You understand different approaches to divine healing from a Christian perspective. Whether from an Evangelical perspective, or Charismatic, or Word of Faith, or Pentecostal, or Neo-Pentecostal, to Holiness Movement, etc. Which is best and why?
Friday, August 22, 2025
A Brief Comparison of Different Christian Approaches To Divine Healing
I asked the following question of ChatGPT to find out how it conceives of the differences between the various Christian approaches to Divine Healing and which it perceives to be the "best." As I have said in other blogposts I have my own theological synthesis on Divine Healing. See for example, my blogpost HERE.
I asked ChatGPT:
ChatGPT said:
Yes, I'm familiar with the different approaches to divine healing from a variety of Christian theological perspectives—Evangelical, Charismatic, Word of Faith, Pentecostal, Neo-Pentecostal, Holiness Movement, and others. Each tradition has a particular theology, emphasis, and practice around healing. Choosing which is “best” is complex, as it depends on what you value: biblical fidelity, theological consistency, personal experience, ecclesial tradition, or practical outcomes.
Here's a comparative overview of the major approaches and a discussion about which might be considered “best” based on certain criteria.
🔹 1. Evangelical Perspective
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View of Healing: Often cautious or moderate. Believes God can heal, but healing is not guaranteed or always expected. Emphasis on God’s sovereignty.
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Biblical Support: Prayers for healing (e.g., James 5), but no expectation that healing is normative or always available.
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Means of Healing: Prayer, sometimes anointing with oil, pastoral support. Suffering is seen as potentially redemptive.
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Theology: Healing is part of God's providence, not always linked to the atonement.
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Strengths: Theologically careful, avoids emotional manipulation.
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Weaknesses: May downplay the experiential or supernatural dimension.
🔹 2. Charismatic & Pentecostal Perspective
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View of Healing: Healing is part of the normal Christian life, empowered by the gifts of the Holy Spirit, especially the “gift of healing.”
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Biblical Support: Strong emphasis on the Book of Acts, Jesus’ ministry, and 1 Corinthians 12.
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Means of Healing: Laying on of hands, spiritual gifts, prophetic insight, congregational prayer.
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Theology: Healing is part of Christ’s atonement and the Kingdom of God breaking into the present.
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Strengths: High expectation of divine intervention; often results in vibrant faith and testimonies.
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Weaknesses: Risk of over-promising healing; discouragement if healing doesn't happen.
🔹 3. Word of Faith Perspective
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View of Healing: Healing is guaranteed in the atonement and can be accessed through positive confession and faith declarations.
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Biblical Support: Isaiah 53 (“by His stripes we are healed”), Mark 11:23-24, Romans 10:9-10.
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Means of Healing: Declaring God's Word, rebuking sickness, aligning speech with belief, avoiding “negative confession.”
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Theology: Sickness is often seen as an attack of the enemy or a result of lack of faith or confession.
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Strengths: Bold faith, expectancy, empowerment of believers.
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Weaknesses: Can lead to blaming the sick, spiritual pride, denial of reality, or disillusionment.
🔹 4. Holiness Movement Perspective
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View of Healing: Healing often linked with sanctification and personal holiness. God heals as part of making the believer holy and whole.
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Biblical Support: Holistic view of salvation; emphasis on purity and transformation.
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Means of Healing: Prayer, repentance, consecration, sometimes fasting.
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Theology: Healing seen as part of God’s work of sanctifying the believer, but not always guaranteed.
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Strengths: Strong moral and spiritual grounding.
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Weaknesses: May overemphasize moral conditions for healing.
🔹 5. Neo-Pentecostal / Third Wave Perspective
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View of Healing: Combines supernatural expectation with balanced theology. Healing is real but not formulaic.
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Biblical Support: Same as Charismatic/Pentecostal, but interpreted with more nuance.
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Means of Healing: Healing prayer, inner healing, deliverance, gentle use of spiritual gifts.
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Theology: Healing is a sign of the Kingdom breaking in; not always predictable.
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Strengths: Balanced view—expectant, yet cautious. Open to mystery.
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Weaknesses: May struggle with clarity on theological boundaries.
🏆 Which is Best and Why?
It depends on what you're evaluating:
| Criterion | Best Approach | Why |
|---|---|---|
| Biblical Balance | Neo-Pentecostal / Third Wave | Integrates Scripture, Spirit, and suffering well. |
| Expectation & Faith | Word of Faith | High faith in God's power and promises. |
| Spiritual Maturity | Holiness Movement | Links healing with sanctification and moral growth. |
| Supernatural Openness | Pentecostal / Charismatic | Welcomes the gifts and works of the Spirit. |
| Pastoral Sensitivity | Evangelical | Gentle, avoids blame or pressure on the sick. |
| Experiential Testimonies | Charismatic / Pentecostal | Often accompanied by stories of real transformation. |
🔍 Final Assessment
If you're looking for a theologically robust and pastorally sensitive approach that still believes in the power of healing, the Neo-Pentecostal / Third Wave model may be the most balanced. It encourages expectancy without presumption, embraces mystery, and recognizes that God's will is sometimes healing and sometimes sustaining grace.
But if you're drawn to bold faith and miracles, Pentecostal or Word of Faith traditions may resonate more—though you’ll want to be discerning to avoid extremes.
Would you like a comparison chart or decision-making guide for choosing one for personal study or ministry context?
Monday, August 18, 2025
Can Continuationists Legitimately Appeal to Mark 16:17-20 For Their Doctrines Despite The Scholarly Consensus That It Is An Interpolation Rather Than An Original Part Of The Gospel Of Mark?
Continuationists are those Christians who believe the charismatic gifts are still being given by God and operate in the Christian church. They include Pentecostals, Charismatics, Third Wavers, Open But Cautious (etc.). There are many speculations and theories as to whether the Longer Ending of Mark [i.e. Mark 16:9-20] is an authentic part of the Gospel of Mark [GMark]. Most scholars argue that it is not an original and viable part of GMark. But it was added to GMark either because the real ending was lost, or because some early Christians thought GMark ended too abruptly and took it upon themselves to give it a "better" ending. Some of these scholars argue that the abrupt ending was intentional because it was meant to spark evangelistic discussions and dialogues in the early church when living eyewitnesses were still alive to talk about the ministry and message of Jesus [GMark being written partly for the purpose of being an evangelistic Gospel]. There are those who attempt to argue for the authenticity of Mark 16:9-20. Some claiming it may have been added later by the approval of the original author of the Gospel. Or by the early community that originally published GMark.
In this blogpost I will assume for the sake of argument the "worse case senario" that Mark 16:9-20 is an interpolation. When doing apologetics I suggest never to use Mark 16:9-20 or any other unique or unlikely authentic reading and textual variants to prove an apologetical point [e.g. 1 John 5:7; "God" in 1 Tim. 3:16; etc.]. For apologetics I recommend sticking with the Critical Text rather than Majority Text or the Textus Receptus readings. That way we Christians can't be accused of cheating by placing our thumbs on the scale. The Critical Text has less accretions and therefore closer to the original texts.
At the same time, I believe that some readings and variants pop up so early in the Christian Scriptural textual tradition and are so widespread geographically that while they may not be viable [meaning plausibly authentic], they are nevertheless honored by God because they generally reflect the teaching and experience of the early Christians. This is what I believe about the Mark 16:9-20. Even if it were an interpolation, it's so ancient and so accepted as canonical by many copies of the text of Mark that God honors the faith Christian have in it. Including the faith continuationists have in appealing to it to justify their doctrines, practices and appeals to God to manifest His presence and grace through and in powerful miracles, signs and wonders in their lives and ministries. Whoever created the interpolation [if it is an interpolation] must have done it very near the time of the Apostolic Age, and composed it based on the rest of Scripture (given its allusions to other Biblical passages) and the supernatural miraculous experiences of Christians in and soon after the Apostolic Age.
As a Protestant, I affirm that Scripture is above and superior to Christian tradition, but at the same time, Scripture iss also part of Christian tradition. That's because there is a distinction between Scriptural Christian tradition, and non-Scriptural Christian tradition. In one sense they are one, and in another sense they must be distinguished. The Longer Ending of Mark may be a case where an extra-Biblical tradition might have entered the Scriptural text, and not be authentic or inspired. It may not be inspired in the highest sense that true Scripture is, but it may be "inspired" in a lower sense. As, for example, the numbering of chapters and verses in the Bible, or how some scholars think the titles to the Psalms aren't original but where added later. But because they have been part of the Scriptural tradition for such a long time, believers often take it for granted that they are in some sense authoritative even if not authentic. I think a similar thing is true or the Longer Ending of Mark.
In which case, I think it's perfectly legitimate for continuationists to ask God and expect God to show up and perform signs and wonders in their lives in keeping with (and as per) Mark 16:17-20. That the signs described in it, like casting out demons, speaking in tongues, being supernaturally protected from the venom of venomous snakes, not being hurt by poison, and healing the sick, WILL FOLLOW Christian believers. The Bible teaches we are not to tempt or test God. In which case, we should not be handling venomous snakes or drinking poison on purpose. The passage is referring to examples of handling snake by necessity (say in case of emergencies), or of accidental poisoning [e.g. Acts 28:3-6].
Mark 16:9 NASB95
9 [Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons.10 She went and reported to those who had been with Him, while they were mourning and weeping.11 When they heard that He was alive and had been seen by her, they refused to believe it.
12 After that, He appeared in a different form to two of them while they were walking along on their way to the country.13 They went away and reported it to the others, but they did not believe them either.
14 Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen.15 And He said to them, "Go into all the world and preach the gospel to all creation.16 He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.17 These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues;18 they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover."
19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.]
Friday, July 25, 2025
Miscellaneous Links Supporting Continuationism
The first two below are by Reformed/Calvinist author Bnonn Tennant who I think is a cessationist. Yet he nevertheless makes a case for theological positions that arguably better fit with continuationism rather than cessationism.
What to do if your house is haunted by Bnonn Tennant
https://www.truemagic.nz/p/what-to-do-if-your-house-is-haunted
What does it mean to bless things? by Bnonn Tennant
https://www.truemagic.nz/p/what-does-it-mean-to-bless-things
I haven't reviewed or watched all of the following links, but allegedly they are from a Charismatic position that shows evidence of the continuing reality of Christian miracles:
https://www.facebook.com/watch/?v=1319668392243452&rdid=EUVwxuMYIUtpf5U0
https://www.researchgate.net/publication/45505841_Study_of_the_Therapeutic_Effects_of_Proximal_Intercessory_Prayer_STEPP_on_Auditory_and_Visual_Impairments_in_Rural_Mozambique
😮Cases of Documented Healings:
https://www.facebook.com/share/v/154TPfp1AL/?mibextid=wwXIfr
https://www.facebook.com/share/v/15gxCwwPyR/?mibextid=wwXIfr
https://www.facebook.com/share/v/14cbfH4pTg/?mibextid=wwXIfr
https://www.facebook.com/share/v/1AWJ8FW6MH/?mibextid=wwXIfr
https://www.facebook.com/share/r/1Wh5eS3y1C/?mibextid=wwXIfr
😮Why Don’t We See More Documentation for Healing?
https://www.theobjectivebeliever.com/why-don-t-we-see-more-documented-ca
😮Why Don’t Faith Healers Ever Visit Hospitals?
https://www.facebook.com/share/v/1EMjcaqYW6/?mibextid=wwXIfr
😮Is it Always God’s Will to Heal?
https://www.facebook.com/share/v/1BF9zPKLjW/?mibextid=wwXIfr
If You Pray For Something With Real Faith Is It Unbelief If You Request It More Than Once?
Smith Wigglesworth, the famous [or, in some circles, infamous] "faith healer" is well known to have taught the controversial idea that to request something in prayer more than once is unbelief. Meaning, if you pray for something more than once you're demonstrating unbelief, or lack of faith, or are doubting. The implicit and tacit implication included in that teaching is that if you asked a previous time in faith, then when you ask again you're (also) nullifying all the previous times you prayed for it. While Wigglesworth might not have intended to sow doubt in other people's minds that praying more than once nullifies all previous times one has prayed for the desired thing, that's a logical implication of what he thought and taught. Something which some Christians have unfortunately fallen into. Such teaching actually causes doubt and interrupts faith. Presumably Wigglesworth based his idea that to pray repeatedly for something is unbelief or doubting on passages like the following:
Mark 11:22-24 KJV
[22] And Jesus answering saith unto them, Have faith in God. [23] For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. [24] Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
Matthew 21:21-22 KJV
[21] Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. [22] And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
But then there are other Bible passages that teach persistent, repeated and continual petitionary prayers/requests. Passages like the following:
Matthew 7:7-8 KJV [parallel in Luke 11:9-10]
[7] Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: [8] for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
Luke 18:1-8 KJV
[1] And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [2] saying, There was in a city a judge, which feared not God, neither regarded man: [3] and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. [4] And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; [5] yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [6] And the Lord said, Hear what the unjust judge saith. [7] And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? [8] I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
Which is it? Presumably some atheists might see this as a contradiction in Jesus' teachings. The solution is fairly obvious. So, instead of typing out a solution myself, I asked a number of Artificial Intelligences to solve the dilemma and apparent contradiction.
I ASKED:
Is it a contradiction when, on the one hand Jesus taught that when we ask something in prayer we are to believe we received it [e.g. Matt. 21:22; Mark 11:22-24], yet on the other hand Jesus said we are to keep asking, seeking and knocking continually [e.g. Matt. 7:7-8ff.; Luke 11:9-10ff.; Luke 18:1-8]? In the first group of examples of Jesus' teachings it implies you only need to pray once. In the second group it implies repeated prayers or requests.
ChatGPT WROTE:
That's a thoughtful and insightful question—and it’s one that many believers and theologians have wrestled with. At first glance, Jesus’ teachings on prayer in those passages can appear contradictory, but when examined more closely in context, they complement each other rather than conflict.
Summary of the Two Teachings:
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Faith-filled, confident asking (e.g., Mark 11:22-24, Matthew 21:22):
Jesus emphasizes believing that you have received what you ask for, and praying with unwavering faith. -
Persistent, persevering asking (e.g., Matthew 7:7-8, Luke 11:5-10, Luke 18:1-8):
Jesus encourages continual seeking and asking, highlighting persistence in prayer.
Reconciling the Two:
Rather than being contradictory, these teachings address two dimensions of prayer:
faith and persistence. Here's how they can be understood together:
1. Persistent Prayer Is Not Incompatible with Faith
Jesus is not saying in the "ask and keep asking" passages that repeated prayers indicate doubt. Rather, persistence is often the expression of faith. You persist because you believe God hears you and will act—even if not immediately.
Luke 18:1 says Jesus told the parable of the persistent widow “so that they would always pray and not give up.” The widow’s repeated petitions weren’t because she doubted justice would be done—it was because she trusted justice would come, eventually.
2. “Believe You Have Received It” Is About the Attitude of Faith, Not Instant Results
In Mark 11:24, Jesus isn’t saying the moment you pray you’ll always see immediate results. Rather, He’s saying that when you pray, your heart posture should be one of confidence in God’s power and goodness, believing that your request is already granted in God’s sovereign will—even if the fulfillment is delayed.
This aligns with Hebrews 11:1: “Now faith is the substance of things hoped for, the evidence of things not seen.”
3. Different Types of Prayer Situations
These teachings may address different contexts or types of prayer:
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For some things (e.g., miracles, healing, mountain-moving faith), Jesus calls for decisive, bold prayer with unwavering belief.
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For other situations (e.g., justice, long-term needs, the coming of the Kingdom), persistent prayer is appropriate because God's timing may be different, and the process may be drawn out.
4. Persistent Prayer Forms Us Spiritually
Persistent prayer does more than change circumstances—it forms the person praying. Jesus’ call to “keep knocking” isn't just about getting something; it's about growing in dependence on God, aligning our hearts with His will, and developing a consistent relationship with Him.
Conclusion:
There is no contradiction—only a fuller picture of the spiritual dynamics of prayer:
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Jesus teaches that we should pray with faith, believing in God's power and goodness.
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He also teaches us to persist in prayer, not because God is reluctant, but because prayer is part of our relationship with Him and His timing may require endurance.
In essence: believe like it’s already done, but persevere like it hasn’t happened yet.
DUCK.AI WROTE:
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🤔 Exploring the Apparent Contradiction in Jesus' Teachings on Prayer
The teachings of Jesus regarding prayer can indeed seem contradictory at first glance, but a deeper examination reveals a more nuanced understanding of faith and persistence in prayer.
📖 Understanding the Teachings
Believing You Have Received (Matthew 21:22; Mark 11:22-24):
- In these passages, Jesus emphasizes the importance of faith in prayer. The idea is that when you pray, you should have confidence that God hears you and that your request aligns with His will. This faith is crucial for effective prayer.
Asking, Seeking, and Knocking (Matthew 7:7-8; Luke 11:9-10; Luke 18:1-8):
- Here, Jesus encourages persistence in prayer. The repeated action of asking, seeking, and knocking suggests that prayer is not just a one-time event but a continual process. This persistence reflects a deepening relationship with God and an acknowledgment of His timing and sovereignty.
🔍 Reconciling the Two Teachings
| ASPECT | BELIEVING YOU HAVE RECEIVED | ASKING, SEEKING, AND KNOCKING |
|---|---|---|
| Nature of Prayer | Faith-based, confident request | Persistent, ongoing communication |
| Focus | Trust in God's provision | Relationship and dependence on God |
| Outcome | Assurance of receiving what is asked for | Growth in faith and understanding of God's will |
| Context | Aligning with God's will | Understanding God's timing and purpose |
Faith and Persistence: The two teachings can be seen as complementary rather than contradictory. Faith is essential when making a request, but persistence in prayer can also be a demonstration of that faith. It shows trust in God's timing and a willingness to engage in a relationship with Him.
God's Will and Timing: Sometimes, the answer to prayer may not come immediately or in the way we expect. The act of continually asking can help us align our desires with God's will and prepare us to receive His answer, whatever it may be.
Spiritual Growth: Repeated prayer can lead to spiritual growth. It allows individuals to reflect on their requests, understand their motivations, and deepen their relationship with God.
💡 Conclusion
In summary, the teachings of Jesus on prayer highlight both the necessity of faith and the importance of persistence. Rather than viewing them as contradictory, they can be understood as two sides of the same coin, encouraging believers to trust in God while also engaging in a dynamic and ongoing conversation with Him. This approach fosters a deeper relationship and a more profound understanding of His will in our lives.
META AI WROTE:
The two groups of teachings from Jesus might seem contradictory at first glance, but they can be understood as complementary aspects of a deeper spiritual principle.
*Believing in the Answer:*
- *Faith and Certainty*: When Jesus teaches that we should believe we have received what we ask for in prayer (Matthew 21:22, Mark 11:22-24), he's emphasizing the importance of faith and certainty in God's provision.
- *Trust in God's Sovereignty*: This approach encourages us to trust in God's sovereignty and goodness, recognizing that He is able and willing to provide for our needs.
*Persistent Prayer:*
- *Persistence and Dependence*: On the other hand, when Jesus teaches us to keep asking, seeking, and knocking (Matthew 7:7-8, Luke 11:9-10, Luke 18:1-8), he's emphasizing the importance of persistence and dependence on God.
- *Relationship and Communication*: This approach encourages us to cultivate a deepening relationship with God, recognizing that prayer is not just about getting answers, but also about communing with our Heavenly Father.
*Reconciling the Two:*
- *Context and Purpose*: The context and purpose of prayer can help reconcile these seemingly contradictory teachings. In some cases, a single prayer with faith and certainty might be sufficient, while in other cases, persistent prayer might be necessary to align our hearts with God's will or to demonstrate our dependence on Him.
- *Paradox and Tension*: The Bible often presents paradoxes and tensions that require a nuanced understanding. In this case, the tension between believing in the answer and persistent prayer might reflect the complexity of our relationship with God, where faith, trust, and dependence are all essential.
Ultimately, Jesus' teachings on prayer invite us to cultivate a deep and multifaceted relationship with God, trusting in His sovereignty while also persisting in prayer and communion with Him.
GROK AI WROTE:
The apparent tension between Jesus’ teachings on believing you have received when you pray (e.g., Matt. 21:22; Mark 11:22–24) and the call to persistent prayer (e.g., Matt. 7:7–8; Luke 11:9–10; Luke 18:1–8) can be reconciled by considering the context and intent of each teaching. There is no contradiction, as they address different aspects of prayer.
- Faith in Prayer (Matt. 21:22; Mark 11:22–24): These verses emphasize the importance of faith when making a request to God. Jesus teaches that when you pray, you should trust God’s power and will to answer, believing that He is capable of granting what you ask. The focus is on the quality of faith, not the frequency of the prayer. It’s about approaching God with confidence in His ability to act, rather than doubting or wavering.
- Persistence in Prayer (Matt. 7:7–8; Luke 11:9–10; Luke 18:1–8): These passages highlight the importance of perseverance in prayer. Jesus encourages continual asking, seeking, and knocking, as seen in the parable of the persistent widow (Luke 18:1–8), which illustrates the value of steadfastness. This persistence doesn’t negate faith but demonstrates trust in God’s timing and sovereignty, even when answers are delayed. It also reflects a heart that remains engaged with God, seeking His will through ongoing communion.
Friday, July 11, 2025
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