Dr. Eddie Byun is a man with significant ministry experience. He has served in pastoral ministry in America, Canada, Australia, and South Korea (page 1); he planted churches in two of the countries that I just mentioned. In addition to his pastoral experience, he has taught practical theology at a university. At present, he serves as the missions and teaching pastor of Venture Christian Church in Los Gatos, California.

Many churches and Christian denominations financially support missionaries. This is good and necessary, but missionaries need support in other ways as well. A crucial area in which they need support is prayer. However, in many cases they do not receive proper prayer support. There are a number of possible reasons for this. As the author of this book has pointed out, some people in churches do not know who their missionaries are (page 2). This may be because not enough attention has been focused on the missionaries that the church supports. Or, it may be due to the fact that some church members do not pay attention to the missions material that is available at their church. Another reason why missionaries might not receive proper prayer coverage is that the local church congregation does not see their missionaries on a regular basis, as the author says they are “out of sight, out of mind” (page 2). Still another reason why missionaries may not be adequately prayed for is that people do not know what to pray for them. Praying for Your Missionary supplies a wealth of information about the prayer needs of missionaries. The author has gathered some of this information from his interactions with missionaries (page 4).

The book consists of an introduction, twelve chapters, and an epilogue. At the end of each chapter, there are discussion questions, prayer points, and an action plan, all designed to help the reader interact with the material presented in the chapter. This book can be used for personal study or it could be used for group study. Some of the chapters that are included in the book are: “Pray for More Workers to Finish the Mission,” “Pray for Incarnational Love for the Nations,” Pray for Oneness in the Teams,” and “Pray for Successful Ministry in the Eyes of God.” In the course of these chapters, Byun raises the readers’ awareness of the challenges that missionaries face, things that we might easily overlook. For example, the loneliness that missionaries can experience being in a foreign culture, missing family and friends as well as significant family events, such as birthdays and weddings (page 27). Stress is also a significant challenge for missionaries, many of whom have to deal with safety issues that most of us in the United States do not have to face (pages 26-27). In addition, the author points out that Satan will attack anyone who tries to preach Jesus to people who do not yet know Him (page 47). Missionaries are involved in significant spiritual warfare. As the book points out the challenges and needs of missionaries, prayer points are identified.

In addition to identifying the challenges that missionaries face the book also contains some interesting information about missions. The author, citing a survey done by others, tells us that 47% of missionaries leave the field within their first five years of service (page 29). Byun also informs us that one of the main reasons missionaries leave the field is strained relationships with other members of their team (pages 86, 130). One missionary told the author that he did not realize when he went to the mission field that so many of his relationships would be attacked, but they were, and quite frequently (page 60). I learned about another “window” while reading this book. I had heard of the 10/40 Window, which is the area in which many unreached people groups live. But the author also mentioned the 4/14 Window (pages 13-14). The numbers in this window refer to ages, those between the ages of four years old and fourteen years old (page 14). A study has showed that 85% of adult Christians in the United States came to faith in Jesus between these ages (page 14). Byun feels that it is important to reach people in this age range no matter what country they are in (page 14).

Notre Dame de Paris (“Our Lady of Paris”) on fire, April 15, 2019.
Image: Antoninnnnn / Wikimedia Commons

Of course, many in the Reformed tradition are suspicious of its statues as an incitement to idol worship.  As a Catholic boy and young man, I lived through the Pre-Vatican II excesses of statue veneration. Lighting candles to some saint for healing requests were then commonplace. As an Anglican, I favor the Reformed (iconoclast) position. When I pastored a small Hispanic congregation, I did not permit any form of statues. Our Stations of the Cross were in the icon format, thus obeying the biblical injunction against “graven images,” yet allowing the beauty of icons to serve the imagination of the congregation. I also appreciate Christian sculptures that are not intended for worship, such as representations of the angels that covered the Ark of the Covenant.

This posting, however, is not meant for making contention or as a critique of Catholic practices. Rather, I want to challenge readers. I want to encourage you to join me in united prayer for French Christians in this time of sorrow.

Let’s pray:

• That the burning of Notre Dame remind the French people, including their large secular population, how old and precious their Christian heritage is, and how it is the foundation of French culture.
• That the burning and reconstruction of Notre Dame bring the French people to the realization that their Christian heritage is the only true bulwark against radical Muslims who have now become so active in France. Islamists who have a profound hatred for the West and France now effectively control many neighborhoods in French cities. Police action or secular appeals will not change this. Rather, a revival of Spirit-filled Christianity—as in the French Catholic Charismatic renewal and Protestant Spirit-filled congregations—can model the love and power of the Gospel.
• That when Notre Dame is eventually re-opened, it will no longer be primarily a tourist spot and religious museum, but the center of a renewed French Christianity, both Catholic and Protestant.

Praying in the Spirit was first released in 1987. Now, thirty years later, it has been re-released in an updated and expanded edition. Robert Graves is eminently qualified to write about this subject because of his longstanding connections to the Pentecostal Movement. He is a member of the Society of Pentecostal Studies, has taught at an Assemblies of God College, and is the co-founder and President of the Foundation for Pentecostal Scholarship.

The book consists of a forward, preface, introduction, ten chapters, afterword, and four appendixes. As you read through this volume you will see that it contains some history, theology, practical instruction, and apologetics for the biblical practice of speaking in tongues. The historical element can be seen in the first chapter in which the author refers to a number of people from outside of the Pentecostal Movement who have spoken in tongues. The individuals mentioned were largely part of what is commonly called the Charismatic Movement; they came from both the mainline Protestant churches and the Roman Catholic Church. Some of the people mentioned include: Dennis Bennett, Terry Fullam, Michael Harper, Larry Christianson, Cardinal Suenens, and Kevin and Dorthy Ranaghan. Some of the theological content of the book can be seen in chapters given to a consideration of what some non-Charismatics are now saying about speaking in tongues (Chapter 2), a description of the effects of praying in the Spirit (chapter 3), and a description of the nature of the prayer language (chapter 5). Practical instruction is particularly evident in chapter 8, “How the Prayer Language Comes,” where Graves offers instruction, encouragement, and counsel about how one may enter into the biblical experience of speaking in tongues. The apologetic for the contemporary practice of speaking in tongues can be found in the appendixes. These appendixes make up almost half of the book and are much more academic in content than the chapters of the book. The appendixes are: “Foreign vs. Unknown Languages,” “When Will Tongues Cease?,” “The Acts-As-History Argument Against the Lukan Theme of Spirit-Baptism,” and “The Day Tongues Left the Leaders Speechless.” In the appendixes the reader will learn some of the ways that cessationists attempt to invalidate the present day practice of speaking in tongues. However, each of the arguments set forth by cessationists are soundly answered. Continuationists will surely find this section of the book very affirming. I have read much over the years about the Baptism in the Holy Spirit and speaking in tongues but I learned some new things in this section of the book.

Author Robert W. Graves

This book has many commendable qualities. I enjoyed one statement made in the Introduction of the book. On page 1 it says “Someone has pointed out that the majority of the New Testament, if not all of it, was written by men who spoke in tongues.” This is a good point to keep in mind when considering this subject. Early Christian leaders spoke in tongues. The fact that this book is a re-release contributes to its value; it contains input from both older and more recent scholarship. One example of newer scholarship that is reflected in this volume is the inclusion of references to the works of New Testament scholar, Dr. Craig Keener. I was pleased to see that Graves devoted a chapter to the topic of singing in the Spirit. Continuationists, both Pentecostals and Charismatics, will for the most part enjoy this book. However, the author does set forth a scriptural truth that will challenge the practice in many Pentecostal and Charismatic gatherings. In many Spirit-filled gatherings when a person exercises the spiritual gift of speaking in tongues that requires interpretation (see 1 Cor. 12 and 14) the interpretation that comes forth is quite frequently a message from God. That is, God speaks to His people, encouraging or directing them. But Graves points out that Scripture does not teach that tongues and interpretation result in a message from God. The author calls the reader’s attention to the fact that the various words connected with speaking in tongues in 1 Corinthians 14, words like praise, and thanksgiving indicate that what is spoken is addressed to God not to men (pages109-110). Tongues and the interpretation of tongues taken together are not the same as the gift of prophecy, which is a word from God to His people 1 Cor. 14:3).

Joe and Kim with their daughters

Thank you for praying for Joe Joslin and his family. His wife, Kim, their twin daughters Emma and Elyse, along with Kim’s mother and Aunt were in a terrible accident a little before 4pm on Friday, June 24. Joe has been a contributing editor to PneumaReview.com since its inception.

Joe wrote on his Facebook page early morning on June 25, about 12 hours after the accident:

Updates as far as I know them:
1. Kim has been discharged as of 3:30am. She left with Erin Mock who will stay the night with her. Kim is still dizzy, weak and vomiting occasionally. She is black and blue and purple from head to toe but is doing the best of the bunch.
2. Emma had her head sewn up by a wonderful plastic surgeon. She also has a broken rib(s) but they are not serious. She has been generally alert and chatty but also has bouts of concussion symptoms. Headache, nausea, blurred vision, etc. She was admitted to the Children’s Hospital. She struggles when she tries to tell about what she saw. She was very traumatized by it all but is trying to put on a brave face. She finally got to see mom an hour ago. Grandparents are sleeping in her room tonight.
3. Elyse was unconscious at the scene and for a lot of the Aeromed flight, coming to occasionally but very out of it. She has gotten steadily better since arriving. She has a couple of non displaced fractures of her pelvis but should be able to get up and around soon with few limitations. She’s been admitted to the Children’s Hospital just a few rooms down from Emma. I’m staying with her tonight.
4. Kim’s mom and Aunt were seriously hurt as well, especially the Aunt. I don’t have any updates so I will have to leave that to others. They are alive and expected to recover.
5. There’s no way I can ever thank you all enough for your concern, prayers, offers of help. It’s truly amazing and we will never forget it. We have a long road ahead of us, but I can rest in the fact that no matter what comes I have another day to cherish my wife and kids and kiss their beautiful heads. Yesterday afternoon I stared at the gut wrenchingly real possibility that I had lost all of that in the blink of an eye.

Image: Matt Popovich

The Lord has sent us to bring Him glory and alleviate with prayer and loving acts much of the evil and chaos we learn about and encounter. Negative news gives us opportunities to “stand in the gap” for our nation, and for the salvation and welfare of others. The model for this is Moses, when he pleaded with God not to destroy the Israelites. God informed Moses that He was about to annihilate them after they had defied Him by creating a golden calf.  What worse news can there be? And what more authoritative news anchor man? But Moses interceded, and actually changed God’s mind, yes, that is what the scripture says, and the Chosen people lived and were permitted to go on into their destiny (Ex 32:11-14).  Here are some practical examples of “praying the news” for the sake of the Kingdom.

Read the full article: “Pray the News – And bring revival to the nations!”

http://anglicalpentecostal.blogspot.com/2016/05/praying-news-and-bring-revival-to.html

 The Praying in the Spirit Series. 

Robert Graves making a presentation at the 2014 meeting of the Society for Pentecostal Studies.

Robert W. Graves wrote Praying in the Spirit (Chosen Books) in 1987, when it received great reviews from a number of Pentecostal/charismatic scholars and leaders including John Sherrill, Dr. Vinson Synan, Dr. Gordon Fee, Dr. William Menzies, Dr. Howard Ervin, Dr. Walter Martin, and Dr. Stanley Horton. It is the great privilege of the Pneuma Review to republish it here.

What They’re Saying Now: Some Non-Charismatics Reevaluate Tongues (Winter 1999)
What They’re Saying Now: Some Non-Charismatics Reevaluate Tongues

Some Marvelous Effects of Praying in the Spirit (Spring 1999)
Some Marvelous Effects of Praying in the Spirit

Focus of the Charismatic Experience: Tongues, the Holy Spirit, or Christ? (Summer 1999)
Focus of the Charismatic Experience: Tongues, the Holy Spirit, or Christ?

Just What Is the Nature of the Prayer Language? (Fall 1999)
Just What Is the Nature of the Prayer Language?

Better Than I Was, Not Better Than You Are (Winter 2000)
Better Than I Was, Not Better Than You Are

Part 1 of: That Glorious Day When Tongues are Not Needed: Until Then … (Spring 2000)
That Glorious Day When Tongues are Not Needed: Until Then … (Part 1)

Part 2 of: That Glorious Day When Tongues are Not Needed: Until Then … (Summer 2000)
That Glorious Day When Tongues are Not Needed: Until Then … (Part 2)

Figure 1 from: That Glorious Day When Tongues are Not Needed: Until Then … (Summer 2000)
Consensus on First Corinthians 13 by Non-Pentecostal Scholars

Figure 2 from: That Glorious Day When Tongues are Not Needed: Until Then … (Summer 2000)
Proposed Dates of Charismata Cessation

Figure 3 from: That Glorious Day When Tongues are Not Needed: Until Then … (Summer 2000)
Charismata in Post-Apostolic Church

Editor Introduction: How the Prayer Language Comes (Fall 2000)
Editor Introduction: How the Prayer Language Comes

How the Prayer Language Comes (Fall 2000)
How the Prayer Language Comes

Now That You’ve Spoken in Tongues (Winter 2001)
Now That You’ve Spoken in Tongues

Singing in the Spirit (Spring 2001)
Singing in the Spirit

Afterword: Beyond the Charismatic Experience (Summer 2001)
Beyond the Charismatic Experience

Praying in the Spirit: Works Cited (Summer 2001)
Works Cited

The 1987 version of Praying in the Spirit is also available for sale here (Kindle and softcover).

In June 2017, Robert Graves wrote:

Praying in the Spirit was updated and expanded this year. It is more than 65% longer than the original with current updates, new arguments, and added chapters. Of course, it needed it after 30 years! If you’re buying a copy make sure you get the Empowered Life Academic edition, 280 pages (Empowered Life Academic is an imprint of Harrison House Publishers).

James W. Sire (Ph.D., University of Missouri), formerly a senior editor at InterVarsity Press, is a frequent guest lecturer at colleges and universities in the United States and Europe. He has written many books and Bible studies, most of which are available from IVP. The current title under review attempts to demonstrate how the psalms that relate closely to the mission of Jesus can also become our answering speech. The central thesis of this book is that the psalms give us insight into God himself. Indeed, through the psalms we come to know both who God is, and who we are. The studies in this book continue the method first set forth by Sire in his Learning to Pray Through the Psalms. In the course of these pages, Sire pointedly examines nine different psalms, their relation to Jesus, and their fulfillment in Jesus. Sire lists five different goals in relation to this book, all of which are laudable: to learn what the psalms say about prayer, to learn to pray the psalmist’s words, to develop corporate prayer from the psalms, to explicate more fully the heart of Jesus as he prayed the psalms, and to suggest how by praying the psalms of Jesus, one can gain insight into humanity of our Lord.

Sire makes a bold assertion that every psalm is a psalm of Jesus (10), as each one of them undoubtedly was filtered through his mind via training in his youth. In fact, he is recorded as using the psalms more than any other Old Testament book. It’s not surprising, then, that at key moments in his life on earth, Jesus of Nazareth turned to the psalms for words to express his deepest thoughts and emotions. Fortunately for us, in the psalms, we too have a voice from eternity (12). As Sire acknowledges, it is not hard to foresee Jesus, his mind and heart saturated with the words and thoughts of the psalms, going off early in the morning to pray. In so doing, they became his answering speech to his heavenly Father. Sire forthrightly states that his desire for his readers is to inculcate the psalms Jesus used into their lives as well, making the psalms their answering speech back unto God.

Sire begins the journey into the mind of Christ by immersing readers into several psalms which Jesus himself refers to and fulfills (e.g. 22, 110, 118, 2, and 69). Within the second half of the book, entitled ‘The Psalms in Jesus’, several psalms that Jesus would have meditated upon are examined. The psalms in the second half of the book, though not typically considered messianic in orientation, all focus upon the heart and mind of Jesus (e.g. 29, 23, 45, and 80). Structural analysis of each psalm helps the reader to grow in their ability to read the Psalms. The guided personal prayer liturgy included within each chapter helps one go deeper in the experience of praying the Psalms.

As a matter of fact, I believe we need to pray for one another’s physical needs in a much more effective way than we have in the past. Our prayers sometimes sound like this: “Lord, bless brother so-and-so in his illness. Give direction to his physicians. And if it be thy will, bring him to health. Amen.” Though I don’t fault the heart behind that prayer, I want to suggest some ways that we might sharpen our prayers for those who are ill.

Who can pray for the sick?

All Christians are given that privilege, though there may be those who are more gifted in this area than others. Certainly elders are to be involved in praying for the sick. James writes, “Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.” James 5:14-15

When and where do we pray for the sick?

We should pray in our families for the sick We should pray in the routine of everyday life. We should pray in our small groups or Sunday School class. We should pray in the whole church, whether it is coming forward for prayer by a prayer team, or by the elders, or in a prayer room after a service.

How do we pray for the sick?

There is no divine methodology. The most fascinating aspect to the healing ministry of Jesus is His astonishing variety of methods employed to bring about healing. Anything from a touch to a mud-pack was used by Jesus to demonstrate His Father’s desire to heal. Jesus shows us that methodology is not doctrine. He gives us the freedom to pray in various ways that work.

A number of years ago, I had the privilege of being in a seminar on healing prayer taught using John Wimber’s methods. I believe that Wimber’s basic five steps are a good, well-balanced approach to praying for healing. The five steps with my commentary are as follows:

The beginnings of the CRC church in Wollongong were soaked in prayer. As the pastoral team ministered to God, they sensed the need to call the congregation to all-night prayer gatherings. Beginning around 8 p.m. on Saturday nights, intercessors persevered until daybreak. In those times of prayer, praise and proclamation, the Spirit often spoke through prophecy indicating the needs of the city. On Sunday, people would be drawn to the services by the Holy Spirit, many times without fully comprehending why they were there. This church implemented the model of prayer depicted by Christ in the book of Luke.

Lukan mission emphasizes the importance of the relationship between the Holy Spirit and prayer. In the work of Jesus and the early church, a strong correlation between prayer and mission exists. Luke sees Jesus praying where other Gospel writers do not: the baptism of Jesus (3:21), the selection of the Twelve (6:12), Peter’s confession (9:18); the Transfiguration (9:28); before the teaching of the Lord’s prayer (11:1); and at the crucifixion (23:34, 46). Independently, Luke relates two special parables about prayer: the friend at midnight (11:5-8); and the unjust judge (18:1-8). He alone presents the story of the Pharisee and the Publican at prayer in the Temple (18:9-14), and states that Jesus exhorted his disciples to pray during his agony in Gethsemane (22:40).

Why does Luke include the prayer motif at key junctions in his story? It seems that for Luke it is the means whereby God directs his mission of salvation to lost humanity. Through prayer, God guides the mission of the church and apprehends the dynamic power of the Spirit for salvation history (Ac. 2:42; 4:31; 6:4; 13:3; 14:23). In other words, Luke conceives of prayer as an important means by which God guides the course of redemptive history and prayer serves as an important way in which the divine plan of salvation is made known.

Robert W. Graves wrote Praying in the Spirit (Chosen Books) in 1987, when it received great reviews from a number of Pentecostal/charismatic scholars and leaders including John Sherrill, Dr. Vinson Synan, Dr. Gordon Fee, Dr. William Menzies, Dr. Howard Ervin, Dr. Walter Martin, and Dr. Stanley Horton. It is the great privilege of the Pneuma Review to republish it here.

Works Cited

Throughout the Praying in the Spirit Series by Robert W. Graves, the following works were cited.

Adams, Moody. Jesus Never Spoke in Tongues. Baker, La.: Moody Adams Evangelistic Association, 1974.

Agrimson, J. Elmo, ed. Gifts of the Spirit and the Body of Christ: Perspectives on the Charismatic Movement. Minneapolis: Augsburg Publishing House, 1974.

Alford, Delton L. Music in the Pentecostal Church. Cleveland, Tenn.: Pathway Press, 1967.

Anderson, Sir Robert. Spirit Manifestations and “The Gift of Tongues.” Wilmington, Del.: Cross Publishing, n.d.

Anderson, Robert Mapes. Vision of the Disinherited: The Making of American Pentecostalism. New York: Oxford University Press, 1979.

Banks, William . Questions You Have Always Wanted to Ask About Tongues But…. Chattanooga, Tenn.: AMG Publishers, 1978.

Barrett, David B., ed. World Christian Encyclopedia. Nairobi: Oxford University Press, 1982.

Bartleman, Frank. Azusa Street. Formerly How “Pentecost” Came to Los Angeles—How It Was in the Beginning. Plainfield, NJ: Logos International, 1980.

Basham, Don. A Handbook on Holy Spirit Baptism: 37 Questions and Answers on the Baptism in the Holy Spirit and Speaking in Tongues. Monroeville, Pa.: Whitaker House, 1969.

——. The Miracle of Tongues. Old Tappan, N.J.: Fleming H. Revell Company, 1973.

——. A Handbook on Tongues, Interpretation and Prophecy: 27 Questions and Answers on the Inspirational Gifts of the Holy Spirit. Monroeville, Pa.: Whitaker Books, 1971.

Bennett, Dennis J. How to Pray for the Release of the Holy Spirit. South Plainfield, N.J.: Bridge Publishing, Inc., 1985.

——. Nine O’Clock in the Morning. Plainfield, N.J.: Logos Inter-national, 1970.

Bennett, Dennis and Rita. The Holy Spirit and You: A Study-Guide to the Spirit-Filled Life. Plainfield, N.J.: Logos International, 1971.

Berkhof, Hendrikus, The Doctrine of the Holy Spirit: The Annie Kinkead Warfeild Lectures, 1963-1964. Richmond, Va.: John Knox Press, 1964.

Bird, Brian. “The Legacy of Demos Shakarian.” Charisma June 1986: 21-28.

Bittlinger, Arnold. Gifts and Graces: A Commentary on I Corinthians 12-14. Herbert Klassen, trans. 1968. Grand Rapids: William B. Eerdmans Publishing Co., 1976.

——. Gifts and Ministries. Clara K. Dyck, trans. Grand Rapids: William B. Eerdmans Publishing Co., 1973.

Bixler, R. Russell, ed., The Spirit is A-Movin’. Carol Stream, IL: Creation House, 1974.

Bridge, Donald and David Phypers. Spiritual Gifts and the Church. Downers Grove, IL: InterVarsity Press, 1973.