Is God for or Again Spiritual Healing
ORIGINAL Enquiry
Is ' divine healing' in the ' Faith Movement' founded on the principles of healing in the Bible or based on the ability of the mind?
Stephan P. Pretorius
Section of Pupil Admission and Registration, University of South Africa, Due south Africa
Correspondence to
Abstract
Many people plagued with incurable diseases or diseases that seem to exist resistant to medical treatment, in agony turn to preachers who claim to administer divine healing. These divine healers brand sure claims, based on their estimation of the Scriptures and a so-called revelation of God' s will. They furthermore preach that healing and health are included in atonement and that nobody should be sick. Affliction is an indication of a lack of faith on the function of the believer. It could also be attributed to an attack from the devil. In order to obtain healing, a process of ignoring the symptoms, followed past an unyielding and repeated confession of the healing needed, based on selected verses from the Scriptures, is proposed.
This commodity is based on the contention that the healing practised by these divine healers is cipher more than a ' mind-over-matter' arroyo, leading people into confessing over and over that they accept been healed. These practices are reminiscent of the utilisation of affirmations that lead to positive thinking, which will apparently result in a alter of behaviour on the office of the confessor. No indication of Godly intervention seems to exist evident in this healing ministry, and neither is any submission to the will and purpose of God.
Keywords: prosperity; divine healing; positive thinking; positive confession; religion movement
INTRODUCTION
The mail-modernistic era is characterised by unlike attempts to downplay the position of Christianity. I way is to question the existence of God. An advertising entrada recently launched in the United Kingdom by the British Humanist Gild aims to constitute the belief that God does non exist. The slogans that have been posted on buses in London read: In that location is probably no God. Now stop worrying and enjoy life (BBC News 2009:1).
Even more alarming are attempts from within the Christian organized religion itself to focus on man potential for wellness and prosperity, thus moving the focus from theocentric providence to anthropocentric health and prosperity. Advocates of the prosperity gospel claim that it is God' s will for every believer to be prosperous and healthy. The implication is that a ill or poor person finds himself/herself outside God' s will with regard to his or her life (Sarles 1986:329). Those terminally ill or poor believers in the movement often succumb to a heavy brunt of guilt.
Divine healing, in its simplest course, is complex. Some believers are healed through prayer, while the condition of others may deteriorate fifty-fifty more than, regardless of prayer. Some believe that the absenteeism of divine healing indicates a lack of faith on the part of the laic. Others see information technology equally the event of insufficient organized religion on the part of the person praying. Perhaps divine healing is non a reality or, if it is, perchance only God determines who volition be healed. If that is indeed the example, does it mean that the believer' south prayer is in vain?
Some reject divine healing as fiction, lacking whatever ground in reality, while others recognise that in that location may exist some truth in it. Many view the reports of divine healing as an exaggeration of what really happened. Some other mental attitude is the acceptance of accounts of healing as facts and accurate statements, which are so perceived as reality. The upshot is even further categorised, namely those with faith, those with little faith and those with no organized religion. The afore-mentioned issues clearly portray not simply different viewpoints, but besides a express understanding of divine healing.
This article will attempt to focus on the spirituality of divine healing in the ' Faith Motility' . Co-ordinate to the Organized religion Movement, divine healing is part of God' s will for the laic. The presuppositions of divine healing in the Faith Movement volition be discussed and investigated then as to answer the question: Is divine healing, as propagated by the Faith Movement, non simply a metaphysical process – the result of positive thinking and confessing? Information for this commodity was collected by means of a literature study equally well as personal experience through years of active involvement in the motility.
DEFINING Disease AND HEALING
In order to determine whether a person has been healed, it is essential to understand what is meant by disease and healing. Healing of any kind is a mystery. The intricacies of the immune system, equally it combats disease, are difficult to explicate, let lonely understand. A cure for viral infections has not yet been developed and the immune system must combat these infections by itself. No 1 can explain why the same treatment will cure one person, merely not the next; how doctors succeed in healing 1 person, but not some other with the same condition; how a sick person all of a sudden recovers against all expectations.
To exist healed implies that a person has been cured of a disease or illness. But what exactly is meant by healing and what is understood by the terms ' disease' and ' affliction' ?
A illness is a serious affliction of health with special symptoms and a name.
This term broadly refers to whatsoever abnormal condition that impairs normal functioning. Commonly, this term is used to refer specifically to infectious diseases, which are clinically evident diseases that result from the presence of pathogenic microbial agents, including viruses, leaner, fungi, protozoa, multicellular parasites, and abnormal proteins known as prions. An infection that does not produce clinically axiomatic impairment of normal functioning is not considered a illness. Not-infectious diseases found all other diseases, including most forms of cancer, centre disease and genetic diseases.
(Wikipedia 2009c:1)
The real nature of disease and healing lies therein that the normal operation of the healthy body of the patient begins to function abnormally when it gets sick and that, when it becomes well again, it resumes its normal operation.
(Mes 1975:17)
The words disease and illness are negative in that they literally mean, ' not healthy' .
What is illness?
Illness is another word used to describe the malfunctioning of the homo body. Disease also refers to a lack of wellness, but it farther points to something faulty and deficient.
(Oxford Dictionary 1970:401)
Atmospheric condition of the body or mind that cause pain, dysfunction or distress to the person afflicted or those in contact with the person tin exist accounted an disease. Sometimes the term is used broadly to include injuries, disabilities, syndromes, infections, symptoms, deviant behaviour, and atypical variations of structure and function, while in other contexts these may exist considered distinguishable categories (Wikipedia 2009b:1).
A deficiency in the body may refer to some deformity or disability – for case someone in a wheelchair who has lost the ability to walk due to a spinal injury. Another person may take lost the ability to see or hear. Others may have been born with bodily defects visible on their hands, artillery, spinal cord, feet or legs. Affliction can also be the result of the malfunctioning of an organ in the homo body, for instance the malfunctioning of the pancreas resulting in different levels of diabetes.
Disease, sickness and illness describe some class of abnormal functioning of the human body, resulting in a person being described as being unwell.
Sickness and suffering institute a mystery; the cracking mystery of evil. Through the ages, many, including church building fathers, take attempted to provide explanations. In the end they all agreed that reconciling evil in the universe with the volition of an all-wise and compassionate God lies across man comprehension (MacNutt 1977:126).
What is meant by healing? Healing past regeneration refers to an injury that is healed through the regeneration of cells. The cell type that was destroyed must be able to replicate. Nearly cells have this ability, although information technology is believed that cardiac muscle cells and neurons are two important exceptions. Healing by repair refers to an injury to cells that are unable to regenerate, such equally those of cardiac muscle or neurons.
Healing is an uncommon discussion in mod medicine. Therefore, it is very restricted in ordinary medical usage. Information technology refers just to the above-mentioned process of wound, ulcer or fracture repair. In all these cases there is a loss of continuity of tissue, peel or bone, and healing refers to the restoration of the continuity of the tissue by the normal process of tissue or os repair. If the word is used in other medical contexts it often carries the suggestion of quackery rather than medical practice. It is therefore usually causeless that healing is distinguished from the normal practice of medicine (MacNutt 1977:3).
What is meant by health? Mental health refers to an individual' s emotional and psychological well-being. Physical wellness is described equally soundness of body, or good bodily wellness (Oxford Dictionary 1970:377). Health is officially defined by the World Wellness Organization as a country of complete physical, mental, and social well-being, not merely the absenteeism of disease or infirmity (MedicineNet.com 2009:1). Health thus refers to the absence of any malfunctioning in the man body.
The ministry of divine healing, on the other hand, does not include the described processes of healing. In ordinary usage, inside the context of the divine healing ministry, nonetheless, healing refers to the restoring of a ill person, irrespective of the illness or disease, to health (MacNutt 1977:3).
Healing has two different meanings. Healing tin take place (a) without intervention, when a person is sick and, afterwards a period of time, the person is healed. The pregnant of healing in this example portrays the verb every bit intransitive. Healing, in a wide sense, has taken identify equally function of the dynamic performance of the torso that resists and combats sickness through the immune system; or (b) something is washed or someone intervenes and the person is healed. In this example the significant of the verb is transitive (Mes 1975:viii). In this sense the disease is viewed as something in a sick person. It is reminiscent of the rudiments of the idea pervading all primitive medicine, and even the New Testament, which regarded disease (both concrete and mental) as evil, or equally the presence of malignant spirits who had to be bandage out by magic or any other available method in lodge for the person to exist cured (Mes 1975:16).
According to this viewpoint or belief pertaining to disease, a healer is needed. Wellness and its related words were start brought to Britain past the Anglo-Saxon invaders and were used in the translation of the Psalms and the Gospels into Anglo-Saxon. The word comes from the Teutonic root, hal, which ways ' whole' and gives the states the adjectives whole, hale and holy, also equally good for you (MacNutt 1977:three).
In the case of divine healing or faith healing, the verb is used in a transitive style – healing is viewed equally the consequence of Godly intervention. Religion healing is an attempt to apply religious or spiritual ways, such as prayer, mental practices, spiritual insights, or other techniques to forestall illness or to cure disease and improve health. This healing is the result of faith in the power of the Divine to heal the believing person, or in the ability of the preacher who administers the healing. Faith healers merits that they can summon divine healing or supernatural intervention on behalf of the ill.
Faith healing does non belong exclusively to Christianity, but also forms function of the spirituality of other religions.
Christian Science teaches that healing is possible through the understanding of the underlying spiritual perfection of God' s cosmos. The globe, equally perceived past man, is believed to be a baloney of the underlying spiritual reality. Healing is possible through prayer, insofar every bit it succeeds in correcting the distortion.
Spiritualism holds the belief that contact between the living and the spirits of the dead is possible. Although Spiritualism does not promote ' mental' cures, its proponents believe that help from the spiritual earth is sought and this is regarded equally being central to the healing process.
Islam believes that its followers must seek advisable medical attention, but believes that no medicine will work if God does non want it to work. Medicine is obtained from the md for treatment and prayer to God is needed to cure the person.
The Church of Jesus Christ of the Latter-Solar day Saints has a long history of faith healings. Most healings are the result of priesthood blessings (Wikipedia Faith Healing 2009a:i– 3).
DIVINE HEALING IN A CHRISTIAN CONTEXT
Divine healing is used by the majority of Christians to refer to the belief that God heals people through the ability of the Holy Spirit. Divine healing, according to Kydd (1998:XV), means the restoring of wellness through the direct intervention of God. The products of such an intervention constitute miracles. This practice is often exercised past the laying on of easily.
Accounts of Jesus curing concrete ailments are recorded in the four Gospels. Jesus cured the woman who had a discharge of claret for twelve years and suffered much under the physicians of the time, resulting in her financial predicament and a worsening status. However, Jesus also endorsed the usage of medical aid. The actions of the Good Samaritan who treated the dilapidated man with oil and wine were portrayed every bit those of a physician and he was presented equally a role model to the disciples (Wikipedia 2009a:1).
Healing in the Old Testament
Healings took identify in the Old Testament. There is the account of General Naaman, suffering from incurable leprosy, who was healed after a sevenfold dipping in the river (2 Ki 5:xiv). A world-renowned ruler of Babylon was struck past a disease that affected his senses and he started to live like an animate being, but seven years later he fully recovered and resumed his international prominence (Dn 4:33– 34). Miriam was healed of leprosy (Nm 12:thirteen). God even restored people to life. The Zarephath widow' s son was healed past the hand of Elijah (ane Ki 17:17– 24). Elisha raised the Shunammite' s son from the dead (two Ki 4:18– 37) (Mayhue 1983:25).
If the events recorded in the Old Testament are carefully considered, the following aspects come to the fore. God brought near disease. This, to some believers, is a difficult aspect of God' southward character to grasp. Notwithstanding, God brought about physical affliction on numerous occasions. God struck the first-built-in in the state of Egypt when the Egyptians refused to complimentary the Israelites from slavery (Ex 12:29– 30). Nadab and Abihu, the sons of Aaron, offered strange fire earlier the Lord, which he had non commanded them to do. Fire came downward from the Lord' due south presence and engulfed them and they died on the spot (Lv 10:1– 2). Ezekiel lost his wife in the midst of his prophetic ministry building. God took Ezekiel' s married woman so that he could be a model of mourning for Israel (Ezk 24:16– eighteen).
• It seems that God has no fixed healing method. All the accounts of healing mentioned earlier differed. Miriam was healed seven days afterwards – after Moses had prayed for her. Nebuchadnezzar was healed seven years later, according to God' s plan and schedule. Naaman was healed after he had been dipped seven times in the river.
• Sickness was not just the result of sin, as saints also fell ill. Sometimes concrete illness was brought about due to personal sin, although the person afflicted was not always the sinner. Aaron led the people into idolatrous worship, yet the Lord smote the people merely non Aaron (Ex 32:35). The child built-in of David and Bathsheba died as a result of their sin (ii Sm 12:ane– 23). In the example of Miriam, she was chastised because of her own sin of questioning Moses' leadership (Nm sixteen:1– 50).
• Some disease (here disability) is inexplicable. Mephibosheth, for instance, was dropped equally a baby past his nurse and remained lame for life (2 Sm 4:4).
• God did non only heal those who believed. The healings of the Syrian general and the Babylonian king serve as examples (Mayhue 1983:27– 29).
• The fashion God intervened in the lives of dissimilar people during this period in time leaves us with no clear pattern of how God' s healing works. Furthermore, it does not empower us to come up up with a specific formula. Instead, information technology leaves 1 to conclude that God, in his sovereignty, performed these miracles.
Healing in the New Testament
Healings abound in the public ministry of Jesus Christ. At no other fourth dimension in history were and then many people healed. However, at the base of the many healings recorded in his ministry building lie reasons that need to be considered in guild to sympathize the healing ministry building of Christ. Reasons given seem to authenticate the person of Jesus as the true Messiah, as well as his authority to forgive sins and proclaim God' s kingdom (Mt 8:17; Mt 9:vi; Mt xi:2– 19; Mt 12:15– 21; Mk 2:10; Lk v:24; Lk 7:18– 23; Jn nine:three; Jn 11:4; Jn 20:xxx– 31; and Ac 2:22).
What form did the healings that Jesus performed accept on? The post-obit aspects of Jesus' healing ministry are emphasised by Mayhue (1983:32– 36):
• It seems that Jesus did non perform healings arbitrarily. He did not heal everyone (Jn 5:3– 5); neither did he give signs or perform healings on request (Mt 12:39– xl). He never deviated from the purpose of his ministry, only always directed his actions towards the purpose discussed in a higher place.
• With the exception of 3, the healings Jesus performed took immediate event. The healings were consummate and people were restored to perfect health. No relapse occurred after a while, and neither were there whatsoever misunderstanding most the healings – they were perfect and complete healings. The three delays were only for minutes. For example, the blind man at Bethsaida. When Jesus eventually spat on the blind human' s eyes he saw people as walking trees, only when Jesus laid hands on him, his sight was restored perfectly (Mk eight:22– 26).
• Healings were abundant and pertained to different diseases and illnesses. Jesus cured the dumb, the crippled, the lame, the blind and those suffering from leprosy.
• He never gear up special times or places for the healings. Equally he travelled through Palestine, he healed the people. He never selected attendants from the masses – only those few who would see him; rather he healed all who came.
• Healings took place even if Jesus was absent. His presence was not necessary to ensure healing. He merely thought or spoke a word and healing took place. The centurion' s slave (Mt viii:five– 13) and the Canaanite' s girl were healed in this style (Mt fifteen:21– 28).
• Jesus' healing methods varied. Christ touched the person who needed healing (Mt 8:15), or merely gave an order (Jn 5:8– 9). He used spittle (Mk 8:22– 26) and plugged a human' s ears with his fingers and placed spittle on his tongue (Mk 7:33– 35). Jesus mixed soil with his spittle and placed it on the bullheaded man' s eyes and ordered him to wash his eyes (Jn ix:vi). The affected touched Jesus' cloak in society to be healed (Mt 9:20– 22).
• Jesus' healing was undeniable and authentic. Not only his followers merely also his enemies were amazed and astounded by his miracles and did not deny or discredit them. The chief priest and the Pharisees gave him credit by saying that Jesus was performing many signs (Jn 11:47– 48).
• The healing ministry of Jesus is spread over the entire menstruum of his ministry. The healings he performed were not pre-arranged, but took identify in the normal course of his daily ministry building. There were no big announcements of healing crusades to come.
• Jesus' ministry was unique. Afterward Jesus had cast out an evil spirit from a impaired human being, the crowd said: ' Cipher like this has ever been seen in State of israel' (Mt 9:32– 33).
• Jesus' healing powers came from God the Father:
• He cast out demons by the Spirit of God (Mt 12:28).
• The power of the Lord was present for him to heal the sick (Lk 5:17).
• He appear that the Son can practise nothing by Himself (Jn v:nineteen).
• God performed signs through him (Ac 2:22).
• Christ healed considering God was with him (Ac 10:38).
During the healing ministry building of Jesus, he avoided public approval and reward. He ordered his disciples rather to rejoice in the fact that their names were recorded in heaven than in the power to heal (Lk 10:xx). Faith on the side of the afflicted also seemed not to have been necessary. Jesus raised Lazarus from the dead (Jn 11), as well as Jairus' girl (Mt 9) and the widow' southward son (Lk 7). It could also exist assumed that when Jesus healed the multitudes, they were mostly unbelievers. At other times Jesus healed when religion was displayed by someone other than the affected. Jesus also healed those who had faith. Jesus healed the ten lepers who called on him (Lk 17:eleven– 19). Jesus' healing continued via his disciples (Mt 10:ane– 15). Lxx other disciples were also ordered by Jesus to preach and heal (Lk 10:1– 16).
In conclusion, the healings that Jesus performed seemed to have served a purpose, namely to authenticate the person of Jesus as the true Messiah, equally well as his potency to forgive sins and proclaim God' s kingdom. Yet, healing continued via the apostles, as can been seen in the Acts of the Apostles.
Healing in the Faith Movement
One of the first proponents of the ' Word of Religion' , as well known as the Faith Motility, was E.Due west. Kenyon (1867– 1948). Kenyon' south theology can be summarised in the following phrase: ' What I confess, I possess' (Wikipedia 2009d:one).
The father of the modern-24-hour interval Faith Motility, Kenneth Hagin, was heavily influenced by Kenyon' due south writings. He elaborated on the teachings of Kenyon and constructed a four-part formula, namely: ' Say it; do it; receive it; and tell it' (ibid. 2009d:1). Many teachers of the Bible have been influenced directly or indirectly by Kenneth ' Papa' Hagin and his ' revelation' . The most recognised include Kenneth Copeland, Jerry Savelle, Joel Osteen, Charles Nieman, Charles Capps and Joyce Meyer.
The provision of healing according to the Faith Move is constitute in atonement. A trilogy of passages from the Scriptures is used to support this notion. The showtime one is Isaiah 53:five: ' By his scourging we are healed.' This means that Christ was the substitute for all forms of illness, so that, through the cross, healing is as readily bachelor equally forgiveness of sin. Matthew 8:16– 17 is presented in the second place to ostend Jesus' healing ministry building as the fulfilment of what Isaiah had said. A farther conclusion is drawn from this passage, namely that while Jesus healed all who came to him in those days, he withal does the aforementioned today. The third reference is to be found in i Peter 2:24: ' By his wounds you lot have been healed.'
Other important passages used to substantiate these teachings are Deuteronomy 28, which is used to demonstrate that sickness is a curse of the Law. Galatians three:13 is introduced alongside Deuteronomy, to show that Christ has redeemed the believers from the curse of the Law, which includes the expletive of sickness (Hagin 1983:eleven– 14). The conclusion of these teachings is that it is never the will of God for anyone to be sick. The following statement made by Hagin illustrates this indicate:
Don' t ever tell anyone sickness is the will of God for us. It isn' t! Healing and health are the will of God for mankind. If sickness were the volition of God, heaven would be filled with sickness and affliction.
Hagin (1983:sixteen)
A whole number of passages are utilised to substantiate this claim.
How is this healing or health obtained? The possession of healing comes through the practise of faith. Popular phrases in these circles are: ' Name it and claim information technology' and ' Believe it and receive it' . Faith is defined as speaking or confessing with dominance in the full expectation that what is spoken will happen. Underlying this view is the interpretation of Mark 11:23– 24;
Truly I say to you, whoever says to this mountain, ' Be taken upwards and bandage into the body of water' , and does not doubt in his heart, merely believes that what he says is going to happen, it shall be granted him.
(Mk xi:23– 24)
The believer should speak to the disease in the same mode. As Hagin phrases it: ' Faith confessions create reality' (Hagin 1976:23). If healing does not take place, the problem is supposedly overcome by patience and persistence. The seriously ill are exhorted to persist in their confession and build upwards their organized religion to the level necessary to obtain the promised healing. Bennett, another government minister in the Faith Movement, gives the following counsel to those who did not get healed immediately: ' Information technology but ways they' re not nevertheless open to receive the particular healing they need. We demand to go on to break through the barriers that keep us from receiving' (Bennett 1982:53).
Another characteristic of Religion Move teachings on healing is deprival of the symptoms. Kenneth Copeland addresses the symptoms of sickness in the following manner: ' I refuse to consider my body, I turn down to be moved by what I see and what I feel … I am going to choose His Word, instead of what my torso is saying …' (Hanegraaff 1993:244). Hagin (1966:twenty) responds in the aforementioned vein: ' Real organized religion in God – heart faith – believes the Word of God regardless of what the physical evidence may be … A person seeking healing should look to God' due south Word, non to his symptoms.' Copeland (2009:1) advises his followers to take v steps based on Hebrews iv:12– sixteen in society to receive healing. The steps are: detect a scripture in the discussion that fits your situation and that you can present; lay the hope earlier the Lord and worship and pray; brand your petition (write it downwards); set up yourself to receive; and praise God for the manifestation of glory. Followers are also encouraged to make the following written declaration;
I…concur with God' s Word that these scriptures are in full functioning in my life. God' s Word is life to me and health to all my flesh! I declare information technology is done in Jesus' Name. It is finished! Amen.
(Copeland 2009:i)
The assertion that one is to country or confess that something is there when in reality it is not leads Hagin to the inevitable outcome of his logic, namely the denial of reality (Neuman 1990:34).
The Faith Movement has at its foundation one bones presupposition upon which everything is congenital, namely that every Christian, without exception, should be physically healthy and materially prosperous. It is included in Christ' s atonement, and therefore it is bachelor here and at present for all who believe. Hagin (1979:21) expresses this clearly:
' I am fully convinced – I would die proverb it is so – that it is the plan of Our Begetter God, in His groovy dear and His great mercy, that no believer should ever be sick; that every laic should live his full life span down here on this world, and that every laic should finally but fall asleep in Jesus.'
(Hagin 1983:xvi)
IS THE HEALING PROPAGATED BY THE Religion MOVEMENT DIVINE OR OF Man ORIGIN?
The healing propagated past these faith healers is viewed as divine healing, as an intervention by God, although this intervention seems rather indirect via the faith healer and the obedience and confession of the laic.
Evaluation of the premise of the Organized religion Movement teachings
It is clear from the above discussion that healing and health are viewed as a souvenir from God, provided through atonement. The possession of healing, even so, comes through the exercise of organized religion on the office of the believer. It speaks of a kind of partnership; God has provided and the believer must possess. Can this healing indeed be described as ' divine' ?
A few problems sally with this approach: The first and fundamental issue to consider is the authority of these teachings. Is the authority indeed based on a proper interpretation of the Bible? Although many Biblical texts are quoted to substantiate the say-so of their teachings, very little or no attending is paid to literary and historical context, semantic nuances or grammatical indicators (Perriman 2003:92– 95). This results in a set of human ideas and principles regarding healing which is based on a distorted textual meaning. Proponents of the Faith Movement take the ' patently meaning' of the text equally the first rule, likewise as the ultimate goal of all valid interpretation. The plain meaning has, in the first place, to do with the author' south original intent; in other words, that which would have been plain to those to whom the words were originally addressed. It does not, therefore, have to do with how someone from a suburbanised white American civilization of the tardily 20th century reads his own cultural setting dorsum into the text through the oftentimes distorted prisms of the language of the early 17th century (Fee 1984:40).
The process followed by these teachers is that they use their ain experience as a foundation for their teachings, and a number of Biblical verses are marshalled in defence of their claims. In reality, nevertheless, the verses are removed from their original context and are then misinterpreted.
Secondly, the advocates of these teachings consider the Word of God as the revealed truth of God. No consideration is given to the verbal, plenary, inerrant inspiration of the Scriptures. The revelations, prophecies, dreams and visions of the teachers that underlie and support their teachings indicate an inspiration across the text. This is clear from many recorded prophecies supported by the phrase: ' Thus saith the Lord' (Sarles 1986:337).
Thirdly, the doctrine of God, and especially the will of God and his sovereignty are flawed. The proponents of the Faith Movement merits that they know God' south volition. According to them it is God' s will that everybody should be healthy. The question is, however: Did God decree that every believer in every society and in every generation will be healthy? The Scriptures that are utilised to substantiate this claim fall curt.
Really, evidence in the Bible portrays but the opposite. Jesus' earthly life is not typified by material prosperity. He was born into and grew up every bit role of an impoverished family. During his travels, he informed his students that he had no place to lay his head (Mt 8:twenty). As well, upon his death, he left no riches behind. He was furthermore tempted and attacked by the devil and people who threatened to hurt and even impale him.
Fourthly, the sovereignty of God is seriously undermined past the teachings of this Motility. God is turned into a god who adheres to the demands and the wishes of human beings. It is especially evident in the cocky-bodacious mode in which Robert Tilton describes the failure of God' s plan with mankind in the Garden of Eden: ' God hoped for things. He had a plan. He had desires. He hoped they would come to pass, but they failed' (Tilton 1985:113).
Tilton continues to point out that humans can inspire God. If humans starting time to believe, God will first assertive and things will happen (Tilton 1985:109). The sovereignty of God is farther undermined by the notion that humans tin need from God what they demand. This is articulate from the phrase: ' God cannot turn confronting His own Word.' The to a higher place approach does non only undermine the sovereignty of God, but indicates an exchange of roles – namely God becomes the servant of man, who demands action.
Lastly, something on the fashion in which the Faith Movement deals with John x:10, where the arable life offered by Christ is gratuitously assumed to imply textile prosperity, and scripture is utilised equally a tool to press unaccommodating text into shape. The problem with this approach is that Scripture is controlled by the established doctrinal position (Perriman 2003:83).
New Thought pedagogy
Some other hitting attribute of the teachings of the Faith Motility is the way in which healing is obtained. The process of obtaining healing is as follows: accept faith in the Scriptures, which declare that healing comes through the atonement of Christ; deny any symptoms of sickness, simply instead confess the Word that declares healing; and persist with the confession, over and over, until healing manifests itself.
Once again there are no Biblical grounds for this process. Instead information technology reveals a parallel with what is known as ' positive thinking' . Positive thinking refers to the notion that change can exist created by using affirmations that lead to positive thinking. Positive thinking affirmations are unproblematic statements that are repeated over and again. Through constant repetition your hidden mind picks up the message and you outset taking action to create modify. Information technology is a way of changing behaviour and so every bit to achieve a goal.
Perriman (2003:66) argues that the roots of the Faith Motility prevarication in ' a theological indiscretion' and that the Faith Motility is not actually Christian just really a ' cultic wolf dressed upwardly in Pentecostal clothing' . The source of the Faith Motility is presented equally New Thought education with its substitution of self-realisation for submission and self cede its opposition toward the traditional debasement of animate being earlier Creator. Furthermore, its ability in human being thoughts and words to shape its circumstances and its promises of wellness and prosperity serve as a natural corollary of diverse spiritual laws that tin be put into activeness.
Perriman (2003:69– 70) continues to indicate the parallels between the New Thought and Religion Movement. Firstly, the aforementioned elevation of humanity and emphasis on the man being' s capacity to shape his/her own destiny exists. Secondly, the same belief in the power of thought and language to influence cloth circumstances for better or for worse is demonstrated. Thirdly, the same extensive utilize of the notion of spiritual laws to reinforce the trustworthiness and efficacy of religion is axiomatic. Lastly, the fact that the New Thought adult alongside the rediscovery of divine healing within the Holiness movement also suggests a strong affinity between the ii metaphysics. This directly tie connecting the modern Faith Movement with the New Thought metaphysics of the early 20th century was already indicated earlier by McConnell (1995:lxx).
The proponents of the Faith Motion endeavor to sanitise the metaphysical concept of the ' ability of the mind' past replacing it with the ' forcefulness of religion' . According to Hanegraaff (1993:29), they accept made a distinction without a divergence. Warren Felt Evans, a New-Thought writer, wrote that ' faith is the most intense form of mental action' (Evans 1885:152). Evans explains that, in treating a patient, the issue of the suggestion (or positive affidavit that the patient is well) is the result of the faith of the subject area. It is ever proportioned to the degree in which the patient believes that (Evans 1885:152).
Hanegraaff (1993:thirty) continues and quotes H Emile Cady, who said that ' our affirming backed by faith is the link that connects our witting human need with His power and supply.' The power in our word of faith brings all skillful things into our everyday life. The parallel seems clear between the mind in metaphysics and ' faith' ' in ' the word of faith' or ' force of faith' .
This practise of the Faith Movement to obtain health shows parallels with the metaphysical concept of the ' power of the mind' , in equally much as that it can exist viewed every bit the same thing with a different name, namely ' word of faith' . The affirmations are the unlike passages from the Scriptures that must be confessed over and over again.
The practice of obtaining healing by the Faith Motion seems to be naught more a homo invention that borrowed from the principles of ' New Thought' teaching, clothed it in a Christian coat and presented it to the believer.
Tabular array 1
Little reference is made to the sovereignty of God and his intervention by performing miracles at his will. Neither is there a submission to the will of God, seeing that the proponents claim to empathize and know the will of God. The danger in believing that you lot know God' southward will is that the believer can ' control' the actions of God and demand specific action from him, based on a twisted understanding and interpretation of his Discussion.
The proof is in the pudding
The question remains: Does the theology of healing propagated by the Organized religion Motion bear fruit? Denial of the symptoms of sickness and repeated confession are no guarantee for healing. Instead, it could lead to deterioration in health, and even death. The low success rate of the proponents of the Organized religion Motility is definitely no testimony to, nor a confirmation of, their teachings.
• John Osteen, the pastor of ' Word of Faith Ministries' , adult a number of medical weather, including middle affliction, and died of a heart attack in 1999, at the age of 73. This happened despite declaring himself healed to his congregation and stating that God had told him that he would be preaching into his nineties. His wife developed chest cancer, which later spread to the liver. However, she underwent traditional treatment and survived.
• Kathryn Kuhlman, a faith healer of stature, was diagnosed with an enlarged heart in 1955. Many faith healing attempts were made, and she got the all-time medical treatment bachelor at the time, yet she died of heart failure 20 years afterwards.
• Renowned religion healer, TL Osborn' southward wife, Peggy, died of lung cancer in 1995, despite her declaration to the congregation in 1994 that she had received supernatural healing. Doctors, notwithstanding, later determined that her ' healing' was in fact a short-lived remission as a result of traditional treatment.
• The wife of Charles Capps, another faith healer, underwent traditional treatment for unspecified cancer and survived.
• Joyce Meyer developed breast cancer in 1989. Although she claims that she stood on the Discussion, she however received traditional handling.
• Oral Roberts received angioplasty to treat a heart attack that he suffered (Wikipedia Discussion of Faith 2009d:3).
From the above examples it is clear that it is foolish to ignore symptoms such as those of cancer and to denounce them as decoys of the devil. Early diagnosis is crucial for effective treatment.
Determination
Compared to the healing ministry of Jesus in the Bible, discussed earlier, the religion healers deviate substantially.
Furthermore, the Religion Movement and its teachings on healing seem to portray a strong parallel with New Idea teaching. Although the Bible and scriptures are presented equally the footing for healing, stiff accent is placed on the homo beingness' s capacity for shaping his/her own destiny, fifty-fifty if it ways that scripture must be bent into shape to serve this purpose. Believers are advised to steadfastly suffer and confess until the healing takes place. The Word of God seems to exist applied to serve the human desire without consideration for the sovereignty of God. The roles of Creator and creation are exchanged. Man demands and God provides!
Healing in the Religion Movement is not so much a consequence of God who intervenes, but rather a result of human potential to overcome through the power of the heed. Faith, which is propagated as the spiritual hands, so to speak, through which a person obtains healing from God, likewise seems to have taken on another graphic symbol. Indeed, this ' faith' does not rely on the ability of God, but on the power of the repeated confession of the person in need of healing. Divine healing is a reality, only a fundamental aspect of this healing is that God is the healer and he acts in sovereignty at will. No man can claim that he knows the full will of God and therefore no human can dictate to God. The healings that Jesus performed served the purpose of authenticating Jesus as the Messiah. It seems that the majority of faith healers effort to identify with Jesus in a position of authority, which enables them, as gifted persons of God, to summon divine healing.
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Stephan P. Pretorius
PO Box 60829
Karenpark, 0018, Due south Africa
e-mail: pretosp@unisa.ac.za
Received: 08 June 2009
Accustomed: fifteen July 2009
Published: 27 Oct. 2009
DOI: ten.4102/hts.v65i1.277
This commodity is available at: http://www.hts.org.za
Source: http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222009000100055
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