Interview with Rev. Dr. Tania Harris about her new book, God Dreams: How to Hear God’s Voice in Dreams and Vision

PneumaReview.com: You have recently published a new book about dreams and visions. Please name some New Testament believers who experienced dreams and visions.

Tania Harris: All the key characters – Joseph, Stephen, Paul, Peter, Agabus, John. Dreams and visions are the most common mode of divine communication under both the Old and New Covenants.

PneumaReview.com: A modern-day Christian might say “Those were the experiences of the biblical characters. But why should we think that we might have these same types of experiences in our time?” How would you answer that question?

Tania Harris: Because the outpouring of the Holy Spirit at Pentecost gave every believer full and direct access to the voice of the Holy Spirit through visions and dreams (Acts 2:17, 2:39).

PneumaReview.com: Would you say that some Christians are more prone to experience dreams and visions than others?

PneumaReview.com: Do these experiences seem to come regularly in a person’s life or only at important or critical points in their life?

Tania Harris: It’s not really possible to accurately answer that question since everyone’s walk with the Holy Spirit is unique. It’s similar to the question, how often does the Holy Spirit speak? Perhaps the best answer is, as often as God needs to and as readily as we listen. The measure of someone’s walk is not the number of experiences or the level of their ecstatic nature, but how we respond to them. As Jesus said, “my people hear my voice and they follow.” (from John 10:27)

PneumaReview.com: Dreams and visions are very subjective experiences. What can we as individual believers do to help us determine which ones are from God and which are not?

Tania Harris: Every encounter with the Holy Spirit is subjective and must be tested (1 John 4:1). We need to have the confidence to know that we can hear from God as well as the humility to know we can get it wrong. As the Apostle Paul said, we don’t hear and see clearly (1 Cor. 13:12).

PneumaReview.com: In view of the fact that dreams and visions are personal experiences, can input from other Christians be helpful in determining the correct interpretation

Tania Harris: This is the second element of discernment we see in the early church. When God spoke to Peter in a dream-vision about the Gentile inclusion, others were involved in the discernment process – including Cornelius, and later – because it was a church-wide issue – the church leadership at the Jerusalem council (Acts 15:28)

PneumaReview.com: Why do you think that some visions are symbolic in nature rather than plainly stated? Peter’s vision in Acts 10 is one example.

Tania Harris: In fact, nearly all dream-visions are symbolic. They speak the language of pictures and imagery, which neuroscientists tell us is the most powerful and effective form of communication. Perhaps this is why dream-visions are God’s favoured mode in Scripture! It is the most basic of languages and transcends all communication barriers. You may have heard the phrase: “a picture tells a thousand words!” Once you understand the language of pictures, dream-visions are not difficult to understand.

PneumaReview.com: In your research have you found that more people have dreams or visions?

Tania Harris: I haven’t done quantitative research so can’t give a definitive answer on this. (Note also, in the biblical terminology, the terms for dreams and visions are interchangeable). I suspect more people admit to having visions because it is more socially acceptable to say, “I saw a picture as I prayed” rather than “I saw a picture/scene as I slept.” Having said that, anecdotally, I have noted it is not uncommon for at least 50% of congregations to say they’ve have had a God-dream – they’ve just never shared it with others for fear of being labelled strange!

PneumaReview.com: What advice would you give to pastors to help them guide the people under their care to be open to dreams and visions but not fall into error or fanaticism regarding them?

Tania Harris: As with any hearing God experience, we need to train our congregations to discern the voice of God. Telling people they can hear God’s voice without training them to discern it is like giving a toddler a loaded gun. In my experience, this is a common problem and why we have a strong emphasis in the God Conversations ministry in this area. See our resource that leads the whole church community on the hearing God journey, 50 Days of God Conversations.

PneumaReview.com: Please tell our readers a little bit about your latest book God Dreams: How to Hear God’s Voice in Dreams and Vision as well as where they can purchase it.

Tania Harris: Here is the blurb:

God Dreams: How to hear God’s voice in dreams and visions

God’s most common way of speaking in biblical history is through dreams and visions. But today many of us are more likely to dismiss our visionary experiences as the product of a spicy meal rather than a potential message from God. But could we be missing out on the voice we so long to hear?

Drawing on her ministry experience, theological research and the Revelation experiences of the early church, Tania Harris explores the nature of dream-visions, where they come from, and how to interpret their symbolic and sometimes confusing language. You will learn how to hear God’s voice more clearly and that a picture truly can tell a thousand words.

“A brilliant book!” (Pete Greig)

Available here.

Available from Amazon (USA): https://amzn.to/40PYyGI

Falling Under the Power of the Spirit

John Arnott at the Toronto Airport Christian outpouring (circa 2002)

The phenomenon of falling under the power of the Spirit occurred in the revivals of Jonathan Edwards. His assessment was that a person may “fail bodily strength” due to fear of hell and the conviction by the Holy Spirit or due to a “foretaste of heaven.”[1] John Wesley recognized falling to the ground as a manifestation from God, and records many such instances in his ministry. In fact, George Whitefield criticized Wesley for permitting the phenomena until it began happening in his own meetings.[2] The Kentucky revivals of 1800-1801, which involved Baptists, Methodists and Presbyterians, was replete with similar demonstrations.[3] In the early 1800s, the revivals led by Methodist circuit riding preacher Peter Cartwright (who was converted in the Kentucky revivals) were often accompanied by people falling under God’s power, including some Baptists.[4] Finney’s ministry also frequently manifested fainting or swooning, what he called “falling under the power of God.”[5] The Welsh revival of 1859 was accompanied by swooning as “waves of power often overwhelmed” people.[6] In the 1860s, Andrew Murray’s church started to speak out against people who began to shout and cry and swoon in a revival in his church, until a visitor from America told him about similar manifestations in American revivals.[7] Decades before holiness evangelist Maria Woodworth-Etter’s involvement in the Pentecostal revival, many people in her meetings fell under the power of the Spirit, including Carrie Judd (Montgomery), an early leader in the C&MA.[8] Moody’s associate R.A. Torrey testified of people falling under the power of God due to conviction of sin.[9] Torrey himself fell under power of the Spirit when baptized with the Holy Spirit.[10] Presbyterian missionary Jonathan Goforth makes reference in his book By My Spirit to the phenomenon occurring in his revivals.[11]

Instances of falling under the power of the Spirit also occurred periodically at C&MA meetings for two decades before Azusa Street. In 1885 A.B. Simpson, the founder of the C&MA, received what we would call today a “word of knowledge” that someone was resisting the Lord. A woman responded, saying it was her. She came forward, and as Simpson anointed her for healing, she was overcome, falling under the power of the Spirit seemingly unconscious for about half an hour, and she received a healing.[12] In 1897 at a joint C&MA/Mennonite camp meeting in Allentown, Pennsylvania, C&MA General Field Supt. Dean Peck preached six services in three days and described: “At service after service . . . I saw people fall as dead under the power of God.” He said it was a genuine revival from God and talked about such things happening among the Methodists 50-60 years ago, but are not frequent now because many revivals are of human manufacture.[13] Manifestations of falling also occurred during the 1907 revival at Simpson’s Gospel Tabernacle, apparently with his approval.[14] Presbyterian Greek professor T. J. McCrossan, who joined C&MA in 1923, while serving as interim president of Simpson Bible Institute, wrote in his book Bodily Healing and the Atonement: “Hundreds are healed, who do not fall under this power, because they simply trust God’s promises; and it is the prayer of faith that heals. Going under this power seems, however, to bring an extra spiritual blessing. . . . This power is not hypnotism. . . . This is not devil power.^”[15] McCrossan spoke out of the experience of his own life, for not only did he frequently assist Charles Price in laying hands on the sick with people falling, but he himself fell under God’s power and was enraptured with visions when he was baptized in the Spirit in 1921 through Price’s ministry.[16]

God continues to give dreams and visions to his people.

Introduction

This chapter is from Dreams & Visions: Divine Interventions in Human Experience by John P. Lathrop.

The Bible has been around for a very long time; it has stood the test of time and been widely distributed. The Bible is available in many different English translations and has been translated into numerous foreign languages as well. It is probably both the most loved and most hated book of all time. Its detractors claim that it is full of errors and contradictions, or that it is irrelevant. On the other hand, devout Christians believe that it is the Word of God. The doctrinal statements of many Christian denominations contain a statement to the effect that the Bible is the only reliable guide for faith and practice.

I believe that the Bible is the Word of God and that it was given to instruct and guide us. However, it must be admitted that it is not always an easy book to understand. There are a number of reasons for this. First, there is the matter of time. The Bible was written over the course of many centuries, in times that are very distant from our own.¹ This distance can create difficulties for us as we seek to understand what the biblical text is saying. Second, the biblical books of both testaments are set in cultures that are very different from our Western 21^st-century culture. The cultures of the Bible sometimes have different thoughts than ours.² As a result, some of the cultural practices and understandings are foreign to us. Third, there are some things in the Bible that just are difficult to understand. For example, the apostle Peter said that some of the things the apostle Paul wrote about in his letters were difficult to understand (2 Pet. 3:15-16). If one inspired writer thinks that another inspired writer is difficult to understand, then you can be sure that it is true! Fourth, we should expect to find the Bible difficult to understand at times, because the Bible comes from a God whose ways and thoughts are higher than ours (Isa. 55:9). We are finite beings trying to understand an infinite God; the creation trying to understand the Creator. Lastly, there are some things in the Bible that we do not understand because we have not had any personal experience with them. People in the Bible experienced them, but many of us have not, especially those of us in the West.

Writing about the empowering ministry of the Holy Spirit, Gordon Fee says that some people conclude that this dimension of the Holy Spirit’s work does not exist today because they are exegeting their own experience, rather than the biblical text.³ They use their own experience as a grid in interpreting the Bible, and their experience becomes the norm of what God does and does not do today.⁴ This is certainly not the way that we are supposed to interpret the Bible, but the sad truth is that we can all be guilty of this from time to time. This is a potential problem, and all believers should be on their guard in an effort to keep from falling into this error. When Christians fall into this trap, they violate the evangelical tenet that the Bible is our only rule for faith and practice. In his book Gift & Giver: The Holy Spirit for Today, Craig Keener says that he has rarely witnessed miracles like those of Elijah, Elisha, or like the ones that we find in the gospels or the book of Acts; thus, based on his experience, he might conclude that such miracles do not happen today.⁵ However, he goes on to say that it is his desire to see what the Scripture teaches and to attempt to bring his experience, and that of the church, more in line with the biblical norm.⁶ This should be our desire as well.