This is the third article in my series titled, Identifying and Responding to Theological Bombs that Threaten the Integrity of our Movement.

In Parts One and Two we looked at the problem of over-realized eschatology and triumphalism. Today we look at what J. I. Packer calls, Super Supernaturalism

Super-Supernaturalism

No one has explained this feature of some in the charismatic world better than J. I. Packer. Super-supernaturalism, says Packer,

“is my word for that way of affirming the supernatural which exaggerates its discontinuity with the natural. Reacting against flat-tire versions of Christianity, which play down the supernatural and so do not expect to see God at work, the super-supernaturalist constantly expects miracles of all sorts – striking demonstrations of God’s presence and power – and he is happiest when he thinks he sees God acting contrary to the nature of things, so confounding common sense. For God to proceed slowly and by natural means is to him a disappointment, almost a betrayal. But his undervaluing of the natural, regular, and ordinary shows him to be romantically immature and weak in his grasp of the realities of creation and providence as basic to God’s work of grace” (Keep in Step with the Spirit, 193-94).

Super-supernaturalism is seen when the Christian neglects the basic spiritual disciplines in favor of heightened and intensified states of emotional euphoria. Better to experience a vision than to meditate on Scripture. Better to advance in godliness through a prophetic word than to devote oneself to prayer and fasting. Better to pursue and pray for an angelic encounter than to serve the poor and needy. Better to attend a healing service than to encourage other believers in a small group gathering. Better to experience a heavenly visitation than to devote oneself to the daily discipline of obedience, humility, and self-sacrifice. Better to blame a demon for some besetting sin than to disconnect from the internet and submit oneself, daily, to relationships and structures of accountability.

None of this is meant to deny the value of emotional euphoria, visions, prophetic words, angelic encounters, or divine healing. And yes, some sins are undoubtedly fueled by a demonic presence, requiring deliverance. But when the former are elevated, prized, and prioritized over the grace-empowered rigors of putting to death the deeds of the flesh, the beauty and blessing of how the Spirit works in us to conform to the image of Jesus is often lost.

The bottom line here is that many charismatic Christians do not adequately appreciate the God-given processes of nature or the value of common sense (i.e., wisdom). They find the latter boring and insufficiently “supernatural” to satisfy their craving for surprising and spontaneous displays of power. The routines of life and the basic disciplines of prayer, fasting, meditation on Scripture, and serving the orphan and widow lack the sort of “spiritual buzz” that they crave.

Super-supernaturalism is also seen in the tendency of many charismatic pastors to wait for a Saturday night or early Sunday morning revelatory experience to provide the content of their sermon rather than devote themselves Monday through Friday to the rigorous study of God’s written Word. To the super-supernaturalist, the insight gained from a spontaneous, late-in-the-week Holy-Spirit-inspired moment of illumination is more a sign of spiritual maturity and godliness than what one may learn from reading a commentary or doing a word study earlier in the week.