Pavel Hejzlar: Two Paradigms for Divine Healing
Pavel Hejzlar, Two Paradigms for Divine Healing: Fred F. Bosworth, Kenneth E. Hagin, Agnes Sanford, and Francis Macnutt In Dialogue (Brill, 2010), 289 pages, ISBN 9789004178328.
This work provides an analysis of the healing theologies by four major players in the 20th century. F. F. Bosworth and Kenneth Hagin are put forward as leading influences of a type of Pentecostal healing evangelism. Agnes Sanford and Francis MacNutt are examples of pastoral healing in more traditional settings.
There can also be no doubt that today the modern landscape of healing theology has been influenced to a large degree by at least one of these four schools of thought. Multiple familiar ministries today have been birthed as a result of the input from each of these four healing protagonists. Just as these heroes of faith built on foundations that existed in their time, we (perhaps unknowingly) also build on foundations they have laid. Therefore, after much time has passed, it is a good exercise to examine these foundations afresh. Biblical scholarship has increased. Does that allow us to examine their teachings with new light?
The author sets out to see if there are two approaches driven by two different theologies of healing: evangelistic and pastoral. What are some of the tensions produced by these different approaches, and can these tensions be resolved?
To pursue the answer, the author systematically lays out his work in a well organized and methodical approach. In the introduction, the author first sets up the Christian worldview that the four protagonists inherited in their times. A thorough, yet brief, biographical sketch of each of them follows with reasons why he has chosen these four people in particular out of many others that he could have chosen.
It is obvious that the author has taken much time and effort to become thoroughly acquainted with each of the four profiles, drawing from the vast material written by them and of them by some of their contemporaries. Then, with thorough documentation, the author sets forth the respective positions on each of the following questions:
1) How do each of them respond to the doctrine of cessationism, the declaration that events such as healings and miracles have passed away and are no longer relevant or available today?
2) Is healing guaranteed in the atonement? Is it available to everyone?
3) If healing is guaranteed, is a human response required? If so, what response(s)? What is faith, and what role does it play in securing the desired result of healing? Also, does repentance play a role? What about sacraments?
4) The author widens his investigation into the assumed biblical worldview that each of his protagonists teach. What roles are attributed to God? Has God unambiguously stated his position concerning healing? Are human beings created in a class like God? Is man a tripartite being, created with a spirit distinct from the soul in addition to the physical body? Does such a view of man contribute to his understanding of healing? Is there a relationship between sickness and Satan with his demons?
5) The author will explore the role of sacraments through the teachings of the two pastoral approaches. Neither F. F. Bosworth, nor Kenneth Hagin really address this issue from their perspectives.
6) Is there a role for doctors in the life of the believer? Is the use of the medical profession an indication of a lack of faith, or at least a substandard way of life for one whose fullness is to be found in Christ?
7) Finally, there is an investigation of the role healing in the larger scheme of things. Is healing of the sick intended to be a sign of the advancement of the kingdom of heaven? Is it an evangelistic tool? Is it intended to be part of the salvation message that includes the whole of man, including his body? Is healing an evangelistic concern or a pastoral concern? Or is it both?
After allowing each of his four protagonists to state their position on each of the above questions, there is a summary where the author compares and contrasts their answers with each other, but also adds the opinions and responses of other authors and denominations. In all their writings, is each protagonist true to their position without contradicting their former writings? How do they each cope with crisis when experience fails to live up to its promises? Is healing to happen instantly, or over a period of time? Is one approach to healing word-centred and the other Spirit-centred? The author will also contrast what each has said against a wider variety of scriptures he himself brings to the discussion. In this, the author shows great brilliance and charity to each of the four.
The healing evangelists hold to healing as being guaranteed in the atonement. As far as they are concerned, God has done his part accomplished once for all, so the need is for the believer to take hold of the benefits by faith. The alternative held by the pastoral approach to healing de-emphasizes faith, speaks more in terms of healing prayer and points to a wider complexity of factors, holds a more positive view of the medical profession, and understands healing in terms of being made well over a period of time as opposed to something instant.
F. F. Bosworth’s ministry is linked to old-time Pentecostalism, also to the pre-Pentecostal healing ministry connected with Holiness Methodism, as well as John Dowie of Zion, Illinois. He greatly articulated his doctrine of divine healing, writing books that others used as texts. He radically stood for guaranteed healing, that the new covenant if superior to the old must have better promises, that healing is available for all, that faith is required, and miracle healings as a sign to the lost would pave the way for the return of Christ. Bosworth’s influence on many preachers in the healing revival cannot be calculated.
Kenneth Hagin’s theology begins with his own experience of being healed as a youth. Cessationism is a word he never knew! As far as Hagin is concerned, God’s will has been stated and it will never change. Faith is the all important key, so much so that the gift of healing is unnecessary, if not superfluous, because learning to generate faith can be taught to the believer. As in previous studies on his life, this book also demonstrates the vast influence of E. W. Kenyon.
Agnes Sanford’s theology of healing was birthed by witnessing prayer for her ailing son. The daughter of Presbyterian missionaries to China, she was initially steeped in cessationism, suffered from depression, but was dissatisfied with her upbringing. She became heavily influenced by the writings of Emmet Fox, a leader in the New Thought movement. Thus her reading of the scripture and pursuit of healing were largely shaped by that movement.
Her teachings contain much in the way of psychology and espouses that God created everything out of himself (not out of nothing) to work according to laws. Learning these laws gives the individual the power to control their Frances MacNutt, as a Catholic, would never have been closed to the miraculous, but nevertheless had to overcome bias common within Catholic thinking, such as miracles being an indication of sainthood, a focus on the value of the soul over the body, and an appreciation of the suffering saint. MacNutt is well known for his use of ‘soaking prayer.’ Of the four under review, MacNutt would have the most pastoral sensitivity in dealing with the suffering.
The author traces the roots of these four healing ministries on the 20th century to one of two sources: Wesleyan soteriology and New Thought.
Wesleyan soteriology taught perfectionism or entire sanctification which was immediately available if claimed by faith. The premise developed that if total freedom from sin can be achieved, then sickness which is the fruit of sin should be totally abolished as well in the here and now. A sinless life should be accompanied by a sickness free life. They rise and fall together. The two healing evangelists inherited this train of thought.
New Thought was a spiritual movement that taught spirit is the ultimate reality, true human self-hood is divine, divine thought is a positive force for good, all disease is mental in origin and right thinking has a healing effect. Both the pastoral healing ministers reflect some of these influences, especially Sanford.
What can be learned when results don’t match expectations? Does allowing for persistent disability stifle the pursuit of wholehearted faith? What do we do with scriptures that don’t line up with our system of belief? Do we negate them, denigrate them, or simply ignore them? How can we encourage faith to rise up for the extraordinary?
That which strongly comes across to the reader is the author’s sense of charity, seeking what may be gleaned from each of the four ministers under review, even when he insists their views must be modified.
At the end of the book, I believe the author does a brilliant job of drawing all this to a positive conclusion. Indeed, it is a most difficult task to have a charitable spirit that deals with things that might be considered extreme, overbalanced, and out of sharp focus, but modify and qualify them so they still promote a most positive view of The author is able to affirm, through the writings of these four healing ministries that:
1) healing is a tangible expression of God’s love and his power is revealed
2) Jesus is alive
3) the one who can heal the body can heal the sin sick soul
4) creation is affirmed as good
5) the human body is important and destined for resurrection
Thus I am blessed to hear the heart of this author, who encourages the supernatural, the pursuit of the power of God, but tests it with the wider panorama of theology and scripture, seeing how the part of divine healing fits into the whole counsel of God. This book is a valuable tool to those who seek to understand foundations, to those who teach, to those who care for the lost, to those who care for the saints, and to those who want to pursue God and his power.
Reviewed by Eugene Smith
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