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Authority to Heal Book Review

Bibliography

Blue, Ken. Authority to Heal. Downers Grove, Ill: InterVarsity Press, 1987.

Author Information

Dr. Ken Blue is the founder of Good News to the Poor, an organization that seeks to take the grace message and charismatic ministry to “the poor” in social-economic and spiritually poor places worldwide. He served as a missionary to Communist East Europe, where he was imprisoned, presumably for preaching the Gospel. He and his wife have started churches in Canada and the U.S. He does consulting work for businesses using Biblical principles of leadership. He also was a five-time All-American swimmer and selected to be part of the 1968 U.S. Olympic Training Team.

Blue earned a Doctorate of Ministry in Theology from Fuller Theological Seminary, a Masters degree in Christian Studies at Regent College, and a B.A. in Communications from Cal State Hayward. He has authored and co-authored others books, including Healing the Wounded and Healing Spiritual Abuse. Additionally, he developed training courses for businesses.

Content Summary

Authority to Heal seeks to provide answers to questions concerning divine healing and establish a Biblical model for ministering to the sick. The book is divided into three sections (1) Clearing the Ground of Theological Hindrances, (2) The Kingdom of God and the Fight to Heal, and (3) Beginning a Healing Ministry. Each of the three sections has distinct purposes.

The first section, “Clearing the Ground of Theological Hindrances,” seeks to remove the “weeds before planting the seeds.” By this, Blue addresses errors that hinder the divine healing ministry. There are four particular “weeds” Blue addresses. The first is “sanctification through sickness,” which believes that sickness increases sanctification in a person. The second is “Divine Determinism,” the belief that God causes all things, including sickness. The third is the “Faith Formula,” which says that faith is a strict causality of all healing and can be used as a technique to manipulate the power of God. The fourth is “The Secular World View,” which deals with the secular worldview that denies the supernatural, miraculous healing.

The second section, “The Kingdom of God and the Fight to Heal,” presents the theological foundation for divine healing. Blue establishes five significant issues surrounding the doctrine of divine healing. The first issue examined that supports divine healing is that God loves people and desires to heal their sickness in all areas, spiritual, psychological, and physical. The second issue for divine healing is that healing is a manifestation of the Kingdom of God overcoming the kingdom of Satan. The third issue concerning divine healing is that it is a fight and must be viewed as such. The fourth issue of divine healing is the importance of faith, not as the only cause-and-effect of divine healing. Still, that faith is significant and even determinative in some of the Gospel narratives. The fifth issue of divine healing is that Christians can expect to receive manifestations in the present and the future. He uses the “now and not yet” terminology.

The third section of the book, “Beginning a Healing Ministry,” establishes a Biblical model for ministering to the sick. Blue gives four considerations when beginning a healing ministry. The first consideration is understanding many models are effective when ministering to the sick. He next presents five steps in his ministry model. These steps are (1) interviewing, (2) choosing a prayer strategy, (3) praying for specific results, (4) assessing the results, and (5) giving post prayer direction. The next consideration in developing a healing ministry is to address the whole person: spirit, soul, and body (I Thess. 5:23). Finally, he presents the notion that Christians must obey the command to heal the sick and walk in authority.

Evaluation

The uniqueness of this book is its presupposition that God intervenes on behalf of sick people with healing. Yet, this presumption is not in the vein of many contemporary “word of faith” preachers. Blue even allows for mystery and a “now and not yet” version of attainment of healing.

Blue tackles the issue of the sovereignty of God with an outstanding balance in his use of the Bible and logic. He brings out some crucial points of the pastoral problems with the teaching that everything that happens, including sickness and death, is de facto God’s direct activity. He reveals that many situations are not a result of God’s Will but man’s choices. He even points to scriptures from Apostles Paul and Peter that indicate God’s Will for all to be saved, yet most will not (1 Tim. 2:4 and 2 Peter 3:9 respectively). Yet, he does not in any way take away from the fact that God is sovereign. The book does not glibly approach the subject with simple answers to difficult situations. Blue even points out that God’s sovereignty does not cause sickness, but He does work within sickness.

Blue bravely tackles the sticky issue of faith when it comes to being healed of sickness. He cleverly calls out particular faith preachers within his discussions of faith without actually mentioning their names but does give titles of their messages. This reviewer laughed when one particular title was mentioned associated with a particular hero of the faith. Yet in Blue’s correction, he does give the most “faith preachers” the designation of being closer to the truth than others. While he says that a “faith formula” is not appropriate, he emphatically teaches that faith is vital when receiving healing. As stated before, Blue says that the Gospel narratives even point out that faith is often determinative.

Blue effectively points out that although healing is God’s Will, it is also part of a fight. He says that this fight results from God sovereignly giving freedom of choice and therefore allowing for its consequences. Man’s freedom resulted in sin, which allowed for sickness. So God works within the framework He set up to undo the results of sin. As it relates to healing, Jesus’ death and resurrection defeated Satan. The book makes a point that the crucifixion determined the result, but the war still continues. This is compared to human wars where the fighting continued after the result had been resolved, as in D-day. Although Satan is stripped of his authority, temporarily, he still has an ability that will be stripped from him at the end of this age.

This book lays out the theological issue of obedience concerning the healing ministry. Very few Christians would look at the healing ministry as a point of obeying God. Blue poignantly presents the reality that many churches believe in healing yet do not practice a healing ministry. He tells a moving story of a young single mother who prays for the sick as a response to what Jesus Christ has done in her life.

A strength of the book is its commitment to giving more weight to Scriptural truths than to personal experiences. “When we want to understand God’s will, we should not try to deduce it from the circumstances of a fallen world. Neither should we form an abstract concept of God’s will from a non-biblical notion of divine sovereignty. Rather, we should look at Jesus, who is the explicit declaration of God’s will.” (Ken Blue. Authority to Heal (Kindle Locations 308-310). Another strength is Blue’s ability to point out the mystery surrounding healing. No one has all the answers, and no guilt should be put upon a person who deals with sickness. Arguably the greatest strength of the book is the five-step model of a healing ministry. Blue gives a willing participant the framework to begin a healing ministry.

The only weakness this reviewer sees is that there could be a more emphatic presentation of the alternative positions of his presuppositions. Calvinists are sure to have emphatic rebuttals. Blue’s bias is unashamedly presented. It does also seem that some of the points are underdeveloped.

Authority to Heal should be required reading for all who want to participate in the healing ministry. This book teaches a proper and balanced doctrine on the theology and practice of divine healing. More books need to approach the subject of divine healing like this one. Dr. Blue’s book presents divine healing as an effective evangelism tool that can be used to reach a spiritually hurting world.

Posted on May 7, 2021May 11, 2021 by admin — Leave a comment

Five Views on Apologetics

Bibliography

Cowan, Steven B., general editor. Five Views On Apologetics. Grand Rapids: Zondervan Publishing House, 2000.

Author Information

Dr. Steven B. Cowan was born in Hattiesburg, MS, in 1962. He became a Christian while attending Calvary Baptist Church. He and his wife, pastor Immanuel Baptist Church.

He majored in Sociology while attending the University of Southern Mississippi. It was during his studies at USM that he became keening interested in apologetics. He earned his M.A. and Ph.D. in Philosophy from the University of Arkansas. His dissertation was titled Divine Sovereignty and Human Responsibility: A Compatibilist Reconciliation. Dr. Cowan also earned his Master of Divinity from the Southwestern Baptist Theological Seminary.

Dr. Cowan is an adjunct professor at several institutions. These institutions include Southern Baptist Theological Seminary, Midwestern Baptist Theological Seminary, Ouachita Baptist University, and the University of Arkansas. His teaching focus is on Philosophy, Philosophy of Religion, Ethics, Theology, Apologetics, and World Religions. He is affiliated with several organizations that include: Evangelical Theological Society, Evangelical Philosophical Society, Society of Christian Philosophers, and American Philosophical Association.

He has publically debated the defense of the existence of God and the resurrection of Jesus. Dr. Cowan’s focus is on teaching and developing Apologetics Resource Center’s Apologetics Journal (Areopagus Journal) and the Apologetics Institute. He served as managing editor of the Journal from 2001 to 2012.

Content Summary

The book identifies countering views on apologetic methodology. It does not attempt to present apologetics or “do” apologetics rather it presents “how one ought to do apologetics” (9). Published by Zondervan, it is part of the Counterpoint series of books. Its goal is to compare and contrast the views of five contributors, allowing each one of the authors to present their view. The presented view is followed by a critique from the other four views. There is then a response to the critiques.

Cowan, the general editor, starts the book out with a much-needed introduction. The introduction gives a Biblical defense of apologetics. A defense of the defense of Christianity per se. He also presents the taxonomy of the five methodologies of Christian apologetics: classical method (William Lane Craig), evidential method (Gary Habermas), cumulative case method (Paul Feinberg), presuppositional method (John Frame), and reformed epistemology method (Kelly James Clark).

William Lane Craig discussed the classical method as a two-stage process. First, the apologist uses natural theology, which establishes the existence of theism. The second stage is to provide evidence for the Bible and Christ’s resurrection. Craig does admit that one can help someone transition from unbelief to faith simply by communicating the historical evidence for the resurrection as Christianity’s most persuasive argument.

Gary Habermas advocates the evidential method, which emphasizes historical/Christian evidence without natural theology. This directly refers to Christianity instead of generic theism. Habermas uses “minimal fact,” thought to Christian evidence arguing for the major points of Jesus’ life, most importantly His resurrection as opposed to defending the entire New Testament.

Paul Feinberg presents the cumulative case method, which involves using a wide variety of evidence to establish Christianity as the most reasonable answer for a broad range of human issues. This method is described as a “case more like the brief that a lawyer makes in a court of law or that a literary critic makes for a particular interpretation of a book. It is an informal argument that pieces together several lines or types of data into a sort of hypothesis or theory that comprehensively explains that data and does so better than any alternative hypothesis” (19).

John Frame argues for the presuppositional method. This method starts from the presupposition that Christianity is true. This argument is transcendental, meaning that “every fact – logically presupposes the God of the Scriptures (19). We “should present the biblical God, not merely as the conclusion to an argument, but as the one who makes argument possible” (220).

Kelly James Clark ardently presents the reformed epistemology method. Clark lowers the threshold as to what apologetics can accomplish but uses natural theology as a potentially potent argument. He does not believe that historical evidence can establish belief due to the weakness of the arguments. His key idea is that belief in the Christian God need not depend on evidence or argument to be rational. One may find oneself believing in God and be within one’s epistemological rights to do so, just as we believe in the reality of the past without being able to prove it intellectually.

Steven B. Cowan writes the book’s conclusion. The conclusion presents six areas of agreement between the methodologies: 1. The need for both positive and negative apologetics, 2. The value of theistic arguments and Christian evidence, 3. The noetic effects of sin, 4. The importance of the Holy Spirit in apologetics, 5. The existence of common ground with unbelievers, and 6. A rejection of postmodern relativism. There is also a listing of the six areas of disagreement between the methodologies: 1. Role of the Bible in apologetic methodology, 2. Classifications of apologetic methods, 3. May one invoke the concept of a miracle to explain a historical event without first establishing that God exists, 4. How good are positive arguments in demonstrating the truth of Christianity, 5. Are all worldviews defended circularly, and 6. Is the resurrection of Christ antecedently improbable?

Evaluation

This volume succeeds in presenting the differing views on methodologies of apologetics. As the title intimates, there are several, five in this volume, ways to present the Gospel to the world. The book allows the reader to glimpse into the systems of thought outside of just the “this is the only way that works” mindset.

The presentation, refute, and rebuttal structure of the book is beneficial. As stated before each of the five views is presented. Then the other four opposing views refute the view presented. After which, the original writer provides a rebuttal to the refute. As strange as it may seem, the refute often brought a greater understanding of the methodology. More clearly, the opposing view brought a great understanding of the view than the proponent.

From this reader’s point of view, there was some fun in the book, that is, if one likes a verbal wrestling match. The rebuttals sometimes bordered on being petty. Passion in any argument makes it interesting. Defensiveness is less appealing.

Cowan’s opening thoughts and closing thoughts seem to breathe life into the book. The word malaise could be a description of what it felt like when reading the book. Without Cowan’s explanations and peacekeeping attitude, the book would not be nearly as effective.

The greatest strength of the book is exposing readers to apologetics in general. Few, and that is being generous, Christians actually even think about evangelism. This book challenges a Christian to think about sharing the Gospel to the world that desperately needs it. It also gives the would-be evangelist encouragement that simply because the nonbeliever remained unconvinced, their message is part of a process. “Successful evangelism involves not only harvesting but sowing and watering, too” (289).

A great weakness is in defending apologetics. While a defense of apologetics is presented, there are great arguments against it. Consider Jesus’s words here, “Therefore settle it in your hearts not to meditate beforehand on what you will answer” (Lk. 21:14 NKJV). This was in the context of answering persecution or providing a defense of your faith. This is further complicated because it is also mentioned in Matthew 10:19, Mark 13:11, and twice in Luke (the verse listed above and Luke 12:11). It seems an explanation of these verses is needed in light of this verse in I Peter 3:15, “being ready always to answer every man that asketh you a reason concerning the hope that is in you” (ASV).

Cowan exercises great restraint of his bias. To withhold one’s bias is very difficult. Yet, Dr. Cowan does a masterful job of hiding the view he would hold. He played the role of theological diplomat very well.

This book is excellent for graduate-level apologetics. Yet, this book should be a beginning in the exploration of apologetics. It not the end of a discussion, as it provides no conclusive argument for which view is most effective. After all, there are different views on Christian apologetics or at least five of them.

Posted on May 7, 2021May 11, 2021 by admin — Leave a comment

Ministering Cross-Culturally Book Review

Ministering Cross-Culturally: An Incarnational Model for Personal Relationships (2^nd edition), by Sherwood G. Lingenfelter and Marvin K. Mayers. Grand Rapids: Baker Academic, 2003. 128 pages. Reviewed by John Carmichael.

This book was chosen for review because it is written to help cross-cultural workers adapt their methods to fit the culture of those they minister. It is a valid resource on this subject because of its focus on God’s metaphor of the incarnation of Christ, its use of the model of basic values, and the experience of its authors. The book has two authors. The primary author is Sherwood Lingenfelter (9). He holds a Ph.D. from the University of Pittsburgh. He is provost and senior vice president at Fuller Theological Seminary. Lingenfelter has extensive experience in the Pacific Islands (10). He also used the model of basic values in his teaching at Biola University and churches in Southern California. Marvin Mayers developed the model of basic values, which serves as a foundation for this book. He is listed as the coauthor because Lingenfelter relied heavily on the model he created and his input on the manuscript (10). Mayers was a missionary with Wycliffe Bible Translators in Guatemala. He also was an educator at Wheaton College and Biola University. He earned a Ph.D. from the University of Chicago.

The book’s thesis is to identify the cultural tension and provide strategies in ministering the Gospel to people of different cultures utilizing the model of basic values. The book also relies on the incarnation of Jesus Christ as a model for cross-cultural ministry. Missionaries are challenged to become more like the people they intend to evangelize.

There are straightforward and distinct sections of the book. The first chapter defines and explains the Incarnation as God’s example of how ministry should look in a cross-cultural setting. In this chapter, readers get introduced to Jesus Christ as being a 200-percent person (17). Lingenfelter sums up the point by saying, “He was 100 percent God and 100 percent Jew – a 200-percent person (17).”

The next chapter defines the model of basic values and includes a self-evaluation questionnaire. The model was first proposed in 1974 (29). It contains twelve elements that form six pairs of contrasting traits: 1. Time (Time vs. Event), 2. Judgment (Dichotomistic vs. Holistic Thinking), 3. Handling Crises (Crisis Orientation vs. Noncrisis Orientation), 4. Goals (Person Orientation vs. Task Orientation), 5. Self-Worth (Status Focus vs. Achievement Focus), 6. Vulnerability (Concealment of Vulnerability vs. Willingness to Expose Vulnerability).

Chapters three through eight explore in-depth the tensions associated with six pairs of contrasting traits. It is within these chapters that the application of the model is demonstrated. There are stories of how the model helped the missionaries minister to the Yapese.

The final chapter concludes with exhorting would-be ministers to pursue the acclimation process into whatever culture they find ministering. Lingenfelter encourages the missionaries to become 150-percent persons. This is accomplished by the cross-cultural worker entering “a culture as if they were children – helpless, dependent, and ignorant. . . in the spirit of Christ (117).”

Lingenfelter accomplishes the goal of identifying the issues involved in cross-cultural ministry. One of the great features of this book is that it’s a very focused book. The authors seem resolute in preparing missionaries to be successful while in other cultures. Every chapter is plainly tied, with sub-headings no less, to the model and the Biblical perspective of the Incarnation. The reader will plainly see how each chapter is connected to the thesis of the book.

The book has an obvious bias toward the model of basic values. The authors believe that the model will help one understand the motivations that affect a person’s actions (35). Lingenfelter is speedy to point out that the model itself can produce “an oversimplification of reality” (29). The model does seem to cover the major elements of cultural differences that could help missionaries acclimate to the culture they are sent to minister.

Lingenfelter uses obvious examples of how the model was used in the Yapese culture. The stories of how the tensions appeared between the missionaries and the Yapese are both entertaining and enlightening. The stories provide support for the thesis. Lingenfelter tells a story about going to watch a film in chapter three. The film was to begin at 8:30 PM, and many were gathering to watch the film. The movie finally starts around 10 PM because it would have been rude to start it before everyone had gathered. Once the film was to start, it took over thirty minutes to get the generator fixed. The workers were socializing the whole time while they were supposed to be loading the film. Each time the generator broke during the film, the attendees would socialize. Eventually, everyone drifted home and considered it a successful social event (45). This story illustrates the Yapese attitude toward time. It also exposes how an event-oriented person would be frustrated.

As a reviewer, the question kept coming about whether these principles would apply in cultural settings that were not so monogamous. Stories of the applications of the model in other cultures such as those in Europe or the West would have bolstered the thesis. That is not to say that one could not use the basic application of the model from a monogamous culture to a more complex one. To use a math example, when students learn simple division, they learn the steps that will enable them to go on too long. Lingenfelter might argue that when the missionary learns to use the model in a simple culture, they will also learn lessons applied in more complex and diverse cultures.

This book is unique in its use of the model in the Yapese culture. This provides specific situations that will produce specific tools the missionary can apply to their ministry. This book helps the missionary step out of their own culture to connect people to the Gospel.

The logic of the book is clear. The authors’ message is that missionaries need to understand that their motivations can alienate others with differing motivations. Missionaries who learn the language must take the next step of learning the culture. Lingenfelter points out that Jesus wrapped Himself in the culture of His people for thirty years (16). Jesus became fully God and fully human, a “200-percent person” (122).

The logic is also real. The book points out that no missionary will ever become completely wrapped in another culture (119). Lingenfelter says the best missionaries can become “150-percent persons” (119). This is a figurative way of saying that missionaries can only partially adopt another culture and mix it with their origin.

Another strength of the book is its absolute commitment to providing the Biblical perspective. It would seem some books on this subject stay focused only on the anthropological aspects of the issues. Lingenfelter presents the Biblical precedents that would prove the central points. It never felt like he was proof-texting in the negative connotations of the word.

Any missionary would benefit from reading this book. That would include those who minister in foreign or domestic fields. Every minister would be able to employ the practical applications in the book readily. Lingenfelter has written a book to help ministers in all types of churches bring the Gospel to all the cultures of humankind.

Posted on May 7, 2021May 11, 2021 by admin — Leave a comment

Trust In The Blessing of God on You

Trusting/Obeying God is crazy.

[Gen 26:1, 12 NASB] 1 Now there was a famine in the land, besides the previous famine that had occurred in the days of Abraham. So Isaac went to Gerar, to Abimelech, king of the Philistines. … 12 Now Isaac sowed in that land and reaped in the same year a hundredfold. And the LORD blessed him,

In times of famine, it is prudent to hold on to your seed because you run the risk of not getting much, if any, harvest. You are risking getting nothing and losing everything. Natural wisdom would suggest that you should wait until you are in more favorable times.

Isaac knew something. Naturally speaking, I am sure that Isaac knew that the physical conditions would call for withholding of seed. He knew something else. He knew he had something higher than the natural order of sowing and reaping. He had “the blessing.”

What is “blessing”?

Many years earlier, Isaac’s father, Abraham, had been blessed by God. This blessing had tremendous effects on his life in many areas. One such effect of the blessing was that it made him unusually rich. (Genesis 13:2) It was unusual to be in Abraham’s situation and to become very wealthy. Something else was at work that was outside of the natural order of life. It was the blessing that God placed upon him.

Abraham bestowed that blessing on Isaac. God honored that blessing on Isaac’s life. (Genesis 25:11) Isaac saw what the blessing did in his father’s life. He knew that the blessing would be effective in his life.

So, Isaac, in full faith in the blessing of God on his life, risked his seed by sowing it in an adverse situation. He received an unusual result. Not only did he get a harvest, but he also received a hundredfold. That would mean that he got more than the usual harvest in a famine.

We have the same blessing that Isaac had.

In Galatians 3:13-14, we find out that we have the same blessing on Abraham and Isaac. Just like in their lives, this blessing affects many areas of our lives, including prosperity. Some might argue against that point, but why would the blessing affect their prosperity but not ours?

What does that mean for us?
It means that sometimes, we have to do something that makes no sense to see the effects of the blessing. (A word of caution: you mustn’t be presumptuous and foolish. Follow what God wants you to do.) Isaac was a farmer. He planted the seed. He did not “yeet” himself off a mountain. There is a difference.

Here is what this can mean for us in 2020 dealing with the results of a pandemic.
1. Keep seeking God and His Plan for your life.
2. Be ready to invest in the vision God has placed in your heart. Dream big.
3. Be willing to take calculated and God-directed risks.
4. Continue to pay your tithe and sow your offerings.
5. Release your faith by confessing with your mouth and believing with your heart that God is with you.

The natural order of things would tell us to play it safe. Live in fear. Stop expecting things to get better. Quit giving. Speak negatively.

Do something crazy. Believe that the blessing on you through Jesus Christ is stronger than the adverse environment you find yourself in today.

Pray this prayer: “Father, I thank You, that You have blessed me with the same blessing that was on Abraham and Isaac. This blessing is stronger than any adversity that I am facing today. I ask You to show me how to activate that blessing. I will obey You. I refuse to fear. I will continue to tithe and give offerings. I expect that You are bringing Your promises to pass in my life. Your blessing on me powerful and effective, in Jesus’ name. Amen.”