I love to read--in fact, I'm a book-a-holic.
Here are some of the books on divine healing that I have found to be most helpful. Of course, I do not endorse everything each author says, but found each book to benefit my personal understanding about divine healing.
You can find these books on amazon.com or bookfinder.com.
If you find this list helpful, check back occasionally; I will add to it as I remember other books on the subject.
1. "Divine Healing: A Comparative Study" by L. Thomas Holdcroft
2. "Power Healing" by John Wimber
3. "Healing" by Frances MacNutt
4. "The Meaning of Faith and the Sick are Healed" by Charles S. Price (available on our ministry website)
5. "Healing: Sign of the Kingdom" by Howard Ervin
6. "In Quest of Healing" by Gordon Wright
7. "The Real Faith" by Charles S. Price (this is the best book EVER penned on faith--read it and I'm sure you'll agree!)
8. "Meet the Healer" by William Caldwell
Sunday, October 28, 2007
Monday, October 22, 2007
Pentecostal: What's That?
"Pentecostal." What in the world does that word mean?
The general, street-level understanding of "Pentecostal" can mean anything from toothless Appalachian snake-handlers to traditional Evangelicals with energetic worship music in their Sunday services. Vipers to verve--that's a broad spectrum.
One thing for sure, hardly anyone seems to know what the word means anymore--not even many who wear the label themselves.
I'm going to quickly pare down the range of possibilities by eliminating the non-Classical groups such as the snake-handlers (herpetological Pentecostals?) and other fringe groups; let's focus on those with orthodox, Evangelical commitments at their core.
A common answer to this question is that a Pentecostal is an Evangelical who speaks in tongues. That Pentecostals believe in tongue speaking there is no doubt; but what else really distinguishes us from our Godly, Evangelical brothers? In fact is the distinction really necessary at all?
The possibility of the distinction being merely theological has rapidly diminished over the last decade as the number of functional cessationists begins to near extinction; even Dallas Seminary admits those who speak in tongues now--a tremendously gracious and brotherly move on their part. But is the difference really just tongues? If so, the popular Campolo book, "How to Be Pentecostal Without Speaking in Tongues" should be canonized or at least apocratized (made that word up myself).
I don't believe that theology alone is the main factor that defines "Pentecostal." I believe another factor is mostly to blame; the IMPLEMENTATION of our faith is the key difference--the practical, not the theoretical. How we "do" our faith is significantly different. Our desire to experience colors every practice of our Christianity because only knowing is not enough for us. We don't want to be able to just talk with or about God; we want to dance with Him!
I am not to saying that our Evangelical brothers are less spiritual or less Christian or less anything; I do not believe that. I simply mean that we approach our faith with a different set of expectations, so therefore, our reference points are different.
Let's look at a couple of areas of practical contrast. Our worship involves our mind, body and spirit. Even the starchiest Pentecostal denominational executive can't help but to sway to the music of the Teen Challenge Choir--even if the sway is off-beat. Pentecostals don't view physical responses to their faith as shameful or negative. In fact, to some, the more gymnastic the response the better!
How about our style of prayer? Corporate concerts of prayer consisting of believers of all levels of maturity raising their physical voices to their Father; not one qualified leader prayer while other listen, but the sound of many voices at once. Some stand, some sit, some kneel, some bury their faces in the carpet while others pace the floor and wave their hands; yet all unconcerned about the breaking of protocol. Everyone wants to get in on the action.
Even the idea of testimony follows this line. Again, experience and interraction are central to the Pentecostal worldview. How about the miraculous? That's our favorite dish! We read biblical accounts of miracles and then step out and believe God for the same thing to happen today. We take very literally the promised of divine intervention and get alarmed when we haven't experienced that intervention recently.
I once heard Dr. Gordon Anderson, president of North Central University in Minneapolis, say that Pentecostals believe in a "very present God;" that's well said. We desire and expect Him to be active in our daily lives, but especially in our times of corporate worship.
This little post certainly cannot fully define what the word means--so I need your help.
What does "Pentecostal" mean to you?
I'd love to hear from you.
The general, street-level understanding of "Pentecostal" can mean anything from toothless Appalachian snake-handlers to traditional Evangelicals with energetic worship music in their Sunday services. Vipers to verve--that's a broad spectrum.
One thing for sure, hardly anyone seems to know what the word means anymore--not even many who wear the label themselves.
I'm going to quickly pare down the range of possibilities by eliminating the non-Classical groups such as the snake-handlers (herpetological Pentecostals?) and other fringe groups; let's focus on those with orthodox, Evangelical commitments at their core.
A common answer to this question is that a Pentecostal is an Evangelical who speaks in tongues. That Pentecostals believe in tongue speaking there is no doubt; but what else really distinguishes us from our Godly, Evangelical brothers? In fact is the distinction really necessary at all?
The possibility of the distinction being merely theological has rapidly diminished over the last decade as the number of functional cessationists begins to near extinction; even Dallas Seminary admits those who speak in tongues now--a tremendously gracious and brotherly move on their part. But is the difference really just tongues? If so, the popular Campolo book, "How to Be Pentecostal Without Speaking in Tongues" should be canonized or at least apocratized (made that word up myself).
I don't believe that theology alone is the main factor that defines "Pentecostal." I believe another factor is mostly to blame; the IMPLEMENTATION of our faith is the key difference--the practical, not the theoretical. How we "do" our faith is significantly different. Our desire to experience colors every practice of our Christianity because only knowing is not enough for us. We don't want to be able to just talk with or about God; we want to dance with Him!
I am not to saying that our Evangelical brothers are less spiritual or less Christian or less anything; I do not believe that. I simply mean that we approach our faith with a different set of expectations, so therefore, our reference points are different.
Let's look at a couple of areas of practical contrast. Our worship involves our mind, body and spirit. Even the starchiest Pentecostal denominational executive can't help but to sway to the music of the Teen Challenge Choir--even if the sway is off-beat. Pentecostals don't view physical responses to their faith as shameful or negative. In fact, to some, the more gymnastic the response the better!
How about our style of prayer? Corporate concerts of prayer consisting of believers of all levels of maturity raising their physical voices to their Father; not one qualified leader prayer while other listen, but the sound of many voices at once. Some stand, some sit, some kneel, some bury their faces in the carpet while others pace the floor and wave their hands; yet all unconcerned about the breaking of protocol. Everyone wants to get in on the action.
Even the idea of testimony follows this line. Again, experience and interraction are central to the Pentecostal worldview. How about the miraculous? That's our favorite dish! We read biblical accounts of miracles and then step out and believe God for the same thing to happen today. We take very literally the promised of divine intervention and get alarmed when we haven't experienced that intervention recently.
I once heard Dr. Gordon Anderson, president of North Central University in Minneapolis, say that Pentecostals believe in a "very present God;" that's well said. We desire and expect Him to be active in our daily lives, but especially in our times of corporate worship.
This little post certainly cannot fully define what the word means--so I need your help.
What does "Pentecostal" mean to you?
I'd love to hear from you.
Saturday, September 22, 2007
New Book on Ministering the Spirit Baptism, "Helping Others Receive the Gift," Coming in February
Early this year God directed me to put a book together on how to minister the Spirit Baptism. I was immediately aware of my limited perspective and knew that a multiple-author, multiple-angle approach would be the most helpful and balanced.
After much prayer, I contacted several people who have solid reputations for effectively ministering the Spirit Baptism. The providence of God became apparent as each one submitted their material for the book; every author spoke to different aspects and yet had the same heart.
The result is an incredibly practical "how-to" approach that will be beneficial to two main audiences: ministers and those studying for the ministry. It is not a theological treatise--though theologically sound, but a hands-on guide for those who desire to increase their effectiveness in ministering the Baptism in the Holy Spirit.
The contributors include: Randy Hurst, Dr. Gordon Anderson, Dr. Del Tarr, Dick Gruber, Jim Gerhold, Alan Griffin, Gary Grogan, Judi Bullock, Ken Cramer, Nate Ruch, Scott Erickson, Bill Juoni and myself. The book will contain chapters on general concepts, specifically ministering to children, teens, pastoral concerns, post-reception guidance, theological reflections, and inspirational stories of ordinary ministers that have learned to trust Jesus as the Baptizer in the Holy Spirit in their unique contexts.
Gospel Publishing House / Access Books will publish and distribute the book. It will be the first resource of its kind in GPH history!
Look for "Helping Others Recive the Gift;" I'll let you all know when it is available (probably late February).
After much prayer, I contacted several people who have solid reputations for effectively ministering the Spirit Baptism. The providence of God became apparent as each one submitted their material for the book; every author spoke to different aspects and yet had the same heart.
The result is an incredibly practical "how-to" approach that will be beneficial to two main audiences: ministers and those studying for the ministry. It is not a theological treatise--though theologically sound, but a hands-on guide for those who desire to increase their effectiveness in ministering the Baptism in the Holy Spirit.
The contributors include: Randy Hurst, Dr. Gordon Anderson, Dr. Del Tarr, Dick Gruber, Jim Gerhold, Alan Griffin, Gary Grogan, Judi Bullock, Ken Cramer, Nate Ruch, Scott Erickson, Bill Juoni and myself. The book will contain chapters on general concepts, specifically ministering to children, teens, pastoral concerns, post-reception guidance, theological reflections, and inspirational stories of ordinary ministers that have learned to trust Jesus as the Baptizer in the Holy Spirit in their unique contexts.
Gospel Publishing House / Access Books will publish and distribute the book. It will be the first resource of its kind in GPH history!
Look for "Helping Others Recive the Gift;" I'll let you all know when it is available (probably late February).
Thursday, July 26, 2007
Why do we need the Spirit Baptism?
When it comes to understanding why we need the Spirit baptism, I believe that a major roadblock is built out of obsessively focusing on tongues-speaking rather than the true purpose of the gift. Why, actually, do we need to be Spirit baptized? Is the centerpiece really tongues?
I frequently ask leaders, “Why would someone want to receive the Spirit baptism?” The typical answer is, “So they can speak in tongues and have a prayer language.” Somehow we have lost the simple purity of Pentecost. Suddenly the focus is an argument that we have to win rather than it being a gateway to Spirit empowered ministry. The sad reality is that when many ministers see an inkblot of a dove, the first thing that enters their minds is tongues speaking.
I am firmly convinced that the confirming outward sign (or initial evidence) of the Spirit Baptism is speaking in unlearned languages (or tongues). But the reason I am convinced of this is not because it is Assemblies of God fundamental truth number eight, but rather that it has a specific, obvious, biblical function. Function is the key word, not argument. Our present culture has little tolerance for dogmatic religious types standing on irrelevant soapboxes; people want practical truth that they can personally engage and implement. The good news is that the Spirit baptism is such a truth, easy to understand and utilitarian.
The first two or three years of our ministry saw very few people actually receiving the Spirit baptism. I was so frustrated; after all, that is what our ministry was supposed to target, yet there seemed to be some kind of barrier. After a few days of frustration and prayer, fasting and introspection, the Holy Spirit began to show me that I was approaching this blessing with an argument. I began to re-evaluate my approach alongside the book of Acts, particularly the second chapter. Suddenly, the light bulb turned on! I began to see that the “why” was functional in ways that I had never previously understood.
On the day of Pentecost, they were all filled and began to speak in unlearned languages as the Spirit empowered them; they began to speak out God-inspired words in another language as the Spirit enabled them. Then, some time afterwards, a group of people gathering for the feast heard the ruckus of raw Pentecostalism. They had two basic responses, some were amazed and some thought that this noisy bunch was half-pickled. That’s where verse fourteen comes in. Peter stops speaking to God in his unlearned, spiritual language and begins to address the gathered crowd—probably in Aramaic or Hebrew, preaching a most convincing and well-ordered sermon. His content was obviously outside of his natural ability.
This is where the utilitarian function of tongues helps us understand precisely why we need the Spirit baptism: if you can trust God to order your words in the spiritual language, how much more can you trust Him afterwards to order your words in English to unbelievers? The Spirit baptism is all about saying the right things, the God-inspired things; first in tongues, but most significantly in our known languages as we prophetically minister words from God’s heart.
Since the day I began to understand Acts two, I’ve never had to argue initial evidence with anyone. Biblically, tongues are a prophetic confirmation of a prophetic anointing to be a prophetic witness. That’s why Peter explained the event as the fulfillment of Joel’s oracle where one day everyone could be a prophet.
Suddenly tongues take on a vital, functional role to the believer who wants to be a prophetic witness. Why do we need the Spirit Baptism? It’s all about God affecting what we say, plain and simple.
We don’t need the Spirit baptism so we can speak in tongues; we need the Spirit baptism so we can speak to lost people with prophetic power—and yes, we also get the added benefit of communing with God in a new language of intercession and worship. What a deal!
I frequently ask leaders, “Why would someone want to receive the Spirit baptism?” The typical answer is, “So they can speak in tongues and have a prayer language.” Somehow we have lost the simple purity of Pentecost. Suddenly the focus is an argument that we have to win rather than it being a gateway to Spirit empowered ministry. The sad reality is that when many ministers see an inkblot of a dove, the first thing that enters their minds is tongues speaking.
I am firmly convinced that the confirming outward sign (or initial evidence) of the Spirit Baptism is speaking in unlearned languages (or tongues). But the reason I am convinced of this is not because it is Assemblies of God fundamental truth number eight, but rather that it has a specific, obvious, biblical function. Function is the key word, not argument. Our present culture has little tolerance for dogmatic religious types standing on irrelevant soapboxes; people want practical truth that they can personally engage and implement. The good news is that the Spirit baptism is such a truth, easy to understand and utilitarian.
The first two or three years of our ministry saw very few people actually receiving the Spirit baptism. I was so frustrated; after all, that is what our ministry was supposed to target, yet there seemed to be some kind of barrier. After a few days of frustration and prayer, fasting and introspection, the Holy Spirit began to show me that I was approaching this blessing with an argument. I began to re-evaluate my approach alongside the book of Acts, particularly the second chapter. Suddenly, the light bulb turned on! I began to see that the “why” was functional in ways that I had never previously understood.
On the day of Pentecost, they were all filled and began to speak in unlearned languages as the Spirit empowered them; they began to speak out God-inspired words in another language as the Spirit enabled them. Then, some time afterwards, a group of people gathering for the feast heard the ruckus of raw Pentecostalism. They had two basic responses, some were amazed and some thought that this noisy bunch was half-pickled. That’s where verse fourteen comes in. Peter stops speaking to God in his unlearned, spiritual language and begins to address the gathered crowd—probably in Aramaic or Hebrew, preaching a most convincing and well-ordered sermon. His content was obviously outside of his natural ability.
This is where the utilitarian function of tongues helps us understand precisely why we need the Spirit baptism: if you can trust God to order your words in the spiritual language, how much more can you trust Him afterwards to order your words in English to unbelievers? The Spirit baptism is all about saying the right things, the God-inspired things; first in tongues, but most significantly in our known languages as we prophetically minister words from God’s heart.
Since the day I began to understand Acts two, I’ve never had to argue initial evidence with anyone. Biblically, tongues are a prophetic confirmation of a prophetic anointing to be a prophetic witness. That’s why Peter explained the event as the fulfillment of Joel’s oracle where one day everyone could be a prophet.
Suddenly tongues take on a vital, functional role to the believer who wants to be a prophetic witness. Why do we need the Spirit Baptism? It’s all about God affecting what we say, plain and simple.
We don’t need the Spirit baptism so we can speak in tongues; we need the Spirit baptism so we can speak to lost people with prophetic power—and yes, we also get the added benefit of communing with God in a new language of intercession and worship. What a deal!
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