F.F. Bosworth (1877-1958)

F.F. Bosworth (1877-1958) was a central figure in the Pentecostal movement of the early 20th century and the Post-World War II healing revival. His impact as a famous healing evangelist was unmistakable, and his book, Christ the Healer, remains a popular text on divine healing. Pentecostal church history would be incomplete without his story. One of the most prominent evangelists to serve as his protege was Tommy Lee “T.L.” Osborn (1923-2013), who became a world-renowned missionary evangelist and the famous author of the classic, Healing the Sick.

T.L. Osborn (1923-2013)

As I sought to learn more about Bosworth and his relationship with Osborn, I reached out to the one person who would know more about their time together than any other source. That person was Osborn’s daughter, Dr. LaDonna Osborn, who graciously took time out of her busy schedule to answer my questions about her father. The interview was conducted by email in February 2016. It presents questions and answers about the influence of Bosworth on the life and ministry of T.L. Osborn. Other topics include Osborn’s views on Spirit baptism and tongues as the initial evidence of the Spirit baptism.

Dr. LaDonna Oborn is a well-regarded Christian leader. She currently serves as president and CEO of Osborn Ministries International, the world missionary organization founded by her parents in 1949.  As noted on her webpage, “She is founder and overseer of the International Gospel Fellowship (of churches and ministries), which includes more than 60 ministries, over 1,000 churches in more than 50 nations globally.” For more information on her work, visit her official website: https://osborn.org/about/ladonna-osborn

Roscoe Barnes III, Ph.D.

ROSCOE BARNES III: Your father has been quoted as saying: “Old F. F. Bosworth used to share a lot of secrets with us.”  What are some of the secrets that Bosworth shared with him?

Dr. LaDonna Oborn

LADONNA OSBORN: My father did not go into great detail concerning what exactly F.F. Bosworth shared with he and my mother. From various general comments and reflections, I believe that Brother Bosworth was a great encouragement in the areas of faith and praying for the sick in mass. During many of the events that were organized by Gordon Lindsay, where various healing evangelists were present to preach and pray for the sick, he had Brother Bosworth teach in the mornings. This strategy was significant in helping people to understand the biblical validity of divine healing. This was especially true when Brother William Branham prayed for the sick. Because of his unique gift and style, G. Lindsay felt that people needed teaching so that their faith would be in the Word of God, rather than in a person. As I look back on this, I thank God for this wisdom. Brother Lindsay did much to facilitate the healing revival that was spreading across the States during the late 1940’s and 1950’s.

BARNES: In his book, Healing the Sick, your dad wrote that someone gave him a copy of Two Kinds of Faith by E. W. Kenyon. Who was the person that gave him this book and introduced him to Kenyon?

OSBORN: I do not remember my father ever saying who gave him the first Kenyon book.

BARNES: Did your father and mother ever speak in tongues in the way that is taught by classical Pentecostals? In other words, did either of them have the experience where they spoke in tongues as the initial physical evidence of the baptism in the Holy Spirit?

OSBORN: My father was saved and baptized in the Holy Spirit in a Pentecostal revival meeting near his farm home in Oklahoma. He later traveled with a Pentecostal Church of God evangelist for three years (age 15-18). My mother was saved and baptized in the Holy Spirit in an Assembly of God church where she attended as a young girl. Both of my parents were saved and baptized in the Holy Spirit at the age of 12. Although we were out of the country most months of each year, we always had a home church in Tulsa. It was an Assembly of God church. Yes, both of my parents’ early spiritual experiences were in the classic Pentecostal context. Yes, they spoke in tongues, as was usual in the Pentecostal tradition.

BARNES: If they did speak in tongues, did they continue to do so or did they stop at a certain point?

OSBORN: Yes, my parents always spoke in tongues. My brother and I were raised in the classic Pentecostal tradition and I am proud to identify with those who understood the power of the Holy Spirit and the emphasis on witnessing of Christ with effectiveness.

BARNES: Is there a written record of their Spirit baptism? If not, can you provide a time frame for their experience?

OSBORN: I remember both of my parents telling the stories of their Spirit baptisms, but I’m not recalling if these details were included in their publications. Actually, I don’t remember additional details of their conversion either. Of course, within our family, we grew up hearing the stories of the dramatic changes that took place in their lives when they were born again and baptized in the Holy Spirit. I do recall that their Spirit baptisms were not on the same day as their conversions, but rather a few days after. So both would have been baptized in the Holy Spirit at the age go 12.

BARNES: In your father’s book, The Purpose of Pentecost, he did not advocate evidential tongues as is taught by classical Pentecostals. What exactly was his position on this topic?

OSBORN: My father wrote The Purpose of Pentecost during a time in which the issue of tongues was causing great division within the Body of Christ. The focus had shifted from the role of the Spirit-filled believer to witness of Christ, to a rather Pharisaical attitude of boasting of speaking in tongues while doing nothing with that divine equipping to fulfill the mission of Christ on the earth. My father wrote the book to re-focus believers on the priority of evangelism for every Spirit-filled believer. If you read this book again in the historical context in which it was written, you will see this clearly. When the need for that emphasis ended, we discontinued publishing that book.

BARNES: Who or what influenced his views on the Holy Spirit and speaking in tongues? Was he in anyway influenced by F.F. Bosworth or E.W. Kenyon?

OSBORN: The views of my father and mother (and myself) on the Holy Spirit were influenced by the Pentecostal environments in which we were saved and also from the Scripture. It is normative for the New Testament Christians to be filled with the Holy Spirit and to witness of Christ. I do not remember anything being said about Bosworth or Kenyon’s attitude regarding tongues. The influence of Bosworth was on the biblical foundation for divine healing; the influence of Kenyon was the redemptive work of Christ at the Cross. These redemptive truths were not understood so clearly prior to E.W. Kenyon’s teachings. Again, he made a great contribution to the Body of Christ at critical time.

BARNES: Many evangelists during your father’s time wrote about Bible prophecy, gifts of the Spirit, and other topics. However, it seems that your father focused on topics related only to salvation, healing, evangelism, and prosperity. Is this a true assessment of his writings? If so, why do you think he avoided other topics?

OSBORN: My father was an evangelist. Everything that he wrote and did was to bring people to the saving knowledge of Jesus Christ. He did the work of an evangelist always in cooperation with the local churches, and he made it clear that it was their responsibility to teach new believers additional truths after their conversion. He never preached on the Holy Spirit, Bible prophecy, the gifts of the Spirit, or such other things that are important to the believer. He recognized that the gift of the evangelist is a gift to the Church. The gift of the pastor and teacher are also gifts to the Church. He was an evangelist and he fulfilled his part in bringing people to Jesus and directing them into local churches to receive guidance and further biblical instruction. Of course, he had personal views on every biblical topic. But his public ministry was evangelism.

I would say that a true assessment of his writings is that his life focus was to help people to see Jesus and to recognize that Jesus wanted to live in each of them in order to continue His work through them. That, in essence, was my father’s passion and all of his messages and writings reflect that. I would not say that he avoided any topic, but rather he was totally focused on the person, the work and the continuing ministry of Jesus Christ.

BARNES: How would you describe the level of influence that Bosworth had on your father’s ministry?

OSBORN: Brother Bosworth was on the scene during a very critical time, in the early healing movement in the United States. No doubt, he influenced all of the young healing evangelists and kept them focused on the Word of God as the final authority concerning God’s will to heal. His book, Christ the Healer, was likely the primer on the topic. There is no way to estimate the extent of his influence through his teachings, his example, and his encouragement of a new generation.

BARNES: William Branham once said that he introduced your father to Bosworth. He mentioned this in his sermon, “Faith,” which is posted here: http://www.williambranham.com/faith-56-0427/. Have you heard this story?

OSBORN: While I don’t remember this exactly, I do know that under Brother Lindsay’s influence, my father, Brother Branham, and Brother Bosworth were all involved in the same conventions.

BARNES: A friend of mine, Rev. Ryan Miller, shared a letter from your father in which he seems to suggest Bosworth encouraged him to write books. Do you know if your father offered such encouragement?

OSBORN: Yes, Bosworth encouraged my father to write. It was another man who edited my father’s first manuscripts and taught him how to write properly and also to read editing symbols. Of course, as you know, writing and publishing has long been a central passion of this ministry.

BARNES: Did your father attend Bosworth’s funeral in 1958?

OSBORN: I do not believe my father attended Bosworth’s funeral. During 1958, we were overseas in some of our historic crusades in East Africa.

PR

A recent post is titled, “Why Ern Baxter Left the Ministry of William Branham: A Look at Problematic Concerns About Faith and ‘Borderline Psychic’ Phenomena.” http://ffbosworth.strikingly.com/blog/why-ern-baxter-left-the-ministry-of-william-branham

Stephen J. Nichols, The Reformation: How a Monk and a Mallet Changed the World (Wheaton: Crossway Books, 2007), 159 pages, ISBN 9781581348293.

Stephen J. Nichols has written a book on church history that is interesting, informative, and entertaining. The book is titled, The Reformation: How a Monk and a Mallet Changed the World. According to Nichols, the book is developed on two ideas: “First, the Reformation matters. Second, history can be fun” (13).

Using Martin Luther as his starting point, Nichols describes how the Protestant Reformation began, and its impact on future generations. He writes that when Luther took a mallet on Oct. 31, 1517, and nailed his Ninety-Five Theses on the church door in Wittenberg, he started a movement that would spread across the world. He writes: “Luther’s act gave birth to the Protestant church, now nearly 600 million members strong. Luther’s act also brought the world out of medieval times and into the modern age” (11). Nichols argues that what Luther and the other Reformers did in terms of ministry and church doctrine provide lessons for the contemporary church.

Nichols holds a Ph.D. from Westminster Theological Seminary. A professor at Lancaster Bible College and Graduate School, he has written a number of books, including Heaven on Earth, and The Pages of Church History. He is also the author of An Absolute Sort of Certainty: The Holy Spirit and the Apologetics of Jonathan Edwards.

Stephen J. Nichols was named the new President of Reformation Bible College and Chief Academic Officer of Ligonier Ministries in March, 2014. ReligionNews.com press release

In The Reformation, Nichols presents his work in eight chapters. In his first chapter, he explains why the Reformation matters today. This chapter is followed by a look at Martin Luther and the German Reformation. The next chapter focuses on Ulrich Zwingli and the Swiss Reformation. The chapters that follow feature the Anabaptists, John Calvin and the Swiss Reformation, the Anglicans and the British Reformation, the Puritans and the British Reformation, and women and the Reformation.

In the Appendix, Nichols includes a collection of original writings under the heading, “In Their Own Words: Selections from Documents of the Reformation.” Here, he includes important texts of the Reformation such as Luther’s Ninety-Five Theses, and the works of John Calvin. This section also contains the confessions of the Reformation, the catechisms of the Reformation, and the prayers of the Reformation.

The final section of the book includes a “Reformation Scorecard.” It is a chart that presents an overview of the entire book. Among other things, the chart features the respective regions of the Reformation, the key players in each area, as well as the significant events and writings that occurred. A mere glance at this chart allows readers to get a quick overview of what happened during the Reformation.

The Reformers were known for their stand on the Word of God as the final authority, and the doctrine of justification by faith alone in Christ alone. In showing why the Reformation matters today, Nichols reminds readers of the Bible five important doctrines that became the foundation of the Reformation. In his first chapter, he discusses:

(1) “Sola Scriptura,” which means, “Scripture alone.” This is the view that Scripture is the final and sole authority for the church.

Amanda Porterfield, Healing in the History of Christianity (Oxford University Press, 2005), 218 pages, ISBN 0195157184.

Healing has played an important role throughout the history of Christianity, according to Amanda Porterfield. In her new book, Healing in the History of Christianity, she traces the belief in healing back to the ministry of Christ and the teachings of the Old Testament. She shows how the practice of healing has been adapted and viewed by Christians in the early church, the Middle Ages and in the 21st century. Healing, she argues, is not only a central theme of Christianity; but it “has been a driving force in the construction of Christianity as an ongoing historical tradition” (4).

Porterfield is the author of a number of books on American religious history, including The Transformation of American Religion (Oxford, 2001). She is the Robert A. Spivey Professor of Religion at Florida State University, and a recent past president of the American Society of Church History. Porterfield also serves as co-editor of Church History: Studies in Christianity and Culture.

In Healing in the History of Christianity, Porterfield presents a scholarly discussion on healing in Christian history. The discussion is developed in five chapters that cover the following topics: Jesus: Exorcist and Healer; Healing in Early Christianity; Healing in Medieval Christianity; Healing in Early Modern Christianity; Healing in Western Christianity’s Global Expansion; Christianity and the Global Development of Scientific Medicine; and Christian Healing in the Shadow of Modern Technology and Science.

Porterfield begins her discussion with a focus on the ministry of Christ as presented in the Gospel of Mark. She depicts the time period and cultural events that were occurring at the time Mark’s Gospel was written, including exploring the link between healing and demonology. She also reports the various studies on “the historic Jesus,” and the role in which Christ is viewed as both an exorcist and healer in His ministry. In the chapters that follow, she reviews various studies on healing, and compares Christian healing with practices in other religions, suggesting, for instance, that Christians have borrowed some of their methods from other religions and cultures. She notes the similarities while showing how the practice of healing unites people in community. Many references are made to healing in the Catholic church. Furthermore, she explains how Christians have linked health and healing to sin and judgment.

Porterfield argues “that healing has persisted over time and across cultural spaces as a defining element of Christianity and a major contributor to Christianity’s endurance, expansion, and success” (19). It should be noted that she is a believer in healing. She writes: “I accept religious healing as a real biological phenomenon, although one prey to pious exaggeration” (19). Porterfield’s research offers different perspectives on healing in Christianity. She suggests that on one hand, Christians find comfort in cures accomplished in the name of Christ; and on the other hand, Christians find comfort in their ability to endure suffering, which is “part of a cosmic vision of redemption” (4).

While the book is thorough in its survey of Christian healing, it surprisingly omits some of the prominent names and events that are often discussed in Pentecostal revival and divine healing movements. In the final chapter, Porterfield includes a brief section on Aimee Semple McPherson, which is followed by a section on the growth of the Pentecostal movement. However, little else is provided, despite the many books, ministries, and scholarly research available.

Ben Quash and Michael Ward, eds., Heresies and How to Avoid Them: Why it matters what Christians believe (Peabody, Mass.: Hendrickson Publishers, 2007), 148 pages, ISBN 9781598560138.

Heresy and heresy hunting are the two issues addressed in Heresies and How to Avoid Them by Ben Quash and Michael Ward. With the contributions of several authors, they show the church how to handle truth, and how not to throw the baby out with the bath water.

Quash and Ward provide an examination of false teachings throughout the history of the church. They focus on such important issues as the person of Christ and Christian living. Although clear in pointing out the dangers of unorthodox teachings, Quash and Ward urge caution in defending the truth. They warn that orthodoxy can suffer corruption, and even be used as a weapon and become “an excuse for any and every kind of outrage” (P. 136).

Michael Ward

Both men have extensive backgrounds in ministry and theology. Quash is an Anglican priest who serves as Dean and Fellow of Peterhouse in the University of Cambridge. He holds a doctorate in Theology from the University of Cambridge. His co-editor, Ward, is also an Anglican priest. He is Chaplain of Peterhouse in the University of Cambridge. He holds a doctorate in theology from the University of St. Andrews.

Heresies and How to Avoid Them is a collection of writings that were first delivered as sermons. Like Quash and Ward, most of the contributors are Anglican. However, some of the chapters are written by Roman Catholics, a Quaker, and a member of the Eastern Orthodox Church.

The book is divided into two parts. Part One deals with the person of Christ and covers the heretical doctrines of Arianism, Docetism, Nestorianism, Eutychianism, Adoptionism, and Theopaschitism. Part Two focuses on Christian living and covers Marcionism, Donatism, Pelagianism, Gnosticism, Free Spirit, and Biblical Trinitarianism.

In producing this book, Quash writes that his aim is not only to help people avoid heresy and appreciate orthodoxy, but to also take a closer look at heresy and the “what-ifs” of orthodoxy, “so that the pitfalls and limitations of heresies can be better appreciated, and orthodoxy more wholeheartedly celebrated” (p. 9).

The tone of the book can be seen in the foreword that is written by Stanley Hauerwas, a professor. He writes that orthodoxy must not be “used as a hammer to beat into submission those we think heterodox” (not conforming to orthodox belief) (p. x). He argues that it is important that the book does “not demonize the heretics of the past and present” (p. x).

Mark E. Dever, The Gospel & Personal Evangelism (Wheaton: Crossway Books, 2007) 124 pages, ISBN 9781581348460.

Mark E. Dever believes that personal evangelism is the duty of every Christian. Although some may be more gifted for evangelism than others, he believes that all Christians have a responsibility to share the Gospel with unbelievers. This responsibility includes having a sound knowledge of the Gospel and a clear presentation that is supported by prayer and a life of faithfulness.

In his book, The Gospel & Personal Evangelism, Dever offers readers a number of reasons for sharing the Gospel on a personal level. He also includes some practical ways to conduct such a ministry. He supports his views with numerous Scriptures from the Gospels, Acts and other New Testament passages. He also draws on his personal experiences.

Dever serves as senior pastor of Capitol Hill Baptist Church in Washington, D.C. A prolific writer, he is the author of several books by Crossway, including Promises Kept, Promises Made, Nine Marks of a Healthy Church, and The Deliberate Church. He holds a Ph.D. from Cambridge University and a Th.M. from Southern Baptist Theological Seminary. He also is the executive director of 9Marks (www.9marks.org).

In The Gospel & Personal Evangelism, Dever attempts to answer some of the most common questions people have about the Gospel and personal evangelism. He focuses on “the best news that there has ever been, and how we should share that news” (p. 17). His goal is that readers find they “can be more understanding and obedient in evangelism” (p. 17). His desire is to help the church to develop a culture of evangelism. He defines this culture as “an expectation that Christians will share the gospel with others, talk about doing that, pray about it, and regularly plan and work together to help each other evangelize” (p. 17). In short, he wants evangelism to be normal in the Christian life.

Dever covers his topic in seven chapters, each of which addresses an important question on evangelism. He begins with, “Why Don’t We Evangelize?” This is followed with, “What is the Gospel?” He then proceeds with, “Who Should Evangelize?,” “How Should We Evangelize?,” “What Isn’t Evangelism?,” “What Should We Do After We Evangelize?,” and finally, “Why Should We Evangelize?”

In Dever’s view, there are five basic excuses that Christians have for failing to evangelize. Three of them are: “Evangelism could cause problems,” “Other things are more urgent,” and “I don’t know non-Christians.” To address these and other excuses, he offers a 12-step program in which he advises the Christian to pray, plan, accept, understand, be faithful, risk, prepare, look, love, fear, stop, and consider.

On the subject of the “Good News,” Dever explains some of the popular misconceptions and poor definitions of what the Good News is. He writes, for example, that it is not simply that we are okay, it is not simply that God is love, and it is not simply that Jesus wants to be our friend. He states emphatically that the Gospel is about the sin problem that all people have, and what God did through Christ to address the problem. He writes that God is holy and He hates sin, and the only way a person can be saved is through the death, burial and resurrection of Christ. Using the Gospels and Acts as examples, he writes that the true, biblical message of salvation is that people should repent and believe the Gospel.

John S. Feinberg, No One Like Him: The Doctrine of God (Wheaton, IL: Crossway Books, 2001), 879 pages, ISBN 9781581348118.

In the 1970s, Paul E. Little wrote an excellent book entitled, Know What and Why You Believe. In clear simple language, he presented various doctrines of the Bible in a way that could be easily understood by young Christians. It was in many ways a practical guide in apologetics. Now there is a book that takes the doctrines of the Bible to a new level.

No One Like Him: The Doctrine of God by John S. Feinberg presents an in-depth look at the teachings of God while providing readers with an indispensable tool for defending their faith. On one level, it challenges Christians to think critically and even philosophically; on another level, it inspires them see God as He is revealed in Scripture.

Feinberg is the general editor of Crossway’s Foundations of Evangelical Theology series. He is the author of a number of books, including The Many Faces of Evil, and Ethics for a Brave New World (with Paul D. Feinberg). John S. Feinberg is Professor of Biblical and Systematic Theology and chairman of that department at Trinity Evangelical Divinity School.

John S. Feinberg, PhD (University of Chicago) is department chair and professor of biblical and systematic theology at Trinity Evangelical Divinity School.

Concerned about the changes in today’s society and the rise of postmodern thought, Feinberg felt the need for a book that would answer current questions about God. Process theology and openness theology are just two of the many issues he tackles. He writes:

The advent and growing entrenchment of the postmodern mindset, not only in our universities but also in culture more broadly, have had dramatic implications for our very understanding of who and what God is. Theologians and non-theologians alike are clamoring for a God who is engaged in our lives and responsive to our needs (p. xxv).

Clive Calver, Descending Like a Dove: The Truth About the Holy Spirit (Lake Mary, FL: Charisma House, 2004) 177 pages, ISBN 1591852900.

More than 20 years ago, David Wilkerson voiced concern about a “Christless Pentecost.”¹ Today, the concern is about a Spiritless Pentecost, a charismatic experience that treats the Holy Spirit as a “silent partner, the forgotten member of the Trinity” (2).

In his new book, Descending Like a Dove: The Truth About the Holy Spirit, author Clive Calver invites readers to have a more intimate relationship with God through the power of the Holy Spirit. He argues that the Spirit and His workings are often misunderstood in both the charismatic and non-charismatic traditions. Calver contends that while the ministry of the Holy Spirit may differ in some ways from the ministry of Christ and the Father, He is “no less than the very Presence of the living God making His home in the life of the believer” (3).

According to Calver, the charismatic experience should not be limited to material blessings, emotional highs or speaking in tongues. He believes that “God gives us His Spirit so that we might be supernaturally equipped to live as God Himself intended that we should” (6).

Clive Calver

Calver, a very capable writer, has been involved in Christian ministry in the United States and abroad for many years. He is president of World Relief, an organization that serves as the humanitarian aid arm of the National Association of Evangelicals. He has served as director general of the Evangelical Alliance of the United Kingdom, and program director of Billy Graham’s Mission England. He has also worked as national director of Youth for Christ in Britain.

Calver covers his topic from many angles. He uses 20 chapters to present a discussion of the Trinity and the role of the Godhead in salvation, holiness, spiritual growth and practical ministry. He gives particular attention to the importance of the Holy Spirit. Using colorful and sometimes heart-warming anecdotes, he shows how the Holy Spirit operates in and through believers from the moment of salvation. His opening chapter, “The Missing Person of the Trinity,” sets the stage for the theme of the book. He writes:

Tragically, our struggle to understand the nature and character of the Holy Spirit has often resulted in our unconsciously but effectively deleting Him from the Trinity. But the Holy Spirit is the One who draws us near to God; He is the Person who lives in us and is intimately connected with our lives (3).

In discussing the work of the Spirit, Calver writes about demonology and provides careful instructions for exorcisms. He also takes a look at the Spirit in divine healing. While noting that healing is for the church today, he offers a word of caution:

We must be careful not to presume that God’s intention will be to heal every person on every single occasion. Although healing should remain our expectation and hope, we must be careful to encourage faith, not foolishness. We must first seek to find God’s will and then act in obedience to that will rather than our own desires, however good they may be! (138)

With regard to the anointing, Calver believes the church is anointed to help the poor and to deliver those who are bound. He also asserts that believers are anointed for suffering: “As the people of God we have been promised two things: success and suffering. … The success that is promised in Scripture relates more to our future than to the present circumstances in which we find ourselves” (130). Calver also calls for balance, arguing that God has promised to meet all of our needs.

Rick Richardson, Experiencing Healing Prayer: How God Turns Our Hurts into Wholeness (Downers Grove: InterVarsity Press, 2005), 249 pages, ISBN 0830832572.

Introduction

In his new book, Experiencing Healing Prayer, author Rick Richardson contends that true biblical healing is much more than the removal of physical pain or the alleviation of a physical disease. Instead, he argues, biblical healing is a journey in which the believer trusts in God for the healing of the whole person. Such healing may include deliverance from addictions, identity crises, negative imaginations, bitterness, social ills, and other problems that may be related to one’s soul or inner being.

According to Richardson, Jesus practiced a “whole-person” approach to healing (p. 27). He writes: “Healing is primarily about the transformation of the person into a truer and more whole follower, worshipper and lover of God” (p. 27). He further writes that healing is a process that affects people on different levels of their being. He asserts: “Healing is an inside-out deal. We are transformed from the core of who we are. As we experience and live out that transformation, we are healed on every level” (p. 30).

Richardson is associate director of evangelism for InterVarsity Christian Fellowship/USA. He is also an ordained priest with the Anglican Mission in America, and holds a Master of Divinity degree from Northern Baptist Seminary. He is coauthor with Brenda Salter McNeil of The Heart of Racial Justice.

His new book is a practical guide that explains “how God turns our hurts into wholeness.” In addition to offering tips and guidelines for those who need healing, it provides a model for those who wish to have a healing ministry. The book offers insight into the ministry of Christ and makes a strong argument for a ministry that brings healing to the whole person.

An overview

Richardson covers his topic in 17 chapters. Most of them conclude with discussion questions and a healing prayer. He includes a detailed Appendix section that highlights the need for healing in race relations. In the same section, he provides a model for a healing prayer ministry. He also offers advice for accountability.

Richardson opens his work with a discussion that illustrates the need for healing on many levels. He notes such issues as divorce, broken homes, sexual addictions, pornography and problems with gender identity, among others. He follows this discussion with a look at biblical healing. Interestingly enough, he begins the topic with a review of a television evangelist who promises miracles for money. Richardson uses this as a launching point to explain the nature of healing from a biblical perspective. He uses Christ and the Apostle Paul as examples to follow.

The 2005 cover from Brazos Press

Sam Van Eman, On Earth as It Is In Advertising: Moving From Commercial Hype to Gospel Hope (Grand Rapids: Brazos Press, 2005), 191 pages.

Introduction

Advertising is one of the most powerful forces to be reckoned with in today’s society. Thanks to modern technology, it is even stronger and more intrusive as it frequently delivers self-centered messages and half truths through different media 24 hours a day. Because of its ever-growing presence in homes across the United States and around the world, the reality of advertising poses a number of challenges for the Christian.

Van Eman is a staff resource specialist with the Coalition for Christian Outreach. In his new book, he contends that when advertising is unchecked and received without any filtering, it feeds the viewer (or reader) a steady stream of worldly-based ideas that often contradict the biblical teachings of sacrifice.

In other ways, Van Eman believes that commercial advertising presents a false gospel—one that appears to offer truth but in reality offers a message based on greed. The problem, he suggests, is only compounded when Christians spend more time watching movies (or television), and thereby consume more of the worldly messages than Scripture. Whenever that happens, “we lose focus on God, which means that everything we see is from a blurred point of view” (p. 10).

Van Eman warns that when Christians expose themselves “mindlessly to popular culture,” they “interpret little of it wisely and permit most of what is advertised to leave reside on [their] consciousness” (p. 15).

An overview

The cover from the 2010 re-release from Wipf & Stock.

Van Eman begins his discussion with an explanation of what he calls, “SimGospel.” The term is defined as “all messages that simulate the biblical narrative through advertising and popular media for the purpose of selling products and ideas” (p. 3). The idea comes from the computer game, “SimCity” where players can create and govern a simulated city. Hence “SimGospel,” is an imitated means to self-establishment (p. 20). An example of that may be seen in the story of Adam and Eve in the Garden of Eden, where they bought into the message of the serpent to become rulers of their own world.

Van Eman divides his discussion into three parts. In the first part, he addresses “Who Am I?” He compares what the Bible teaches about human nature with the messages of the SimGospel from popular culture and advertising. He also notes what the Bible and the SimGospel have to say about the needs of humanity.

In the second part, Van Eman discusses, “Who Is My Neighbor?” Again, he makes a striking comparison of what the Bible teaches and what the SimGospel teaches. He stresses the need for the church to remember the poor and anyone in need. He also explains how the church may neglect its true neighbors and thereby misplace its priorities.