A Course in Healing
by Rev. Mike Flynn
© by Mike Flynn: may be
copied and distributed but not sold.
Table of Contents
Overview of Jesus’ Healing Ministry p. 1
The Kingdom of God p. 3
The Baptism in the Holy Spirit p. 5
Calling Down the Holy Spirit p. 8
The Word Of Knowledge p. 10
A Five-Step Model of Ministry p. 12
Inner Healing p. 14
Healing the Demonized p. 17
Ministering to the Chronically Ill p. 23
A Summary of Different Kinds of Ministry p. 27
Having Faith for Healing p. 30
Questions and Answers p. 32
Developing a Healing Ministry in a Local Church p. 36
How To Teach Healing p. 38
"...and He sent them out to
preach the kingdom of
God and to heal the sick."
OVERVIEW OF JESUS’ HEALING MINISTRY
Jesus said, "Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves." (Jn 14.11, RSV) There was the sense that the works verified his words. By a count of instances (some of which were plural), healing the sick was 77% of the works of Jesus, the other 23% being primarily nature miracles. Presumably then, healing should be the mainstay of the "greater works" which He promised that we would do: “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father” (Jn 14.12). That was the experience of the early church and is the experience of the church today.
I. REASONS WHY PEOPLE DO NOT PRAY FOR THE SICK
A. Faulty worldview
a. Some have a rational worldview
b. Others have an experiential assumption
c. The Christian must have both a rational base of understanding as well as a base
B. Do not have the power
C. Do not have an acceptable model
D. Do not want to embarrass God or themselves when healing does not occur
E. Do not have a theology of healing
F. Do not want to be what they think they will become if they begin praying for
healing--friendless or fanatical
II. REASONS TO PRAY FOR THE SICK
A. Reasons from common sense
a. If God were only a good human friend, He would want us well
b. I prefer to be healthy and take practical steps to stay healthy
c. It is easier to pray for someone for healing than to witness to them
B. Reasons from church history
a. Healing through the history of the church. E.g., Justin Martyr, Tertullian,
Augustine, Julian, Gregory of Tours, The Venerable Bede, Anselm, Dominic,
St. Francis of Assisi, Martin Luther, John Wesley, Johann Blumhardt
C. Reasons from Scripture
a. God’s name is “healing”: Jehovah-Rapha (Ex 15.26)
b. Jesus’ healing ministry was foretold: Isa 61.1-3
c. Jesus’ willingness and ability to heal: 41 specific instances
d. Jesus’ gift of His healing ability to His followers
to the twelve: Lk 9
to the seventy: Lk 10
to any believer: Mk 16
III. STATISTICS ABOUT HEALING IN THE NEW TESTAMENT
A. Out of 3779 verses in the four gospels, 727 (or 19%) relate specifically to the healing of physical and mental illness and the resurrection of the dead.
B. There are 41 recorded instances of Jesus healing individuals or groups.
C. Of those 41, 33 could be said to have been the healing of chronic cases.
D. Twenty-seven of the 41 healings of Jesus were in evangelistic settings, i.e. in public.
E. There were also 24 healings that specifically had an evangelistic result.
F. Thirty-three healings specifically had an evangelistic setting or result.
G. In several instances, Jesus tried to avoid either a public setting or result.
H. Matthew records 25 instances of healing, Mark 18, Luke 24, and John 5.
IV. THE SCOPE OF HEALING
When one begins to think about praying for the sick, it helps to have a working concept of Biblical anthropology in mind. No single construct is completely adequate because the Bible itself is not exhaustively definitive about the make-up of man. The following chart is offered as one that has helped many .
The body is the physical aspect of man. It is a magnificent creation.
The soul is the distinctively human part of man. It is primarily comprised of mind, will, and emotion, which combine in various ways to produce personality, character, skill, knowledge, fear, preference, temperament, creativity, etc.
The spirit is that part of man most like God. We are made in the image of God and God is a Spirit (Gen. 1.26 and John 4.24). When Adam was created, he had a living body, soul, and spirit. In Gen. 2.17 God warned Adam not to eat of the tree of the knowledge of good and evil, or he would die "on that day". When Adam sinned, his spirit died instantly. In the remainder of the Old Testament, God promises man that his dead spirit will be revived: "A new spirit I will give you", "I will take away your heart of stone and give you a heart of flesh". But the Old Testament closes with the promise yet unfulfilled. When we get to the third chapter of John, the whole matter comes full circle as Jesus exhorts Nicodemus that he must be born again.
When a man willfully accepts Jesus Christ as Savior, the Holy Spirit comes into him, brings his human spirit alive, and joins Himself with man's spirit to create a "new creation" who is "one spirit". In other words, the Holy Spirit and the human spirit form an alloy.
The relationship between these factors might be stated as this: the body is like a ship, the mind and emotions are lieutenants in charge of mental and emotional information, the spirit is the captain, and the will is the executive officer.
Fr. Francis MacNutt further delineated the factors into another chart to help us understand the scope and nature of the healing enterprise.
1. of the spirit
confession and forgiveness
2. of the Soul
sins of others
counseling: pastoral, psychological, psychiatric
3. of the Body
disease, accidents, stress, sin, spirits
prayer of faith for physical healing
anointing of the sick
4. any or all of the above can--upon occasion--be
demonic in its cause
prayer of deliverance
MacNutt points out that illness in one area can surface in another. For example, worry--a function of the soul--can surface as an ulcer--a function of the body; sin--a function of the spirit--can give rise to depression--a function of the soul. He says that
• illness of the spirit often leads to emotional sickness and sometimes to bodily sickness
• illness of the emotions often leads to spiritual sickness and bodily sickness
• illness of the body often leads to emotional sickness and sometimes to spiritual illness
Therefore diagnosis of the underlying cause/s of an illness is very important. This will be treated in depth in the talk on the five-step healing process.
THE KINGDOM OF GOD
(with grateful credit to John Wimber)
Teaching on the Kingdom of God in the Gospels is central to the life and work of Jesus. The synoptic Gospels are full of teaching about it. The Gospel writers used the term 123 times (Paul 13, Acts 8, and the rest of the N.T. 11 times). Frequently the Gospel writers summarized it in formulas like this, "Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people" (Matt 4.23).
The concept of the Kingdom of God is rooted in the O.T., announced by the prophets as a day in which men and women will live together in peace, when social problems would be solved (Isa 2.4) and the physical environment would pass away (Isa 11.6). The Kingdom of God had a Davidic sense, characterized in a military hope; it was a geographic, earthly, and nationalistic kingdom, a future empire just like the "good old days" of King David. The "Day of the Lord", coined by the prophets, carried a two-fold meaning of restoration and judgment. Full restoration would occur (Amos 9.14, Isa 11, Zech 8.4-8) and the nations would be judged (Amos 1).
There was also a Danielic sense in which the concept of the Kingdom of God was rooted. This was a heavenly, rather than earthly, hope; an end to "this present age". God was going to bring into existence a new world, the Age to Come. In addition, the apocalyptic writers elaborated on this concept of the kingdom and matured the Jewish people's concepts of evil, Satan, and demons. A marked dualism between God and Satan characterized kingdom thought.
It was in the context of these two ideas--that the Kingdom of God was a time of earthly triumph and that an age of righteousness was soon coming--that John the Baptist announced that God was ready to bring a New Age into existence.
I. THE RULE
We can define the Kingdom of God as the dynamic reign of God, the assertion of God's authority over the evil one and his deeds. The dictionary defines kingdom as "the reign or rule a king has over his subjects." This is the primary meaning of the Hebrew malkuth and Greek basileia. A kingdom may be a realm over which a sovereign exercises his authority; it may also be the people who belong to that realm. With the coming of the Messiah came the revealed authority of God. In Jesus dwelt the Godhead bodily (Col. 1). Jesus came restoring the rule which Adam and Eve had lost in the fall.
II. PRESENT AND FUTURE ASPECTS
In the N.T. the dualistic framework of "the present evil age" (Gal 1.4) and "the age to come" (Eph 1.21) is established, but in a new way. The N.T. teaches that in the coming of Jesus Christ the future age has come into the present; the Kingdom of God has been fulfilled, but not yet consummated; thus it is both present and future. We are part of the "already" and the "not yet". We therefore, are constantly living in eschatological tension -- caught between the old and the new. For example:
Mk 1.15 The time is fulfilled, the kingdom of God is near
Mt 12.28 When demons are driven out by the Spirit, the
Kingdom of God has come upon you
Lk 17.21 The Kingdom of God is among/within you
I Co 10.11 The fulfillment of the age has come upon us, yet
Heb 6.5 We have tasted the powers of the coming age
Note this diagram:
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ ________________________
The Age to Come
-The First Coming of Jesus -The Second Coming of Jesus
This Present Evil Age
The N.T. was written from this viewpoint: the overlapping of two ages. God's Kingdom had interrupted human history and was now spreading like leaven and growing like a seed. This approach helps us to have a correct understanding of power ministry in the N.T. (i.e., healing must be interpreted in the light of the Kingdom of God). It is important to grasp the above noted truth about the kingdom: it is the already and the not yet. Already people are being healed; not yet is everyone healed. Already the risen Christ is victorious over His enemies; not yet is every enemy vanquished. Already you have been delivered from certain sins; not yet are you victorious over all sins.
III. POWER AND AUTHORITY
A. Authority and power are often confused. Power (Greek dynamis) is might or ability. It is often used for the word "miracle", e.g., a work of power (Mk 6.5). Authority (Greek exousia) is the freedom and right to act, i.e. the right to exercise power.
B. God has absolute authority; He is almighty (Lk 12.5). Therefore all authority is ultimately delegated from God (Lk 1.51f). Delegated authority denotes power that is linked to a position or commission, and is always displayed in legal, political, social, moral, and spiritual affairs (Ro 13.1-6). In the spiritual realm position and authority are not so much matters of structure but of relationship, e.g., Mt 20.25 teaches that true spiritual authority is a relationship of service, not a structure of dominance.
C. Through creation God gave man relationship, identity and position with Himself. This gave man authority: to be and reveal God's image and glory (Gen 1.26, Ps 8.3f)
to rule over the earth (Gen 1.27)
to have all things under his feet (Ps 8.6-8)
D. Through deception and sin man was deposed and lost his authority, and Satan became the prince, ruler, and god of this world (2Co 4.4). Everything under his authority has been enslaved and suffers through his policy of sin, sickness, and death (Jn 8.34,44). When Satan encountered Jesus he tried to bargain by offering to delegate his authority over earthly kingdoms to Christ, Who, though conscious of His right to them, refused, awaiting the divinely appointed time (Lk 4.6).
E. Jesus was sent as a man (the second Adam) to re-establish God's authority over the earth by disarming all powers and saving man out from under their authority. Jesus' dynamis came from the empowering of the Holy Spirit (Lk 4.14ff). But His exousia came from His relationship with the Father (many refs in John). He knew His identity and commission as the Son, sent from the Father, and this gave Him boldness to exercise His authority (Jn 17.2, etc.). Because Jesus was under authority (in right relationship with the Father) He had authority, and others recognized it (Mt 8.9). His teaching was seen to be authoritative (Mt 7.29) because He spoke only what He heard from the Father. He had authority over demons, death, sin, sickness, and nature; they all obeyed His orders (see Mk 1.22,27; Mt 9.6,8; Mk 4.39,41; Lk 7.1-17). Through His life, death, and resurrection Jesus disarmed and despoiled the spiritual powers (Jn 12.31, Ga 2.15, Heb 2.14). With His exaltation, following His death and resurrection, Jesus received from God all authority in heaven and on earth (Mt 28.18; cf Phil 2.6-11; Eph 1.20-23).
F. Having deposed Satan, Jesus reinstates man by bringing him into relationship with God, and thereby delegating His authority to man. We're to do His works, speak His words. We have new identity through relationship--being righteous sons (1Jn 3.1). We have new position through relationship--being made alive with Christ to be seated with Him above all powers and authorities (Eph 2.4-6). We have a commission to go in Jesus' authority (see Mt 10.8, 28.18ff; Mk 16.15ff, Jn 20.21):
to proclaim the good news: :"Our God reigns!"
to baptize and teach
to drive out demons
to heal the sick
to speak in new tongues
to raise the dead
to disciple nations
to minister to the poor
IV THE KINGDOM AND THE CHURCH
The church is not the Kingdom.
The Kingdom creates the church.
The church witnesses to the Kingdom.
The church is the instrument of the Kingdom.
The church is the custodian of the Kingdom.
The church has been given Kingdom authority.
V. THE WAR
In spiritual warfare there is a continual interaction between the Kingdom of God (and its community, the church) and the kingdom of Satan (and its community, the world, along with the flesh, demons, and Satan himself). This warfare is characterized by attack and counterattack. C.S. Lewis: "There is no neutral ground in the universe: every square inch, every split second has been claimed by God and counterclaimed by Satan." It is important for Christians who are engaged in the ongoing battles with Satan and his demonic forces to know that as we attack the citadels of Satan, Satan attacks us in return.
VII. THE WORKS OF JESUS
A. Over demons.
B. Over disease.
C. Over nature.
D. Over death.
E. Over sin.
 See chapter 5 of my book Holy Vulnerability.
 See chapter 7 of Holy Vulnerability, chapter 12 of Inner Healing, chapter 6 of The Mustard Seed Book.
THE BAPTISM IN THE HOLY SPIRIT
I. THE GIFT OF THE HOLY SPIRIT IS FORETOLD IN ALL FOUR GOSPELS
• Matthew 3:11, "He will baptize you with the Holy Spirit and with fire."
• Mark 1:7f, "I baptize you with water, but he will baptize you with the Holy Spirit."
• Luke 3:16, "He will baptize you with the Holy Spirit and with fire."
• John 1:33, "The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit."
II. EACH GOSPEL HAS A FORM OF THE GREAT COMMISSION, AND EACH COMMISSION HAS A PROCLAMATION COMPONENT AND A POWER COMPONENT.
Proclamation Component Power Component
Mt. 28:19, "make disciples" Mt. 28:18, "All authority ..."
Mk.16:15, "Go...and preach" Mk.16:17, "And these signs..."
Lk. 24:47, "repentance and Lk. 24:49, "I am going to send you
forgiveness of sins will be preached" what my Father has promised… power"
Jn. 20:23, "If you remit ... sins" Jn. 20:22, "Receive the Holy Spirit"
III. JESUS SAID HE WOULD SEND THE HOLY SPIRIT
• John 14:15-17, 26, "I will ask the Father, and he will give you another Counselor…."
• John 15:26, "When the Counselor comes, whom I will send to you from the Father…."
• John 16:7, 13-15, 24, "I will send him to you."
IV. JESUS BREATHED ON THE DISCIPLES AFTER THE RESURRECTION SO THEY COULD RECEIVE THE HOLY SPIRIT. • John 20:22, "And with that he breathed on them and said, 'Receive the Holy Spirit.'"
V. LATER STILL, JESUS TOLD THEM NOT TO GO ANYWHERE UNTIL THEY RECEIVED (MORE) POWER. It appears that Jesus' attitude is that it takes God's power to do God's work.
• Luke 24:49, "but stay in the city until you have been clothed with power from on high."
• Acts 1:4-5, 8, "but wait for the gift my Father promised…" …"but in a few days you will be baptized with the Holy Spirit." … "But you will receive power when the Holy Spirit comes on you."
VI. THE PROMISE OF JESUS AND JOEL 2:28 IS FULFILLED ON THE DAY OF PENTECOST
• Acts 2 tells of tongues, prophesy, empowered preaching
• Acts 2:41 previously frightened Peter is now used to boldly save 3000
VII. THE REST OF ACTS TELLS OF POWER BREAKING OUT.
VIII. GENTILE PENTECOST.
• Acts 10:44, "The Holy Spirit came on all who heard the message."
IX. APPARENTLY ALL BELIEVERS ARE MEANT TO RECEIVE THIS BAPTISM OF THE HOLY SPIRIT.
• Acts 8:14-17 Philip in Samaria
• Acts 19:1-7 Paul in Ephesus
X. VARIETIES OF GIFTS CAN BE EXPERIENCED (JESUS' ABILITIES)
• 1 Corinthians 12:7 phaneroosis = manifestations
• 1 Corinthians 14:12 pneumatoon = lit. spirituals
• Romans 12:6 charismata = gifts or gracelets
• Ephesians 4:7 dorea s = person-gifts or gifted persons
XI. THE FRUIT OF THE SPIRIT CAN BE EXPERIENCED (JESUS' CHARACTER QUALITIES)
• Galatians 5:22, "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control."
XII. WAYS IN WHICH PEOPLE ARE FILLED WITH THE HOLY SPIRIT VARY
• at the same moment as conversion, Acts 19:5ff
• after having received Jesus as Savior, Acts 8.15f, Acts 9:17f
• before having confessed Jesus as Savior, Acts 10:44
• sovereignly, Acts 2:1-4, Acts 10:44
• through the laying on of hands, Acts 8:15, Acts 9:17, Acts 19:5
XIII. A CLARIFICATION
• All who have received Jesus as Savior already have the Holy Spirit in them. This is for salvation, becoming a child of God, standing to inherit eternal life, and for membership in the universal Body of Christ. The appropriate sacrament is baptism.
• The Baptism in the Holy Spirit is for empowerment and for fruit-bearing. This is being filled with the Spirit. The appropriate sacrament in liturgical churches is confirmation, which can also be called the “ordination of the laity.”
XIV. A SUGGESTED PRAYER
“Lord Jesus, I now affirm that You are my Savior and that I have professed You as my Savior and Lord. I acknowledge that You are the only way to the Father and that You have entered my heart, given me new birth, and that You pledge to forgive my sins every time I confess them.
“What’s more, You are also the Baptizer in the Holy Spirit. In preparation for asking You to fill me with the Holy Spirit,
• “I confess my sins and ask You to forgive me
• “I repent of and renounce any involvement in spiritual forces that are not of You
(astrology, transcendental meditation, shakras, palm reading, divination, tarot cards, occult religions/practices, new age spirituality, auras, healing by means other than those sanctioned by Scripture, etc.)
• “I wish to be empowered by the Holy Spirit for fruitfulness and giftedness in relationship with and service to You.
• “Therefore, Lord Jesus, I ask You to fill me with the Holy Spirit. And by faith—as exercised by my will—I declare that You are filling me with the Holy Spirit, whether or not I feel anything. And I thank You.”
XV. ASSURANCES THAT IF YOU ASK, YOU RECEIVE
• “Which of you fathers, if your son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? If you then, though you are evil, know how to give good things to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” Luke 11:11-13
• “…but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”
• “But you will receive power when the Holy Spirit comes on you; and you will be witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Acts 1:8
• “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” Acts 2:4
XV. FUNCTIONS OF THE SPIRIT
A. Gifts – Romans 12, 1 Corinthians 12-14, Ephesians 4.
B. Fruit - Galatians 5;22
C. And much more:
Romans 2:29, circumcises the heart. 5:5, sheds abroad the love of the Father in our hearts
8:4, enables us to live. 8:9, we are to be controlled by the HS. 8:14, we're to be led by the Holy Spirit.
8:26, Spirit helps us in our weakness. 8:27, Spirit intercedes for the saints (through our groans)
14:17 gives us righteousness, peace, and joy. 15:13, overflows us with hope. 15:16, sanctifies us
15:19, by His power, performs signs and miracles
1 Corinthians 2:10, searches all things. 2:12, enables us to understand what God has given us
2:13, teaches us. 3:16, lives in us as His temple. 6:11, Justifies us in the name of the Lord Jesus
12:3, enables us to say, Jesus is Lord. 12:4, gives different gifts to the body
12:7, manifests Himself in believers
2 Corinthians 1:22, He has been put in our hearts by the Father as a deposit. 3:6, He enables us to be ministers of a new covenant. 3:17, He gives freedom. 3:18, He gives ever increasing glory
13:14, He fellowships with us all
Galatians 3:2, He comes in response to hearing with faith. 3:5, we receive Him and work miracles by faith. 3:14, by faith we receive the promise of the Spirit. 4:6, enables us to cry out, Abba!
5:22, makes us fruitful. 6:8, will give us eternal life
Ephesians 1:13, He is a seal. 1:17, He gives wisdom and revelation. 2:18, He gives us access to the Father. 3:5, He reveals matters to us. 3:16, He impacts our inner being. 4:3, He enables us to keep unity and peace. 4:30, He can be grieved. 5:18, He fills us. 6:18, He enables us to pray on all occasions
XVI. THINGS THE SPIRIT DOES
A. Convicts (not condemns) - "When the people heard this, they were cut to the heart" (Acts 2:37)
B. Heals - "Does God give you His Spirit and work miracles among you because you observe
the law or because you believe what you heard?" (Galatians 3:5)
C. Blesses - "joy given by the Holy Spirit" (1 Thessalonians 1:6).
D. Comforts - "and encouraged by the Holy Spirit, it [the church] grew in numbers…
E. Anoints - "Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you" (2 Timothy 4:14).
F. Directs - "Set apart Barnabas and Saul for the work to which I have called them" (Acts 13:2)
G. A comment: the Spirit works in agreement with Scriptures, but is not limited to them. The Bible is the menu, not the meal; it points to the kinds of things we can do with the direction, empowerment, and collaboration of God. With the Spirit, we can be doers of a living Word and not merely hearers of the Word.
XVII. WAYS TO RELATE WITH THE HOLY SPIRIT
A. Talk to Him
"Good morning, Holy Spirit, thank You for this new day. Thank You that You're going
to help me live for Jesus today."
B. Listen to Him
Learn to dial down and relax, so He can get information from your spirit into your mind.
C. Discern Him.
Learn to sense His peace or agitation in your heart, passing judgment on ideas, intentions,
and plans that are in line with Scripture.
D. Obey Him. He is God.
E. Trust Him
F. Praise Him.
"Alright, Holy Spirit! Way to go! Thank You for healing that person. I love you, Holy Spirit. And I love what you did for that person."
CALLING DOWN THE HOLY SPIRIT
We in the church are familiar with invoking the Spirit's presence, but we don't usually label it "calling down the Holy Spirit". Sacramental theology speaks of the "epiclesis" (Greek, epi, upon, and kaleo, to call) in the prayers of consecration, e.g., "Sanctify them by your Holy Spirit to be for your people the Body and Blood of your Son...". We're not at all unfamiliar with asking the Lord to be present in our gatherings.
But we have not been trained to expect anything particular to happen when we invoke His presence. We've not been led by our training, our worldview, or our experience to expect anything tangible to occur when we call to Him to come. Very few of us have ever even expected Him to manifest His presence when we've asked Him to come. What is this new thing that's happening? How shall we regard it? Can we "do it" too?
This teaching in no way presumes that the Holy Spirit is not already present in the hearts of believers who are present when we say “Come Holy Spirit.” We know that the Spirit permanently indwells the hearts of believers from the moment of their acceptance of Christ as Savior and their invitation of Him to enter their lives.
What we are getting at is a Biblical realization that the presence of God is often passive until believers take steps to actualize--make active--His presence. God invites us to collaborate with Him. One effective way to do this is to invoke the active presence of His Spirit.
I. WHY SHOULD WE CALL DOWN THE HOLY SPIRIT?
A. Survey of the Scriptures
A summary of some displays of the Spirit’s power and their results: Time does not permit us to look at every demonstration of the Spirit's power in the N.T. By way of example, we will look at Jesus' works in the Gospel of Mark and the disciples' works in Acts.
Display of the
Spirit's power Result Display Result
1. Mk l.23 Mk 1.27 15. Mk l.40 Mk l.45
2. Mk 3.l Mk 3.6-7 16. Mk 5.l Mk 5.15-20
3. Mt 9.l8 Mt 9.26 17. Mk 6.47 Mk 6.5l
4. Mk 6.47f Mk 6.54-56 18. Mk 7.3l Mk 7.37
5. Mk l0.46 Mk l0.52 19. Mk 11.20 Mk ll.2lf
6. Mt l7.l 2Pe l.l6-l8 20. Mt 22.l5 Mt 22.22
7. Mt 27.50 Mt 27.54 21. Mt 28.l Mt 28.8
8. Jn 2.l Jn 2.ll 22. Ac 2.4 Ac 2.l2f
9. Ac 3.l Ac 4.4 23. Ac 5.l Ac 5.ll
10. Ac 5.l2 Ac 5.l3-l6 24. Ac 8.6 Ac 8.6, l2f
11. Ac 8.26 Ac 8.36ff 25. Ac l2.2l Ac l2.24
12. Ac l3.2 Ac l3.49 26. Ac l3.6 Ac l3.l2
13. Ac l6.9 Ac l6.l4 27. Ac l6.l6ff Ac l6.23
14. Ac l6.26 Ac l6.30-34 28. Ac l8.9 Ac l8.l8
B. Reporting on Scriptural Survey
I have found few instances of successful evangelism in the N.T. that were not explicitly attended by a display of the Spirit's power. So apparently it was normative to expect the Holy Spirit to back up one's proclamation of the word.
I Cor 2.1-4 provides an additional reason: that people's faith "rest
not on men's wisdom but on God's power."
C. History of the Church: “Come Holy Spirit”
Hymns 1982. “Come” in #500-3, 501-1, 502-1, 503-1, 504-1, 505-1, 506 (implied in stanza 5), 508-all, 509-2,3,4, 510-1,4, 512-1, 513-1,2,3, 514-4, 515-1,2, 516-1
D. Other reasons for calling down the Holy Spirit
l. Allows God to initiate ministry.
2. Allows the Spirit to vindicate the preached word or witness.
3. Blesses those receiving Him.
4. Releases His power.
5. Enables you to see what the Father is doing.
6. Because Jn l5.5 is true, and the Holy Spirit is the minister.
7. Furthers the extending of His kingdom.
E. Hindrances to calling down the Holy Spirit
a. that you're not good enough
b. that He won't show up and you'll fail
c. that He will show up and you won't know what to do next
d. that God will expose your sins if your presume to try anything like that
e. that you'll hurt the person somehow
a. that you don't have the anointing to do this
b. that something beyond your control is in effect, e.g., you didn't have godly parents
c. that the Holy Spirit will fall on one kind of church but not yours.
3. Structural Misconceptions
a. that you have to be a leader or have designated authority or be
a proven servant in order to call down the Holy Spirit.
b. "I don't have the right to do this."
4. Lack of experience
5. The "elastic clause of unbelief": i.e., "I don't know why He won't come, but He won't."
6. "I'm supposed to know how to do this, but I don't, and I can't let anyone know."
II. HOW TO CALL DOWN THE HOLY SPIRIT: Set the person free to receive: Say, “don’t pray, relax, be patient, close your eyes. Then just say, "Come Holy Spirit."
III. HOW TO NOTICE HIS PRESENCE.
A. Physical manifestations
fluttering eyelids, skin flushed or glowing, shaking, breathing changes, falling,
apparent peace or agitation, body rippling, generalized or particular heat
B. Discerning His presence in the Spirit.
C. Asking people what's happening to them.
D. Advice: don't announce these manifestations before they happen. Don’t try to make them happen.
IV. HOW TO SEE WHAT HE IS DOING.
A. Interview the person. I call this dip-sticking.
B. Word of Knowledge is the pivotal gift.
V. WHEN TO CALL DOWN THE HOLY SPIRIT
A. Generally, after interviewing the person who is in need of ministry.
B. In large groups, when it is time for ministry to begin.
C. After other kinds of prayer, asking the Spirit to minister the effect
of the prayers to the heart and mind and body of the one(s) being ministered to.
D. When you don't know what the Spirit is doing, but the person is open to prayer.
E. When ministry is already going on and you want the Spirit to bless
someone new you're ministering to.
VI. THINGS THE SPIRIT DOES.
B. Convicts, cleanses, and in-fills.
C. Anoints for ministries.
THE WORD OF KNOWLEDGE
(portions of these notes were prepared by The Rev. John Wimber)
Each Sunday a trained team is expected to come up to the altar before communion is administered to the people. This team receives and announces words of knowledge about conditions the Lord specifically wants to minister to among those in the congregation. The announcement of these words greatly raises peoples' faith that God does indeed intend to heal them.
Words of knowledge are also very helpful when ministering to specific individuals (as in the Five Step Model of Ministry).
A word of knowledge is an utterance inspired by God and spoken by an individual. It is an insight into the things "freely given us by God" (ICo 2.l2). It shares the truth of facts which the Spirit wishes declared concerning a specific occasion with a practical application of an
outpouring of God's love.
a. To Reveal Sin
1) Nathan to David - 2 Sam 12.1-7 (v.7)
2. Elisha to Gehazi - 2 Kgs 5.20-27 (v.26)
3. Jesus to woman at well - Jn. 4.7-25 (v.17)
4. Peter to Ananias - Acts 5.1-6 (v.2)
b. To Help Find Something
1) Samuel to Saul - I Sam 9.15-20 (v.20)
2) Samuel to Saul - I Sam 10.22
c. To Warn and Provide Safety
Elisha to the King of Israel - 2 Kgs 6.8-23 (v.9)
d. To Reveal Thoughts
Jesus to the Scribes - Matt 9.1-7 (v.4).
e. To Provide Healing
1) Jesus and the paralytic - Matt 9.1-7 (v.2)
2) Jesus and the Roman official - Jn 4.45-54 (v.50)
3) Jesus and man ill 38 years - Jn 5.1-9 (v.6)
III. ARENA OF USE: EXPECT A WORD OF KNOWLEDGE:
a. In public and private settings
b. In situations where God's insight is needed:
1) To reveal sin
2) To help find something
3) To warn or provide safety
4) To reveal thoughts
5) To provide healing
6) To provide instructions
IV. HOW DOES THE WORD OF KNOWLEDGE COME?
It has been my experience that a Word of Knowledge will come in one of several ways:
b. Inner knowing
c. A picture of a written word
d. Pain in the body
e. A spontaneous utterance which comes without your premeditation
f. A memory of something that happened to you or another person
g. A concept or impression
h. A common sense observation
i. A rush of compassion
j. Picturing Jesus on a throne and seeing what He does
k. Auditory: hearing words/phrases in your mind
V. WHAT DOES IT FEEL LIKE TO RECEIVE A WORD OF KNOWLEDGE?
Words of knowledge, and all spiritual gifts, feel quite natural when one is operating in them. They do not feel "spiritual" or "electric". Rather they feel quite normal. In fact, the enemy will tell you through thoughts and feelings that you are lying or making up a words of knowledge. The only way one knows if the word is genuine is to speak it out and act on it. Therefore risk is an unavoidable factor is receiving and expressing the word of knowledge.
VI. DO WORDS OF KNOWLEDGE FIT CERTAIN PERSONALITY TYPES?
If a person is strongly visual, words of knowledge will probably work in a visual way for them. Strongly conceptual people will usually have concepts or impressions. Some with a strong sense of common sense will feel that the word of knowledge is simple common sense, but it will be received as a word from God by the person being ministered to. In other words, the Holy Spirit tailors the manner of giving the word of knowledge to fit the make-up of the person ministering it.
VII. HOW DOES ONE RECEIVE A WORD OF KNOWLEDGE?
First, it is important to relax. Strong concentration tends to block one's openness to receiving spiritual gifts. One must relax and trust that the Lord will speak. The Holy Spirit speaks in the human spirit; therefore we must learn to open our minds, emotions, and bodies to our spirits. Then we must expect God to speak. Then we must wait patiently and expectantly for a word to come. Generally these words are exceedingly slight. One "reads" the word on the after-image of the inner eye, as it were.
A FIVE-STEP MODEL OF MINISTRY
(Credit to The Revs. Blaine Cook and John Wimber)
I. STEP ONE - THE INTERVIEW.
This step answers the questions, "Where does it hurt? How long have you had it?"
What you’re starting to look for is the root cause of the illness.
As you listen to the person answer the questions, it is necessary to listen with both your natural and supernatural ears. As you listen with your natural ears,
a. use your experience, your knowledge, what you see, hear, have learned.
b. don't lose initiative. Don't let too much information be the focus.
As you listen with your spiritual senses,
a. look for spiritual gifts - the word of knowledge, word of wisdom, discernment of spirits.
b. be alert to impressions from the Holy Spirit, e.g., flashes, little notions, perceptions, quick
This is not a medical interview. The person's medical history probably won't help, and may hinder your faith to pray effectively for the person. We're not trying to be doctors, only channels for Jesus.
The interview is completed when:
a. you have ascertained the cause of the condition, or
b. God has told you what to do, or
c. you're not getting anywhere and you need to call down the Holy Spirit and see what He does.
II. STEP TWO - DIAGNOSIS
This step answers the question, "Why does this person have this condition?"
What you’re looking for is the root cause of the illness.
Some of the common causes for sickness are:
a. sin -- theirs or another's (for example incest or rape causing unforgiveness)
b. virus, accident, emotional stress
c. spirits -- the illness may be caused by a spirit or may be a spirit
d. familial spirits -- an illness or predisposition towards an illness that is inherited
e. curse, magic, cult or occult involvement
f. reaction to an authority figure caused the illness. For example, a doctor's diagnosis, parent's pronouncements, pastor's opinion, report cards.
III. STEP THREE - PRAYER SELECTION
This step answers the question, "What kind of prayer will I need to pray to help this person?"
This obviously depends upon the kind of data surfaced in step two.
Kinds of prayer:
Basic things to do in response to particular diagnoses:
a. sin, theirs - encourage the person to confess his guilt. Assure him of the
forgiveness of Jesus.
sin, another's - encourage the person to forgive those who hurt him. Help him realize
he does not have to feel forgiving -- forgiveness is an act of the will -- so he just has
to decide to forgive.
b. virus - speak to the virus, commanding it to shrink and be eliminated from the body.
accident - ask God to touch the areas of the person's body or emotions affected by the
stress - speak the Lord's peace to the person's mind and emotions. Ask the Lord to heal
emotional hurts which are having an on-going negative effect on the person.
c. spirits - speak to the spirit/s, commanding it to leave the person and take away its
influence on the person.
d. familial spirits - break the power of an inherited predisposition towards an illness or
condition. E.g., “I break this inheritance in the name of Jesus.”
e. curse - verbally break the curse which has been loosed against the person.
magic, occult involvement - encourage the person to repent of involvement in power that
is not from God and renounce that involvement.
f. authority figure - break the power of the authority's pronouncement.
IV. STEP FOUR - PRAY. Assume every time that God will send healing. This step answers the question, “How are we doing?”
Set ground rules. Tell the person what you are going to do and what he is to do. E.g., tell him to relax, not to pray or focus, not to try to feel healed. In other words, set him free to receive.
Then call the Holy Spirit down on him. Just say "Come Holy Spirit and rest on this person." Then--and this is hard--wait until you have a sense of the Spirit's presence. Frequently there will be a physical manifestation of His presence: warmth, eyelids fluttering, changes in breathing, muscle spasm or rippling, shaking, flush on skin, falling, laughing, crying, visible peace. These phenomena may take several minutes to begin, so be patient, pray in the Spirit, and wait. If they don't occur at all, pray anyway as seems best. Frequently people inhibit these manifestations until they have had teaching about them or observed them in other trusted persons. The manifestations are not the healing--they just accompany healing in a number of instances.
When you see the Holy Spirit on the person, acknowledge His presence out loud. The person is assured and helped to release faith. Incidentally, he may not be at all aware of the physical manifestations, if they occur, until you point them out. Note: the goal is not to get manifestations but to get the person healed.
It is best for the one being prayed for to close his eyes and for you doing the praying to keep your eyes open. There seems to be a real resistance to praying with your eyes open, but you will miss much of what the Spirit is doing if you close your eyes.
There may be periods of silence while you seek God and try to see what He is doing. This is OK. Don't feel you need to fill every second with sound.
You should, after about three minutes of prayer, ask the person what's happening to him. It won't "break the spell". I call this “dip-sticking.” You need to get feedback from him so you can agree more effectively with what the Spirit is doing. Then resume praying.
Take your time. We often pray too fast and stop too soon. We are "midwives", bringing to birth what the Holy Spirit is doing, and births take time. It's not unusual for the total length of all five steps time to take 20 or 30 minutes. Also, there may be silence because the Spirit is working with the person and further prayer at the moment would be an interruption. Give the Spirit and the person time to work through what's going on.
Keep praying in tongues periodically, asking the Lord for guidance. Tell Him, "Show me what You're doing, Lord." Look for faith in the one being prayed for. Be alert to thoughts from Satan to you or the prayee and rebuke them as they occur.
Don't claim that the person is healed. Let him tell if he's healed. Remember that some conditions require "soaking prayer", praying many hours either in sequence or periodically.
Stop praying when:
a. the prayee indicates it is over, or
b. the Holy Spirit tells you it is over, or
c. you can't think of anything more to say, or
d. you have prayed for everything and it seems you haven't gained any ground. Sometimes you
just aren't up for it, so it's best to acknowledge that and encourage them to come at another
time. Don't tell someone he is blocking his healing: that just adds another problem to his
V. STEP FIVE - POST-PRAYER DIRECTIONS
This answers the question, "What do they need to do to keep their healing?"
Some of the things you might say are:
a. go and sin no more.
b. any supernatural leading God directs you to share
c. general counsel: read the scriptures, pray, attend church, keep in fellowship
d. tell them its OK to seek prayer again, as often as they like.
e. alert them to the counterattack of the enemy. The next day they may feel unhealed: they should rebuke the condition and the thoughts (and/or fears) that they’re going to be sick again,
commanding them to leave in Jesus' name.
f. do not tell them to stop taking medication: that's the doctor's job.
These five steps look like a lot to remember. But you should realize that no one situation will require all of the above, but only a part. I would encourage you to go over these steps several times and then begin looking for opportunities to try them out. Nothing but healing the sick teaches you how to heal the sick. These steps are just road signs, they are not the going.
INNER (EMOTIONAL) HEALING
I. PERSONAL JOURNEY IN INNER HEALING
II. PRINCIPLES OF INNER HEALING
A. Kingdom orientation
1. The already-but-not-yet.
2. I Jn 3.8, “The reason the Son of God appeared was to destroy the devil’s work.”
3. Not geographical but dynamic reign of Christ
B. Biblical bases for inner healing
1. Isa 61.1 (Lk 4.18) - He has sent me to bind up the brokenhearted ... to comfort
2. Mt. 8.17f - He took up our infirmities and carried our diseases
3. Ro 13.12 - So let us put aside the deeds of darkness and put on the armor of light
4. Ps 34.4 - he delivered me from all my fears
5. I Jn 3.1-3, 20, 4.18 - perfect loves drives out fear
6. Jn 21.4-18 - Peter, do you love me (3x)
7. Eph 3.16-19 - that he may strengthen you with power ... in your inner being
8. Ps 23.3,4 - he restores my soul; I will fear no evil for you are with me
9. Ps 139.8,13 - For you created my inmost being
C. Indicators of a need for inner healing
3. Fear (anxiety, horrors, terrors of abandonment, fear of not being productive)
4. Compulsively repetitious sin/avoidance of the right (perfectionism, blaming, helping)
5. Poor self-image (feelings of shame, humiliation, unworthiness, inadequacy, inferiority)
7. Dysfunctional relationships (co-dependency, controlling behavior, denial, trauma, abuse, anti-social behavior, temper tantrums, supression of basic needs)
8. Addictions (alcohol, food, sex, relationships, cleaning)
9. Pain (emotional, physical)
10. Seamands: Hurts (rejection, abandonment), Humiliations (embarrassments, shame,
unworthiness, inadequacy, inferiority), Horrors (fears, anxieties, terrors) Hates
(resentments, bitterness, unforgiveness, anger, rage)
D. Inner Healing is not a panacea. Doesn't replace counseling.
E. Assumptions concerning the ministry of inner healing
1. Negative experiences may make a negative impact
a. hurts, fears, guilts, and lacks negatively impact self-image, feelings, attitudes, and behavior
2. Negative experiences do not have to result in negative impact. It is not so much the event as our reaction to it that results in damaged emotions.
1. Self-love begets self-love in others. You can only pass on what you yourself have received. You accept others in direct proportion to how much you accept yourself.
2. Inner healing is a personal rather than mechanical affair. As full a person as you are is how full you can help others to become. Inner healing is not so much a matter of technique as a matter of health. Your health begets theirs.
3. Respect for the person's integrity, personhood, intelligence, and confidence are attitudes that come from your own self-esteem.
4. Summary: God as Creator is the basis for our acceptability with reference to our being; God as Redeemer is the basis for our acceptability with reference to our doing.
III. THE PRACTICE OF INNER HEALING
1. It is in God's hands. He is its creator. He can enter it any point: past, present, future and it is alive for Him.
It operates predominantly from the will. I.e., it is a decision. Generally, when praying for another it helps them if you say that the healing is "on my faith, not yours". Some people find the need to have faith is an additional burden, which we can relieve them of.
1. Inner healing is the closing of past emotional wounds.
2. It is the exchange of the effects of death, darkness, and despising for life, light, and love.
3. It is the healing of memories, for an event can only hurt you once: it is the memory of the event that hurts you on an on-going basis.
4. It is a process rather than an event. E.g., an onion.
5. There must be no pretense that the event did not occur: Jesus doesn't change history, He heals it.
6. Jesus is always the healer, not the one who hurt you.
7. Inner healing can and should be self-administered as an excellent builder of a good self-image.
8. Some psychological principles supply helpful background data, e.g., omnipotence, run towards the roar
9. Inner healing frequently reduces the impetus to sin.
l0. About seeing:
a. outer eye - seeing the Holy Spirit resting on the person
b. inner eye
+ passive observing: word of knowledge
+ active creating: decisive obedience
a. Generally, it is best to operate from the word of knowledge, because the Spirit knows exactly what needs healing.
b. But if the word of knowledge is unfamiliar to you, you can ask the person to list a few memories under these four headings:
Hurts Fears Guilts ___//_____ Lacks
Hurts, fears, and guilts reference bad things that shouldn’t have happened but did. Lacks reference good things that should have happened but didn’t.
c. Then take notes when they share their homework with
you and pray for the memories one-by-one.
D. The Prayer Session
1. Pray for help from God: faith, love, the word of knowledge, discernment.
2. Call down the Holy Spirit: "Come Holy Spirit". Then give Him time to show up (normally 1 or 2 minutes).
3. Ask Jesus to bring a memory to mind that He wants to heal. If none comes to mind,
choose one from their homework.
4. Ask the person to remember the sequence of the event. Who did what, said what, in what sequence?
5. Encourage the person to feel the feelings they had during that event.
6. It is often necessary for the person to express aloud their feelings to the person/s who hurt them.
7. As the person to see Jesus in the memory or ask Jesus to make Himself known in the event.
a. if the person cannot see Jesus, something else may have more authority to be there than Jesus. Ask Jesus to show you what that is, then encourage the person to renounce or repent of it. Then they should be able to see the Lord.
b. a lie of the enemy is that Jesus was not there. Break the power of that lie with the truth: Ps 139, "I formed you in your mother's womb" "I am with you always. I will never leave or abandon you."
8. Ask the person what Jesus is doing now in the event they are remembering.
a. will they forgive the person who hurt them?
b. will they allow Jesus to forgive them?
c. let Jesus love them by holding, protecting, touching, stroking, etc.
d. let Jesus choose what He wants to say to the person. He may tell them, He may tell you.
e. you may need to ask the person to go as an adult with Jesus and minister to the "inner child".
f. sometimes you can envision Jesus reaching into their heart and removing the hurt like black jello--rejection, fear, guilt--and putting it inside Himself where it disappears. Then have Him put light from His heart into them where the darkness had been. (Mt. 8.17 quoting Isa. 53.4)
9. Command the memory to be broken and stripped of power to negatively influence the person any more.
10. Pray for the Holy Spirit to seal the person's wounds and fill the areas vacated by the darkness with His light and healing.
11. A special note concerning praying for "Lacks".
Remember, a lack is something that should have happened, but didn't. In praying for the filling of a lack, you take advantage of Jesus' statement that "all authority in and on earth has been given to me." This means that Jesus has the right to exercise the authority of, say, a parent. He doesn't become that parent, He just exercises their authority (which I sometimes represent by having Him wear a garment of theirs [hat, shawl, coat, etc.]). Then create a scene or series of scenes in which Jesus interacts with the person in such a way as to fill the lack. If Daddy was distant, have Jesus plop the person on His lap at age___ and read a book to them. If they never had a date in school, have Jesus take them on a date. Describe the scene you're creating in detail. Have the person describe what Jesus is doing, if they're able. Seek to surprise the person by the generosity and sensitivity and loving-kindness of Jesus. The remarkable thing is that this style of prayer actually gives people positive memory to fill the place of the lack. From then on, the memory you’ve created is there in their memory bank to draw on for emotional health.
E. Concerning forgiveness of the offender. Some people will readily forgive the one who hurt them. Others need to be reminded that they don't have to feel the forgiveness, but only decide it. Others have to be inner healed before they can forgive others. Some may need several sessions of inner healing before they can forgive. The point is: forgiveness is important, but don't get legalistic about how or when it is accomplished.
F. Special problems
1. Praying for others without their knowledge.
2. Some hurts are too grievous for the person to be able to describe. Pray for them in a general way.
3. Some depression is caused by one's own sin, e.g., Ps 32.4. Pray for the healing of the event causing the guilt as for any inner healing.
4. Combinations of gifts/ministries are frequently needed.
 Inner Healing p. 96-98
DELIVERANCE FROM DEMONIZATION
[Credits to C. Peter Wagner, Chuck Kraft, John Wimber, Mike Flynn and many others]
There are levels of spiritual warfare: Strategic level, Occult level, Ground level
1. The Strategic level, Eph 6.12, deals with territorial spirits
2. Occult level spiritual warfare deals with demonic power at work through shamans, new age channelers, occult practitioners, witches and warlocks, satanist priests, fortune-tellers, curanderos etc.
3. Ground level spiritual warfare--the ministry of casting out demons.
This teaching deals with ground level spiritual warfare
A. What are demons?
1. Satan roams the world seeking whom he may devour. I Pe 5.8.
2. There seems to be a hierarchy of principalities and powers under Satan. Eph 6.12.
3. Demons seem to be the lower level troops of Satan that we personally encounter during
4. Demons are fallen angels.
a. One third of the heavenly host swept out of heaven with Satan. Rev. 12.4, 7, 10, 12.
b. Satan was cast out because of:
1. sin, unrighteousness. Eze 28.15f
2. pride. Eze 28.17
3. rebellion. Isa 14.12-15
5. Demons are evil spirits.
a. organized under Satan. Matt. 12.26, Eph 6.12
b. personalities without bodies. Lk 8.26f
c. evil, wicked. Matt 12.45
d. unclean. Mark 1.26
e. liars, deceivers. John 8.44, 2Cor 11.14
f. murderers. John 8.44
6. Demons oppose the work of God ("Satan" means adversary).
a. in creation
1. destroy. Job 1.8-12, 2.1-7
2. tempt. Gen 3.1-7
3. possess. Lk 8.27
b. in redemption
1. oppose prayer. Dan 10.10-13, 20
2. fight against the saints. Ro 8.38f, I Pe 5.8
3. blind people to the truth. Matt 16.21, 23, 2Cor 4.4, 11.13-15
4. cause physical problems.
a. lady bent over. Lk 13.16
b. boy deaf and dumb. Mk 9.25
c. epileptic boy. Lk 9.38f
B. The Bible takes Satan and Demons seriously.
1. Satan tempted Jesus. Lk 4.1-13
2. Satan asserts his power over the earth. Lk 4.6
3. Satan is identified as the ruler of this world. IJn 5.19
4. Satan's angels are called demons, they inhabit people.
5. Jesus cast demons out of people
a. Mt 17. epileptic boy
b. in synagogue. Lk 4.33f
c. Gadarene demoniac. Lk 8.26f
d. general. Mk 1.32-34
6. One fourth of Jesus' healing ministry was casting out demons
7. The Greek word diamonizomai means demonized. Possession or total control is not
common. Most demonized people are afflicted, oppressed, bound rather than possessed.
C. Our authority over demons
1. Demons are more powerful than humans.
2. But they were defeated at the cross. Col 2.15
3. Jesus cast them out by the power of the Holy Spirit. Mt 12.28
4. Jesus gave his disciples authority over demons.
a. Mt 10.18, Mk 16.17, Lk 9.1f, Lk 10.17
5. Believers in the N.T. also cast them out. Ac 8.7, 16.16f
a. Jesus said we will do what He did and more. Jn 14.12
b. We are to do it!
6. Many contemporary examples of deliverance ministries.
a. we are to fight demons and are provided armor. Eph 6.10ff
7. Jesus has defeated the works of the devil. IJn 3.8
8. Jesus has rendered the devil powerless. He 2.14f, Mk 1.27
D. How do people come under demonic influence?
l. Some people invite demons in consciously (disobedience to God)
a. Satan or demon worship.
b. Dedication to the gods.
c. Idol worship (De 32:l5ff). Involves fellowship with demons l Cor l0:20
d. Pagan religions: Hinduism, Bahai, Islam etc.
e. Occult practices Lev l9:3l, 20:5, 27, De l8:l0-l4
l. Horoscopes, astrology.
2. Clairvoyance, precognition
3. Fortune telling. Gypsies, tea leaves, crystal ball, palmistry;, psychics, mediums, seances, tarot cards, ouija board, offering child to obtain healing and other benefits, writing spirit's name on child's back, recording child's name in temple
4. [note to translators: add local examples of occult spirituality]
f. Psychic experiences.
l. Trancendental Meditation, yoga, hypnotism and other forms of non-Christian meditation when the mind is left blank.
2. E.S.P., telepathy or mind-reading.
3. Illicit drugs (Greek, pharmakea)
4. Astral projection, pendulum, water witching, sorcery, hexing, spells, magic
(black or white), voodoo, shamans, curanderos, witchcraft, initiation
ceremonies (secret societies, Freemasonry), martial arts, curses [local
2. Some people become demonized unconsciously.
a. Long, unbroken use of besetting sins
Sexual sins, addictions, unforgiveness, anger, stubbornness, unrepentant pride,
Note: These may also be only sins of the flesh, which can not be cast out.
b. Cults: Mormonism, Jehovah's Witnesses, Mind Science, Armstrong, Freemasonry, New-Age (Goddess)
c. Intergenerational, "blood line," spirits which are inherited
d. Many have been emotionally hurt and become demonized in their trauma
E. Strength of attachment scale
Demons can attach to people with different strengths.
It is helpful to think of strength on a scale:
W e a k M e d i u m S t r o n g
1 2 3 4 5 6 7 8 9 10
Levels 1-2. These demons usually go fairly easily and in a short time. May cause coughing, yawning, mild choking. Seldom communicate either through voice or inside person's mind.
Levels 3-4. These put up a bit of a fight and usually take longer to cast out. Throw the person around a bit. May cause fair amount of pain in some part of the body, and/or grab the throat or back of head or neck. Rarely talk, though often communicate to the person within his/her mind. Often come out through coughing.
Levels 5-6. Bigger fight. Usually a longer time needed. Bodily distortions are common: pain, throwing around, arguing, choking are common.
Levels 7-8. Possible violence with more time and more power usually needed. Team of people plus preparation fasting and praying are important. Lots of throwing around, arguing, pain, noisy vocal sounds, and "acting out", e.g. of homosexual gestures, snake-like writhing. Good to attempt to weaken the strength of the attachment through inner healing and spiritual disciplines, rather than to deal with demonic attachment at this level.
Levels 9-10. Full scale battle for hours is a distinct possibility. Need all the spiritual power
available. Best to attempt to weaken the strength of the attachment through inner healing,
and spiritual disciplines, rather to fight demons attached at this level. The deliverances
recorded in the Gospels seemed to be mostly at this level.
F. Effects of demonization.
1. At the lower levels, people often do not know that they are demonized.
2. At the middle levels, the compulsion may be quite strong on occasion.
3. At the stronger levels, the person may be quite out of control some or much of the time.
G. Types of demons
1. Demons are most frequently attached to damaged emotions and/or sin.
2. They often come in groups.
3. Demons frequently occur in typical groupings:
unforgiveness, anger, bitterness, resentment
inadequacy, unworthiness, insecurity, self-pity, self-rejection
Fear--wide variety of kinds, e.g. of rejection, pain, dark, being alone, sensitivity, torment
Worry--wide variety--e.g., about future, the impression one makes, anxiety
Guilt, shame, embarrassment
Performance, pleasing others
Depression, defeatism, suicide
Hatred, revenge, murder
Criticism, fault-finding, judgmentalism, condemnation, intolerance
Confusion, frustration, forgetfulness
Compulsion to understand, rationalization, intellectualism
Lust, sexual fantasy or impurity, masturbation
Addiction, e.g., drugs, alcohol, nicotine
Compulsiveness, e.g., eating, sex, washing
Religiosity, ritualism, doctrinal obsession
False religion, e.g., Mormons, Jehovah's Witness, Freemasonry
H. Discerning demons
1. Natural discernment
a. "guess and challenge" approach. "Tell me your name!"
b. overt manifestation
2. Insight gained through experience and interviewing counselee (Five-step method)
a. obsessions, compulsions, recurring patterns, depressions, unbelief, adverse reaction to
church (things of God), and to the presence of the Holy Spirit
b. can't make headway when praying for healing, etc.
3. Supernatural discernment - rely on Holy Spirit
a. sometimes holy anger at demon. Use as discernment. Don't lose control.
I. Preparing for deliverance (especially for levels 5 and above)
1. Choose the team carefully. Mt 18.20, De 32.30, Eccl 4.9-12
a. Mature, not new Christians.
b. Spirit-filled, endowed with the gifts of the Holy Spirit, especially discernment of spirits
word of knowledge, word of wisdom I Cor 12
c. Ready: spiritually prepared and right with God and man
d. Stable, mentally and psychologically
e. Available: prepared to spend time in extended ministry
f. Submissive: working towards unity of spirit in the team
g. Not too large a team, three or four maybe. Too many could be chaotic.
1. Maybe larger team if some just pray in a back-up role
2. One person leads. May change leaders to maintain freshness and combat fatigue.
a. Words and insights may be submitted to leader
1. demons can confuse, deceive, etc. Need team members' input
h. Mobilize for prayer
1. Inform key leaders, e.g., pastor, elders, home cell group leaders
2. Activate prayer support group, e.g. prayer chain, intercession
3. Good to organize a prayer team at the place of ministry. Others pray at home
individually or in groups.
4. If possible, pray with fasting.
5. Be open to Holy Spirit's leading. Communicate with the ministry team what the
Holy Spirit reveals.
J. Getting rid of demons
DIRECTIVE: only one person on a team should speak to the demon/s at one time. Only
one person leads at any one time. You may rotate leadership, but only one leads at any one time. Otherwise the demonic will divide the team.
1. Obtain home ground advantage, if possible. Do it on your turf.
2. If demon is manifesting, command it to be quiet and bind it in Jesus' name
a. demand to speak to the person and wait until he surfaces
3. Interview counselee (Five-step method: Diagnosis)
a. Often need to find "grounds" (cf. D above). Be alert for Word of Knowledge
b. Usually sin involved somewhere, therefore repentance and forgiveness necessary for
self and others. This is not blaming. Explain that it is for the counselee's own good.
1. finding unforgiveness important--the Father places a priority on this. Mt 6. The
Holy Spirit will have them ready
c. Persons must be willing to give up sin. Mt 12.43f. Stop if not willing.
d. Upon confession and repentance, pronounce forgiveness in Jesus' name. IJn 1.9
e. If person needs to forgive or receive forgiveness from someone who has died, ask Jesus to intercede and tell Him the messages. ISam 28, De 18.9f
1. Give person time to experience emotions if necessary.
f. Encourage counselee at every opportunity
g. If ancestral sin or bondage is discerned, counselee can stand in the gap for ancestor,
confess and renounce sins for ancestor. Eze 22.30
1. Sometimes bondages passed down need to be broken
2. Pronounce forgiveness and release for the counselee and his offspring
h. Inner healing may need to be done first, or later--especially for traumas
i. Take care of intergenerational spirits, bondages, curses first.
1. Come against them in Jesus' name and break their power
4. Dealing with the demon/s
a. May want to set ground rules, e.g., tell counselee what you're going to do
b. Command demon by name or behavior to come out in Jesus Name.
1. Eye contact helps, especially if it refuses to come out.
a. Can often discern demon in the eyes.
2. Ask counselee what is happening; they may feel where the demon is
a. May have to do more repenting
b. Check occasionally--other grounds may surface. OK to deal with as they come up.
c. May need to ask demon the grounds or name (be aware they are not trustworthy)
d. Command the demon not to hurt the person or make him throw up.
e. May ask Jesus to shrink the demon in size and power. Get strong one first.
f. Sometimes may ask Jesus to bundle demons up and come out as a group.
g. Don't hold much conversation with demon, just get the information you need.
a. May do only part--Do not have to get them all. In fact sometimes better to not deal with too many.
1. Counselee needs to "stand against" the demon(s) expelled and grounds which it had and be strengthened for a time in will and resistance. Then when the time is right, get other demons later.
b. May not be God's timing Acts l6:l6f. Don't be discouraged.
c. Depend on and be sensitive to the Holy Spirit. He may have you do something
d. Deliverance is never enough. Fill space left vacant with Holy Spirit and blessings.
6.Post deliverance counseling
a. Pray for the Baptism in the Holy Spirit
b. Demons will always try to come back, or at least one with similar nature. Counsel
to keep resisting. Jas. 4:7. Put on armor of God. Eph. 6:l0f.
c. Counselee needs to get into support group, saturate self in scriptures, keep clean of
grounds the demon attached itself to. Stay out of dangerous situations, temptations.
d. Keep free from past practices and influences. e.g. temple visits. 2 Cor 6:l4
e. Keep free from complacency--be vigilant l Pet. 5:8.
f. Pray in tongues and with the mind. l Cor.l4:l5
g. Make Jesus central.
7. Tactics demons use to keep from having to leave, and what to do about them
a. Hiding to make you think they are not there or have left--command the demon to respond to you, use the name of the one you want.
b. One after another responding so you are not sure which one you are talking to--use its
name, and command the one you want to respond to you.
c. They talk big to try to get you to fear them. Don't give in. You have more power than they do in Jesus' name
l. Sometimes tell you "I am a Principality", or "I am Satan" to get you to fear them.
d. They will lie--order them to tell the truth, but don't trust them. Depend on H.S.
e. They often give excuses, sometimes even plead.
I.e. "This is my home. Where would I go?" or "I don't want to leave"
f. They will try to wear you and the demonized person down.
l. Through fatigue--don't let sessions get too long and/or take breaks.
2. Through weakening the will of both the demonized and the counselor--carefully
watch and protect against this ploy.
8. If they simply won't come out no matter what you do.
a. Don't get discouraged.
b. Schedule further sessions.
c. Get more people and more experienced people.
d. Pray and fast more--patiently but persistently.
e. Give the person "homework" to do between sessions.
l.e. Prayer and praise both private and public, Bible study, Challenge the demon
him/herself, deal with unfinished inner healing business.
f. Will-strengthening activities
l.e. Encouraging discussions, Biblical promises to memorize and claim, praise and
worship songs to play constantly and to learn and sing.
g. It may not be God's timing yet
h. Inner healing may be required first.
9. How demons come out.
a. The person will often know when it/they leave.
b. They often come out through the mouth--but not always (hands etc. sometimes).
I.e. Cough, burp, yawn, puff of air, shout.
c. Other signals
l. Flinch of body, release of pressure (e.g. headache or grip on throat), sense of
2. Sometimes no signal--only time will tell.
d. Command them to go where Jesus orders them.
e. Fill the space left with blessings when the demon comes out .
l. As in inner healing, bless with freedom in the area in which the demon held the
person in bondage.
f. Work in teams whenever possible, especially at first.
l. A multiplicity of giftings and experience is very helpful, especially if the demon
l0. Miscellaneous things to remember.
a. Keep the dignity of the person in mind
b. Before each difficult deliverance session.
l. Pray and fast.
2. Pray protection for self, family and friends of both counselor and person being
3. "Cleanse" the room of all evil spirits. e.g. "I send away any spirits in this room
that are not of God in the name of Jesus Christ".
c. Strengthen the counselee's will at every opportunity.
d. Anointing oil that has been blessed may be used.
e. Deal with any buildings or objects that may be infested.
f. You don't have to get all the demons in one session--often better not to.
l. Usually person needs to stand against counter-attack of one or a few demons for
a period of time, being strengthened before ready to get rid of more.
MINISTERING TO THE CHRONICALLY ILL
By Rev. Mike Flynn
I. SCRIPTURAL SURVEY
PERSON CONDITION PASSAGE CAUSE CURE
I Sam 1.5-20
Lord closed her
“Because I asked the Lord
Friends’ faith, forgiveness,
3. Two men
Their faith and Jesus’
Jesus drove it out
“Stretch out your hand”
He healed them all
The mother’s faith
8. Many holy
“Come out of him”
Jesus expelled the demons
Spittle on his tongue,
Spit on man’s eyes, laid hands
Father’s faith and Jesus’
expulsion the demon
“Go, your faith has healed
Jesus touched him, said “Be
Mk 5.29 suffering
mastix = scourge
“If I just touch His clothes, I
will be healed”
By a spirit 18 years
“Woman, you are set free
from your infirmity”
Jesus took him by the hand
and healed him
19. Ten men
“Go, show yourselves to the
20. Woman at
Her sins (possibility of barrenness)
Word of Knowledge and Jesus’ loving acceptance
21. Man at
Jn 5.1-9, 14
“Get up, pick up your mat
To reveal God’s
Mud from spittle, “Go, wash
in the pool of Siloam”
“In the name of Jesus Christ
of Nazareth, walk!” and
helped him to his feet
Paralytics and cripples
“Aeneas, Jesus Christ heals
you. Get up and take care of
Paul saw that he had faith to
be healed and called out,
“Stand up on your feet!”
II. REFLECTION ON SCRIPTURAL SURVEY
1. In two cases (1 and 22), God had caused the infirmity to reveal His glory.
2. Seventeen of these healings took place in evangelical (often public) settings (2,4,5,6,9,13,14,16.,17,18,19,20,21,22,23,24,26).
3. Seventeen of these healings had an evangelistic result (2,3,4,6,9,10,11,13,15,17,19,20,22,23,24,25,26)
4. ^ Twenty-one out of the 26 healings had an evangelistic setting or result.
5. God seems to delight in healing difficult cases in evangelistic settings. These healings
vindicate the preaching of the Gospel.
6. You may need to get the chronically ill to evangelistic settings, or heal them in private and then get them to evangelistic settings.
7. Of the 41 recorded instances of Jesus healing people, 33 can be said to have been chronic cases. We can take great encouragement from the ministry of Jesus to these kinds of people.
III. DEFINITION OF “CHRONIC”
1. The same infirmity: prolonged, constant, lingering, or repetitive.
2. A series of infirmities.
3. Multi-infirmities afflicting the person at the same time or sequentially.
4. Medical categories:
a. congenital defects - lameness
b. infections - TB, pneumonia, meningitis
c. allergies - hay fever, asthma, edema
d. deficiencies - scurvy, pellagra
e. degeneratives - MS, arthritis, AIDS, Alzheimer’s
f. metabolic - diabetes, gout, hyperthyroidism
g. neoplasms - tumors, cancers
h. physical agents - radiation, poisoning, sunstroke, frostbite, alcoholism
5. Indicators - pain, fever, headaches, dizziness, nausea, fatigue, dysfunction
ILLNESS CAUSE PRAYER REMEDY OTHER REMEDY SACRAMENT
1. of the Spirit Personal sin Confession & Forgiveness None Penance
2. of the Soul Original sin Inner Healing Counseling: Penance
Sins of others Pastoral
3. of the Body Disease Prayer of faith for physical Medical arts Anointing of
Accidents healing the sick
4. any or all of Demonic in its Prayer of Deliverance None (?) Exorcism
the above can cause
MacNutt points out that illness in one area can surface in another. For example, worry--a function of the soul--can surface as an ulcer--a function of the body; sin--a function of the spirit--can give rise to depression--a function of the soul. He says that
• illness of the spirit often leads to emotional sickness and sometimes to bodily sickness
• illness of the emotions often leads to spiritual sickness and bodily sickness
• illness of the body often leads to emotional sickness and sometimes to spiritual illness
2. Sickness unto death? Jn 11.4
3. Sandfords’ 3 laws based on De. 5.16, Mt. 7.1, Ga.6.7, and He 12.15
1) Life will go well for us in every area in which we could in fact honor our parents, and
life will not go well in every area in which we could not honor them;
2) We will receive harm in the same areas of life in which we have meted out judgment
3) We will most surely reap what we have sown.
4. The possibility of generational or soul ties.
5. Inner vows. E.g., “I’ll never have a boy baby!”
6. A spirit of infirmity.
Preliminary. Take direct authority over the condition. It’s surprising how often this works.
• Rebuke 3 things: symptoms; thoughts which accommodate the symptoms; emotions
which accommodate the symptoms, e.g., fear.
1. The importance of proper sequence. E.g., it may be crucial for the person to extend forgiveness to others or themselves before God will release healing in his/her body.
2. Very often inner healing is needed first in order for the person to allow God’s redemptive
and healing work to flow in them.
3. Using the Word of Knowledge. (See teaching on pp. 12-13.)
a. take time to listen to God
b. time is often needed for the person to begin coming out of denial
c. ways to check out the validity of possible Words of Knowledge
• Scripture - Mt. 22.29
• Peace - Col 3.15
• Moses’ way - Num 16.28
• The person’s own confirmation
4. Execute the written sentence
a. Ps 149.9, “to carry out the sentence written against them; this is glory for all his faithful
ones. Praise the Lord.”
b. Jer 23.29, “Is not my word like fire”, says the Lord, “is it not like a hammer which breaks
a rock in pieces?”
c. Isa 55.11, “so is my word that goes out from my mouth: it will not return to me empty, but
will accomplish what I desire and achieve the purpose for which I sent it.”
d. 2 Kings 13.19, “You should have struck the ground 5 or 6 times; then you would have
defeated Aram and completely destroyed it. But now you will defeat it only 3 times.”
Some passages to execute:
Mt 8.17 I Peter 2.24 Isa 53.4-5
Ex. 15.26 Ac 3.6 Ex. 23.25 Lk 9.1-2
Pro 4.20-22 Mk 16.18 Lk 10.9,19
Ps 103.3 Jas 5.14-16 Ps 62.2, 9
“Executing” these passages simply means reading them aloud over and over until there is a sense that their point has penetrated the person/situation/ministers.
5. Soaking prayer. “These people aren’t going to let me go until I get healed.”
The rapid healing of some conditions would be traumatic. These conditions must be healed
gradually, at a steady pace.
6. The mental battle with disappointment, deception, depression.
• Resist Satan, catch him at his tricks (feeling “it won’t work,” “I can’t be healed,” “It’s no
• Fresh insights and new perspectives.
• Self-hatred of the chronically ill.
7. It may be necessary to deal with the person’s friendship with his/her illness. (e.g., “it has taught me patience”). The illness may excuse them from responsibility.
8. It may be necessary to heal attitudes which lie behind habits which lead to chronic illness. E.g., “I’m no good” which may lead to overeating which may lead to heart trouble.
9. The role of the newcomer who hasn’t acclimated to the illness.
VI. ADDITIONAL FACTORS
1. The possible threat of the ill person to those who try to minister to him/her.
2. Awareness of attitudes in the healer.
3. Awareness of attitudes in the ill person.
4. Resist judging the sick one as faithless or uncooperative.
5. Collaboration with medical arts.
 Transformation of the Inner Man, p. 242
A SUMMARY OF DIFFERENT KINDS OF MINISTRY
by Mike Flynn
The Holy Spirit is very resourceful in guiding us to minister to people in different ways. As we learn to listen to Him, He guides us to minister in various ways. Here are most of the ways the Spirit has led me to minister in the past years. One or more of these ways of ministry have occurred at the end of each teaching.
1. Calling Down the Holy Spirit on Groups
Ask the people to stand, to relax, to close their eyes. Then say "Come Holy Spirit" and wait until He begins touching people. This can take several minutes, during which the leader will often experience thoughts and fears that it "isn't working." But if he willfully persists that the Spirit will visit the people, He does in fact begin showing up. The leader needs to keep his eyes open to see manifestations of the Spirit's presence: fluttering eyelids, instability on their feet, shaking, tears or laughter, radiance on the face, deep postural peace. When he sees such things, the leader should mention them out loud and then say, "Give them more, Lord." This also frees those who are inhibiting the sign to let it happen. After a significant number of people are being visited by the Spirit, release the team members to lay hands on peoples' shoulders and bless what the Spirit is doing. I mention this out loud saying, "I'm now releasing the team members to move among you, lay hands on your shoulders, and bless what the Spirit is doing." This lets the people know that they may be touched. Before the meeting, I tell team members that I want everyone present to be touched, therefore to move quickly, pausing just a few seconds with each person. Often the team members' touch intensifies or releases what the Sprit is doing.
2. Calling Down the Holy Spirit on an Individual
Ask the person to relax, to close his eyes. Then say, "Come Holy Spirit," and wait until He begins to touch the person. So you need to keep your eyes open and watch the person. Bless what the Spirit is doing. Every couple of minutes ask him what is happening to him and pray again. Often there will be considerable changes in what is happening to him as the Spirit ministers to him, so be sure to ask several times and then pray appropriately, blessing what He is doing.
3. Rebuking Pain.
Ask those with physical pain to stand. Ask others to gather around those with pain. Instruct them to lay hands on the person with pain and willfully rebuke the pain, telling it that it has to leave the person. Ask them to do this for 1 minute. I tell them, "Don't pretend that you think or feel this is going to work. Remember that faith is a pure act of will. So don't worry what your thoughts or feelings do." At the end of 1 minute, stop them and ask those being prayed for if they feel any change in their pain. Usually some have begun to sense a reduction in pain.
Tell them they are doing a good job and to do it for one more minute. Then ask again if there has been change in their pain. If necessary, do this a third time. Usually about 75% of the pain leaves the people. Tell those who still have pain that the 5-step process will address the causes of their pain.
4. Rebuking symptoms of illness in oneself.
When you become aware that signs of illness are occurring in your body, willfully rebuke the symptoms of illness. Also rebuke the thoughts and feelings which are accepting that you are going to become sick. These thoughts and feelings are inspired by the enemy to get us to accommodate the illness. Do this for about 3 minutes and then go about your work.
If you have a condition that has been with you for some time, it may take more than one day to get rid of it. Just persist in rebuking the 3-fold symptoms-thoughts-feelings. Realize that the thoughts that accommodate the condition will be very subtle, reasonable, and intellectually undeniable; rebuke them anyway. Do it from the will.
5. Singing the Lord's Song.
This is a song sung in tongues over a person or a group of people. It is done by the leader alone. Normally, the song lasts about 5-7 minutes. Ask the people to remain seated and to close their eyes. Ask them to pay light attention to what happens to their bodies or minds while the song is being sung. Then sing until you feel the Lord is telling you to stop. After the song, you might release the team to move among the people, laying hands on their shoulders, and blessing whatever the Lord has been doing.
If you feel led by the Lord to do so, you might ask participants afterwards to testify to what they experienced. In my experience, everything from emotional to physical to spiritual to relational matters can be addressed.
If someone protests that this isn't biblical, respond that it is a form of God-to-man gift of tongues, but that the interpretation isn't voiced aloud because the Spirit is doing different things for each person who is present. Each person receives their own interpretation or ministry.
6. INNER HEALING FOR HURTS, FEARS, OR GUILTS.
Pray as the teaching instructs, taking Jesus into the past to the time and place where the person was hurt. Have Him comfort the person and then remove their emotional pain and exchange it with His healing.
7. INNER HEALING FOR LACKS.
Create a scene in which Jesus interacts in a positive, affirming way with the person at a critical point in their past. Use your sensitivity to have Jesus interact with the person to encourage, affirm, and bless them in ways appropriate to their age at that time, and their need.
8. INNER HEALING OVER A GROUP.
Here you pray inner healing for a whole group. Ask each person to remember one specific instance where they were hurt. Ask them to remember where they were, how old they were. Then ask them in silence to remember the hurt: who did what or said what that was hurtful to them? Tell them you're giving them 30 seconds to remember the event. Keep time by the watch. Then ask them to look and find Jesus, Who was nearby and saw the whole thing. Encourage them to see Jesus approach and comfort them in a way appropriate to their age, gender, and need. Tell them you're giving them 30 seconds to do this. Then ask Jesus to remove their hurt and replace it with His healing. Give about 60 seconds for this, watching the clock so that you don't cut it too short. Then claim that the memory of that event will no longer have the power to hurt them in self-image, feelings, attitudes, or behavior.
Pray as the teaching instructs.
10. THE FIVE STEPS.
Pray as the teaching instructs.
11. ANOINTING FOR MINISTRY.
Teach the people that God chooses to anoint people for different ministries in the Body of Christ.
An anointing is an imparting of a potential. Then ask them to stand. Call the Holy Spirit down on the group. Wait until He begins to show up. Then check in with Jesus to ask what signs He is putting in people's bodies. He will give you words of knowledge about the signs. I get these words in a visual way, seeing Jesus point to or draw my attention to some part of His body. You will need to tell the people that the sign/s are probably going to be quite slight. This is because it takes faith to please God and if the signs were undeniable, there'd be no need for faith. Usually I say, "If the sign might be there, it probably is there," in order to encourage them to come forward.
Sign by sign, ask people with these signs noted below going on in their bodies to come forward and be prayed for to receive God's anointing for ministry. Tell them what the anointing means after they come forward.
Just lay hands on them and ask the Spirit to impart the gift to them. If you have enough team members or time, look at the person who comes up to see if the Lord will give a word of knowledge about the particular use of the gifting that He may have in mind. For instance, I told a young woman, "God is going to use you for the inner healing of teenage girls" because in my mind I saw her with a group of them.
Here are some of the signs and the anointings they represent:
warmth in the palms of hands = healing
weight in the forearms = helps or governments
hot or itchy feet = missions
a lump in the throat = prophecy
a light weight across the shoulders = leadership
a touch on the lips = teaching
a touch on the ears or eyelids = the word of knowledge
pain in the heart = evangelism or intercession. You must ask the person which they think it is for them.
a touch on the lower stomach = inner healing
a touch on the forehead = boldness
One never knows how many signs there will be or what order they will occur in. Just keep checking in with Jesus and follow His lead.
Some people will receive several anointings. Sometimes a combination of anointings will have special meaning, such as healing and evangelism--that person is going to lead people to Jesus by healing them.
Anointings are not marks of superiority. They are simply empowerments to serve God more effectively. I encourage those who have received an anointing to read up on it, tag along with others already exercising this ministry, and be bold but humble in experimenting with it. I also warn, "use it or lose it."
For those who don't "get anything," I say something like this: "If nothing seemed to happen for you, it may be because God is perfectly satisfied with your ministry at this time and doesn't want to mess with it; or, this method of the imparting just may not work for you (men are often unaware of what their bodies are doing, for example); or it's not your time for an impartation like this."
Specific bits of advice for those receiving anointings:
Healing - I ask the Lord to put power in their hands, compassion for the sick in their hearts, and wisdom in their minds as they minister. Sometimes I warn them not to try to make profit out of healing--it is a free gift.
Helps or governments - I thank the Lord that these folk have servant hearts. Sometimes I even lead the congregation in applause for these, for their ministry is often unseen. I usually say that these folk have good common sense and can see what needs to be done and how to do it.
Missions - It needs to be said that a gift of missions needs other gifts as well. Missions is a yearning for those in other places to benefit from the works of God. Often in the natural, those with this gifting experience itchy feet, eyes cast over the seas. I ask God to show them who they are to focus on (which people group, nation, need, etc.).
Prophecy - It can take 25 years to form a prophet into the person God wants them to be, so I advise patience. In the Old Testament, prophets often enacted the message (laying on his side for 390 days and having a miniature siege ramp constructed against his body; having to marry a prostitute; walking naked 3 years, etc). God may direct them to enact a word as well as speak it out. I warn prophets to deliver the mail, not to read it. That is, they are to give the message God indicates but they are not to try to tell the recipients what to do about it. E.g., Paul had prophets warn him about going to Jerusalem where he would be arrested, but they tried to keep him from going there. But it was God's plan for him to be arrested.
Leadership - I ask the Lord to anoint the persons to lead one or a thousand. I warn them that this anointing makes them a target--both for the devil and for disenchanted church members--so they'd best prepare for attack. I note that this anointing creates favor in the minds of those the person is to lead, a predisposition to do as he/she leads.
Teaching - First thing I mention is that the Bible warns that few should be teachers for they'll receive the weightier judgment. So they'd better be humble and obedient in what they teach. Then I urge them to first live what they teach so that they be giving balanced lessons to others rather than teaching out of legalism or license (the two things Jesus warned about). Then I touch their lips--sometimes with holy oil--and ask that the Lord make teachers out of them.
Word of Knowledge - I mention that anyone can learn how to get words of knowledge, but that some have a special gift in it. The gift is to warn, direct, and open the way for others. My advice is to utter such words humbly and without oratory fanfare because you can be wrong and that stylistic manner can be off-putting to some and can cause one to eat black feathers on occasion.
Evangelism - I put my hand over the person's heart and ask the Lord to break their heart for the lost. I mention that the anointing carries a favor which predisposes people to listen to the one carrying it and that they shouldn't be surprised when people seem eager to give their lives to the Lord.
Intercession - I put my hand over the person's heart and ask the Lord to break their heart for the things that break His heart--the poor, the sick, the alienated, the confused. I mention that this anointing carries power over heaven and hell and everything in between. I warn intercessors that the anointing may cause them to shake or weep--sometimes in public--and to accept these discomforts as a small price to pay for the amazing results that can come from anointed intercession.
Inner Healing - Because this is a gift that I personally carry, I often ask that the Lord give the person anointing for it, just to increase it in the transmission. Sometmes I mention that this is a key gifting because it often precedes physical healing or deliverance from demonization. I ask the Lord to give him/her deep compassion for those they pray for.
Boldness - I mention that those who carry this anointing often also show above-normal human determination or boldness. I mention that those with this gifting are often used of the Lord to break down resistance to directions He wants His people to go. Ezekiel's call: "I'm sending you to a hard-headed people so I'm giving you a harder head." Since these folk can have strong and persistent determination, I urge them to get fairly sure that the Lord has said which way they're to head or which walls they're to break down so that they don't disrupt a good direction the Lord wants His people to go.
12. ANOINTING WITH OIL
Put some oil on the tip of your finger and use it to make the sign of the cross on the person's forehead.
Mention that oil is a symbol for the Holy Spirit and that the Spirit is going to remain with them, continuing His healing work, just as the oil will remain for a time on his forehead.
A PRAYER FOR PASTORS TO USE IN BLESSING OIL FOR THE USE OF LAYMEN
(This was penned by medieval Catholics as they affirmed the ministry of lay people.)
God's creature, oil, I cast out any demon from you by God the Father = almighty, who made heaven and earth and sea, and all that they contain. Let the adversary's power, the devil's legions, and all Satan's attacks and machinations be dispelled and driven afar from this creature, oil. Let it bring health in body and mind to all who use it, in the name of God = the Father almighty, and of our Lord Jesus = Christ, His Son, and of the Holy = Spirit, the Advocate, as well as in the love of the same Jesus Christ our Lord, who is coming to judge both the living and the dead and the world by fire.
Lord God almighty, before whom the hosts of angels stand in awe, and whose heavenly service we acknowledge; may it please you to regard favorably and the bless = and hallow = this creature, oil, which by your power has been pressed from the juice of olives. You have ordained it for anointing the sick, so that, when they are made well, they may give thanks to you, the living and true God. Grant, we pray, that those who will use this oil, which we are blessing = in your name, be delivered from all suffering, all infirmity, and all wiles of the enemy. Let it be a means of averting any kind of adversity from man, made in your image and redeemed by the precious blood of your Son, so that he may never again suffer the stings of the ancient serpent; through Christ our Lord. Amen.
HAVING FAITH FOR HEALING
Anyone who has been a Christian for very long has encountered the need for faith. Jesus, after teaching about persistence in prayer concluded, "However, when the Son of Man comes, will he find faith on earth?" (Lk. 18.8). He foresaw that on his return, faith would be what He was looking for.
There are four uses of the word "faith" in Scripture. First, there is the faith: that compendium of doctrines about God and man which we hold to be true. Eg, Col. 2.7, "rooted and built up in him, strengthened in the faith as you were taught."
Second, there is the gift of faith, that supernatural boost of assurance by which to do something for God. "to another faith by the same Spirit (I Cor. 12.9).
Third, there is saving faith, that faith by which one professes faith in Jesus Christ as Savior and Lord.
Fourth, there is the business of having faith, that daily task of walking in the trust of God. "So we, too, have put our faith in Jesus Christ that we may be justified by faith in Christ and not by observing the law ...." (Ga. 2.16). It is this last kind of faith we wish to deal with in this talk, but leaving room for the second to occur.
II. KEY PASSAGES ON FAITH
A. Heb. 11.1 - "Now faith is the substance of things hoped for, the evidence of things
not seen" (KJV).
1. substance = hypostasis = real nature, essence, actual being
2. evidence = elegmos = proof, evidence; a court term
3. A personal example.
4. Faith stands in for what we've asked for until God can get it to us.
B. Heb. 11.6 - "And without faith it is impossible to please God, because anyone who comes
to him must believe that he exists and that he rewards those who earnestly seek him."
1. faith = pistis = trust, assurance, being persuaded, a personal surrender to him and a
conduct inspired by that surrender.
2. Most of us in western civilization want "to be sure", which, if we give in to it, makes
us try to do an end-run around the requirement for faith. Being sure is not the same
as being persuaded.
C. Jn. 6.28 - "Jesus answered, 'the work of God is this: to believe in the one he has sent.'"
1. Our job ("work") is to believe that the Father sent the Son.
2. Our job is to believe that the Son has sent us to do his works - "As you sent me into
the world, I have sent them into the world" (Jn 17.17).
"I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father" (Jn 14.12).
D. Mk. 11.22ff - "'Have faith in (lit. of) God', Jesus answered. I tell you the truth, if anyone
says to this mountain, 'Go, throw yourself into the sea', and does not doubt in his heart
but believes that what he says will happen, it will be done for him."
1. A clue here is to "say to the mountain". Jesus taught us to speak believingly to
2. Another clue is, "in his heart". This leads to the next section.
III. BIBLICAL ANTHROPOLOGY
[see graph on p.2]
A. The relationship between these elements might best be described in this image: the body is
the ship, the soul is lieutenants in charge of mental and emotional information (communica-
tions officers), the will is the executive officer, and the spirit is the captain. Almost
always, when Scripture uses the word "heart", it is referring to the human spirit.
B. Though the mind and emotions have important input to make, faith is primarily an act of the
will. What the will does is make decisions, whether or not the mind and emotions agree
C. Frequently, in this world of spiritual warfare, our minds and emotions gang up on our wills
when they are trying to exercise faith. Satan has direct access to our minds and emotions, but not to our wills or our spirits. He is able to impact our wills only through our minds and emotions. This leads to the next section.
A. How it works in general.
Renewal of the mind is one of the most important things that has to occur for an individual.
It is up-dating who we are with the truth of the Gospel. It is a process by which we speak
truth to ourselves to counter the lies the enemy speaks in our minds.
Thoughts create emotions and emotions affect behavior. Seeds of irrational and unbiblical
beliefs have been planted in us long ago. We must capture our thoughts and bring them
into obedience to Christ. Our relationships with others are governed by the self-talk we allow to go on in our minds. Self-talk can go on at 1300 words per minute; therefore, we must become our own teachers.
NEGATIVE SELF-TALK POSITIVE SELF-TALK
1. Criticism - of self, others 1. Acknowledge who I am - a child of God
2. Comparing - "if only ...." 2. Acceptance - of my personhood, heritage
3. Complaining - "it's not fair" 3. Approval - "I am unique, praise God!"
4. Compromising - "Oh well, no big 4. Appreciation - of my dreams, ideals,
5. Controlled - by our culture, roles, 5. Affection - being kind to myself
personal history allowing others to touch me
6. Cut-off - "Who cares!?" Giving up, 6. Affirmation - that my old history is gone,
becoming a non-person that I'm O.K.
7. Action-taking - moving ahead with
B. How it works in ministry
1. While you're still contemplating whether or not to try to minister to someone, your mind
will accuse you:
• "you're too sinful"
• "you're not good enough"
• "you don't know enough"
• "it hasn't been long enough since your last big sin"
This is to dissuade you from trying at all.
It must be emphasized that these thoughts and feelings often seem overwhelmingly true.
2. Once you get to the point where you're releasing faith, the enemy will attack with
• thoughts like those above
• emotions of fear
• crude thoughts designed to prove to you how rotten or sinful you are
3. If your mind and emotions can convince your will that it is wrong, it will withdraw the
decision it has made and God may withdraw the healing/blessing He wants to send.
Of the three pigeon holes--mind, will, and emotions--God is only looking in the will
for a permission slip to do what He wants to do.
4. It is important to tell the negative thoughts and feelings to buzz off and to tell yourself
that God is with you, that He has appointed you to minister to others, that your sins
have all been forgiven, that He loves you, and that his power is coming on the person you're praying for.
There was some misteaching going around that it is wrong to visualize because Satanic cults utilize the practice. This is throwing the baby out with the bath water. Satan is a compulsive copier of the things God does. Does that mean that because he abuses the methods of God, that we have to abandon them? Satan quoted Scripture at Jesus in His temptation--must we then give up the practice of quoting from the Bible?
What's more, Jesus used his imagination all the time. How could He "see their thoughts" if He didn't do so in His imagination?
Using the imagination is a powerful manner in which to exercise faith. 1) You imagine what you think God is telling you He wants to do, and 2) then you decide that He is doing it.
VI. THE GIFT OF FAITH
A. This is not nearly as infrequent as most people think. Often God gives a gift of faith in the
most ordinary events.
B. The gift of faith is a booster-shot of faith that rises up and comes forth in order to accomplish something perhaps beyond our normal level of faith.
1. This can be experienced as anger. E.g., a woman with lupus; another with allergies.
2. Some people can feel power rise up and exit from parts of their bodies, e.g. the arms.
3. Agnes Sanford experienced the gift of faith as compassion which rose up in her emotions for the person who was sick.
4. Some healers feel the illness of the one being prayed for as a pain in the body.
You may notice that these manifestations of faith are similar to manifestations of the Word
C. Look for faith to occur
1. in you
2. in the person you're praying for
3. in a person nearby (e.g., family, friends)
QUESTIONS AND ANSWERS
by Rev. Mike Flynn
(with thanks to John Wimber)
Anyone who becomes involved in praying for the sick inevitably encounters the agonizing question: "Why don't they all get healed?" Or, "Why did she get healed and not him (who is just as or even more worthy)?" Sometimes such questions can immobilize a person with fear. Questions much be faced and answered directly. A person who is genuinely asking questions related to healing has nothing to fear from a careful study of the Scriptures.
I. Does everyone get healed?
A. Jesus healed all who came to Him (Mt 4.24; 8.16; Mk 1.32; Lk 6.18f). There were obviously special times of anointing, e.g.., "the power of the Lord was present to heal" (Lk 5.19). Note also that those who touched Peter's shadow and Paul's handkerchiefs were all healed (Ac 5.15f; 19.11f). However, Jesus healed only one man, not all, at the pool of Bethesda, a type of hospital (Jn 5.1-20). His explanation in the context is that He does only what He sees the Father doing.
B. Therefore, not all are healed, although our desire is for all to be healed.
II. Does every healing happen immediately?
A. Most of the healings recorded in the N.T. happened immediately (Mk 1.31, 42). However, Jesus had to pray twice for a blind man after he saw men "like trees walking" (Mk 8.22-26).
B. Furthermore, there are occasions when physical healings are progressive because emotional or other needs must be first met (Jas 5.14-16).
C. Sometimes the one praying has not heard the sequence from the Lord which a particular healing may involve. E.g., inner healing may need to precede physical healing.
III. What about the use of medicine and doctors?
A. In 2Chron 16.12, Asa sought a physician in his sickness and not the Lord. This does not mean that one should not go to a doctor; physicians in those days used occult practices.
B. Oil and spittle were regarded as having medicinal qualities and were used by Jesus and his disciples in their healings (Jn 9.6; Mk 7.33; 8.23; 6.13).
C. Timothy was encouraged to use a little wine for his stomach because of its medicinal benefits (1Tim 5.23).
D. St. Luke was called "The Physician."
Note: whether these elements possessed healing qualities or not is not the issue. The fact is that Jesus did not avoid association with medicine; in fact, He seemed to sanction it.
E. The apocryphal book, Ecclesiasticus, contains a lengthy passage which begins, "Honour the doctor with the honour that is his due in return for his services; for he too has been created by the Lord" (38.1). In vv. 9-12 we find this sound advice: "My son, when you are ill, do not be depressed, but pray to the Lord and He will heal you. Renounce your faults, keep your hands unsoiled, and cleanse your heart from all sin. Offer incense and a memorial of fine flour, and make as rich an offering as you can afford. Then let the doctor take over--the Lord created him too--and do not let him leave you, for you need him." The steps are: 1) pray for healing; 2) confess your sins; 3) use the sacraments; 4) call the doctor. Fr. Rick Thomas' group in Juarez, Mexico finds that only 25% get to the doctor following these steps. The other 75% have been healed using the first 3 steps.
F. Therefore it is not wrong to use medicine. God is the source of all healing and He uses various means to achieve it. Many pastors and doctors have worked closely together to bring their patients to full healing.
G. Therefore those who teach that you should not go to doctors are misled. God is the author of medicine
and medical knowledge and He uses them, especially when sick people do not know about the power of healing prayer.
IV. What about dying?
A. We must accept that there is a time to die; it is appointed unto man once to die (Eccles 3.2; Heb 9.27). You cannot control the time when God takes you. However, you do not have to die before your time through sin, sickness, and judgment (1Co 11.30).
B. Sickness does not have to be the cause of death, and even then, Jesus has control over death and can raise the dead (e.g., Lazarus).
C. When a sickness is unto death, we need to be aware of it and minister comfort and courage to the dying and his family (2Sam 12). My opinion is that some illnesses are not originally sicknesses unto death, but that they progress to that state if not countered with the power of God.
V. Is sickness always caused by sin?
A. The O.T. teaches a direct relationship between sin and sickness (De 28.15, 21), whereas the N.T. teaches Jesus' healing power over the works of the devil (Ac 10.38).
B. The blind man in John 9 was not blind because he or his parents sinned, but that the works of God might be manifested in him.
C. The pool of Bethesda episode teaches that lameness came through sin in this man's case (Jn 5.14).
D. Therefore although sickness comes ultimately because of the curse of sin, not all sicknesses are caused by specific sins.
VI What about believers who do not get well?
A. Paul had an eye affliction, the reason for which is not cited (Ga 4.13-16). Paul's thorn in the flesh (2Co 12.7-10) was probably not sickness but the opposition to his leadership, if one sees the context.
B. Trophimus was left sick at Miletus with no real explanation (2Tim 4.20). Epaphroditus was ill and almost died, but God had mercy (Phil 2.26f). Timothy had a persistent stomach weakness for which Paul prescribed some wine (1Tim 5.23).
C. When you are praying for someone who has not been healed, some of the following areas should be checked: unforgiveness, emotional needs, unbelief, or resistance to God--but these should be handled very gently and without hint of accusation.
D. Sometimes the problem is in the minister through sin or lack of experience or discernment or wisdom.
1. Sometimes we just don't have the faith for it. It's best to refer the person to someone else or ask them to come for more prayer at a later time.
2. It might be that the technique needs changing.
a. one might try executing the written sentence against the illness. (ref. Ps 149.9b)
b. perhaps soaking prayer is needed.
c. it might be that the "Lord's Song" needs to be sung
d. communion and/or blessed salt might have good effect.
e. relationships that are in conflict may need to be healed before
emotional or physical healing will occur.
3. It might not be the right time.
VII Are suffering and sickness from God?
A. Sickness and suffering in the Christian life are not synonymous. There is no indication in Scripture that suffering means or includes sickness. Christ never was sick, but He suffered persecution (Ac 10.38, cf. Phil 1.29).
B. If we are drawn nearer to God because of sickness, the virtue lies in God's goodness which leads us to repentance and acceptance, rather than in what the sickness has done (Ro 2.4 cf 1Co 11.29-32).
C. It is God's nature to heal, not to teach us through sickness. Sickness is generally not beneficial, e.g., the lame man in John 5 may have made a friend of his sickness and been robbed for 38 years.
D. Unnecessary suffering in innocent children and helpless people cannot be blamed on God, Who is Love. The curse of sin in the world results in constant war, famine, need, etc. Sometimes the effect of the sins of the parents or others are present in the bloodline of the family to the third and fourth generation (Ps 55.5; Ex 34.6f; Jn 10.10).
VIII Spiritual Warfare and Healing
A. Healing is a major battle area between the Kingdom of God and the kingdom of Satan. There are times when healing doesn't occur because the healers and/or healees do not know what is their authority from God or have not yet released it. Sometimes one may need to get angry in order to release his authority.
B. A very common experience is for a person to be healed through prayer, only to have the symptoms recur a few hours or days later. This is due to counterattack and must be met with firm refusals of the symptoms, either by oneself or with the help of others. It must be noted that the symptoms will be accompanied with the thought that the healing will not last--for various reasons--and that the combination of symptoms and thoughts will feel overwhelming. Firm resistance in the Lord, however, will cause the symptoms to flee.
C. The spiritual warfare continuum:
Forgiveness Repentance Salvation The Word
Success Prayer Persistence Faith Love
Fear Self-condemnation Deceit Doubt Guilt
Disease Failure Memory of past ills Thoughts
IX. What about people who claim that anyone who heals today does so through demonic sources?
In the 1830's a theology developed around the idea that God worked through seven time periods they called dispensations. This theology held that when He finished with one stage that He wouldn't use it's factors in the next stage. Thus this theology was forced to claim that God only used the healing power of the Spirit in the Apostolic age and that He stopped doing so once the Canon of Scripture was complete. This forces them to say that any healing done today is done by demonic power instead of God's power. Such people are called cessationists because they believe that healing ceased with the death of the last New Testament apostle.
There is nothing in Scripture or Church history to indicate that the works of the Spirit--including healing and miracles--were only intended by God for a limited time period. There is a great deal in Scripture and History to show that healing and miracles are meant to continue through the life of the Church.
DEVELOPING A HEALING MINISTRY
IN A LOCAL CHURCH
1. The persons to conduct this ministry can’t simply be told, “go do it.” They need to have practical teaching on:
a. how to conduct the ministry, e.g., the five-step ministry process
b. what the boundaries are, e.g., how much counseling is acceptable in this ministry (very little, in my experience)
c. what your ministry values are, e.g., not acting in a “style” which is inappropriate for
who your people are
d. ministry do’s and don’ts (see below)
2. Training usually takes about 5 sessions. Students do not need to learn all of the teachings in this course. Start with the first six sessions in. That is enough to get them started in effective healing. Later, when they have more experience, you can add the other teachings as called for.
1. Establish teams. By far the best manner which we have found is to put more experienced
persons with less experienced ones in teams of two.
2. Debriefing. After ministry times, encourage teams to get together for a few minutes and answer questions:
“why did you do that?”
“why didn’t what I did work?”
“how could we have done it differently?”
“why did you take the session in the direction you did?”
3. Review Teaching. Get your ministry team together periodically to review your teaching notes, remind yourselves of the process you’ve decided to utilize, pray for the ministry, reschedule new teams (an elder with a younger, generally), bring new members on, and teach more advanced material. We recommend these meetings every 3 months after the ministry is up and running.
4. Authority. A gifted lay person should be in charge of this ministry in a local church. The clergy can oversee the ministry by regular meetings with the lay head, but the clergy should not be in direct charge of the ministry. A general rule should be: ministry belongs to the laity; equipping belongs to the clergy.
III. HEALING ON SUNDAY MORNINGS
1. Holy Communion - Just before inviting the people to the altar rail to receive communion, the presiding pastor should invite the healing team forward. When they gather near the altar, they should wait on the Lord for 1 minute getting and announcing words of knowledge about conditions the Lord especially wants to minister to. The presiding pastor should say something like this: "these words are given by the Lord to encourage those with certain illnesses or needs to come up for prayer after receiving communion. If you want prayer, but your condition has not been announced, please feel free to come up for prayer also." Then he gives communion to the ministry team and they go to an arranged site--for example, a side chapel--to receive those who come up for prayer.
2. Morning Prayer - Just before reciting the closing benediction, the presiding pastor should invite the healing team forward. When they gather near the altar, they should wait on the Lord for 1 minute getting and announcing words of knowledge about conditions the Lord especially wants to minister to. The presiding pastor should say something like this: "these words are given by the Lord to encourage those with certain illnesses or needs to come up for prayer after the service. If you want prayer, but your condition has not been announced, please feel free to come up for prayer also."
3. Prayer ministry begins when people who have received communion come to the designated area.
This is during communion or after Morning Prayer. The ministry continues after the service until the next service is scheduled to begin.
4. In a free-form style where people approach the ministry team for ministry, it is good to have the most experienced person on the team function as an in-take person, directing persons to teams when they’re available, sometimes pointing certain persons to certain teams that are especially gifted to minister to those particular needs.
IV. MINISTRY TEAM PROTOCOL AND VALUES
• Values are unseen but important determinants of who and what a ministry is.
• They determine what people regard as just, good, worthy, beneficial, ethical, etc.
• They provide the standards and norms which guide day to day behavior.
• They exert a powerful influence on the types of persons, groups and activities with whom
an individual is compatible.
• They determine which ideas, principles, and concepts a person can accept, assimilate, and
transmit without distortion.
2. Clarification of Values.
Here are some values others have adopted. How do they look to you? Which would you
adopt? modify? eliminate? Why?
a. Simplicity and truthfulness
b. Nothing done for effect or to manipulate
c. Commitment to honesty and integrity
d. The importance of the individual and his/her relationships
e. Digest this statement: “People follow leaders who have vision, keys, and have abandoned
f. When God has placed you in a position of oversight, don't relinquish it, except to one in authority over you, even if those more experienced than you indicate they want it.
g. Expect some negative reaction to genuine moves of the Spirit. Jesus wasn't immune, nor
will you be. People will say:
a. let me tell you what happened to me
b. let's hear more about this
c. "I suppose we'll have to listen to this Jesus stuff from now on."
So be gracious with people in category ‘c’. Tell them from your heart why you think you
must continue to pray for the sick.
h. Don't over-dramatize the healings.
i. Remember Who did the healing. Don't let yourself or others inflate you.
V. DO’S AND DON’TS
1. Remember who you are representing: Jesus. You are Jesus to the people you minister to.
The two objectives in any ministry situation are to glorify God and love the person you
are ministering to.
2. Dial down. Wait on the Lord for what to do. Listen more, talk less.
3. Ask the person’ permission to: touch them, pray with them, do anything that involves them.
4. Keep your eyes open.
5. Keep ministry private so as not to draw attention to yourself or the situation.
6. Keep everything that happens confidential.
8. Remember: God can and will do what is needed. You only need to ask. So ask, and watch
9. Always engage and minister to a person with love and respect. Guard their dignity. The
enemy will seek to humiliate them and you. Take charge: handle each person so that if
nothing seems to happen, they nonetheless feel loved and cared for.
10. Keep the ministry to no more than three or four people, including the person being prayed
11. Discuss follow-up: see step 5 in the Five steps.
12. If you doubt the person is saved, inquire gently. If they’re not, briefly witness to them and
ask if they’d like to receive the Lord.
13. If anything weird, hard, or unusual happens, involve a leader or staff person.
14. After a heavy ministry time, you may need a bit of prayer for yourself in order to be refreshed.
15. Get in and stay in some small group fellowship. There are no lone warriors, just dead fools.
1. Don’t pray alone if you can help it, especially in mixed gender pairings.
2. Don’t draw attention to yourself or the person you are ministering to.
3. You are not there to counsel but to ask and seek God’s help. Avoid giving advice.
4. Don’t project your own problems onto the person you are praying for.
5. Don’t forget you are only the “donkey,” not the Master.
6. Don’t do more than the Lord is doing. Sometimes God will have you do much, sometimes
little. Trust Him to know the pace at which things should go.
7. Don’t talk about what happens during ministry with others. Maintain confidentiality.
VI. GIVING THANKS
Periodically it is good to give persons who have been ministered to by the healing team the opportunity for testimony. They might be reminded of the ABC’s of testimony: be AUDIBLE (so all can hear), be BRIEF (so all can share), and be CHRIST-CENTERED (so He gets the glory). I encourage testimony during church services.
1. encourages the healing team members. Nothing is as encouraging as results.
2. raises the visibility of this ministry so that the Lord can do more by way of impacting lives.
3. alerts the congregation and the community that we have a powerful God Who wants to bathe people with blessings.
4. honors our Lord with the praises He deserves.
I. Remember and teach that the ministry of Jesus was words and works
Therefore there is a need for both:
• content and practicum
• theory and application
II. Guidelines for training sessions
a. The teaching shouldn't go over 45 minutes
b. The practicum shouldn't go under 10 minutes
c. If available, give them written notes to follow along with the teaching. They will learn more if they see the information as well as hear it.
III. Memorize Jesus' Seven Steps in Making Disciples
a. He prayed for them
b. He recruited them.
c. He spent time with them.
d. He taught them.
e. He apprenticed them in skills.
He did it, He did it and they watched then helped, They did it and He helped and watched, They did it and He checked in with them periodically.
f. He debriefed them.
g. He anointed them.
A comment: each leader will do some of these things better than others. It takes whole Body,
doing what each can do, to make a full disciple.
IV. Tell Stories
Stories give flesh and blood to the ideas you are teaching. They show how something works in real
Stories build people's faith.
Stories give them an understanding of how to conduct the ministry.
V. Some Advice:
• It takes courage to lead practice times. Satan will accuse you in your own thinking that you cannot do it. You must willfully override his accusations.
• In practice sessions, give people time to do what you're asking. (Because you're not doing it, it is easy to fail to realize how much time something takes.)
• For clergy, once you've trained your people, leave them to do the ministry. That is, don't take part in it because clients will think you're the professional, which will lower your lay people's standing.
• Do Question & Answer. This let's you know where people are and how much they're grasping.
• Remember: the more you live the Word, the more authority you have to teach it effectively.
• Clues when using translators: no figures of speech, jokes, or puns.
• Humor is very useful in relaxing listeners and helping them learn.
Testimonies are the reward for those who have supported this mission through money and prayer. If God has done something for you in this conference, please send us a brief testimony, which we will pass on to our supporters. Send it to Rev. Mike at [email protected] Thank you.
Also, we invite you to log onto www.freshwindministries.org and look through the materials available there. Be sure to click onto "Free Gifts" and download protection prayers and other documents available.
Mike’s books are available through [email protected]
1. Holy Vulnerability, Chosen Books, 1990. Reprinted 1997, FreshWind Ministries. Subtitle: The Risks and Rewards of Opening Up to God. 192pp.
2. Inner Healing, co-authored with Doug Gregg, InterVarsity Press, 1993. 8th printing. Subtitle: A Handbook for Helping Yourself and Others. 222pp.
3. The Mustard Seed Book, Chosen Books, 1995. Reprinted 1997, FreshWind Ministries. Subtitle: Understanding and Using Effective Faith. 240pp.
4. Making Disciples, FreshWind Ministries, 1997. Subtitle: Following Jesus' Model. 64pp.
5. How To Be Good Without Really Trying, Chosen Books, 2004. Subtitle: Letting Jesus Live His Life in You. 224pp.
Mike's books are also available at amazon.com.