemplative prayer.^[1] The National Association of Evangelicals’ statement of faith is more or less held to,^[2] but so also is the practice of soaking prayer or contemplative prayer.

Liberal Christianity and the New Age Movement

From the 1960s to 1980s, the New Age movement popularized the Eastern practices of Transcendental Meditation (TM),^[3] Yoga, and Zen.^[4] Liberal Catholics and Protestants^[5] began to follow the lead of these New Age meditation practices by incorporating them into Christian meditation. In reaction to this, the Roman Catholic Church issued an official rebuke of New Age meditation practices: Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation (1989).^[6]

The Centering Prayer Movement

Thomas Merton, a liberal Trappist monk, was one of the first to borrow from Eastern meditation practices, such as Zen, mixing them with Christian meditation and contemplation.^[7] Later, M. Basil Pennington,^[8] Thomas Keating, and William Meninger^[9] would follow Merton’s lead, and become the founders of the centering prayer movement.

Evangelicals, Charismatics, and Contemplative Prayer

In reaction to these liberal Christians borrowing from New Age meditation, there has progressively been a move among Evangelicals—especially Third Wave Charismatics (or Neocharismatics)—to return to the ancient practice of contemplative prayer.^[10] And that without any mixture of New Age practices or beliefs, which essentially originate in India from the Hindu gurus. The Evangelical mystics turn to the founders of Christian monasticism for guidance concerning contemplation: the Desert Fathers. Also, other Catholic contemplative writers are referred to, such as Teresa of Avila, John of the Cross, Michael Molinos, Madame Guyon, and François Fénelon.^[11] (But these last three teachers became accused of the heresy of Quietism, which results in a hyper-prophetic asceticism, or the belief that every single step you take in life needs to come from a rhema word from God; also that you are not allowed to enjoy pleasures or express emotions.) These are the classic teachers of Christian contemplative prayer, and have no association whatsoever with the Hindu gurus of India. Christian contemplation means “being still and knowing that God is God” (Psalm 46:10). It is quieting oneself, closing the eyes, and concentrating on Christ for a prolonged period of time, with the goal of experiencing direct revelations through hearing the voice of God, seeing visions, interpreting dreams with Biblical symbolism, and feeling God’s presence. This is also called listening prayer.^[12]

John Fletcher and John Wesley:
The Founders of Evangelical Mysticism

The usage of the phrase “Evangelical mysticism” or “Evangelical mystic” goes as far back as the 18th century and the early Methodists. John Fletcher appears to be the first to use the phrase.^[13] Charles Hodge used the phrase in volume 1 of his Systematic Theology to refer to Bernard of Clairvaux, Hugo and Richard of St. Victor, Jean Gerson, and Thomas a Kempis. Evangelicalism started as a missionary movement that came out of the Great Awakenings with Jonathan Edwards, George Whitefield, and John Wesley (the founder of the Methodist Episcopal Church).^[14] John Wesley, an avid reader with a mystical appetite, was not only one of the founders of Evangelicalism, but was also deeply impressed by Catholic mystical writers such as Thomas à Kempis, Francis de Sales,^[15] and Madame Guyon.^[16] In Wesley’s shadow, other teachers that were influenced by the Holiness movement, or the Higher Life movement, were familiarized with Madame Guyon’s writings. T. C. Upham, a prominent Holiness leader, translated The Life of Madame Guyon.^[17]

The Early Pentecostals and Contemplative Prayer

William J. Seymour, a Holiness preacher and major leader of the Pentecostal movement, practiced contemplation during his meetings at the Azusa Street Revival. These early Pentecostals had group “tarrying” meetings, or contemplation meetings, for receiving the power of the Holy Spirit. “Through tarrying, a form of contemplative prayer, black Pentecostals experienced conversion, sanctification, and Spirit baptism by the sovereignty of God.”^[18] John G. Lake, a prominent early Pentecostal healer, was influenced by Francis of Assisi, John of the Cross, Madame Guyon,^[19] the Quakers, and practiced contemplation.^[20]

Evangelical Mystics and the Charismatic Movement

A. W. Tozer, a major leader in the Christian & Missionary Alliance, is in a sense a father of “Evangelical mysticism,” and wrote The Pursuit of God (1948), which deals with contemplative topics. In 1975, Gene Edwards translated Madame Guyon’s A Short and Easy Method of Prayer into a popular modern version under the new title of Experiencing the Depths of Jesus Christ. This book became popular in the Charismatic movement. In 1978, Richard Foster’s Celebration of Discipline came out, and had a profound impact on Evangelicalism. Foster is an Evangelical Friend (conservative Quaker). Through his book he re-introduced Christian meditation and contemplation to Evangelicals, as it became a bestseller. It also had a profound influence on John Wimber, founder of the Vineyard churches.^[21] Out of these Vineyard churches, came the International House of Prayer-Kansas City (IHOP-KC),^[22] and Toronto Airport Christian Fellowship (Catch the Fire Toronto).^[23] These last two churches are very influential in the current Third Wave movement; and are open proponents of what they call soaking prayer or contemplative prayer.^[24] The International House of Prayer has rediscovered the works of Teresa of Avila^[25] and John of the Cross. And there are two influential Third Wave books that have come out in recent years on Christian contemplative prayer that consciously reject New Age meditation: Mark and Patti Virkler’s Communion with God (1983) and James Goll’s Wasted on Jesus (2000).

References

External Links

• Catch the Fire Ministries
• International House of Prayer
• Communion with God Ministries
• Encounters Network
• WESLEYGOSPEL.COM

I’ve been doing some studies recently on how to increase the POWER OF GOD in a Christian’s life. FASTING AND PRAYER plays a huge role, as Franklin Hall’s Atomic Power with God clearly shows. But on the other hand, so does the practice of PRAYING IN TONGUES. I don’t fully understand the mystery of praying in tongues quite yet–or why there would be a direct link between praying in tongues and increasing the power of God. But if this is so, then I want to learn it all the more. Here is a bibliography of Charismatic books on the power of praying in tongues. I advise against reading Morton Kelsey’s Tongue Speaking (1968), which has a “psychic” New Age spin on it. The following books are only orthodox Charismatic books.

After researching a bit on this bibliography, I want to point special attention to Larry Christenson, who also in 1968, released his book called Speaking in Tongues (renamed below). It had a profound impact on the Charismatic Renewal in the Lutheran church as well as in other circles.

“Speaking in tongues” can come in different forms. (1) It can come as an ecstatic prophetic utterance that needs to be interpreted. (2) It can come as a foreign earthly language unknown to the speaker. (3) It can come as a form of ecstatic prayer–used for building up the spirit man, and increases the supernatural, prophetic, and miraculous power in the life of the believer. It is this third use of tongues that I am interested in learning more about. Healers and prophets are more qualified to teach on such topics. All of these people have moved in either the prophetic or healing ministries. But because healing is usually of a higher order than the prophetic, because it depends on the prophetic for its functioning, I’m inclined to believe that healers should have even greater insight into the mystery of praying in tongues. 

So, if I were to recommend two main books to start with on the topic of tongues, I would have to point you to…

FURTHER READING ON SPEAKING IN TONGUES.

Basham, Don. Tongues, Interpretation, & Prophecy, 1971.

Bennett, Dennis. How to Pray for the Release of the Holy Spirit, 1985.

Christenson, Larry. Speaking in Tongues, 1968.

Hays, Norvel. Why You Should Speak in Tongues, 2002.

Schep, J. A. Spirit Baptism and Tongue Speaking, 1970.

Sherrill, John. They Speak with Other Tongues, 1964.

Bennett, Dennis and Rita. The Holy Spirit and You, 1971.

Ervin, H. M. These Are Not Drunken, As Ye Suppose, 1976.

Hamilton, M. P., ed. The Charismatic Movement, 1975.

Horton, Stanley. What the Bible Says About the Holy Spirit, 1976.

McDonnell, Kilian. The Holy Spirit and Power, 1975.

Riggs, R. M. The Spirit Himself, 1949.

Williams, J. Rodman. The Gift of the Holy Spirit Today, 1980.

FROM “GLOSSOLALIA” ARTICLE IN NEW INTERNATIONAL DICTIONARY OF PENTECOSTAL AND CHARISMATIC MOVEMENTS

Horton, Wade, ed. The Glossolalia Phenomenon, 1966.

Hunter, H. D. Spirit-Baptism, 1983.

MacDonald, William. Glossolalia in the New Testament, n.d.

Martin, I. J. Glossolalia in the Apostolic Church, 1960.

McDonnell, Kilian. Charismatic Renewal and the Churches, 1976.

Mills, W. E. Glossolalia: A Bibliography, 1985.

——-. Speaking in Tongues: A Guide to Research on Glossolalia, 1986.

Sherrill, John. They Speak with Other Tongues, 1964.

Williams, C. G. Tongues of the Spirit, 1981.

CLASSIC PENTECOSTAL VIEW OF “BAPTISM IN THE HOLY SPIRIT” TAKEN FROM NOTES OF STANLEY HORTON’S VIEW IN PERSPECTIVES ON SPIRIT BAPTISM: FIVE VIEWS

Basham, Don. A Handbook on Holy Spirit Baptism, 1972. [Charismatic].

Brumback, Carl. What Meaneth This?, 1947.

Chavda, Mahesh. The Hidden Power of Praying in Tongues, 2003. [Charismatic].

Dalton, Robert. Tongues Like as of Fire, 1945.

Frodsham, Stanley. With Signs Following, 1941.

MacDonald, William. Glossolalia in the New Testament, n.d.

Ervin, Howard. These Are Not Drunken, As Ye Suppose, 1976.  [Charismatic].

Wallis, Arthur. Pray in the Spirit, 1977. [Charismatic].

Horton, Harold. The Gifts of the Spirit, 1934.

Frodsham, Stanley. With Signs Following, 1941.

The more I study the Bible, and the lives of the saints, and the more I practice praying for healing, deliverance, and nature miracles—the more I’m convinced of Jesus’ saying, “According to your faith will it be done” (Matt. 9:29). In other words, the measure of faith you have for a miracle, is the measure of miracle you will experience. If you have a little faith for a miracle, then know that when you pray for that miracle to happen—you will get only a little result. Weak faith, and weak prayer—results in a weak miracle. But strong faith, and strong prayer—results in a strong miracle. The Bible speaks of the “measure of faith God has given you” (Rom. 12:3). So, there are levels of faith—and levels of miracles that correspond to faith levels in prayer. This applies to healing, casting out demons, and even praying for nature miracles like changing water into wine.

Paul says, “If I have a faith that can move mountains” (1 Cor. 13:2)—his use of the article “a” indicates that he is speaking of “a” special level of faith for mountain-moving miraculous prayer (like when Moses parted the Red Sea). This is a miraculous faith based on divine revelation through either a dream, a vision, a voice, or a sudden impression. So, Paul is speaking of different kinds of faith—faith for different things, faith to accomplish different works. A faith for salvation, a faith for sanctification, a faith for healing paralysis, a faith for healing blindness, a faith for casting out demons (discerning of spirits), a faith for walking on water, a faith to pray for rain, a faith to pray to move mountains. “According to your faith will it be done” (Matt. 9:29)—by the “measure of faith God has given you” (Rom. 12:3). Just as there are different levels of power, and different levels of miracles—there are also different levels of faith for those things.

You might have a faith to pray for someone’s gradual pain removal, but not a faith to pray for their instant and total healing. Oh well! Take what you can get!—“According to your faith will it be done.” A faith to pray for pain removal is better than no faith at all!   Thank the Lord.

You might have a faith to pray for a torrential downpour to decrease by 90%, but not 100%. Oh well! Take what you can get! A faith for a 90% rain decrease is better than no faith at all! Thank the Lord.

You might have a faith to pray for a demonically oppressed person’s hallucinations to temporarily go away, but not a faith to completely deliver the person from schizophrenia. Oh well! Take what you can get! A faith to temporarily remove demonic oppression is better than no faith at all! Thank the Lord.

You might have a faith to pray for a blind man to receive some of his sight partially back, but not a faith to make him see 100% perfectly. Oh well! Take what you can get! A faith to heal a blind man partially of blindness is better than no faith at all! Thank the Lord.

There are levels of faith and power. We are all going on to perfection. Jesus is the author and perfecter of our faith (Heb. 12:2)—and that means we’re all in process. No Christian has perfect faith; our faith needs to grow. But as our faith grows, our power will grow, and our miracles will grow—in Jesus’ Name and by His grace. Christians can develop their prophetic and miraculous powers—through developing their faith for such things.

Books that shine light:

4 C. – John Cassian’s The Conferences

1968 – Arthur Wallis’ God’s Chosen Fast.

1974 – Gordon Lindsay’s Prayer and Fasting

1976 – Derek Prince’s How to Fast Successfully

“This kind can come out only by prayer and fasting” (Mark 9:29). What kind of prayer? Healing prayer and deliverance prayer—word of command: “Devil! Come out in Jesus’ Name!” What kind of fasting? Complete abstinence from food of all kinds, drinking only water—anywhere from 2 to 5 weeks (14-40 days). Any prayer that is prayed—including healing prayer—while on this fast will result in miraculous and powerful results! Instant miracles! Instant healings! The trick is training your will power to be able to fast for that long! The first 5 days are especially hard—headaches, hunger, cravings, etc. But if you worship and pray your way through it, drinking plenty of water, the fast will become less torture and more easy. And when you’re “flying high” far along in your fast, that’s when you need to be praying for healing and deliverance by the laying on of hands. Pray for nature miracles too—for the rain to come or stop! Contemplative prayer during such a fast may also result in powerful visions and God’s voice.

12/5/11 – Is It Always Necessary to Fast When Praying for Healing? No. If you deem your faith for miraculous healing to be strong enough, then you can go right ahead and start praying for the sick. But sometimes, if you want to guarantee your faith will be strong, then pray for the sick while on a fast. There is no strict rule. But here are some examples of fasting and healing prayer.

Carrie Judd Montgomery’s The Prayer of Faith (1880) – “I was in the last stages of consumption. Finally my wife was fasting all day, praying the Lord to give me healing-faith, though I knew nothing of it. That very night I called my wife and children to my couch, and asked if they had any faith, and they all replied, ‘yes.’ I then took my Bible, turned with trembling hands, and read several promises on prayer and faith, and also that ‘the prayer of faith shall save the sick and the Lord shall raise him up,’ and we prayed and united our faith, claiming the promise, ‘if two of you shall agree on earth, as touching anything that they shall ask, it shall be done.’ As we were praying, I felt a sensation from my head down my spine, and to my feet, like the shock from a battery, and I knew I was healed” (Rev. A. P. Moore in Carrie Judd Montgomery’s The Prayer of Faith, pp. 137-138).

Mrs. Edward Mix’s Faith Cures, and Answers to Prayer (1882) – “I can say, to the praise of God, I am healed, I am healed, and I have great faith in fasting and prayer. O, what a glorious Savior we have; yes, our God is mighty to save” (Mrs. Isaac Albertson in Mrs. Edward Mix’s Faith Cures, and Answers to Prayer, p. 107).

A. J. Gordon’s The Ministry of Healing (1882) – “Clement says, in giving directions for visiting the sick and afflicted: ‘Let them, therefore, with fasting and prayer, make their intercessions, and not with the well arranged and fitly ordered words of learning, but as men who have received the gift of healing confidently, to the glory of God‘ [Contra Celsum, 3.24]'” (The Ministry of Healing, p. 61).

The Celtic Monks Practiced a Bible-Based Discernment of Morals

Recently I was overjoyed at discovering a chapter on spiritual discernment in “The Rule for Monks” by Columbanus in the Paulist Press anthology called Celtic Spirituality. Columbanus–not to be confused with St. Columba–was an Irish monk in the 6th century. When I read chapter 8 of his rule, simply titled “On Discernment,” it ministered confirmation to my spirit. In short, this teacher of Celtic monks said, that true spiritual discernment is based on Biblical morals and ethics. These are summed up in passages such as Galatians 5:22-23: “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.”

The Moral Commandments of the Bible:
The Christian’s Guide for Spiritual Discernment

A Christian is meant to distinguish between good and evil (Heb. 5:14)–and when necessary, pass judgment on evil. Whereas the “fruit of the Spirit” provides a list of virtues (or morals)–character traits to pursue with God’s help–the “works of the flesh” provide a list of vices (or sins) in Galatians 5:19-21: “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy; drunkenness, orgies, and the like.” This passage in Galatians 5:19-23 is essential for spiritual discernment, but it is not the end-all. It is merely a brief summary of the morals and sins of Old Testament law. Paul’s letter to the Galatians was written with the Old Testament law in mind. But he was warning the Galatian church to avoid Judaistic legalism–which a group of heretics called “Judaizers” were teaching. Paul said that Christians are only obligated to obey or live by the ethical morals of God’s commandments–and not by Jewish ceremonies, rites, and customs–such as circumcision, Sabbath-keeping, Jewish holidays, and kosher foods (Col. 2:16). The Christian life is to break away from such Biblical laws, because they only applied to Jews during the Old Testament days (1250 B.C. – A.D. 30).

Salvation by Faith in Christ,
But Consciousness of Sin Through God’s Law

Now, in these New Testament days (A.D. 30 – Present)–Christians are justified by a simple faith in Christ–and are not saved by Jewish law-keeping (Gal. 3:23-25). But this doesn’t mean that God’s moral rules are meaningless. The moral commandments of God still have a great purpose in the Christian life! Their purpose is not to save men from Hell–that is accomplished by a simple faith in Christ’s atoning sacrifice on the cross (Rom. 3:23-25). But today, the purpose of the moral commandments of the Bible is to raise men’s consciousness of sin–as Paul said: “Through the law we become conscious of sin” (Rom. 3:20).

Once We Know God’s Moral Laws,
The Holy Spirit Helps Us to Live by Them

In Romans 7, Paul explains that human nature is corrupt and tends to sin against God’s law (v. 23). But then he explains in Romans 7:24-8:4, that the Holy Spirit dwelling in his heart–which he received by a simple faith in Christ–helps him supernaturally to overcome his naturally sinful tendencies (8:4). This is good news! This is the Gospel! This experience is one of the greatest benefits of faith in Christ, and was prophesied by Jeremiah, as one of the distinguishing marks of the New Testament Christian life: “I will put My laws in their minds and write them on their hearts” (Jer. 31:33; Heb. 8:10). And by reading these very laws in the Bible–especially as they are mentioned in the New Testament–it serves the purpose of raising our dim minds and hearts to a clearer consciousness of sin (Rom. 3:20), “in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit” (Rom. 8:4).

Growing in Holiness and Grace Towards Others

This is about sanctification or growing in holiness. It doesn’t have to do with being saved from Hell at all. It has to do with progressively growing holier over the course of time–and this involves seeing sin in yourself, and seeing sin in others (Matt. 7:1-5). But, as you should very well know from the “Romans 7 experience,” it is hard to live perfectly righteous–because the good forces of the Holy Spirit and the evil forces within your body, make it a struggle to live righteously. That doesn’t mean we shouldn’t try (with God’s help through prayer), but that we grow by showing grace to others because we understand how hard it is to live an ethical life (2 Pet. 3:18). “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?” (1 Pet. 4:18).

Christians Should Judge Great Sins, But Not Small Sins

There is a time and place to judge and speak out against sin. This should only be done when the matter is very serious, and the sin is very great. Jesus spoke of those who had committed “a greater sin” (John 19:11)–which implies that He held some sins to be greater than others. If Christians are cautious to only judge great sins, then they will avoid the demonic trap of becoming nitpicky, accusatory, judgmental, legalistic, and generally difficult to get along with. The peace of God does not abide with nitpicky people. On matters of the conscience (small moral issues), they should not judge their fellow Christians or anyone else (Rom. 14). They should allow for some flexibility among their Christian brothers and sisters with regards to small moral issues and trifles. But on big moral issues–the Spirit of God may very well lead a Christian to judge another. This is what the Bible calls “discernment” and “righteous judgment” (1 Cor. 12:10; John 7:24). This is contrasted with the “hypocritical/nitpicky judgment” that Jesus spoke against in Matthew 7:1-5. This was when He said, “Judge not, lest ye be judged.” But take note of the context–He was speaking of judging by nitpicky traditions and human opinions among the Jews (John 7:24). This happens when religious church people judge others by the clothes they wear, etiquette standards, etc. Jesus says that is hypocritical, and that people should rather “judge righteously”–according to Biblical morals, and not by nitpicky religious or non-religious rules and traditions made up by men.

Mystical and Prophetic Discernment is Based on Biblical Morals

So, God’s moral commandments in the Bible (not Jewish rites and ceremonial customs)–but the morals of Scripture–this is the rule for spiritual discernment. Columbanus the Irish monk taught this in the 6th century. Why does this matter? Because Columbanus was not a rationalistic Protestant preacher from First Baptist Church. Columbanus and the Celtic monks were prophetic seers and miracle workers. But they didn’t get to that level of spiritual power without using some Bible-based discernment of morals. DREAMS AND VISIONS are great–if they’re from God! MIRACLES AND MYSTICAL EXPERIENCES are great–if they’re from God! But how can we know for sure what is of God and the devil? By discerning between good and evil according to the Bible–that’s how to judge revelations and spiritual experiences. Discernment is all about Biblical morals.

I know it may come off as “elitist” or “condescending,” but I want to express a concern I have over a certain type of Christian mindset. I will call them “limited Charismatics” or “limited Pentecostals.”

I don’t know everything. I haven’t experienced everything. I’m not perfect in God’s love. Nor am I fully delivered from carnal vices. But I do have faith in Jesus, fear of God, commitment to Biblical principles, and the Christian life. And because of these things, I feel that I have a right to speak to this issue of “limited Charismatic Christianity.”

It seems to me that there are, at least, basically two kinds of Charismatic Christians: (1) Those who “limit” their spiritual experiences to God’s presence and tongues and (2) those who are “unlimited” in the department of spiritual gifts and experiences–and are open not only to God’s presence and tongues, but also to healing, casting out demons, nature miracles, dreams, visions, God’s voice, impressions, coincidences, ecstasy, interior fire, union with Christ, shaking, slaying in the Spirit, laying on of hands, soaking/contemplative prayer, holy laughter, ecstatic prophecy, discerning of spirits, words of correction and rebuke, translation or teleportation, bilocation, out-of-body experiences, the deep mysteries and revelations of the kingdom of God, etc.

The first group–the limited Charismatics–are the majority of Pentecostal/Charismatic churchgoers. They go to church on Sunday morning, worship, feel God’s presence, praise God in tongues, pay their tithes, listen to Pastor, and go home. I think that sometimes this group thinks they have “arrived” in God–that they have experienced all that there is in the Holy Spirit. Paul rebuked the church of Corinth for this: “I would like every one of you to speak in tongues, but but I would rather have you prophesy” (1 Cor. 14:5). He goes on to explain that the gift of prophecy is better than tongues, because it brings direct words from God to people in the church. The gift of prophecy mainly operates through dreams, visions, and God’s still small voice (Num. 12:6; 1 Kings 19:12). Such experiences are called “revelations” because they “reveal” a secret mystery of God’s knowledge about an issue (2 Cor. 12:1). And more than anything, they prove to people that God is real (1 Cor. 14:25). God’s presence and tongues are only meaningful to those who subjectively experience them (1 Cor. 14:4). But revelations or words of knowledge can be meaningful to anyone who objectively observes a word reach its fulfillment in the “real” world (the physical world).

Experiential “side-effects” of the gift of prophecy are things like: healing, casting out demons, working nature miracles, God’s presence continually felt, coincidences and confirmations, spiritual ecstasies (half-asleep states in prayer or contemplation), out-of-body experiences, and even teleportation of your physical body from one location on earth to another (Acts 8:39-40). The “Toronto Blessing” and “holy laughter” should also be included as ecstatic experiences.

All of these experiences, and more, are in the Bible. Of course, you won’t find entire Bible books or chapters that discuss these experiences. Except for maybe sections of Ezekiel, Daniel, and Revelation. Most of these “radical prophetic and mystical experiences” are found in fleeting and passing references in the Scriptures. Why? Because the Bible consists mainly of revelations that have been interpreted and translated for man’s common understanding (except for maybe Daniel and Revelation).

But the Bible is good if one uses it correctly. Sadly, I think more Pentecostal/Charismatics are influenced by the Evangelical tradition than they are by the Azusa Street revival. All of these radical experiences I’ve mentioned were experienced by the early Pentecostals. Or, at least most of the experiences–as far as I know. Pentecostal/Charismatics today seem to believe more like Southern Baptists than they do the Apostolic Faith which was manifested at Azusa Street in 1906. Do you know what Southern Baptist philosophy is based on? I will tell you: “The Bible is good enough for me.” The Bible is the only book a Christian ever needs to read, study, or live by–and especially the King James Version (KJV). Anything that has to do with spiritual experience is looked upon with great suspicion. Even “feeling God’s presence” or “speaking in tongues” is considered too radical.

Do you know why this suspicion is present today? I will tell you: the Puritans in the late 1600s, who eventually became the Southern Baptists–were repulsed at the idea of spiritual experiences, because it was all considered “too Catholic” or “too much like witchcraft.” This was also during the so-called Age of Enlightenment, when clergymen everywhere were being trained, to view the supernatural elements in the Bible with the critical eye of rationalism, skepticism, and intellectualism. Miracles were considered “superstitious.” Protestant Christianity–the further it got away from the supernatural experiences of the Catholic saints–became more of a moral philosophy than a religion of God’s presence, power, and miracles. Recently I heard a guy say, “Without the miracles, the Bible is nothing more than a philosophy book.” And I would add to that: “Without the miracles, the Christian life is nothing more than a moral philosophy.” To this day, the group of “limited Charismatics” are bound in this Evangelical rationalism, and refuse to go any deeper in their experiences of the Holy Spirit. God’s presence and tongues is all they will accept (at best). Woe to them! I pray that Christ will give them faith! To go deeper and further with God!

The Christian life consists of living by faith in Jesus Christ, and by New Testament principles, with the prayerful help of God’s presence. Like all other people, Christians must go to work, pay the bills, and provide for their families with what jobs God has given them. In this way, they live commonsensically and according to the natural order–just like everybody else. But in another way (an otherworldly way)–the Christian life should at least occasionally involve interaction with the spirit world (1 Cor. 2:13-14). This interaction may take place through dreams, visions, and mental voices–spiritual and psychological phenomena. It may also involve impressions–emotional sensations of spiritual entities as a presence: the Holy Spirit, angels, demons, saints, Jesus. Or, it may involve the occurrence of coincidences–which the pagans call “omens,” but Christians call “signs.” And if a Christian has a mystical side to him, he may “be still, and know that God is God” (Ps. 46:10) from time to time, in order to “open himself up” to God’s Spirit and the spirit world. He may also fast like Jesus did in the desert (Matt. 4).

But even if a Christian never fasts, prays, or quietly contemplates God–he is still bound to experience spiritual phenomena in one way or another. Whether it is through obvious prophetic revelations–like dreams and visions; or subtle observations of spiritual warfare in daily life. The Christian is going to eventually experience some spiritual phenomena. Whether it is during prayer or sleep–or during the hum-drum duties of the workplace. Whether it is through revelatory experiences, emotional sensations of spiritual presences, spontaneous thoughts and feelings, or strange behavior among family, friends, and coworkers indicating the influence of a devil–the Christian is surrounded by spirits! Thus, he needs spiritual discernment.

I think that spiritual discernment is both a gift (1 Cor. 12:10) and an art. (I feel the same way about dream interpretation–and it may be that they are related.) But according to the Bible, the word “discernment” is always associated with wisdom and knowledge, which is why the Bible’s book of wisdom–the Book of Proverbs–refers to discernment several times. Discernment has to do with judging between right and wrong, true and false, authentic and counterfeit. Thus, discernment is based on two things: God’s Spirit and God’s law. Since these two things are always right, true, and authentic–the Bible calls the godly law-abiding Christian a “discerning” man of wisdom (Prov. 28:7). But note–that when I say “law-abiding” Christian, I don’t mean “Judaistic.” I mean that he makes a conscientious effort to obey the law of God written on his heart by the Holy Spirit (Heb. 8:10). Only the moral laws of God need apply–not circumcisions, Sabbath days, kosher foods, etc (Col. 2:13-17). These morals may be clearly identified as the fruit of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law” (Gal. 5:22-23). And if we have an eye for the morals and ethics of the New Testament, and also those morals in the Old Testament law–we may acquire spiritual discernment, by God’s grace alone.

“He who keeps the law is a discerning son” (Prov. 28:7). The law of God, which Paul said is spiritual (Rom. 7:14)–is the key to discernment (Isa. 8:20). But, that law-key can only be used properly by a Christian, who has the Holy Spirit dwelling in his heart through experience (Rom. 5:5). Not as an idea, but as a real spiritual presence that is felt as love and peace. The Christian who understands the “Romans 7 Experience”–the difficulty of perfectly keeping God’s law, is thus prepared to show grace and flexibility, and is able to use God’s law properly for purposes of spiritual discernment. A legalist or perfectionist cannot discern correctly.

“A rebuke impresses a man of discernment” (Prov. 17:10). That is, when a discerning Christian is rebuked by a man of God, he is impressed–and receives the rebuke readily, because he knows that he will grow by it. So, “nonjudgmental” and “thin-skinned” Christians do not appeal to his Christian walk. He is impressed by people who know that the Word of God is supposed to be used for “rebuking, correcting, and training in righteousness” (2 Tim. 3:16).

Some Christians say that you should never pray for patience. But it is un-Biblical to say things like that. Patience is a fruit of the Spirit (Gal. 5:22). Therefore, patience is a “virtue”–it is a power from the Holy Spirit. It is impossible for non-Christians to have true patience, because according to Scripture, it is a gift or evidence of God’s Spirit in a Christian’s heart. This virtue of patience, comes from the indwelling Holy Spirit in the hearts of true Christians, who believe in Jesus and try to live by His Word (Rom. 5:5). It gives emotional comfort, energy, and endurance to the Christian’s will power. It helps him to endure through periods of suffering, trial, and tribulation.

There is a divine element to patience–it comes from the energizing and comforting presence of God within the bosom. But there is also a human element to patience–it comes from human will power (but is always assisted by the divine graces of God’s presence). Patience is manifested through a Christian in the following way. First, a trial or tribulation is sent his way. This involves pain, suffering, and every bad situation and circumstance that you can possibly imagine. The “trial” or “test” actually comes by the allowance of God, the oppression of demons, and the daily experiences of people. This may involve sickness, death, poverty, loss of social status, disintegration of the family, etc–as in the case of Job, who is called a patient man (Jas. 5:11). Perseverance is another name for patience (or another side of patience); it describes the time element in the patience-producing experience. A patient man is “long-suffering”–he suffers through trials and tribulations for a long time (often months or years). But he never loses his faith in or commitment to Jesus. He fears God’s judgment of Hell and loves God’s presence too much to renounce his faith.

There is definitely a spiritual warfare element to patience. The primary purpose of trials and tribulations is to prove to God, angels, demons (especially), and men–that you truly are a Christian. And that your motives in living for God are pure, not corrupt or selfish. A trial is a “test” of your faithfulness, commitment, and devotion to Jesus. It is also a test of your belief in God’s existence. But more than anything, a trial is sent to a Christian to prove to the world that his faith is sincere (1 Pet. 1:6-7). No matter how bad things may get–nothing can destroy the man’s faith, or his commitment to God and His Word. His faith may be severely shaken, but not destroyed. Or, if he does lose his faith for a short time, he repents, and comes back to faith in God soon enough. This is the character of the patient Christian who has passed the “test” of his trial. In the midst of all this, he has learned to “wait upon the Lord” in order to “renew his strength” (Isa. 40:31).

Like Job, it is sometimes the case that the Lord blesses the latter part of these Christians’ lives more than the first (Job 42:12). Thus, the Lord trains them to patiently wait for their blessings. When they come, the blessings may be in the form of miraculous gifts or physical possessions. Dreams, visions, God’s presence, God’s voice, health, wealth, wisdom, houses, cars, and good friends! But they all come in God’s good time. These things come after the test has been finished in the spirit world, and God has put an official stop to the demonic activity, which has been producing the trials and tribulations all along.

Just like military warfare, all battles must come to an end. And some of the soldiers come out as war heroes. God wants war heroes in the army of the Lord. He wants to give us medals of honor–holy virtues and miraculous gifts. But these will not come without some battle scars. Christians must do battle with the devil, and resist him in Jesus’ Name!