An Affirmative Pentecostal Theology of the Miraculous

Many Pentecostal testimonies lift up, and rightly so, the blessings of divine healing. I myself testify to being dramatically healed of life-threatening disease.[52] God can and does miraculously heal. It is also the case that not everyone is automatically or instantly healed. Some may not be healed in this life at all. It is critically important that Pentecostal theology of the miraculous be inclusive of the full range of actual life experiences. Thus it must account for and include those who are not yet healed (but experience God no less); and, therefore, they help contribute to a full-orbed theology of well-being.[53] God graciously works to sustain and strengthen those who are not immediately healed. In such cases, God’s sustaining grace and love are present and sufficient (2 Corinthians 12:9). Any Pentecostal testimonial theology open to describing dramatic healings as extensions of the biblical narrative must also carefully and compassionately address and embrace those who are not immediately or spectacularly healed. Compassionate sensitivity to the still suffering need not weaken affirmation within the believing community that Jesus still heals. It does, however, strengthen affirmation of divine sovereignty.

Theological Praxis

Pentecostals and Charismatics perceive healing and deliverance as two especially important dimensions of ecclesial mission and Christian living.[54] Julie Ma’s research indicates that Pentecostal missions have been uniquely effective among societies in the majority world precisely because of attention to these and similar elements which are relatively ignored by most other Christian groups. She suggests Pentecostal missiologists need to further develop their theological foundations in these areas and that Pentecostal missionaries need to take full advantage of unusual preparation by the Spirit.[55] For my purposes here, healing and deliverance demonstrate an appropriate interface between theology and praxis in the context of an affirmative Pentecostal theology of the miraculous.[56] Natural and supernatural considerations coalesce in an especially noteworthy way in divine healing and deliverance. In the case of physical healing, Pentecostals believe in divine miraculous healings but also affirm the value of health care and medical treatment. In the case of deliverance, Pentecostals believe in exorcisms but also affirm the value of psychological care and counseling.[57] A mature Pentecostal theology will therefore be holistic in nature, accounting for both natural and supernatural aspects of divine agency and human well-being.

Pentecostals have a strong biblical case for practicing healing and deliverance. For example, the Synoptic Gospels clearly emphasize healing and deliverance in Jesus’ ministry. The results of a selective overview are representative. Matthew relates the centrality of Jesus healing the sick and delivering people from demons (4:23-25) and announces that Jesus’ Spirit enabled power over the demonic is indicative of the sovereignty of God (12:28; cp. Luke 10:17). However, in Matthew Jesus warns that performing miracles and exorcisms are not substitutes for obedience to God’s will (7:21-23). Mark opens up with Jesus delivering the demonized and healing the sick (1:21-34) and consistently presents Jesus as one who conquers disease, demons, and death (5:1-43). Luke defines Jesus’ Messianic identity in terms of his proclamation of the gospel and liberation of those who are bound, blind, or oppressed (4:18). Luke indicates that the ministry of preaching, healing, and delivering passed on to the disciples as well (9:1-2). Luke articulates the relation between physical healing and deliverance from demons (exorcism) (4:38-41; 13:10-17). Furthermore, the New Testament Church continued performing healing and deliverance ministries. Healings and deliverances were prominent in the Apostles’ ministries (Acts 5:12-16). Healing and deliverance occurred in dramatic fashion among various apostles, including Paul (Acts 8:1-4; 19:11-20). If the New Testament portrays the pattern for the Church today, as Pentecostals ardently believe, then there is no reasonable doubt that believers today should be involved in healing and deliverance ministries.[58]

Pentecostal ecclesiology clearly understands the Church to exist as a healing community.[59] In addition to proclaiming the gospel message of salvation as forgiveness, or better, as part an intrinsic part of that proclamation, the Church’s demonstration of the gospel shows in compassion for the sick. Although there are diverse models, compassionate care for the sick can include prayer for the sick, sometimes with the laying on of hands, anointing with oil, and other emblematic elements, to conventional health care and social action in behalf of the suffering. Ecclesiologically speaking, local Pentecostal congregations exist as diverse healing communities.[60] Visions of existential and relational wholeness (shalom) include a holistic or multidimensional anthropology and soteriology with salvation/healing for spirit, soul, and body. Relational and communal reconciliation as well as spiritual elements of suffering and supernatural sources of affliction call for concerted attention to healing and deliverance. Pentecostals believe that for the Church to really be the Church as it should be it offers help in the Lord for the whole person here and now as well as happiness with the Lord for all eternity.[61] Accordingly, not only forgiveness of sins and future blessedness but present healing and deliverance are intrinsic to the gospel and integral to the mission of the Church.

As it is incumbent upon Christ’s ministers to fulfill their ministry in faithfulness (Colossians 4:17; 2 Timothy 4:5), challenges facing development of a solid Pentecostal theology of healing and deliverance must be adequately addressed. Solomon lists three pairs for particular consideration: epistemology and cosmology, theodicy and suffering, and faith and superstition.[62] Epistemology and cosmology were briefly addressed above. Suffice it to say here that the world of the spiritual and supernatural are affirmed. Regarding theodicy and suffering the historic Christian tradition recognizes the reality of the world, the flesh, and the devil as opponents of God and his good angels and of humanity. It also recognizes the role of human choice and sin. Demons or evil spirits aligned with the devil are no match for the sovereign God, the Triune God of the Father, the Son, and the Holy Spirit. Humans make free choices and are responsible to make the right ones—to repent of sin, to repudiate Satan, and to receive Jesus Christ as Savior and as Lord. Although suffering will continue to occur in this fallen world until Jesus comes again, there is help and hope in Christ. Regarding faith and superstition it is essential to separate decisively from that which is unbiblical as contrary to sound doctrine; it is the unfruitful works of darkness. Pentecostal Christians must embrace only that which is scripturally and doctrinally sound or healthy; this and this only gives light and life to the world. Prudent examination of self and one’s culture is essential to assure the devil does not get a foothold. Syncretism, the mixing of authentic Christian faith with inconsistent elements from other religious sources, will be self-defeating, at the least, and possibly damning.

Tags: affirmative, featured, miraculous, pentecostal, theology

Category: Spirit, Spring 2015