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

In this final article we look at two more potential land mines.

14) Interpreting all Physical Manifestations as a Sure Sign of the Presence of the Holy Spirit

When God chooses to open the eyes of our hearts (Eph. 1:18) or draws near to us in power (James 4:8) or reveals some glorious truth concerning himself and his greatness and grace, there are often visible and vocal manifestations in one’s physical frame. The problem that many encounter is when they assume that some manifestation is always an infallible sign of the Spirit’s presence or that one’s failure to manifest is an infallible sign that the Spirit is absent. Operating on this assumption leads to intentionally manipulative ministry in which a pastor/preacher/teacher employs whatever tactics have in the past proven to be effective in inducing physical manifestations, be they shaking, weeping, laughing, convulsing, or falling on the ground, etc.

When average believers embrace the notion that such manifestations are a sure sign of the presence of the Spirit, they will often yield to the slightest touch or tactic that may provoke a physical expression of some sort. Thinking that those whom God truly loves will manifest in some way, as if the certain sign of God’s affection for them is some overt physiological reaction, they are tempted to emulate others lest they conclude that they are not as greatly loved by the Lord or that they have quenched the Spirit through some unrepentant sin in their lives. Might it be that some physical manifestation is truly the result of the Spirit’s heightened presence? Yes. But not necessarily.

During the First Great Awakening in the 1740’s, Jonathan Edwards witnessed numerous expressions of both genuine manifestations of the Spirit’s presence and self-induced actions that bore little to no fruit.

“It was very wonderful to see how person’s affections were sometimes moved-- when God did as it were suddenly open their eyes, and let into their minds a sense of the greatness of his grace, the fullness of Christ, and his readiness to save. . . Their joyful surprise has caused their hearts as it were to leap, so that they have been ready to break forth into laughter, tears often at the same time issuing like a flood, and intermingling a loud weeping. Sometimes they have not been able to forbear crying out with a loud voice, expressing their great admiration” (Narrative of Surprising Conversions, pp. 37-38).

“Some persons having had such longing desires after Christ or which have risen to such degree, as to take away their natural strength. Some have been so overcome with a sense of the dying love of Christ to such poor, wretched, and unworthy creatures, as to weaken the body. Several persons have had so great a sense of the glory of God, and excellency of Christ, that nature and life seemed almost to sink under it; and in all probability, if God had showed them a little more of himself, it would have dissolved their frame. . . And they have talked, when able to speak, of the glory of God’s perfections” (Narrative, p. 45) 

“It was a very frequent thing to see a house full of outcries, faintings, convulsions and such like, both with distress, and also with admiration and joy.” (The Great Awakening, p. 547)

“Many in their religious affections being raised far beyond what they ever had been before; and there were some instances of persons lying in a sort of trance, remaining for perhaps a whole twenty-four hours motionless, and with their senses locked up; but in the meantime under strong imagination, as though they went to heaven, and had there a vision of glorious and delightful objects.” (The Great Awakening, p. 550).

What did Edwards conclude from this, and how should we respond? The simple truth is that manifestations prove nothing either way. They may be the work of the Spirit but may just easily be the work of the flesh (and, on occasion, the work of demons).

The ever-present danger is drawing the conclusion that “if I were simply more devoted, more humble, more sacrificial, and loved God with even greater intensity, I would experience these manifestations like others do.” Or, “Many experienced intense physical manifestations. I guess that means revival is here.” Or, “No one experienced any physical manifestations. I guess that means the Spirit is not here.” No!

(15) Yielding to the Fear of Being “Ordinary”

These deviant expressions of Christianity have become so severe that one could justifiably argue that the people behind them have forged an entirely different religion. It’s not that the extremists I have in mind are a bit theologically goofy. My point is that they have at times so radically deviated from the orthodox faith and have implemented beliefs and practices that are so contrary to Scripture, that we should consider them as being part of an entirely different religion. Consider the Word of Faith movement or the Prosperity gospel as just two examples.

My concern here is with the why. Why did these otherwise Christ-affirming professing believers wander from the path of biblical orthodoxy and develop so many of what can rightly be called heretical doctrines?

This may at first sound strange, but the problem is not primarily theological. The underlying problem that has given rise to deviant theological beliefs and practices is ethical. Or perhaps a better way of putting it is to use the word value. They place a higher value on self than on Christ. It isn’t that they deny Jesus as Lord, but he exists for their sake, to promote them, to lead them to greatness, popularity, and wealth.

We must not yield to the fear of being ordinary. This is actually a subset of what we earlier referred to as super-supernaturalism. It is essential that we all acknowledge an impulse in our hearts to be important. I’m not suggesting that we shouldn’t strive in God’s grace to draw attention to his importance. Clearly, we should. But there is deeply entrenched in the fabric of our souls a yearning to be noticed, applauded, praised, and eulogized. In itself, that can be overcome by the power of the Spirit. But if not checked and suppressed and, to use Paul’s term, mortified or put to death (Rom. 8), it will quickly become an excuse or justification for deceit, manipulation, and lying.

We cannot afford to ignore how powerful this impulse is. Consider how it makes you feel when someone you regard as important or famous or influential sees you and calls you by name. “Wow. So-and-so knows who I am.” The flip side to this is the deflation of our hearts when we are overlooked, ignored, forgotten, or treated as little more than ordinary.

This tenacious tendency in our fallen, broken nature, is perhaps the primary reason why so many fabricate stories of the miraculous, or concoct alleged prophetic words, or justify mining the internet for information to pass off as divine revelation. There is a thrill that comes with being seen and spoken about as extraordinarily gifted. We feel validated. Our lives suddenly take on new meaning. Our egos are caressed and our sense of self-worth is elevated.

This impulse to avoid being ordinary is so powerful that we find ourselves willing to justify deception. There are some who believe that as long as others feel blessed by our “ministry” and we feel important, nearly everything is permissible. Or the longing to be important blinds us to our own shortcomings and clouds our judgment regarding truth.

In addition, being perceived as important also generates speaking invitations, large honoraria, and public praise, whether on social media or from the platforms of churches everywhere.

Conclusion

I do not want my critique of certain theological trends in the broader charismatic community to be interpreted as if I have any doubts about the contemporary validity of all spiritual gifts and our responsibility to desire them and facilitate their exercise in the life of the local church (1 Cor. 14:1). It is precisely because I so highly value what Scripture says about the charismatic work of the Spirit that I energetically oppose those who would, by means of their flawed theological beliefs, bring reproach upon the Spirit and the gospel itself.