Conhecendo Deus e Fazendo a Sua Vontade - Blakcaby - Avaliação

8/12/2019 Conhecendo Deus e Fazendo a Sua Vontade - Blakcaby - Avaliação

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Pr. Silas Waldemir Souza Chaves –

[email protected] Fones: 3226

69!"9#3639#3

BLACKABY, Henry T.; KING, Claude V. Conhecendo Deus e fazendo sua vontade:

experiências c! "eus. #$ %aul : Li&e'ay Brasil, c. ())*.

AVALIA+-

Blaca/y 0 u! pas1r e cn&erencis1a /a1is1a d sul ds 23A. 2! *44) ele e Kin5escre6era! Experiencing God 71radu8id e pu/licad n Brasil c! 191ul

Experiencias com Deus , c! copyright de *44, pela B!pas1r 2di1ra de #$%aul. #e5und in&r!a<=es &erecidas pr www.soundwitness.org li6r 6endeu !ais

de dis !il>=es de c?pias ns 23A, send 1radu8id para ) l9n5uas. - !a1erial s/exa!e 0 a &r!a expandida e !di&icada de li6r Experiencing God 7191ul e! in5lês: Experiencing God: knowing and doing the Will of God , pu/licad pela Li&e'ayC>ris1ian @esurces e! *44, 1a!/0! de au1ria de Blaca/y e Kin5. ais dedu8en1as e cinen1a !il c?pias desse Dl1i! !a1erial &ra! 6endidas. Al0! diss,!il>ares de pessas 1ê! par1icipad ds se!inEris “Experiencing God Weekends” e“Experiencing God Weekends for Couples”. 2s1es &inais de se!ana s$ usual!en1e

pa1rcinads pela Cn6en<$ Ba1is1a d #ul, !as a/er1s a 1das den!ina<=es; a10!es! s Fesu91as d Bs1n Clle5e a5endara! e! *44 u! desses se!inEris.

-/6ia!en1e ue 191ul da /ra 0 a1raen1e para ualuer cris1$ c!pr!e1id c! 26an5el> cn&r!e re6elad nas 2scri1uras. #!s exr1ads e! 2& .*/, a prcurar c!preender ual a 6n1ade d #en>rJ, exr1a<$ ue de6e ser le6ada a seri pr 1ds s cris1$s. - li6r, en1$, 6iria c! u! aux9liJ para aFudar cris1$ a/edecer a !anda!en1 aps1?lic. 2is a9 seu peri5 - exa!e ue &i8 d li6r,le6a!e a cnsiderEl u!a a!ea<a real a 26an5el> de Cris1 e a 6ida cris1$ ue delede6e deri6ar: cnuan1 ci1e! !ui1 as 2scri1uras, s escri1res, na 6erdade, &a8e!nde &r!a errMnea, e di5 !ais, deli/erada!en1e 7n$ >E c! &u5ir dessa cnclus$1rcendas para pr6ar sua 1el5iaJ d relacina!en1 c! "eusJ.

- ue 6ai a/aix 1ca apenas n &unda!en1 71el?5ic d li6r 7>E declara<=es pr 1d li6r ue s$ al1a!en1e ues1inE6eis O lu8 das 2scri1uras. 2 esse &unda!en1 0&als, 0 errMne, 0 resul1ad da de1urpa<$ das 2scri1uras. Tia5 di8 ue &n1e de E5uasal5ada n$ pde dar E5ua dceJ 7P.*(/. - li6r s/ exa!e 0 E5ua sal5adaJ; dele,

pr1an1, n$ pde 6ir E5ua dceJ.

- ensin 5eral de Conhecendo Deus e fazendo sua vontade 5ira e! 1rn d ueBlaca/y c>a!a de #e1e realidades s/re a experiência c! "eusJ, c! se pde 6er nas p5s. (( e (P:

$Procura a%resen&ar'&e a (eus a%rovado) como o*reiro +ue n,o &em de +uese envergonhar e +ue mane-a *em a %alavra da verdade. 2 /im0&eo 2.#1

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*. "eus es1E a5ind cns1an1e!en1e a seu redr.

(. "eus /usca u! cn19nu relacina!en1 de a!r c! 6cê ue seFa reale pessal.P. "eus cn6ida 6cê a en6l6erse c! ele e! sua /ra.. "eus &ala pel 2sp9ri1 #an1 pr in1er!0di da B9/lia, da ra<$, das

circuns1Qncias e da i5reFa c! &i! de re6elar a si !es!, seus prp?si1s e !ds de a5ir.

. - cn6i1e ue "eus l>e &a8 apara 1ra/al>ar c! ele le6a se!pre a u!acrise d ue 6cê crê, a ual exi5e &0 e a<$.

R. S precis &a8er aFus1es pr&unds na sua 6ida para Fun1arse a "eusnauil ue ele es1E &a8end.

. Vcê passa a cn>ecer "eus pela experiência O !edida ue /edece a elee ele reali8a a sua /ra pr !ei de 6cê.

As duas /ras de Blaca/y !encinadas nessa a6alia<$ par1e! dessas realidadesJ es$, na 6erdade, de1al>es desses ele!en1s.

Cnuan1 1en>a di6er5ências c! s au1res s/re si5ni&icad ue eles d$ Os pala6ras realJ e pessalJ n i1e! (, 0 ns i1ens a nde 6eF dis1ancia!en1 delesdas 2scri1uras, dis1ancia!en1 esse ue n$ pde ser i5nrad ne! re!ediad. S

precis a/andnar a /ra c! &n1e de es1uds para a 6ida cris1$.

I. 3! ds errs n &unda!en1 de Blaca/y es1E e! di8er ue >E 1rês !!en1s e!ue "eus &ala c! seu p6. S ue es1E di1 ns cap91uls "eus &ala de di&eren1es

!aneirasJ 7p. *ss e "eus &ala pel 2sp9ri1 #an1J 7p. ss. 2les di8e! ue:

7* "eus &alu a seu p6 n An1i5 Tes1a!en1 7H/*.*;

7( "eus &alu a seu p6 ns 26an5el>s 7is1 0, duran1e a 6ida 1errena de Uesus*.

7P "eus &ala e! A1s a10 presen1e pr !ei d 2sp9ri1 #an1.(

- pr/le!a 0 ue 1ex1 de H/ *.*, lid e! sua in1eire8a, e n$ apenas 6.* 7s

au1res s$ !es1res na ar1e de decapi1ar 1ex1s e 6ers9culs 6ai !s1rar ue:

# $os rela&os dos 4vangelhos) (eus es&ava em Cris&o 5esus. (eus alava %or meio

de 5esus. 7uando os disc8%ulos ouviam 5esus) es&avam ouvindo (eus. 7uando 5esus

alava) ouvi'lo era um encon&ro com (eus. %. 1;

2 $(eus alou claramen&e ao seu %ovo no livro de <&os. 4 ele nos ala claramen&e

ho-e. (os dias de <&os a&= ho-e) (eus &em alado a seu %ovo %elo 4s%8ri&o San&o.

%.1;


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7* "eus 0 au1r de 1da re6ela<$. Niss s au1res es1$ cer1s, FE ue 1a!/0!

a&ir!a! iss;

7( A re6ela<$ de "eus se dE e! apenas duas e1apas e n$ 1rês:

a -u1rraJ "eus &alu as paisJ de !ui1as !aneirasJ pels pr&e1asJ

/ nes1es Dl1i!s diasJ ns &aluJ pel Wil>J.

7P %r1an1, a re6ela<$ de "eus pr !ei de Uesus Cris1 n$ &i dada apenas ns26an5el>s, !as ela se es1ende a 1ds nes1es Dl1i!s dias. Ci1 aui Bruce: A>is1?ria da re6ela<$ di6ina 0 u!a >is1?ria de pr5ress$ a10 Cris1, !as n$

pr5ress$ al0! dele.J P

A psi<$ ds au1res i!plica 1rês per9ds de 1e!ps e! ue "eus "I@2TA2NT2&ala a al5u0!: AT, s pr&e1as; NT, Uesus; a5ra, a 6cê

S in1eressan1e n1ar ue s au1res n$ ci1a! nen>u!a re&erencia /9/lica paracnsu/s1anciar a 1erceira &aseJ da re6ela<$ de "eus 7as ci1a<=es de * C P.*R e R.*4,&ala! da >a/i1a<$ e n$ de re6ela<$, p.. %r ue n$ &a8e! %-@X32 N- H2#T2 2N#IN- NA BZBLIA

%ara e!purrarJ - 2sp9ri1 #an1 para den1r dessa sups1a 1erceira &aseJ da re6ela<$de "eus para &alar a n?s >FeJ, s au1res c!e1e! !ais /ar/aridades c! s 1ex1s /9/lics. A1en1e!s:

- us ue s au1res &a8e! de U$ *.R, &ra d seu cn1ex1, resul1a e! declara<=esc! es1a, e! p. R: Uesus disse ue 2sp9ri1 #an1 ensinarE 1das as cisas, e ns&arE le!/rar 1ud uan1 ele disse 7U$ *.(RJ as ue disse Uesus nesse 6ers9cul

precisa ser lid Fun1 c! 6.(, assi!: (. Is1 6s 1en> di1, es1and aindacn6sc; (R. !as Cnsladr, 2sp9ri1 #an1, a ue! %ai en6iarE e! !eu n!e,esse 6s ensinarE 1das as cisas e 6s &arE le!/rar de 1ud ue 6s 1en> di1.J A

pr!essa de le!/rarJ n$ pde re&erirse a n?s, cren1es de >Fe, prue nuncaes1i6e!s c! Uesus e n$ u6i!s as pala6ras ue ele disse duran1e sua 6ida 1errena.as seus disc9puls es1a6a! e eles u6ira!. S a eles, s disc9puls, ue 2sp9ri1le!/rariaJ ue 1in>a! u6id. Xual resul1ad diss - N6 Tes1a!en1 %aulrece/eu ensin ue passu O i5reFa !edian1e re6ela<$ de Uesus Cris1J 7Gl *.*( eassi! s u1rs escri1res d N6 Tes1a!en1.

3 >?C4) F. F. The epistle of hebrews. Arand ?a%ids : 4erdman)#96B) %. 3 apud

DS/4E<4?) Simon. Hebreus. S,o Paulo : Cul&ura Cris&,) 2!!3) %. BB.


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A re6ela<$ de "eus es1E c!ple1a e ela se encn1ra n NT. "eus ns &ala, si!, pela sua /endi1a

%ala6ra da ual nada pde!s 1irar u acrescen1ar. @e6ela<$ &inal

II. -u1r err ds au1res, decrren1e des1e 0 ue se encn1ra na p5 : Deus revela a si

eso. Xuand "eus l>e &ala, pel 2sp9ri1 #an1, ele &reen1e!en1e re6ela al5u!a cisas/re si !es! re6ela seu n!e u re6ela sua na1ure8a e seu carE1er.J VeFa ue n parE5ra&an1erir Blaca/y disse: 2! 1da a B9/lia 6e!s ue, uand "eus &ala, 0 para re6elar al5 arespei1 de si !es! u s/re seus prp?si1s e !ds de a5ir.J

- ue is1 uer di8er Xuer di8er ue “sola scriptura” da @e&r!a %r1es1an1e n$ es1E !ais6alend. #i5ni&ica di8er ue a B9/lia n$ 0 a Dnica &n1e d cn>eci!en1 de "eus, da 1el5iacris1$. #i5ni&ica di8er ue a B9/lia n$ 0 su&icien1e c! re6ela<$ de "eus, de seu n!e, de

sua na1ure8a e de seu carE1er. #i5ni&ica di8er ue cn>eci!en1 de "eus &ica suFei1 a u!ac!preens$ su/Fe1i6a e peri5sa!en1e &ra5!en1Eria 7prue indi6idual.

Blaca/y es1E errad %rue #al! *4 di8 ue ele es1E errad; pr ue ( T! P.** a1es1a!ue a 2scri1ura 0 su&icien1e. S D1il rea&ir!ar aui ue di8 a 6el>a e /a Cn&iss$ de W0 de'es1!ins1er 7*RP*R4:

I. Ainda ue a lu8 da na1ure8a e as /ras da cria<$ e da pr6idência de 1al!d !ani&es1e! a /ndade, a sa/edria e pder de "eus, ue s >!ens&ica! inescusE6eis, cn1ud n$ s$ su&icien1es para dar auele cn>eci!en1de "eus e da sua 6n1ade necessEri para a sal6a<$; pr iss &i #en>r ser6id, e! di6erss 1e!ps e di&eren1es !ds, re6elarse e declarar O sua

i5reFa auela sua 6n1ade; e depis, para !el>r preser6a<$ e prpa5a<$ da6erdade, para !ais se5ur es1a/eleci!en1 e cn&r1 da I5reFa cn1ra acrrup<$ da carne e !al9cia de #a1anEs e d !und, &i i5ual!en1e ser6id&a8êla escre6er 1da. Is1 1rna indispensE6el a 2scri1ura #a5rada, 1endcessad aueles an1i5s !ds de re6elar "eus a sua 6n1ade a seu p6.@e&erências #l *4.*; @! *.P(; (.*; *.*4(); (.**; * C *.(*; (.*P*;H/ *.*(; Lc *.P; @! *.; 1..,; Is .(); * T! P.*; ( %e *.*4.[...\VI. Td cnsel> de "eus cncernen1e a 1das as cusas necessErias para a5l?ria dele e para a sal6a<$, &0 e 6ida d >!e!, u 0 expressa!en1edeclarad na 2scri1ura u pde ser l5ica!en1e dedu8id dela. ] 2scri1uranada se acrescen1arE e! 1e!p al5u!, ne! pr n6as re6ela<=es d 2sp9ri1,ne! pr 1radi<=es ds >!ens. [...\. @e&erências ( T! P.**; Gl *.; ( Ts(.(; U$ R.; * C (.4,*),*(; * C **.*P*.

S /! le!/rar, i5ual!en1e, ds s9!/ls cn&essinais da AIC2B ue a1es1a! a su&iciência das2scri1uras. Assi!, rec!end es1ud das Li<=es * a de “C!E"#$ E C#%&E$$'"#$: es1uds naCn&iss$ de &0 da Alian<a das I5reFas Cris1$s 26an50licas d Brasil: du1rina das 2scri1uras: du1rina de"eus. U6ens ^ Adul1s. 2scla B9/lica "!inical. "I%_AIC2B. s_d., p. P).

2nsinar, pr1an1, ue Xuand "eus l>e &ala, pel 2sp9ri1 #an1, ele &reen1e!en1e re6elaal5u!a cisa s/re si !es! re6ela seu n!e u re6ela sua na1ure8a e seu carE1erJ 0 ir cn1ra

B CONFISSÃO DE FÉ E CATECISMO MAIOR DA IGREJA RES!ITERIANA. 6. ed.

S,o Paulo : Pres*i&eriana) #9!) %. # e B.


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a du1rina sus1en1ada pela AIC2B, pela @e&r!a %r1es1an1e e, e! especial, 0 ir cn1ra as

#a5radas 2scri1uras.

AL2@TA T-"A# A# #2ITA# "ITA# C@I#T# C-2+A@A 2 #2 "2#2NV-LV2@A%-@X32 @2C2B2@A @2V2LA+`2# ALS "AX32LA# ACHA"A# NA#2#C@IT3@A#. - !a1erial s/ anElise 0 u!a &erra!en1a dia/?lica para a &ra5!en1a<$ dadu1rina cris1$ e da "en!ina<$. "e6e ser /anid da 2B" e s !e!/rs da I5reFa de6e! ser ins1ru9ds a reFei1are! c! &als ensin ca!u&lad de 6erdade ue FE &i !inis1rad.

III. HE ainda errs ns ensins de ue "eus al0! da B9/lia 7s? iss FE ns de6eria &a8er F5ar nlix !a1erial analisad &ala pela ra<$, pelas circuns1Qncias e pela i5reFa, a &i! de re6elar asi !es!, re6elar seus prp?si1s e seus !ds de a5ir.J 7p. ue n$ >E 1e!p para analisar.As cnseências du1rinErias desses ensins pde! ser su!ari8adas assi!:

(1) %r!6e u!a /aixa aprecia<$ da pessa de Uesus Cris1. 3sand errnea!en1e U$.*, *4 e () declara na p. *): %de!s 6er esse 1erceir !ei as circuns1Qncias na !aneira c! Uesus sa/ia ue %ai ueria ue ele &i8esse. Era assim que Jesus

conhecia a vontade do ai para a sua vida e para as atividades di!rias .J "eus usu ascircuns1Qncias para re6elar cisas a Uesus -nde es1E is1 n 1ex1 ci1ad %r ueBlaca/y n$ incluiu 6.* nde U$ ns &a8 sa/er ue s Fudeus prcura6a! !a1El [a Uesus\ prue n$ s!en1e 6ila6a sE/ad, !as 1a!/0! di8ia ue "eus era seu pr?pri %ai, &a8endse i5ual a "eusJ %rue ue Uesus di8 e! 6.*, *4, () nada 1e!a 6er c! circuns1Qncias, !as c! a a&ir!a<$ da a/slu1a i5ualdade en1re %ai e Wil>.- res1 d 1ex1 dirE a !es!a cisa.-nde 6e!s ns 26an5el>s Uesus l>and para as circuns1Qncias prcurand en1ender a 6n1ade d %ai A id0ia de ue Uesus n$ 1in>a cn>eci!en1 11al da /ra ue 6eireali8ar 0 si!ples!en1e >er01ica

(2) %r!6e u!a /aixa aprecia<$ das 2scri1uras #a5radas c! FE se 6iu aci!a.(3) HE aui u! !del de 6ida cris1$ ue n$ 1e! respald nas 2scri1uras. "i8 Blaca/y na

p. *: 3! pn1 cr91ic para se c!preender e experi!en1ar "eus é saber claramente

quando ele está falando. #e u! cren1e n$ sa/e recn>ecer uand "eus es1E l>e&aland, ele es1E c! pr/le!as e! sua 6ida cris1$J Na 6erdade pel sistema deBlaca/y nunca se sa/erE clara!en1e uand "eus es1E &aland. AliEs li6r 1en1a pr6ar ue ensina !ais pela experiência de Blaca/y e de u1rs d ue pela2scri1ura. 2xe!pl diss 0 ue se encn1ra e! p. P) c! a experiência de uller.

As di6ersas &n1es, al0! da B9/lia, al1a!en1e su/Fe1i6as 5erar$ pr/le!as para scren1es ue n$ u6e! "eus l>e &aland O !da Blaca/yJ, 0 clar; ser$cnsiderads e se cnsiderar$ cren1es de se5unda ca1e5ria

Clar ue >a6erE auela !inria, ue u6irE a 68 de "eusJ. Na 6erdade esses FE6i6e! di8end "eus !e &aluJ, "eus !e disseJ 1$ pr?pri d !6i!en1 pen1ecs1al. 2 nr!al!en1e, ue "eus l>es di8J es1E cn1rEri Os 2scri1uras. #?ac>ar$ u!a ra8$, a5ra, den1r da I5reFa, para cn1inuare! c! seu pen1ecs1alis!.


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69!"9#3639#3

Ha6erE aueles ue pr se sen1ire! di!inu9ds pr n$ alcan<are! status ds

pri6ile5iads u6idres dire1s de "eusJ ue &r<ar$ a /arraJ, e &in5ir$ ue es1$na nda d 2sp9ri1J. Is1 1a!/0! crre n !6i!en1 pen1ecs1al.

2 >a6erE aueles ue, &undads na %ala6ra de "eus e na /a 1el5ia cris1$ re&r!ada eue sa/e! ue seu relacina!en1 c! "eus n$ depende ds ca!in>s apn1ads pr Blaca/y, reFei1ar$ as >eresias cn1idas n li6r s/ anElise en1re s uais !e inclu.

C-NCL3IN"-in>a psi<$ uan1 a !a1erial &icu /e! clara na expsi<$ aci!a. as rei1er se5uin1e:

*. - !a1erial de6e ser a/andnad FE. S !eu cnsel>;(. N$ par1icip, n en1an1, de u!a 2B" nde !a1erial >er01ic es1E send u1ili8ad;

P. - err de6e ser exps1 e denunciads s seus peri5s. N cas d !a1erial per!anecer n ensin da I5reFa, recus!e a c!pac1uar c! ele pel !eu silênci. 2 c! n$ pre1end !e !ani&es1ar al0! desse !a1erial, n$ !e res1a u1ra sa9da a n$ ser deixar aI5reFa.


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69!"9#3639#3

(ook !evie)* Experiencing God, + -enr (lacka+

!evie)ed + Greg Gil+ert /.0.1232

N i!a5e a6aila/le

26an5elicals >a6e ln5 /een in1eres1ed in nin5 > 1>ey can discern Gdbs leadin5in c1>eir li6es. T>e ues1in, '>a1 is Gdbs ill &r !eJ is ne 1>a1 &inds i1sel& &1enn 1>e !inds & C>ris1ians. I1 is a 5d ues1in 1 as, since e as e6an5elicals /elie6e1>a1 Gd is e!inen1ly ac1i6e in 1>e rld and in 1>e li6es & His peple. T>ere as a1i!e in >is1ry >en 1>e 1ru1> & a Gd > is a1 r in 1>e rld as led n assupers1i1ius nnsense. any ere n1 as>a!ed 1 say 1>a1 indeed 1>ere as a Gd, /u1i& s, >e !us1 /e ne > si!ply se1 1>e las & na1ure in place, und 1>e rld up,

and 1urned i1 lse 1 unind i1sel& i1>u1 His 5uidance. I, &r ne, a! 5lad 1>a1 e dn1 ser6e a Gd lie 1>a1 I a! 5lad 1>a1 >en I as a C>ris1ian as 1>e ues1in, Hdes Gd 5uide !eJ, 1>e anser is n1 re1urned 1 !e, He desnb1.J I a! 5lad 1>a1 eser6e a Gd > des in1i!a1ely in6l6e Hi!sel& in e6ery area & ur li6es, and > iscns1an1ly 5uidin5 and leadin5 us accrdin5 1 His ill and pr6idence. # I a! 5lad1>a1 Henry Blaca/y is a/le 1 ri1e suc> a / as !periencing "od and le5i1i!a1elyexplre > i1 is 1>a1 Gd re6eals His ill 1 us in ur e6eryday li6es. T>e / 5reu1 & a 1>ir1een ee s1udy /y 1>e sa!e na!e, >ic> >as /een arund &r se6eral yearsand >ic> I par1icipa1ed in and e6en led as an under5radua1e in clle5e. T>e / >as

/een expanded &r! 1>ir1een 1 nine1een c>ap1ers, and is n1 s !uc> a r/ as is1>e /i/le s1udy. T>e s1ruc1ure & 1>e / is cen1ered n >a1 Blaca/y calls 1>e #e6en@eali1ies & 2xperiencin5 Gd.J T>ey are:

*. Gd is alays a1 r arund yu.

(. Gd pursues a cn1inuin5 l6e rela1ins>ip i1> yu 1>a1 is real and persnal.

P. Gd in6i1es yu 1 /ec!e in6l6ed i1> Hi! in His r.

. Gd speas /y 1>e Hly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances, and 1>ec>urc> 1 re6eal Hi!sel&, His purpses, and His ays.

. Gdbs in6i1a1in &r yu 1 r i1> Hi! alays leads yu 1 a crisis & /elie& 1>a1 reuires &ai1> and ac1in.

R. Yu !us1 !ae !aFr adFus1!en1s in yur li&e 1 Fin Gd in >a1 He is din5.

. Yu c!e 1 n Gd /y experience as yu /ey Hi! and He acc!plis>esHis r 1>ru5> yu. 7p.)

T>e / pens i1> &ur in1rduc1ry c>ap1ers a/u1 nin5 Gdbs na1ure, din5 Hisill, and /ein5 a ser6an1. T>e res1 & 1>e c>ap1ers in 1>e / expand n 1>ese se6enreali1ies.J

T>ere is !uc> in !periencing "od 1 c!!end i1. Blaca/y is &r! a cnser6a1i6e,e6an5elical 1radi1in and is e6iden1ly deeply c!!i11ed 1 1>e au1>ri1y & 1>e


Pgina

http://www.9marks.org/ejournal/by-author/greg-gilbert

http://www.9marks.org/books/book-review-experiencing-god-henry-blackaby

http://www.9marks.org/ejournal/by-author/greg-gilbert






69!"9#3639#3

#crip1ures. A5ain and a5ain 1>ru5>u1 1>e /, Blaca/y re!inds His readers 1>a1

1>ey are 1 /e cap1i6e 1 1>e 'rd & Gd and 1>a1 1>ey are 1 re5ula1e 1>eir rela1ins>ip1 Gd /y i1s 1eac>in5s. He ri1es n pa5e R, T>e #crip1ures ill /e yur surce & au1>ri1y &r &ai1> and prac1ice. Yu cann1 depend n >u!an 1radi1ins, yur experience, r 1>e experience & 1>ers 1 /e accura1e au1>ri1ies n Gdbs ill andays. 2xperience and 1radi1in !us1 alays /e exa!ined a5ains1 1>e 1eac>in5 & #crip1ure.J T>a1 sen1i!en1 is slidly a&&ir!ed 1>ru5>u1 1>e /. Blaca/y is alscncerned 1 !ae sure 1>a1 His readers unders1and 1>a1 >e is n1 peddlin5 a !e1>d r a &r!ula &r di6inin5 1>e ill & Gd. Knin5 Gdbs 6ice,J >e ri1es, c!es&r! an in1i!a1e l6e rela1ins>ip i1> Gd.J 7p.*P A 6i1al l6e rela1ins>ip i1>Gd is 6i1al 1 nin5 His ill. Blaca/y ad6ises, isely I 1>in, 1>a1 din5s!e1>in5 &r GdJ is n1 1>e C>ris1ianbs pri!ary 1as. Gd desires 1 >a6e a

rela1ins>ip i1> His peple. He desires &r 1>e! 1 n Hi! in1i!a1ely and 1 /e Fy&ul in nin5 1>a1 1>ey >a6e /een sa6ed and 1>a1 1>ey are His c>ildren. #!e1i!esindi6iduals and c>urc>es are s /usy din5 1>in5s 1>ey 1>in ill >elp Gd acc!plis>His purpse 1>a1 He canb1 5e1 1>eir a11en1in ln5 enu5> 1 use 1>e! as ser6an1s 1acc!plis> >a1 He an1s. . . A 1i!e ill c!e >en 1>e din5 ill /e called &r, /u1e cann1 sip 1>e rela1ins>ip. T>e rela1ins>ip i1> Gd !us1 c!e &irs1,J 7p.P)Blaca/ybs / als e!p>asi8es 1>a1 i1 is alays Gd > 1aes 1>e ini1ia1i6e in a

persnbs li&e. A >u!an /ein5 is incapa/le & seein5 Gd n >is n ini1ia1i6e. I& a persn sees Gd, i1 is nly /ecause Gd >as &irs1 ac1ed in 1>a1 persnbs li&e. Gdalays 1aes 1>e ini1ia1i6e,J >e ri1es, 1 es1a/lis> a l6e rela1ins>ip i1> yu,J p.4.T>ere&re, >en e see a persn /ein5 cn6ic1ed & sin, r s>in5 an in1eres1 in 1>e1>in5s & Gd, e can n 1>a1 Gd is rin5 in 1>a1 persnbs li&e. His 1eac>in5 isn1 s1ric1ly @e&r!ed, /u1 i1 des 1end &ur1>er in 1>a1 direc1in 1>an !any 1>er ppular e6an5elical /s. Gd dras us 1 Hi!sel&. . . . T>e l6e 1>a1 Gd &cuses n yur li&e is an e6erlas1in5 l6e. Because & 1>a1 l6e, He >as dran yu 1 Hi!sel&.J 7p.R-& curse 1>a1 is n1 an uneui6cal s1a1e!en1 & Gdbs s6erei5n1y in sal6a1in, /u1 1>e

pssi/ili1y is cer1ainly 1>ere &r i1 1 /e read in 1>a1 ay, and a1 any ra1e, suc> 1eac>in5uld pr/a/ly /e a 5d s>6e in 1>e ri5>1 direc1in &r !s1 e6an5elical C>ris1ians.uc> & Blaca/ybs /, 1>en, I 1>in culd /e >elp&ul 1 5rin5 C>ris1ians.

I s>uld raise a &e cau1inary n1es a/u1 1>e /, 1>u5>, especially re5ardin5 i1s

1eac>in5 a/u1 > C>ris1ians are 1 discern 1>e ill & Gd. Blaca/ybs 1eac>in51>ru5>u1 !periencing "od is >ea6ily 1il1ed 1ard discernin5 s!e par1icular assi5n!en1J r 1asJ &r! Gd &r a persnbs li&e. His illus1ra1ins &1en /e5in i1>rds lie, -ne & ur c>urc>es /elie6ed 1>a1 Gd as callin5 1>e! 1 . . .J r -ur asscia1in as cn6inced 1>a1 Gd an1ed us 1 . . .J7pp. (P, * He ri1es n pa5e(, '>ene6er Gd 5i6es yu a direc1i6e, i1 is alays ri5>1.J '>a1, 1>u5>, is 1>ena1ure & suc> direc1i6es H des Gd 5i6e 1>e! Blaca/ybs cncep1in & 1>ese1assJ r direc1i6esJ see!s 1 /e a su/Fec1i6e i!pressin n 1>e !ind a/u1 Gdbsill &r a par1icular circu!s1ance. Gd c!!unica1es direc1ly 1 1>e !ind & 1>eC>ris1ian and 1ells >i!, al!s1 audi/ly i1 see!s, >a1 s>uld /e dne. '>en Gdspeas 1 yu in yur uie1 1i!e, i!!edia1ely ri1e dn >a1 He said,J 7p.*(. T>is


Pgina





69!"9#3639#3

/elie& 1>a1 Gd 5i6es direc1, su/Fec1i6e i!pressins 1 His peple is cer1ainly n1

i1>u1 !eri1. %er>aps !s1 i!pr1an1ly, i1 underlines 1>e reali1y 1>a1 Gd isi!!inen1ly presen1 and in6l6ed in 1>e rld. He >as n1 le&1 i1 1 run i1sel&, /u1 isde1er!ined 1 /e a par1 & His peplebs li6es. T>ere are, 1>u5>, s!e cau1ins 1>a1s>uld /e raised a/u1 suc> a /elie&. Wirs1 & all, 1>ere is li11le i& any ay 1 cn&ir!>e1>er r n1 i1 is really Gd 1>a1 is su55es1in5 cer1ain ideas 1 1>e !ind. Tae, &r exa!ple, Blaca/ybs illus1ra1ins a/6e 1>a1 >is c>urc> r asscia1in /elie6ed Gdan1ed usJ 1 d 1>is r 1>a1. H is ne 1 n >e1>er 1>a1 is 1ruly Gd speain5In 1>e s1ries Blaca/y !en1ined, 1>in5s red u1 &r 1>e 5d, /u1 1>ere >a6e /een>undreds & 1i!es in >is1ry >en peple >a6e clai!ed 1>e sa!e au1>ri1y 7i.e. 1>a1 i1 isa rd &r! Gd 1 d ridiculus r >rri/le 1>in5s. In 1>e Grea1 Aaenin5 & *)*, U>n "a6enpr1, &r exa!ple, clai!ed 1>a1 Gd an1ed >i! 1 lead 1>e peple & >is

c>urc> in a ri1 in >is ci1y and 1 /urn 1>usands & /s in 1>e 1n suare. T>e resul1as disas1rus. "a6enpr1 as discredi1ed, and 1>e Aaenin5 i1sel& as drned incri1icis!. I cer1ainly /elie6e 1>a1 Gd is a/le 1 spea 1 His peple /y direc1i!pressin; He des s in 1>e #crip1ures. Bu1 I s1and i1> Una1>an 2dards >en >eri1es, any 5dly persns >a6e undu/1edly in 1>is and 1>er a5es, expsed1>e!sel6es 1 e&ul delusins /y an ap1ness 1 lay 1 !uc> ei5>1 n i!pulses andi!pressins,J 7in Iain urraybs #onathan dwards, p.(*. His ad6ice I uld1>ere&re en1rea1 1>e peple & Gd 1 /e 6ery cau1ius > 1>ey 5i6e >eed 1 suc>1>in5s. I >a6e see! e! &ail in 6ery !any ins1ances; and n /y experience 1>a1i!pressins /ein5 !ade i1> 5rea1 per, and upn 1>e !inds & 1rue sain1s, . . . are nsure si5ns & 1>eir /ein5 re6ela1ins &r! >ea6en,J 7in 2dardsbs $istinguishing %ar&s,

p.(( in 1>e Yale edi1in.

An1>er dan5er in Blaca/ybs /, I 1>in, is >is 1eac>in5 a/u1 lin5 &r a rd&r! 1>e #crip1ures a/u1 a par1icular circu!s1ance in nebs li&e. Blaca/y 1ells 1>es1ry & a yun5 cuple > ere s1ru55lin5 i1> a pssi/le call 1 lea6e 1>eir >!eand !inis1er in ups1a1e Ne Yr. T>e !an as par1icularly >esi1an1 1 lea6e >er >!e1n un1il s>e ae ne ni5>1 a1 (:P)a! i1> an i!pressin 1>a1 s>e s>uld readLue c>ap1er . '>en s>e did, s>e ran acrss 1>e s1a1e!en1 1>a1 Uesus le&1 >is>!e1n 1 preac> 1>e 5d nes & 1>e in5d! & Gd 1 1>er 1ns.J Accrdin51 Blaca/y, #>e sensed 1>e Hly #piri1 sayin5 1>a1 s>e uld >a6e 1 lea6e 1>e

c!&r1s and securi1y & >!e 1 5 i1> >er >us/andJ 1 Ne Yr, 7p.*R4.@eadin5 1>e Bi/le lie 1>is, 1 &ind a rdJ &r! Gd direc1ed 1 a par1icular persnalcircu!s1ance, /scures 1>e &ac1 1>a1 1>e Bi/le >as a de&ini1e !eanin5 in i1sel&. T>e!eanin5 & 1>e Bi/le des n1 c>an5e &r! persn 1 persn and &r! circu!s1ance 1circu!s1ance. '>a1e6er 1>se rds !ean1 1>usands & years a5 >en Gd &irs1inspired 1>e!, 1>ey s1ill !ean 1day. And i1 is dan5erus 1 1ae a pr1in & 1>e#crip1ures and apply i1 direc1ly 1 ur li6es i1>u1 any re5ard &r >a1 1>a1 passa5e!eans in i1s cn1ex1. I!a5ine i& a persn s>uld run acrss Ac1s 4:R, N 5e1 up and5 in1 1>e ci1y, and yu ill /e 1ld >a1 yu !us1 d,J and decide 1>a1 Gd >ad 5i6en>i! a rd 1>a1 >e s>uld rise and al 1 1>e nei5>/rin5 1n and aai1 &ur1>er ins1ruc1ins. T>a1 uld /e a c!ple1ely rn5 use & 1>a1 #crip1ure, and n1>in5 a1 all


Pgina 9

http://biblia.com/bible/esv/Acts%209.6






69!"9#3639#3

1 i1s real pin1. Ac1s 4:R as spen 1 %aul, and e are n !re Fus1i&ied in 1ain5

1>a1 as a par1icular c!!and 1 us 1>an e uld /e i1> Gdbs c!!and 1 Na> 1 /uild an ar. Ye1 i1 is di&&icul1 1 see !uc> di&&erence in Blaca/ybs exa!ple & 1>e!an readin5 Lue . Lue >as a de&ini1e !eanin5, and i1 is un&unded 1 assu!e1>a1 i1 is a par1icular rd 1 1>is &a!ily a/u1 !6in5 1 Ne Yr s1a1e. Ger5e'>i1e&ield, 1>e 5rea1 preac>er in 1>e Grea1 Aaenin5 and 2dardsbs &riend, ad!i11ed1>a1 e6en >e >ad &allen in1 1>is ind & errr. %rir 1 1>e /ir1> & >is nly sn,'>i1e&ield annunced 1>a1 1>e /y uld /e a 5rea1 preac>er and 1>a1 >e uld /e 5rea1in 1>e si5>1 & 1>e Lrd. Wur !n1>s a&1er >is /ir1>, 1>u5>, 1>e c>ild died. '>i1e&ieldrec5ni8ed >is !is1ae and r1e: I !isapplied se6eral 1ex1s & #crip1ure. 3pn 1>ese5runds, I !ade n scruple & declarin5 1>a1 I s>uld >a6e a sn, and >is na!e as 1

/e U>n,bJ 7in Iain urraybs #onathan dwards, p.(*(. '>i1e&ield >ad 1aen 1>e

an5elbs declara1in 1 ec>aria> as >is n, and >ad 1>us &allen in1 errr. Le1 1>a1 /e acau1in 1 us as C>ris1ians 1 alays read 1>e Bi/le in i1s cn1ex1. T>ere is li&ec>an5in51ru1> 1 /e 5ained &r! unders1andin5 1>e Bi/le as Gd !ean1 i1 1 /e unders1d.

'>a1 is 1>e al1erna1i6e, 1>en, 1 seein5 su/Fec1i6e i!pressins and direc1i6es &r!Gd I uld rec!!end a s!all / /y Ui! 2lli&& called 'ed by the pirit. 7Cn1ac11>e! a1 .CC'nline.r5. 2lli&& 5i6es nder&ul and sund ad6ice a/u1 >C>ris1ians s>uld 5 a/u1 discernin5 1>e ill & Gd. '>ile i!pressins lie 1>se & >ic> Blaca/y speas are n1 1 /e ruled u1, >e ri1es, e canb1 expec1 1>e! 1 /enr!a1i6e in 1>e li&e & a C>ris1ian. In &ac1, i1 is in1eres1in5 1 1>in 1>a1 per>aps 1>ereasn 1>e s1ries & Gdbs speain5 direc1ly and su/Fec1i6ely 1 1>e lies & ses andA/ra>a! and %aul are ri11en dn is precisely /ecause & 1>eir unusual na1ure. Gdbsnr!al ay & pera1in5 in His peplebs li6es is 1 s>ape 1>e! /y His 'rd, 11rans&r! 1>eir !inds /y His Hly #piri1, and 1 sanc1i&y 1>eir reasn s 1>a1 1>ey cancnsider and ei5> al1erna1i6es and !ae ise decisins. Nne & 1>is, & curse, is 1say 1>a1 Gd cann1 r ill n1 5i6e direc1 and su/Fec1i6e i!pressins 1 a C>ris1ian; i1is si!ply 1 say 1>a1 1>is des n1 see! 1 /e His nr!al ay & rin5.

4ars4erissions: Yu are per!i11ed and encura5ed 1 reprduce and dis1ri/u1e 1>is!a1erial in any &r!a1, pr6ided 1>a1 yu d n1 al1er 1>e rdin5 in any ay, yu dn1 c>ar5e a &ee /eynd 1>e cs1 & reprduc1in, and yu d n1 !ae !re 1>an *,)))

p>ysical cpies. Wr e/ ps1in5, a lin 1 1>is dcu!en1 n ur e/si1e is pre&erred.Any excep1ins 1 1>e a/6e !us1 /e explici1ly appr6ed /y 4ars.4lease include the follo)ing stateent on an distri+uted cop: 4ars.'e/si1e: .4ars.r5. 2!ail:in&f4!ars.r5. Tll Wree: 7 P*)P).

>11p:__.4!ars.r5_/s_/re6ieexperiencin55d>enry/laca/y


Pgina #!


http://www.ccwonline.org/


http://www.9marks.org/

mailto:[email protected]




http://www.9marks.org/

mailto:[email protected]






69!"9#3639#3

A Book Review of:

Experiencing God

by Henry Blackaby and Claude V. King

In 1990, a workbook based upon the teachings of Henry Blackaby (with co-author Claude ing!, a "outhern Baptist pastor and conference speaker, was

published# $he workbook, Experiencing God, has since sold o%er two &illioncopies, been translated into '0 languages, and has been taken as a 1-weekcourse by appro)i&ately 1*+ of all "outhern Baptists ("BC!# By so&eesti&ates, this translates to about half of all acti%e &e&bers of the "BCdeno&ination# But, according to a spokes&an for the "BC "unday "choolBoard, churches fro& &any other deno&inations ha%e also gone through the)periencing .od course, including /o&an Catholic churches# urther&ore,there are now youth and pre-teen editions of the workbook, as well as %ideosand a leader study guide#

$he hardback %ersion of Experiencing God (subtitled Knowing and Doing the

Will of God, ife2ay 3ress, 4ash%ille, $ennessee! is an e)panded and &odifiedfor& of the workbook# (5ll co&&ents will be based on the hardback edition#! Itwas published in 199' and already has sold 670,000 copies# In addition,thousands ha%e attended )periencing .od 2eekends and )periencing.od 2eekends for Couples# $hese weekends are usually sponsored by the"BC, but are open to all deno&inations# %en the 8esuits at Boston College hadscheduled a 199 "pring )periencing .od Con%ersation "eries#

Blackaby:s book and se&inars are e%erything that should be detested in so-called e%angelicalis& today# $hey take a purely &ystical approach to Christianli%ing, and by necessity, under&ine and distort the precious 2ord of .od# $hisbrief e)a&ination of Blackaby:s work is for the purpose of not only e)posing it(&any outside of Blackaby:s "outhern Baptist Con%ention ha%e ne%er heard of Blackaby!, but also because it is a clear representation of the sorry state of e%angelicalis& in 5&erica#

$he general teaching of Experiencing God is wrapped around what Blackabycalls the "e%en /ealities of )periencing .od; (1! .od is always at workaround you< (6! .od pursues a continuing lo%e relationship with you that is realand personal< (! .od in%ites you to beco&e in%ol%ed with Hi& in His work< ('!.od speaks by the Holy "pirit through the Bible, prayer, circu&stances, and the


Pgina ##





69!"9#3639#3

church to re%eal Hi&self, His purposes, and His ways< (7! .od:s in%itation for

you to work with Hi& always leads you to a crisis of belief that re=uires faithand action< (*! >ou &ust &ake &a?or ad?ust&ents in your life to ?oin .od in whatHe is doing< and (! >ou co&e to know .od by e)perience as you obey Hi&and He acco&plishes His work through you#

Experiencing God is a book that is full of errors, Biblically unsupportableassertions, incredible state&ents, and story-theology (%iews based uponanecdotal accounts rather than upon "cripture!# "o&e e)a&ples;

(a! $he last four of the "e%en /ealities either contradict "cripture, or at best,cannot be supported or pro%en by "cripture<

(b! If you ha%e trouble hearing .od speak, you are in trouble at the %ery heartof your Christian e)perience (p# @!# 2hat does this &eanA oes .od speak toall Christians indi%iduallyA If so, howA 2hat "cripture is used to support this(Blackaby uses none!A<

(c! 5fter praying to .od, Blackaby ad%ises, /eflect on your feelings# ### How didyou feel as you walked and talked with .od (p# *6!# 2hat passage fro& theBible tells us to reflect on our feelings in order to e%aluate our prayer lifeA<

(d! nowing .od only co&es through e)perience as He re%eals Hi&self to &ethrough &y e)periences with Hi& (p# 7!# oesn:t the Bible re%eal .od to usA 5re our e)periences necessary, and &ore i&portantly, are our e)periencesreliable when it co&es to e)periencing .odA<

(e! 2ith .od working through His ser%ant, he or she can do anything .od cando# 2ow Dnli&ited potential (p# 6*!# 2ow is right enneth Copeland, 3aulCrouch, Benny Hinn, and the whole 2ord-aith gang of heretics would shout,2ow too# Can belie%ers createA Can they con%ict of sinA Can they draw &ento .odA $his state&ent is a gross per%ersion of 3hil# ';1 (and is %ery si&ilar toEanifest "ons of .od doctrine!<

(f! 2hen .od gets ready to do so&ething, He re%eals to a person or Hispeople what He is going to do (p# 1!# Fh reallyA 5ctually, this concept is a&a?or e&phasis of the book, and a large part of its popularity# But what"cripture supports thisA oes .od really report to usA oes He re%eal to Hischurch what He I" .FI4. $F FA If so, tell &e, what is He going to do ne)tweekA Fr, what is the ne)t &a?or &o%e&ent of .od in this worldA 2e can oftentell in hindsight what .od has done and who He has used, but going forward isa different story<


Pgina #2

http://www.rapidnet.com/~jbeard/bdm/exposes/copeland/

http://www.rapidnet.com/~jbeard/bdm/exposes/hinn/

http://www.rapidnet.com/~jbeard/bdm/Psychology/char/more/w-f.htm









69!"9#3639#3

(g! >ou &ust &ake &a?or ad?ust&ents in your life to ?oin .od in what He is

doing (p# @!# Blackaby would ha%e us ad?ust Gour li%es to .od (p# !, rather than repent of our sins# 2hat kind of ad?ust&ents are we talking about hereABlackaby often uses this word, ad?ust, but it can:t be found in a concordance#Fne wonders why he is so reluctant to use the good old fashioned Biblicalwords like repent or confess#

5s concerning as so&e of Blackaby:s state&ents &entioned abo%e are, the realdistress lies in Blackaby:s distortion of the 2ord of .od# %en though the bookis peppered with nu&erous references to the Bible, and so&e of what Blackabysays is supported with "cripture, including speaking highly of the 2ord and itsi&portance, we charge hi& with distortion of the "criptures# 2e do so along

three fronts;

(1) Misuse of the Scriptures -- 6 $i& 6;17 is clear that if we are to be a peopleappro%ed of .od we &ust accurately handle the 2ord of truth# $he teachers of the 2ord of .od ha%e an aweso&e responsibility to understand and deli%er .od:s truth, not their own opinions# Fn this score Henry Blackaby fails&iserably# 5s ?ust three e)a&ples of Blackaby:s &isuse of "cripture, keep in&ind that Blackaby is atte&pting to use the following passages as support for his %iews;

8ohn 1';6* -- The Helper, the Holy Spirit, whom the Father will send in My name, He will teach yo all things! -- $he Holy "pirit of .od will be your personal $eacher# ### He will be at work re%ealing .od, His purposes and Hisways to you (p# !# "i&ply co&pleting the %erse clarifies its &eaning; "nd #ring to yor remem#rance all that $ said to yo! 8esus was not talking to us butto His apostles# $he Holy "pirit would teach the&, and bring to their re&e&brance those things that they would re%eal to the church largely throughthe writing of the 4ew $esta&ent# $his %erse is not a pro&ise to the a%eragebelie%er directly#

Heb# 1;1 -- God, after He spo%e long ago to the fathers in the prophets in many

portions and in many ways! Blackaby utiliJes this %erse, with a few others, topro%e that .od will speak to His people today, apart fro& the "criptures; If anything is clear fro& a reading of the Bible, this fact is clear; .od speaks to Hispeople# ### .od does speak to His people, and you can anticipate that He will bespeaking to you also (p# @!# 4ote carefully that Blackaby is not referring to thewritten 2ord of .od alone# In using Heb# 1;1 as a proof te)t, Blackaby hasripped it out of conte)t# /eading the %ery ne)t line; $n these last days hasspo%en to s in His Son (Heb# 1;6!, shows that Blackaby has totally &isused"cripture# /ather than a proof te)t for .od speaking to us apart fro& "cripture,Heb# 1;1,6 coupled with Heb# 6;1-', is a proof te)t of .od:s re%elation which was


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69!"9#3639#3

In His "on, and has now been recorded by the apostles in the 2ord of .od#

$his passage pro%es that there is no additional revelation apart from theBible, not that .od is speaking to us today apart fro& the Bible# Blackaby couldnot be &ore wrong#

/o& @;6*,6 -- Blackaby uses these %erses to teach that the Holy "pirit, Helpsus know the will of .od as we pray# ### $he Holy "pirit:s task is to get you to askfor it (.od:s will! (pp# 110-111!# Ff course, the passage teaches no such thing#/ather it tells us that, $he "pirit Hi&self intercedes for us# $he Holy "pirit isnot so&e &ystical bellhop fro& .od pro&pting us to ask for ?ust the right thingsbefore we can get the& (as Blackaby clai&s!# Instead, recogniJing our weaknesses, the Holy "pirit prays for us, according to the will of .od#

(2) Neo-Orthodoxy -- 5nother front along which Blackaby &ust be challengedis that of his neo-orthodo) leanings# Blackaby would surely deny the neo-orthodo) handle, but his theology has clearly been influenced by neo-orthodo)y#

4eo-orthodo)y is a Christian theology which finds its roots in the e)istentialteachings of "oren ierkegaard and arl Barth# Barth was a .er&an theologianatte&pting to &o%e away fro& liberalis& in the early-1900s# Dnfortunately, asBarth recogniJed the error of liberalis& and started &arching towardconser%ati%e orthodo)y, he ne%er &ade it# 5long the way he for&ed his own%iews which e%entually took the na&e neo-orthodo)y or Barthianis&# Blackabyis not a true Barthian, but his %iew of "cripture has been influenced by this&o%e&ent#

Fne of neo-orthodo)y:s contributions to e%angelical Christianity is the %iewthat re%elation to &an fro& .od takes &any for&s# $he Bible is no longer thesole authoritati%e %oice of .od in this age, it is ?ust one of the&# .od not onlycan, but we should e)pect Hi& to speak to us in %isions, drea&s,circu&stances, hunches, feelings, poe&s, no%els, &usic, etc#

$he neo-orthodo) %iew is widely accepted today a&ong professing Christians,

thanks to the influence of the Charis&atic &o%e&ent# "o &ost readers of Experiencing God are not shocked when they read, .od speaks by the Holy"pirit through the Bible, prayer, circu&stances, and the church to re%ealHi&self, His purposes and His ways# 2hen .od speaks to you, you will be ableto know He is the Fne speaking, and you will know clearly what He is saying toyou (p# @!#

5ccording to neo-orthodo)y, not only does re%elation co&e fro& sourcesoutside the Bible, but e%en the Bible itself is not the 2ord of .od unless .odchooses for it to be# Blackaby says it like this in response to the =uestion, Can:t


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I get a word fro& .od fro& the BibleA (4otice that e%en Blackaby recogniJes

that his syste& confuses people about what is the 2ord of .od!# His reply,>es, you can But only the Holy "pirit of .od can re%eal to you which truth of Scripture is a word from God in a particuar circumstance (p# @@!#(&phasis added#!

Blackaby is not saying that only the Holy "pirit can open our eyes to Biblicaltruth (the doctrine of illu&ination!< he is saying so&ething entirely different# $oBlackaby, the Bible is no longer the 2ord of .od, it beco&es the 2ord of .odwhen .od uses it to speak to you through your e)perienceKyour circu&stances#.od can also speak to us in a poe&, or The Wall Street &ornal, or your &other-in-law, or through i&pulses, as well as drea&s or %isions# Blackaby has

thus &ade the 2ord of .od totally relati%e and e)periential, rather than Biblical#

(!) Mysticism -- Eysticis& is the idea that spiritual reality is found by lookinginward Gthrough deep &editation or conte&plation# Eysticis& is perfectly suitedfor religious e)istentialis&< indeed, it is its ine%itable conse=uence# $he &ysticdisdains rational understanding and seeks truth instead through the feelings,the i&agination, personal %isions, inner %oices, pri%ate illu&ination, or other purely sub?ecti%e &eans# Fb?ecti%e truth beco&es practically superfluous#Eystical e)periences are therefore self-authenticating< that is, they are notsub?ect to any for& of ob?ect %erification (adaptedKcopied fro& The 'anishing

(onscience, &erely using this definition of &ysticis& should not i&ply that weendorse the author of the book, since we &ost certainly do not!#

ro& this definition of &ysticis&, we find e%angelicalis& in general, andExperiencing God in particular, to be co&pletely infiltrated with &ysticis&#ollowing are so&e e)a&ples of &ysticis& in Experiencing God!

In the Introduction, Blackaby assures us that the Holy "pirit will &ysticallycon%ince us that the teachings of Experiencing God are fro& .od; 2hen Ipresent what I see as a Biblical principle, you can depend on the Holy "pirit toconfir& whether that teaching co&es fro& .od or not (p# !# 4ot to disillusion

Er# Blackaby, but the Holy "pirit confir&ed to &e that what Blackaby writes ispure nonsense# How did the Holy "pirit tell &e thisA 4ot through so&e war&fuJJy and a sense of peace, but through the careful e)a&ination of the infallible2ord once for all inspired by the Holy "pirit# $he Holy "pirit confir&s truth in the"criptures, not through feelings#

Blackaby often &akes the following types of state&ents;

• 2hen .od re%eals His work to you, that is His ti&ing for you to begin to

respond to Hi& (p# 7, cp# pp# @1 L 99!<


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In conclusion, the teachings found within Experiencing God are a dangerous

&i)ture of Biblical truth with &ysticis&, neo-orthodo)y, and good old fashioned&isuse of "cripture# Blackaby follows and perpetuates a trend that has foundgreat acceptance in &any e%angelical ca&ps today# It is the trend toward apersonal relationship with Christ e%en at the e)pense of truth# It does not see&to &atter whether a teaching agrees with "cripture< all that &atters is thatpeople feel better and see& closer to .od# In the process, the sheep are ledfurther away fro& the true .od, and the 2ord of $ruth is despised#

G$his article has been e)cerpted andKor adapted fro& a three-part re%iew by3astor .ary .illey, "outhern Miew Chapel, 67 "outh 'th "treet, "pringfield,I *60, and used by per&ission#

- by per&ission fro& $hink on $hese $hings Einistries#

www#soundwitness#org


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http://www.svchapel.org/Resources/Articles/read_articles.asp?ID=54


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enrG >lacHa*GIs 4J%eriencingAodK< Cri&i+ue

Extensive review of Experiencing God

January/February, 1999

The keynote speaker's list of spiritual qualifications was not lengthy. There were no references to his academic

letters, theological acumen, skill at biblical living, or personal holiness.

Instead, he was simply introduced as "a man who hears from God." It was the ultimate sign of spiritual

competency. The implication for the audience was clear !e listens to God they should listen to him.

It is hard to think of anything that has captured the imagination of #hristians recently as aggressively as the idea

of hearing the voice of God. The notion is, to many, so obviously #hristian, so undoubtedly $iblical, that its truth

is beyond question.

To challenge it is akin to spiritual treason.L#M %or many, such an intimacy is central to personal relationship with

the &lmighty, the core of vibrant #hristianity. ithout it genuine closeness to the (avior is not possible.

It is not surprising, then, that a book promising to lead the believer into such intimacy would be a best)seller. The

book is simply entitled Experiencing God , by !enry $lackaby and #laude *ing. It's subtitled, "!ow to +ive the

%ull &dventure of *nowing and oing the ill of God." L2M

#hristian $ook istributors, offering the largest selection of #hristian products in the world, featured it

prominently on page two of its #hristmas sale catalog. It is available in hardcover, softcover, and audiocassette.


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There are companion books Experiencing God Day by Day: The Devotional and Journal , and the Experiencing

God Workbook, adult and teen editions. There is even an Experiencing God Bible.

Experiencing God

This book is about e-periencing God by doing !is will. The two notions are ine-tricably connected, the central

focus of the book. verything else is written to serve these ideas.

The back /acket of Experiencing God characteri0es the content this way. The "fullness of life lived in fellowship

with the loving, personal God" entails learning to "hear and obey !is voice." This involves the truth that "God

reveals !imself to each one of us in special and e-ceptional ways" that are "unique" to each individual.

The backbone of $lackaby's instruction is his "(even 1ealities of -periencing God." The list is introduced in

#hapter 2 and can be found on page 34. They are

5. God is always at work around you.

6. God pursues a continuing love relationship with you that is real and personal.

7. God invites you to become involved with !im in !is work.

8. God speaks by the !oly spirit through the $ible, prayer, circumstances, and the church to reveal !imself, !is

purposes, and !is ways.

3. God's invitation for you to work with !im always leads you to a crisis of belief that requires faith in action.

2. 9ou must make ma/or ad/ustments in your life to /oin God in what !e is doing.

:. 9ou come to know God by e-perience as you obey !im and !e accomplishes !is work through you.

The remainder of the book details these elements and gives $lackaby'sL3M $iblical /ustification for each one.

There is so much good in Experiencing God , both in intent and content, that it is painful to take e-ception with it.

In fact, at first glance it is hard to imagine anything amiss.

;ur loving relationship with God is central to everything $lackaby writes. ;f first importance, we should nurture

the love relationship with God for which we were created <74, :=>. "!e wants you to e-perience an intimate love

relationship with !im that is real and personal" <5>, a relationship in which "God always takes the initiative" <?3>.

The emphasis on selfless surrender is very $iblical. "e must come to a denial of self and return to God)

centeredness" <544>. "To live a God)centered life, you must focus your life on God's purposes, not your own


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plans" <547>. The prayers of surrender at the end of each chapter are, for the most part, priceless as tender calls to

submission.

$lackaby encourages us to develop a servant's attitude. This calls for humility and obedience to #hrist <7=>. &s

servants, we should be moldable and available for the @aster's use <85>. !e invites us to carefully evaluate our

relationship with God to make sure it is real, personal, and practical, as God intends <=3>.

$lackaby takes the will of God seriously. God does not give us options <66)67>. e are never to question !is will

<8?>. e are to obey even when it doesn't make sense <67>, because !is will is always best <68)63>.

;n this topic, one of his most helpful guidelines is to watch where God is at work and /oin !im <#hapter 2>.

";nce you know where !e is working, you can ad/ust your life to /oin !im" <:6>. There is a particularly fruitfulillustration of this on pages 568)562.

There is so much to praise. &s someone once said, however, the devil is in the details. The key to my concern

about all of these good teachings is the way $lackaby applies them. These fine directives are pressed into service

of another notion, one that is not $iblical.

The Assignment

The concept of divine "assignment" is central to everything $lackaby has written. !e mentions it more than 544

times. This is what he means by "God's will" and by God "speaking."

"e do not find God's will is revealed," $lackaby instructs us <p. ->. (uch direction, according to $lackaby, is

given in small steps on a short term basis. God does not give the whole blueprint. Instead of demanding the big

picture, we should follow God's leadership "one day at a time" <77, 78, 72> to "be right in the middle of God's will

for your life" <72>.

"9our task is to wait until the @aster gives you instructions" <585>. This is the critical fourth step in the "(even

1ealities of -periencing God." $lackaby sums it up simply as "God speaks" <36>. The #hristian receives an

"assignment" from God that is special and unique to each individual, the specific will of God for his own life.

!ow does God speak to usA "God speaks to us through the !oly (pirit. !e uses the $ible, prayer, circumstances,

and the church <other believers>. Bo one of these methods of God's speaking is, by itself, a clear indicator of God's

directions. $ut when God says the same thing through each of these ways, you can have confidence to proceed"

<32>.

In this way God reveals !is purposes, !is assignment to us so we can then be involved in !is work. "9ou cannot

discover these truths about God on your own," $lackaby writes. "Truth is revealed" <32>.

$lackaby is intentionally vague on the manner of this communication. The method differs from person to person

<573>. In general, the goal of the #hristian is to develop the ability to "sense" God's "leading."


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$lackaby describes it this way "I sensed God's call..." <p. -iii> "I prayed and sensed that God wanted me to..." <p.

-iv> "I began to sense a great urgency from God..." <p. -iv> "e decided that God had definitely led us..." <86>

"e began to sense God leading us..." <2=> "...the direction you sense God leading you..." <54> "...CheD felt led of

God..." <555> ";ur church sensed that God wanted us to..." <564> ";ne of our members felt led to..." <565>

"1eview what you sense God has been saying to you..." <587>.

This skill is vital. ";h, don't let anyone intimidate you about hearing from God" <576>, $lackaby warns. Instead,

"%ocus your attention on hearing God's call to an assignment" <::>. "The servant waits on his master for the

assignment. (o be patient and wait" <55:>.

& failure to receive such assignments is a failure in one's love relationship with God <=:>. ";nce you have an

intimate love relationship with God, !e will show you what !e is doing" <2=>. "If the #hristian does not know when God is speaking, he is in trouble at the heart of his #hristian lifeE" <576, 57:>.

Firtually everything commendable about $lackaby's book is meant to serve this end. #ertainly we should obey

God's ord. $ut $lackaby means obey the assignment. In Experiencing God , practically every e-ample of

obedience is an anecdote about a personal assignment, not an application of the commands of (cripture.

#ertainly we should seek God's will, not ours. ;ur lives should be God)centered, not self)centered. $ut $lackaby

means we should only pursue those plans God tells us to pursue the assignment.

$lackaby e-horts us to be faithful to the ord, to surrender, have faith, trust, and follow #hrist even when we

don't understand all speaking of the assignment. 1egardless of the chaos, the price, the difficulty, and the

hardship it brings, we must follow our assignment, our personal, private revelation from God.

@y question is simple. According to the Bible, does e-periencing God's work in our lives depend on receiving

personali0ed assignments from !imA oes intimacy with God depend on our ability to "sense" !is "leading"A Is

this taught in (criptureA Is it modeled by the apostles or the early churchA

There is only one way to answer these questions. $lackaby properly notes that "(cripture will be your source of

authority for faith and practice. 9ou cannot depend on human traditions, your e-perience, or the e-perience of

others to be accurate authorities on God's will and ways" <2>. I will hold @r. $lackaby's own teaching to that

standard.

The Imitation of hrist!

"hen I want to learn how to know and do the will of God," $lackaby writes, "I always look to esus. I can find no

better model than !im" <23>. !is comment refers to the quote from ohn 35:, 5=)64, at the beginning of #hapter

(i-


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@y %ather has been working until now, and I have been working....@ost assuredly, I say to you, the (on can do

nothing of !imself but what !e sees the %ather do for whatever !e does, the (on also does in like manner. %or

the %ather loves the (on, and shows !im all things that !e himself does.

The principal question is this Is esus our model in everythingA The correct answer is no because esus was not

only the perfect man and humble servant, but also the @essiah and incarnate (on of God. e imitate !is human

perfections, but not !is prerogatives of divinity or messianic office.

hat about in the passage in questionA This is one of many e-amples where $lackaby, like other authors, patches

together verses to make his point, often e-cluding relevant material from the conte-t that changes the entire

sense of the citation. !is omission of verses 5?, a portion of 5=, and verses 65, 66, and 67 is unfortunate. ach is

vital to our understanding and seriously qualifies the meaning of the passage, as this more complete citation ofohn 35:)67 shows

<5:> $ut !e answered them, "@y %ather is working until now, and I @yself am working."

<5?> %or this cause therefore the ews were seeking all the more to kill !im, because !e not only was breaking

the (abbath, but also was calling God !is own %ather , making im!el" e#ual $ith God .

<5=> esus there"ore answered and was saying to them, "Truly, truly, I say to you, the (on can do nothing of

!imself, unless it is something !e sees the %ather doing for whatever the %ather does, these things the (on also

does in like manner. <64> %or the %ather loves the (on, and shows !im all things that !e !imself is doing and

greater works than these will !e show !im, that you may marvel. <65> %or /ust as the %ather raises the dead and

gives them life, even so the (on also gives life to whom !e wishes. <66> %or not even the %ather /udges anyone,

but !e has given all /udgment to the (on, <67> in order that all may honor the (on, even as they honor the %ather.

!e who does not honor the (on does not honor the %ather who sent !im.

Bote first of all verse 5?, the overlooked verse. The ews, understanding esusH comments to be a clear claim to

deity, seek to kill !im. The word "therefore" in verse 5= indicates that what follows is meant to buttress this

singular claim in verse 5:.

Bote also the three phrases in parallel construction "%or the %ather loves the (on and shows !im all things...",

"%or /ust as the %ather raises the dead...", and "%or not even the %ather /udges anyone...."

These verses are a complete unit. If the %ather showing esus "all things that !e !imself is doing" is an e-ample

for us to model, then we are also to give life to whom we wish, /udge the world on the %atherHs behalf, and

demand that all people honor us as they honor the %ather.

;bviously, that is not esusH teaching here. In conte-t, these verses have to do with the divinity of #hrist. !e is

unique as the incarnate (on of God and therefore has unique obligations, unique abilities, and a unique

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Ferses 62)6: clear up any question on this score "%or /ust as the %ather has life in !imself, even so !e gave to

the (on also to have life in !imself and !e gave !im authority to e-ecute /udgment, becau!e e i! the %on o"

&an." LBM The phrase "(on of @an" is a @essianic title from aniel :57 that esus used often. &s @essiah, esus

has a singular role.L1M

$ecause esus is unique, !e never directs !is disciples to follow !is e-ample in ohn 35:)67. Bo subsequent

writers eter, ohn, aul, +uke ever mention it. e are not to imitate those things pertaining to esusH divinity or

!is @essianic office.

This same principle applies to esusH comments in ohn ?62, 6? "I have many things to speak and to /udge

concerning you, but !e who sent @e is true and the things which I heard from !im, these I speak to the

worldJ.hen you lift up the (on of @an, then you will know that I am !e, and I do nothing on @y owninitiative, but I speak these things as the %ather taught @e."

1emember, ohn ? is one of the great passages on the deity of #hrist. The ews ask, "ho are youA" <v. 63>. esus

eventually answers "Truly, truly, I say to you, before &braham was born, I &m" <v. 32>. esus is arguing that !e

is utterly unique. !e is from above, not below, and not of this world <v. 67>. !e is the only (avior <v. 68>. !e lives

in perfect obedience to the %ather <v. 6=>. !e is a free man, a son, not a slave <v. 73>.

!e has proceeded forth from the %ather <v. 86>. !e is the great "I &@" <v. 3?>.

Bote also that esus said the ews were also "hearing" from their %ather, (atan "I speak the things which I have

seen with @y %ather therefore you also do the things which you heard from your father" <v. 7?>. &re we to

understand that the ews were having conversations with (atan getting direct commands from himA ;r did esus

mean rather that they were doing his deeds <see v. 7=>A I think the latter.

;ne final point. ven esus did not e-pect it was enough merely to claim to speak for God. Instead, !e appealed

to corroborating witnesses ohn the $aptist, prophecy, miracles, and (cripture <e.g., ohn 374)7=, 5463, 7:)7?

5854)55>.

I do not think $lackaby intentionally misconstrued this verse. It is /ust one of many e-amples of the reckless way

he uses (cripture. +ater in the Gospel of ohn we find another.

"#y $heep %ear #y &oice"

The passage in ohn 54 where esus refers to !is sheep hearing !is voice is central to $lackaby's view. It also

frequently misapplied by others. It is important to know precisely what esus has in mind when !e uses these

terms.

ohn records four mentions by esus of !is sheep hearing or knowing !is voice <547, 8, 52, 6:>. Ferse si- is key

to understanding this passage. !ere ohn e-plicitly states that esusH remarks about hearing !is voice are a

figure of speech.


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esus begins by talking about shepherds and sheep <545)2>. Knlike the thief and robber, the legitimate shepherd

enters by the door and calls !is own by name. They then follow !im as !e leads them out. esus' point is lost on

those listening, though, so !e e-plains the details of the illustration.

!e is the door of the sheep <:>. Those who pass through !im find salvation and abundant life <=)54>. !e is also

the good shepherd who, unlike the hireling, lays down !is life freely for !is sheep <55)57, 53, 5:)5?>. The

shepherd and the sheep know each other <58>. hen !is other sheep hear !is voice, they also become part of !is

flock <52>.

;nce again, the ews fail to completely understand <v. 5=)65>. hat is the problemA esusH answer is crystal clear

"9ou do not believe because you are not of @y sheep" <v. 62>. L6M

Two key questions need to be answered from the te-t of ohn 54. %irst, what does it mean to hear esus' voiceA

(econd, what cau!e! us to hear !is voiceA $lackaby answers one way and esus answers another.

$lackaby seems to have a couple of things in mind when he mentions hearing God's voice. Gaining insight or

applying a command from (cripture is one kind of "hearing" <528)52?>. Getting a personal "assignment" from

God through a leading or a calling is another <52?)5:4>.

This is not what esus has in mind here, though. It is critical at this point to remember ohn's clarification. esus

was using a figure of speech. The word "voice" cannot mean voice. & thing is never a metaphor of itself. It is a

picture of !omething el!e' esus must be referring, in a figure, to something else that the phrase "hear my voice"

represents. hat is itA

In conte-t, esusH meaning is unmistakable. !e says, "@y sheep hear @y voice, and I know them, and they follow

@e and I give eternal life to them" <v. 6:)6?>. Bote the sequence They hear !is voice. They follow !im. Then !e

gives them eternal life. !earing esusH voice results in salvation, it is not the result of salvation.

hat "voice" is it that draws us to esus and results in our salvationA @ost likely it is the ineffable drawing by the

%ather through !is (pirit of those who are !is, a concept ohn has already introduced and developed in earlier

chapters of his Gospel <363, 375)78, 37:)7?, 273)84, 288)83, 223, ?5?, ?8:>. It is a figure of speech for the

inner working of the !oly (pirit that leads to our salvation.

1emember, the ews have no trouble actually hearing esus. They know what !eHs saying. They hear !is

instructions /ust fine. Their problem is responding. The voice being referred to here is not the whispers of private

direction given by God, but the effective call of the !oly (pirit bringing us to #hrist.

hy don't the ews "hear" in the sense that esus means, that is, respond and believeA esus tells us plainly. They

do not "hear" because God is not "speaking" to them. They are not among the sheep the %ather has given to the

(on. That is esus' unambiguous teaching.


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Bow the second question hat enables us to hearA $lackaby claims, "*nowing God's voice comes from an

intimate love relationship with God" <57?>, and again, "&s you walk in an intimate love relationship with God,

you will come to recogni0e !is voice. 9ou will know when God is speaking to you" <527>.

$ut esus never suggests such a thing. esus says the %ather is the cause, sovereignly enabling those sheep !e has

given to esus to hear and respond. This "hearing" is not for believers after salvation, but for non)believers prior

to salvation. It is not dependent on the quality of our love relationship with God, as $lackaby claims, but on the

%atherHs choice.

There is another damaging consequence of $lackaby's misreading of this te-t. &ccording to esus' comments,

hearing !is voice is essential to salvation. Those who do not hear are not !is. 1ather they are outsiders, bereft of

eternal life, lost.

There is an unavoidable consequence of blending the wording of ohn 54 with $lackaby's definition of hearing

esus' "voice." $lackaby writes, "Those who do not have the relationship <'do not belong to God'> do not hear

what God is saying <ohn ?8:>" <57?>. In the verse $lackaby quotes, esus is castigating the ews for unbelief,

calling them the sons of (atan <?88>. $lackaby places a tremendous burden on the believer who questions his

spirituality and even his salvation if divine messages are not forthcoming.

This is not esus' meaning. $lackaby's understanding of hearing the voice of God is completely foreign to the te-t

of ohn ? and 54. To esus, hearing God is not a skill to be developed. It is not an advanced discipline opening the

lines to personali0ed assignments from the %ather. It is not a fruit of a deepening love relationship with God. It is

a figure of speech.

!earing esus' voice is not getting an assignment it's getting saved. It's the result of the %ather drawing the non)

believer into esus' arms.

"God $pea's" in Acts

The life and teaching of esus do not support $lackaby's ideas. hat about the life of the early churchA

In &cts we have a focused look at a relatively short period <74 years> of $ible history in which there are radical

manifestations of supernatural activity. &cts offers a best)case scenario for providing an inductive argument for

the view that #hristians ought to be receiving assignments from God, private, sub/ective revelations of God

"speaking" to them. hat do we findA

I went through &cts verse by verse looking for concrete e-amples of the kind of assignments $lackaby describes

in Experiencing God . I have listed below every time God gave a special directive of any sort.

&n angel rescues the apostles from prison and tells them to preach the Gospel <35=)64>. hilip is sent to the Ga0a

road by an angel <?62>. hilip is directed to the thiopian eunuch by the (pirit <?6=>. hile traveling on the

amascus road, (aul hears the audible voice of esus directing him to amascus <=8)2>. &nanias has a vision in


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(econd, there is no evidence that any of these directives are sought. There is no indication of any #hristians,

including &postles, "waiting" for God's direction. In the Bew Testament we find no pleading with God or laboring

in prayer for God to show them !is will or give them !is assignment.

$ut there is yet another serious problem.

(o )i*ine Assignment

%or balance we must also note other important decisions not directed by God. There are many e-amples in &cts

when the disciples make decisions marking significant events in the life of the early church. They are the kind

many would think require a word from the +ord. They entail decisions about the how, when, where, why, and

who of ministry. 9et there is no evidence of any directive from God, and no indication the disciples even soughtone. They simply weighed their options in light of circumstances and then chose a /udicious course of action

consistent with the prior general commands of the +ord.

Botable e-amples include hilip's ministry in (amaria <?3>, resolving the complaint about the !ellenistic

widows <25)2>, and $arnabas and (aul establishing a teaching ministry for a year in &ntioch <5562>. lders are

appointed in the new churches <5867>. The erusalem council resolves the problem of the udai0ers and the

Galatian heresy <53:)6=>. aul embarks on his second and third missionary /ourneys <5372, 5?67>. aul sets up

shop as a tentmaker and starts a ministry in #orinth <5?7>. aul establishes a discipleship training program for

two years at the school of Tyrannus <&cts 5==>. aul has a healing ministry on the island of @alta for three

months <&cts 6?=)55>.

&ccording to $lackaby's teaching, each one of these decisions is illicit because none was a special "assignment"

from God. 1ather, each was the result of a unilateral decision by the disciples using wisdom to respond to the

circumstances confronting them.

&nd these are /ust the tip of the iceberg. Altogether ( "ound )* !uch in!tance! in the book o" Act! alone,

contra!ted $ith the + occa!ion! o" !peciali-ed direction during that !ame time' LM

ven more can be found in the epistles. aul chastises the #orinthians for not working out their own legal

differences <5 #or. 27)2>. !e does not counsel them to seek a decision from God. Instead he asks, "Is there not

among you one $i!e man who will be able to decide between his brethrenA"

In 5 #orinthians 2, aul gives the most thorough instruction to be found in the $ible on the issue of marriage. !e

details pros and cons of single life over married life. !e solemnly notes the moral obligations of both. !e then

leaves the decision in the hands of the believer. There is no hint in this passage that a believer must "hear from

the +ord" even on the weighty matter of choosing a spouse.

eter gives e-plicit instruction about the use of spiritual gifts in ministry <5 eter 854)55>. !e does not say to wait

for oneHs calling, nor does any other passage of (cripture, either e-plicitly or implicitly. Instead, given that each


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69!"9#3639#3

e would do well, I think, to keep these concepts distinct, as the (cripture does. !owever, it is clear to me that

#hristians usually use the phrase "the (pirit speaks to us" in ways the $ible /ust does not support. I see no

evidence that the $ible teaches anything like what some have called a "conversational relationship" with God.

The $ible does not teach we must "hear" God before we can make decisions. It is /ust not there. hen the te-t

says, "+isten to the voice of the +ord," the word "listen" is synonymous with "heed." It's much like a mother

saying, "+isten to me when I tell you to do something." It's an appeal for obedience.

I am not claiming there is no sub/ective element in knowing God. The $ible and the normal #hristian life are

filled with e-amples of believers having a deep personal communion with God. @y principal concern is where we

get our information about God. The (cripture teaches that such information comes from (cripture, not from

private revelations from God.

oes the $ible teach we should get our private marching orders, our "assignments," directly from GodA It does

not. Instead, we should seek God's "voice" in the place (cripture tells us to the ord. (piritual maturity is not

the ability to hear God's voice. It is the ability to know, understand, and apply (cripture in every circumstance.

God in a ox

oes this put God in a bo-A Bot at all. I am not dictating what God can or cannot do. !e can intervene in any way

!e chooses. !owever, we must base our teaching and conduct on the (criptures, not on what might be possible

for a sovereign God.

$lackaby claims his model is $iblical. I am putting that to the test. I am showing what seems to be the pattern of

(cripture, especially in the Bew Testament, which is the most reliable guide for the church today. L#!M The $ible

simply does not teach #hristians to seek personali0ed guidance or assignments from God.

.I. acker notes "God may reveal !imself and give guidance to !is servants any way !e pleases. It is not for us

to set limits on !im. $ut it remains a question as to whether or not we are entitled to e-pect 'hotline' disclosures

on a regular basis. The correct answer is no. &ll the $iblical narratives of God's direct communications with men

are e-ceptional on their face, and the $iblical model of personal guidance is quite different."L##M

A Fundamenta- .uestion

@ost people teaching error do not do so maliciously. Ksually they have the best intentions, but having a good

heart is not enough. ven someone who has a loyalty to truth can still undermine truth.

@any of !enry $lackaby's ideas in Experiencing God are like that. I have addressed only a few of the serious

problems with this work. There are more.


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69!"9#3639#3

I'll close with a fundamental question. @ust I hear the voice of God and receive personali0ed direction, special

assignments for my life in order to e-perience an authentic love relationship with GodA $lackaby answers "yes"

<576, 57:>. The $ible answers "no."

-periencing God involves only three steps. %irst, it requires accurate information about God <true knowledge>.

(econd, we must live according to that truth <active faith>. Third, we e-perience the effects of truth as God

transforms our lives and the lives of others we touch <sanctification and ministry>.

#ontrary to what is taught in Experiencing God , you are not substandard if you do not "hear God's voice." The

$ible does not teach that receiving personal revelations from God is necessary, ordinary, or to be e-pected for

optimal #hristian living. Godly #hristians can go their entire life without such e-perience. There are do0ens of

verses about pursuing truth and sound doctrine, but none supporting hearing the voice of God in that sense.

It is perilous to construct doctrine from historical material alone. !owever, this is largely $lackaby's approach. It

is more sound to first develop one's theology from the less ambiguous material in the pistles. Then one can look

for applications of those principles in the historical te-ts like &cts, the Gospels, or the ;ld Testament.

$lackaby can find no support for his doctrine of hearing the voice of God in the place where all essential

disciplines of #hristian living must appear the pistles. (earch for verification in the writings of any disciple.

9ou will find nothing but silence. hy are the &postles unanimously reticent on a capability that is allegedly at

the core of the #hristian lifeA

The $ible never teaches us to wait for an assignment before making decisions, nor did the disciples model this

concept. Instead, the (cripture gives page after page of assignments.

9es, God gave special directions under certain circumstances, and !e still can today. !owever, in the $ible such

things are rare and generally happen with key leaders of God's people. ven then it is not through an internal

"sense" of God's "leading," but by an unmistakable, supernatural revelation.

The greatest movement of God's (pirit in the last 5444 years was the 1eformation. It was not started by a voice

from God or by an assignment. It was started by a verse of (cripture "The /ust shall live by faith." @artin +uther

was simply listening to the only ord of God we are ever en/oined to hear, know, and obey the $ible. L#2M

5. I've actually been called a heretic for calling it into question. & heretic is someone who denies a cardinal

doctrine of the faith.

6. !enry $lackaby and #laude *ing, Experiencing God <Bashville $roadman L !olman, 5==8>.

7. Though the book is co)authored, it is written from the perspective of !enry $lackaby, so I will refer to

the authors collectively simply as "$lackaby."


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8. esusH use of the phrase "(on of man" may not always be a reference to anielHs prophecy. In this case,

however, the conclusion is unavoidable. In this statement in ohn, esus is grounding !is authority to

render /udgment, a function of his @essianic role, not !is humanity.

3. In euteronomy 5?5?, God told @oses to look for the prophet in the future that God would speak

through in a unique and unparalleled way "I will raise up a prophet from among their countrymen like

you, and I will put @y words in his mouth, and he shall speak to them all that I command him."

2. I know that esusH e-planation in the latter part of the chapter is taken from a different encounter with

the ews than in the first half where the issue of hearing esus voice is originally raised. !owever, IHm

convinced esus is still responding to the same issue, which is why ohn grouped the two separate

encounters together here in chapter 54. The language of the te-t also seems to make this obvious.

:. I did not include the casting of lots in &cts 553)62 for two reasons. %irst, this was not an e-ample of the

discipleHs skill at "hearing" from God. They cast lots. (econd, opinions are divided whether this was

directed by God or merely the discipleHs misguided effort. The te-t isnHt entirely clear. (ome think aul

was udasH replacement. Bote also that before the final straws were drawn, ob/ective criteria had to be

met <&cts 565)66>.

?. The full list of :4 e-amples can be found on the (tand to 1eason web site at www.str.org under "ivine

irection in &cts."

=. (ince I am not a cessationist regarding spiritual gifts, I acknowledge there may be unique ways God

"speaks" to those with special supernatural gifts. (uch gifts by their very nature are unique in kind,

function, and distribution. These lay outside of our analysis and are not sub/ect to the biblical concerns

IHve mentioned. The $ible says very little <virtually nothing> about the nature of their operation. The

question at hand is how #hristians are to understand the concept of hearing from God, regardless of

their gifts.

54. I don't mean to suggest that the ;ld Testament is unreliable, but rather that our application of it is

more prone to error for two reasons. %irst, it's more perilous to e-tract principles from historical

material than didactic material. (econd, the shift to the Bew #ovenant means certain aspects of the ;ld

Testament are no longer normative.

55. .I. acker, ot Tub .eligion <heaton Tyndale, 5=?:>, 55:.

56. 1emarkably, @r. $lackaby co)opts @artin +uther as an e-ample of $lackaby's view <54?>. The actual

circumstance was quite the opposite.

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cpies, /een 1ransla1ed in1 ) lan5ua5es, and >as /een 1aen as a *Pee

curse /y apprxi!a1ely *Rg & all #u1>ern Bap1is1s 7#BC. By s!ees1i!a1es, 1>is 1ransla1es 1 a/u1 >al& & all actie !e!/ers & 1>e #BCden!ina1in. Bu1, accrdin5 1 a spes!an &r 1>e #BC #unday #c>lBard, c>urc>es &r! !any 1>er den!ina1ins >a6e als 5ne 1>ru5> 1>eh2xperiencin5 Gdh curse, includin5 @!an Ca1>lic c>urc>es.Wur1>er!re, 1>ere are n yu1> and pre1een edi1ins & 1>e r/, asell as 6ides and a leader s1udy 5uide.

T>e >ard/ac 6ersin & !periencing "od 7su/1i1led *nowing and $oing the

+ill of "od , Li&e'ay %ress, Nas>6ille, Tennessee is an expanded and!di&ied &r! & 1>e r/ 7all c!!en1s ill /e /ased n 1>e >ard/acedi1in. I1 as pu/lis>ed in *44 and already >as sld (),))) cpies. Inaddi1in, 1>usands >a6e a11ended h2xperiencin5 Gd 'eeendsh andh2xperiencin5 Gd 'eeends &r Cuples.h T>ese eeends are usuallyspnsred /y 1>e #BC, /u1 are pen 1 all den!ina1ins. 26en 1>e Uesui1s a1Bs1n Clle5e >ad sc>eduled a *44 #prin5 h2xperiencin5 GdhCn6ersa1in #eries.

Blaca/ys / and se!inars are e6ery1>in5 1>a1 s>uld /e de1es1ed in s

called e6an5elicalis! 1day. T>ey 1ae a purely !ys1ical apprac> 1 C>ris1ianli6in5, and /y necessi1y, under!ine and dis1r1 1>e precius 'rd & Gd.T>is exa!ina1in & Blaca/ys r is &r 1>e purpse & n1 nly expsin5 i17!any u1side & Blaca/ys #u1>ern Bap1is1 Cn6en1in >a6e ne6er >eard & Blaca/y, /u1 als /ecause i1 is a clear represen1a1in & 1>e s1a1e &e6an5elicalis! in A!erica.

T>e 5eneral 1eac>in5 & !periencing "od is rapped arund >a1 Blaca/ycalls 1>e h#e6en @eali1ies & 2xperiencin5 Gdh:

7* Gd is alays a1 r arund yu.

7( Gd pursues a cn1inuin5 l6e rela1ins>ip i1> yu 1>a1 is real and persnal.

7P Gd in6i1es yu 1 /ec!e in6l6ed i1> Hi! in His r.

7 Gd speas /y 1>e Hly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances,and 1>e c>urc> 1 re6eal Hi!sel&, His purpses, and His ays.


Pgina 33

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7 Gds in6i1a1in &r yu 1 r i1> Hi! alays leads yu 1 a hcrisis & /elie&h 1>a1 reuires &ai1> and ac1in.

7R Yu !us1 !ae !aFr adFus1!en1s in yur li&e 1 Fin Gd in >a1 He isdin5.

7 Yu c!e 1 n Gd /y experience as yu /ey Hi! and Heacc!plis>es His r 1>ru5> yu.

Ge#er$l Thou+hts

!periencing "od is a / 1>a1 is &ull & errrs, Bi/lically unsuppr1a/leasser1ins, incredi/le s1a1e!en1s, and s1ry1>el5y 76ies /ased upnanecd1al accun1s ra1>er 1>an upn #crip1ure. #!e exa!ples:

7a T>e las1 &ur & 1>e #e6en @eali1ies ei1>er cn1radic1 #crip1ure, r a1 /es1,cann1 /e suppr1ed r pr6en /y #crip1ure.

7/ hI& yu >a6e 1ru/le >earin5 Gd spea, yu are in 1ru/le a1 1>e 6ery

>ear1 & yur C>ris1ian experienceh 7p. . '>a1 des 1>is !ean "es Gdspea 1 all C>ris1ians indi6idually I& s, > '>a1 #crip1ure is used 1suppr1 1>is 7Blaca/y uses nne

7c A&1er prayin5 1 Gd, Blaca/y ad6ises, h@e&lec1 n yur &eelin5s. ... Hdid yu &eel as yu aled and 1aled i1> Gdh 7p. R(. '>a1 passa5e &r!1>e Bi/le 1ells us 1 re&lec1 n ur &eelin5s in rder 1 e6alua1e ur prayer li&e

7d hKnin5 Gd nly c!es 1>ru5> experience as He re6eals Hi!sel& 1!e 1>ru5> !y experiences i1> Hi!h 7p. . "esn1 1>e Bi/le re6eal Gd 1

us Are ur experiences necessary, and !re i!pr1an1ly, are ur experiencesrelia/le >en i1 c!es 1 experiencin5 Gd

7e h'i1> Gd rin5 1>ru5> His ser6an1, >e r s>e can d any1>in5 Gdcan d. ' 3nli!i1ed p1en1ialh 7p. (R. ' is ri5>1 Kenne1> Cpeland,%aul Cruc>, Benny Hinn, and 1>e >le 'rd & Wai1> 5an5 & >ere1icsuld s>u1, h'h 1. Can /elie6ers crea1e Can 1>ey cn6ic1 & sin Can1>ey dra !en 1 Gd T>is s1a1e!en1 is a 5rss per6ersin & %>il. :*P 7andis 6ery si!ilar 1 ani&es1 #ns & Gd dc1rine.


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69!"9#3639#3

7& h'>en Gd 5e1s ready 1 d s!e1>in5, He re6eals 1 a persn r His peple >a1 He is 5in5 1 dh 7p. P*. -> really Ac1ually, 1>is cncep1 is a!aFr e!p>asis & 1>e /, and a lar5e par1 & i1s ppulari1y. Bu1 >a1#crip1ure suppr1s 1>is "es Gd really repr1 1 us "es He re6eal 1 Hisc>urc> >a1 He I# G-ING T- "- I& s, 1ell !e, >a1 is He 5in5 1 d nex1ee -r, >a1 is 1>e nex1 !aFr !6e!en1 & Gd in 1>is rld 'e can&1en 1ell in >indsi5>1 >a1 Gd >as dne and > He >as used, /u1 5in5&rard is a di&&eren1 s1ry.

75 hYu !us1 !ae !aFr adFus1!en1s in yur li&e 1 Fin Gd in >a1 He isdin5h 7p. P. Blaca/y uld >a6e us hadFus1 [ur\ li6es 1h Gd 7p. P,ra1>er 1>an repen1 & ur sins. '>a1 ind & hadFus1!en1sh are e 1alin5a/u1 >ere Blaca/y &1en uses 1>is rd, hadFus1,h /u1 i1 can1 /e &und in acncrdance. -ne nders >y >e is s reluc1an1 1 use 1>e 5d ld&as>ined Bi/lical rds lie, hrepen1h r hcn&ess.h hAdFus1h sunds s niceand clean. h@epen1h & sin sunds !essy and u5ly. ay/e 1>a1 is >y. dernisd! 1ells us 1>a1 e !us1 a6id &&endin5 anyne e6en i& i1 is i1> 1>e1ru1>.

,h$t Is the ,or' of Go'-

As cncernin5 as s!e & Blaca/ys s1a1e!en1s !en1ined a/6e are, 1>e realdis1ress lies in Blaca/ys dis1r1in & 1>e 'rd & Gd. 26en 1>u5> 1>e

/ is peppered i1> nu!erus re&erences 1 1>e Bi/le, and s!e & >a1Blaca/y says is suppr1ed i1> #crip1ure, includin5 speain5 >i5>ly & 1>e'rd and i1s i!pr1ance, e c>ar5e >i! i1> dis1r1in & 1>e #crip1ures. 'ed s aln5 1>ree &rn1s:

637 "isuse of the $criptures

"" #im $:%& is clear 1>a1 i& e are 1 /e a peple appr6ed & Gd e !us1accura1ely >andle 1>e 'rd & 1ru1>. T>e 1eac>ers & 1>e 'rd & Gd >a6e anaes!e respnsi/ili1y 1 unders1and and deli6er Gds 1ru1>, n1 1>eir npinins. -n 1>is scre Henry Blaca/y &ails !isera/ly. T !isuse 1>e Bi/leas Blaca/y des is n1 unc!!n. His errrs are n1 uniue, /u1 1>a1 &ac1des n1 excuse ne > clai!s 1 spea &r Gd. Keep in !ind 1>a1Blaca/y is a11e!p1in5 1 use 1>e &llin5 passa5es as suppr1 &r >is 6ies:


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69!"9#3639#3

John %':$( he -elper, the -oly pirit, whom the ather will send in %y

name, -e will teach you all things. hT>e Hly #piri1 & Gd ill /e yur persnal Teac>er. ... He ill /e a1 r re6ealin5 Gd, His purpses and Hisays 1 yuh 7p. P. #i!ply c!ple1in5 1>e 6erse clari&ies i1s !eanin5: /ndbring to your remembrance all that 0 said to you. Uesus as n1 1alin5 1 us

/u1 1 His aps1les. T>e Hly #piri1 uld 1eac> 1>e!, and /rin5 1 1>eirre!e!/rance 1>se 1>in5s 1>a1 1>ey uld re6eal 1 1>e c>urc> lar5ely 1>ru5>1>e ri1in5 & 1>e Ne Tes1a!en1. T>is 6erse is n1 a pr!ise 1 1>e a6era5e

/elie6er direc1ly.

John %':( 0 am the way, the truth, and the life. Blaca/y uses 1>is 6erse1 1eac> 1>a1 e ill n speci&ically >a1 Gd an1s us 1 d i1> urli6es: h'> is i1 1>a1 really ns 1>e ay &r yu 1 &ul&ill Gds purpse &ryur li&e Gd is. ... I& yu ere 1 d e6ery1>in5 1>a1 Uesus 1ells yu ne daya1 a 1i!e, yu alays uld /e ri5>1 in 1>e cen1er & >ere Gd an1s yu 1

/e. Can yu 1rus1 Gd 1 5uide yu 1>a1 ayh 7p. (*. T>is passa5e in n1 in1>e cn1ex1 & Gds indi6idual ill &r ur li6es, /u1 in 1>e cn1ex1 &sal6a1in and e1ernal li&e.

)e*+ %:% "od, after -e spo&e long ago to the fathers in the prophets in

many portions and in many ways. Blaca/y u1ili8es 1>is 6erse, aln5 i1> a&e 1>ers, 1 pr6e 1>a1 Gd ill spea 1 His peple 1day, apar1 &r! 1>e#crip1ures: hI& any1>in5 is clear &r! a readin5 & 1>e Bi/le, 1>is &ac1 is clear:Gd speas 1 His peple. ... Gd des spea 1 His peple, and yu canan1icipa1e 1>a1 He ill /e speain5 1 yu alsh 7p. P. N1e care&ully 1>a1Blaca/y is not re&errin5 1 1>e ri11en 'rd & Gd alne. In usin5 He/. *:*as a pr& 1ex1, Blaca/y des 1>e sa!e as >e did i1> 1>e las1 6erse rippedi1 u1 & cn1ex1. @eadin5 1>e 6ery nex1 line, 0n these last days has spo&en tous in -is on 7He/. *:(, s>s 1>a1 Blaca/y >as 11ally !isused #crip1ure.@a1>er 1>an a pr& 1ex1 &r Gd speain5 1 us apar1 &r! #crip1ure, He/.*:*,( cupled i1> He/. (:*, is a pr& 1ex1 & Gds re6ela1in >ic> ashIn His #n,h and >as n /een recrded /y 1>e aps1les in 1>e 'rd & Gd.T>is passa5e pr6es 1>a1 1>ere is no additional revelation apart from the

,i*le, not 1>a1 Gd is speain5 1 us 1day apar1 &r! 1>e Bi/le. Blaca/yculd n1 /e !re rn5.

-uke ':$' is used as an exa!ple & > 1 use 1>e #crip1ures 1 &inddirec1in &r! 1>e Lrd. @a1>er 1>an 1eac> >is readers 1 care&ully s1udy 1>e'rd in i1s cn1ex1, usin5 prper >er!eneu1ical principles, Blaca/y 1eac>es a


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69!"9#3639#3

1>el5ian a11e!p1in5 1 !6e aay &r! li/eralis! in 1>e early*4))s.

3n&r1una1ely, as Bar1> rec5ni8ed 1>e errr & li/eralis! and s1ar1ed!arc>in5 1ard cnser6a1i6e r1>dxy, >e ne6er !ade i1. Aln5 1>e ay >e&r!ed >is n 6ies >ic> e6en1ually 1 1>e na!e ner1>dxy rBar1>ianis!. Blaca/y is n1 a 1rue Bar1>ian, /u1 >is 6ie & #crip1ure >as

/een in&luenced /y 1>is !6e!en1.

Bar1> reac1ed 1 1>e su/Fec1i6i1y & li/eralis!. Li/erals >ad n au1>ri1y nrd &r! Gd. Bar1> /elie6ed 1>a1 !an needed an au1>ri1a1i6e rd &r!Gd, /u1 >e did n1 1urn 1 1>e Bi/le &r 1>a1 rd. Ins1ead, Bar1> 1au5>1 1>a1

Uesus C>ris1 as 1>e 'rd & Gd, and 1>e Bi/le nly a i1ness 1 1>a1 'rd.I1 as Bar1>s 1eac>in5 1>a1 1>e Bi/le as n1 1>e 'rd & Gd, /u1 i1can become 1>e 'rd & Gd i& and >en Gd speas 1 us 1>ru5> i1. Bu1,and 1>is is i!pr1an1, 1>er 1>in5s, suc> as a ser!n, r a nespaper, r an6el, e1c. can als /ec!e 1>e 'rd & Gd >en Gd speas 1 us 1>ru5>i1.

In 1>er rds, ne & ner1>dxys hcn1ri/u1insh 1 e6an5elicalC>ris1iani1y is 1>e 6ie 1>a1 re6ela1in 1 !an &r! Gd 1aes !any &r!s.T>e Bi/le is n ln5er 1>e sle au1>ri1a1i6e 6ice & Gd in 1>is a5e, i1 is Fus1

ne & 1>e!. Gd n1 nly can, /u1 e s>uld e!pect Hi! 1 spea 1 us in6isins, drea!s, circu!s1ances, >unc>es, &eelin5s, pe!s, n6els, !usic, e1c.

T>e ner1>dx 6ie is idely accep1ed 1day a!n5 pr&essin5 C>ris1ians,1>ans 1 1>e in&luence & 1>e C>aris!a1ic !6e!en1. # !s1 readers& !periencing "od are n1 s>ced >en 1>ey read, hGd speas /y 1>eHly #piri1 1>ru5> 1>e Bi/le, prayer, circu!s1ances, and 1>e c>urc> 1 re6ealHi!sel&, His purpses and His ays. '>en Gd speas 1 yu, yu ill /ea/le 1 n He is 1>e -ne speain5, and yu ill n clearly >a1 He issayin5 1 yuh 7p. .

Accrdin5 1 ner1>dxy, n1 nly des re6ela1in c!e &r! surcesu1side 1>e Bi/le, /u1 e6en 1>e Bi/le i1sel& is n1 1>e 'rd & Gd unless Gdc>ses &r i1 1 /e. Blaca/y says i1 lie 1>is in respnse 1 1>e ues1in,hCan1 I 5e1 a rd &r! Gd &r! 1>e Bi/leh 7N1ice 1>a1 e6en Blaca/yrec5ni8es 1>a1 >is sys1e! cn&uses peple a/u1 >a1 is 1>e 'rd & Gd.His reply, hYes, yu can Bu1 nly 1>e Hly #piri1 & Gd can re6eal 1yu )hich truth of $cripture is a )ord fro God in a particular

circustanceh 7p. . 72!p>asis added.


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69!"9#3639#3

" yu see >a1 >as >appened Blaca/y is n1 sayin5 1>a1 nly 1>e Hly#piri1 can pen ur eyes 1 Bi/lical 1ru1> 71>e dc1rine & illu!ina1in, >e issayin5 s!e1>in5 en1irely di&&eren1. T Blaca/y, 1>e Bi/le is n ln5er 1>eh'rd & Gd,h i1 becomes 1>e 'rd & Gd >en Gd uses i1 1 spea 1 yu1>ru5> yur experience_yur circu!s1ances Gd can als spea 1 us in a

pe!, r he +all treet #ournal , r yur !1>erinla, r 1>ru5> i!pulses,as ell as drea!s r 6isins. Blaca/y >as 1>us !ade 1>e 'rd & Gd 11allyrela1i6e and experien1ial, ra1>er 1>an Bi/lical.

T>is is pure ner1>dxy, and al!s1 iden1ical 1 1>e dc1rinal 1eac>in5s &1>e C>aris!a1ic and Vineyard !6e!en1s. Uac "eere, a leadin5 Vineyard1>el5ian ri1es, hGd can and des 5i6e persnal rds & direc1in 1

/elie6ers 1day 1>a1 cann1 /e &und in 1>e Bi/le. I d n1 /elie6e 1>a1 >e 5i6esdirec1in 1>a1 cn1radic1s 1>e Bi/le, /u1 direc1in 1>a1 cann1 /e &und in 1>eBi/leh 7hVineyard %si1in %aper j(,h p. *. I de&y anyne 1 s> 1 !e 1>edi&&erence /e1een "eeres 6ie & re6ela1in 7an penly Vineyard 1eac>erand 1>a1 & Blaca/ys. T>ere is nne, and 1>a1 is ur cncern.

In Blaca/ys pr5ra!, 1>is 6ie & re6ela1in /ec!es in1ensely prac1ical.

He ri1es, hYur 1as is 1 ai1 un1il 1>e as1er 5i6es yu ins1ruc1ins. I& yus1ar1 din5 /e&re yu >a6e a direc1in &r! Gd, !re 1>an liely yu ill

/e rn5h 7p. 4. #unds 6ery spiri1ual, /u1 > des i1 r: 'e are 1ai1 &r Gd 1 spea 1 us persnally and direc1ly /e&re e !ae a decisin.I& e dn1 >ear &r! Gd, e are 1 d n1>in5. Bu1 1>e ues1in alaysarises, h-nce e >a6e accep1ed 1>e ner1>dx 6ie & re6ela1in, > de n i& i1 is Gd, and n1 1>e de6il r ur n e!1ins speain5 1 ush

'ayne Grude!, an1>er Vineyard 1>el5ian > is a >lesale /elie6er inex1raBi/lical re6ela1ins & all inds, a11e!p1s 1 anser 1>is ues1in >en>e s1a1es: h"id 1>e re6ela1in seem lie s!e1>in5 &r! 1>e Hly #piri1; didi1 seem to be si!ilar 1 1>er experiences & 1>e Hly #piri1 >ic> >e >adnn pre6iusly in rs>ip Beynd 1>is i1 is di&&icul1 1 speci&y !uc>&ur1>er, excep1 1 say 1>a1 6er 1i!e a cn5re5a1in uld pr/a/ly /ec!e!re adep1 a1 !ain5 e6alua1ins ... and /ec!e !re adep1 a1 rec5ni8in5 a5enuine re6ela1in &r! 1>e Hly #piri1 and dis1in5uis>in5 i1 &r! 1>eir n1>u5>1sh 7he "ift of rophecy in the ew estament and oday, pp. *()*(*. 72!p>asis added.


Pgina 39



http://www.rapidnet.com/~jbeard/bdm/Psychology/vine/

http://www.rapidnet.com/~jbeard/bdm/Psychology/vine/vineyard.htm

http://www.ssvcf.org.au/pp2.html



http://www.rapidnet.com/~jbeard/bdm/Psychology/vine/

http://www.rapidnet.com/~jbeard/bdm/Psychology/vine/vineyard.htm






69!"9#3639#3

Grude! is ar5ua/ly 1>e !s1 care&ul and ellrespec1ed C>aris!a1ic

1>el5ian in 1>e cun1ry. He 1eac>es Bi/lical and #ys1e!a1ic T>el5y a1Trini1y In1erna1inal 3ni6ersi1y in "eer&ield, Illinis 7a&&ilia1ed i1>1>e 26an5elical Wree C>urc> & A!erica. Ye1 1>e /es1 1>a1 >e can c!e upi1> in anser 1 ur cncern is h"id i1 seem li&e 1>e Hly #piri1h And, hAcn5re5a1in uld pr/a/lyh /e a/le 1 5e1 /e11er a1 discern!en1 6er 1i!e.'>ile e are &u!/lin5 arund 1ryin5 1 decide i& s!e1>in5 felt li&e 1>e Hly#piri1 7n1>in5 in 1>e Bi/le >elps us >ere, and >pin5 1>a1 e ill 5e1 /e11er a1all & 1>is discern!en1 s1u&&, Blaca/y 1ells us 1>a1 e dare n1 e6en !ae a!6e un1il e are cer1ain 1>a1 e >a6e >eard &r! Gd. %i1y 1>e pr

C>ris1ian 1>a1 /elie6es 1>is 1ras> >e is >pelessly 1ssed a/u1 n a sea &su/Fec1i6i1y and !ys1icis!.

A1 1>is pin1, Blaca/y, "eere, and Grude! uld cry &ul. T>ey uld clai!1>a1 >ile 1>ey /elie6e 1>a1 Gd speas 1 His peple apar1 &r! 1>e Bi/le1day, 1>ese re6ela1ins are n1 n a par i1> #crip1ure. T>a1 is, Gd speas1day, /u1 n1 i1> 1>e sa!e au1>ri1y as He did in His 'rd. # dn1 accuseus & addin5 1 #crip1ure, 1>ey uld say. Bu1, in1eres1in5ly enu5>, 1>is

/rin5s up an1>er issue. 'e &ind in 1>e Bi/le 1>a1 Gd did spea, ei1>er rally7includin5 1>ru5> His prp>e1s r 1>ru5> 1>e ri11en 'rd. Bu1 alays,

alays, His 'rd as au1>ri1a1i6e. I1 as n1>in5 less 1>an a 'rd &r! Gd ne 1>a1 !us1 /e /eyed and >eeded. N Blaca/y 7and 1>e 1>ers are1ellin5 us 1>a1 Gd is speain5 in a 1>ird ay 1day, a ay ne6er &und,descri/ed, r >in1ed a1 in 1>e Bi/le. Gd is speain5 1day, /u1 His 'rd is n1au1>ri1a1i6e. I1 can /e ei5>ed and exa!ined. 'e are n1 e6en cer1ain >enHe is speain5. And >en s!e 1>in 1>a1 1>ey are cer1ain 1>a1 He is speain5,1>ey s1ill /elie6e 1>a1 1>e re6ela1in !ay /e par1ly in errr.

T>is is > 'ayne Grude! explains i1: hT>ere is al!s1 uni&r! 1es1i!ny&r! all sec1ins & 1>e C>aris!a1ic !6e!en1 1>a1 prp>ecy is i!per&ec1 andi!pure, and ill cn1ain s!e ele!en1s >ic> are n1 1 /e /eyed r 1rus1ed.T>e An5lican C>aris!a1ic leaders "ennis and @i1a Benne11 ri1e: 'e are n1expec1ed 1 accep1 e6ery rd spen 1>ru5> 1>e 5i&1s & u11erance ... /u1 eare nly 1 accep1 >a1 is uicened 1 us /y 1>e Hly #piri1 and is ina5ree!en1 i1> 1>e Bi/le ... ne !ani&es1a1in !ay /e g Gd, /u1 (g 1>e

persns n 1>u5>1. 'e !us1 discern /e1een 1>e 1h 7 0bid. p. **).H #crip1ure des n1 1ell us.

I1 re!ains a !ys1ery as 1 >y peple are a11rac1ed 1 1>is ner1>dx 6ie


Pgina B!

http://www.rapidnet.com/~jbeard/bdm/Psychology/efca.htm

http://www.rapidnet.com/~jbeard/bdm/Psychology/efca.htm





69!"9#3639#3

& 1>e 'rd & Gd. #urely i1 is n1 an i!pr6e!en1 6er, hus says the

'ord. #urely 1>e uncer1ain1y & 1>is sys1e! pales in c!parisn 1 1>ecer1ain1y & 1>e #crip1ures 7( %e. *:*4(*. 'ell said are 1>e cnclusins & @.Wler '>i1e > r1e inhe oming angelical risis a c>ap1er en1i1ledh"es Gd #pea Tday Apar1 &r! 1>e Bi/leh:

hT>e Bi/le 5i6e us n reasn 1 expec1 1>a1 Gd ill spea 1 His c>ildren1day apar1 &r! 1>e #crip1ures. T>se > 1eac> 1>erise need 1 explain 1Gds c>ildren > 1>ese rds &res>ly spen &r! >ea6en can /e snecessary and s1ra1e5ic 1 Gds >i5>es1 purpses &r 1>eir li6es >en 1>eirWa1>er des n1>in5 1 ensure 1>a1 1>ey ill e6er ac1ually >ear 1>se rds. ...re6er, 1>e pr!ise & suc> 5uidance ine6i1a/ly di6er1s a11en1in &r! 1>e#crip1ures, par1icularly in 1>e prac1ical and pressin5 cncerns & li&e. Le1 usne6er underes1i!a1e Fus1 > serius 1>is di6ersin really ish 7p. .

6/7 "sticis

hys1icis! is 1>e idea 1>a1 spiri1ual reali1y is &und /y lin5 inard[1>ru5> deep !edia1in r cn1e!pla1in\. ys1icis! is per&ec1ly sui1ed &rreli5ius exis1en1ialis!; indeed, i1 is i1s ine6i1a/le cnseuence. T>e !ys1ic

disdains ra1inal unders1andin5 and sees 1ru1> ins1ead 1>ru5> 1>e &eelin5s,1>e i!a5ina1in, persnal 6isins, inner 6ices, pri6a1e illu!ina1in, r 1>er purely su/Fec1i6e !eans. -/Fec1i6e 1ru1> /ec!es prac1ically super&luus.ys1ical experiences are 1>ere&re sel&au1>en1ica1in5; 1>a1 is, 1>ey are n1su/Fec1 1 any &r! & /Fec1 6eri&ica1inh 7adap1ed_cpied &r! he4anishing onscience; !erely usin5 1>is de&ini1in & !ys1icis! s>uld n1i!ply 1>a1 e endrse 1>e au1>r r 1>e /, since e !s1 cer1ainly d n1.

Wr! 1>is de&ini1in & !ys1icis!, e &ind e6an5elicalis! in 5eneral,and !periencing "od in par1icular, 1 /e c!ple1ely in&il1ra1ed i1>

!ys1icis!. Wllin5 are s!e exa!ples & !ys1icis! in !periencing "od.

Blaca/ys cau1>r, Claude V. Kin5, ri1in5 in 1>e %re&ace, se1s 1>e 1e!p&r 1>e / i1> a persnal experience: hT years /e&re, Gd >ad spen1 !e 1>ru5> His 'rd 1>a1 a 1i!e uld c!e >en I uld need 1 /e &ree& 1>se F/ respnsi/ili1ies 1 /e !re &ully a6aila/le 1 Hi!. I /e5an 1 prayand as Hi! i& 1>is as 1>e 1i!e I needed 1 lea6e !y F/ and al /y &ai1>. ...By La/r "ay eeend, Gd >ad cn6inced !e 1>a1 I !us1 resi5n !y F/ andal i1> Hi! /y &ai1> as I c!ple1ed 1>is ne prFec1h 7pp. kIIkIII.


Pgina B#

http://www.rapidnet.com/~jbeard/bdm/exposes/macarthur/

http://www.rapidnet.com/~jbeard/bdm/exposes/macarthur/





69!"9#3639#3

[C!!en1: Kin5 !aes a F/ c>an5e /ased upn Gd speain5 1 >i!, and

Gd cn6incin5 >i!. H did Gd d 1>is ainly 1>ru5> inner i!pressinsand &eelin5s, e6en 1>u5> >e clai!ed 1>a1 Gd spe 1 >i! 1>ru5> 1>e 'rdand 1>ru5> 1>e cunsel & peple. T>is is !ys1icis!, n1 Bi/lical principles& decisin !ain5.\

T>en in 1>e In1rduc1in, Blaca/y assures us 1>a1 1>e Hly #piri1 ill!ys1ically cn6ince us 1>a1 1>e 1eac>in5s & !periencing "od are &r! Gd:h'>en I presen1 >a1 I see as a Bi/lical principle, yu can depend n 1>eHly #piri1 1 cn&ir! >e1>er 1>a1 1eac>in5 c!es &r! Gd r n1h 7p. P.

[C!!en1: N1 1 disillusin r. Blaca/y, /u1 1>e Hly #piri1 cn&ir!ed 1!e 1>a1 >a1 Blaca/y ri1es is pure nnsense. H did 1>e Hly #piri1 1ell!e 1>is N1 1>ru5> s!e ar! &u88y and a sense & peace, /u1 1>ru5> 1>ecare&ul exa!ina1in & 1>e in&alli/le 'rd nce &r all inspired /y 1>e Hly#piri1. T>e Hly #piri1 cn&ir!s 1ru1> in 1>e #crip1ures, n1 1>ru5> &eelin5s.\

Blaca/y &1en !aes 1>e &llin5 1ypes & s1a1e!en1s: h'>en Gd re6ealsHis r 1 yu, 1>a1 is His 1i!in5 &r yu 1 /e5in 1 respnd 1 Hi!h 7p. P,cp. pp. * ^ 44; hTru1> is n1 disc6ered; i1 is re6ealed. -nly Gd can 1ellyu >a1 He is din5 r is an1in5 1 d 1>ru5> yur li&eh 7p. R; h'>en

Gd s1ar1s 1 d s!e1>in5 in 1>e rld, He 1aes 1>e ini1ia1i6e 1 c!e and1al 1 s!e/dyh 7p. RR, cp. p. P; h'>en He c!es 1 a persn, He alaysre6eals Hi!sel& and His ac1i6i1yh 7p. R4; h'>a1 Gd speas, He 5uaran1eesill c!e 1 passh 7p. (; h'>en Gd re6eals 1ru1> 1 yu, /y >a1e6er!eans, 1>a1 is an encun1er i1> Gdh 7p. , cp. p. R 1>is 1ype &!ys1icis! is als ner1>dxy; h'>en Gd speas 1 yu, yu ill /e a/le1 n He is 1>e ne speain5, and yu ill n clearly >a1 He is sayin51 yuh 7p. , cp. p. *)); h'>a1 yu d in respnse 1 Gds re6ela1in7in6i1a1in re6eals >a1 yu /elie6e a/u1 Gdh 7p. *P n1e 1>e cns1an1use & 1>e rd hre6ela1inh; h'e &r5e1 1>a1 >en Gd speas He alaysre6eals >a1 He is 5in5 1 d n1 >a1 He an1s us 1 d &r Hi!h 7p.*P. [C!!en1: N1e 1>a1 Blaca/y is n1 1alin5 a/u1 Gd speain5 1 us1>ru5> 1>e Bi/le. He is clearly 1eac>in5 1>a1 Gd speas, re6eals, 1als, rin6i1es 1>e /elie6er 1>ru5> ex1raBi/lical, !ys1ical !eans.\

H 1>en are e suppsed 1 >ear 1>e 6ice & Gd Blaca/y 1ell us 1 pray1>e &llin5 prayer: hGd, I pray 1>a1 I ill c!e 1 suc> a rela1ins>ip i1>Yu 1>a1 >en Yu spea, I ill >ear and respndh 7p. 4). '>a1 i& yuues1in 1>is !ys1ical apprac> 1 Gd T>en yu clearly >a6e a spiri1ual


Pgina B2





69!"9#3639#3

pr/le!: h->, dn1 le1 anyne in1i!ida1e yu a/u1 >earin5 &r! Gd. -ne

cri1ical pin1 1 unders1andin5 and experiencin5 Gd is nin5 clearly >enGd is speain5. I& 1>e C>ris1ian des n1 n >en Gd is speain5, >e isin 1ru/le a1 1>e >ear1 & >is C>ris1ian li&eh 7pp. P ^ 4. N1 nly d yu>a6e a spiri1ual pr/le!, accrdin5 1 Blaca/y, yu als are in direc1dis/edience 1 1>e 'rd & Gd: h'>en He 5i6es yu a direc1i6e, yu are n1

Fus1 1 /ser6e i1, discuss i1, r de/a1e i1. Yu are 1 /ey i1h 7p. *.

T>is >le paradi5! als c!es i1> i1s n special /lessin5: hI& yu al ina cnsis1en1 rela1ins>ip i1> Gds pr6isin &r yu 1>e Hly #piri1, and

His n presence in yur li&e 1>en yu s>uld neer c!e 1 a 1i!e 1>a1 yud n1 n 1>e ill & Gdh 7p. *). 72!p>asis added. T>is unsuppr1a/lecncep1 is per>aps 1>e c>ie& a11rac1in 1 Blaca/ys >le sys1e!.

Cncernin5 1>e !ys1icis! in Blaca/ys 1eac>in5s, ne c!!en1a1r >as ap1lys1a1ed:

h... 1>ese peple are /usy searc>in5 &r Gds per&ec1 7secre1 ill and areillin5 1 use ccul1ic, !ys1ic, nnscrip1ural !e1>ds 1 d s. By /ec!in5s !ys1ical and s in 1uc> i1> Gd 71>eir percep1in, 1>a1 is, 1>ey s1raddle

1>e line /e1een 1>e 1>eis1 and 1>e pan1>eis1. T>a1 is >y 1>ey see! 1 parallel1>e Ne A5e[rs\ 7r a /e11er descrip1in !ay /e Gns1ic[s\. A &ull /ln!ys1ic 7>se e6ery i!pulse is &r! Gd is in e&&ec1 /y de&ini1in a

pan1>eis1.h

Co#%lusio#

T>e 1eac>in5s &und i1>in !periencing "od are a dan5erus !ix1ure &Bi/lical 1ru1> i1> !ys1icis!, ner1>dxy, and 5d ld &as>ined !isuse& #crip1ure. Blaca/y &lls and perpe1ua1es a 1rend 1>a1 >as &und 5rea1

accep1ance in !any e6an5elical ca!ps 1day. I1 is 1>e 1rend 1ard a persnalrela1ins>ip i1> C>ris1 e6en a1 1>e expense & 1ru1>. I1 des n1 see! 1!a11er >e1>er a 1eac>in5 a5rees i1> #crip1ure; all 1>a1 !a11ers is 1>a1 peple&eel /e11er and see! clser 1 Gd. In 1>e prcess, 1>e s>eep are led &ur1>eraay &r! 1>e 1rue Gd, and 1>e 'rd & Tru1> is despised.


Pgina B3





69!"9#3639#3

5 T>is repr1 >as /een excerp1ed and_r adap1ed &r! a 1>ree par1 re6ie 7%1.

*; %1. (; %1. P /y %as1r Gary Gilley, #u1>ern Vie C>apel, P(P #u1> 1>#1ree1, #prin5&ield, IL R()P, and used /y per!issin.

Biblical Discernment Ministries ' ?evised B"9

H-2 N-T2B--K AIL>11p:__rapidne1.c!_F/eard_/d!_B@e6ies_expm5d_exp5d.>1!

Experiencing God - Part 1

•

(October 1997 - Volume 3, Issue 8)


Pgina BB

http://rapidnet.com/~jbeard/bdm/

http://rapidnet.com/~jbeard/bdm/notebook.html

http://rapidnet.com/~jbeard/bdm/mail.html

http://rapidnet.com/~jbeard/bdm/BookReviews/exp_god/expgod.htm

http://www.svchapel.org/resources/articles/20-christian-living/38-experiencing-god-part-1?tmpl=component&print=1&page=







http://rapidnet.com/~jbeard/bdm/BookReviews/exp_god/expgod.htm





69!"9#3639#3

• You come to know God by experience as you obey Him and He accomplishes His work through you.

General Thoughts

Experiencing God is a book that is full of errors, biblically unsupportable assertions, incredible statements and

story-theology (views based upon anecdotal accounts rather than upon Scripture). Some examples:

"If you have trouble hearing God speak, you are in trouble at the very heart of your

Christian experience" (p87). What does this mean? Does God speak to all Christians

individually? If so, how? What Scripture is used to support this? (By the way, Blackaby uses

none.)

After praying to God Blackaby advises, "Reflect on your feelings. . . . How did you feel as

you walked and talked with God" (p62). What passage from the Bible tells us to reflect on

our feelings in order to evaluate our prayer life?

"Knowing God only comes through experience as He reveals Himself to me through my

experiences with Him" (p5). Doesn't the Bible reveal God to us? Are our experiences

necessary and more importantly, are they reliable when it comes to experiencing God?

"With God working through His servant, he or she can do anything God can do. Wow!

Unlimited potential" (p26). Wow, is right! Kenneth Copeland, Paul Crouch, Benny Hinn and

the whole Word of Faith gang of heretics would shout, "Wow!" too. Can believers create?

Can they convict of sin? Can they draw men to God? This statement is a gross perversionofPhil. 4:13.

"When God gets ready to do something, He reveals to a person or His people what He is

going to do" (p31). This concept is a major emphasis of the book, and a large part of its

popularity — but what Scripture supports this? Does God really report to us? Does He

reveal to His church what He IS GOING TO DO? If so, tell me, what is He going to do next

week? What is the next major movement of God in this world? Or, when will the rapture

take place? We can often tell in hindsight what God has done and who He has used, but

going forward is a different story.

"You must make major adjustments in your life to join God in what He is doing" (p38). What

kind of "adjustments" are we talking about here? Blackaby often uses this word "adjust," but

I do not find it in my concordance. I wonder why he is so reluctant to use some good old

fashioned biblical words like, "repent," "confess" or "obey." "Adjust" sounds so nice and

clean. "Repent" sounds messy and ugly — maybe that is why!? Modern wisdom tells us

that we must avoid offending anyone — even if it is with the truth.

What Is The Word of God?


Pgina B6

http://biblia.com/bible/nasb95/Phil.%204.13

http://biblia.com/bible/nasb95/Phil.%204.13





69!"9#3639#3

apostles in the Word of God. This passage proves that there isnoadditional revelation

apart from the Bible, not that God is speaking to us today apart from the Bible. Blackaby

could not be more wrong.

Luke 4 is used as an example of how to use the Scriptures to find direction from the Lord.

Rather than teach his readers to carefully study the Word in its context, using proper

hermeneutical principles, Blackaby teaches a mystical approach. A story is told of a lady

who awakened one night withLuke 4:24 running through her mind (pp105-106). She got up

to read the passage and, "That morning the Lord spoke to Gail through the Bible. She

realized that even Jesus had to leave His hometown in order to"‘preach the good news of

the kingdom of God to the other towns’ (v24). She sensed the Holy Spirit saying that

she would have to leave the comforts and security of home to go with her husband as theyserved the Lord together. Later that morning, in an Experiencing God Seminar, she gave

her testimony of what God had said." On the basis of God "speaking" to Gail in this way,

she and her husband would sell their house and move to another state. This is indeed pure

mysticism — it is among the most perverted forms of scriptural distortion!

John 11:4 —"This sickness is not unto death"is used in the same manner (pp119-120).

Taken as if it were a personal promise to the Blackaby family, they believed that God had

promised them that their daughter would not die of cancer — and she did not. Proof

positive that God had spoken, right? What about the thousands over the years who have

claimed this same verse only to watch a loved one die? Perhaps it is because of suchmisuses of Scripture that many professing believers think that God has disappointed —

even deceived them. Yet, John 11:4 has nothing to do with Blackaby’s daughter, or anyone

else’s. It has to do with Lazarus.

Romans 8:26, 27 — Blackaby uses these verses to teach that the Holy Spirit, "Helps us

know the will of God as we pray. . . . The Holy Spirit’s task is to get you to ask for it (God’s

will)" (pp110-111). Of course the passage teaches no such thing. Rather, it tells us

that,"The Spirit Himself intercedes for us."The Holy Spirit is not some mystical Ouija

board from God prompting us to ask for just the right things before we can get them (as

Blackaby claims). Instead, recognizing our weaknesses,the Holy Spirit prays for us,according to the will of God.

>11p:__.s6c>apel.r5_resurces_ar1icles_()c>ris1ianli6in5_Pexperiencin55d par1*


•


Pgina B

http://biblia.com/bible/nasb95/Luke%204.24


http://biblia.com/bible/nasb95/John%2011.4




http://biblia.com/bible/nasb95/Romans%208.26



http://www.svchapel.org/resources/articles/20-christian-living/38-experiencing-god-part-1














69!"9#3639#3

(November 1997 - Volume 3, Issue 9)

In our last paper we began dealing with the widely popular teachings of Henry Blackaby in his best selling

book,Experiencing God. While we are in agreement with many things Blackaby teaches we have grave concerns

about his approach and use of Scripture. We challenged him with distortion of Scripture along three fronts. Last

time we highlighted his general misuse of the Word of God. In this paper we will examine Blackaby’s neo-

orthodoxy and highly mystical view of Scripture.

Neo-Orthodoxy

The second front along which we want to challenge Blackaby is that of his neo-orthodox leanings. We need to

carefully explain what we mean here. We are not saying that Blackaby is neo-orthodox, he would surely deny this

handle and he may know very little about the system. However, this does not mean that he has not been

influenced by neo-orthodox teachings. I recently challenged a "biblical" marriage seminar leader by telling him

that his teachings were closer in line with those of Dobson and Crabbe than with the Bible. He told me that couldnot be, because he had never read the works of Dobson or Crabbe. That is a little naive! Many humanists have

never read the Humanist Manifesto, but they are humanists. Most people have never read Carl Rogers or

Sigmund Freud, yet their ideas permeate our society. Also, a large number of Christians are not familiar with the

origins of a great variety of concepts that they accept, often believing them to be biblical.

Neo-orthodoxy is a "Christian" theology which finds its roots in the existential teachings of Soren Kierkegaard and

Karl Barth. Barth was a German theologian attempting to move away from liberalism by starting to march toward

conservative orthodoxy — he never made it. Along the way he formed his own views which eventually took the

name neo-orthodoxy or Barthianism.

There are many teachings stemming from the neo-orthodoxy camp that we do not accuse Mr. Blackaby of

holding. Blackaby is not a true Barthian, but his view of Scripture has been influenced by this movement. In

fairness, Blackaby is not alone in this — many evangelical leaders have a semi-neo-orthodox view of the Bible.

Barth reacted to the subjectivity of liberalism. Liberals had no authority — no word from God. Barth believed that

man needed an authoritative word from God, but he did not turn to the Bible for that word. Instead, Barth taught

that Jesus Christ was the Word of God and the Bible is only a witness to that Word.It was Barth's teaching that

the Bible is not the Word of God, but it canbecome the Word of God if and when God speaks to us

through it. A very important aspect of this viewpoint is that other things, such as sermons, newspapers, or

novels, etc. can also become the Word of God when God speaks to us through it.

In his little book, Neo-orthodoxy, Charles Ryrie writes:

The chief characteristic of the theology of the Reformation was its return to the Bible as the

final authority in all matters. The chief characteristic of neo-orthodoxy is its call to the Wordof God as the authority, but the Word of God is not synonymous with the Bible, and this is

the point of deception" (p56).

John MacArthur explains it this way:

(In neo-orthodoxy) the Bible itself is not objectively the Word of God, but it becomes the

Word of God when it speaks to me individually. . . . What the Bible means becomes

unimportant. What it means to me is the relevant issue (Reckless Faith, p26).


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In other words, one of Neo-orthodoxy's "contributions" to evangelical Christianity is the view that revelation to

man from God takes many forms. The Bible is no longer the sole authoritative voice of God in this age, it is justone of them. God not only can, but we should expect Him to, speak to us in visions, dreams, circumstances,

hunches, feelings, poems, novels, music, etc.

The neo-orthodox view is widely accepted today among Christians, thanks to the influence of the Charismatic

movement. Therefore most readers ofExperiencing God are not shocked when they read,"God speaks by the

Holy Spirit through the Bible, prayer, circumstances, and the church to reveal Himself, His purposes and His

ways. When God speaks to you, you will be able to know He is the One speaking, and you will know clearly what

He is saying to you" (p87).

Additionally, not only does revelation come from sources outside the Bible, but even the Bible itself is not the

Word of God unless God chooses for it to be. Blackaby puts it this way, in response to the question,"Can’t I get a

word from God from the Bible?" (Notice that even Blackaby recognizes that his system confuses people about

what is the Word of God.) His reply,"Yes, you can! But only the Holy Spirit of God can reveal to you which truth of

Scripture is a word from God in a particular circumstance" (p88).Do you see what has happened? Blackaby is

not saying that only the Holy Spirit can open our eyes to biblical truth (the doctrine of illumination), he is saying

something entirely different. To Blackaby the Bible is no longer the "Word of God," it becomes the word of God

when God uses it to speak to us through our experiences or circumstances. God can also speak to us in a poem,

the Wall Street Journal, through our mother-in-law, or through impulses, as well as dreams or visions. Blackaby

has thus made the Word of God totally relative and subjective, rather than biblical.

This is pure neo-orthodoxy and is almost identical to the doctrinal teachings of the Charismatic and Vineyard

movements. For example, compare what Jack Deere, a leading Vineyard theologian writes:

God can and does give personal words of direction to believers today that cannot be found

in the Bible. I do not believe that he gives direction that contradicts the Bible, but directionthat cannot be found in the Bible (Vineyard Position Paper #2, p15).

I defy anyone to show me the difference between Deere’s view of revelation (an openly Vineyard teacher)

and that of Blackaby’s. There is none - and that is our concern.

In Blackaby’s program this view of revelation becomes intensely practical. He writes,"Your task is to wait until the

Master gives you instructions. If you start ‘doing’ before you have a direction from God, more than likely you will

be wrong" (p89).This sounds very spiritual, but how does it work? Do we wait for God to speak to us personally

and directlybeforewe make a decision? If we don’t hear from God, are we to do nothing? Still, the question

always arises, "Once we have accepted the neo-orthodox view of revelation, how do we know if it is God, or the

devil, or our own emotions speaking to us???"

Since Blackaby never attempts to deal with this problem, we must turn to someone who shares his same basic

view of Scripture. The most honest effort that we could find is that of Wayne Grudem, another Vineyard

theologian who is a wholesale believer in extrabiblical revelations of all kinds. He attempts to answer the previous

question when he states:

Did the revelationseem likesomething from the Holy Spirit; did itseem to be similar to

other experiences of the Holy Spirit which he had known previously in worship. Beyond this

it is difficult to specify much further, except to say that over time a congregation

would probablybecome more adept at making evaluations. . . and become more adept at

recognizing a genuine revelation from the Holy Spirit and distinguishing it from their own


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thoughts (emphasis ours) (The Gift of Prophecy in the New Testament and Today, pp120-

121).

Grudem is arguably the most careful and well-respected Charismatic theologian in the country. He teaches

Biblical and Systematic Theology at Trinity International University in Deerfield, Illinois (which is affiliated with the

Evangelical Free Churches of America). Yet, the best that he can devise in answer to our concern is, "Did itseem

like the Holy Spirit" — and, "A congregation would probably" be able to get better at discernment over time.

While we are fumbling around trying to decide if something felt like the Holy Spirit (nothing in the Bible helps us

here) and hoping that we will get better at all of this discernment stuff, Blackaby tells us that we dare not even

make a move until we are certain that we have heard from God. Pity the poor Christian that believes this trash —

they are hopelessly tossed about on a sea of subjectivity and mysticism.

At this point, Blackaby, Deere and Grudem would cry foul. They would claim that while they believe that God

speaks to His people apart from the Bible today, that these revelations are not on par with Scripture. That is, Godspeaks today but not with the same authority as He did in His Word. So do not accuse us of adding to Scripture,

they would say. Interestingly enough, this brings up another issue. We find in the Bible that God did speak, either

orally (including through His prophets) or through the written Word, but in both ways —always,His Word is

authoritative. It was nothing less than a word from God — one that must be obeyed and heeded!

Now, Blackaby (and others) are telling us that God is speaking in a third way today, a way never found, described

or hinted at in the Bible: God is speaking today, but His Word is not authoritative, and it can be weighed and

examined. We are not even certain when He is speaking, and when some think that they are certain that He is

speaking they still believe that the revelation may be partly in error.

This is how Wayne Grudem explains it:

There is almost uniform testimony from all sections of the Charismatic movement that prophecy is imperfect and impure, and will contain some elements which are not to be

obeyed or trusted. The Anglican Charismatic leaders Dennis and Rita Bennett write, ‘We

are not expected to accept every word spoken through the gifts of utterance. . . but we are

only to accept what is quickened to us by the Holy Spirit and is in agreement with the

Bible. . . one manifestation may be 75% God, but 25% the person’s own thought. We must

discern between the two’ (Ibid p110).

How?? Scripture does not tell us!

It remains a mystery to me why people are attracted to this view of the Word of God.Surelyit is not an

improvement over,"Thus says the Lord." Surely the uncertainty of this system pales in comparison to thecertainty of the Scriptures (II Peter 1:19-21).

Mysticism

Mysticism is the idea that spiritual reality is found by looking inward. Mysticism is perfectly

suited for religious existentialism; indeed, it is its inevitable consequence. The mystic

disdains rational understanding and seeks truth instead through the feelings, the

imagination, personal visions, inner voices, private illumination, or other purely subjective

means. Objective truth becomes practically superfluous. Mystical experiences are therefore


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self-authenticating; that is, they are not subject to any form of objective verification (John

MacArthur, Reckless Faith, p27).

Banking off this definition of mysticism, we find evangelicalism, in general, andExperiencing God, in particular, to

be completely infiltrated with mysticism. Following are some examples of what we mean:

Blackaby’s co-author, Claude King, writing in the preface, sets the tempo for the book with a personal experience:

Two years before, God had spoken to me through His Word that a time would come when I

needed to leave my job and when I would need to be free of those job responsibilities to be

more fully available to Him. I began to pray and ask Him if this was the time I needed to

leave my job and walk by faith. . . . By Labor Day weekend, God had convinced me that I

must resign my job and walk with Him by faith as I completed this new project (ppXII-XIII).((Comment: Claude King makes a job change based upon God speaking to him, and God convincing him. How

did God do this? Mainly through inner impressions and feelings, even though he claimed that God spoke to him

through the Word and through the counsel of people. This is mysticism, not biblical principles of decision

making.))

Still in the introduction, Blackaby assures us that the Holy Spirit will mystically convince us that the teachings

ofExperiencing God are from God."When I present what I see as a biblical principle, you can depend on the Holy

Spirit to confirm whether that teaching comes from God or not" (p3).

((Comment: I hate to disillusion Mr. Blackaby, but the Holy Spirit confirmed to me that what Blackaby writes is

mostly nonsense. How did the Holy Spirit tell me this? Not through some warm fuzzy and a sense of peace, but

through the careful examination of the infallible Word once for all inspired by the Holy Spirit. The Holy Spiritconfirms truth in the Scriptures not through feelings.))

Blackaby often makes the following type of statements, "When God reveals His work to you, that is His timing for

you to begin to respond to Him" (p35, cp p81,99). "Truth is not discovered; it is revealed. Only God can tell you

what He is doing or is wanting to do through your life" (p46). "When God starts to do something in the world, He

takes the initiative to come and talk to somebody"(p66, cp. p73)."When He comes to a person, He always

reveals Himself and His activity"(p69)."What God speaks, He guarantees will come to pass"(p82)."When God

reveals truth to you, by whatever means, that is an encounter with God"(p85, cp. p86 — this type of mysticism is

also neo-orthodoxy)."When God speaks to you, you will be able to know He is the one speaking, and you will

know clearly what He is saying to you"(p87, cp. p100)."What you do in response to God's revelation (invitation)

reveals what you believe about God" (p135 — note the constant use of the word"revelation")."We forget that

when God speaks He always reveals what He is going to do — not what He wants us to do for Him"(p137).

((Comment: Please note that Blackaby is not talking about God speaking to us through the Bible. He is clearly

teaching that God speaks, reveals, talks or invites the believer through extra-biblical, mystical means.))

How then are we supposed to hear the voice of God? Blackaby tells us to pray the following prayer:"God, I pray

that I will come to such a relationship with You that when you speak, I will hear and respond"(p90). What if you

question this mystical approach to God? Then you clearly have a spiritual problem:"Oh, don't let anyone

intimidate you about hearing from God. One critical point to understanding and experiencing God is knowing

clearly when God is speaking. If the Christian does not know when God is speaking, he is in trouble at the heart

of his Christian life"(pp83,94).


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Not only do you have a spiritual problem, according to Blackaby, but you also are in direct disobedience to the

Word of God, "When He gives you a directive, you are not just to observe it, discuss it, or debate it. You are toobey it"(p158). Mr. Blackaby has now clearly placed these subjective, mystical feelings on par with Scripture.

This whole paradigm also comes with its own special blessing,"If you walk in a consistent relationship with God's

provision for you — the Holy Spirit and His own presence in your life — then, you should never come to a time

that you do not know the will of God" (p170). This unsupportable concept is perhaps the attraction to Blackaby's

whole system.

The teachings found withinExperiencing God are a dangerous mixture of biblical truth with mysticism, neo-

orthodoxy and good old fashioned misuse of Scripture. Blackaby follows and perpetuates a trend that has found

great acceptance in many evangelical camps today. It is the trend toward a personal relationship with Christ even

at the expense of truth.Whether a teaching agrees with Scripture does not seem to matter, all that many

people think is significant is that they feel better and seem closer to God.In the process the sheep are led

further away from the true God and the Word of Truth is displaced and belittled!

>11p:__.s6c>apel.r5_resurces_ar1icles_()c>ris1ianli6in5_P4experiencin55d par1(


•

(August 1998 - Volume 4, Issue 7)

In a previousThink on These Things(Vol. 3, Issue 8, 9), we warned of certain errant views and teachings of

Henry Blackaby and his bookExperiencing God. We were recently surprised when David Hunt dismissed these

concerns and threw his weight behind Blackaby. This greatly concerns us since on most issues we stand hand-

in-hand with Hunt. More importantly, to many people Hunt’s word is law. Therefore, it is highly conceivable that

many of Hunt’s 30,000 readers will uncritically read Experiencing God material and/or attend a seminar on the

subject, whereby finding themselves taken in with Blackaby’s brand of mysticism and subjectivity. With all of this

in mind, we have decided to write a response to Hunt. The following quote is the complete statement as found

inThe Berean Call, May 1998. Immediately following will be our response to what Hunt has written.

The Berean Call, May 1998

Question [composite of many letters]: We are very concerned about a course being taught in our church calledExperiencing God: Knowing and Doing the Will of God. The manual is by Henry Blackaby and Claude King and it

seems to be promoting what TBC has referred to as "experience-driven spirituality" (5/95). Some might even call

it occultism. What is your opinion of the manual?

Answer [as given by David Hunt]:We have recently reviewedExperiencing God. With more than 2 million copies

sold, it has become very popular among Christians. After an initial cursory look, there did seem to be a number

of potential problems with some of the statements made by the authors. For example, they write, "I come to know

God by experience as I obey Him and He accomplishes His work through me" (p.19); "If you have trouble hearing

God speak, you are in trouble at the very heart of your Christian experience" (p.36); "Prayer is two-way fellowship

and communication with God. You speak to God and He speaks to you" (p. 87); "With God working through that

servant, he or she can do anything God can do. Wow! Unlimited potential!" (p. 17).


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Given what is clearly a ravenous appetite for mysticism today, in the world as well as within professing

Christianity, those deeply concerned with the biblical health of fellow believers see such statements as highlytoxic. Indeed, they are alarming at first glance. However, following a careful reading of the manual, these

statements are not as some perceive them to be.

The heart of the manual seems to be a reminder to believers that at the time they received the gospel of

salvation, they began "a personal encounter with the living Christ" (p. 212). That reality involves a developing

personal relationship with God which will continue for all eternity. Since this is the thrust of the writing, the authors

address the elements incorporated in a personal relationship: fellowship, intimacy, communication, love,

obedience, service, knowledge, experience, etc.Experiencing God seeks to encourage these elements in every

believer’s walk with the Lord, and for that we find the book valuable.

The major problem with the manual, it seems, is not its premise, but the confusion created by its more prominent

terms and statements. Not enough care is taken in the wording, especially in view of today’s deceptive spiritual

climate. When the authors use the term "experience," such as in "knowing God by experience," they mean, first

and foremost, through God’s Word: "Interpret experience by Scripture. Look to see what God says and how He

works in the Scriptures. Make your decisions and evaluate your experiences based upon biblical principles. Our

experiences cannot be our guide.

Every experience must be controlled and understood by the Scriptures" (p. 13). . . . "The Bible is my guide for

faith and practice" (p. 14). In other places in the manual, the term "experience" refers to what we have learned

about God’s character throughout our walk with Him, i.e., God working personally and practically in our lives and

proving Himself as revealed in His Word.

"Hearing from God," as the authors address that subject, is far removed from the approach taken by today’s

contemplative mystics and Christianized mediums. Blackaby and King state emphatically, "God speaks by the

Holy Spirit through the Bible, prayer, circumstances, and the church to reveal Himself, His purposes, and His

ways" (p. 37). Formulas, seeking signs and wonders, random Bible-verse picking, (fleece) methods, and claiming

to have a word from God are all presented with caveats. In the manual, "two-way communication with God,"

perhaps one of the most occult sounding phrases, is not the continual dialogue with God as promoted and taught

by the various "Schools of the Prophets" cropping up all over the country. Again, the authors, seemingly oblivious

to today’s subjective experiential bent in society and the church, have grounded this experience upon God

speaking objectively through the Scriptures, the Holy Spirit’s ministry, one’s response in obedience, and God

working in and through one’s life (p. 84). There are other seemingly problematic statements in the manual but all

are clarified (to some degree) by biblical support. Thus, the authors cannot legitimately be accused of promoting

mysticism.

In their encouragements related to one’s communion with God, Blackaby and King underscore the necessity of a

growing, intimate love relationship with Jesus Christ as critical in recognizing His voice (according toJohn 10:4).

While such an exhortation is beneficial to every believer, at times the authors give the impression that hearingfrom God, as Moses (and other prophets) did, could be the rule rather that the exception. Not only does that go

beyond the promise of the Word; even the most compelling examples form the authors’ own lives fall far short of

the experiences of Moses, "whom the Lord knew face to face" (Dt. 34:10).

Finally, it’s been reported that some Catholic meditative organizations are using the manual for contemplative,

experiencing-God weekends. One reason for this is the almost incidental gospel introduced at the beginning of

the manual (p. 8). The authors, writing primarily for believers, added an apparently hasty and even vague

presentation of the gospel of salvation. This plays into the hands of mystically oriented groups who deny that

salvation comes only by grace throughfaith alone in who Christ is and His finished sacrifice on the cross.


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While we regard it crucial that more cautions should have been given, we commend the authors for challenging

us to love God with our hearts and expecting God's hand to be evident in blessing our lives and service.

A Response to David Hunt’s Support ofExperiencing God

I would like to begin this essay by acknowledging that the Christian world owes many thanks to David Hunt. He is

a man who has fearlessly, articulately and convincingly contended for the fundamentals of the faith. Certainly he

has strengthened the heart of many a weary believer who has grown tired of the battle for truth. What an

encouragement to find men like Hunt who will not back down, even when their views are scorned and mocked,

and who spur us on to do the same.

Of course Hunt is not perfect, as he would be the first to admit. He calls himself a Berean, one who searches the

Scriptures, not men’s opinions, for truth. He invites other Bereans to challenge him on his views. This, we believe,

we must do in light of Hunt’s recent support (The Berean Call, May 1998) of Henry Blackaby and his book,

manual and seminars on "Experiencing God."

Hunt, in essence, has made the claim that the critics of Blackaby have simply misunderstood him. That while

Blackaby may have been careless and sloppy in many of his statements, he nevertheless is biblical in his

teachings. We beg to differ! Even as we are willing to give Blackaby the benefit of the doubt in some statements,

we nevertheless believe that he is in error on several weighty issues. We will deal with two such issues below (for

a more complete study seeThink on These Things, Vol. 3, Issues 8 & 9).

The Issue of Experience and Scripture

We agree with Hunt and Blackaby that at the moment of conversion we begin "a personal encounter with the

living Christ." That Blackaby encourages an intimate relationship with Christ is not the problem; the problem is

the methodology that he promotes. Hunt recognizes that Blackaby is on thin ice here but says, "The major

problem with the manual, it seems, is not its premise, but theconfusion created by its moreprominenttermsandstatements. Not enough care is taken in thewording, especially in view of today’s

deceptive spiritual climate" (emphasis mine). According to Hunt, Blackaby has a semantics problem, not a

doctrinal one. And so, when Blackaby uses the word "experience" (in the context of "knowing God by

experience") he does not mean mystical, unbiblical or extrabiblical experiences, he means, we are assured by

Hunt, experiences that are "first and foremost, through God’s Word." Hunt then supplies supporting quotes from

theExperiencing God manual.

But is this the case? Is Blackaby routing us back to the Word, grounding our experiences in Scriptures?

Sometimes! But far too often he is taking his reader in another direction — that of the sovereignty of subjective

experiences (what at least some of us would term mysticism). We rest our case on two pieces of evidence:

Specific Statements

In the book, which I assume contains a more in-depth understanding of Blackaby’s views than the manual, from

which Hunt takes his quotes, Blackaby says (all emphases mine): "Knowing God only comes

throughexperience as he reveals Himself to me through myexperiences with Him" (p. 5). "If you have

troublehearing God speak, you are in trouble at the very heart of your Christian experience" (p. 87). Apparently

Hunt assumes that this means hearing God through Scripture, a faulty assumption, as the next quote proves:

"When God gets ready to do something, Hereveals to a person or His people what He is going to do" (p. 31).

Just how could God reveal to a person (in Scripture) a specific task that He is going to perform today? Blackaby’s

book and manual are absolutely riddled with such quotes — and this holds the key to its popularity.

IfExperiencing God was a book about how to know God through the study, meditation, and memorization of the

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and how to feel His leading. You can feel God, according to Blackaby, when "He speaks to you in the Bible,

prayer, circumstances, and the church" (fourth of Seven Realities upon which the book is based). We might bewise to ask at this point, "What does God feel like?" How do we know that a subjective experience is the

presence of God, or some other of many possibilities? We don’t know, and with good reason; the Bible never tells

us what an experience with God feels like.

Specific Examples

I have found in my twenty-five years of preaching and teaching that many will loudly agree with general

statements, but quickly backpedal when specifics or names are attached. Along with Hunt, I can say amen to

many of Blackaby’s statements referring to God speaking to us through His Word. But is that what Blackaby is

really teaching, as Hunt thinks? General statements can be taken either way, but Blackaby’s examples reveal his

true meaning. Here are two of many:

• A story is told of a lady who awakened one night with Luke 4:24 running through her mind (pp. 105-106). She got up to read the passage, and "that morning the Lord spoke to Gail through the Bible. She

realized that even Jesus had to leave His hometown in order to ‘preach the good news of the Kingdom

of God to the other towns’" (v.24). She believed that the Holy Spirit was telling her to go with her

husband to a different part of the country and begin a new ministry. On the basis of this mystical

experience by the Word of God, she "obeys." If this is "interpreting experience by the Word of God" as

Hunt believes, he takes a different approach to the Word than I can live with. This is pure subjectivity

that needs to be identified as such. Nowhere in Scripture are we taught to rip a verse out of context,

apply it to our personal life, then declare that God has spoken to us. If nothing else this is poor

hermeneutics.

• In many ways the most concerning, and potentially damaging thing that Blackaby does is misuse the

Bible. Far too often he fails to examine carefully the grammatical, contextual meaning of the Scriptureshe employs. The result is ignoring the meaning of a passage and twisting the Word to mean what he

wants it to say. A case in point is Romans 8:26, 27 which is interpreted in a novel way to teach us that

the Holy Spirit, "helps us know the will of God as we pray. . . The Holy Spirit’s task is to get you to ask

for it" (pp. 110-111). Of course this passage teaches no such thing; rather it speaks of the Holy Spirit

praying for us according to the will of God. That this is not just a sloppy use of Scripture is evident when

a story is given in the manual (p.89) detailing how Blackaby hid a bike in the garage for his son’s

birthday present, and then convinced his boy that what he wanted was a bike. In Blackaby’s application,

God has in "His garage" things He wants to give us. When the holy Spirit convinces us that we want

these things, and ask for them, God gives them. The Holy Spirit is said to do all of this through

subjective impressions and feelings, not through proper study and application of Scripture. This is a

serious error that will teach the followers ofExperiencing God to spiritualize and misapply the very Word

of God.

Story after story is used in Blackaby’s works, showing what he truly means by "experiencing God." It is not a

matter of unfortunate "terms and statements" (as Hunt seems to believe), it is a matter of the integrity of the Word

of God.

The Issue of God Speaking Today

Hunt proclaims, "Hearing from God," as the authors (Blackaby and Claude King) address that subject, is far

removed from the approach taken by today’s contemplative mystics and Christianized mediums." Yes, it is. We

are not accusing Blackaby of being in a class with David Seamands, Karen Mains, or Richard Foster, but that

does not mean that he is correct in his teaching concerning God speaking today. At issue is not whether the Bible


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is the Word of God — Blackaby, Hunt, Seamands, Mains, Foster, myself, and most of my readers would

wholeheartedly agree with that. At issue is the subject ofrevelation. More to the point, is God speaking today,directly, infallibly, and independently of the Scriptures? Does He reveal Himself, His will, His truth, apart from the

Bible? Without question Blackaby believes He does. Without question Hunt believes He does. Without question,

under the sway of Charismatic influence, most Christians today believe He does. Without question I do not

believe that Scripture supports such a thesis.

Concerning Blackaby, note the following quotes revealing his view of revelation, i.e. that God directly tells us (or

at least confirms) what to do apart from Scripture: "When I present what I see as a biblical principle, you can

depend on the Holy Spirit to confirm whether that teaching comes form God or not (p. 3). "Two years before, God

had spoken to me through His Word that a time would come when I would need to leave my job" (Claude King, p.

XII). King speaks, not of a carefully analyzed passage of Scripture from which he derived principles, but from a

subjective experience he had while misusing Scripture. "When God reveals His work to you, that is His timing for

you to begin to respond to Him" (p. 35). "When God reveals to you what He is doing, that is when you need to

respond. He speaks when He is about to accomplish His purposes" (p. 81). "God reveals His purposes so you

will know what He plans to do. If you are to join Him, you need to know what God is about to do. . . God speaks

with a purpose in mind" (p. 99). "When God starts to do something in the world, He takes the initiative to come

and talk to somebody" (p. 66). "When God speaks to you, you will be able to know He is the one speaking, and

you will know clearly what He is saying to you" (p. 87). On and on we could go. It is obvious that Blackaby is not

referring to Scripture alone when he writes of God speaking to us. God speaks to us in many ways and forms,

apart from Scripture, we are told, but we are not told how we know it is God speaking and not Satan or our own

emotions. Blackaby does not answer this, for indeed he cannot. Scripture gives no criteria by which to resolve

that issue.

As for Hunt, it seems to be a little known fact that he is not a cessationist — at least in practice, (one who

believes not only that the canon of Scripture is closed, and that tongues are not for this dispensation, but also

that new revelation from God is no longer being given). His roots are in Pentecostalism, from which he has nevertotally broken. His closest ties are with Chuck Smith and the Calvary Chapels, a moderately charismatic

denomination. He still believes in tongues, and apparently retains the Pentecostal/charismatic view of revelation

(although he would deny the latter charge vehemently). So my initial shock at Hunt’s position onExperiencing

God was an overreaction. Hunt is supportive of Blackaby because their view of revelation is the same. Hunt is a

moderate charismatic, Blackaby a mystical Baptist (some call it Bapticostal).

The point is that both men hold an open view of revelation — God is still speaking today — not contrary to, but

definitely apart from, the Scriptures. Such a position will lead to errors of doctrine and practice, but most

importantly, it is unbiblical.

The Scriptures claim to be the Word of God (II Timothy 3:16,17; II Peter 1:20,21). They are inspired, once for all,

by the Holy Spirit enabling prophets and apostles, while using their own personalities, to write God’s words as He

intended (Hebrews 1:1,2; 2:3,4; Acts 5:12;II Corinthians 12:12).With the closure of Scripture, direct,

infallible, authoritative revelation from God has ceased for this age (Revelation 22:18,19; Ephesians

2:20;3:5; Jude 3,4;II Peter 3:2). It is instructive to note that at the time Paul wrote his pastor friend Timothy about

how to lead the church of God, he did not encourage Timothy to focus on new revelations, impressions, feelings

or hunches. Rather, hecontinually turned him to the Word of God and the doctrines contained within(II

Timothy 2:2 - 14,15;3:15-17; 4:2-4). May we do the same.

>11p:__.s6c>apel.r5_resurces_ar1icles_()c>ris1ianli6in5_)experiencin55d par1P


Pgina 1

http://biblia.com/bible/nasb95/II%20Timothy%203.16



http://biblia.com/bible/nasb95/II%20Peter%201.20





http://biblia.com/bible/nasb95/Hebrews%201.1







http://biblia.com/bible/nasb95/Acts%205.12


http://biblia.com/bible/nasb95/II%20Corinthians%2012.12


http://biblia.com/bible/nasb95/Revelation%2022.18




http://biblia.com/bible/nasb95/Ephesians%202.20





http://biblia.com/bible/nasb95/II%20Timothy%202.2%20-%2014





http://biblia.com/bible/nasb95/II%20Timothy%203.15-17

































69!"9#3639#3

$4I!I9:'; 4E!$4EC9I<E$

SUPER-SPIRITUALITY: A REVIEW OF EPERIE!"I!#

#OD

GAR. ,) S/MMERS In 1>e curse & 1>e curren1 aps1asy cer1ain cn5re5a1ins 1>a1 s1ill re&er 1 1>e!sel6es


Pgina 1





69!"9#3639#3

as c>urc>es & C>ris1 n ln5er hcall Bi/le 1>in5s /y Bi/le na!es.h In s!e places a

!n5rel spiri1ual race >as de6elped, and h>al& & 1>eir c>ildrenh are n speain5 h1>elan5ua5e & As>dd.h #!e >a6e de6elped 6ca/ularies 1>a1 n include rds and

p>rases suc> as our spiritual heritage, personal witness, and e6en religious ordinances,a rd &reuen1ly de&ined as ha ri1e.h I1 uld n1 /e surprisin5 1 see s!e re&erred 1as @e6. Lucad and %as1r #>elly 7Fus1 as 1>ere is already a h%as1r ayeuxh.

T>e la1es1 den!ina1inal errr e!/raced /y c>urc>es > >a6e ls1 1>eir Bi/lical!rin5s and are ai!lessly adri&1 is 1>e Cal6inis1ic n1in 1>a1 1>e Hly #piri1 is

persnally and direc1ly 5uidin5 and leadin5 us. T>is &alse dc1rine 5es /eynd 1>e#crip1ural n1in 1>a1 Gd 5uides and direc1s us /y His 'rd and 1>ru5> His

pr6idence 7%r. P:R; 1>e leaders & 1>is errr uld >a6e us /elie6e 1>a1 1>e Hly#piri1 speas 1 us apart &r! 1>e 'rd, 1>u5> n1 in ppsi1in 1 1>e 'rd.

#!e c>urc>es 7& C>ris1 are n usin5 in s!e & 1>eir classes a /called !periencing "od5 -ow o 'ie the ull /denture of *nowing and $oing the

+ill of "od . T>e pri!ary au1>r is Henry T. Blaca/y, > n 1>e /ac & 1>e / Face1 is descri/ed as hne & 1>e &re!s1 re6i6al leaders & ur 1i!e.h Claude Kin57n1 1>e ne > san5 h'l6er1n un1ainh ri1es 1>e h%re&aceh and apparen1lyassis1ed in expressin5 1>e 1eac>in5s presen1ed 1>erein. He s1a1es: hHenry and I an1ed1>e s1udy 1 >elp peple e!perience "od , n1 Fus1 learn a/u1 Hi!h 7xii.

T>a1 ne s1a1e!en1 s>uld &rearn 1>e reader 1>a1 1>e cn1en1s & 1>is / aredesi5ned 1 pr!1e sub6ectie and e!periential reli5in. Bu1 s!e /re1>ren are s &arre!6ed &r! a nled5e & 1>e 'rd 1>a1 1>ey n ln5er see 1>e red &la5s si5nalin5dan5er a>ead. T>is / !aes n pre1ense & din5 any1>in5 else 1>an >a1 1>es1a1e!en1 in 1>e h%re&aceh su55es1s, and 1>ey s1ead&as1ly pursue 1>is 5al. Cnsider 1>e&llin5 asser1ins !ade in 1>e hIn1rduc1inh:

e LAod) gwsM wan&s Gou &o eJ%erience an in&ima&e love rela&ionshi% wi&h

im &ha& is real and %ersonal #;.

Knin5 Gd des n1 c!e 1>ru5> a pr5ra!, a s1udy, r a !e1>d. Knin5 Gd

c!es 1>ru5> a rela1ins>ip i1> a %ersn 7(.

...spiri1ual !a11ers can nly /e unders1d /y 1>se > >a6e 1>e indellin5 #piri1 &C>ris1 7(.

As Gd 1 spea 1 yu as yu read 1>e &llin5 #crip1ures 7(.

T in1erac1 i1> Gd, 1ae 1i!e as yu read 1 pause and pray, asin5 Gd 1 spea 1yu, 1 5uide yu, r 1 re6eal 1 yu His desires &r yur respnse 7.


Pgina 19





69!"9#3639#3

T>e Hly #piri1 a1 r in yu ill cn&ir! in yur n >ear1 1>e 1ru1> & #crip1ure 7.

T>e e!p>asis n nes n experience 7presu!a/ly supplied /y 1>e Hly #piri1 isun!is1aa/le. N1ice 1>a1 Gd is expec1ed 1 /e hpersnalh i1> His c>ild: He is said 1hspea,h hin1erac1,h and hcn&ir!h 1ru1> in us.

Al1>u5> 1>e au1>r clai!s: hT>e #crip1ures ill /e yur surce & au1>ri1y &r &ai1>and prac1iceh 7R, >e ne6er1>eless !6es 1>e reader as &ar aay &r! 1>e 'rd as Hecan /y a&&ir!in5 1>a1 1>e #piri1 ill spea and in1erpre1 >a1 1>e #crip1ure says 1 >i!in a persnal and direc1 ay. '>en a persn s1ar1s lis1enin5 &r 1>e 6ice & Gd 1spea 1 >i!, >a1 is >e 5in5 1 >ear, /esides >is n 1>u5>1s T>e &ac1 1>a1 1>eau1>r eeps /ein5 ues1ined /y 1>se >e 1eac>es a/u1 1>is hnled5eh s>uld >a6eindica1ed 1 >i! 1>e di&&icul1y & >a1 >e su55es1s.

His anser in6l6es 1>e &llin5 pin1s, assu!in5 1>a1 a persn >as a l6in5rela1ins>ip i1> Gd 7R4, *P and is seein5 1 d His ill, >ic> 1>e au1>r says >e5leaned &r! /ser6in5 >a1 >appened 1 Gds sain1s in 1>e #crip1ures:

*. '>en Gd spe, 1>ey ne i1 as Gd. (. T>ey ne >a1 Gd as sayin5. P.T>ey ne >a1 1>ey ere 1 d in respnse 7).

s1 & 1>e / cnsis1s & c>ap1ers 1>a1 ill ela/ra1e 1>e &llin5 para5rap>:Dn our daG) Aod s%eaHs &o us &hrough &he olG S%iri&. e uses &he >i*le)

%raGer) circums&ance) and &he church o&her *elievers;. o one o &hese

me&hods o AodNs s%eaHing is *G i&sel a clear indica&or o AodNs direc&ions.

>u& when Aod saGs &he same &hing &hrough each o &hese waGs) Gou can

have conOdence &o %roceed 16;.

A 1>u5>1&ul reader !i5>1 as, h'>y des Gd need 1 re6eal s!e1>in5 in &i6edi&&eren1 ays &r i1 1 /e 6alid 'uld n1 ne !e1>d /e su&&icien1 And >a1 i& 1& 1>ese !eans & re6ela1in indica1e ne 1>in5 and 1>ree pin1 1>e ppsi1e direc1inh

Bu1 1>e au1>r >as !uc> !re 1 say n 1>is su/Fec1. He a&&ir!s, as !s1 %en1ecs1alsand c>aris!a1ics /elie6e, 1>a1 Gd !us1 spea 1dayr else He >as c>an5ed. hHas Gdc>an5ed Nh 74. He als a6ers:

We live as i Aod +ui& s%eaHing %ersonallG &o is %eo%le. We ail &o realize

&ha& an encoun&er wi&h &he olG S%iri& is an encoun&er wi&h Aod. Aod clearlG

s%oHe &o is %eo%le in <c&s. e clearlG s%eaHs &o us &odaG. From <c&s &o &he

%resen&) Aod has *een s%eaHing &o is %eo%le *G &he olG S%iri& #36;.


Pgina 6!





69!"9#3639#3

"es Gd really spea 1 peple in ur day Yes...Gd >as n1 c>an5ed 7*PRP.

"es 1>e &ac1 1>a1 Gd >as spen 1 s!e a1 6arius 1i!es in 1>e >is1ry & 1>e rld pr6e 1>a1 He alays >as and alays ill Wr *P years He did n1 spea 1 Uac/ and1ell >i! 1>a1 Usep> as s1ill ali6e. T>ere as n prp>e1 in Israel &r )) years.Apparen1ly, 1>e au1>r des n1 reali8e 1>a1 i& Gd s1ill speas, 1>en e >a6e ne#crip1ures 1day. I& n1, >y n1

'>a1, 1>en, >appens >en peple /ec!e cn6inced 1>a1 Gd is speain5 1 1>e!cn1inually T>ey /ec!e cn&used /ecause 1>ey h>earh cn1radic1ry 1>u5>1s i1>in1>eir >eads and d n1 n >a1 1 !ae & 1>e! 7>ic> 1>e au1>r acnled5es.

Fre+uen&lG) D am asHed) ow can D Hnow whe&her &he word D receive is rom

Aod) mG own selOsh desires) or Sa&anQ #1!;.

I su55es1 1>a1 yu n 1>e ays & Gd s 1>ru5>ly 1>a1 i& s!e1>in5 desn1!easure up 1 Gds ays, 1urn aay &r! i1 7**.

As yu al in an in1i!a1e l6e rela1ins>ip i1> Gd, yu ill c!e 1 rec5ni8e His6ice. Yu ill n >en Gd is speain5 1 yu 7*RP.

"espi1e all 1>ese reassurances, !s1 peple ill s1ill >a6e n clue as 1 >ic> & 1>eir1>u5>1s alle5edly c!e &r! Gd; 1>ere&re, 1>ey ill assu!e 1>a1 i& 1>e 1>u5>1 is n1a ne5a1i6e r i!!ral ne, i1 !us1 /e Gd speain5 1 1>e!. G. K. 'allace asaccs1ed /y a !an as >e as alin5 dn 1>e s1ree1 & a ci1y. hAre yu a C>ris1ianh1>e !an ased. He a&&ir!ed 1>a1 >e as and 1>a1 >e as in 1>a1 lca1in 1 preac> 1>e5spel. T>e !an see!ed surprised, h->. T>e Hly #piri1 1ld !e 1 as i& yu i& yuere a C>ris1ian.h Br1>er 'allace said, hT>e Hly #piri1 ns 1>a1 I /eln5 1 Gd; i1!us1 /e s!e 1>er spiri1 1>a1 spe 1 yu.h #uc> is 1>e pr/le! i1> 1>se > hlis1en1 Gd.h T>ey i!a5ine 1>a1 1>eir e6ery ri5>1eus r neu1ral 1>u5>1 7ne 1>a1 des n1deal i1> !rali1y /u1 is pri!arily a >unc> is Gd speain5 1 1>e!.

Su%er'S%iri&uali&G

T>is ind & 1>inin5 &1en 5i6es rise 1 1>e 6ie 1>a1 s!e peple are !uc> !respiri1ual 1>an 1>ers. A&1er all, Gd sin5les 1>e! u1 /ecause 1>ey >a6e 1>is hin1i!a1el6e rela1ins>iph i1> Hi!. N1ice s!e & 1>e ra1inale presen1ed in 1>e /:

D seeH &he will o &he S%iri& o Aod &hrough) or in connec&ion wi&h) &he Word o

Aod. /he S%iri& and &he Word mus& *e com*ined. D D looH &o &he S%iri& alone

wi&hou& &he Word) D laG mGsel o%en &o grea& delusions also. D &he olG Ahos&

guides us a& all) e will do i& according &o &he Scri%&ures and never con&rarG


Pgina 6#





69!"9#3639#3

&o &hem ##2;.

T>is cer1ainly sunds sa&en 1>e sur&ace. T>ere see!s 1 /e respec1 &r 1>e 'rd &Gd, /u1 1>e dr >as /een pened 1 su/Fec1i6i1y; despi1e 1>e a&&ir!a1in & ad>erin5 11>e 'rd, n1ice >a1 1>is ind & 1>inin5 prduces:

ave Gou ever *een reading &he >i*le when suddenlG Gou are gri%%ed *G a

resh new unders&anding o &he %assageQ /ha& was Aod s%eaHingR #6B;.

I >a6e &und 1>a1 as I pray a/u1 a par1icular !a11er, 1>e #piri1 & Gd 1aes 1>e 'rd &Gd and applies i1 1 !y >ear1 and !y !ind 1 re6eal 1>e 1ru1>. I i!!edia1ely s1p !y

prayin5 and pen 1>e 'rd & Gd I /elie6e 1>e #piri1 & Gd /ru5>1 1 !y !ind7*.

I s1ar1ed 1 read n, /u1 I sensed 1>a1 1>e #piri1 & Gd said, hHenry, did yu see 1>a1h Ien1 /ac and /e5an 1 !edi1a1e n 1>a1 #crip1ure. 3nder 1>e 5uidin5, 1eac>in5 !inis1ry& 1>e Hly #piri1, I /e5an 1 see a nder&ul 1ru1> 7*.

T>e ind & 1>inin5 expressed a/6e culd lead ne 1 arr5ance r !adness 7r 1>eau1>r & a /es1sellin5 /. As an exa!ple & 1>e arr5ance prduced /y 1>is psi1in,e n1e 1>a1 in 1>e acc!panyin5 'r/, 1>e au1>r !en1ins > >e prays &rclle5e s1uden1s 7>ic> i1sel& is n1 unusual. Bu1 >e repr1s 1>a1 >e 1ld ne. hI an1

yu 1 n 1>a1 Gd >as laid i1 n !y >ear1 1>a1 I need 1 pray &r a >us/and &r yu.h#>e replied, hAre yu seriush 7. -& curse >e as. Gd n1 nly 1ells >i! >a1#crip1ures 1 s1udy &r >i!sel&; He als 1ells >i! > needs a >us/and. [Ac1ually, 1>is isn 5rea1 !ys1ery, since !en usually need >us/ands, Fus1 as !en need i6es.\

#!ene !i5>1 /e 1>inin5, h'ell, > d Y-3 n 1>a1 Gd des n1 cn1inually1al i1> 1>is !anh I& Gd ere speain5 re5ularly 1 1>is !an, >e uld >a6e >ad >i!1ae a l a1 Ac1s (:P and 1>er passa5es 1>a1 include /ap1is! as par1 & His plan &rsa6in5 !an. As 1>e reader !i5>1 expec1, 1>is / cn1ains a nu!/er & h1es1i!nialsh;1>ree & 1>ese are s1riin5.

As >e illus1ra1es &ai1> and >a6in5 cn&idence in Gd 7>ic> is ell r1> e!p>asi8in5,>e ci1es a c!!uni1y in >ic> >e !e1 i1> se6eral paren1s a1 1>e cnclusin & aVaca1in Bi/le #c>l and s1a1ed >is in1en1in & s1ar1in5 a Bap1is1 C>urc> 1>ere.

From &he *acH o &he hall came a ladG. She was wee%ing. She said) D have

%raGed or &hir&G Gears &ha& &here would *e a >a%&is& church in &his &own)

and Gou are &he Ors& %eo%le &o res%ond #2#;.

'>y did 1>is !an n1 pray &r 1>e c>urc> descri/ed in 1>e Ne Tes1a!en1 1 /ees1a/lis>ed 1>ere In an1>er 1es1i!nial 1>e au1>r speas & a !an > h>ad /een


Pgina 62





69!"9#3639#3

pleadin5 i1> peple 1 s1ar1 a Bap1is1 c>urc>h in a cer1ain lca1in &r ( years 7*(R(. T>ey &und an1>er 5rup & peple in s1ill an1>er 1n > >ad /een 1ryin5 h1s1ar1 a #u1>ern Bap1is1 c>urc>h &r !re 1>an 1 years 7(R*. H a!a8in5 1>a1 nne e6er said, h'e >a6e /een prayin5 &r a Lu1>eran C>urc>.h 2ually incredi/le is 1>a11>e Hly #piri1 ne6er said, hHenry, L !re clsely a1 a11>e *R: *.h Wr all 1>eseyears >e >as ne6er n1iced 1>a1 /ap1is! is par1 & sal6a1in r 1>a1 Uesus es1a/lis>ed nlyne c>urc> 6er >ic> He is >ead. Gd pr/a/ly >as ne6er spen 1 >i! a/u1accep1a/le rs>ip, ei1>er.

C<TDDSE

T>e Hly #piri1 >as als ne6er re6ealed 1 1>e au1>r 1>a1 Cal6inis! is &alse dc1rine.T>e / is &illed i1> 1>ese errneus ideas, and 1>e au1>r credi1s 1>e Hly #piri1 i1>6ir1ually e6ery1>in5 1>a1 >appens. Wirs1, n ne can /ec!e in1eres1ed in Gd r 1>eBi/le; He >as 1 dra 1>a1 indi6idual 1 Hi!. Gd calls all !en; Uesus in6i1es all !en 1c!e 1 Hi! 7a11. **:(P), /u1 in Cal6inis! Gd issues a persnal call.

Uou *egan &o eJ%erience a love rela&ionshi% wi&h Aod where e &ooH &he

ini&ia&ive. e *egan &o o%en Gour unders&anding. e drew Gou &o imsel.

Wha& did Gou doQ ...Gou would never Hnow &ha& love...i Aod had no& &aHen

&he ini&ia&ive ;.

Wur1>er!re, Gd >as an assi5n!en1 &r eac> persn > /eln5s 1 Hi!:

e calls Gou &o an assignmen& &ha& Gou canno& do wi&hou& im 1;.

As >e &ills yu i1> His presence, He ill 5uide yu 1 d 1>in5s 7PR.

N1 nly des Gd 1ae 1>e ini1ia1i6e /y pursuin5 a l6e rela1ins>ip i1> yu, /u1 Heals ini1ia1es 1>e in6i1a1in &r yu 1 /e in6l6ed i1> Hi! in His r 744.

Gd alays 1aes 1>e ini1ia1i6e. He des n1 ai1 1 see >a1 e an1 1 d &r Hi!7**).

'e d n1 e6en pray n ur n, accrdin5 1 1>e au1>r: hGd 1aes 1>e ini1ia1i6e /ycausin5 yu 1 an1 1 prayh 7*. Wur1>er!re: hYu cann1 unders1and 1>e 'rd &Gd unless 1>e #piri1 & Gd 1eac>es yuh 7*P. h3naided /y 1>e #piri1 & Gd, 1>eays and 1>in5s & Gd ill /e &lis>ness 1 us 7* Cr. (:* 7*R. All e need 1 d1 /elie6e 1>is >eresy is 1 &r5e1 >a1 %aul r1e 1 1>e 2p>esians: h...>en yu read,yu !ay unders1and !y nled5e in 1>e !ys1ery & C>ris1h 72p>. P:. N1ice 1>a1%aul did n1 say, hT>e Hly #piri1 ill in1erpre1 !y rds &r yu.h 'rds >a6e!eanin5s 1>a1 e all unders1and. T>e idea 1>a1 e need s!e sr1


Pgina 63





69!"9#3639#3

&eturn To 'rticle (nde)

>11p:__.spiri1ualperspec1i6es.r5_ar1icles_dcu!en1s_experiencin55d.>1!l

on So la Sc riptu ra :the Blackaby view f G d's will — 1

http://teampyr bl !sp tc mbr/"#11/#$/n n%s la%scriptura%

blackaby%view% fhtml

by an 3hillips

eemed timely in April of !""#$ %eem% timely now.


Pgina 61

http://www.spiritualperspectives.org/cgi-bin/article_index.pl?

http://www.spiritualperspectives.org/articles/documents/experiencinggod.html

http://teampyro.blogspot.com.br/2011/09/non-sola-scriptura-blackaby-view-of.html


http://teampyro.blogspot.com/2009/04/non-sola-scriptura-blackaby-view-of_03.html

http://www.spiritualperspectives.org/cgi-bin/article_index.pl?

http://www.spiritualperspectives.org/articles/documents/experiencinggod.html


http://teampyro.blogspot.com/2009/04/non-sola-scriptura-blackaby-view-of_03.html





69!"9#3639#3

The boo' I am currently reading o$ Then %hould We /hoo!e0 , edited by ouglas (. !uffman

<*regel 644=>, with a view to reviewing it ultimately. This a pre)review of one

part of it. <Translation I can't hold this back.>

The book allows advocates of three distinct approaches to the will of God to set forth their views, after which each is

critiqued by the others. I will focus on the first only, which is called the "$pecific0i--" view. It is written by %enry

and 2ichard -ac'aby , who are father and son.

I only barely began reading Garry %riesen's response and, frankly, was sharply provoked at its tepid tone. If the

$lackabys' view is un)$iblical <and it is>, a lot of people M and the cause of #hrist M will be harmed by it. I find it hard to

be chatty and blasN about that.

#y p-an In this first part, I will set forth the $lackabys' view, offering some critique as we go. In the second part, I plan

to delve more thoroughly into the nightmarish practical implications of this position, offer more critique, and a

conclusion.

3refatory

First , many of you have been looking forward to hil writing on the $lackaby view. This is obviously not that.

Second , what I am about to write is not about the Blackabys,but about the *ie4 they advocate in this book. It is


Pgina 66

http://store.kregel.com/productdetails.cfm?PC=1749



http://4.bp.blogspot.com/_P1I-Or2ze18/SdLL1Hu_oeI/AAAAAAAACVk/AltcjZqmBJ0/s1600-h/how+should.jpg

http://4.bp.blogspot.com/_P1I-Or2ze18/SdLL1Hu_oeI/AAAAAAAACVk/AltcjZqmBJ0/s1600-h/how+should.jpg






69!"9#3639#3

not about anything else they've ever written or done, nor is it about them as #hristians or men. I know ne-t to nothing

about them.

This post is 1u!t about this one chapter.

#lear enoughA

ottom -ine

This chapter is /ust about the single most appalling trainwreck I've read in recent memory, whether viewed e-egetically,

hermeneutically, theologically, or pastorally. The implications, if taken and followed out seriously by anyone <MGod

forbidE>, are absolutely catastrophic.

I find it impossible to be bland about it. &s you will see.

#ore fu--y

Continuation 4ith a *engeance %oundationally, the $lackabys argue that there is a one0for0one

continuation between all $iblical narratives and our lives today we should e-pect no change. "C...BDowhere in the

$ible are readers cautioned that they should not e-pect their walk with God to be like that of believers in biblical times"

<p. 73>. " In fact, "the only $ay for us to have a relationship with #hrist" is if !e directs our everyday lives by telling us

specifically what to do in a detailed way, exactly as !e did with the apostles <pp. 83)82, emphasis added>. $ecause today

"the !oly (pirit is to function in us in the !ame $ay that esus led his disciples," which involves very


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69!"9#3639#3

specific instructions not provided in the $ible <p. 36,

emphasis added>.

9ou may ask, "(o, wait M you mean, every aspect of what God did for &braham, @oses, Isaiah... I should e-pect all

thatA" 9es.

(o forget !ebrews 55)6, with its portrayal of a purposeful revelation that is unfolded in differing portions and differing

manners, coming to climactic fulfillment in esus #hrist. %orget intra)canonical indications of purposeful ebbs and flows

in the revelatory activity of God <5 #orinthians 57?)54Csee hereD phesians 664 !ebrews 65)8>. %orget the $iblical

pattern of miraculous event, divine interpretation, verbal rehearsal of that interpretation <i.e. -odus 545)6 57?, 58)

2euteronomy 264)63 salm 5838):, etc.>. %orget even the successive covenants <eremiah 7575)

84 Cold covenant, ne$covenant, hel)lo)oAD 1omans =8 !ebrews ?, etc.>. &ll is leveled to make way for their theory.

Though 9ahweh repeatedly points !is people back to the given ord, even during the unfolding of revelation, the

$lackabys would have believers keep looking for new words. In their hands, redemptive history becomes a block of

cheese, with no distinct parts or movements. ach bit of cheese is the same.

$adA It gets worse.

Non sola Scriptura. The insufficiency of $cripture is a ma/or pillar to the $lackaby position. &bout this they are

emphatic M in all but the use of that phrase. They do say many nice things about the $ible, allowing <for instance> that it

is "the primary way God communicates with !is people" <p. 33>. "rimary," but not nearly the sole way.


Pgina 6

http://biblia.com/bible/esv/Hebrews%201.1-2


http://biblia.com/bible/esv/1%20Corinthians%2013.8-10

http://bibchr.blogspot.com/2009/04/thing-about-1-corinthians-138-13.html

http://biblia.com/bible/esv/Ephesians%202.20



http://biblia.com/bible/esv/Exodus%2010.1-2


http://biblia.com/bible/esv/Exodus%2013.8






http://biblia.com/bible/esv/Deuteronomy%206.20-25

http://biblia.com/bible/esv/Psalm%20145.4-7


http://biblia.com/bible/esv/Jeremiah%2031.31-40



http://biblia.com/bible/esv/Romans%209.4


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69!"9#3639#3

"hat about (amuelA" someone might ask. "idn't he fail to recogni0e God's voice at firstA" $ut note <&> the voice

(amuel heard was !o audible, loud, clear, and quotably verbal that the lad thought it was li calling to him and <$> the

te-t does !peci"icallysay that (amuel did not yet know 9ahweh <5 (amuel 7:>. Bot that (amuel was a believer who /ust

hadn't yet read the $lackabys' book on picking out God's whispery, shadowy, well)nigh indecipherable voice.

!ence the parallel with tongues. If you had to have someone e-plain how to get them, and if they aren't supernaturally)

acquired human languages, they weren't $ible tongues. &nd if the voice wasn't unmistakable, <usually> unsought,

audible, quotable, and absolutely binding, it wasn't God's voice.

&nd so I ask does (cripture ever use the $lackabys' e-pressions M

God's voice, God !peaking, Godtalking to someone M in a sense other than revelatory,

verbal, quotable, and utterly binding to believersA Is there an instance of "God speaking" in a manner that is 83O

inspired, 26O inerrant, or only 7=O bindingA &re the $lackabys sending us off in search of 544O inspired, inerrant,

binding extra2Biblical revelation from GodA If not, if they're sending us after lower)octane revelation, whence do they

invent this categoryA Bot from (cripture.

3rophet0schmophet! Be-t I ask if we're to hear God's voice constantly, then how is the office of prophet distinctA

$iblically, what marks a prophet is that he receives direct revelation, and speaks it inerrantly <cf. -odus 853)52 :5)

6 euteronomy 5?53)66>. If every believer hears God's voice and words, and receives individual non)$iblical guidance,


Pgina #

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69!"9#3639#3

downplay the (criptures' sufficiency, the $lackabys point out that God told many people to do things that

were not reasonab-enor mora--y necessary , such as where &bram or Isaac chose to live, or whether eter or &ndrew

continued in their employment <p. 82>. 2emember this5 God might lead us to do things that "make us uncom"ortable"

<p. 88>, are not logical , and are "unorthodox " <p. 82 they do not mean doctrinallyunorthodo->, and may involve

"surrenderCingD ... goals and com"ort! in order to become involved in God's activity" <p. 82>.

The terrib-e threat In what areas does God tell us what to doA #hoice of !chool , career, church, mini!try... even

choice of mate. ;hA oes that mean that there is "only one right person"A 9ep <p. :=>. hat if I mi!! that one right

personA God may give us <second)best M or thirdA seventeenthA four hundred thirtiethA> "marriage and a fulfilled

life," but "Fai-ing to 4a-' 4ith God a-4ays carries a cost " <p. ?4, emphases added>.

hoa7 ause. (eriously, stop everything and think that one over.

Imagine you are a poor soul, !arried to a poor soul afflicted with the $lackaby view. 9our spouse believes that

he !issed the "one 8that 4as best suited" for him

<p. :=>. !emi!!ed "the life partner !e has chosen for you" <p. :=>, "God's best" <ibid.>, "that someone who would

have been God's specia- gift to" him <p. ?4>. Every time he look! at you, he might be thinking, "second)best." Every

time he !ay! he love! you, he might be thinking, "but not like I'd have loved that special someone."

(o -ie I am not making this up. I don't have to. I actually knew a girl, decades ago, who lived in fear of /ust this


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69!"9#3639#3

situation.

!er friend's mother "felt" she was "called" to be a missionary. &h, but she met and married a man who $a!n3t so

"called." &nd now this woman would spend the rest of her life knowing that she hadmi!!ed God's calling,

had mi!!ed God's will for her lifeE (he had settled for second)best. (he had married second)best.

id you get thatA That was the woman's attitude, and !he communicated that to

her daughter" &bout her father" <&nd wouldn't that mean that the daughter was second)bes

t, tooA 4ot "the child who should have been"A>

(o the daughter knew, and now her friend knewE ord was really getting around, about this poor sap. #an you count

the things Biblically $rong in this picture so farA ven beyond that the whole concept is the preci!e oppo!ite of what

(cripture says on the sub/ect <5 #orinthians :7=>A

(o now her friend lived in fear that she might meet and love the wrong man M or, more to the point, any man other

than the one right man M and spend the rest of her life knowing she was out of God's be!t will for her life.

(eeA "Train04rec'"


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69!"9#3639#3

God" <p. 25>. Their phrasing is characteristically sloppy here, but they !eem to be denying the pan)$iblical truth of

providence.

ell then, i" God does not actually have a handle on "the smallest detail" of my life, and i" !e has all sorts of things !e

wants me, an hillips, to figure out that !e wants me to do M without the $ible, by struggling to hear and discern !is

voice and apply all the comple- $lackaby)invented signs and tests M then how can ( know where it stopsA

Toothpaste and eternity I'm ab!olutely !eriou!. Think about it. The $lackabys scoff at toothpaste)selection. ell,

how do I knowA

If I pick this tube of toothpaste right in front of me, I will get to the check out line a few seconds earlier than if I bend

down and reach back to pick the one near the floor, where the front packages are missing. (uppose that means that I will

pick check!tand +5, whereas otherwise I would have picked check!tand 6. (uppose God $anted M in the $lackaby)God's

weak, whispery, ambiguous way M for me to pick checkstand ?, because !e was hoping I would then hear !is next little

mumbly nudge telling me to witness to that checker, because !e had been preparing her heart to hear the Gospel "rom

me.

$ut alasE I pick the closer toothpaste. I go to checkstand 56. I am now out of God's perfect will. Kh)oh. hat happens

when I am out of God's perfect, individual willA The $lackabys told me "Theconse:uences" can be "disastrous" <p.

8?>E &nd so...


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69!"9#3639#3

• ...the checker doe!n3t hear the Gospel from me, and goe! to ell instead of !eaven.

• ...I walk out into the parking lot 56 seconds early, am killed by a$hite vanE &ighE $amE Dead7

• I never write that commentary on roverbs that would have changed hermeneutical history, or that book on

#alvinistic ispensationalism that would have brought all $iblical #hristians together in the truth, or preach

to tens of thousands of others God was preparing to hear the Gospel 1u!t "rom me7

• ...and they all go to ell , tooE

Bow maybe you chuckle, or maybe you're angry. $ut there are N# #B$EC%&'E #( B&B)&C*) C#N%(#)S in

the Blackabys+ construct to rule any of this outE

That's not a big dealA

;bey/disobey This is not an e-aggeration. The $lackabys constantly speak of divining this whispery, vaporous leading

of God in terms of obedience and disobedience <pp. 83, 25, etc.>


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69!"9#3639#3

&nd well they shouldE If it is God's $ill, then I mu!t obey, mustn't

IA &fter all, God is speakingE oes it get more authoritative than thatA #ananyone think of a time when God says, "o

&," when it is morally indifferent to obey or disobeyA isobeying God is the very definition of sin <ames 85:>.

9et I am not sure the $lackabys have even thought this through, even though they're famous for advocating this view.

They insist that this will of God, this voice, that they want people to pursue may well not involve choices "between right

and wrong" <pp. 86, 87>. !uhA If God tell! me to do &, doesn't that make it a choice between right and wrongA If !e

says, in that whispery, unsure murmur I'm to pant after, "an, do A," and I do B M haven't I done $rongA ven if God is

"saying," "an, buy a white car," and I stubbornly insist on buying a car with a real color M am I not doing $rongA &m I

not !inning0

&nd this brings us to a question I really would like to ask the $lackabys.


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69!"9#3639#3

(upposing I was <somehow> born untainted by &dam's sin.

(upposing I never sinned in my entire life. &nd then...

(upposing God was "telling" me <$lackaby)style> to become a truck2driver, and I became a cook...

...$ould Je!u! have had to die to keep me "rom going to ,ell "or being a cook in!tead o" a truck2driver0

;r for picking the wrong seminaryA @arrying the wrong personA $uying the wrong toothpasteA Going to the wrong

showing of "%ireproof"A

!ere is where I would find out how serious they were about their notions. If God direct! me to do something, and I do

not do that, then I have !inned , and I deserve ell for it.

It's /ust not funny anymore, is itA

(o te--ing 4ho pic's up a boo' erhaps most readers will assume the $lackabys' work will fall into the hands of

basically stable, sober)minded people. They won't go nuts with the $lackabys' theories. In other words, they won't really

take them seriously.

$ut why notA (uppose, instead, a less)stable, less well)taught, more ob!e!!ive person comes on their work. !e shifts into

overdrive at the thought of discerning this uncomfortable, inconveniencing, fantastic guidance from God.

Bow everything and anything is fraught with numinous overtonesE very "nudge" <their word> or circumstance or

random word or even <all possible means of God's guidance, according to the $lackabys cf. pp. 32)3=> might be the

voice o" God , speaking to himE @iss it, and face terrible consequencesE


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69!"9#3639#3

onc-usion5 4orse! <es In conclusion, I think this view of God's will is $or!e bondage than harisaism in this

regard.

&t least in harisaism, you knew where you stood. If you threw up a rock on the (abbath and caught it with the same

hand, youHd violated the (abbath. It may be a silly rule, but itHs discrete, it's distinct, it's there.

ith this view, you never kno$E 9ou might have sinned merely by picking up the rockE ;r maybe you picked up the

wrong rockE ;r maybe you picked it up with the wrong handE8ou never know" (ince the $lackabys stress that this

"will" isn't necessarily about right and wrong, it could be about anything... and so everything become! a matter o"

right and $rong7

There is no basis for knowing, no ob/ective control, as long as it is not directly against (cripture.

$ummary &fter pro "orma niceties about (cripture, the $lackabys assure #hristians that what they really need for

adynamic, per!onal, God2plea!ing relationship is not to be found there. They would send them on a lifelong rabbit

chase for which (cripture can offer no guidance, because it envisions no such pursuit.

&mong the products are irrational, unstable, irresponsible andPor chaotic lives. Knbelievers <and believers> who are

wronged, hurt, or simply appalled at reckless behavior by the "I)/ust)felt)led" set$ill not glorify God for it. ust "play the

God)card," and you're off the hook.

hat glorifies God is not a bunch of people acting like fools in !is name. I have this notion that God kno$! be!t what

will really glorify !im. !ear !im

(ee, I have taught you statutes and rules, as the +;1 my God commanded me, that you should do them in the

land that you are entering to take possession of it. 2 *eep them and do them, for

that will be your wisdom and your understanding in the sight of the peoples, who, when they hear all these s tatutes, will say, Q(urely this great nation

is a wise and understanding people.H : %or what great nation is there that has a god so near to it as the +;1 our God is to us, whenever we call upon

himA ? &nd what great nation is there, that has statutes and rules so righteous as all this law that I set before you todayA

<euteronomy 83)?>


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69!"9#3639#3

A better 4ay %hank God (cripture points us in no such directionE %hank God that (cripture i! wholly sufficient for

teaching, correcting and directing us, so that we may be "ullyequipped to serve God <6 Timothy 753)5:>E God doe! talk

to us. !e talks to us through !is living, truly)sufficient ord <salm 55=68 roverbs 264)67 !ebrews 7:)55 856>.

&nd thank God that !e does in fact e-haustively controleverything that comes to pass, so that !is children

can never put themselves out of the sphere of !is love and blessing and good will < salm 5537 roverbs

525, 8, =, 77 1omans ?6?)7= phesians 555>.

3$ M I did ask God to guide me in writing this review. If you agree with the $lackabyposition... how do you know !e didn'tA

$he ord $old Ee O I $hink

by .ary .illey


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http://biblia.com/bible/esv/Hebrews%204.12




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69!"9#3639#3

O In a newsletter published by a conser%ati%e Baptist deno&ination, a story is presented concerning one of its &e&bers#

eployed in Ira=, this &iddle aged soldier re%ealed that often, as he wrestles with proble&s of %arious types, P.od ?ust re%eals

the answer to &e#Q 5 leader fro& his church back ho&e also clai&s to ha%e heard fro& the ord# P$he ord told &e,Q he says,

Pthat this young &an is going to be known as a builder, not a destroyer in Ira=#Q "o far his prophecy see&s to ha%e co&e true

for, although the soldier has been in%ol%ed in co&bat, his Pday ?obQ is to rebuild schools and water treat&ent plants#

/ecently I recei%ed an e-&ail fro& a gentle&an who wrote, P8esus has co&&anded &e through the Holy "pirit to teach people

how to pray, teach the& the truth about their drea&s, and guide the& into the presence of .od (utiliJing the "cripture in an

al&ost step-by-step &ethodology to do so!#Q

It see&s the ord has been =uite busy lately speaking to His children# 5 few years ago 5listair Begg =uoted a sur%ey stating that

one in three 5&erican adults say that .od speaks to hi& directly#Gi 5nd hearing the %oice of .od is not isolated to the co&&on

person either# 5 slew of e%angelical leaders clai& to hear fro& the ord, so&e of the& =uite regularly# Henry Blackaby, an a%id

proponent of e)trabiblical re%elation of this type, when asked how he knew he was hearing fro& .od and not fro& so&e other

source, gi%es this answer, P>ou co&e to know His %oice as you e)perience Hi& in a lo%e relationship# 5s .od speaks and you

respond, you will co&e to the point that you recogniJe His %oice &ore and &ore clearly#QGii

"s God Spea#ing $oday%

Ff course, that lea%es dangling the i&portant =uestion, PHow does one know he is hearing the %oice of the ord in the first

placeAQ Is it not possible that the %oice &any belie%e they are PhearingQ is the %oice of their own thoughts, i&aginations, desires,

or so&ething &ore insidiousA

In %ogue in &uch of e%angelicalis& is the constant i&ploring of Christians to listen to .od, e)perience .od and feel .od# # 5#

Carson =uoting a friends insightful criti=ue of a book entitled )istening to God , wrote, PIf anyone had written a book thirty years

ago with that title, you would ha%e e)pected it to be about Bible study, not about prayerR# Eany GChristians now rely far &ore

on inward pro&ptings than on their Bible knowledge to decide what they are going to do in a situation#QGiii $here see&s to ha%e

been a powerful shift in thinking a&ong conser%ati%e Christians during the last few decades#

&hat does the New $estament $each%

$he final court of appeals deter&ining the identity of the %oice of .od, if it is such, &ust be the direct instructions or at least the

e)a&ples found in "cripture# $he "criptures clai& to be the 2ord of .od (6 $i&othy ;1*, 1< 6 3eter 1;60, 61!# $hey are

inspired, once for all, by the Holy "pirit, enabling prophets and apostles, using their own personalities, to write .ods words as

He intended (Hebrews 1;1,6< 6;,'< 5cts 7;16< 6 Corinthians 16;16!# I belie%e with the clo%ure of cripture& direct& infallible&

authoritative revelation from 'od ha% cea%ed for thi% age (/e%elation 66;1@, 19< phesians 6;60< ;7< 8ude , '< 6 3eter

;6!# It is instructi%e to note when 3aul wrote his last epistle to pastorKfriend $i&othy about leading the church of .od, he did not

encourage $i&othy to focus on new re%elations, i&pressions, feelings or hunches# /ather, he continually turned him to the

(ord of 'od and the doctrine% contained therein (6 $i&othy 6;6-1', 17< ;17-1< ';6-'!#

I find this to be the e&phasis of the 4ew $esta&ent# 5s onald "# 2hitney re&inds us,

$he e%angelistic &ethod of 8esus and the apostles was not to urge people to seek direct e)periences with .od< instead they

went about preaching and teaching the "criptures (see, for instance, Eark 1;1'-17!# 5nd 8esus did not say that once we ha%e


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69!"9#3639#3

spiritual life we li%e by direct &ystical e)perience with .od< rather, we Pli%e R on e%ery word that co&es fro& the &outh of .odQ

(Eatthew ';'!# P5ll "cripture is .od-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so

that the &an of .od &ay be thoroughly e=uipped for e%ery good workQ (6 $i&othy ;1*-1!# $hat includes the Pgood workQ of

growing in the knowledge of .od and likeness to Christ# "o in "cripture the nor&ati%e &ethod of &eeting .od is through

"cripture#Gi%

Other "ssues to 'onsider

>et, this type of i%ine encounter is considered insipid by &any belie%ers today# Eany insist if .od desires to relate to us in

deep, personal, inti&ate ways, surely He &ust speak to us directly, indi%idually, apart fro& "cripture# If we do not ha%e such

e)periences, then we are nothing &ore than Ppractical deists#Q 2hat has led to this &indset that teaches the "criptures are

inade=uate for our li%es O that so&e additional re%elation is neededA et &e list three co&petitors now challenging the

"criptures as final authority in our li%es#

"ub?ecti%e )perience

In relation to our sub?ect we &ust thoroughly wrestle with the =uestion of how we know who or what we ha%e encountered in our

sub?ecti%e e)periences# 5ll the infor&ation we ha%e about .od and our relationship to Hi& is found in the Bible# 5ny

PencounterQ apart fro& "cripture &ust be %erified by "cripture# If that is so, what does the 2ord tell us to e)pect in an

encounter with .odA I think we will search in %ain for infor&ation on what .od PfeelsQ like< instead the biblical record speaks of

transfor&ation# 2hen we encounter .od at the &o&ent of sal%ation we are born again (8ohn !# 5s Christians encounter .od,

through the indwelling presence of the Holy "pirit, the &ark is changed li%es (6 3eter 1!#

# Eartin loyd-8ones was on to so&ething when he wrote,

et us i&agine I follow the &ystic way# I begin to ha%e e)periences< I think .od is speaking to &e< how do I know it is .od who

is speaking to &eA How can I know I a& not speaking to &an< how can I be sure that I a& not the %icti& of hallucinations, since

this has happened to &any of the &ysticsA If I belie%e in &ysticis& as such without the Bible, how do I know I a& not being

deluded by "atan as an angel of light in order to keep &e fro& the true and li%ing .odA I ha%e no standardR# $he e%angelical

doctrine tells &e not to look into &yself but to look into the 2ord of .od< not to e)a&ine &yself, but to look at the re%elation that

has been gi%en to &e# It tells &e that .od can only be known in His own way, the way which has been re%ealed in the

"criptures the&sel%es#G%

Ff course, the current bent toward the sub?ecti%e rather than the biblical is nothing new# In each age it see&s there are pockets

of .ods people (so&eti&es bigger pockets than others! who want to go beyond "cripture for their spiritual e)periences#

"inclair erguson writes,

In Cal%ins day, P$he "piritual FnesQ were a &a?or thorn in the flesh to biblical refor&ation# Cal%in despaired of helping people

who felt the need to &ention the "pirit in e%ery second sentence they spoke or the 3uritans, the PInner ightQ &o%e&ent

constituted a si&ilar danger# In both cases Pwhat the "pirit saidQ and Pwhat the Ghu&an spirit heardQ were di%orced fro& and

then e)alted o%er the 2ord# 3ut &ore brutally, sub?ecti%e feeling and e&otion reigned supre&e o%er the ob?ecti%e re%elation of


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to us by the Holy "pirit and is in agree&ent with the BibleRone &anifestation &ay be 7+ .od, but 67+ the persons own

thought# 2e &ust discern between the two#G)i

But howA 2here is .rude& taking usA .rude&s contention is that 4ew $esta&ent prophecy is different fro& Fld $esta&ent

prophecy# $rue Fld $esta&ent prophecy was a direct re%elation fro& .od and thus infallible, with the prophet forfeiting his life if

he was in error (euterono&y 1;7< 1@;60-66!# But 4ew $esta&ent prophecy, including &odern day efforts, so says .rude&,

can be fallible# 5 4ew $esta&ent prophecy could be partially fro& .od and partially fro& oursel%es# $hus, the Christian &ust

atte&pt to discern where .od lea%es off and where &an begins# 5nd we are to &ake this deter&ination without any insight

fro& the 4ew $esta&ent which is totally silent on the sub?ect# I belie%e .rude& to be in serious error, lea%ing the belie%er with

no Psure word of prophecy#Q 4e%ertheless, his %iew is gaining popularity e%en a&ong conser%ati%e theologians and leaders#

5 4ew ind of /e%elationTthe PInnerQ Moice

4oncharis&atic e%angelical Christianity has definitely taken on a &ystical bent in recent days as well# 2hile ne%er denying the

authority of "cripture as such, &any, fro& people in the pew to key leaders, regularly point to &ystical e)periences as the basis

for &uch of what they do and belie%e# 2e &ust be concerned that this weak %iew of the "criptures will ulti&ately cause great

har& in the body of Christ# 2e agree with a%id 2ells assess&ent, P.ranting the status of re%elation to anything other than the

2ord of .od ine%itably has the effect of re&o%ing that status fro& the 2ord of .od# 2hat &ay start out as an additional

authority alongside the 2ord of .od will e%entually supplant its authority altogether#QG)ii 8ohn 5r&strong concurs, Pirect

co&&unication fro& .od, by definition, constitutes so&e for& of new re%elation# "uch re%elation would, at least in principle,

indicate that the "criptures were not sufficient or final#QG)iii

5t issue is the sub?ect of reeation# Eore to the point, is .od speaking today, directly, infallibly, and independently of the

"cripturesA oes He re%eal Hi&self, His will, His truth, apart fro& the BibleA Critics of the position presented in this paper willtell us to look at the e)a&ples found in "cripture# .od see&ed to be speaking all the ti&e to all sorts of people, apart fro& the

written 2ord# $his is a clear o%erstate&ent, although there is surely so&e truth to be found# ets &ake so&e obser%ations#

irst, .od did speak apart fro& the written 2ord occasionally# 2hen we read the Bible we so&eti&es forget that what we are

reading in a &atter of &inutes &ay ha%e co%ered %ast periods of ti&e originally# 5braha&, for e)a&ple, definitely heard the

%oice of .od at ti&es# .od speaks to hi& in .enesis 17 and again in .enesis 1# But there was at least a 1' year gap between

the two utterances fro& .od and possibly 60 years or &ore (co&pare 1*;1* with 1;1!# It see&s to us that .od was talking to

5braha& al&ost daily but the fact is that &any years would go by with no co&&unication fro& .od at all O e%en to 5braha& the

friend of .od and father of the 8ewish race# $his leads to the ne)t obser%ation; when .od did speak it was al&ost always to

prophets and key players in the biblical story, not to the co&&on &an or wo&an# $here &ay ha%e been a few e)ceptions to

this, but if so, it was rare# >et, &any today act as if .od speaks to e%eryone all the ti&e, and they atte&pt to prop up this %iew

through biblical accounts# But the "criptures si&ply do not support this idea#

$here is a third obser%ation that I belie%e is often &issed and is of great i&portance to this discussion# 2hen .od did speak in

"cripture, whether directly or through His prophets, He did so with audible words# >ou will search in %ain for so&e inner %oice

fro& .od speaking to the heart of His people# 4or will you find .od co&&unicating through pro&pting or hunches# 4o one

said, PI feel the ord leading &e to do such and such#Q 4o one said, PI ha%e the peace of .od in this decision#Q In other words,

.ods people today ha%e created a &eans of di%ine co&&unication not found in the Bible# .od ne%er spoke in this fashion in

"cripture, but we now are to belie%e that this is the nor& today# In an otherwise e)cellent chapter on this sa&e sub?ect, /#

owler 2hite, who takes a cessationist %iew (with the closure of the "criptures, .od is no longer gi%ing re%elation for this age!


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69!"9#3639#3

opens the door to this for& of co&&unication by writing, P.od guides and directs His people by His "pirit in the application of

His written word through pro&ptings, i&pressions, insights, and the like#QG)i% Mineyard theologian 8ack eere, in one of his few

on-target re&arks, sees clearly the weakness in 2hites state&ent,

irst, he doesnt offer a single te)t of "cripture to support his assertion that .ods practical leading is carefully distinguished

fro& the "pirits work of re%elationR# 2hite is si&ply asserting a distinction that not only can not be supported by "cripture,

but, in fact, contradicts the BibleR# G"econdly how does 2hite know .od guides through pro&ptings, i&pressions, insights,

and the likeA He cant use the Bible to pro%e this assertionR# 2hite is asking us to belie%e in a for& of guidance that cant e%en

be found in the BibleG)%

eere is right# Eany are telling us that .od is speaking in a third way today, a way ne%er found, described or hinted at in the

Bible; .od is speaking today but His 2ord is not authoritati%e, and what we think we are hearing can be weighed, e)a&ined

and e%en dis&issed# 2e are not e%en certain when and if He is speaking# 5nd those who feel certain they are hearing fro& .od

still belie%e that the re%elation &ay be i&pure and partly in error#

It re&ains a &ystery to &e why people are attracted to this %iew of re%elation# Srely it is not an i&pro%e&ent o%er, *$hus says

the +ord, Srely the uncertainty of this syste& pales in co&parison to the certainty of the "criptures (2 .eter 1/10-21!#

Gi 5listair Begg, What "ngels Wish They Knew (Chicago; Eoody 3ress, 199@!, p# 1#

Gii Henry Blackaby, Experiencing God* How to )i+e the Fll "d+entre of Knowing and doing the Will of God ($ennessee;

Broad&an and Hol&an 3ublisher, 199'!, p# @@#

Giii # 5# Carson, The Gagging of God (.rand /apids; Uonder%an, 199*!, p# 70*#

Gi% onald "# 2hitney, PDnity of octrine and e%otion,Q in The (ompromised (hrch, ed# 8ohn H# 5r&strong (2heaton, I#;Crossway Books, 199@!, p# 6'*#

G% # Eartyn loyd-8ones, Fellowship with God (2heaton, I; Crossway Books, 199!, p# 97#

G%i "inclair B# erguson, P$he %angelical Einistry; the 3uritan Contribution,Q in The (ompromised (hrch, ed# 8ohn H#

5r&strong (2heaton, I#; Crossway Books, 199@!, p# 66#

G%ii Ddo 2# Eiddel&ann, The Mar%et Dri+en (hrch (2heaton, I; Crossway Books, 600'!, p# *1#

G%iii laine 3agels, The Gnostic Gospels (4ew >ork; Mintage Books, 19@1!, pp# '9, 19-1'6, 1*-1**!#

Gi) 8ack eere, PMineyard 3osition 3aper N6,Q p# 17#

G) 2ayne .rude&, The Gift of rophecy in the -ew Testament and Today (2heaton, I#; Crossway Books, 19@@!, pp# 160-161#

G)i Ibid#, p# 110#

G)ii a%id 2ells, God in the Wasteland (.rand /apids; 2illia& B# erd&ans, 199'!, p# 109#

G)iii 8ohn H# 5r&strong, ed#, The (ompromised (hrch, P$he %angelical Einistry; a $ragic oss,Q (2heaton, I#; Crossway

Books, 199@!, p# 66#

G)i% /# owler 2hite, Poes .od "peak $oday 5part fro& the BibleAQ in The (oming E+angelical (risis, ed# 8ohn H# 5r&strong

(2heaton, I#; Crossway Books, 199*!, p# 9#

G)% 8ack eere, Srprised #y the 'oice of God (.rand /apids; Uonder%an, 199*!, pp# 6@-@'#

>11p:__*)(prFec1.c!_()*_)_*R_1>elrd1ld!ei1>in_


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http://1024project.com/2014/05/16/the-lord-told-me-i-think/

http://1024project.com/2014/05/16/the-lord-told-me-i-think/





69!"9#3639#3

ys1icis! in 1>e C>urc> T>e Cn1e!pla1i6es Henry Blaca/yOctober 21, 2013 in christianity, Church, contemplative spirituality, discernment | Tags:Brennan anning, !enri "ou#en, !enry

Blac$aby, %ichard &oster

There is an alarming promotion o' the mystic contemplatives 'rom Christian ministries lately( One #ould be #iseto avoid !enry Blac$aby, !enri "ou#en, %ichard &oster, Thomas )eating, Brennan anning, Thomas erton,etc( * #ould recommend reading + Time o' -eparting. by %ay /ungen to protect your spiritual li'e 'romdeception( On the sur'ace these teachings 'rom these men may sound lovely but they are misleading you(

ource 'or + Time o' -eparting. !%

0 uestionable Teachings &rom Experiencing God

By %eese Currie, Compass -istributors


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http://kimolsen.wordpress.com/category/christianity/

http://kimolsen.wordpress.com/category/church/



http://kimolsen.wordpress.com/category/contemplative-spirituality/

http://kimolsen.wordpress.com/category/discernment/



http://kimolsen.wordpress.com/tag/brennan-manning/



http://kimolsen.wordpress.com/tag/henri-nouwen/


http://kimolsen.wordpress.com/tag/henry-blackaby/



http://kimolsen.wordpress.com/tag/richard-foster/


http://www.amazon.com/dp/0972151273/?tag=mh0b-20&hvadid=2277378116&ref=pd_sl_75hwllk6k0_e


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69!"9#3639#3

Courses are admitted into evangelical churches, o'tentimes #ithout any sort o' ob4ective theological revie#(&or Experiencing God , * have revie#ed the materials 'rom a Biblical vie#point and noted any teachings that

con'lict #ith cripture, as #ell as any teaching techni5ues that are 5uestionable( * 'ound 0 such teachings ortechni5ues in Experiencing God that 'all into one o' the 'ollo#ing categories:

a( -ebatable: There are subtle Biblical arguments against a point, but * am notadamant that Blac$aby6s point is incorrect7 * am simply saying the point is debatable(

b( &allacious: 8sing an argumentative logical 'allacy to support a vie#(

c( *naccurate: The usage o' cripture is not completely accurate(

d( *narticulate: carelessly applied #ord that can be interpreted very badly(

e( *nconsistent: teachers6s li'e choices are inconsistent #ith #hat he teaches(

'( isapplication: misapplication o' cripture to a situation(

g( isinterpretation: 'alse impression o' the cripture is given due to poor e9egesis(

h( el'contradictory: One teaching con'licts #ith another(

i( 8nbiblical: -irectly contradicts Bible teaching(

These teachings have to be addressed in the order they appear in the boo$ because Blac$aby builds upon 'alsepremises throughout Experiencing God ( /ou #ill 'ind that some o' the early teachings that * document seem5uite minor, but they build into ma4or doctrinal 'aults as they gro# on the potter6s #heel o' !enry Blac$aby(

1( Class: 8nbiblical( *ntroduction to 8nit 1, page ;( !enry Blac$aby teaches that #eshould +operate our budgets on prayer,. budget 'or more than #e have and hope the money#ill come in( This is counter to <u$e 1=:2>, +&or #hich o' you, intending to build a to#er,sitteth not do#n 'irst, and counteth the cost, #hether he have su''icient to 'inish it?. The5uestion is not #hether he can get the money( The 5uestion is #hether he has it no#( @esus6#ords apply to counting the cost o' discipleship, not church 'unding7 ho#ever, it is plain that@esus thought that the logic o' having the resources at hand be'ore building a to#er #as agiven(

2( Class: isapplication( 8nit 1, page 11( @esus6 statement, +* am the Aay. 'rom @ohn1=: is applied to ministry decisions( 5uotation is given in the margin that only re'ers tothe statement, . * am the #ay, the truth, and the li'e:., and the inaccurate translation

5uoted substitutes an un#arranted period instead o' the colon 'rom this )@ 5uotation( "oindication is given that this is a partial 5uotation or a sentence 'ragment( @ohn 1=: actuallyreads, +@esus saith unto him, * am the #ay, the truth, and the li'e: no man cometh unto the&ather, but by me(. The te9t has nothing to do #ith +daily guidance. or ministry decisions,but Blac$aby uproots the #ords 'rom their conte9t to ma$e an application never intended byChrist or the Bible #riters(

3( Class: 8nbiblicalDinarticulate( 8nit 1, page 1;( +Aith Eod #or$ing through thatservant, he or she can do anything Eod can do( Ao#F 8nlimited potentialF. This is the 'irstdangerous 'alse teaching in Experiencing God ( *t is not true7 'or instance, * $no# o' noChristian #ho can create a baby in the #omb( Gsalm 13H:13 says, +&or /ou 'ormed myin#ard parts7 /ou #ove me in my mother6s #omb(. This is also the 'irst teaching o' atan tove, that she could be 4ust li$e Eod(

=( Class: &allacious( 8nit 1, page 1>( )ing Ithe man #ho #rites the e9ercisesin Experiencing God J poses the 5uestion, +Ahen #e 'inish a tas$ and 'eel 'rustrated thatlasting spiritual 'ruit is not visible, could the reason be that #e are attempting very little thatonly Eod can do?. This is #hat is called a complex question. To ans#er the 5uestion, #e

have to 'irst agree that Blac$aby6s principle that +#e can do anything Eod can do. I'rompoint K3J is correct( The 5uestion is #orded so that you have to accept Blac$aby6s principlein order to ans#er either positive or negative( This is a cultic teaching techni5ue used by the@ehovah6s Aitnesses(

( Class: 8nbiblical( 8nit 1, page 1>( Blac$aby6s statement +you come to $no# Eod bye9perience as you obey !im and !e accomplishes !is #or$ through you. is inarticulate inthe e9treme and suggests a #or$s salvation( t the most, the te9t should say, +/ou come to$no# Eod better by e9perience as you obey !im and !e accomplishes !is #or$ throughyou(. The initial coming to $no# Eod is only by repentance and 'aith( This teaching itsel' isthe 'irst sign o' mysticism in Experiencing God (

( Class: el'contradictory( 8nit 1, page 2=( +Ahenever Eod gets ready to dosomething, !e al#ays reveals to a person or !is people #hat !e is going to do. is sel'contradictory #ith +any times, as #ith bram, Eod called people 4ust to 'ollo# !imL !e ismore li$ely to call you to 'ollo# one day at a time than !e is to spell out all the details be'oreyou begin to obey !im(. I8nit 1, page 11(J The teaching also implies that Eod is


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not in something i' #hat is happening has not been previously revealed to anyone, #hich ispatently ridiculous(

;( Class: -ebatable( 8nit 2, page 2>( +/ou never 'ind Eod as$ing persons to dream up#hat they #ant to do 'or !im(. This point is debatable cripturally( &or e9ample, Ghilippians=:> says, +&inally, brethren, #hatsoever things are true, #hatsoever things are honest,#hatsoever things are 4ust, #hatsoever things are pure, #hatsoever things are lovely,#hatsoever things are o' good report7 i' there be any virtue, and i' there be any praise, thin$on these things(. urely, thin$ing about #hat service you could o''er Eod #ould be includedin that de'inition(

>( Class: 8nbiblical( 8nit 2, page 31( +uppose !e #ants to do it through you( !ecomes to you and tal$s to you( But you are so sel'centered, and you respond, M* don6t thin$* am trained( * don6t thin$ * am able to do it( nd * L6 -o you see #hat happens? The 'ocusis on sel'(.* disagree #ith Blac$aby6s point( @esus6 teaching on discipleship re5uires sel'evaluation( uoting again 'rom <u$e 1=:230, +*' any man come to me, and hate not his'ather, and mother, and #i'e, and children, and brethren, and sisters, yea, and his o#n li'ealso, he cannot be my disciple( nd #hosoever doth not bear his cross, and come a'ter me,cannot be my disciple( &or #hich o' you, intending to build a to#er, sitteth not do#n 'irst,

and counteth the cost, #hether he have su''icient to 'inish it? <est haply, a'ter he hath laidthe 'oundation, and is not able to 'inish it, all that behold it begin to moc$ him, aying, Thisman began to build, and #as not able to 'inish(.*n *saiah :; #e read, +Then said *, Aoe ismeF 'or * am undone7 because * am a man o' unclean lips, and * d#ell in the midst o' apeople o' unclean lips: 'or mine eyes have seen the )ing, the <O%- o' hosts( Then 'le# oneo' the seraphims unto me, having a live coal in his hand, #hich he had ta$en #ith the tongs'rom o'' the altar: nd he laid it upon my mouth, and said, <o, this hath touched thy lips7and thine ini5uity is ta$en a#ay, and thy sin purged(. *saiah6s concern #as not invalid ( *n !iscase one o' the seraphims dealt #ith *saiah6s problem( *n our modern times, it could be aperson #ho 'eels they aren6t trained should go get some training(

H( Class: 8nbiblical( 8nit 2, page 3;( +They may as$, MCan6t * get a #ord 'rom Eod'rom the Bible?6 /es you canF But only the !oly pirit o' Eod can reveal to you #hich truth o' cripture is a #ord 'rom Eod in a particular circumstance(. This vie# o' cripture con'licts#ith 2Timothy 3:1, +ll scripture is given by inspiration o' Eod, and is pro'itable 'ordoctrine, 'or reproo', 'or correction, 'or instruction in righteousness(. ll cripture is al#ayspro'itable( There is no point at time at #hich any #ord o' cripture becomes untrue or

unpro'itable(10( Class: *nconsistent( 8nit 2, page 3;( +/ou also need to be very care'ul about

claiming you have a #ord 'rom Eod( Claiming to have a #ord 'rom Eod is serious business(.* agree #ith Blac$aby here, yet Blac$aby is a member o' Gromise )eepers #hich isinconsistent #ith his stated position( Gromise )eepers6 leader, Bill cCartney, constantlyclaims he has a #ord 'rom Eod in his speeches, such as his statement that +Eod told him.that every church should send Gromise )eepers N1000, reported by theDenver Post (

11( Class: 8nbiblicalDsel'contradictory( 8nit 2, page 3>( +!e spea$s to !is servant#hen !e is ready to move( Other#ise !e #ouldn6t spea$ to you(. Blac$aby ma$es it soundas i' Eod only spea$s to give highpressure assignments and never spea$s to simply addressthe concern o' one o' !is children( Blac$aby else#here claims that Eod spea$s to us throughthe Bible, prayer, circumstances, and the church( ns#ered prayer, there'ore, is Eodspea$ing to us( @ohn 1=:1= says, +*' ye shall as$ any thing in my name, * #ill do it(.There'ore Eod does spea$ to us 'or things that are our concerns, not necessarily !is #or$(

12( Class: 8nbiblical( 8nit 3, page =>( +/ou, too, can so order your li'e under Eod6sdirection that you come to $no# !im, love Him only,and become li$e Christ(. *t is not at all

Eod6s desire that #e love !im only ( +&or this is the message that ye heard 'rom thebeginning, that #e should love one another. I1 @ohn 3:11J( +Ae $no# that #e have passed'rom death unto li'e, because #e love the brethren( !e that loveth not his brother abideth indeath. I1 @ohn 3:1=J( +Beloved, let us love one another: 'or love is o' Eod7 and every onethat loveth is born o' Eod, and $no#eth Eod( !e that loveth not $no#eth not Eod7 'or Eod islove. I1 @ohn =:;>J(

13( Class: el'contradictory( 8nit 3, page 3( +They seem to thin$ that Eod is 'ar o''and unconcerned about their day to day living( That is not the Eod #e see in the criptures(. This is a true statement( *t contradicts his statement +!e spea$s to !is servant #hen !e isready to move( Other#ise !e #ouldn6t spea$ to you(. On the one hand, he says Eod#ouldn6t even spea$ to us i' !e didn6t #ant us to do something, and on the other hand, hesays Eod is concerned about our day to day living(

1=( Class: *narticulate( 8nit 3, page ( +!e invites you to relate to !im, so !e canaccomplish !is #or$ through you(. *s this really Eod6s motive? That #ould be li$e getting


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married so that the #i'e could do the house#or$ or so that the husband could be thebread#inner( Eod6s reason 'or relating to us is simply that #e personally #ill not perish7

#or$ing #ith !im is a gi't !e gives some people( +The <ord is not slac$ concerning hispromise, as some men count slac$ness7 but is longsu''ering to us#ard, not #illing that anyshould perish, but that all should come to repentance. I1Geter 3:HJ(

1( Class: 8nbiblical( 8nit 3, page ( +!is #hole plan 'or the advance o' the )ingdomdepends !is #or$ing in real and practical #ays through !is relationship to !is people(. "o, itdoesn6t( Eod is pretty po#erless i' !e needs people to accomplish !is tas$s( &or instance, in%evelation #e read, +nd * sa# another angel 'ly in the midst o' heaven, having theeverlasting gospel to preach unto them that d#ell on the earth, and to every nation, and$indred, and tongue, and people. I%evelation 1=:J( Eod is in no #ay dependent upon man(

1( Class: 8nbiblical( 8nit =, page ;( +/ou #ill 'ind that the call to relationship is alsoa call to be on mission #ith !im(. &alse( good e9ample is the #oman caught in adultery( *nparting, @esus says to her, +Ahen @esus had li'ted up himsel', and sa# none but the #oman,he said unto her, Aoman, #here are those thine accusers? hath no man condemned thee?he said, "o man, <ord( nd @esus said unto her, "either do * condemn thee: go, and sin nomore. I@ohn >:1011J( There are people that #ere in relationship to @esus but #ere called to

no $ind o' ministry at all( @esus as$ed nothing o' them but simply to $eep holy livesthemselves( *n @ohn :1=, the man that @esus cured at the #ell #as simply told, +Behold,thou art made #hole: sin no more, lest a #orse thing come unto thee(. There is more thanone e9ample o' this being the case, #here @esus made no call to mission o' certain people'or reasons $no#n only to !im(

1;( Class: isinterpretation( 8nit =, page ( Blac$aby insists, +@esus #atched to see#here the &ather #as at #or$(. The verses that Blac$aby derives this teaching 'rom haveabsolutely nothing to say about +#atching. and had nothing #hatsoever to do #ith +#here(.@ohn :1H says, +The on can do nothing o' himsel', but #hat he seeth the &ather do: 'or#hat things soever he doeth, these also doeth the on li$e#ise(. "ot a #ord about +#atching(. +eeing,. yes( But +#atching. ma$es @esus someone less than Eod and smac$so' rian heresy( +Ahere. has nothing #hatsoever to do #ith #hat @esus said and is simply anunbiblical addition to #hat #as actually said( * #ill not ma$e additional e9amples every#herethat Blac$aby applies this particular misinterpretation o' the Bible Ithere are a greatnumberJ, but only say that #hile it may be true o' us, it is blasphemous to say o' @esus( *nreality, though, Blac$aby6s interpretation is not even true o' us( * may see Eod #or$ing

any#here in the #orld, but that does not ma$e it necessarily Eod6s #ill that * go there and +4oin !im(.

1>( Class: 8nbiblical( 8nit , page ;3( +Could oses logically prove to someone elsethat he had heard 'rom Eod? "o, all oses could do #as testi'y to his encounter #ith Eod(.This is utterly unbiblical, and it is designed to give Blac$aby authority 'or claiming that Eod +spea$s to him. all the time #ithout anyevidence(*n 9odus =:1>, Eod gives oses a 'e#means to provethat Eod had spo$en to him( *t says, +nd oses ans#ered and said, But,behold, they #ill not believe me, nor hear$en unto my voice: 'or they #ill say, The <O%-hath not appeared unto thee( nd the <O%- said unto him, Ahat is that in thine hand? ndhe said, rod( nd he said, Cast it on the ground( nd he cast it on the ground, and itbecame a serpent7 and oses 'led 'rom be'ore it( nd the <O%- said unto oses, Gut 'orththine hand, and ta$e it by the tail( nd he put 'orth his hand, and caught it, and it became arod in his hand: That they may believe that the <O%- Eod o' their 'athers, the Eod o'braham, the Eod o' *saac, and the Eod o' @acob, hath appeared unto thee( nd the <O%-said 'urthermore unto him, Gut no# thine hand into thy bosom( nd he put his hand into hisbosom: and #hen he too$ it out, behold, his hand #as leprous as sno#( nd he said, Gut

thine hand into thy bosom again( nd he put his hand into his bosom again7 and pluc$ed itout o' his bosom, and, behold, it #as turned again as his other 'lesh( nd it shall come topass, i' they #ill not believe thee, neither hear$en to the voice o' the 'irst sign, that they #illbelieve the voice o' the latter sign(.

1H( Class: -ebatable( 8nit , page ;( +*' you start Mdoing6 be'ore you have a direction'rom Eod, more than li$ely you #ill be #rong(. The apostles operated 'ulltime on only onedirection: +Thus it is #ritten, and thus it behoved Christ to su''er, and to rise 'rom the deadthe third day: nd that repentance and remission o' sins should be preached in his nameamong all nations, beginning at @erusalem. I<u$e 2=:=b=;J( Ae already have thatdirection 'rom Eod( Ahat Blac$aby is tal$ing about here is an old Gietist teaching that @ohnAesley called +5uietism(. @ohn Aesley did not live by that principle, ta$ing the divinecommission at 'ace value, and #on a lot more converts than the Gietists ever did( There is a +general. thing to be doing all the time, in addition to the speci'ic things that Eod gives moreleading on(


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20( Class: el'contradictory( 8nit , page ;( +Eod is more interested in a loverelationship #ith you than !e is in #hat you can do 'or !im(. * agree #ith this point( *t

contradicts Blac$aby6s other point, +/ou #ill 'ind that the call to relationship is also a call tobe on mission #ith !im(.

21( Class: 8nbiblical( 8nit , page H( +@esus al#ays #as loo$ing 'or #here the &ather#as at #or$, and 4oined !im(. Ae have already demonstrated that the concepts o' +loo$ing.and +#here. are not part o' the cripture passage that Blac$aby bases this teaching on7 thecriptures simply say that #hat @esus does #hat !e sees Eod doing, in other #ords, !e doesthe same things Eod is doing( -oing the same things Eod is doing have nothing to do #ith#atching to see #here Eod is #or$ing and 4oining !im7 it is simply a #ay o' li'e #hereveryou are( The trouble is, sometimes an erroneous principle is established in Blac$aby6scourses and then accepted as a given 'orever a'ter(

22( Class: 8nbiblical( 8nit , page 100( +/ou never $no# the truth o' a situation untilyou have heard 'rom @esus(. This #ould seem to contradict Gaul6s teaching 'rom 1Corinthians:1213, +&or #hat have * to do to 4udge them also that are #ithout? do not ye 4udge themthat are #ithin? But them that are #ithout Eod 4udgeth( There'ore put a#ay 'rom amongyourselves that #ic$ed person(. That means that, based on the $no#ledge #e have already

received 'rom Christ through the Bible, #e are already 5uali'ied to 4udge matters #ithin thechurch7 and it is those #ho are outside the church that Eod 4udges( This is another e9ampleo' Blac$aby trying to t#ist @esus6 statement +* am the Aay., meaning, the #ay to Eod andsalvation, to speci'ic situations #ithin a church(

23( Class: *nconsistent( 8nit , page 10=( +Aay bac$ in my teen years * began to sensea deep burden 'or communities all across Canada that did not have an evangelical church(. *agree #ith Blac$aby here that it the #itness o' nonevangelical churches is terrible, theydon6t even preach the gospel( But Blac$aby in real li'e is an ecumenist Isee points K= andK=J, #hich is to vie# all types o' churches as being e5ual7 so it should not matter to him#hether they #ere evangelical, liberal or Catholic( *' it does matter, he certainly should notbe an ecumenist(

2=( Class: 8nbiblical( 8nit ;, page 10>( *n the introduction, Blac$aby reiterates histeaching that budgets should be set 'ar higher than you can manage and Eod #ill pullthrough( !e gives his e9ample, that the church budget #as normally N;=,000, theybudgeted 'or N1=,000, and they actually received N1;2,000( Blac$aby closes by saying, +Eod taught our church a lesson in 'aith that radically changed us all(. But my 5uestion is,

does Eod teach a lesson about 'aith that causes one to disregard the principle underlying theplainly stated #ord o' @esus in <u$e 1=:2;33? That sounds more li$e a departure 'rom the'aith to me(

2( Class: 8nbiblical( 8nit ;, page 10H( +Ahen Eod invites you to 4oin !im in !is #or$,!e has a Eodsied assignment 'or you( /ou #ill realie that you cannot do it on your o#n( *' Eod doesn6t help you, you #ill 'ail(. Aasn6t one o' @esus6 teachings, +&or * #as an hungred,and ye gave me no meat: * #as thirsty, and ye gave me no drin$: * #as a stranger, and yetoo$ me not in: na$ed, and ye clothed me not: sic$, and in prison, and ye visited me not.Iatthe# 2:=2=3J( These are all things #e can easily do 'or people, they are Eod6s #or$,and !e has commanded us to be involved #ith !im in these things( There are certainlythings that cannot be achieved #ithout Eod6s help, but to claim that everything that can bedone #ithout Eod6s help are not ministries is #rong to the point o' being heretical(

2( Class: *nconsistent( 8nit ;, page 110( +*' #e loo$ed at all o' the circumstances,#ould #e have proceeded? "o( But, #hat you believe about Eod #ill determine #hat you do(Ahen Eod tells you #hat !e #ants to do through you, you #ill 'ace a crisis o' belie'( Ahatyou do sho#s #hat you believe(. This goes directly against Blac$aby6s other statement, 'rom

8nit 2, page 3;, +Eod spea$s by the !oly pirit through the Bible, prayer, circumstances andthe church to reveal !imsel', !is purposes, and !is #ays(. This statement 'rom 8nit 2, page3; is the entire tenor o' the course(

2;( Class: *nconsistent( 8nit ;, page 111( The statement +ncounters #ith Eod areEodsied. is directly contradictory #ith this true statement 'rom 8nit , page ;>, +/oucannot understand the Aord o' Eod unless the pirit o' Eod teaches you( Ahen you come tothe #ord o' Eod, the uthor !imsel' is present to instruct you( /ou never discover truth7truth is revealed( Ahen the !oly pirit reveals truth to you, !e is not leading you to anencounter #ith Eod( That is an encounter #ith Eod(. Eod encounters us in some small thingsli$e understanding small spiritual truths( *t does not al#ays have to be a huge production tobe an encounter #ith Eod(

2>( Class: 8nbiblical( 8nit ;, page 113( +Ahen Eod lets you $no# #hat !e #ants to dothrough you, it #ill be something only Eod can do(. To reiterate my earlier point on this,'rom atthe# 2:=2=3 and many other places in cripture, #e learn o' things #e can easily


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do 'or people that Eod commands us to do( * am sure that getting money together to bailout the church in @erusalem #as not presented by Gaul as being something only Eod could

do, 'or instance( This teaching o' Blac$aby6s denigrates any good #or$ that Eod has calledus to that isn6t impossible 'or man(

2H( Class: 8nbiblical( 8nit ;, page 11( +* have come to the point in my li'e that, i' theassignment * sense Eod is giving me is something that * $no# * can handle, * $no# it isprobably not 'rom Eod(. *t ma$es me #onder i' #e6re reading the same Bible( Ahen Eod told@oseph to move his 'amily to gypt to escape !erod, #as Eod giving @oseph a tas$ that@oseph could not do? *t is 'ortunate that @oseph did not have the same theology as !enryBlac$aby or Christ #ould have died as an in'antF

30( Class: 8nbiblical( 8nit ;, page 11( +Ahen Eod6s people and the world seesomething happen that only Eod can do, they come to $no# Eod(. This is signs and #onderstheology straight out o' the charismatic movement( Gaul #rote in 1Corinthians 1:21, +&ora'ter that in the #isdom o' Eod the #orld by #isdom $ne# not Eod, it pleased Eod by the'oolishness o' preaching to save them that believe(. "ot by signs and #onders, but bypreaching, the #orld comes to $no# Eod( nd no one at all comes to $no# Eod unless theyrepent( The 5uestion is given on page 11>, +!o# #ill the #orld come to $no# Eod?. and the

re5uired ans#er is, +By seeing Eod #or$(. &alse( veryone #ho comes to $no# Eod comesby repentance and 'aith( This 'alse teaching o' Blac$aby6s is reiterated doens o' timesthroughout 8nit ;(

31( Class: &allacious( 8nit ;, page 11H( !enry Blac$aby openly proclaims his belie' thatEod manipulated the national economy o' Canada on behal' o' his single church by 'orcingthe Canadian dollar to hit roc$ bottom 'or a time so that 'unding coming 'rom Te9as #ouldyield more Canadian dollars than it #ould have( This 'allacy is called causal reductionism( *tseems 5uite unli$ely to me that Eod !imsel' manipulated the economy, putting #ho $no#sho# many 'amilies in 4eopardy as the parents lost their 4obs(

32( Class: isapplication( 8nit H, page 1=( Blac$aby ta$es a cripture, 1@ohn 2:3, +nd hereby #e do $no# that #e $no# him, i' #e $eep his commandments( !e that saith, *$no# him, and $eepeth not his commandments, is a liar, and the truth is not in him( But#hoso $eepeth his #ord, in him verily is the love o' Eod per'ected: hereby $no# #e that #eare in him( !e that saith he abideth in him ought himsel' also so to #al$, even as he#al$ed(. Then, Blac$aby #rites, +ach Mne#6 command o' @esus #ill re5uire a ne# $no#ledgeand understanding o' !im(.But the cripture cannot possibly be interpreted as discussing

+ne# commands(. Ae are to #al$ even as !e +#al$ed., past tense( nd as 'orcommandments o' @esus, * $no# o' only t#o, +Then one o' them, #hich #as a la#yer, as$edhim a 5uestion, tempting him, and saying, aster, #hich is the great commandment in thela#? @esus said unto him, Thou shalt love the <ord thy Eod #ith all thy heart, and #ith allthy soul, and #ith all thy mind( This is the 'irst and great commandment( nd the second isli$e unto it, Thou shalt love thy neighbour as thysel'( On these t#o commandments hang allthe la# and the prophets. Iatthe# 22:3=0J(@ohn spea$s o' $eeping commandments 'romthe Bible as a sign o' obedience and love 'or Eod( Blac$aby e9tends this out to some +ne#.commandments he thin$s @esus is giving, #hich is indicative o' a belie' in +progressiverevelation(. "ot much #onder Blac$aby so heartily supports %oman Catholicism(

33( Class: 8nbiblical( 8nit H, page 13( +Ahen Eod purposes to do something throughyou, the assignment #ill have Eodsied dimensions( This is because Eod #ants to reveal!imsel' to you and those around you( *' you can do the #or$ in your o#n strength, people#ill not come to $no# Eod( !o#ever, i' Eod #or$s through you to do #hat only !e can do,you and those around you #ill come to $no# !im(. This is utterly unbiblical( ccording to theBible, +it pleased Eod by the 'oolishness o' preaching to save them that believe.

I1Corinthians 1:21bJ( This notion that people #ill not be saved unless Eod moves mountains'or them comes 'rom Blac$aby6s charismatic in'luence through Gromise )eepers(

3=( Class: 8nbiblical( 8nit H, page 10( +ome people go to much trouble studyingatan6s #ays so they can identi'y #hen something appears to be a deception o' atan( *don6t do that( * have determined not to 'ocus on atan( !e is de'eated L The only #ay atancan a''ect Eod6s #or$ through me is #hen * believe atan and disbelieve Eod(. This is themost unbiblical possible counsel 'rom Blac$aby, and it demonstrates #hy he is so easilydeceived by Gromise )eepers and the ecumenical movement( !e re'uses to be on guardagainst the devil6s #or$(1Geter :> #arns, +Be sober, be vigilant7 because your adversary thedevil, as a roaring lion, #al$eth about, see$ing #hom he may devour(.phesians :11 #arns, +Gut on the #hole armour o' Eod, that ye may be able to stand against the #iles o' thedevil(.1Timothy =:1 says, +"o# the pirit spea$eth e9pressly, that in the latter times someshall depart 'rom the 'aith, giving heed to seducing spirits, and doctrines o' devils(.

Blac$aby re'uses to consider the possibility o' being deceived by the devil in any o' histeachings, #hich is nothing more than spiritual pride(


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IBy the #ay, the simple #ay o' $no#ing the devil6s #or$ is it is based on perversion, #hich isthe denial o' important di''erences( &or instance, se9ual perverts deny the di''erences

bet#een genders and generations( The devil used this strategy in the garden o' den, tellingve she could be li$e Eod, denying the essential di''erence bet#een Eod and man$ind(Aherever there is a denial o' di''erences, such as in the ecumenical movement, one may bepositive that the devil is at #or$(J

3( Class: 8nbiblical( 8nit H, page 10( The 5uestion is as$ed, rhetorically, +-oes Eodplan your li'e 'or eternity and then turn you loose to #or$ out !is plan?. Blac$aby6s ans#eris no, but let6s be care'ul about that, !enryF Gaul #rites, +Ahere'ore, my beloved, as ye haveal#ays obeyed, not as in my presence only, but no# much more in my absence, work outyour own salvation with fear and trembling. &or it is Eod #hich #or$eth in you both to#ill and to do o' his good pleasure. IGhilippians 2:1213J(

3( Class: 8nbiblical( 8nit 10, page 12( *n the introduction, Blac$aby #rites o' asalvation e9perience involving a number o' di''erent members o' his local church(

8n'ortunately, the story is spoiled by the last line, +Aho #on -oug to the <ord? The bodydidF. &ar 'rom it, !enry( @ohn :== says, +"o man can come to me, e9cept the &ather #hichhath sent me dra# him: and * #ill raise him up at the last day(. Aho really #on -oug to the<ord? Eod did( !e may have used people, but let6s remember to give Eod the glory(

3;( Class: 8nbiblical( 8nit 10, page 1( +Church members need to be taught ho# to #al$#ith Eod( They need to $no# ho# to hear !im spea$ing( They need to be able to identi'ythings only Eod can do(. The problem is, nothing in the "e# Testament supports Blac$aby6sassumptions( The human part o' the divine commission #as not to do something only Eodcould do( *t #as to preach the message o' repentance and remission o' sins to all nationsI<u$e 2=:=;J, to baptie and ma$e disciples Iatthe# 2>:1H20J( These are things that mancan do( Eod needs to help 'or the e''ort to be success'ul, but man can do everything Christcommanded( I"ote that Christ didn6t command anyone to +save people.7 that6s Eod6s part o' the #or$(J Ahat people need is to obey the command already given, not +#atch and #ait.'or ne# commands that come out o' the heads o' dreamers(

3>( Class: *nconsistent( 8nit 10, page 1=( +*ndividuals o'ten thin$ that a #or$ 'or Eodcan be done #ith #hatever means are necessary( They don6t hesitate to violate Eod6s #ritten

#ill in order to accomplish something they thin$ is !is #ill(. * agree #ith Blac$aby6sstatement here, but i' he #ere to apply it in his o#n li'e, #ould he be an ecumenist, #hilemany verses 'orbid even giving a greeting to a person #ho preaches a di''erent doctrine?uch verses include Ealatians 1:>107 %omans 1:1;1>7 1Timothy 1:37 =:17 :372Timothy =:1=7 Titus 1:H7 !ebre#s 13:H7 and 2@ohn >11(

3H( Class: 8nbiblical( 8nit 10, page 1>( Blac$aby is spea$ing about +corporately.$no#ing the #ill o' Eod #hen he #rites, +Ahen Eod spea$s to a person about the church,the person should share #ith the body #hat he or she senses Eod is saying( s eachmember shares #hat he senses Eod is saying, the #hole body goes to Eod in prayer todiscern !is #ill 'or the body( *n !is timing Eod con'irms to the body #hat !e issaying( Individual opinions are not that important( The #ill o' Eod is very important( "osingle method can be given 'or discerning Eod6s #ill as a body(.This is not the truth( *' it#ere actually practiced in the 'irst church, the Corinthian church #ould never have e9pelledthe man #ho #as sleeping #ith his 'ather6s #i'e( Gaul #as the one #ho disagreed7 his +oneopinion. #as 5uite important because it #as based on criptural teaching( Gaul #rote in1Corinthians :12, +*t is reported commonly that there is 'ornication among you, and such

'ornication as is not so much as named among the Eentiles, that one should have his'ather6s #i'e( nd ye are pu''ed up, and have not rather mourned, that he that hath donethis deed might be ta$en a#ay 'rom among you(. The sad 'act is, most people in churchesre4ect much o' #hat cripture teaches( One opinion is much more important than that o' thema4ority, i' cripture bac$s up that one opinion(

=0( Class: &allaciousD8nbiblical( 8nit 10, page 1H( Blac$aby is discussing ho# he#ould not proceed #ith plans #ithout a ma4or consensus 'rom the church body( Then he#rites, +Geople o'ten as$, M-id you al#ays #ait until you got a 100 percent vote?6 "o, * $ne#that #e might have one or more that #ere so out o' 'ello#ship #ith the <ord that they couldnot hear his voice( nother might be purpose'ully disobedientL( * did not get angry ordisappointed #ith those #ho did not agree #ith the rest o' the body( Their disagreementindicated that they might have a 'ello#ship problem #ith the <ord(.This is utter cultism( Theargument is 'irst based on an argumentative 'allacy called ad hominem( %ather thanconsider the validity o' a minority vie#, Blac$aby pre'ers to 5uestion their 'ello#ship #ithEod( !is approach becomes unbiblical in light o' 1Corinthians Isee point K3HJ( *n that


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situation, Blac$aby #ould have to label Gaul either +out o' 'ello#ship #ith the <ord. or +purpose'ully disobedient. because he disagreed #ith the ma4ority opinion to have a

'ornicator in the church( This one paragraph 'rom Experiencing God should put any cultresearcher into a state o' alert(

=1( Class: 8nbiblical( 8nit 10, page 1;0( +*' the people #al$ #ith Eod, then * can trustEod to guide themL *' the people do not #al$ in right 'ello#ship #ith Eod, then * depend onEod to guide me in helping them become #hat !e #ants them to be(. Both o' thesestatements are 'alse teachings and * #ill deal #ith them one at a time( *n Ealatians 2:11Gaul #rites, +But #hen Geter #as come to ntioch, * #ithstood him to the 'ace, because he#as to be blamed(. -id Geter not #al$ #ith Eod? O' course Geter did( That does not preventsomeone 'rom ma$ing mista$es( Ahen Blac$aby6s entire phrasing is ta$en into account,ho#ever, it reveals his vie# that #hen people agree #ith Blac$aby, they are #al$ing #ithEod, and #hen they do not agree #ith Blac$aby, they are not #al$ing #ith Eod( This is anincredible degree o' arrogance, and it strongly suggests that Blac$aby desires a +personalitycult. to spring up around him(

=2( Class: isapplication( 8nit 11, page 1>=( +/ou cannot be in relationship #ith @esusand not be on mission( @esus said, Ms the &ather has sent me, * am sending you6 I@ohn

20:21J(. *n actual 'act, there #ere many people in cripture #ho #ere saved but #ere not +on mission(. Eod does not necessarily call a person into mission( veryone supportsmission, but not everyone is on mission( *n atthe#6s account o' the deliverance o' the-ivine Commission, #e read in atthe# 2>:1, +Then the eleven disciples #ent a#ay intoEalilee, into a mountain #here @esus had appointed them(. @esus too$ !is eleven disciples toa mountain a#ay 'rom everyone else to give them the commission to reach the #orld( "oteveryone is called to be a missionary, and it does not mean that @esus doesn6t love them(Geople #ho have bought in to Blac$aby6s teachings become very 4udgmental o' #hat theycall +pe#sitters,. people #ithout #hose heart'elt 'inancial support, ministry #ould be utterlyimpossible(

=3( Class: isinterpretationDinaccurateDmisapplication( 8nit 11, page 1>>( On theparable o' the #heat and the tares, Blac$aby #rites, +8sing this parable, @esus teaches thatsome lost and evil people are mi9ed #ith true believers in churches(. Blac$aby is blatantlycontradicting one $ey part o' @esus6 o#n e9planation o' the parable( @esus does not say that'ield is the church( @esus says, +The 'ield is the #orld7 the good seed are the children o' the$ingdom7 but the tares are the children o' the #ic$ed one. Iatthe# 13:3>J( The +true

church. is not populated #ith any unbelievers( cts 2:=; says, +nd the <ord added to thechurch daily such as should be saved(. an6s +churches. contain all $inds o' unbelievers, butthe true assembly o' Eod contains absolutely none(

==( Class: 8nbiblical( 8nit 11, page 1H>( +Can Eodli$e KoinoniaP'ello#shipQ e9istbet#een churches o' di''erent denominations as they cooperate to achieve greater )ingdompurposes? /esF !o#ever, humans le't to their o#n #ays cannot achieve those $inds o'relationships( Only Eod through !is !oly pirit can create and sustain Koinonia bet#een !ispeople( !e #ants to be )ing, %uler, and overeign over all !is $ingdom( Ahen !e is allo#edto rule, manmade barriers #ill 'all(.*' Eod is to be allo#ed to rule, #ouldn6t everyone haveto be in agreement #ith the things !e teaches? Blac$aby cooperates #ith many di''erentdoctrines and versions o' the gospel, including the #or$ssalvation o' %oman Catholicism,and the baptismal regeneration o' the nglican communion and the Church o' Christ, inaddition to those churches that preach 4usti'ication by 'aith( &rom a moral standpoint,Blac$aby cooperates #ith denominations that re4ect the Bible6s teachings on homose9ualityand 'ornication( !o# can one cooperate #ith such things i' Eod is ruling over him? *' Eod6srule is accepted, then those #ho oppose !is teaching must be re4ected(* have a lot o' verses

to support this(Ealatians 1:>10, +But though #e, or an angel 'rom heaven, preach anyother gospel unto you than that #hich #e have preached unto you, let him be accursed( s#e said be'ore, so say * no# again, i' any man preach any other gospel unto you than thatye have received, let him be accursed( &or do * no# persuade men, or Eod? or do * see$ toplease men? 'or i' * yet pleased men, * should not be the servant o' Christ(.7

%omans 1:1;1>, +"o# * beseech you, brethren, mar$ them #hich cause divisions ando''ences contrary to the doctrine #hich ye have learned7 and avoid them( &or they that aresuch serve not our <ord @esus Christ, but their o#n belly7 and by good #ords and 'airspeeches deceive the hearts o' the simple.7

1Timothy 1:3, +s * besought thee to abide still at phesus, #hen * #ent into acedonia,that thou mightest charge some that they teach no other doctrine.7

1Timothy =:1, +Ta$e heed unto thysel', and unto the doctrine7 continue in them: 'or indoing this thou shalt both save thysel', and them that hear thee.7


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1Timothy :3, +*' any man teach other#ise, and consent not to #holesome #ords, eventhe #ords o' our <ord @esus Christ, and to the doctrine #hich is according to godliness7 !e is

proud, $no#ing nothing, but doting about 5uestions and stri'es o' #ords, #hereo' comethenvy, stri'e, railings, evil surmisings, Gerverse disputings o' men o' corrupt minds, anddestitute o' the truth, supposing that gain is godliness: 'rom such #ithdra# thysel'.7

2Timothy =:1=, +* charge thee there'ore be'ore Eod, and the <ord @esus Christ, #ho shall 4udge the 5uic$ and the dead at his appearing and his $ingdom7 Greach the #ord7 be instantin season, out o' season7 reprove, rebu$e, e9hort #ith all longsu''ering and doctrine( &or thetime #ill come #hen they #ill not endure sound doctrine7 but a'ter their o#n lusts shall theyheap to themselves teachers, having itching ears7 nd they shall turn a#ay their ears 'romthe truth, and shall be turned unto 'ables.7

Titus 1:H, +!olding 'ast the 'aith'ul #ord as he hath been taught, that he may be able bysound doctrine both to e9hort and to convince the gainsayers.7

!ebre#s 13:H, +Be not carried about #ith divers and strange doctrines( &or it is a good thing

that the heart be established #ith grace7 not #ith meats, #hich have not pro'ited them thathave been occupied therein.7

2@ohn >11, +<oo$ to yourselves, that #e lose not those things #hich #e have #rought, butthat #e receive a 'ull re#ard( Ahosoever transgresseth, and abideth not in the doctrine o'Christ, hath not Eod( !e that abideth in the doctrine o' Christ, he hath both the &ather andthe on( *' there come any unto you, and bring not this doctrine, receive him not into yourhouse, neither bid him Eod speed: &or he that biddeth him Eod speed is parta$er o' his evildeeds(.

any denominations allo# their traditions to out#eigh cripture( *' @esus really rules ourlives, #e #ill avoid #or$ing #ith such denominations(

@esus spo$e these things about the Gharisees, #hose tradition out#eighed cripture:

atthe# 1:, 1112, +Then @esus said unto them, Ta$e heed and be#are o' the leaven o'the Gharisees and o' the adduceesL !o# is it that ye do not understand that * spa$e it notto you concerning bread, that ye should be#are o' the leaven o' the Gharisees and o' theadducees? Then understood they ho# that he bade them not be#are o' the leaven o'bread, but o' the doctrine o' the Gharisees and o' the adducees.7

atthe# 23:23, +aying The scribes and the Gharisees sit in oses6 seat: ll there'ore#hatsoever they bid you observe, that observe and do7 but do not ye a'ter their #or$s: 'orthey say, and do not.7

atthe# 23:131, +But #oe unto you, scribes and Gharisees, hypocritesF 'or ye shut up the$ingdom o' heaven against men: 'or ye neither go in yourselves, neither su''er ye them thatare entering to go in( Aoe unto you, scribes and Gharisees, hypocritesF 'or ye devour#ido#s6 houses, and 'or a pretence ma$e long prayer: there'ore ye shall receive the greaterdamnation( Aoe unto you, scribes and Gharisees, hypocritesF 'or ye compass sea and land toma$e one proselyte, and #hen he is made, ye ma$e him t#o'old more the child o' hell than

yourselves(.

* #ill dispense #ith 5uoting parallel accounts 'rom the other gospels( uite a bit o' cripturethat !enry Blac$aby teaches you to ignore, isn6t it?

=( Class: 8nbiblical( 8nit 11, page 1H>( +* am not suggesting that doctrinal di''erencesought to be compromised, but #e can act li$e brothers and sisters #ho love each other(. Thisis a direct re'usal to obey Eod on !enry Blac$aby6s part( 2@ohn >11, %omans 1:1;1> and1Timothy :3 absolutely 'orbid any $ind o' 'ello#ship #ith purveyors o' 'alse doctrine(Geople are not your +brothers and sisters. i' they believe in salvation by anything other than'aith in Christ or oppose Eod6s teachings in the Bible(


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=( Class: 8nbiblical( 8nit 12, page 203( +/ou sin against Eod #hen you: 1J iss themar$ o' !is purposes 'or you, 2J %ebel against !im, re'use to 'ollo# !im, 3J Commit acts o'

evil, #ic$edness, or immorality(. Goint 1J is not Biblical doctrine( %omans 3:23 says, +&or allhave sinned, and come short o' the glory o' Eod(. in causes the coming short7 but comingshort is not in itsel' a sin( in de'ined Biblically is this: +Ahosoever committeth sintransgresseth also the la#: 'or sin is the transgression o' the la#. I1@ohn 3:=J( Aithouttransgression o' the <a#, there is no sin(

=;( Class: -ebatable( 8nit 12, page 210( +gencies o' a denomination, 'or instance,have a place in doing Eod6s #ill that indvidual churches cannot accomplish alone(. Blac$abyis spea$ing o' agencies such as the BC6s +"orth merican ission Board(. The problem #iththis teaching is that there #ere no such agencies in the Bible, and yet individual churchesaccomplished the #or$( Aith this teaching, Blac$aby denigrates the #or$ o' independentchurches and nondenominational churches( Aere @esus and the apostles negligent in settingup a 'irst century church that had no denominational agencies? * thin$ not(

=>( Class: isapplication( 8nit 12, page 213( +*n @esus6 commission to !is church !esaid, MEo and ma$e disciples o' all nationsLteaching them to obey everything * havecommanded you6 Iatt( 2>:1H20J(. This is a relatively minor 'ault, but it is a common

evangelical teaching that is 'alse( This command #as de'initely not given to the church bute9clusively to the eleven remaining apostles, #ho #ere even sent to a mountain a#ay 'romeveryone else to receive this command( atthe# 2>:1 records, +Then the eleven disciples#ent a#ay into Ealilee, into a mountain #here @esus had appointed them(. "ot everyone isgi'ted or called to be an evangelist, and it is unbiblical Isee 1Corinthians 12J to suggest thatthey are(

=H( Class: 8nbiblical( 8nit 12, page 213( +<earning to 'ollo# Christ is a li'elongprocess( /ou do not learn to 'ollo# !im all by yoursel'(. Blac$aby here is recommending'ello#ship #ith a local church, but he goes overboard on the necessity o' a church( !e#rites, +"o one can become the $ind o' complete believer he ought to be outside the'unctioning body o' a "e# Testament church(. But #hat cripture actually says is, +nd that'rom a child thou hast $no#n the holy scriptures, #hich are able to ma$e thee #ise untosalvation through 'aith #hich is in Christ @esus. I2Timothy 3:1J( * $no# a person #ho #astoo sic$ to attend a church, ministering through a #eb site 'rom his home 'or years( !erecently made a ne# translation o' the "e# Testament 'rom Eree$ at home( church is veryhelp'ul, and i' at all possible #e should be +"ot 'orsa$ing the assembling o' ourselves

together, as the manner o' some is7 but e9horting one another: and so much the more, asye see the day approaching. I!ebre#s 10:2J( But the sort o' claims Blac$aby is ma$ing areun#arranted( person can be 'ully 'unctional as a Christian outside o' any local assembly, i'such a situation presents itsel'(

0( Class: -ebatable( 8nit 12, page 21=( +part 'rom the body, a gi't or ministry is outo' conte9t(. Aell, the Ereat #a$ening in ngland #as an e9ample o' an +out o' conte9t.ministry, then( @ohn Aesley #as not permitted to spea$ in his nglican church so he simplyproceeded to minister on his o#n and through his ethodist societies, #hich he did not vie#as a church( ince it #as the greatest revival ngland ever sa#, * guess #e needn6t #orrytoo greatly about +outo'conte9t. ministry(

There you have 0 'alse teachings 'rom Experiencing God ( * eliminated si9 more points that * thought #ere toominor to bring up in addition to these( ven at 0 points, though, it constitutes one 'alse teaching in every 'ourpages o' Experiencing God (

*' there is a lesson to be learned or a recommendation to be made, it is this( -o not trust the outhern BaptistConvention6s materials to be doctrinally pure, even i' you are a outhern Baptist( *nstead, 'ollo# the criptural

advice given in !ebre#s :1=, +But strong meat belongeth to them that are o' 'ull age, even those #ho byreason o' use have their senses e9ercised to discern both good and evil(. Ae are to be discerning both o' things#e thin$ are good and those things #e thin$ are evil(

Courses #ith this sort o' content should not be given to people #ho do not have a great deal o' cripture$no#ledge #ith #hich to discern #hat teachings are true and #hich are 'alse( Other <i'eAay courses, li$e T(A(!unt6s Mind of hrist 'or instance, contain solid Bible teaching #ithout all the charismatic psychobabble o'Blac$abyism( * revie#ed T(A( !unt6s Mind of hrist again, to veri'y #hat * have said about him here( Theteachings are virtually 'la#less in his e9cellent course( I*nterestingly, Claude ( )ing #rote the e9ercises'or Mind of hrist , the same man #ho did Blac$aby6s e9ercises( /et the course is devoid o' mysticism(J Thedi''erence bet#een the t#o courses is night and day, and * can recommend Mind of hrist #ithout anyreservations(

But the best and sa'est antidote 'or ignorance about Eod is to simply read the Bible itsel' #ithout having to beconcerned about any o' man6s errors( * #ould recommend $eeping a#ay even 'rom study Bibles, as they tend


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to have 'alse teachings in the notes, and 'rom dynamic e5uivalency versions that contain man6s interpretationsinstead o' the literal Aord o' Eod( llo# Eod to teach you !is Aord !imsel'( Eod6s !oly pirit is more than

patient enough to be your teacher i' you #ill turn to !im(

O8%C

!" #uestionable $eachings from Experiencing God is Copyright R 2000 by Compass -istributors( Copyright isto protect content only( Germission is granted to 'reely distribute

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Conhecendo Deus e Fazendo a Sua Vontade - Blakcaby - Avaliação

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