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Charismatic and Pentecostal: An Opinion

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Charismatic and Pentecostal: An Opinion

I admit it; I am a charismatic and a pentecostal.

A “charismatic” is a person who believes in and/or practices or has one or more of the ‘grace’ gifts. The Greek word for grace as transliterated from the Greek is charis. The word charismatic, then, is an adjective turned into another noun built from charis. All but cessationists, who are those who deny the operation of grace gifts now that the New Testament is published and the age of the Apostles is over, would be classed as charismatics or at least persons believing that the grace gifts are still bestowed on believers today.

A “pentecostal” usually means someone who, in the tradition of the early part of the 20th century in the Azusa Street Revival (Los Angeles in 1908) to the present, speaks in tongues.[1] Early in their tradition, pentecostals believed that if a person did not speak in tongues they were not really born again, since the evidence of the indwelling Holy Spirit was tongue speaking. (Some denominations still teach this while most do not.) Pentecostals generally hold that, even if tongue speaking is not evidence of salvation, it is at least something everyone will do if they are truly seeking after God.[2]

I myself spoke in tongues from 1968 to about 1990, with the frequency going steadily downhill until finally it ceased completely. During the Jesus People Movement I also received words of wisdom, knowledge, and prophecy, plus consistently had the gifts of discernment (distinguishing between spirits), healing, and miracles. This is no exaggeration; in fact, I am purposefully minimizing my experiences.

Let us look at the grace gifts:

1 Corinthians 12:1-11 Romans 12:
utterance of wisdom Prophecy
utterance of Knowledge Service
faith Teaching
gifts of healing Exhorting
working of miracles contributing (in generosity)
prophecy leading   (with zeal)
ability to distinguish between   spirits acts of mercy (with cheerfulness)
various kinds of tongues  
interpretation of tongues  

 

Many contend, as do I, that Paul cites an additional grace charismatic gift, celibacy. 1 Corinthians 7:6-7 seems to teach this.

Let us take a moment to examine the charismatic gifts.

The cessationist ought to have a problem with the idea that the charismatic gifts are no longer operational, since many of these gifts seem to be in evidence today. Among them are wisdom, knowledge, faith, healing, distinguishing between spirits, service, teaching, exhorting (which means encouraging), contributing, leading, and acts of mercy. To look at one of these, acts of mercy, it is apparent to most pastors that some will have this gift while others do not. There are observable differences then and not with acts of mercy only. Others that I have seen are leading, contributing, encouraging, teaching, and serving.

What the cessationist actually rejects however are the so-called ‘power gifts’ – tongues, miracles, and prophecy; the others are ignored or accommodated in some way or another. Prophecy, in particular, is generally misunderstood. It is essentially a forth telling or proclamation of the Word and Truth of God, which, ever since the publication of the New Testament, is simply the preaching of the Word of Christ. In the Jesus People Movement we used to think prophecy was a ‘Thus saith the Lord’ thing, the prophet communicating new information. After long exposure to and experience with this form of prophecy, I concluded that the ‘prophet’ would tend to announce what was in his or her own mind, however sincerely. I thought and practiced in this manner for a decade, much to my regret now.

Being an actual pentecostal

Whether one speaks in tongues or does not is of no consequence. If such is necessary for proclaiming the glory of God, then God will supply it.

The real problem surrounding tongues speaking occurs in a congregational setting. As a senior pastor of a fairly large church during the 1970s I ignored the teaching about the necessity of interpreting tongues for the understanding and teaching of the congregation. I also turned a blind eye to the statement of Paul’s that there should be only a few tongue-speaking messages (see 1 Corinthians 14:27).

Another significant issue arises in a situation where many people, in a service, are speaking in tongues. Others who are new to the group may feel expected to join in. I suspect that whatever can be observed, that is, seen or heard, can be mimicked. Frankly, I have seen this hundreds of times. If one wants to be seen as spiritual and have a need to be approved by the group, he or she may well copy or mimic what the others are doing. Then the group will congratulate, approve, and welcome the new tongue speaker into the inner circle of the truly born again.

A kind of cognitive dissonance is operative. There is pressure to speak in tongues, the urging to do so, the prayers offered up for the gift to be granted, only to have nothing happen. Eventually, the tension must be broken, and the result will be either mimicry or abandonment of the whole effort.

I am pentecostal

This is my testimony: I am pentecostal. In has been decades since I have spoken in tongues, but it could come back. No, I will not carry on speaking in tongues with a whole group of others doing the same thing and without interpretation, as it is a complete violation of Scripture. (Carefully study 1 Corinthians chapters 12, 13, and 14, making every effort to set aside pre-conceived views. We must be more concerned about being faithful to the Word of God than to the traditions of men.)

At this present time, in September of 2013, I consider that many gifts of the Spirit abound in tens of thousands of congregations around the world, probably without many of these people even being aware of it. My experience has been that those who least suspect they are being gifted by the Spirit are, in fact, the most gifted.

Here is where I see the real evidence, the most biblically oriented evidence, of the working of the charismatic gifts: in proclaiming the Person and Work of Jesus Christ.

In Acts 1:8, Jesus set His agenda for the Church to continue until His Second Coming: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea, and Samaria, and to the end of the earth.” Indeed, when the day of Pentecost arrived, the Apostles spoke in tongues, to the effect that people heard them telling in their own languages “the mighty works of God” (Acts 2:11). Three thousand converts came from the proclaiming of a dozen, less one, preachers.

What were the “mighty works”? They were the old, old story of Jesus and His cross and resurrection. Yes, the Messiah had come and died in the sinner’s place. Nothing has changed since then, but when the babbling goes on and on, confused and clamoring, it is not the Spirit of God. It is either human confusion or demonic imitation.[3]

Another kind of speaking in tongues – prayer language

It is characteristic of charismatics and pentecostals to distinguish between speaking in tongues as a prayer language and the speaking in tongues in a congregational setting. It is this latter form that demands interpretation. Let me repeat: if there is so-called speaking in tongues in a group of Christians with an absence of interpretation, then something is drastically wrong.[4]

“Prayer language” is what the lone Christian utters, words that are unintelligible to the human ear but which are supposed to be the indwelling Holy Spirit praying through the mouth of the believer. We are on murky ground here, because the material in support of a private prayer language is not perfectly clear but is open to interpretation. In 1 Corinthians 14:2 Paul writes, “For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.” Now this verse is connected with Romans 8:26-27 by most charismatics and pentecostals:

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groaning too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

Here I am not as certain as I would like to be. It was private prayer language in which I most often engaged and which slowly went away without return to this date. I must admit that I am still convinced that this type of spiritual prayer is genuine. The validity of this form of prayer I observed when casting out demons from people during the 1970s, during the Jesus People Movement. This form of prayer caused dramatic reactions from two different people on two separate occasions, about one year apart. These two raised their hands, covered their ears, and said, “Stop that perfect prayer.” However, I do not want to anchor the validity of private and personal praying in unknown tongues on the retorts of demonized individuals.

Whether or not the Spirit intercedes for the Christian in the form of private speaking/praying in tongues I cannot say for sure, but either way, it does not violate Paul’s concern that, in the congregation, tongues must be interpreted.

Of greater concern: Christian-oriented shamanism practiced by some pentecostals

The Shaman, while in an ecstatic state, can go to heaven or to hell and deal with angels, deities, demons, or the souls of the dead. Pentecostal Christians are also claiming to have met with angels, either in heaven or on the earth. Some describe taking a journey to heaven and conversing with angels. Some even claim to have talks with Jesus in the “throne room.” These assertions have been made for several years now. One wonders if this is not simply an example of one-upmanship – “I am more spiritual and closer to God that you” – since pride is a powerful motivator even in the broad Christian community. Or perhaps it is delusion; or trickery; or lying. Who knows, but it is reminiscent of the Shaman’s ‘soul journey.’ Talking with Jesus in heaven – how could this find acceptance with Bible-oriented Christians?

The rationale runs something like this: Since we are living in the last days,[5] God is doing something new. We are off the charts now, being so close to the rapture[6] and the years of tribulation. The Bible, while perfectly fine, does not cover the final period and so God is speaking with some specially chosen servants directly. God’s chosen anointed will communicate what God is saying to the Church. So, why be limited by the Bible when you can go direct? And the Church, the real and true last days Church, becomes those who listen to and obey the words of the chosen anointed.[7]

And if someone like me questions such assertions, the rejoinder is: “Well, how do you know God is not doing this?” Or, “Aren’t you in jeopardy of committing blasphemy against the Holy Spirit?”

Many would-be questioners will retreat if so confronted. They may even be cowed into accepting and joining in. I personally have been confronted with those exact statements, and I found it difficult to give a credible answer. It is like being asked, “Have you stopped beating your wife?” There seems to be no good, at least no direct reply to the accusations.

Taking a stand

It is not established in the New Testament that there would be a time prior to the Second Coming of Jesus that sends us off the charts, requiring direct communication with angels or deity. There is no passage of Scripture that indicates Christians will do this; nothing even close.

The Revelation of John, the last book in our Bible, details the very end of history. In the last chapters of that apocalyptic book are the accounts of the defeat of Satan, the victory of Christ, His return, the celebration of the Marriage Supper of the Lamb, and the inauguration of the Kingdom of God. What began in Genesis is completed in Revelation. What more is needed?

The Holy Spirit has not been taken from the Church or individual Christians. When we gather in Jesus’ name, He is still in our midst, and He will be with us until the end of the age (see Matthew 28:20).

Then lastly, there are the words of John himself. He gives readers a warning not to add to or subtract from the revelation given to him by Jesus. Such warnings were not uncommon in that era; they served as a kind of an ancient copyright mechanism. John inserted it for a reason, and it is applicable to those who insist that we have moved beyond the Book:

I warn everyone who hears the words of the prophecy of this book. If anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

The role of feelings in the charismatic/pentecostal experience

 

Since 1968 I have been involved with those who are charismatic and pentecostal. While not a terribly emotional or feeling-centered person, still I enjoyed the rock and roll bands of my teenage years. My friends knew me as a rather even-tempered person without major highs and lows, emotionally speaking.

During my years as pastor of a charismatic church, increasingly I found myself the odd-man-out. In our services and other gatherings, the ‘worship time’ was the centerpiece and it was assumed to be the time when God showed up. Feeling good became identified with God’s presence. Quiet times, silent prayer, reflective listening to Bible portions, the repeating of creeds, and reciting of prayers we considered be ‘lame’ even sub-Christian. Over time I began to question these assumptions.

By way of my pastoral counseling efforts I found that people would be worried if they did not feel good. Sad, depressed, uneasy, discomforted – these were to be avoided. I began to hear, “Doesn’t God want us to feel good?” “If God is present shouldn’t I feel good?” “God wants me to feel bad?” “Doesn’t God care about how we feel?” “Aren’t praise and worship enhanced when we feel good?” And so on.

These are tough questions, especially for the generations that have grown up to think that everything has to do with feeling good. After all, sad is not the goal of life. But from a biblical perspective, both in terms of precedence and warrant, our feelings are pretty much downplayed if mentioned at all.[8] Yes, there is joy, real and legitimate joy, but upon further study it becomes evident that joy and feelings have little to do with each other. Joy can be present in sadness, even despair.

Sometimes I think that feeling good in worship is, or can be, an attempt at assuring oneself of salvation. I learned that healing was that way, too. If you are healed, it must mean you have God’s gift of salvation. Right? If you ‘feel’ good this must be a sure sign of genuine conversion? Right?

Paul, in Romans 8:14, speaks directly to the issue: “The Spirit himself bears witness with our spirit that we are children of God.” This is what counts. Here there is a gentle but strong assurance of salvation that is not dependent upon feelings. We may be sad or glad, no matter; we may be struggling mightily or rejoicing with “joy that is inexpressible and filled with glory” (see 1 Peter 1:8), no matter.

Growing up into Christ we learn to distrust our feelings and rely instead on the finished work of Christ, both for our salvation and our sanctification. Walking through the “valley of the shadow of death, we fear no evil because God is with us,” David said in Psalm 23. We will endure times of distress, pain, and grief, until gladness appears and this may not come until we are in the presence of God in heaven. It is the inner witness of the indwelling Holy Spirit that we cherish. Feelings come and go, but Jesus is with us until the end of the age. To that I say, Hallelujah.

Concluding thoughts

Why we cling so tenaciously to that which is contemporary than to time honored points of theology and practice is not completely understood. We tend to embrace what is new and exciting, large and loud. If crowds of people are flocking in, this must be evidence of genuineness. Numbers, influence, popularity, and money are the proof of the pudding.

Charismatic and pentecostal – these adjective/nouns are still divisive and growing more so as people pray for and earnestly desire the authentic moving of the Holy Spirit in revival and awakening. There is a kind of desperateness apparent and along with it a rush to sanctify anything that looks like it is attended by miracles. The desire is a good and true one. But it is here in the hunger and the yearning where mistakes are made and well-intentioned people go off the charts, ignore boundaries, and depend on supposed power gifts and miracles as evidence of a fresh move of God. According to Jesus and Paul, we should expect demonically inspired signs and wonders (see Matthew 24:24 and 2 Thessalonians 2:9-11, among others). Maybe some of us who lived through the Jesus Movement and who had to deal with the dark aftermath of it may have a helpful word to speak here. This is what I am hoping to do in this essay.

 

Kent Philpott

September 2013


[1] This essay does not refer to any specific denomination with “Pentecostal” in its title.

[2] Paul made it clear that even in the Corinthian Church where there was tongue speaking, not everyone did. See 1 Corinthians 12:30.

[3] Based on Scripture it has been long understood that Satan is capable of counterfeiting the charismatic gifts of the Holy Spirit. This sad, confusing, and alarming, but true nevertheless. The story of Simon the magician, see Acts 8:9-25, is a case in point.

[4] No one knows what speaking in tongues looked like or sounded like on the day of Pentecost. It is simply an assumption that what is seen and heard today is the same as what took place in the New Testament era. But it is only a guess, as there were no tape recordings made. The fact is that many religious groups, and non-Christian groups among them, claim to speak in ecstatic tongues. The phenomenon is not limited to Christianity. Some who so practice are as far from Christianity as could be. Considering the vast and confused spiritual marketplace that has overrun the world, critical analytical thinking is advised.

[5] We do expect Jesus to return, but no one knows when this will be. Some try to set dates only to find themselves embarrassed and Christians scandalized as a result. There is nothing in the biblical record that reveals even signs of a run-up to the Second Coming. A careful study of Matthew 24 makes this clear.

[6] A study of 1 Thessalonians 4:13-18 shows that the “rapture” and the Second Coming are the very same event and not two events.

[7] This is a formula for the development of a toxic faith, or to put it another way, this is how cults come to be.

[8] By ‘precedence’ I mean direct mention in the Bible. while ‘warrant’ refers to biblical teaching that clearly justifies a doctrinal position or practice.

If the Devil Wrote a Bible, interview questions # 3-5

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3.        What makes you think you can speak for the devil?

The devil has some new tricks, but not too many. The devil is actually boring in that he simply wants to build a wall between people and the God and Father of our Lord Jesus Christ. After a while then you have pretty much seen it all. Especially when casting demons out of people, you learn a great deal as it would very often become clear how it was that a person became vulnerable and open to demons and what lies the demons used to remain in a person. It may sound a bit weird, but it was pretty much just text book.

Most importantly however is what we see of Satan in the Scripture. It is all there, every trick and crafty deceit. In our book we simply do a little updating. There is nothing new under the sun certainly, but context shifts from age to age and culture to culture.

4.        Whose side on you on? The Devil’s?

True, we have heard comments that suggest we are promoting the devil. But this before much of the book had been read. After a little time has passed, maybe into the fifth or sixth chapter, the reader begins to get the picture. The danger is to make the devil appear so obvious, so crazy, so cartoonish, that the subtle, cunning, enticing mechanisms go un-noticed. We like to say that the devil has the second best computer in the universe and that his data base of experiences and human observations are second to only one. Would we then expect the devil to announce himself with neon?

Despite then what some have said of the book, and ourselves as authors, we are definitely followers of Jesus Christ, we love our Savior and Lord, and completely trust in His Word.

5.        How is your book different from other books, like C.S.Lewis’ Screwtape Letters?

            C.S. Lewis wrote of the same Satan we do.  Our approach is different than his certainly, but we hope to have written something that would be of use in our own day and time.

I was shocked to learn that Lewis, and I had read his Mere Christianity, actually believed in the devil and his demons. Shocked and thrilled all at once. By the time I read it I already knew that demons were real and that without question. And let me say here that once you have directly encountered Satan you never doubt his existence again. Nor do those from whom demons have been cast out. It is unforgettable and it is entirely plain the whole thing was not an illusion, a magic trick, or smoke and mirrors. The devil would rather not expose himself; Satan likes to fly under the radar. There are of course some who openly embrace the devil and do not care what anyone else thinks.

Book can be ordered at www.evpbooks.com or at www.Amazon.com by typing in the title with 2013 with the title or only the 1974 version comes up.

If the Devil Wrote a Bible

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Part of the promotion for our new book, If the devil wrote a bible we prepared some interview questions to be used for radio and television. Here are the first two questions and responses. These will help clarify the nature of the book and who might benefit from reading it. More of it can be seen at:  www.evpbooks.com

Interview Questions for If the Devil Wrote a Bible by Kent and Katie Philpott

1.        What’s in the book?

There are 29 passages from the devil’s bible. Each is followed by the devil’s own commentary whereby he expands on his theme. Then there are the Ten Demonments, Satan’s version of the biblical Ten Commandments of Exodus 20. Last are the Bebaditudes, the devil’s refutation of Jesus’ Beatitudes. All together around 180 pages.

We must sound a warning: the devil’s bible is persuasive and some have said it is too much that way. The devil does not always show up in a red suit, with pitchfork, breathing fire. He has a zillion disguises and is an accomplished philosopher. He appeals to the fleshly desires as well as the intellect. Satan is all about having power, power to rape, rob, murder, steal, and pillage. He just does it in clever ways.

2.       What makes you an authority on the devil?

As a kid the devil was merely a cartoon character. While in college studying psychology and philosophy I considered demons, possession, and the casting out of demons we read about in the New Testament to be nothing other than the pop psychology of an ignorant age. Even as a seminary student I inwardly laughed when professors spoke as though the demonic realm was real.

My views changed in 1968 when as a street preacher in the Haight-Ashbury District of San Francisco I encountered demon possessed people and found out up-close and personal that demons were real.

Sometime in 1969 I ran across Carla La Vey, the daughter of Anton La Vey who was the author of the Satanic Bible and head of the Church of Satan in San Francisco. I had heard of him, had even been evangelized so-to-speak by a member of La Vey’s church who gave me a copy of that bible. Carla was what was called at the time a “teeny bopper” or “wanna-be hippie.” I could tell she was much older than her age, meaning she had seen way too much of the seamy side of life for a mid-teenager. We ran across each other a number of times and little by little on Haight Street I got the essential Gospel message across to her. Long story short, she took me to meet her dad, and this several times, and I had a chance to talk to La Vey in his home and church, painted black of course, on California Street. He was a dramatic and imposing individual and I teetered on being afraid of him. After a few conversations, he refused to see me anymore. I think Carla became a Christian but I cannot say that for sure as I never saw her again.

Then, for a ThM degree I spent 3 years researching the occult, this from 1970 to 1973. The thesis become a book, A Manual of Demonology and the Occult, which was published in 1974 by Zondervan. Then, all during the 1970s and beyond, I engaged in hundreds of sessions where we cast demons out of people. With the publication of the occult book, people showed up at my door from literally all over the country wanting to be free of possessing demons.

Pews – What good are they?

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Pews – What good are they?

The young seminarian could not help but make fun of the pews. There are eighteen of them all together, nine rows separated by an aisle down the center. Made of good solid hardwood with a blondish coloring, the old fashioned seats need some tending to but otherwise they do their job. Two generations of Christians have taken their accustomed and cherished places to worship God in those very pews. Have they outgrown their usefulness?

My young friend would never have pews in his church. No, he would arrange things where people could see and talk to one another without craning their necks. His idea was to employ either a square or circle configuration. This is how it is done now, he informed me. Pews have been out a long time now I guess.

I nodded and smiled thinking maybe he was right. I’m older now and not as up on the trends. Maybe we are Miller Avenue Baptist Church of Mill Valley, California have not moved along with the times and our failure to adapt contributed to our having a rather smallish congregation.

In defense however, I pointed to the young man that in our lovely fellowship hall, we call it Spangler Hall after the father and son who built it back in the early 1950s, we have several arrays of couches, not new ones of course, but serviceable. Here Sunday after Sunday our church family enjoys a very nice lunch together and often spends hours being in and enjoying each other’s company. Couches okay, the pews, well, he was sure they would have to go in any case.

The seminarian never came back again, probably because of the pews; still I could not help but think about what he said. Pews – what good are they really?

During the hay days of the Jesus People Movement, 1967 to 1972, we Jesus Freaks rarely saw the inside of an actual church building, rather we were on the streets, in the parks, at the beach, on a hillside, by a river, or a bay, in homes, and we worshipped God all right. Buildings with pews were what the old folks had and it was boring and lame, or so we thought.  Early on in my ministry I was considered a real innovator; here I was though thinking the pews may be a problem. So I began to wonder whether it was my duty to ask the congregation to do away with them.

After that thought ‘I woke up’ so to speak. Wait a minute here; I may be old but I have not lost my good sense. What is it that we are doing in our Sunday morning services anyway? With that question things started coming back into focus for me. Deep down I knew that we are to worship God first and foremost. If I have to be watched by and watch the people all around me, I will be distracted and have trouble turning my eyes on Jesus. But in the pews I can see the communion table, which reminds me of the broken body and shed blood of Jesus; the candles on that table are burning, which remind me of the call to prayer; the pulpit, where the Gospel of Christ is presented; and the cross behind that, and I can think again of the cost of my salvation. Then, too, the words of the expositor, preacher, worship leader, and choir concentrate my thoughts on my Lord and Savior – and this goes on in front of me, right in front of the pews. Yes, people are all around me, and there will be plenty of time for fellowship following, yet my heart’s desire is to think about my God, both who He is and what He has done, at the appointed time of worship.

If the pews went, what else might be considered fuddy duddy? Maybe the piano? What about the cross? After all, that old rugged cross, it might offend someone. The organ, we haven’t had an organist in ages anyway; I suppose it ought to go. Communion table; who even understands what that is all about. Yep, it will be better to go along with what is new and be considered cool by the young crowd. That way we would be on the cutting edge. Wow. Just think.

Nope, the pews are staying.

God’s Will is clear and simple?

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God’s will is clear and simple or What actually is God’s will for you?

About two years after my new birth I became obsessed with wanting to know what God’s will was for me. I heard calls from the pulpit to surrender to foreign missions or to answer the call to full time pastoral ministry. Trouble is, though I wanted both, was ready to do either, I could not be sure if I were called to either.

That emotionally and spiritually difficult period was resolved when I made a decision to attend seminary with a view to being a pastor. Indeed, I did have a sense of being called, like Isaiah the prophet or even like Paul. (How many times, in so short a time did I hear sermons on Isaiah 6 and Paul’s encounter with Jesus on the Damascus Road.) The tension I experienced coalesced one day while studying for a masters in psychology when it dawned on me that I would not be able to talk to counselees about Jesus in a school setting as a student counselor. I announced to my pastor I had received a call, and shortly after off I went to attend seminary.

This essay however is not about experiencing a call. To this day I believe my calling was genuinely from God, no, this essay is about knowing what the will of God is. The answer might seem rather tame and plain; my objective however is to be as biblical as possible

In former days

The Four Spiritual Laws booklet published by Campus Crusade for Christ, which I used countless times while a hippie street Christian in San Francisco’s Haight-Ashbury District in the 1960s, was correct: God does have a plan for the Christian’s life. Question was however–How do I find out what that plan is?

Thus ensued numbers of mechanisms, everything to filling our questionnaires to having “prophets” pray over you that they might get a “word from God,” in order to solve the mystery. As a pastor of a church filled with young adults in the 1970s, many of whom were avidly seeking to serve their Lord, I, and our pastoral staff and elders, sought diligently to find answers and help people discover God’s will for their lives, and while we were at it, discover their spiritual gifts. Looking back I think that what we really did was process in our minds, almost unconsciously, what we knew about a person and consider what they were already engaged in, ministry wise or in their lives so far, to come up with something that seemed likely. Trouble is, the pronouncements of what came up was usually preceded by a “Thus saith the Lord.” Few would disagree.

God’s will is the same for us all[1]

Clear and simple God’s will is that we believe in his Son, Jesus. To a group of seekers who asked Jesus, “What must we do, to be doing the works[2] of God?” (John 6:28). Jesus’ answer is in verse 29: “This is the work of God, that you believe in him whom he has sent.”

Overshadowing all else, the chief will of God for us is to believe in, rely upon, trust in, the Triune God, for the forgiveness of sin and our new birth. Jesus is extremely clear: “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life and I will raise him up on the last day” (John 6:40).

We start by trusting in Jesus, and we continue the same way. It is as the writer of Hebrews stated:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy what was set before him endured the cross, despising the shame, and isseated at the right hand of the throne of God.          Hebrews 12:1-2

God’s will is that we grow up in Christ, continually turning away from sin, and should be falter, confess our sins and receive his forgiveness.[3] We are to be perfect, or complete and mature followers of Jesus, and we know this does not happen overnight.

We take on the full armor of God that we may be strong in the Lord and stand against the wiles of the devil.[4]

We are to flee from sin, study and meditate on Scripture, pray, and in the way Jesus taught us,[5]  and a whole host of other instructions found bunched together in the Sermon on the Mount, Matthew chapters 5,6, and 7, but also found scattered throughout the whole of Scripture, Genesis to Revelation.

Every Christian is to be a proclaimer of the Good News that in Jesus’ work on the cross we can be forgiven and receive the gift of eternal life. Here is what Jesus specifically said:

All authority in heaven and on earth has been given to me. God therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.

Matthew 28:18-20

 


[1] To prevent this from becoming something more than a short essay, it is necessary that the myriad of passages that could be referred to be reduced to key and summary ones.

[2] Works and will are essentially synonymous as can be deduced since in Jesus’ response to the question He uses the term “will” in place of “works,” see John 6:39-40.

[3] 1 John 1:8-2:2.

[4] Ephesians 6:10-20.

[5] Matthew 6:9-13.

If the Devil Wrote a Bible

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The Devil's Bible?

The Devil’s Bible?

If the Devil Wrote a Bible has arrived! Both an ebook and paperback version are available.  In the 1970s Logos International published a book with this title, it sold like crazy, even published in Spanish but I never received a cent since I yielded to the appeal to put the royalties back into the ministry. Now is a second run at it, a completely new book, nothing the same. It has been a long time in process and I feel it will be worth the effort.

Are you ready to discover what the Devil wants you to believe?

There are 29 chapters, each chapter has 3 sections: The Devil’s bible verse, his commentary on it, and a response from a Christian. Following the main section are the “Demonments,” the Devil’s version of the Ten Commandments, and the “Bebaditudes,” the Devil’s version of Jesus’ Beatitudes. Go to www.evpbooks.com to order a copy.

Are you ready to discover what the Devil wants you to believe?

Hate Speech – Blasphemy Laws: Strange Bedfellows?

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Hate Speech – Blasphemy Laws: Strange Bedfellows?

Hate Speech is a term that has often been used by pro-gay activists to refer to anything perceived to cast homosexual behavior in a bad light, e.g., referring to it as sin. Homophobia, as a label, is also used in this context, as though homophobia is the root cause of hate speech.

Blasphemy is a term used by zealous Muslims for anything that appears to place Muhammad, the Quran, or the Islamic Faith in a bad light. Blasphemy laws are intended to protect Islam. The case of Asia Bibi, a Christian woman in Pakistan, who has been accused of blasphemy, is now making headlines around the world. Muslim friends of hers say that she spoke ill of Islam and Muhammed. The penalty for blasphemy could be as severe as death, though usually the death sentence is not needed to be carried out as the accused is more often assassinated by either zealots or those who want the reward for doing the deed. (Both money and a sure ticket to paradise are offered as rewards.) One of Pakistan’s leading clerics in addressing the issue of justice for a person deemed to be guilty of blasphemy, put it this way: “Any Muslim, if given the chance, would kill such a person.”[1]

Blasphemy laws are enforced in some Muslim states, not all of course, and these laws are being challenged, to some degree, today. There are efforts being made in Pakistan, for example, to do away with such laws, and the radicals are up in arms about it.

In Western societies hate speech,[2] so called, is a term heard more and more and as yet the rhetoric has not yet reached the level of the blasphemy laws. But will it?

Islamic blasphemy laws reveal a weakness and demonstrate a cultic mentality. To stifle contrary opinions is not a strong position but a defensive one, and one which borders on, at minimum, a sense of inferiority. The same can be said for the pro-gay lobby. Heterosexuals don’t operate from a place of guilt over their sexual identity. Their defense of traditional marriage is not rooted in anger, guilt, or shame, rather it is centered in what is obviously natural and normal not to mention biblical.

Progressive, modernist, or liberal Islamists have made some headway toward a more tolerant expression of Islam. These emphasize reason more strongly than revelation and are willing to subject the Quran to academic tools of textual criticism.  And most importantly, they will accept a separation between mosque and state. However, freedom of expression is firmly restricted in most Muslim states where the radical Islamists and traditionalists have gained dominance. It is this group of moderates who face the threat of violence and death and have often then immigrated to Western countries.

Pro-gay activists seem to be energized toward even more aggressive efforts to normalize homosexual behavior. The repeal of “Don’t’ ask, don’t tell” has been a long sought victory and is spurring the pro-gay lobby toward more demands, especially the legalizing of same sex marriage. Likely more demands will be made such as lowering the age of sexual consent, legalizing of plural marriage, and who knows what. The barriers confronting the achieving of such goals are largely localized within the broad Christian communities. The pressure is evident already as many historical Christian groups have adopted the gay agenda. But there are those who are faithful to the biblical witness that homosexual behavior is errant and immoral. What is to be done?

Hate speech has been defined as any communication that puts homosexual behavior in a negative light. The issue is whether such speech should be criminalized, which is seemingly a step too far at this point in history. If not criminal then maybe making so-called hate speck a breach of civil rights law and thus opening the door to tort lawsuits and other bureaucratic pressures brought to bear on non-profit organizations or other institutions who somehow benefit from government grants or loans.

Is it possible that the pro-gay lobby might be successful in using the legal system to stifle dissent and outlaw communications that do not portray homosexual behavior as normal? This has yet to be decided but it is a battle to be fought, and soon. And it will pit the conservative wing of the Christian community against those who accept homosexuality to be normal. The U.S. Constitution will be no help since the founding fathers did not imagine that protections against homosexuality and same sex marriage would need to be guaranteed. No, the law of the land is actually if favor of the pro-gay activist and so the legal battle will likely be lost for the Bible supporters.

Would that be enough for the pro-gay folks? Probably not. And here is where the blasphemy laws and hate speech join up. Strange bedfellows – radical Islamists and those who defend homosexual behavior – there is a good chance we will see this.

 


[1] The quote is from Muhammad Salim as reported in the Los  Angeles Times, December 27, 2010, section A, page 1.

[2] Hate Speech, in regard to homosexual issues, would include describing homosexual behavior as sinful, or, that there is something wrong with it as in it being immoral. The insinuation is made that let us surmise, a Christian preacher saying that homosexual behavior is sinful or immoral would be coming from hate toward the homosexual. All this would be based on an assumption of course. The opposite would more likely be the case however as in warning those whose actions would result in unhappy consequences. So far the pro-gay lobby has gotten away with applying the term hate speech broadly and without definition.

Healing, Healing, Healing

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Healing, healing, healing—is it all about healing?

A significant part of Jesus’ ministry involved healing. The motive for Jesus’ healing ministry was compassion. “When he went ashore he saw a great crowd, and he had compassion on them and healed their sick” (Matthew 14:14). In John’s Gospel, healing, along with other miracles, were also signs confirming that Jesus was the long-awaited Messiah.

It would seem that an emphasis on healing has taken center stage in many American churches. Some even think that if a church does not have a healing ministry, even specific healing rooms, it is deficient and that there must be something wrong with that church. This does not apply to all Christian churches in the USA, since the healing focus is still largely among Pentecostal and charismatic churches, but healing ministries, along with prosperity teaching, seem to be spilling over into churches that are neither Pentecostal nor charismatically inclined.

Why is this so? The most obvious reason may be that healing draws large numbers of people. It certainly did so in the ministry of Jesus. Many passages from the Gospels could be quoted to verify this. However, simply because an emphasis on healing may attract crowds, that alone is not sufficient to justify a healing ministry. No, adhering to biblical precedent and faithfulness is foremost. Our work as Christians cannot be driven by seeming success in terms of ‘nickels and noses.’

Whatever we do must clearly conform to established biblical methodology. My point is that the current popularity of healing ministries is not grounded in Scripture.

Miracles, miracles, miracles

 People will traverse the globe hoping to see a miracle. This has long been known, and it is not to be associated only with the past. Places like Lourdes in France have been internationally famous for centuries and provide millions of pilgrims with the hope of a cure. Today thousands flock to churches and ministries that focus on healing, often with nothing other than a desire to witness a miracle. Certainly, many either have a need for some sort of healing or have loved ones who do. This is understandable.

Why do people like me then caution against seeking the miracle of healing? Notice the word “caution” as it is not wrong to seek God for healing.

One reason is that abuses may easily occur under such circumstances. People are so eager to be healed that such will be claimed when, in fact, no healing took place. This can be dangerous. Based on what I have found, miracles are claimed without any verification that an actual healing corrected an actual injury.

Another reason is that healing ministries are vulnerable to what I call “mind bending.” Healings will be reported when none occurred, simply to support a healer and avoid the emotional conflict associated with cognitive dissonance. Few are able to protest in front of a congregation that is rooting for both the healer and the subject of the healing. Most will simply go along. Standing in the midst of hundreds of people, I would likely “bend” to the obvious will and need of those watching.

And then, not all healings are from the Spirit of God. Jesus warned, “False christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:24). “Signs and wonders” is a phrase often used in the New Testament and included physical healing (see John 4:48; Acts 4:30; Acts 8:4-13). This warning came toward the end of Jesus’ earthly ministry, and something akin to it came at the beginning. Consider what Jesus said in Matthew 7:21-23:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty words in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

Paul spoke similarly in 2 Thessalonians 9. “The coming of the lawless one is by the activity of Satan with all power and false signs and wonders.” This depiction of the end of history and the working of Satan would likely involve healing, since we see the phrase “signs and wonders” used here in the very same manner we see it used to describe actual healing by God’s Spirit. Satan indeed is a counterfeiter.

A last reason to be cautious about the present, renewed, emphasis on healing is that it is a distraction from the central ministry of the Church. Jesus commanded His followers to preach the Gospel in what we call the “Great Commission.” He did not command us to go about healing (see Matthew 28:18-20 and Acts 1:8), although the longer ending of Mark 16:9-20 does contain these words: “they will lay hands on the sick, and they will recover” (Mark 16:18). The longer endings of Mark are clearly later additions to the Gospel and not original, but most editions of the King James Version of the Bible do not reflect the lack of early manuscript evidence, so many who rely on that version believe the ending is authentic.

Those who challenge churches that focus on miracles and healing will do so on the basis that there is little or no Gospel proclamation involved. And those intent upon a healing emphasis have dismissed the criticism by insisting that the Gospel is indeed preached along with the healing work. However, after reading the literature, attending meetings, and surveying the many blogs covering the healing efforts, I would deny that the presentation of the Gospel is anything more than a casual mention, and even then it is, in my opinion, not the purpose of the minister to preach salvation.

The primacy of preaching Jesus, His person and His work, is what marks an authentic Christian ministry. One may be healed and yet be unconverted. Witnessing a miracle, or being healed, is not the same as being born again. However many times someone might be healed, he or she will one day die. Then there is the judgment, and heaven or hell will be the final outcome. Healing is of significance, but, as Paul understood, it is at best secondary: “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Corinthians 2:2).

 The hunger for miracles

Miracles are addictive—seeing one is not enough. The miracle work of Jesus produced some untoward attention as well. In John 2:23-25 are these very revealing words:

Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.

Though many “believed,” it is apparent that the believing was not of a saving nature. Saving faith is trust in Jesus alone for salvation and not a cognitive acknowledgment that Jesus is a miracle worker. Thus Jesus, knowing the great desire humans had to witness the supernatural, refused to be caught up in the inordinate excitement.

Ah, to be a miracle worker

 During the Jesus People Movement of the late 1960s and early 1970s, many of us did witness miracles, and healing was included in that mix of signs and wonders. For a period of several years I prayed for people to be healed, accompanied by anointing with oil and laying on of hands. The problem for me with the healing ministry was the notoriety it brought. It was overly intoxicating, but it was also short-lived. We watched the healings and other miracles wane, even cease, as the Jesus People Movement ebbed away. The experience of seeing these miracles disappear caused many of us to question ongoing charismatic claims, but I now think that one could even be a cessationist—believing that the charismatic gifts did not survive the apostolic period—and yet believe in healing. (I identified at that time as a charismatic, but I no longer would be considered such in the sense that the word is used today.)

Let it be noted that I am one who is very aware of the power of the devil to imitate miracles and produce counterfeit healings. In addition, I am aware of the power of suggestion, the placebo effect, and the fact that nearly 50% of all doctor’s visits have to do with psychosomatic complaints rather than true disease. Even still, I will attest to being a witness to real miracles, including healing.

My concern here is that we do not throw the proverbial baby out with the bath water, that we keep what is biblically faithful and reject what which is not. My view of it is that the instruction of James 5:13-15 is normative for the Church in all ages:

Is anyone among you suffering: Let him pray. Is anyone cheerful: Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him up. And if he has committed sins, he will be forgiven.

Some have argued that the letter of James is sub-Christian, a “right strawy epistle” as Martin Luther thought. However, even after considering the historical context lying behind the letter of James, my view of it is that it is not error that we have the small letter included in our canon of inspired Scripture.

Could it be that many biblically-oriented Christians have ignored anything to do with healing, de-emphasized it at least, because it has been hijacked and abused by the wealth and health preachers?

Must we be charismatic faith healers?

 When requested, I will yet pray for people to be healed, basing my action on James 5 and the general compassion-based ministry of Jesus. Very few, if any, are healed in these current times. In fact, I rarely even speak of healing. But it is often in the back of my mind that dear people in the congregation are ill and need attention.

Is there a format for healing ministry? Must one anoint with oil and lay hands on the person to be healed? Whose faith is operative, the person who needs healing or the one(s) doing the praying for healing? These questions are difficult to answer. Jesus used no set pattern in healing. Sometimes He healed from a distance, sometimes He simply commanded it, and sometimes He touched, spit, made clay, and so on. If we think certain procedures must be carried out, like oil anointing or hands laid on, we are coming dangerously close to magical thinking. This occult-oriented notion must be strictly avoided. Regarding whose faith is operative or how much is needed, we simply have the words, “the prayer of faith will save the one who is sick” (James 5:15). There is a mystery here, but the one who is prayed to is the One who heals. That much is certain.

Whether or not people are obviously, verifiably healed must not motivate my decision to pray for them to be healed. In the same manner, I will proclaim the grace and mercy of God in salvation, whether people are converted in front of me or not.

A plea

A simple plea: It is important for me not to break fellowship with my Reformed brethren who may not view things as I do. I am hoping that my willingness to engage in praying for people to be healed will be seen as an intramural debate among brethren, rather than an extramural dispute involving serious breaches of established biblical doctrine.

No one is a healer. I am not a healer. I would not be numbered among the charismatics. But I will pray for healing, because it is God alone who heals. Sometimes, especially in outpourings of the Spirit in awakenings, there are healings. Even in the Jesus People Movement some, but not all, were healed. We did not know why, nor could we predict outcomes, and we refused to blame the minister or the one who needed healing if there was no healing. Some were healed however. That is my testimony. In the years since the Jesus People Movement, during what might be referred to as “normal times,” compared to times of awakening, few are healed. Over the last three decades I have prayed for about twenty people, and to my knowledge not one was healed. Maybe it is better to be faithful, biblical, and hopeful than successful; in any case, in light of the current confusion and error regarding healing, I am beginning to reflect on my views and ministerial practices. Thus I am considering including an opportunity for any who would like to have the elders of our church pray for them along the lines of James 5. If I do so, it will not make me a charismatic healer or a quack. And if a healing should occur, then to God be the glory. And if healing is not given, then to God be the glory.

Kent Philpott

January 27, 2010   

Dear Abby says “Listen to your heart”

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Dear Abby says “Listen to your heart”

A 26 year old mother of an 8 year old daughter, having just ended a 5 year relationship with a man, is attracted to a lesbian friend of hers, and the attraction has become sexual in nature. She thinks it is mutual. Her problem is her daughter. She writes; “I don’t know how she would handle it if I were to date a woman instead of a man. I am also afraid of how my family would react.”

Jeanne Phillips, who is now Dear Abby, begins her reply with, “I am reluctant to advise you to spend the rest of your life living a lie in order to avoid upsetting your family, because I don’t think it would be healthy for you.”

Phillips assumes the mother is lesbian rather than being on the rebound or confused about her sexuality. She makes a leap too

far, at least. A same-sex attraction does not necessarily point to full blown homosexuality. “Living a lie”, hmmm, a rather disingenuous conclusion perhaps?

Then the counsel not to be concerned about family, just assuming that the 8 year old will be just fine with it all. Pretty far reaching evaluation. I wonder if Phillips is not simply pandering to the current approval of gayness and fearful that any other kind of advice might be met with a lot of criticism maybe even demands she step down. Can you imagine her telling the mother to re-examine her position and to consider the consequences for her daughter? In our culture, few would be brave enough to do so.

Dear Abby, oh so very dear, concludes her most gracious reply with: “My advice is to listen to your heart, and you won’t go wrong.”

There it is, basically saying that by so doing you are on the right path. Go gay, since obviously you are one, and your daughter, other family members, will all just simply adjust without problem. Ignore everyone but yourself. Fulfill your desires. It is all about you.

The heart, surely trust worthy, especially when the heart in this case is informed and fueled by hormones, perhaps an emptiness due to the recent ending of a relationship, and perhaps other emotional and physical issues that Abby has no way of knowing anything about. Verges on mal-practice, maybe?

How trustworthy is the “heart?” I know mine and have followed it and thereby have gotten myself in more trouble than I want to think about. An ancient prophet said: “The heart is deceitful above all things, and desperately sick; who can understand it?” (This is found in Jeremiah 17:9)

Trust the heart today generally means trust your feelings. Feelings – mine are subject to so many factors it is worthless for me to even start a list. I am all over the board but I have found that I need to be careful and considerate in my appraisals. If I did not have Scripture to consult, which by the way captures the wisdom of the ages as well as that of the Creator, I would be at the mercy, and a flimsy mercy at that, of the dominate and fluctuating values of the culture around me.

Of course, Jeanne Phillips could not bring up the Bible or she would be hounded out of a job. The uproar that would descend upon her would make her a household name for perhaps two or three days. And she would be looking for a job.

Kent Philpott

July 15, 2013