Table of Contents

Introduction The Dynamics of Revival

Chapter 1 Understanding Revival

Chapter 2 Biblical Revivals – Old Testament

Chapter 3 Biblical Revivals – New Testament

Chapter 4 Historical Revivals – Early Church

Chapter 5 Historical Revivals – Imperial Church

Chapter 6 Historical Revivals – The Late Imperial Church

Chapter 7 Historical Revivals – Early Medieval Period

Chapter 8 Historical Revivals – Medieval Period

Chapter 9 Historical Revivals – The Renaissance Period

Chapter 10 Evangelical Awakenings – The Reformation Period

Chapter 11 Evangelical Awakenings – Puritan Awakenings

Chapter 12 Evangelical Awakenings – The Great Awakening

Chapter 13 Evangelical Awakenings – The Second Great Awakening

Chapter 14 Evangelical Awakenings – Adventist Awakenings

Chapter 15 Evangelical Awakenings – Mid 19th Century Awakening

Chapter 16 Evangelical Awakenings – The Gospel Mission Awakening

Chapter 17 Evangelical Awakenings – Early 20th Century

Chapter 18 Evangelical Awakenings – Post World War II

Chapter 19 Evangelical Awakenings – Charismatic Renewal

Chapter 20 Evangelical Awakenings – Late 20th and Early 21st Century Stirrings

Chapter 21 Theology of Revival

Conclusion Prospects of Revival

Bibliography

This is an excerpt from Ian Hall, Times of Renewal: A History and Theology of Revival and Spiritual Awakenings (Encourage Publishing, 2024). Used with permission.

Read the PneumaReview.com interview with Dr. Ian Hall about Times of Renewal

PneumaReview.com: You have been in ministry for many years, please tell our readers a little bit about the different kinds of ministries that you have been involved in.

Dr. Ian R. Hall: For 17 years I was a pastor and evangelist first with the Church of the Nazarene and then with the Elim Pentecostal Church, UK. Also, served as an adjunct faculty member at Elim Bible College, UK. In 1978, together with my wife and son, I emigrated to the USA where I served for 11 years as an Associate Professor at North Central Bible College (NCU), Minneapolis, MN.

Ian and Sheila Hall

In 1988, my wife and I were appointed by Assemblies of God World Missions as Missionary Evangelists to Europe, becoming resident missionaries in Romania. In 1996, I was appointed the first President of Elim Evangelical Theological Seminary, Timisoara, until June 2004 when it was handed over to Romanian leadership. I then served of the faculty of Eastern European Bible College, Oradea, until 2010, when I was transferred to Special Assignment with AGWM, taking us to Africa, India, the Republic of Georgia and back to Europe.

PneumaReview.com: In this interview we would especially like to speak with you about your book Times of Renewal: A History and Theology of Revival and Spiritual Awakenings. When did you become interested in revivals and awakenings?

Ian Hall: When I met Duncan Campbell in Sheffield, UK, in 1959. This gave me a great hunger for revival and to experience it.

PneumaReview.com: The text covers a very long period of human history. About how long did it take you to research and write the book?

Ian Hall: For more than 40 years of research, teaching on revival and experiencing revival.

PneumaReview.com: Times of Renewal is also very global in scope. In addition to the United States, please tell our readers some of the other countries whose revivals you have included in the book?

Ian Hall: Biblical Revivals in the Old Testament affected the whole of the Middle East, subsequent Revivals embraced much of Europe and North Africa, leading to more Evangelical Awakenings that have included the majority of the countries of the world.

PneumaReview.com: In your research what are some of the key things you have found that have occurred before revival or awakening takes place?

Ian Hall: A deep hunger for God, resulting in praying through to God which prompted greater faith in God, obedience to his word and humility and confession before God.

PneumaReview.com: What characteristics do revivals share in common?

Ian Hall: A strong sense of God’s presence and repentance from former disobedience.

PneumaReview.com: What differences might they have?

Ian Hall: Some revivals began with the leadership of the churches and others began with individuals being awakened to their spiritual plight and to God’s presence which often led to intense prayer.

PneumaReview.com: Is there a particular revival that you find to be especially interesting?

Ian Hall: Every revival is fascinating to me. It is my passion, especially having been involved in revivals in England, Germany and Romania.

PneumaReview.com: What would you say to someone who does not see the value of studying past revivals?

Ian Hall: As an avid student of History, I find past revivals inspiring and encouraging for praying through for future revivals. Do it again Lord!

PneumaReview.com: The original English text of your book was published in Romania. Are there plans for the book to be published in the United States in the near future?

Response from G. Paul Hendrickson:

The Second Edition will be published in the U.S. by Encourage Publishing. We don’t have a date for availability yet (and the U.S. publishing / printing world is running slow these days), but all is moving forward toward having the Second Edition available in the next couple months.

Update from Encourage Publishing:

The Second Edition of Times of Renewal: A History and Theology of Revival and Spiritual Awakenings will be available on August 10, 2024.

Pre-order Times of Renewal from these booksellers:

Christianbook: https://www.christianbook.com/Christian/Books/product?event=AFF&p=1234738&item_no=166210

Amazon: https://amzn.to/4dohtLt

Catholics and Protestants Together in Charismatic Renewal?

Perhaps nothing makes more of a laughingstock out of global Church unity in Spirit and worship than the contentious issue of Marian devotion. Some Catholics truly worship Mary as if she were the fourth person of the Trinity, in spite of official Catholic theology to the contrary. Marian devotion had a role in undermining the Catholic charismatic renewal in the 1980s. Protestants, on the other hand, have a difficult time in saying what the Bible says about Mary, that she is “blessed among women.” Here is a controversial blog on the issue from an Anglican priest and former Roman Catholic.

www.pentecostaltheology.com/marian-devotion-and-the-coming-second-wave-of-the-catholic-charismatic-renewal/

Quotes from the article selected by the Editor:

For some reason I was not comfortable about Marian devotion as a boy. … My childhood as a Catholic was lived under the cloud of the ominous “Fatima prophecies” that came from apparitions that were supposedly from Mary at Fatima, Portugal in 1917.

In fact, several prominent Catholic theologians have consistently warned of the dangers of excessive Marian devotion to the revivals of the Holy Spirit. The Jesuit priest and historian of the Catholic Charismatic renewal, Fr. Peter Hocken, warned that excessive Marian devotion is a danger to authentic revival and true reverence of Mary.

On the level of formal theology and ecumenical dialogue, much progress has been made in Catholic-Protestant communications about Mary and the honor due her. Formal Catholic theology has backed off declaring Mary as the “mediatrix” of all graces. …

My own opinion is that there is no way to dialogue into a “midpoint” that all will agree upon. Catholics will venerate Mary to a degree that Protestants feel uncomfortable with, and Catholics will not be content with the degree that Protestants consider and honor Mary.

… the Holy Spirit constantly surprises when a new revival begins, and this may be true of Marian devotion in the future. The Pentecostals of the 1960s were astounded when the Holy Spirit enlivened the mainline denomination into what became the Charismatic Renewal. They thought the mainline churches were too far gone into apostasy to be renewed. The Pentecostals were further astounded when the Catholics began experiencing Holy Spirit revival in 1967. They were sure the Catholic Church was the Biblically prophesied “whore of Babylon” and could not be redeemed from its idolatry. They were wrong about that, too. One can only wonder what the Spirit will do in the coming revival.

Dr. Chima Umejiaku is an ordained minister with the International Fellowship of Christian Assemblies, which is a classical Pentecostal denomination. He currently serves as pastor of Christian Assembly Church in Lynn, Massachusetts and has been involved in the planting of a new church in Lowell, Massachusetts.

The main body of this book consists of ten chapters. As the title indicates the author’s focus is revival/renewal. In the course of his writing he draws from the Bible, both the Old and New Testaments. Some of the Old Testament revivals he cites are those that took place during the times of kings Asa, Jehoshaphat, Hezekiah, and Josiah. He also references the work of God that took place through the ministry of the prophet Jonah. Drawing from the New Testament, he references the revivals that took place through the ministries of John the Baptist and Jesus Christ.  He also calls attention to the great moves of God that took place through the ministry of the first century church after the Holy Spirit was poured out. In addition to the biblical accounts, the author also includes information about various figures in later church history. Some of the key figures he refers to are: Jonathan Edwards, George Whitfield, Charles Finney, and Joseph Lanza (more on him below). The result of all of this is that the author gives the reader a brief glimpse into the history and dynamics of revival.

The author also points out the importance of the Holy Spirit in revival. He calls the Holy Spirit “The Chief Agent of Revival” and devotes two chapters to the subject of the Holy Spirit (Chapters 6 & 7). He looks at the work of the Holy Spirit in the Bible and also makes brief mention of the Azusa Street Revival and the impact that is being made by the Pentecostal and Charismatic Movements.

Chima Umejiaku

The book also includes the questions that were used in a survey that was conducted in Dr. Umejiaku’s church, Christian Assembly in Lynn, MA. This survey was designed to identify both the practices and the needs of the congregation. In the text, the author interprets some of the findings of the survey.

One thing that surprised me was mention of the Quakers’ Clearness Committee. This committee was used in Quaker congregations to help their members who were facing difficult decisions. It served to help people have greater clarity and discernment about what they should do regarding important decisions. The author details the specifics of how the committee functioned. He has used it in his church and he supplies the reader with information about how it was implemented there. He also gives four examples of specific cases in which it was used with members of his congregation.

One aspect of this book that was of particular interest to me was the information about the pastors of Boston Christian Assembly. Dr. Umejiaku and I are both part of the same movement and Boston Christian Assembly (which has relocated to a neighboring city and is now called Christian Assembly) is part of our movement. It was nice to learn a little more about the history of one of our churches. There is a section in the book that focuses on the second pastor of the church, Pastor Joseph Lanza. He was an important figure in the growth of the Boston church and the expansion of the movement in Massachusetts.

Reviewed by John Lathrop

Jeff Oliver has taken on the ambitious task of chronicling the charismatic work of the Holy Spirit throughout church history. He has done this by writing a three volume book, Pentecost to the Present. He begins in volume one by writing about the activities of the Holy Spirit in the days of the apostolic church of the first century AD. By volume three his focus is the work of the Holy Spirit in the 20^th and 21^st centuries. Because I am interested in the more recent history of the work of the Holy Spirit I began by reading volume three.

Volume three is divided into six sections: “Pentecost … Again (c. 1901-1910),” “The Pentecostal Movement (c. 1906-1945),” “The Healing Revival (c. 1946-1960),” “The Charismatic Renewal (c. 1951-1980),” “The Charismatic Explosion (c. 1971-2000),” and “Into the Twenty-First Century (2001 and Beyond).”

The majority of the first section “Pentecost … Again (c. 1901-1910)” focuses primarily on two people, Charles Parham and William Seymour, and one mission, the Azusa Street Mission. The text contains information about the events leading up to beginning of the Azusa Street Mission and some of the things that took place there. Two of the things mentioned about the mission were the flames of fire that appeared over the building and the healings that took place inside.

The second section “The Pentecostal Movement (c. 1906-1945)” deals with the spread of Pentecostalism after the Spirit fell at the Azusa Street Mission. Some of the countries that it spread to were Argentina, South Africa, and Russia. Prominent Pentecostal figures from this time period are also discussed: Smith Wigglesworth, F. F. Bosworth, and Aimee Semple McPherson.

The third section “The Healing Revival (c. 1945-1960)” focuses on the ministries of some of the key individuals who were used by God to bringing healing to many. William Branham, Oral Roberts Jack Coe, and A. A. Allen are mentioned in this section.

Section four “The Charismatic Renewal (c. 1951-1980)” deals with outpouring of the Holy Spirit in the Roman Catholic and mainline Protestant churches. Some of the people God touched and used in a mighty way to spread the work of the Spirit in these churches are mentioned in this section: David Du Plessis, Harald Bredesen, Dennis Bennett, Oral Roberts, and Katherine Kuhlman. The parachurch ministry Full Gospel Business Men’s Fellowship International, which was founded by Demos Shakarian, is also mentioned for its impact in spreading the Pentecostal message.

Section five “The Charismatic Explosion (c. 1971-2000)” includes information about a number of significant individuals and ministries that were active during this time period. In this section the author writes about the controversial Shepherding Movement, The Trinity Broadcasting Network, CBN, The 700 Club, the PTL Club, Pat Roberston, Jimmy Swaggart, the Word of Faith Movement, and the Prosperity Teaching among others.

Global Renewal Christianity: Latin America, provides a broad lens that not only captures the breath and the renewing influence of the Holy Spirit in the region, but also the historicity of Latino/a Pentecostalism being experienced for the last 100 years. The volume is skillfully edited and written with the goal of approaching the context and connecting the reader with specific regions such as; Cuba (99), San Pedro Sula, Honduras (44), the Andean Region (157-217) and the Southern Cone (239-295) in Latin America.

This remarkable volume also provides robust historical evidence of the Christian renewal movement in the region. The writers eloquently addressed Pentecostalism from their own context and traditions. The collection of essays utilizes various enquiry and academic styles to bring forth into the Guild of Pentecostal studies, what Bernardo Campos describes as; Pentecostalidad (Pentecostality) Latino-Americana (XXXii). For Campos, Pentecostalidad Latino-Americana is a new collective dynamic evangelical identity that is defined as the Spirit’s Empowerment upon a new generation of leaders. These new leaders from across the region are not only united through Pentecostalidad as new Latin American evangelical faces but are also a generation greatly concern with the pressing social issues of their countries. Hence, Pentecostalidad is redefining what it means to be part of a renewed Christian movement and is creating space for new actors that have begun to reshape the landscape of Latin American evangelicalism.

The volume also highlights the work of Pentecostal women like Elena Laidlaw in Chile. Numerous women in Latin America were key figures in the spreading of Pentecostalism at the beginning of 20^th century. However, many pioneer women were also persecuted, erased from history books, and silenced because of their gender (301). Yes!

This volume focused on the Spirit in Africa is the third in a series of now four texts. Produced for the enrichment of anyone intrigued with the phenomenon of Pentecostalism, this particular collection of articles offers scholarship of substance and depth, written to inform and to critique, a text which also concomitantly highlights the agents of this spirituality on the continent of Africa. Anyone remotely familiar with African Pentecostalism will note that many of the authors selected to contribute here are authorities speaking from within the movement itself, offering their weighty insights, firsthand observations, and care-full commentaries. Alongside of them are others who complement these selections with their own observations drawn from varied vantage points. Such a collection of material is a scholar’s feast but is equally attractive to those outside of the academies of theology, missiology, and sociology. The volume is a significant addition to what has already been written about the origins, nature, and influence of Pentecostalism in Africa and is a real treasure for anyone called to a deeper understanding of this brand of spirituality as it is found today on the continent.

Whence Pentecostalism in Africa? One of the many themes addressed within the book is the origin of Pentecostalism on the continent and then its appearance in various regions throughout. The subject is touched on for West Africa, in particular Ghana and Nigeria, but the book also features the less popular histories of Burkina Faso and Cameroon. Eye-opening reports on the beginnings of the movement in various places include Egypt, Ethiopia, Kenya, Tanzania, and Madagascar, among others. The consensus regarding origins is mosaic. In many contexts, Pentecostalism is better understood as a “homegrown” phenomenon where indigenous initiatives figured prominently—as in the case of Peter Anim in Ghana and Ghali Hanna in Egypt—or where neighboring African Pentecostals brought the message of Spirit renewal. Ethiopia was impacted by a Pentecostal Kenyan evangelist and Namibia was reached through South African Pentecostals. But the influence of Pentecostals who came from outside the continent is also evidenced, especially in the story of Angola (Brazilian missions figure prominently) and Botswana (American Pentecostals were key). In the case of Namibia, Pentecostal missionaries from South Africa can be traced back to the American evangelist John G. Lake.

The current volume under review is a collection of twenty-one essays written by scholars from a variety of academic and geographical backgrounds; moreover, it is the result of papers presented at several Empowered21 conferences held between 2011 and 2015. Herein, the editors have used the phrase Renewal Christianity to include focus upon Pentecostal, Charismatic, and Neo-Pentecostal groups, and each essay discusses the emergence and spread of Renewal Christianity throughout parts of Asia and Oceania. Most of these essays also address contemporary issues that confront the continued success of the movement in this geographical area. The first chapter, by Amos Yong, provides an informative overview of Renewal Christianity in Asia and Oceania, and the concluding chapter, by Simon Chan, offers a provocative projection of its future in the aforementioned region. The text is divided into five sections: South Asia, East Asia, Southeast Asia, Oceania, and Roman Catholicism and Other Theological Themes. I do not have the space to summarize every essay, but I will highlight a few that I found to be quite interesting.

First, in “Pentecostalism in Sri Lanka,” G.P.V. Somaratna summarizes shifts in leadership trends among Sri Lankan Pentecostals. In the early days of the movement, leadership was primarily controlled by Western missionaries, but after the 1960s locals took on leadership roles and were able to contextualize Pentecostalism within the local culture. This resulted in an expansion of the movement. Yet its growth has generated opposition from Roman Catholic, Buddhist, Muslim, and Islamic groups who were concerned about losing adherents. Pentecostals, consequently, have faced widespread persecution and marginalization, including the passing of anti-Pentecostal laws. Somaratna argues that Pentecostalism has been integral in halting the eradication of Christianity within Sri Lanka but its future is tenable in light of this oppression.

Robert Menzies’s essay “Pentecostals in China” discusses the rise of Pentecostalism as the dominant form of Protestant Christianity among the Chinese. In fact, projections show that by 2020 no country will have more evangelical Christians than China (69). Menzies ascribes the success of Pentecostalism to its embrace of house churches, healings, exorcisms, and prophecies. Many Chinese feel a connection to the early Church found in Acts because they share similar experiences, especially persecution. Menzies provides an overview of the history of Pentecostalism in China, paying particular attention to the variety of denominations. He projects that the movement has a strong future, but the sustainability of such growth may depend upon its ability to reach urban populations.

Finally, James Hosack and Alan R. Johnson argue that while Charismatic Christianity has experienced radical growth in Thailand, the same cannot be said for Pentecostalism. It has not undergone any significant differences in comparison to non-Pentecostal groups. In “Pentecostalism in Thailand,” these authors suggest that a “diluting” of Pentecostal distinctives may occur in Thailand due to a lack of Pentecostal-based education and a dearth of native Pentecostal writings. Hosack and Johnson propose that Pentecostal writers need to be developed who can address local and contextual issues in Thailand.

This collection of essays is teeming with an overview of history and theology from Asia and Oceania Renewal Christianity. It promises to be a valuable resource for both scholars and lay people interested in global Christianity. The essays are quite readable, making them accessible to individuals of varying degrees of education, and they seem to have been written with the purpose of reaching a broader audience. However, the advanced scholar should not underestimate the worth of its contents. I, for example, learned an abundance of information, and I foresee using these essays as a reference tool for future work. It also emphasizes the need to highlight and embrace non-Western perspectives. This is the first of a four volume series, and each volume is geographically themed. The other volumes cover Latin America, Europe and North America, and Africa. I intend to add all of them to my personal library.

Reviewed by David Bradnick

Further Reading:

Global Renewal Christianity: Africa (Volume 3 in the series), reviewed by Anna M. Droll

Global Renewal Christianity: Latin America (Volume 2 in the series), reviewed by Oscar Merlo

Historian William De Arteaga introduces us to the beginning and early years of the Charismatic Movement, when Pentecostalism and the gifts of the Spirit publicly and dramatically entered into the mainline churches.

Previous articles in this series covered the origins of Pentecostalism, and the Full Gospel Business Men’s Fellowship International. Both groups played important roles in bringing the gifts of the Spirit into the Church as normal events. This article traces the history of the Charismatic Movement, when Pentecostalism and the gifts of the Spirit publicly and dramatically entered into the mainline churches. Many Spirit-filled believers today—Pentecostal, charismatic, or non-denominational—have no memory of how the Charismatic Movement began,^[1] but its history should not be forgotten.

The Coming of the Charismatic Renewal

By 1960, there were large numbers of mainline Christians in the United States who were “closet Pentecostals.” They received the Baptism of in the Spirit mostly from contact with such para-church groups as the Camps Furthest Out (CFO), the Full Gospel Business Men’s Fellowship International (FGBMFI), and Agnes Sanford’s Schools of Pastoral Care.[2] Others came into the fullness of the Spirit through direct prayer encounters with God, as in the case of Rufus Moseley[3]. Most had learned to be prudent in manifesting the gifts of the Spirit in their mainline churches lest they be thrown out, or ostracized as “weird.”

There was no specific name for that type of Spirit-filled believer – one who exercised the gifts of the Spirit but remained within a mainline congregation. Some of those who received the baptism of the Spirit during the 1930s to 1960 were ministers or pastors within the mainline churches, and this posed a special problem for them. They were often asked to resign their charges or leave their denominations if they persisted in their Pentecostal ways.

But some ministers were able to keep their positions in spite of their Pentecostalism. Among these was a Lutheran minister, Harald Bredesen, who had a long association the CFO. He had offered to resign his position after he received the Baptism of the Spirit, but his bishop refused to accept it. Then in 1957, the Rev Bredesen accepted the call as pastor of Mount Vernon Dutch Reformed Church in upper New York. That church soon became the focus of local charismatic activity and worship.^[4] A handful of other pastors succeeded in openly operating as Spirit-filled ministers within their denominations, among these were Fr. Richard Winkler (Episcopal, in Wheaton, Illinois) and the Rev. James Brown (Presbyterian in Parkesburg, Pennsylvania). All of this was low key and unnoticed on a national level. After the renewal became public in 1960, these men came into leadership positions of the general movement. For example, the Rev. Bredesen had a special anointing as a publicist. He seemed to be at the right place and time, and know the important media people. He was quoted and cited many times in the national press and was often on TV.

Part 2 of 2

Discover Agnes Sanford’s important influence on the charismatic movement in this article by historian William De Arteaga.

The Healing Light

It was during her ministry at Tilton Army Hospital that Mrs. Sanford wrote her first and most successful book, The Healing Light.²⁷ The book was based on the notes she prepared for an adult education class that she gave during the war. It was written in simple language. In fact, Mrs. Sanford read the text to her nine-year-old niece and was not be satisfied until the girl could understand it.²⁸ The manuscript was finished in 1945, but it was rejected by the major trade publishers. However, several chapters were serialized in Sharing magazine, the organ for the Order of St. Luke, the Episcopal healing order. Professor Glenn Clark, founder of the CFO camps, read the chapters in Sharing and recognized their superior quality. He offered to publish it through Macalester Park, his own publishing house. It initially sold slowly, partly because Macalester Park was not listed in Books in Print, and thus had difficulty in distribution, but word of mouth soon overcame that handicap.

The Healing Light might be termed the crown work of Christian New Thought. That is, Mrs. Sanford appropriated many of the motifs, vocabulary and insights from New Thought writers, but using her biblical knowledge as filter, eliminated the unbiblical aspects of New Thought, such as its drift into radical idealism (evil is unreal, as in Christian Science) and its sub-orthodox Christology. Central to her understanding and theology was the concept that the Kingdom of God is manifest through prayer and power on earth, and is not just “other-worldly.”

Among the New Thought motifs that Mrs. Sanford appropriated was that Christian spirituality could be described as a form of scientific endeavor. This was the initial intent of Mary Baker Eddy’s Christian Science, and it permeated all New Thought writings. It was common to many movements and ideologies of the Nineteenth Century, such as Marxism and psychoanalysis. In Mrs. Baker’s writings and other New Thought systems of radical idealism, the end result of this quest was little more than a doctrinal mythology with an authoritative, convoluted syntax and pretentious vocabulary that aped the science of the times.

In comparison, Mrs. Sanford was far ahead of her New Thought contemporaries in understudying what true science was and was not. Mrs. Sanford saw that true science was not a new system of doctrines, but a methodology of knowledge that involved exploration, testing, verification (and failure) and humility of spirit with which to attack a problem. Although this is well understood today, it was not so clear when Mrs. Sanford wrote The Healing Light.²⁹ Mrs. Sanford wrote:

“Blessed are the meek, for they shall inherit the Earth.” The scientific attitude is the attitude of perfect meekness. It consists in an unshakable faith in the laws of nature combined with perfect humility toward those laws and a patient determination to learn them at whatever cost…Through the Same meekness those who seek God can produce results by learning to conform to his laws of faith and love.³⁰

The title of her book, The Healing Light, points to the main thesis, that the healing power of God is light energy that is accessible to all who understand its lawful application in compassion and love. Agnes speculated that the healing light was the primal light that originated at the beginning of creation, and that this light is everywhere. On the practical level, Agnes guides the reader on how to use the free gift of God’s healing light for healing. This is done by visualizing God’s light flooding the afflicted person or area of disease. To many Evangelical and cessationist-educated Christians this seemed like occult hocus-pocus. In fact, the use of light in prayer is alien to Western Christianity, but common to Eastern Orthodoxy, which has a highly evolved theology of light, especially in reference to contemplative prayer.³¹ What is innovative about Mrs. Sanford’s work it not that it urges the use of light in prayer, but its use in healing prayer.