Bill Johnson’s Christology: A New Age Christ?, part IV (Conclusion)

[See also: Part I, The Christ Anointing and the Antichrist Spirit, Part II, Part IIIa, and Part IIIb.]

One of the most persistent themes in early Christian accounts of heresy is that it smuggles rival accounts of reality into the household of faith.  It is a Trojan horse, a means of establishing (whether by accident or design) an alternative belief system within its host.  Heresy appears to be Christian, yet it is actually an enemy of the faith that sows the seed of faith’s destruction.*  It could be compared to a virus, which establishes its presence within the host, ultimately using its host’s replication system to achieve dominance.  Yet whatever the ultimate origins of heresy might be, the threat comes from within the community of faith.

- Alister McGrath188

 As McGrath points out, there is a long tradition of heresy distorting Truth, whether wittingly or unwittingly, to the destruction of the faith.  The asterisk above denotes a footnote reference in the original text of a Thomas Aquinas quote from Summa Theologiae: “[H]eresy is a species of unbelief, belonging to those who profess the Christian faith, but corrupt its dogmas.”189  The Trojan horse/virus analogy is an apt description of the way in which heresy is spread.  As the dark intentions of Djwhal Khul, Alice Bailey’s demon, makes clear, “The Christian church in its many branches can serve…as a nucleus through which world illumination may be accomplished.”190  This is effected by “preserving the outer appearance in order to reach the many who are accustomed to church usages”.191

Jesus is Our Model

Jesus Christ died for our sins.  He is also a model for us.  His sacrificial life provides an example of how we are to live:

3 Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, 4 not looking to your own interests but each of you to the interests of the others.

5 In your relationships with one another, have the same attitude of mind Christ Jesus had:

6 Who, being in very nature God, did not consider equality with God something to be used to his own advantage; 7 rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. [Philippians 2:3-7, TNIV]

We are to serve others in humility not thinking ourselves more important keeping in mind Christ’s example as He, though fully God, condescended to take the form of man (without diminishing His deity) with all its inherent limitations, except for the sin nature, in order to redeem man.

18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19 For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. 20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 who committed no sin, nor was any deceit found in His mouth; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24 and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. 25 For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. [1 Peter 2:18-25, NASB]

We are to submit to authority even to the point of enduring unfair treatment, as Jesus had.  We must “die to sin” by yielding to the indwelling Holy Spirit rather than our inherent sinful nature [Romans 8:1-17] which never takes leave this side of glory.  Those who remain in Christ will bear much fruit [John 15:1-17] evidenced by good works [James 2:14-26].

In contrast, the Theosophical/New Age/New Spirituality writings of Alice Bailey also cite Jesus as an example to follow, but, of course, not in the same way as orthodox Christianity.  As noted in Part IIIa, in occult literature man has two natures: one human and one latent divine nature (divine spark/seed), the latter needing to be awakened.  Once activated, the divine nature (the “ego”, or “higher self”) is to be actualized while the human nature (the “lower self”) is simultaneously diminished.  This process is also known as “dying to self”.  One ‘dies to self’ through much self-effort such that the divine spark/seed grows eventually overtaking the lower human nature (aka the “not self”) so as to fully actualize inherent divinity, to become ‘gods’.  This is a works-based system accomplished in part by asceticism and service.192  This is the polar opposite of Christianity.

The New Age / New Spirituality Jesus’ life both symbolically and actually represents “The Path” of the aspirant signified by five markers, or initiations, as identified in Alice Bailey’s From Bethlehem to Calvary: the Initiations of Jesus.193  Recall also that these five initiations do not have to be achieved in one lifetime as they are cumulative carrying over from past incarnations, just as they had for the Theosophical Jesus of Nazareth.  Following are the signposts:

1)     Birth at Bethlehem – a/k/a virgin birth, or new birth.  “The birth of Christ in the cave of the human heart.194 Recognizing the “Christ in you, the hope of glory” – your inherent but latent divinity (duality).195  The divine spark/seed is activated.  “Freedom from the control of the physical body and its appetites.”196

2)     Baptism in Jordan – Water baptism “purifies the emotional nature” which precedes the “purification of the mind by fire,”197 or the “baptism of spirit and fire” / “baptism of the Holy Spirit,” thus providing the ability to consciously reject all evil.198What therefore lies ahead for the initiate who has entered the purificatory water, or rather fire?”199  This is the point at which Jesus of Nazareth became “the Christ”200 having received this title and name at Baptism.201

3)     Transfiguration on Mount Carmel – “transfiguration of the [human] nature” into “full-grown man in Christ” – learning to “die to self;” i.e., working towards overcoming the ‘lower, human nature.’  “Develops fourth dimensional vision.”202 Full-grown man working towards manifested son of God.203 Receives “terrific voltage” of Kundalini.204  “[T]he mind…begins its true task as an interpreter of divine truth…205 (i.e., new revelations, reinterpretations {usually allegorical} of Scripture).  “Third eye” is opened.206

4)     Crucifixion on Mount Golgotha – “The Great Renunciation.”207 The “sacrifice of humanity” by totally “dying to (lower, human) self” in order to achieve divinity and to arise as fully manifested son of God.208  Sin becomes impossible.209  Moving towards attainment of full ‘group consciousness.’210  At the final stage of this initiation, post-‘Great Renunciation’, one dispenses with the fleshly body and attains resurrection body thereby becoming free from death:211 “and the causal body, the soul body is relinquished and disappears.”212 “[Christ] thereby liberated us from the form side of life, of religion and matter, and demonstrated to us the possibility of being in the world and yet not of the world, living as souls, released from the trammels and limitations of the flesh, while yet walking on earth.”213

5)     Resurrection and Ascension – “The cave of the tomb into the fullness of the resurrection life.”214 Attainment to full status of ascended Master in which the individual can move between and live in the physical and/or the astral realms.215If he chooses to take a physical vehicle (as many will when the Christ reappears and the Hierarchy is externalised on Earth), the Master will ‘function from the above to the below’ and not (as is the case today with all disciples, though naturally not with the Masters) on ‘the below towards the above.’…They will therefore need no centres on the etheric levels of our planetary physical plane.”216

This is “The Path” open to all regardless of religious affiliation.217  Bailey summarizes the five steps above:

The babe in Christ, the little child, the full-grown man, the perfected man!  Through the Bethlehem experience the babe is born.  The little child grows to maturity and manifests his purity and power at the Baptism.  He demonstrates at the Transfiguration as the full-grown man, and, on the Cross, he stands forth the perfected Son of God.  An initiation is that moment in which a man feels and knows through every part of his being that life is reality and reality is life.  For a brief moment his consciousness becomes all-enfolding; he not only sees the vision and hears the word of recognition, but knows that the vision is of himself, and that the word is himself made flesh.218

Recall Bill Johnson’s statement about ‘the word becoming flesh in us again’ in part IIIb:

…It’s the Spirit of God that makes this thing [the Bible] come alive to where we actually have the privilege of the Word becoming flesh in us again, where we become the living illustration and manifestation of what God is saying.219

As Johnson states quite often, Jesus is our model – even to the point that we become the ‘Word made flesh’.  Is Johnson using the New Age / New Spirituality Jesus as his model?  Let’s compare some of his doctrine to the five initiations above.

New Birth

Bill Johnson says little about initial conversion, yet each time he does, there always seems to be more attached to it.  For example, he’s made it clear that “an authentic gospel” is “the gospel of the Kingdom220 which means one in which it is accompanied by signs and wonders in order to supposedly take dominion back from Satan (Dominionism) – in distinction from merely preaching the plain ol’ Gospel.  However, he rarely, if ever, actually explicitly states the Gospel message.  Johnson’s ‘gospel’ always includes miracles221 as if any gospel preached which doesn’t include a manifestation of miracles is not authentic:

The gospel of Jesus Christ is one of power and must become manifest through supernatural demonstration.  Miracles aren’t optional.222

Does this mean those individuals whose conversion experiences were without signs, wonders and miracles in evidence are not true Christians?

As noted in part IIIb, Johnson refers to the “seed of God’s Word, the sperma of God,” which is “released into the seed,” within the individual, “through His Word,” which is deposited “into the soil” of the individual (the ‘soil’ containing the individual’s ‘seed’).  He claims this is the proper exposition of Matthew 13:18-23.  However, this seems more in line with Bailey’s ‘new birth’ in which the divine spark/seed is activated thereby marking this ‘new birth’.

In addition, the “spiritual DNA” concept, which resembles the “sperma of God” schema, is correlated to the ‘new birth’ or being born again as evidenced by the following Bill Johnson statements:

When the Spirit of the resurrected Christ took up residence in our bodies, all of heaven positioned itself to see what we would conquer in His name. Resurrection power is in our nature, in our spiritual DNA.  When we were born again, we received the same spiritual DNA as Jesus.  His resurrection power now is to dwell in us through the Holy Spirit…223

Every born-again believer has the DNA of Christ.224

Progressive Repentance

In Johnson’s book When Heaven Invades Earth is a chapter titled “Repent to See” with the ‘seeing’ referring to the Kingdom: “Most Christians repent enough to get forgiven, but not enough to see the Kingdom.225  Progressive repentance?  Is this a form of Gnosticism (recall that Gnosticism is inherent in Theosophy / New Age) – the quest for secret knowledge, new revelation, via mysticism in order to advance one’s spiritual walk?

This subject has been covered in-depth in a previous CrossWise article illustrating the strong possibility that Johnson’s use of the term repentance is of the likes of Unity, Christian Science and New Thought which were all influenced by Theosophy.  This alternative definition is used by New Ager / Episcopal priest Cynthia Bourgeault who goes back to the Greek metanoia claiming, “[t]he word literally breaks down into meta and noia, which…means ‘go beyond the mind’ or ‘go into the larger mind.’”226  One goes ‘beyond the mind’ and ‘into the larger mind’ through meditation a/k/a contemplative prayer a/k/a ‘soaking’.

Johnson has distorted Jesus’ words to Nicodemus (John 3:3) to mean that in becoming ‘born again’ one will, with the benefit of additional training, attain the ability to literally see the Kingdom in the here and now:

Through Christ, God has made it possible for every person to see the kingdom. Our conversion experience gives us access to that realm, as Jesus explained to Nicodemus, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God’ (John 3:3, NKJV). However, it is our responsibility to develop this capacity, to train our senses to perceive God through renewing our minds and feeding the affections of our hearts on the truth227

In the John 3 passage, Jesus is making the statement that no one will see the eschatological Kingdom unless one is ‘born again’.  Jesus is not saying we will literally ‘see’ the Kingdom upon conversion (not initially, but after enough ‘repentance’).  Yet, this is a persistent theme of Bill Johnson:

If the Kingdom is here and now, then we must acknowledge it’s in the invisible realm.  Yet being at hand reminds us that it’s also within reach…That which is unseen can be realized only through repentance.  It was as though He said, “If you don’t change the way you perceive things, you’ll live your whole life thinking that what you see in the natural is the superior reality.  Without changing the way you think you’ll never see the world that is right in front of you.  It’s my world, and it fulfills every dream you’ve ever had.  And I brought it with me.” All that He did in life and ministry, He did by drawing from that superior reality.228

The Kingdom does not gradually unfold before our eyes as we ‘renew our minds’ or through repentance (as defined by Johnson) as Johnson asserts by essentially putting words in Jesus’ mouth.  The Kingdom will only come at the eschaton, the end of all things, when Jesus Christ returns.  However, this concept of progression in general and of the ‘hidden’ Kingdom on earth in particular is part of Theosophy:

Emphasis should be laid on the evolution of humanity with peculiar attention to its goal, perfection…man in incarnation, by the indwelling and over-shadowing soul…The relation of the individual soul to all souls should be taught, and with it the long-awaited kingdom of God is simply the appearance of soul-controlled men on earth in everyday life and at all stages of that controlThe fact will appear that the Kingdom has always been present but has remained unrecognized, owing to the relatively few people who express, as yet, its quality….229

Here’s Alice Bailey describing the purpose of initiations indicating a progressive ‘seeing’:

…[E]ach initiation enables the initiate to “see ahead” a little further, for revelation is always a constant factor in human experience.  The whole of life is revelation; the evolutionary process is, in relation to consciousness, a process of leading the blind out of darkened areas of consciousness into greater light, and therefore into vaster vision.230 

…It is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen, and at the same time evade the vision of the believer; seeing and recognition are two very different things…231

Baptism in the Holy Spirit

In addition, Bailey says at the second initiation, the baptism in the Holy Ghost and fire, the tri-part aspect of human personality (physical body, emotional nature, and the mind) is perfected bringing man “en rapport with the existing universe, and therefore with God, immanent in nature.”232

The physical body enables us to touch the tangible, visible world.  The emotional, feeling nature enables us to say, “I lift up my heart unto the Lord.”  Most people live in their heart nature and in the feeling body, and it is through the heart that we find our way to the Heart of God.  Only through love can Love be revealed.  When through right use and understanding the mind is definitely and properly oriented, it is brought en rapport with the Mind of God, the Universal Mind, the Purpose, the Plan and the Will of God.  Through the illumined mind of man, the Mind of Deity stands revealed.  Thus man is seen as “made in the image of God.”233

Is this what Johnson means by ‘repenting enough to see the Kingdom’?  Is the above what Johnson is referring to in the following?

…‘Re’ means to go back.  ‘Pent’ is like the penthouse, the top floor of the building.  Repent, then, means to go back to God’s perspective on reality. And in that perspective there is a renewal, a reformation that affects our emotions, and every part of our lives234

Bill Johnson claims that it’s only at the baptism of the Holy Spirit (Christ anointing), that Jesus obtained the ability to ‘see’ and ‘hear’ the Father and this same ‘anointing’ is available to every believer providing these same abilities:

This anointing [“Christ anointing” / “baptism in the Holy Spirit”] is what enabled Jesus to do only what He saw the Father do, and to say only what He heard the Father say. It was the Holy Spirit that revealed the Father to Jesus.235

It was the Holy Spirit upon Jesus [“baptism in the Holy Spirit” / “Christ anointing”]  that enabled Him to know what the Father was doing and saying.  That same gift of the Spirit has been given to us for that same purpose.236

This means, according to Johnson (and other hyper-charismatics) that those Christians who have not experienced the ‘baptism in the Holy Spirit’ lack the ability to commune with the Father.  Yet the writer of Hebrews tell us that believers have the right to enter the Most Holy Place by the blood sacrifice of Jesus (Hebrews 10:19-24) with no mention of a ‘second blessing’ being necessary for this privilege.

(See Part IIIa and Part I for more details on Johnson’s baptism in the Holy Spirit / Christ anointing.)

Transfiguration

So far we have Johnson claiming we are ‘the Word made flesh’ with the baptism in the Holy Spirit enabling Christians to both ‘see’ and ‘hear’ the Father.  In addition, we can ‘see’ the kingdom increasingly unfold in front of our eyes through ‘progressive repentance’.  Thus far, this appears to parallel the Theosophic model as put forth by Bailey above.  But Johnson goes further in the Theosophic ‘Jesus is our model’ theme:

Most all of the experiences of Jesus recorded in Scripture were prophetic examples of the realms in God that are made available to the believer.  The Mount of Transfiguration raised the bar significantly on potential human experience…The overwhelming lesson in this story is that Jesus Christ, the Son of man, had the glory of God upon Him.  Jesus’s face shone with God’s glory, similar to Moses’s after he came down from the mountain.  But Jesus’s clothing also radiated the glory of God, as if to say this was a new era as compared to Moses’s day. In this era the boundaries had changed – a veil could not be used to cover Jesus’s face as it shone with glory, as the veil itself would also soon radiate the same glory.  We influence and impart what God has given us to change the nature of whatever we touch…In the kingdom, things are different.   

…Through the Spirit of the resurrected Christ living in us we are designed to carry the same glory.  But we still must go up the mountain – to the place where we meet with God face to face.237

First, let’s get this straight.  At the Transfiguration it was Jesus’ inherent divine Glory that was radiated; it wasn’t God’s glory coming down upon Him like Moses on Mount Sinai.  As Grant Osborne explains, “Moses reflected the glory of God in his ‘radiance’ when he descended the mountain (Exod 34:29, 33-35), but here Jesus’ true preincarnate glory shines through his humanity.”238

Note how Johnson not only humanizes Jesus, but he raises man up to the Incarnate Christ’s (lowered) level in the last two sentences of the quote.  This is just like New Age / New Spirituality teachings.  Johnson is saying we can match the glory of Jesus, that our garments will radiate God’s glory as we ‘go up the mountain’, as we progress in the “kingdom”.

At Todd Bentley’s ‘commissioning’ ceremony at the “Lakeland Revival” on June 23, 2008, Bill Johnson spoke the following words over Bentley:

…We shape the course of history by partnering with you giving honor where it’s due.  You welcome the glory as well as anybody I’ve ever seen in my life – I long to learn from you in that and I bless you.  And, I pray with the rest of these that the measure of glory would increase, that Moses would no longer be considered the high water mark with the glory shown from his face but instead the revelation of the goodness of God would change the face of the Church.  And that he would use your voice, he would use your grace, your anointing, to alter the face of the Church before this world239

Wait, wasn’t Jesus’ example at the Transfiguration a progression from Moses and thereby the new high water mark?  Well, so much for theological consistency from Johnson.  (Please note the publishing of Johnson’s Face to Face with God, from which the above quote on the Transfiguration is found, predates the Bentley commissioning by at least 1.5 years.)

Crucifixion, the Great Renunciation

The Theosophical / New Age / New Spirituality “dying to self” culminates in the “Great Renunciation,” the cross.  In the Theosophical model, the Crucifixion and the Resurrection are very closely related with the latter usually immediately following the former.

Christ’s major task was the establishing of God’s kingdom upon earth.  He showed us the way in which humanity could enter that kingdom – by subjecting the lower nature to the death of the cross, and rising by the power of the indwelling Christ.240

Let’s compare the above words of Alice Bailey to those of Bill Johnson in a sermon from February 2011:

…How did you get into the Kingdom in the first place? The Cross. What does the Christian life look like? It is only as strong as our connection to how we got in. It is the Cross.  It never deviates from that.  Jesus GAVE Himself to be crucified.  He DID NOT raise Himself from the dead…His job was to give His life to die.  The Father raised Him by the Spirit…My emphasis is on – the Christian life is not the Cross, the Christian life is the Resurrection; but, you can’t get there without the Cross…But the problem is, is the focus of the people of God – it can create an appetite for success.  Meaning, more books sold.  Or, ya know, you put it in your world; I have to try to filter this through the things that I face – that success has some sort of external measurement instead of that internal sense: ‘I have laid my life down for His honor, for His glory’. It’s the Cross; it’s the Cross.  My job is to die; HIS is to raise me. My job is to prefer others; HIS job is to exalt ME…241

Taking the first sentences in and of themselves, this can be understood as orthodox.  Yes, the Cross is the only way into the Christian life.   However, one may call this quibbling, but we are either ‘connected’ to the Cross by salvation through faith in Jesus Christ or we aren’t.  There aren’t degrees of ‘connectedness’.

As already pointed out in part I, Jesus did, in fact, raise Himself from the dead (John 2:19-22, 10:17-18) as it was the entire Trinity who raised Jesus: Father, Son and Spirit.  And, as pointed out in part IIIa, Johnson’s phraseology on this reads like New Ager Benjamin Crème’s.

Yet, it’s the portion in the middle and following which is of interest here: “the Christian life is not the Cross, the Christian life is the Resurrection; but, you can’t get there without the Cross.”  From an orthodox perspective, we cannot reach the future resurrection of the saints (1 Corinthians 15:50-54) unless we’ve accepted Jesus’ sacrifice on the Cross by grace through faith and nothing else – no works.  But Johnson states that ‘the Christian life IS the Resurrection’ as if that is for the here and now.  By Johnson’s full context, it makes more sense when viewed with a Theosophical / New Age lens.  He seems to be comparing Jesus being raised ‘by the Father through the Spirit’ with himself, “My job is to die; HIS is to raise me.”  So, presumably, like Jesus, Johnson is to be raised ‘by the Father through the Spirit’ by ‘dying to self’ as per Theosophy – in virtue of works through self-effort.

According to Bailey, it is after this initiation that “the initiate now works from above downwards”.242  Compare this to Johnson’s words in the following: “He wants you to see reality from God’s perspective, to learn to live from His world toward the visible world.”243  On his Facebook page, Johnson recently stated something similar:

The most consistent way to display the kingdom of God is through the renewed mind. It is much more than thinking right thoughts. It is how we think – from what perspective. Done correctly, we “reason” from heaven toward earth.244

One other goal the New Age / New Spirituality aspirant seeks relative to this particular initiation is the attainment of full ‘group consciousness’.  This is gradually developed as one progresses on “The Path”; however, it’s full manifestation comes at the “Great Renunciation”.  In the following, Johnson speaks about a “corporate anointing” which seems akin to the Theosophical / New Age “corporate Christ” concept [This was covered more completely in a previous article.]:

…Here’s what I’m believing for – I know it’s never happened; but, I know that it must before the end.  There must be, not just individuals – I’m thankful we have individuals that are rising up with such anointing, such strength, we have people scattered all over the planet right now that are just making a mess of things in all the right ways.  We are so encouraged.  But, what I’m believing for is a generation – a generation that’ll rise up with a corporate faith, a corporate anointing to press into realms because it’s my conviction that as much as God put on a William Branham, or a Kathryn Kuhlman, or a Wigglesworth, He’ll put far greater anointing on a company of people than He ever would on an individual.  To do that, there must be that corporate sense of, ‘we have to deal with the issue of obeying the rules of this kingdom to tap into the resources of this kingdom’…we cannot use the principles of this world and expect to tap into unlimited resource of the kingdom of God245

Resurrection Life

The final stage in the Theosophical schema is the Resurrection at which point the aspirant is now a Master and no longer an earthly disciple.  The physical body is shed as it’s no longer necessary.  However, there will be some who will stay behind to help further the cause:

If He chooses to take a physical vehicle (as many will when the Christ [ED: actually antichrist] reappears and the Hierarchy is on Earth), the Master “will function from the above to the below” and not (as is the case today with disciples, though naturally not with the Masters) “on the below towards the above”… 246

The individual who stays “to help humanity on this globe” will be “in charge, also, of large work, teaching many pupils, aiding in the many schemes, and is gathering under him those who are to assist him in future times.”247  This ‘physical vehicle’ will, of course, be a ‘resurrection body’.

Bill Johnson claims that our current model is the glorified, resurrected Jesus of Revelation 1:13-16.248  He proof-texts a portion of 1 John 4:17 to make this point, yet in its context, the Apostle John is speaking of how we are to be like Christ in love, not like Christ’s current glorified state:

The “as He is, so are we” [1 John 4:17] declaration is far beyond what any of us could have imagined; especially in light of the glorified description of Jesus in Revelation, chapter 1.  Yet, the Holy Spirit was sent specifically for this purpose that we might attain…“to the measure of the stature of the fullness of Christ.” 

The Holy Spirit came with the ultimate assignment at the perfect time.  During Jesus’ ministry, it was said, “The Holy Spirit was not yet given, because Jesus was not yet glorified.”…[W]hy didn’t the Father send Him until Jesus was glorified?  Because without Jesus in His glorified state there was no heavenly model of what we were to become! As a sculptor looks at a model and fashions the clay into its likeness, so the Holy Spirit looks to the glorified Son and shapes us into His image. As He is, so are we in the world 

“The Christian life is not found on the Cross.  It is found because of the Cross.  It is His resurrection power that energizes the believer…249

Clearly, Johnson is promoting that we attain our glorified, resurrection bodies in the here and now.  This is known as the heretical Manifested Sons of God doctrine.  As can be seen, this mirrors New Age teaching.  The “resurrection power that energizes the believer” could be construed as the Theosophical “Christ in you, the hope of glory”, the divine spark/seed.  Johnson expounds further claiming emphatically that we follow Christ “all the way – to a lifestyle empowered by the resurrection!”:

At some point the reality of the resurrection must come into play in our lives – we must discover the power of the resurrection  for all who believe…we must follow Him all the way – to a lifestyle empowered by the resurrection!”250

…Religion is unable to mimic the life of resurrection with its victory over sin and hell.251

For comparison, here’s an Alice Bailey quote illustrating a few Scriptures being pulled out of their contexts in order to create pretexts, including 1 John 4:17:

…Inherent in the human consciousness…is a sense of divinity.  “We are all children of God” (Gal. III.26); “One is our Father, even God,” [John 8:41?] says the Christ and so say all the world Teachers and Avatars down the ages.  “As He is, so are we in this world.” (1 John IV:17) is another Biblical statement. …“Christ in us, the hope of glory” [Col 1:27] is the triumphant affirmation of St. Paul.252

The common theme in all of these is ‘inherent divinity’ and universalism, as in all are potential gods.  The Galatians verse should read, “You are all children of God through faith in Christ Jesus“; and, in the Colossians verse, the original “you” is replaced by “us” to make it more inclusive.  The verse from John’s epistle is used much like Johnson does above.  Interestingly, Johnson hints at universalism in a snippet from an advertisement for the “Open Heavens 2010 Conference“: “What does it mean to you when it says, ‘I will pour out my Spirit on A-L-L flesh?’”[Acts 2:17/Joel 2:28]

Going back to the so-called Lakeland Revival, Georgian Banov delivered two anointings ‘from the Lord’ to Todd Bentley at his ‘commissioning’ ceremony.  Prior to this, Banov, speaking for ‘the Lord’, deemed Bentley a “well pleasing son” – the very words used by the Father at both Jesus’ baptism and the Transfiguration:

…And The Lord says that because you’ve loved his personal presence there are two anointings that are released on His presence and I just want to release those two anointings on you from the LORD.  By the way, the Lord says ‘you are well pleasing son.’The Father, Abba, says that to you personally.  The first anointing is the anointing of the pleasure of the LORD.253

For this first anointing, Banov quotes Isaiah 53:4-6, a Messianic passage, i.e. Scripture pertaining to Jesus Christ, the Messiah.  Interestingly, this Scripture speaks primarily about the Cross:

‘Surely He has borne our grief, sickness and weakness and carried our sorrow and the pain and the punishment of us all. He was considered stricken, smitten and afflicted by God; but, He was bruised for our transgression. He was bruised for our guilt and iniquities and chastisement that brought our peace came upon him and by His stripes we were healed and made whole.’  And, yet it pleased the Lord to bruise him and in His presence there is fullness of joy and pleasure forevermore.   And, God’s releasing his pleasure of what He did to Jesus upon you Todd.254

It seems this can well be construed as a ‘crucifixion anointing’, or the fourth initiation of Theosophy.  The second anointing is based on Psalm 45:6-7 – another Messianic passage.  Derek Kidner, in his commentary on the Psalms, explains:

…[V]erse 7 distinguishes between God, your God, and the king of verse 6.  This paradox is consistent with the incarnation, but mystifying in any other context. It is an example of Old Testament language bursting its banks, to demand more than a human fulfillment…255

These verses, as Banov notes below, are referenced in Hebrews 1:9.  The writer of Hebrews puts it in the context that Christ is above the angels in status and is worshiped by them.  Of this verse, William L. Lane states: “…The implication that the Son shares the quality of deity only intensifies the reference to his eternal rule and sharpens the contrast between the unchangeable Son and the mutable angels…”256   With this in mind, it seems Banov is ascribing deity to Bentley which, from a Theosophical standpoint would represent the fifth initiation, resurrection, in which one becomes a Master:

And, the second anointing that he wants to release upon you is in Psalm 45 but it’s also in Hebrews chapter one verse nine.  It says, ‘Because you have loved righteousness and you have delighted in integrity and virtue and uprightness in heart and thought and action and you have hated injustice and inequity; therefore God, your God has anointed you with the oil of exultant joy and gladness above and beyond your companions.’  We bless you.257

Hebrews 1:9 is also a parallel passage to Philippians 2:9 – a part of the ‘Philippians hymn’ [vv 2:6-11]: “Therefore God exalted him to the highest place and gave him the name that is above every name” [NIV 1984].  Again, this represents Jesus Christ’s Resurrection (and Ascension).  Interestingly, Todd Bentley himself, a little over one month later, would speak of “resurrection life” describing a progression in its attainment:

…And, I just believe there’s an impartation to call forth ‘Christ in you, the hope of glory’ – the same Spirit that raised Christ from the dead. And, I want to take one moment church, and I want to press in, I want you to press in with me, to go from one floor, to two floors, to three levels, to four.  And, let’s progress and let’s say, ‘God, beyond raising the dead, beyond notable miracles, beyond healing, let there be a release in the Church of the realm of glory and power and dominion and authority that affects everything that’s death and decay around us.’  And, it’s true victory, it’s true resurrection life, true resurrection power, and true resurrection gloryPeople will be made alive – born again.258

When was it that Johnson claimed Jesus was ‘born again’?  It was at the Resurrection:

…Did you know that Jesus was born again?… I will show it. It’s in the Bible. He had to be. He became sin. 

In Hebrews 1 it says this, “For to which of the angels did he ever say, ‘You are my son. Today I have begotten you’?” And Acts 13 explains that: “God has fulfilled this for us, their children, in that he has raised up Jesus. As it is also written in the second Psalm: ‘You are my Son, Today I have begotten You.’ And that He raised Him from the dead, no more to return to corruption.”  He was born through Mary the first time and through the Resurrection the second time. He was ‘born again.’259

Just like the name of the sermon from which the above was taken echoing words of Bill Johnson in other contexts: Jesus is our model.

Conclusion

This rather lengthy series attempts to illustrate that not only is the Bill Johnson Christology (and by extension, others within hyper-charismaticism with similar teachings), his Jesus, not like the one revealed in Scripture, his theology could fit into the New Age / New Spirituality model.  Whether one agrees or not, the hope is that the reader at least has been given food for thought and the desire for further investigation.

[See part I, The Christ Anointing and the Antichrist Spirit, part II, part IIIa, and part IIIb.]

Endnotes:

188McGrath, Alister. Heresy: A History of Defending the Truth. © 2009, HarperOne, HarperCollins Publishers, New York, NY; p 34
189McGrath; p 239 n3
190Bailey, Externalisation; p 510
191Bailey, Externalisation; p 511
192Bailey, Initiaton; pp 92-93: “Students must get rid of the idea that if they are ‘very good and altruistic’ suddenly some day they will stand before the Great Lord.  They are putting effect before cause.  Goodness and altruism grow out of realization and service, and holiness of character is the outcome of those expansions of consciousness which a man brings about within himself through strenuous effort and endeavor.”
193Bailey, Bethlehem to Calvary.  From back cover: “…These experiences are both symbolic and actual, setting guideposts along the way of the disciple.  They exemplify the experience of the human soul through the five stages of its spiritual journey and can be invaluable to individual man facing the vast span of the same five-fold experience.”
194einterface, “The Master Jesus” par 2; as accessed 06/18/12
195Bailey, Bethlehem to Calvary; pp 26, 47.  Bailey, Initiation; pp 114-15
196Bailey,  Alice A. The Rays and the Initiations. 1960 Lucis, NY, 2nd paperback ed, 1976, Fort Orange Press, Inc., Albany, New York; pp 685, cf. 664-673
197Bailey, Bethlehem to Calvary; p 99
198Bailey, Bethlehem to Calvary; pp 27, 47-48
199Bailey, Rays; pp 677, cf. 673-687
200Bailey, Bethlehem to Calvary; p 100.  Dowling;  pp 83
201einterface, “The Master Jesus” par 2; as accessed 06/18/12
202Bailey, Initiation; p 89
203Bailey, Bethlehem to Calvary; pp 26, 48
204Bailey, Rays; pp 687, cf. 688-89, 367
205Bailey, Rays; pp 688
206Bailey, Rays; pp 689-91, 368
207Bailey, Initiation; pp 56-57
208Bailey, Bethlehem to Calvary; pp 28, 48-49, 184-194, 206-207
209Bailey, Bethlehem to Calvary; p 202
210Bailey, Rays; pp 694
211Bailey, Rays; pp 695-699.  Bailey, Bethlehem to Calvary; pp 178, 184, 186
212Bailey, Rays; p 695
213Bailey, Bethlehem to Calvary; p 187
214Bailey, Externalisation; p 597
215Bailey, Bethlehem to Calvary; pp 28, 49-51.  Bailey, Externalisation; p 468-71.  Bailey, Rays; pp 699-703
216Bailey, Rays; p 699
217Bailey, Bethlehem to Calvary; p 9
218Bailey, Bethlehem to Calvary; p 105.  Emphasis added.
219“whizzpopping” YouTube video, Bill Johnson – Friendship with God. 1:24 – 1:37; as accessed 04/23/12.   Caps from emphasis in original; other emphasis added.
220Johnson, Heaven Invades; p 27
221Johnson, Heaven Invades; pp 33-34, 25-28
222Johnson, Bill “Mandate for Miracles” Ministry Today. September/October 2008, Vol. 26, no. 5; p 70
223Johnson, Bill, “Super-Natural by Nature” Charisma, par 13; as accessed 4/26/12
224Johnson, Clark, Essential Guide to Healing; p 147. Bold from emphasis in original; underscore added.
225Johnson, Heaven Invades; p 37
226Bourgeault, Cynthia The Wisdom Jesus: Transforming Heart and Mind – a New Perspective on Christ and His Message. 2008, Shambhala, Boston, MA; p 37
227Johnson, Face to Face; pp 89-90.  Emphasis added.
228Johnson, Heaven Invades; p 38
229Bailey, Externalisation; p 588.  Emphasis added.  This portion originally written in 1946.
230Bailey, Rays; p 703
231Bailey, Externalisation; p 597.  Emphasis added.
232Bailey, Bethlehem to Calvary; p 88
233Bailey, Bethlehem to Calvary; p 88
234Johnson, Supernatural Power; p 44.  Emphasis added.
235Johnson, Heaven Invades; p 80.  Emphasis added.
236Johnson, Dreaming; p 136.  Emphasis in original
237Johnson, Face to Face; p 200.  Emphasis in original.  Cf. Johnson, Heaven Invades; pp 149-150
238Osborne, Grant,  Arnold, Clinton E. (Gen. Ed.) Matthew: Zondervan Exegetical Commentary on the New Testament. © 2010 by Grant R. Osborne, Zondervan, Grand Rapids, MI; p 646
239“nowbelieve” YouTube video “Todd Bentley’s Apostolic and Prophetic Commissioning 2/4” Todd Bentley ‘Commissioning’ of June 23, 2008. <http://www.youtube.com/watch?v=-A05WQYi7aQ> Bill Johnson; 1:30 – 2:10
240Bailey, Bethlehem to Calvary; p 206
241“ewenhoffman” Maintaining the Cross-Walk; 16:31 – 17:55.  Caps from emphasis in original.
242Bailey, Rays; p 701
243Johnson, Supernatural Power; p 45.  Emphasis in original.
244Johnson, Bill Facebook, May 12, 2012
245“ChasingRiver” The Real Jesus – Part 4 – by Bill Johnson.  <http://www.youtube.com/watch?v=vHcRI60j0HI&feature=related>; 0:36 – 1:30.  As accessed 07/03/11
246Bailey, Rays; p 699
247Bailey, Initiation; p 90
248Johnson, Heaven Invades; p 145
249Johnson, Heaven Invades; p 145
250Johnson, Heaven Invades; p 146
251Johnson, Heaven Invades; p 147
252Bailey, Alice A. The Reappearance of the Christ. 1948, Lucis Trust, 9th printing 1979 (4th Paperback ed.); Fort Orange Press, Inc., Albany, NY; p 145
253“nowbelieve” YouTube video “Todd Bentley’s Apostolic and Prophetic Commissioning 3/4” Todd Bentley ‘Commissioning’ of June 23, 2008.  <http://www.youtube.com/watch?v=Gjl5wKso9eU&feature=player_embedded#t=0shttp://>; Georgian Banov, 6:23 – 6:49; as accessed 06/24/12
254“nowbelieve” Banov; 6:49 – 7:34; as accessed 06/24/12
255Kidner, Derek Tyndale Old Testament Commentary: Psalms 1 – 72; © Inter-Varsity Press, London, 1973 (2008 reprint), Inter-Varsity Press, Nottingham, England/Downers Grove, IL; p 189
256Lane, William L. Word Biblical Commentary: Hebrews 1-8; 1991, Thomas Nelson, Nashville/Dallas/Mexico City/Rio de Janiero; p 29
257“nowbelieve” Banov; 7:34 – 8:11; as accessed 06/24/12
258Bentley, Todd.  Excerpt of his monologue from an August 08, 2008 conference held at Heritage International Ministries Retreat Center featuring Todd Bentley, Bob Jones and Rick Joyner.  DVD sold through Rick Joyner’s MorningStar Ministries, Media Store, VS19-000D. “Todd Bentley Healing and Impartation Service, 08-08-08” <http://www.morningstarministries.org/store/teaching-sets/todd-bentley/todd-bentley-healing-and-impartation-service-08-08-08>; 1956:46 – 1957:53.  Emphasis added.  As accessed 04/01/12.
259“ewenhoffman” Jesus is our Model  sermon by Bill Johnson. 33:48 – 34:57; as accessed 06/23/12.

Kenosis, Christology, and Bill Johnson, Part II

Part I of this article discusses the various Kenosis theories and provides good background information, if rather technical, for part II which will focus on other Christological errors potentially influencing kenosis or derived from kenosis doctrines, the importance of adhering to the tenets of ecumenical creeds in upholding orthodox Christology, and how all these things relate to the doctrine of Bill Johnson.

Other Christological Errors Potentially Related to Kenosis

Gregg R. Allison, in his Historical Theology, cites both Friedrich Schleiermacher and Albert Schweitzer (Schweitzer was apparently one of Schleiermacher’s followers,71 along with Thomasius72) as revisionists with respect to the historical Jesus Christ of the Incarnation,73 humanizing Him at the expense of His deity.74  It seems possible that Schleiermacher, Kant, Hegel and other progressive liberals from the 18th and 19th centuries75 may have paved the way for the proponents of the various kenosis theories and their adherents starting around the mid 19th century and continuing to today.76

New Ager/occultist Alice A. Bailey, who furthered the work begun by the 19th century Theosophy of Helena P. Blavatsky, cites Dr. Schweitzer approvingly in her 1937 treatise of esoteric Christology titled From Bethlehem to Calvary.77  Bailey’s explanation of Jesus’ temptation in the wilderness by Satan provides an example of her heretical Christology which, while not kenotic – the belief is that Jesus was a man (with latent divinity like all men) who had the Christ spirit descend upon Him at Baptism and subsequently leave Him prior to the Crucifixion,78 similar to the belief of first century proto-Gnostic Cerinthus79,80 – suffers, among other serious issues, from some of the same inherent problems as some forms of kenosis:

“…Was it possible that Christ in reality could be tempted, and if so, could He have fallen into sin? Did He meet these temptations as the omnipotent Son of God, or did He meet them as a man and therefore subject to temptation? …What really took place in the wilderness?  For what purpose are we permitted to share with Him in this experience?” 81

Bailey continues, disparaging the Athanasian Creed82 in the process.  In the original text, she refers to it in a footnote signified in the following with an asterisk (*):

“Many such questions arise in the mind of the intelligent man, and many have been the commentaries written to prove the particular point of each writer.  It is not the purpose of this book…to define the times when Christ was functioning as a man, and when He was functioning as the Son of God.  Some believe He was simultaneously both, and was ‘very God of very God,’* and yet essentially and utterly human at the same time.  People make these statements, but they are apt to forget the implications.  They affirm with decision their point of view, and omit to carry their attitude to a logical conclusion.  The inference is that we are allowed to know about the temptation in order to teach us, as human beings, a needed lesson; let us therefore study the story from the angle of Christ’s humanity, never forgetting that He had learned obedience to the divine spirit, the soul in man, and was in control of His body of manifestation.” 83

Bailey is cited here to illustrate both the importance of understanding proper Christology and as a potential example of historical error leading up to current Christological error.  Adherence to the ecumenical creeds which had established proper Christology in the early Church will help to minimize or alleviate these sorts of errors about the person of Christ in the Christian Church of today.

     71 Berkhof, p 316.  Berkhof hints that Schweitzer has followed in Schleiermacher’s footsteps, at least to a degree.
72 Hodge, Vol II, p 453.  Hodge specifically cites Thomasius as a “general disciple” of Schleiermacher.
73 Allison, pp 382-83.  By mentioning Schleiermacher and Schweitzer together in the same sentence, it may be assumed the author intends a strong connection.
74 Berkhof, p 316
75 Lutzer, Erwin W. The Doctrines That Divide: A Fresh Look at the Historic Doctrines That Separate Christians. 1998, Kregel, Grand Rapids, MI; p 35.  Lutzer specifically mentions Kant who “believed in a human Christ” and Schweitzer who “believed in a Christ who was essentially insane.”  He also mentions Rudolf Bultmann who denied the pre-existence of Christ [Craig A. Evans, The Historical Jesus: Critical Concepts in Religious Studies, Volume I. 2004, Rutledge, London, UK; p 328].
76 Hodge, Vol II, pp 453, 440-54.  Hodge cites others influenced by Schleiermacher while identifying Schleiermacher’s pantheistic doctrine and associated aberrant Christology and anthropology.  My working hypothesis is that 18th and 19th century liberalism in general including Schleiermacher, Kant, Hegel and his dialectic process, Darwinism, et cetera, continued to barrage the Church and has resulted in the state of the church today.  Taken together, these liberals may have influenced society to the extent they helped enable various underground esoteric doctrines to flourish in the late 19th and into the 20th century (such as Rosicrucianism) and directly or indirectly lead to Theosophy (a confluence of esoteric doctrines throughout the centuries which may have influenced Latter Rain) and New Thought (which definitely influenced Word of Faith via Kenyon [cf. McConnell, D. R. A Different Gospel. 1988, Hendrickson, Peabody, MA] ), which may have, in turn, led to various errors of today.
77 Bailey, Alice A.  From Bethlehem to Calvary. Copyright 1937 by Alice A. Bailey, renewed 1957 by Foster Bailey; Lucis, NY, 4th paperback edition, 1989; Fort Orange Press, Inc., Albany, New York; pp 102-03, 111, 160-61, 168, 213, 228, 279
78 Bailey, pp 187-189, 194
79 Bercot, David W. A Dictionary of Early Christian Beliefs. 1998 (3rd printing Nov 2000), Hendrickson, Peabody, MA; p 91
80 Hodge, Vol II, p 400
81 Bailey, pp 107-08.  Emphasis added.
82 Theopedia. Athanasian Creed. <http://www.theopedia.com/Athanasian_Creed> as accessed 06/15/11
83 Bailey, p 108.  Underlining from emphasis in original; bolding added.

Credence for Ecumenical Creeds as Basis for Christology

Historically, councils were called to establish creeds (statements of beliefs) in order to codify specific truths as borne out in Scripture while simultaneously refuting specific errors.  The ecumenical creeds – those accepted by the Church catholic, as in universal, and not merely the Roman Catholic Church (RCC) but to also include Protestant and Eastern Orthodox churches – have largely been uncontested over the centuries as to their veracity, or accuracy, compared to Scripture until the 19th century84 with the various kenosis doctrines.  Oliver Crisp, in his book God Incarnate: Explorations in Christology, puts the historical Christian creeds in perspective:

“…Creeds are not merely a means to making dogmatic sense of, say, the Incarnation.  They are – just as fundamentally – a means of confessing faith in the Christ to whom the creeds bear witness, as they are attempts to make sense of the gospel accounts of who Christ is.  This underlines the fact that the creeds of the Church, and the ecumenical creeds in particular, have several functions that run together: they bear witness to the gospel in Scripture, they tease out aspects of the doctrine of the gospel, and because they do this, they serve as doxological and liturgical purpose in the life of the Church as a means by which Christians may affirm what it is they believe, and what it is that holds the church together.’ 85

A proper view of Christ is essential to the Christian faith.  For a given teacher to put forth a doctrine which is at odds with the ecumenical councils is to put said teacher at odds with historical orthodox Christianity and, as a potential consequence, in the realm or vicinity of heresy.

Crisp continues stating that the ecumenical creeds which asserted proper Christology are “theologically binding” because they are “dogmatic reflection upon Scripture by the undivided Church, under the guidance of the Holy Spirit.”86   While noting that the creeds are “not infallible guides,”87 Crisp strongly believes the ecumenical councils have “not…in fact canonized substantive errors”88 due to Holy Spirit influence.

In an interview discussing the book God Incarnate, Crisp reiterated the authority of Scripture over ‘tradition’ while defining what that tradition is:

“…I think Scripture is the norming norm, the bedrock of all Christian theology.  The ‘tradition’ consists in a cluster of different, subordinate norms, such as the catholic [universal] creeds, confessional creeds, confessional statements (e.g. Westminster Confession) and the works of particular theologians.  But these are all subordinate to the Word of God.” 89

Of the four ecumenical councils embraced by the Church catholic (universal) which include Christological discussions (Nicea in 325, Constantinople in 381, Ephesus in 431, and Chalcedon in 451), the Council of Chalcedon is the most recent and most definitive.  Here’s a modern English translation of the Chalcedonian Creed:

“Following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in divinity and complete in manhood, truly God and truly man, consisting also of a rational soul and body; of one substance [homoousios] with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the virgin, the God-bearer [theotokos]; one and the same Christ, Son, Lord, only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence [hypostasis], not as parted or separated into two persons, but one and the same Son and only-begotten God the Word, Lord Jesus Christ.” 90

In his Classic Christianity: A Systematic Theology, Thomas Oden affirms the importance of ecumenical Christology in general91 and notes how adherence to the ecumenical creeds will aid in avoiding Christological error.92

“…The major tendencies to heretical distortion in the two-natures are these: it runs the risk of inordinately divinizing the human, humanizing the divine, or dualizing the one person.  Keeping these factors in due balance is the challenge of classic Christian teaching or Christology.” 93

Cognizant of the inherent mystery of the Incarnation and the fact that it’s not “fully comprehensible to objective analysis,” but rather it’s “a divine gift for joyful contemplation,”94 he states:

“…Modesty of expression remains a radical intellectual requirement in the presence of this incomparable Person…” 95

In other words, Oden’s point was that we should not try to go beyond Scripture in attempting to define the mystery of the Incarnation.  Even the Apostle Paul did not fully fathom the person of Jesus Christ:

16 Beyond all comprehension, the mystery of godliness is great:
                        He appeared in a body,
                            was vindicated by the Spirit,
                        was seen by angels,
                            was preached from the nations,
                        was believed on in the world,
                            was taken up in glory. [I Timothy 3:16, NIV 1984]

Recognizing the continuing assault on Christology, Martin Luther once commented, “I know nothing about the Lord Christ that the devil has failed to attack.”96

     84 Allison, pp 377, 381
85 Crisp, Oliver D. God Incarnate: Explorations in Christology. 2009, T&T Clark, London, UK; p 13
86 Crisp, God Incarnate. p 13
87 Crisp, God Incarnate. p 14
88 Crisp, God Incarnate. p 14.  See explanation in Crisp’s footnote 10
89 Davies, Guy. Exiled Preacher Blog. “An Interview with Oliver Crisp” March 24, 2010 <http://exiledpreacher.blogspot.com/2010/05/interview-with-oliver-crisp.html>; Answer to Davies’ 5th question.  As accessed 06/15/11
90 Allison, pp 376-77.  Footnote reads, “Creed of Chalcedon, in Schaff 2.62-63; Bettenson, 56.”  I assume Bettenson translated to modern English from Phillip Schaff’s 3-volume The Creeds of Christendom.
91 Oden, Thomas C. Classic Christianity: A Systematic Theology. 1992 (2009), HarperCollins, New York, NY; p 306.  This printing is a single-volume condensed version of three separate volumes.
92 Oden, p 307
93 Oden, p 306
94 Oden, p 307
95 Oden, p 307
96 Oden, p 307.  Quotes from Martin Luther’s Table Talk. 1.269

Bill Johnson’s Kenotic Concept

All the preceding background brings us to the Christological doctrine of Bill Johnson which illustrates the peril of not using ecumenical creeds as a basis for proper Christology, as he clearly teaches kenosis.  However, the questions are: 1) which type; and, 2) can his teachings be harmonized into one consistent doctrine with respect to kenosis?  Here are two quotes from his book When Heaven Invades Earth:

“…He laid his [sic] divinity aside* as He sought to fulfill the assignment given to Him by the Father: to live life as a man without sin…The sacrifice that could atone for sin had to be a lamb, (powerless), and had to be spotless, (without sin).” 97

“Jesus Christ said of Himself, ‘The Son can do nothing.’…He had NO supernatural capabilities whatsoever! …He performed miracles, wonders, and signs, as a man in right relationship to God…not as God.” 98

The asterisk (*) in the first quote denotes the place in which Johnson originally had a footnote in referring to Philippians 2:5-7 – the very Scripture kenotics use in justifying the theory.  Since God Himself is, by definition, supernatural, then by the wording in the quotes, Johnson appears to be teaching ontological kenosis as Jesus was “powerless” with “NO supernatural capabilities whatsoever.”  This is as opposed to functionalist kenosis which maintains that Jesus had all His divine attributes, but rather chose not to exercise some of them.  Had Johnson stated something like, “He chose not to exercise any of His supernatural capabilities,” then he could be construed of intending functionalist kenosis instead. However, as pointed out in part I, claiming it was the Holy Spirit who performed Christ’s miracles rather than Jesus Himself is both “ not conventional”99 and not Biblical even though this claim is growing in charismatic circles.100

Here’s another quote, this time from his book The Supernatural Power of a Transformed Mind:

“…Jesus had no ability to heal the sick.  He couldn’t cast out devils, and He had no ability to raise the dead.  He said of Himself in John 5:19, ‘the Son can do nothing of Himself.’  He had set aside His divinity.  He did miracles as man in right relationship with God because He was setting forth a model for us…Jesus so emptied Himself that He was incapable of doing what was required of Him by the Father – without the Father’s help…” 101

Once again, this suggests ontological kenosis as Jesus was both “incapable” of performing and “had no ability” to perform miracles.  If, according to Johnson, Jesus Christ had merely chosen not to exercise His divine attributes as in functionalist kenosis, then He would still have the ability to perform miracles if He so desired.

Johnson references a portion of John 5:19 in the quote above and the one immediately preceding this one [by footnote 98].  Putting this verse in its proper context, however, shows that Jesus Himself had both the authority and the power (omnipotence) to raise the dead and give life apart from the Father (v 21) contrary to Johnson’s proof-texting above.  Andreas Kostenberger states, “He claimed not merely to be God’s instrument in raising other people, but to give life himself to whom he is pleased to give it.”102 [See Luke 23:43; John 6:70; 10:28-29; 11:1-44; 13:18; 15:16, 19.]  Once again, this argues against a functionalist kenotic interpretation.  Furthermore, this provides one more example illustrating that functionalist kenosis, in general, as not a viable, Biblical doctrine as Jesus Christ certainly displayed His omnipotence.

18 Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.  19 Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. 20 For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel. 21 For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. 22 For the Father judges no one, but has committed all judgment to the Son, 23 that all should honor the Son just as they honor the Father.  He who does not honor the Son does not honor the Father who sent Him.”

24 “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death to life. 25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man.” [John 5:19-27, NKJV]

In verse 18, the Jews wanted to stone Jesus for blasphemy since the claim that God was “His” Father was understood by the Jews that Jesus was equating Himself with the Father and hence claiming He was God also.103  In the rest of this passage of Scripture Jesus goes on to explain that He is, in fact, deity.104

Do we assume Jesus was only able to ‘give life’ post-Ascension?  The text clearly shows otherwise as Craig Keener explains in his well-regarded commentary on the Gospel of John.105  Going further to verse 25 and through to 27 is the indication that Jesus could grant life in the then present106 and that Jesus had life “in Himself” granted by the Father along with the authority to make judgment (vv 22-23 also).  Taking all this into account indicates, once again, that Jesus Christ not only could, but very likely did, perform other miracle workings apart from the Father or the Holy Spirit,107 contrary to Johnson.

     97 Johnson, Bill, When Heaven Invades Earth: A Practical Guide to a Life of Miracles. 2003; Destiny Image, Shippensburg, PA; p 79.  Asterisk replaces original footnote which is referenced on page 85 of Johnson’s book.  Emphasis added.
     98 Johnson, Bill, The Supernatural Power of a Transformed Mind: Access to a Life of Miracles. 2005; Destiny Image, Shippensburg, PA; p 29.  Underline for emphasis in original; last ellipsis as per original.  Bolding added for emphasis.  Johnson makes a specific footnote reference to John 5:19 in his book on p 35.
99 Crisp, Divinity and Humanity. p 25 [Tyndale; p 134]
100 Musick, Dan, Kenosis: Christ “emptied Himself”. “Christ’s Miracles Performed Only by the Holy Spirit?” <http://kenosis.info/index.shtml#Miracles> copyright 1997-2005; as accessed 06/15/11
101 Johnson, Supernatural Power. p 50.  Emphasis added.
102 Kostenberger, Andreas J. Baker Exegetical Commentary on the New Testament: John. 2004 (4th printing July 2009), Baker, Grand Rapids, MI; p 187.  He is quoting from NIV 1984.
103 Kostenberger, pp 185-86
104 Kostenberger, pp 186-89
105 Keener, Craig S. The Gospel of John: A Commentary, Volume One. 2003, 1st Softcover Ed, 2010, Hendrickson, Peabody, MA; pp 650-52.  Keener, agreeing with Kostenberger, states, “Like the Father, Jesus could give life (5:21; cf. 17:2); this made him act in a divine manner.”  Moreover, in a section titled “Jesus as Life-Giver in the Present and the Future (5:24-30)” Keener shows agreement.  He continues, “Jesus returns to the claim that the Father has authorized him to give life (5:21) with the image of realized eschatology implied by ‘passed from death to life’ (5:24); one already abides in death until believing in the one who sent Jesus, hence in Jesus’ delegated mission…”
106 Keener, pp 650-52.
107 Kostenberger, pp 187-89.  Kostenberger also points out that Jesus Christ provided eternal life during his earthly ministry referring to John 5:24 as “…one of the strongest affirmations of realized (inaugurated) eschatology in John’s Gospel.” [p 188] And, also, “Jesus claims that God granted him life in himself, a divine attribute” [p 189] illustrating clearly that Jesus both possessed and utilized divine attributes, contrary to Johnson’s claims.

Johnson’s View of How Jesus Received His Title/Name of Christ

In Johnson’s zeal to humanize Jesus Christ at the expense of His divinity, he goes even further with his kenosis doctrine.  He makes Jesus into a man indwelt by the Holy Spirit at the Incarnation who subsequently receives the ‘Baptism of the Holy Spirit’108 by the “Christ anointing”109 at His Baptism by John which provides Jesus the title/name of Christ.  In the following, brackets are inserted within the text for explanation:

Christ is not Jesus’ last name.  The word Christ means ‘Anointed One’ or ‘Messiah.’  It [Christ] is a title that points to an experience [Baptism].  It was not sufficient that Jesus be sent from heaven to earth with a title [Christ].  He had to receive the anointing [“Christ anointing” resulting in Christ title/name] in an experience [Baptism] to accomplish what the Father desired.

“The word anointing means to ‘smear.’  The Holy Spirit is the oil of God that was smeared [anointed] all over Jesus at His water baptism.  The name Jesus Christ implies that Jesus is the One smeared [anointed] with the Holy Spirit [at Baptism].” 110

After reading this in the full context Johnson provides [and setting aside his horrendous portrayal of Jesus being “smeared all over with the Holy Spirit”], without adding or subtracting anything, the reader will understand that he is teaching that the “title” of Christ was received in “an experience” – referring to Baptism.  Furthermore, according to Johnson, the ‘name’ of Christ did not actually belong to Jesus’ until He was anointed, “smeared all over,” by the Holy Spirit at Baptism.  Logically, this means Jesus did not have the Christ ‘name’ or ‘title’ until this point, and, hence, could not rightfully be called “Jesus Christ” until then.  This implies Jesus was simply ‘Jesus of Nazareth’ and not “Jesus Christ” prior to Baptism which contradicts Luke 1:35/ 2:11 and other Scripture.   Yes, according to orthodoxy, Jesus Christ was anointed at Baptism which began His earthly ministry, but He already had the title of Christ prior to Baptism as He was proclaimed the Son of God before His birth [Luke 1:35] and referred to as “Christ the Lord” upon His birth [Luke 2:11].

The term Christ is used universally within orthodox Christianity indicating divinity111,112 [see Hebrews 13:8, 1:12/Psalm 102:27] as the Messiah must, by necessity, be deity in order to atone for our sins.  Jesus Christ, the Eternal Logos [John 1:1-18], was “from the beginning” [I John 1:1] and is the “Alpha and the Omega” [Rev 1:8, 1:17, 21:6, 22:13] and no one can rightly be called Christ except Jesus.  Berkhof states:

“There are especially five names [Jesus, Christ, Son of Man, Son of God, Lord] that…are partly descriptive of His natures, partly of His official position, and partly of the work for which He came into the world.”

“…Christ is the official…name of the Messiah…Christ was set up or appointed to His offices from eternity, but historically His anointing took place when He was conceived by the Holy Spirit, Luke 1:35, and when He received the Holy Spirit, especially at the time of His baptism…It served to qualify Him for His great task…” 113 

Note that Berkhof explains that Christ was “eternally appointed” yet did not receive the anointing for His office until conception by the Holy Spirit [Luke 1:35; Matt 1:18-20].  This means that Jesus was the Christ at conception.  The angel Gabriel referred to Him as “Son of God” in Luke 1:35 and the angel in Luke 2:11 referred to Him as “Savior,” “Christ,” and “Lord.”  He was also understood to be the Messiah/Christ by Herod [Matt 2:3-4] and He was Immanuel, “God with us,” [Matt 1:22-23/Isaiah 7:14] from the moment of the virgin birth.  Moreover: “Jesus Christ is the same yesterday and today and forever.” [Heb 13:8 NIV 1984]  To claim, as Johnson does, that Jesus did not receive the name or title of Christ until Baptism is serious error.  Jesus Christ is the Eternal Logos made flesh [John 1:1-14].

Bill Johnson makes it clear that the “anointing” linked Jesus to the divine (hence, implying Jesus the person was not divine) and that this ‘linking’ provided the power necessary to perform the miraculous which corresponds with his two paragraphs above regarding when/how Jesus received His Christ title/name:

“…The anointing is what linked Jesus, the man, to the divine enabling Him to destroy the works of the devil.” 114

“To fulfill His mission, Jesus needed the Holy Spirit [anointing]….

“This anointing is what enabled Jesus to do only what He saw the Father do, and to say only what He heard the Father say.” 115

To state Jesus was ‘enabled’ by the Holy Spirit (at Baptism) implies, once again, that Jesus did not have omnipotent power of His own and is thus less than divine.  In Face to Face with God, Johnson goes into more detail emphasizing this “experience” as the ‘Baptism in the Holy Spirit,’ while specifically referring to Jesus being ‘indwelled’ by the Holy Spirit prior to Baptism and that Jesus is our model in this regard.116  This next quote is following a reference in Johnson’s book to John 1:32 in which the Holy Spirit descended as a dove upon Jesus at His Baptism:

 “…Certainly this is not talking about the indwelling presence of the Holy Spirit that was already in Jesus’s life.  This [Baptism] was the inauguration of Jesus’s ministry, and the Holy Spirit came to rest upon Him as a mantle of power and authority for that specific purpose.  But the fact that the Holy Spirit came to rest on Him is evidence of Jesus’s faithfulness to be perfectly trustworthy with the presence of God.  The same principle is true for us.

“The Holy Spirit lives in every believer, but He rests upon very few…” 117

The Holy Spirit ‘resting upon’ Jesus and others is Johnson’s vernacular for his version of the ‘Baptism in the Holy Spirit’ which is necessary to provide power for the miraculous.118  Stating that Jesus was “perfectly trustworthy with the presence of God” implies that Jesus was not God Himself but instead merely a “trustworthy” man faithful enough to ‘earn’ God’s continued “presence”.  Once again, this is indicative of ontological kenosis.  Also, Johnson is pointing out that we can receive the same “Christ anointing”,119 or “baptism in the Holy Spirit”120 as Jesus.121  He is more explicit below:

“…The outpouring of the Spirit comes to anoint the church with the same Christ anointing that rested upon Jesus in His ministry so that we might be imitators of Him…” 122

To reiterate: Jesus Christ is the Eternal Logos, the Word, the second person of the Trinity, made flesh [John 1:1-14]. Scripture does not indicate that the Word plus the Holy Spirit, the third person of the Trinity, were made flesh – the Incarnation was simply the Word made flesh.  As a contrast: Holy Spirit indwelled believers would not say “the Holy Spirit became flesh” in the new believer as that would be absurd.  Rather, the Holy Spirit comes to indwell the already existing flesh of the newly saved individual.  On the other hand, the Logos acquired a human nature (not a human being) and dwelt among us [John 1:14].  At the Incarnation He did not subtract from His divine nature; He added to it.  As Berkhof affirms, “The pre-existent Son of God assumes human nature and takes to Himself human flesh and blood, a miracle that passes our limited understanding.”123

     108 Johnson, Bill Face to Face with God: The Ultimate Quest to Experience His Presence. 2007; Charisma House, Lake Mary, FL; pp 21-2
     109 Johnson, Face to Face. p 77
110 Johnson, When Heaven Invades Earth. p 79.  Underline from emphasis in original; bolding added for emphasis; bracketed comments added for explanation.
111 Grudem, pp 233-38, 543-554, 624-33
112 Berkhof, pp 91-5, 312-13, 356-66
113 Berkhof, pp 312-13, 312-15.
114 Johnson, When Heaven Invades Earth. p 79.  Emphasis added.
115 Johnson, When Heaven Invades Earth. p 80.  Underline from emphasis in original.
116 Johnson, Face to Face. pp 77-80
117 Johnson, Face to Face. pp 21-22.  Emphasis added.
118 Johnson, Face to Face. p 79
119 Johnson, Face to Face. p 77
120 Johnson, Face to Face. p 79
121 Johnson, Face to Face. pp 78-79
122 Johnson, Face to Face. p 77.  Emphasis added.
123 Berkhof, p 333

Johnson Contradicts His Kenosis by Affirming Jesus Christ’s Deity?

With the following, a paragraph at the start of chapter 9 in Bill Johnson’s When Heaven Invades Earth, he appears to affirm Jesus Christ’s full deity:

“For hundreds of years the prophets spoke of the Messiah’s coming.  They gave over 300 specific details describing Him.  Jesus fulfilled them all!  The angels also gave witness to His divinity when they came with a message for the shepherds: ‘For there is born to you this day…a Savior, who is Christ the Lord.”  Nature itself testified to the arrival of the Messiah with the star that led the wise men…’ 124

Does the above quote show that Johnson affirms Jesus Christ’s full deity and thereby contradict his kenosis teachings above?  Or, alternatively, does this show that Bill Johnson is actually teaching a very poorly articulated functionalist kenosis rather than an ontological kenosis?  The key is the rest of this paragraph:

“…Yet with this one statement, ‘Unless I do the works of the Father, do not believe me,’* Jesus put the credibility of all these messengers on the line.  Their ministries would have been in vain without one more ingredient to confirm who He really was.  That ingredient was miracles.” 125

Was the archangel Gabriel pacing the heavens hoping that Jesus would perform miracles to prove He really was the Messiah, the Christ, and thus prove Gabriel to be true?  Certainly not.  The asterisk (*) above refers to John 10:37 in a footnote in the original quoted passage.  In this Scripture Jesus Christ was not making some sort of all-inclusive statement “putting the credibility of all these messengers on the line;” He was addressing the unbelieving Jews.  Johnson is mixing Biblical contexts here.  However, note that John 10:37 is pointing out that they should believe He is the Son of God by virtue of the works/miracles.  Jesus’ point is that, though they do not believe who He claims He is, they should believe by the miracles.  Johnson proof-texts this in his attempts to ‘show’ that Jesus was not the Christ/Messiah until His Baptism after which, of course, He performed the miraculous works having been “enabled” by the “anointing.”

So, it would seem the above paragraph can be perfectly harmonized with the rest of Johnson’s ontologically kenotic teachings.  He is unambiguously clear in his basic doctrine that Jesus was merely “a man in right relationship to God” who “had no ability to heal the sick,” “couldn’t cast out devils,” and “had no ability to raise the dead”126 except by virtue of the ‘enabling’ by the “Christ anointing,”127 occurring at Baptism.  With Johnson’s assertion that, “The name Jesus Christ implies that Jesus is the One smeared with the Holy Spirit128  within its original context (see above), he makes it apparent that Baptism is the point in which Jesus receives the name of Christ/Messiah.  Consequently, according to this teaching, it follows that since Jesus did not have the name of Christ, and, hence was not yet Christ before Baptism, the angels’ and the other messengers’ words were contingent upon Jesus ‘proving Himself’ by performing the miraculous thereby showing Him to be the “Anointed One.”  Therefore, the first part of the quote from chapter 9 is merely affirming Jesus’ future “title” or name of Christ/Messiah at Baptism instead of a definitive statement that Jesus was the Christ, or Messiah, at the virgin birth.  Furthermore, Johnson’s quote is not necessarily proclaiming Christ’s deity since he asserted that it was “the anointing” which “linked Jesus, the man, to the divine.”129

To further explain by way of example I’ll make a statement: “Dr. F. F. Bruce was born on 12 October, 1910.”  This is 100% correct; however, Bruce did not have his doctorate bestowed upon him until later, of course, as he was obviously not born with his degree.130  Similarly, one could interpret (incorrectly, of course) that Luke 2:11, the verse referenced in the first part of the above quote, is merely affirming Jesus as the Christ at some point in the future rather than at the virgin birth.

     124 Johnson, When Heaven Invades Earth. p 97
125 Johnson, When Heaven Invades Earth. p 97. Emphasis in original.
126 Johnson, Supernatural Power. pp 29, 50
127 Johnson, Face to Face. pp 21-22, 77-79
128 Johnson, When Heaven Invades Earth. p 79
129 Johnson, When Heaven Invades Earth. p 79. Emphasis added.
130 Wikipedia. F.F. Bruce.  F.F. Bruce biography <http://en.wikipedia.org/wiki/F._F._Bruce>; par 1; as accessed 06/15/11

Eternal Implications of Johnson’s Kenosis

Bill Johnson claims Jesus did not raise Himself at the Resurrection, contrary to John 2:19/10:17-18 and other Scriptures.  From his sermon at Bethel on February 27, 2011:

“…Jesus gave Himself to be crucified.  He did not raise Himself from the dead…His job was to give His life to die.  The Father raised Him by the Spirit…” 131

He stated the same basic thing in answering a question on his Facebook page in February of this year just prior to the date of the sermon above.  This illustrates that Johnson carried ontological kenosis all the way to the Resurrection which would necessarily include the Cross.  It would appear Jesus could not raise Himself from the dead since He was a “powerless” lamb on the Cross [see above for full context]:

“…The sacrifice that could atone for sin had to be a lamb, (powerless)…” 132

Being “powerless” means Jesus lacked the divine power in Himself necessary to provide proper Atonement which is explicit heresy.  Insufficient Atonement means no salvation for the sinner.  No salvation means no eternal life!  As Erwin Lutzer asserts: “…The real question is whether Christ is capable of being the Savior of mankind;”133 and, “If Christ is not God, then God has not saved us…”134

“…Only an incarnate Christ who is fully God qualifies to be Savior.” 135

According to Scripture, Jesus Christ raised Himself [John 2:19], He was raised by the Father [Gal 1:1; Acts 5:29-31], He was raised by the Holy Spirit [Rom 8:11], and, He was raised by God [Acts 2:24; Rom 4:24; Col 2:12], beautifully illustrating the interrelationship of the Trinity.

The International Standard Bible Encyclopedia (ISBE) contrasts mankind’s eternity, which will commence at a definite point some time in the future, with that of God’s which is infinite with no beginning point.  Of course, according to orthodox Christianity, both man, upon resurrection in his new glorified body [I Corinthians 15:50-54], and God have no termination point in the eternal realm.

“Man eschatologically and God ontologically experience an endless duration of time; both experience a non-terminating sequence of events; both participate in eternity.

“…[A] person’s eternity is bounded on one side by its beginning at a point in time…” 136

With this in mind, here’s Bill Johnson in a statement on his Facebook page on 3/21/2011:

“Jesus was (and is) God.  Eternally God.  That never changed.  But he chose to live with self imposed restriction while living on earth in the flesh – as a man.  In doing so He defeated sin, temptation, the powers of darkness as a man.  We inherit His victory – it was for us.  He never sinned!”

So, with this statement, does Johnson once and for all prove that he believes Jesus was fully divine during the Incarnation, i.e., is his kenosis functionalist rather than ontological?   Taken as a discrete statement apart from the rest of Johnson’s doctrine, this could potentially be labeled as functionalist kenosis [although the "as a man" part is problematic].  However, when this statement is added to the entire corpus of Johnson’s written works, sermons, etc., it merely affirms Jesus Christ’s eternality as God; but, it does not prove the belief in Jesus’ earthly existence as God.  As shown above, Johnson explicitly disavows Jesus Christ’s full incarnational deity on many occasions.  It should be pointed out that to affirm Jesus Christ as eternally God yet claim He “set aside His divinity”137 during the Incarnation is self-contradictory.

However, can the above quote be harmonized as a complete, non-contradictory statement in and of itself and in relation to the rest of Johnson’s teachings on the subject of kenosis?  It really depends on how Johnson defines and interprets the word “eternally” and how he views eternity in relation to the temporal, created realm.  Do they intersect in any way or are they wholly separate from one another?

If Johnson understands eternity as that in which there is no past, present, or future as opposed to the temporal realm which, of course, does have a past, present and future, then he can make the statement above and not be contradicting his particular doctrine of kenosis.  In fact, it would be necessary to keep his ontological kenosis teaching from falling into self-contradiction.  To explain: By simple logic, Jesus must have been God pre-Incarnation in order to have possessed the divinity He had “set aside.”  Similarly, Jesus was God post-Incarnation as there’s no evidence Johnson has ever stated the contrary and has inferred, if not outright stated, Christ’s deity post-Ascension (or, perhaps post-Resurrection) in his teachings.138

To rephrase: By definition, ontological kenosis in general, with all divine attributes – or at least all the ‘omni’ traits – laid aside when the Logos became flesh, implies, or at least potentially implies, a break in the eternality of the Son of God.  That is, a logical conclusion of this doctrine is that Jesus Christ would leave the eternal realm at the Incarnation and return again upon Ascension (or, perhaps, at the Resurrection) since unbounded eternality is a divine attribute.  So, if Johnson believes the eternal realm is wholly separate and distinct from the temporal, then he could maintain that Jesus is and was eternally God but not temporally divine – and, hence, not God during the Incarnation – and, thus, keep his version of ontological kenosis consistent and non-contradictory.139

Going back a bit to the first set of quotes of Bill Johnson used above, and, adding more of the context, we can see more of this concept in evidence regarding the eternal realm as wholly separate from the temporal with no intersection:

“…He had NO supernatural capabilities whatsoever!  While He is 100 percent God, He chose to live with the same limitations that man would face once He [sic] was redeemed.  He made that point over and over again…He performed miracles, wonders and signs, as a man in right relationship to God…not as God” 140

Yes, according to Johnson, Jesus is/was God eternally – just not during the Incarnation as He performed miracles as a man, not as God since He was not actually God during the Incarnation.

From an orthodox Christian perspective, God exists unrelated to time or anything material and is therefore not constrained by these.  God created both.  Did eternity pause or cease during the Incarnation?  Of course not.  Chafer states:

“…Whatever time may be and whatever its relation to eternity, it must be maintained that no cessation of eternity has occurred or will.  God’s mode of existence remains unchanged.  Time might be thought of as something superimposed upon eternity were it not that there is ground for question whether eternity consists of a succession of events, as is true of time.  The consciousness of God is best conceived as being an all-inclusive comprehension at once, covering all that has been or will be.  The attempt to bring time with its successions into a parallel with eternity is to misconceive the most essential characteristic of eternal things.” 141

There are apparently varying understandings of eternity and how the temporal realm relates to the eternal among theologians.  It is beyond the scope of this article to get into a full discussion on the subject of eternity; however, Matthew Henry’s words help put the subject in perspective:

“…Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity?” 142

     131 “ewenhoffman” Maintaining the crosswalk- sermon of the week Feb 27th 2011. <htt6://ewenhuffman.podbean.com/2011/03/01/maintaining-the-crosswalk-sermon-of-the-week-feb-27th-2011/> 16:45-17:00.  Bolding added.  As accessed 6/15/11
    132 Johnson, When Heaven Invades Earth. p 79. See full context at quote referenced by footnote 97.
133 Lutzer, Doctrines That Divide. p 33
134 Lutzer, Doctrines That Divide. p 34
135 Lutzer, Doctrines That Divide. p 36
136 Bromiley, G. W., The International Standard Bible Encyclopedia: Volume Two. 1982 (1988 reprint), Eerdmans, Grand Rapids, MI; p 162.  First published 1915.
137 Johnson, Supernatural Power. p 50
138 I’ve not seen any quotes to the contrary; and, his Facebook quote affirms current deity.  Further, the quote referenced below in footnote 140 confirms present tense deity.
139 This view is not without precedent as A. B. Bruce refers to a variation in The Humiliation of Christ in quoting Ebrard (as in Chafer as quoted in part I at footnote 22), “The Logos, in assuming flesh, exchanged the form of God, that is, the eternal manner of being, for the form of man, that is, the temporal manner of being.”
140 Johnson, When Heaven Invades Earth. p 29.  Underline from emphasis in original; bolding added for my own emphasis.  The “He” identified by “sic” is rather curious – probably a typographical error, however, as written it seems as though it was Christ who was redeemed.
141 Chafer, Vol. VII, pp 141-42
142 Henry, M. Matthew Henry’s Commentary on the Whole Bible, Volume 1. 1991 (8th printing 2006), Hendrickson, USA; p 2

Concluding Remarks

Like some others before him, Bill Johnson refuses to adhere to orthodox Christian teaching concerning the person of Jesus Christ as exemplified in the Chalcedonian Creed.  He denies that Christ possessed His divine attributes during the Incarnation because “Jesus did everything as a man, laying aside His divinity in order to become a model for us.”143  While Johnson affirms that Jesus Christ is eternally God, this does not negate his teachings that Jesus had “so emptied Himself that He was incapable of doing what was required of Him by the Father – without the Father’s help…”144 during the entirety of the Incarnation to the point of not being able to raise Himself at the Resurrection.  It is certainly self-contradictory to assert that Jesus is eternally God and yet had no divine attributes during the Incarnation.   But this is a part of Johnson’s overall doctrine.

On the other hand, when filtering Bill Johnson’s seemingly orthodox statements affirming Jesus Christ’s deity through the ontologically kenotic lens of the rest of his teachings, these statements can be harmonized into one mostly, if not totally, non-contradictory doctrine with respect to kenosis.  This is not to say that some of Bill Johnson’s teachings do not contradict Scripture as, of course, they clearly do.

In considering the entire corpus of Bill Johnson’s teachings we seem to have the Logos, the Word, divested of His ‘omni’ attributes, His impeccability (inability to sin – note the last sentence of his Facebook comment above), His immutability (changeless perfection), and perhaps other divine attributes, having ‘laid these aside’ in order to live His earthly existence as a man who was subsequently successful in living a sinless life and thereby providing an example to mankind.  This necessitated the second person of the Trinity leaving the eternal realm at the Incarnation; however, He re-attained His full deity upon Ascension (or, perhaps the Resurrection) as He reentered eternity.

In any case, whether one believes the entirety of Johnson’s teachings is hopelessly self-contradictory or whether one accepts that it can be harmonized as ontological kenosis throughout, the fact remains that certain aspects of his teachings are unambiguously ontologically kenotic.  This is explicit heresy.

If Johnson ‘merely’ intends functionalist kenosis instead (with its teaching that the Word made flesh retained all divine attributes but the Holy Spirit performed all Christ’s miracles and all ‘omni’ functions and possibly other divine functions), he has many very poorly worded passages in his books, sermons, etc. which need correction or clarification.  However, even a functionalist kenosis account such as this suffers from a debilitating problem (in addition to the fact that it denies immutability): it violates Scripture [John 5:24; John 2:19, 10:17-18, etc.] and it necessarily precludes the Word made flesh from upholding the cosmos [cf. Colossians 1:16-17; Heb 1:3] via the so-called extra calvinisticum [aka extra catholicum].

To amend these works to bring his Christology up to Christian orthodoxy would be a monumental task for sure; but, it all depends on how much he really loves the truth.  Everyone makes mistakes; however, the extent to which individuals are willing to correct those mistakes is the mark of a true teacher who reveres both God and Scripture and who cares about his flock.  A case in point regarding the correct way to respond to mistakes is illustrated in the following taken from a 2002 DVD by R. C. Sproul:

“…Just this week I got the second letter from somebody that read my book Renewing Your Mind which is now out in its third title, third edition.  The last edition of which was reworked, brought up to date by an editor at the publishing house.  And, after they did it they sent it to me – after they made their changes – and asked me to give the final corrections and proofs, which I did.  Hastily.  And I missed something that somebody who read it wrote to me and said, ‘Did you? – I can’t believe it.  You teach the Kenotic heresy.’ Because on one of the pages in that book it has me saying that in the Incarnation, Jesus laid aside His divine nature.  I saw that; I almost fainted.  I called the president of the publishing house, ‘This must be my fault.  I didn’t catch that.’ ‘But,’ I said, ‘I wouldn’t say that on the worst day of my life.’  And, I said, ‘What can we do?’  And, you know what he did?  He pulled every single copy that they had in inventory off the shelves and reprinted it to correct that error.” 145

To continually refer to Jesus Christ as merely “a man in right relationship with God,”146 as Johnson insists throughout his works, at the expense of deity, does our Lord and Savior much disservice.  Even the decidedly non-Christian first century Jewish historian Josephus paid Him more reverence:

“Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works – a teacher of such men as receive the truth with pleasure.  He drew over to him both many of the Jews, and many of the Gentiles.  He was [the] Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day.” 147

Amen!

     143 Johnson, Bill, Strengthen Yourself in the Lord. 2007, Destiny Image, Shippensburg, PA; p 26
144 Johnson, Supernatural Power. p 50
145 Sproul, R.C. The Mystery of the Trinity. DVD 2002, Ligonier Ministries, Sanford, FL
146 Johnson, Supernatural Power. p 50
147 Josephus, Flavius, W. Whitson, The Works of Josephus Complete and Unabridged: New Updated Edition. 1987 (22nd printing June 2009), Hendrickson, Peabody, MA; p 480.  Emphasis added.

The Kingdom of God is at Hand, part II

‘Tween the Times

In part I, the intertestamental era (the time between the Old and New Testaments) was discussed including the literary works, social developments, and beliefs of the different Jewish sects of this period. Since God had sent no prophets since the time of Malachi, the oppressed Jews turned to writing various works which are known as Apocrypha and Pseudepigrapha. Much of this literature was fictional, some of dubious origin, while others contained factual historical accounts interspersed with inaccuracies; however, there was a fair amount on the spirit world including the angelic realm, eschatology, and the afterlife.

The Church of today is in waiting in a not too dissimilar way. There have been no prophets since the writings of the Apostles in the first century; and, we are in between the two advents – Jesus’ First and Second Comings.

However, in recent years there has been the claim that God has brought back prophecy through the so-called “restoration of the five-fold ministry” of apostles, prophets, evangelists, pastors and teachers based on an interpretation of Ephesians 4:11-13. Interestingly, the focus is primarily on the first two in this list to the virtual exclusion of the others with some of the self-proclaimed using these titles to define their own personhood as in Apostle __________ or Prophet __________ (with the first letter of their designation capitalized).

It is beyond the scope of this article to do an in-depth exposition on the Latter Rain movement[1] from which the “five-fold” teaching in the previous paragraph and much of the remaining article emanate. Others have already done a fine job such as Tricia Booth (formerly Tillin of Banner Ministries) at The Birthpangs of a New Age[2], Herescope[3], and others.

It would be journalistically improper, unfair and inaccurate to make direct correlations between the Jewish sects of the intertestamental era with Christians of the present; however, general comparisons may prove interesting. The Qumranians as identified in the Dead Sea Scrolls (DSS) lived a monastic type of lifestyle perhaps not too dissimilar to monks and nuns of the Roman Catholic Church of today. Also, the Qumran group had their “teacher of righteousness” whom they looked to for interpretation of the Scriptures not unlike the Roman Catholic Church looks to the Papacy.

Similarly, Mike Bickle’s International House of Prayer (IHOP)[4] in Kansas City, Missouri could be compared to the Qumran community in that both groups are separative – IHOP less so, as they do allow guests. However, once you are ‘in’ at IHOP, it’s not so easy to leave as one ex-IHOPper illustrates[5].

Like the Qumran community had its “righteous teacher,” the International House of Prayer has its leader, Mike Bickle, as primary expositor of the Bible. While Bickle himself says he’s not a prophet, he has relied upon both Bob Jones [see here for article on this blog] and Paul Cain for “foundational revelation” with respect to the vision of the International House of Prayer and its 24/7 worship. And, similar to the Qumranians, Bickle believes we are in the last days; and, likewise, Bickle feels like his congregation has reached a step or two beyond other Christian groups.

More comparisons could be made; but, that would detract from the primary focus of this article. However, in general, it could be said that most people today believe we are currently in the last days much like those of the intertestamental period thought.

Kingdom Now/Dominionism and the Redefined Great Commission

The first paragraph of part I ended with this question: “So, is the kingdom of God NOW?” Bill Johnson answers in the affirmative:

“Jesus taught us how to live by announcing, ‘The Kingdom of God is at hand!’ It is a present reality affecting the now.

“…Many say that we must be careful over how much emphasis we put on what we are to become in the now. Why…?”[6] [bolding from italicized original]

While the Kingdom of God is most certainly now, its consummation will come only when Jesus returns bodily [Acts 1:6-11]. Johnson, however, believes Jesus gave the authority to us to “take dominion” over the earth; i.e., to “Christianize” by ‘miracles, signs and wonders’ thus distorting Matthew 28:19-20 and redefining the Great Commission as orthodox Christianity knows it:

“In redeeming man, Jesus retrieved what man [Adam] had given away. From the throne of triumph He declared, ‘All authority has been given to Me in heaven and on earth. Go therefore…’ In other words I got it all back. Now go use it and reclaim mankind…”[7] [emphasis and ellipse as in original]

Johnson states that the “authentic gospel” is actually “the gospel of the kingdom [8] – meaning what is known as Dominionism or Kingdom Now. Interestingly, the part about repentance and sin as in Luke 24:47 – “and repentance and forgiveness of sins will be preached in His name to all the nations, beginning in Jerusalem.” [NIV] – is conspicuously absent or deemphasized amongst those who have redefined the Great Commission. Without the knowledge that we are sinners – the bad news – what good is the Good News of the Gospel? Todd Bentley even goes so far as to say:

“…We can preach the Gospel all day long, but that won’t save souls….” [9]

That’s because it’s all about the ‘miracles, signs and wonders’ according to the Bentley and Johnson viewpoint. In the October, 2009 issue of Charisma, C. Peter Wagner states the same basic thing as Johnson:

“Formerly I thought my task was to go to as many nations of the world as possible and plant as many churches as possible. Now I take the Great Commission more literally when it tells us not to make as many individual disciples as we can but to disciple whole social groups – such as entire nations. This is kingdom theology.

“When God created Adam and Eve, He told them to take dominion over all His creation (see Gen. 1:28). This was God’s plan until Satan succeeded in persuading Adam to obey him rather than God. The result was that Satan usurped Adam’s authority and took dominion himself.”[10] [emphasis mine]

This whole premise of ‘reclaiming lost dominion’ is faulty. The main problem with this logic is that the dominion referred to in Genesis 1:28 refers to ruling over the fish, birds, animals, and “every living thing” on the earth. The next two verses in Genesis explain God’s intent:

29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground – everything that has the breath of life in it – I give every green plant for food. And it was so. [NIV]

In effect, the Lord is saying we are to have stewardship rather than ownership over the earth. Who really owns the earth? Psalm 24:1 states, “The earth is the LORD’s and everything in it, the world, and all who live in it.” [NIV] In the book of Job, Satan himself must receive God’s permission to test Job (Job 1:6-12 and 2:1-6). And, in Job 38:33 God states the following as a rhetorical question:

33 Do you know the laws of the heavens? Can you set up God’s dominion over the earth? [NIV]

Obviously, Satan does not have dominion over the earth – he may be “lord of this world” in a sense; but, he doesn’t own it or control it. God is still sovereign. So, regarding Wagner’s and Johnson’s (and others’) claim that the dominion of the earth was lost to Satan at The Fall, Scripture just does not attest to that. From the Adam Clarke commentary regarding Genesis 1:28:

“…God created man capable of governing the world, and when fitted for the office, he fixed him in it. We see God’s tender care and parental solicitude for the comfort and well-being of this masterpiece of his workmanship, in creating the world previously to the creation of man. He prepared every thing for his subsistence, convenience, and pleasure, before he brought him into being; so that, comparing little with great things, the house was built, furnished, and amply stored, by the time the destined tenant was ready to occupy it.” [11]

The more traditional view of postmillennialism (that Jesus will return after the Millennium spoken of in Revelation chapter 20) does not believe that man has any control as to when the coming of the new heavens and the new earth will take place. Yet, this is the basic premise of the late Earl Paulk in his 1985 book Held in the Heavens Until…. In it, he asserts the classic Latter Rain notion that Jesus cannot return until certain things are accomplished by Christians. The back cover of the book explains:

Why must Christ “remain in heaven until the time of restoration of all things” (Acts 3:21)? When will the time come? As Christians, are we responsible for holding Christ?

“…The Church must accept its responsibility in the Second Coming of Christ. Only when the church is in the spirit of unity as the mature Bride of Christ will He return.” [12][emphasis mine]

So, with this view, Christians are either hindering or hastening the Second Coming by our actions or inactions. The book goes into all the Latter Rain doctrines, including Dominionism, in the same way Johnson and Wagner believe. Paulk begins by saying Adam and Eve were not only created in God’s image, but were created as His offspring with the implication, of course, that they were little gods:

“When God created His offspring in His own image, He determined that they would bring order and dominion to the earth. God declared the dominion of His Kingdom over everything throughout the entire universe (Genesis 1:26).…” [13][emphasis mine]

Just like Johnson and Wagner above, Paulk goes back to the Garden of Eden.

Error Incarnates Error

Some of the implications and ramifications of the “errors” regarding one’s view of the kingdom of God are delineated by D. A. Carson in his Common errors in understanding the Kingdom[14].  As indicated here throughout this article, these doctrinal “errors” compound themselves in and with their associated teachings.

[Side note: there are various movements with this same flair such as Reconstructionism[15]; however it is beyond the scope of this article for a full discussion. Herescope[16] has been doing a very fine series on the various flavors of Kingdom Now theology.]

Kenneth E. Hagin says basically the same thing as Johnson, Wagner and Paulk with respect to the Great Commission in his book The Name of Jesus in which he quotes heavily from E. W. Kenyon’s similarly titled book The Wonderful Name of Jesus. The belief is that Christians can do most anything in Jesus’ name because Jesus specifically gave His authority to the “Church” including, of course, taking dominion[17]. Hagin picks up where Paulk left off in the previous section:

“…When someone is born again, he is baptized into, put into, immersed into the Body of Christ.

“Jesus is the Head. We are the Body. The Head and the Body are one.” [18] [all as per original]

Note how “Body” is capitalized. Hagin also references II Corinthians 6:14-16; and, because of the words of verse 15, “…And what concord hath Christ with Belial?” [KJV] he equates this to mean “the Church is called Christ…:”[19]

“…In fact, in the Epistles, the Church is called Christ!

“The Church has not yet realized that we are Christ.” [20]

Curiously though, in the following he does not capitalize “head” or “body” which is assumed to be a typographical error especially as he explains further that we are Christ individually not just collectively:

“…Christ is the head; we are the body. We are Christ.

“…We are here as His representatives – not only collectively, but individually.” [21] [emphasis mine]

Then he quotes Kenyon directly (attributing this to Kenyon):

“When we pray in Jesus’ Name, we are taking the place of the absent Christ; we are using His authority to carry out His will on the earth.” [22]

So, we go from a redefined Great Commission to self as god. It gets worse. Here are well known words of Kenyon which Hagin parroted on more than one occasion:

Every man who has been ‘born again’ is an Incarnation, and Christianity is a miracle. The believer is as much an Incarnation as was Jesus of Nazareth.” [23] [emphasis mine]

This is tantamount to Manifest Sons of God doctrine[24]. By strict definition, the word incarnation infers a preexistence; and, by extension, this also infers the doctrine of reincarnation. Here’s Paulk stating basically the same thing as Hagin/Kenyon:

“…It was the quickening and bringing alive of the Word which was incarnate in Jesus Christ. That Word became incarnate in the Church.

“…Jesus was the firstfruit of God’s incarnation, a man living out God’s perfect will. Now He says, “…My people will bring forth life as they become the ‘incarnate Word’ on planet Earth.” …the Church is the ‘ongoing expression’ of God.” [25] [emphasis mine]

“All things have been given to us, even to the point of allowing us to share the divine nature of Jesus. Sharing His nature is a definition of the ongoing incarnation of God on the earth. ‘Christ in us, the hope of glory.’ His inheritance is already ours.” [26][emphasis mine]

Then Paulk goes on to reference Matthew 18:19-20[27] just as Hagin does in his book[28] in justifying the same doctrine AND; similarly Paulk references Mark 16:17-18[29] in the same manner as Hagin[30]. There is certainly a lot of cross-pollination between Hagin’s teachings and Paulk’s even though Hagin is considered Word of Faith while Paulk is considered Latter Rain. In reality, both Word of Faith and Latter Rain have much in common.

“…The next move of God awaits Christ in us taking dominion, being the standard by which God can judge the world. The next move of God awaits the total oneness of the family of God in heaven and earth…” [31][emphasis mine]

The Changing Face of Christianity

At the time of publication of Paulk’s Held in the Heavens Until…, the International Coalition of Apostles (ICA)[32] was not yet formed; however, one of the major goals of Latter Rain was to establish a hierarchy of leadership which others must be subordinate to. In 1985 when this book was first published the “modern prophetic” was gaining momentum.

“Jesus cannot come until the apostolic ministry is re-established. We are now in the period of the prophets. Today God is raising up prophets who are under the anointing of God, but the period of the apostolic ministry will soon return also. Only then can Jesus Christ return.” [33][emphasis mine]

The ICA’s “Presiding Apostle” is C. Peter Wagner of Global Harvest Ministries[34]. Membership as of November 10, 2009 can be found at this link.[35] The newest version of their website now requires a member login; whereas, previously anyone could access their site. Courtesy of Internet Archive a/k/a The Wayback Machine the following info from their former site is recovered:

“The Second Apostolic Age began roughly in 2001, heralding the most radical change in the way of doing church at least since the Protestant Reformation. This New Apostolic Reformation [NAR] embraces the largest segment of non-Catholic Christianity worldwide, and the fastest growing. Churches of the Apostolic Movement embrace the only Christian megablock growing faster than Islam.” [36][emphasis mine]

Further, on the Prospectus tab the redefined “Great Commission” is identified and its importance explained:

“The fundamental vision of ICA is to speed the completion of Jesus’ great commission to preach the gospel to every creature and to make disciples of all nations. World evangelism is the pulse beat of apostles wherever they might be found. Nothing that we do in ICA should eclipse or even dull this essential vision. The accelerated advance of the Kingdom of God is our highest priority….” [37] [emphasis mine]

Bill Johnson, in his own push for both apostolic authority and unity (at the expense of doctrine) in this “post-denominational era,” compares and contrasts what he terms “fathers” (modern day “apostles”) and “teachers” (those who adhere to sound doctrine). He claims these “fathers/apostles” are humble, they imitate other “fathers,” and they have a ministry of power with a focus on “The Kingdom.” On the other hand, “teachers” are prideful, they “gather around ideas” to the point of being divisive (in sticking to orthodox Christian doctrines) while focusing on the “many words” of said teachings. To him, signs and wonders take precedence over sound doctrine.[38]

Mike Bickle states that Jesus cannot return until the Bride of Christ (the Church) is mature, perfect. Bob Dewaay wrote an excellent piece on Bickle’s Bridal Paradigm[39] which shows the International House of Prayer view.   This belief of Bickle is shared by Paulk:

“The purpose of every move of God is to produce the mature Bride: Christ in us, the power of God’s authority displayed through us, taking dominion of the planet. God waits for us to complete His plan. God cannot move again until we fulfill our mission on earth.” [40] [emphasis mine]

Mike Bickle is also (in)famous for the following quote:

“The Lord said simply, ‘I will change the understanding and expression of Christianity in the earth in one generation.’” [41][Emphasis mine]

Rick Joyner, of MorningStar Ministries[42] on the back cover of his book The Harvest, states a similar thing:

“What is about to come upon the earth is not just a revival or another awakening; it is a veritable revolution. This vision was given in order to begin awakening those who are destined to radically change the course and even the very definition of Christianity.” [43]

And, Bill Johnson, at Todd Bentley’s “commissioning” service at the ‘Lakeland Revival’ on June 23, 2008 said:

“…We shape the course of history by partnering with you giving honor where it’s due. You welcome the glory as well as anybody I’ve ever seen in my life – I long to learn from you in that and I bless you. And, I pray with the rest of these that the measure of glory would increase, that Moses would no longer be the high water mark with the glory shown from his face but instead the revelation of the goodness of God would change the face of the church. And that he would use your voice, he would use your grace, your anointing, to alter the face of the Church before the world….” [44] [emphasis mine]

It seems, unfortunately, the “face of the Church” has changed, and for the worse, in some quarters; but, did God do this or did man? “Jesus Christ is the same yesterday and today and forever.” [Hebrews 13:8] “But you remain the same and your years will never end.” [Psalm 102:27] “God is not a man that He should lie or a son of man that He should change his mind.” [Numbers 23:19] The Bible provides the answer. [all Scripture from NIV]

The New Age Kingdom

“The Kingdom of God will be presented to Christ by the Kingdom prototype, a true demonstration of Him in the world. When His Kingdom on earth has been demonstrated in prototype, Christ will return…” [45][emphasis mine]

The words above are those of Earl Paulk. Compare these and the other quotes in this article to Alice Bailey, acting as a medium for “Tibetan Master DK (Djwhal Khul),” in her 1937 esoteric/occult book From Bethlehem to Calvary, explaining the New Age view of the kingdom of God in the chapter titled “Our Immediate Goal: The Founding of the Kingdom:”

“…The question, however, arises whether we may hasten the process; whether, by a right understanding of Christ and His teaching, we could so expedite matters that the kingdom and its laws may hold sway earlier than would otherwise be the case….” [46][emphasis mine]

“…We can produce, and as a [human] race give birth to, the next kingdom in nature, which Christ called the kingdom of God; this is the kingdom of souls, the kingdom of spiritual lives, and herein, uniquely, Christ emerges.” [47][emphasis mine]

Bear in mind that “Christ” here does not refer to the Jesus Christ of orthodox Christianity but rather the occult/esoteric/New Age version. The soon-to-emerge “Christ” above refers to the “Christ consciousness” and; once enough individuals achieve this state – a “critical mass” – the physical embodiment of the antichrist will arise on the scene.

Put another way, the New Age view is that “Christ” is not a person but an “office”[48] or “anointing” which Jesus received; so, in the following quotes, “Christ” refers to this “Jesus” rather than the actual divine Jesus Christ of true Christianity. In the occult/esoteric view Jesus had both a human nature and a divine nature (as do all humans according to this view); and, through effort He attained godhood leaving His humanity behind. This, of course, changes the definition of “church” and the “kingdom of God” as well.

“…the motive must be the one that incited Christ to all His divine activity – the founding of the new kingdom and the attainment of that state of consciousness on a universal and human scale which will make out of the human being a citizen of the kingdom, consciously functioning therein, voluntarily subject to its laws and striving steadfastly for its extension on earth….” [49][emphasis mine]

“The true Church is the kingdom of God on earth, divorced from all clerical government and composed of all, regardless of race or creed, who live by the light within, who have discovered the fact of the mystical Christ in their hearts, and are preparing to tread the Way of Initiation. The kingdom is not composed of orthodox theologically minded people. Its citizenship is wider than that, and includes every human being who is thinking in larger terms than the individual, the orthodox, the national and the racial. The members of the coming kingdom will think in terms of humanity as a whole; and as being as they are separative or nationalistic, or religiously bigoted, or commercially selfish, they have no place in the kingdom. The word spiritual will be given a far wider connotation than that which has been given in the old age which is fortunately now passing….” [50][underline/bold as emphasis in original, additional bolding mine for emphasis]

“How will this condition of God’s kingdom materialize on earth? …by men and women everywhere cultivating the wider consciousness, and becoming more and more inclusive….” [51][emphasis mine]

The exclusivity of the “old age” of Biblical Christianity with its insistence on only one way to salvation is seen as “sin” and “divisive” by the New Ager. Their goal is inclusiveness as the above quote demonstrates. The reasoning is that worldwide unity is critical to the attainment of the next leap in humankind from the homo sapiens of the current Piscean Age to homo universalis in the upcoming Age of Aquarius[52]. Ed Tarkowski, in his work Lord Maitreya: Lord of the Apostasy, (“Maitreya” is the name given for the antichrist) explains:

“New Agers believe that every age has had a teacher who manifested ‘the Christ.” During the past 2,150 years, they say, we have been in the age of Pisces, the energies of which brought divisions into the world. It is believed that now we are in a transition period, and that the new age of Aquarius will be one of synthesis, an age of unity and oneness. This unity of all things will bring fulfillment to humanity through the realization that man is god. Many believe that this realization will be brought forth under the Aquarian leadership of and through the personal appearance of the Lord Maitreya.” [53] [emphasis mine]

A central tenet of New Age teachings is evolution and the accompanying doctrine of reincarnation. In her 1948 book The Reappearance of the Christ – which refers, once again, to the “Christ consciousness” and/or antichrist – Alice Bailey speaks of the ultimate fulfillment of the Kingdom of God on earth. The “Hierarchy” mentioned below is the New Age “spiritual Hierarchy” or “Masters of Wisdom” who are, in reality, demonic spirits. “Christ” in the last sentence is actually the antichrist or Lord Maitreya:

“…It will then be possible for the Hierarchy [Masters of Wisdom], the Church of Christ hitherto invisible, to externalise [sic] itself and to function openly upon the physical plane. This will indicate a return to the situation which existed in Atlantean days when (to use Biblical symbology, Genesis Chaps. 2 and 3) God Himself walked among men; He talked with them and there was no barrier between the Kingdom of men and Kingdom of God. Divinity was then present in physical forms and the Members of the spiritual Hierarchy were openly guiding and directing the affairs of humanity, as far as man’s innate freedom permitted. Now, in the immediate future, and on a higher turn of the spiral of life, this will again happen. The Masters will walk openly among men; the Christ [antichrist] will reappear in physical Presence….” [54][brackets mine for explanation, emphasis mine]

In stating “The Christ will reappear” the actual meaning is the antichrist will appear. This will NOT be Jesus Christ’s second coming as the text may seem to say.

Building the Kingdom on the Firm Foundation

Ethics and religion cannot be legislated as this will not, by itself, change the heart. Only God through Jesus Christ can do that. For a good read on the correct way to ‘build the Kingdom’ see Relevant Bible Teaching[55].

The Kingdom of God is within the true believer (Luke 17:21) by the indwelling Holy Spirit – the one who trusts in the Jesus Christ of the Holy Bible. The Kingdom is constructed by God through Holy Spirit conviction, not man. It is built through preaching the True Gospel and a receptive heart accepting this Gospel – the Gospel of Jesus Christ, the one and only begotten/incarnated Son of God, who took the sins of the world upon Himself and nailed them to the Cross thus providing the means of salvation for all who believe on Him. Raised on the third day, He ascended bodily and is now at the Father’s right hand providing intercession for us. If you confess Jesus Christ as Lord and Savior you will have eternal life provided you stand firm to the end.

Please dear reader, be sure you are helping to build the right Kingdom. Your eternity could be at stake.

Endnotes:

[1] Wikipedia. Latter Rain <http://en.wikipedia.org/wiki/Latter_Rain_(post-World_War_II_movement)>

[2] Booth, Tricia (formerly Tillin). The Birthpangs of a New Age. <http://www.birthpangs.org/articles/latterrain/gloryappx.html>

[3] Herescope home page <http://herescope.blogspot.com/>

[4] International House of Prayer home page <http://www.ihop.org/>

[5] “Ariel” “Why I Believe IHOP is a Cult” The Gospel Masquerade <http://gospelmasquerade.wordpress.com/2009/02/18/why-i-believe-ihop-is-a-cult/>

[6] Johnson, Bill. When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 178

[7] ibid. p 30

[8] ibid. p 27

[9] Bentley, Todd. Kingdom Rising: Making the Kingdom Real in Your Life. 2008; Destiny Image, Shippensburg, PA; p 67

[10] Wagner, C. Peter. The Case For Dominion. Charisma (2009, October) p 29

[11] Adam Clarke Commentary on Genesis 1:28; studylight.org <http://www.studylight.org/com/acc/view.cgi?book=ge&chapter=1&verse=28#Ge1_28>

[12] Paulk, Earl. Held in the Heavens Until… 1985; K Dimension, Atlanta, GA; back cover

[13] ibid. p 153

[14] Carson, D. A. Common Errors in understanding the Kingdom. 2008; Evangelicals Now <http://www.e-n.org.uk/p-4197-Common-errors-in-understanding-the-Kingdom.htm>

[15] Wikipedia. Christian Reconstructionism. <http://en.wikipedia.org/wiki/Christian_Reconstructionism>

[16] Herescope. “The Emerging Order” Part 6: The Next Great Awakening… Or Great Deadening? see parts 1-5 also <http://herescope.blogspot.com/2010/10/emerging-order.html>

[17] Hagin, Kenneth E. The Name of Jesus. 1979; RHEMA Bible Church / Faith Library, Tulsa, OK; pp 18-19, 42, 47

[18] ibid. p 66

[19] ibid. p 105

[20] ibid.

[21] ibid. p 106

[22] ibid.

[23] Hagin, Kenneth E. “The Incarnation” The Word of Faith. (1980, December; #13) Kenneth Hagin Ministries, Tulsa, OK; p 14 as quoted in Russell Sharrock’s book Covenant Theology: A Critical Analysis of Current Pentecostal Covenant Theology. 2006, Lulu Enterprises, Morrisville, NC; p 109

[24] Graves, Charles S. “Sonship and Rebellion Anointing or Apostasy: The Latter Rain Legacy. As sourced from Tricia Booth’s website Birthpangs: A New World Order in the Making. <http://birthpangs.org/articles/background/Chas-Graves-Anointing-Apostasy.pdf> pp 22-30

[25] Paulk, Op.Cit. p 163

[26] ibid. p 197

[27] ibid p 198

[28] Hagin, Op.cit. The Name of Jesus. p 20

[29] Paulk, Op.cit. p 198

[30] Hagin, Op.cit. pp 17-18

[31] Paulk, Op.cit. p 198

[32] International Coalition of Apostles (ICA) home page <http://www.coalitionofapostles.com/>

[33] Paulk, Op.cit. p 228

[34] Global Harvest Ministries home page <http://www.globalharvest.org/>

[35] International Coalition of Apostles Membership Directory, November 10, 2009 <http://www.psa91.com/resource/ica.pdf>

[36] International Coalition of Apostles former home page courtesy Internet Archive / Wayback Machine <http://web.archive.org/web/20080204161103/http://www.apostlesnet.net/> par 4

[37] ibid. par 5

[38] Johnson, Op.cit. pp 89-94

[39] Dewaay, Bob. Mike Bickle and International House of Prayer: The Latter Rain Redivivus. <http://cicministry.org/commentary/issue107.htm>

[40] Paulk, Op.cit. pp 230-231

[41] Bickle, Mike. Growing in the Prophetic. 1996; Creation House, Lake Mary, FL; p 30

[42] MorningStar Ministries home page <http://www.morningstarministries.org/> Joyner is the one who predominately “restored” Todd Bentley to “ministry.”

[43] Joyner, Rick. The Harvest 1993; MorningStar Publications. Charlotte, NC; back cover

[44] “nowbelieve” YouTube video “Todd Bentley ‘Commissioning’ of June 23, 2008.” <http://www.youtube.com/watch?v=-A05WQYi7aQ> Bill Johnson; 1:30 – 2:10

[45] Paulk, Op.cit. pp 235-236

[46] Bailey, Alice A. From Bethlehem to Calvary. Copyright 1937 by Alice A. Bailey, renewed 1957 by Foster Bailey; Lucis Trust, 4th paperback edition, 1989; Fort Orange Press, Inc., Albany, New York; p 262

[47] ibid. p 259

[48] Cumbey, Constance. The Hidden Dangers of the Rainbow. 1983, Rev. ed., Huntington House, Shreveport, LA; p 252. This is also available as a free download at <https://public.me.com/cumbey> “HIDDEN DANG…ND COVER.pdf” p 214

[49] Bailey, Op.cit. pp 271-272

[50] ibid. p 273

[51] ibid. p 274

[52] Tarkowski, Ed. “1945: The Signal For The Christ’s Return” Lord Maitreya: Lord of the Apostasy. <http://www.velocity.net/~edju/maitreya.htm>par 5

[53] ibid. “Who Is Lord Maitreya?” par 2

[54] Bailey, Alice A. The Reappearance of the Christ. 1948, Lucis Trust, 9th printing 1979 (4th Paperback Ed.); Fort Orange Press, Inc., Albany, NY; p 121

[55] Barnett, Brenton M. Relevant Bible Teaching webpage Does the Bible Teach a Cultural Mandate? <http://www.relevantbibleteaching.com/site/cpage.asp?cpage_id=140011557&sec_id=140001239>

Bob Jones: Breaker, Breaker 1:9

Following is the newest ‘prophetic word‘ on Bob Jones’ website:

Dream of the Breaker Box 

Recently I was shown people sitting in darkness. When I asked why, they responded “the power has gone out!” I climbed a ladder to change the fuse in the breaker box but to my surprise, when I pulled the cover off I found it to be an old clock without hands. I could tell that it was very, very old but once the cover was removed, the face was very clear. On the face of the clock was a farmer holding a pitch fork and bales of hay behind him. I knew the clock had not been used for a very long time. When I reached out to change the fuse, the box caught fire. The heat from the flames was intense but they did not burn me; they radiated my face.

Interpretation 

I knew that we, the redeemed of the Lord, were the hands of time. We are the laborers that are going forth into the Lord’s harvest field. The veil has been removed (II Cor. 3:16-18). No longer would we sit in darkness; we as a body will move from one degree of glory to another. It’s harvest time!

II Cor. 3:16-18 Nevertheless when one turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.(NKJ)

Dark Night of the Soul !

For two years the church has gone through the dark night of the soul. It has been brought low and reduced back to it’s’ foundations. We haven’t had the light and power we need for a long time to check the unsaved. The switch will now be turned on to reveal light to our souls.

Light!

Get ready for your light to shine in a very dark time, so those who dwell in darkness will see your light. 

Isaiah 60:1-2 Arise, shine; for your light has come! And the glory of the LORD is risen upon you. 2 For behold, the darkness shall cover the earth, And deep darkness the people; But the LORD will arise over you, and His glory will be seen upon you. (NKJ)

Crossing Over!

The church hasn’t had power to light up and advance the way we were called to do. When the Lord turns on the breaker it will light up our understanding. And with understanding we can accomplish the things He’s called us to do. It’s time for the cross over. 

Joshua 1:9 Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the LORD your God is with you wherever you go.(NKJ)

Power!

We are ready to go forth in power and might with the holy array of God beaming forth from us bringing healing, deliverance and salvation.

Get ready for light beams to come forth from our hands as we minister. Hab 3:4 His brightness was like the light; He had rays flashing from His hand, And there His power was hidden.(NKJ)

Authority!

On the Day of Atonement many people were promoted and given new authority to go forth. Now get ready for the Word of God to go forth in power evangelism. Power comes out of the human spirit and anoints the tongue so that it releases evangelism.

In the natural our power comes through a breaker box. In the spirit, the breaker box has been turned off. Our Messiah is turning the breaker on again so get ready for light and power.

Micah 2:13 the Breaker (the Messiah) will go up before them. They will break through, pass in through the gate and go out through it, and their King will pass on before them, the Lord at their head. (NKJ)

The Breaker!

The breaker will give light for breakthrough. In the early 70’s Bob was shown a breaker box and the Lord had His hand on the handle. Bob was told there would be a time He would pull the handle down and connect the power. This year He’s pulling the handle on the breaker and turning on the power.

Looking back on the past (a fading glory) you can change nothing. But looking to the future, you can change now and the future! So turn your back on the past and look forward to today and the future.

NOW IS TIME OF FIRE POWER!

The “two years” referenced in the Dark Night of the Soul! section — could this be referring to the two years that have elapsed since the Lakeland ‘Revival?’   And, his words in the Power! section seem to suggest a new healing ‘revival’ is about to ‘break out.’  Is he ‘prophesying’ the West Coast ‘revival’ that’s been mentioned for quite a while now?  Todd Bentley stated that ‘healing revivals’ were to ‘break out’ in certain cities and regions in this video from Lakeland dated April 25, 2008.

“…In the spirit, the breaker box has been turned off.  Our Messiah is turning the breaker on again so get ready for light and power.”

It needs to be pointed out that in its proper context the Micah 2:13 passage refers to the future reign of Jesus Christ when the remnant of Israel will be finally delivered.  Consequently, this does not refer to the here and now.  Furthermore, the “breaker box,” as Jones calls it — the Holy Spirit — has NOT been turned off!  Also, a breaker box, just like a breaker switch, is turned on by pulling the switch up, not down.

“…Bob was told there would be a time He [the Lord] would pull the handle down and connect the power…”

Bob Jones has a rather fanciful way of interpreting Scripture.  In context, the  II Corintians 3:16-18 passages are stating that at the moment of true salvation the veil is lifted from the believer so that his spiritual eyes can see.  And, once this veil has been removed the believer is brought closer and closer to Christ-likeness by the Spirit.   The believer, then, is an ever-increasing reflection of the Glory of the Lord.  We do not “sit in darkness” as a believer.

It should also be noted that Isaiah 60:1 is a Messianic prophetic passage referring to Jesus Christ’s first coming as it’s the Lord Himself referred to as the “light.”  However, it’s His glory, or ‘light,’ which will be present in believers in verse 2.  But, in the context of the ‘prophecy’ above, Jones is referring to ‘believers’ who do not yet have this light which is a Scriptural contradiction.  If you are a true believer you will have the Spirit, the ‘light.’  Your ‘brightness’ will be in accordance with your walk with Christ — brighter as you walk in the Spirit, dimmer if you walk in the flesh.

“Get ready for light beams to come forth from our hands as we minister.  Hab 3:4 His brightness was like the light; He had rays flashing from His hand, And there His power was hidden. (NKJ)” [all as per original]

Once again, we find Jones applying a Scripture which refers to God and instead applying it to the believer.  This ‘prophecy’ of “light beams to come forth from our hands” is reminscent of a Todd Bentley vision from 2004:

“In the vision, said Todd, he would try to turn away from the Lord’s gaze because he felt unworthy. Then, suddenly, from his eyes, ears, mouth and entire body came a flash of light and he went through some kind of transformation. Instantly he thought of the glory coming as on the mount of transfiguration when Jesus’ face became as bright as the sun. The same kind of transformation seemed to take place in Todd. As Jesus breathed on Todd, He said, ‘the Spirit of the fear of the Lord.’ As he breathed in “the Spirit of the fear of the Lord,” white beams of light shot from his fingers. Then Jesus explained that the Spirit of the fear of the Lord is what manages the spirit of wisdom, revelation, might, counsel and knowledge. Having a fear of God is what allows the Lord to entrust his people with a greater mantle of wisdom, revelation and knowledge (Isaiah 11). Isaiah 11:2 speaks of the spirit of the fear of the Lord before verse three speaks of delighting in the fear of the Lord.”

Bizarre…

 

Are You a Heretic?

Are you a heretic?  Am I?  No one has perfect theology, do they?

Not one person who is currently living or who has ever lived could rightfully claim ultimate infallibility with regard to Scripture interpretation (excepting Jesus Christ Himself and the rest of the Godhead, of course).  We learn from each other.  It’s an organic process as we grow in Christ.

HOWEVER, there are certain Scriptural Truths that are non-negotiable within orthodox Christianity.  And, I will fight for those Truths earnestly contending for the faith [Jude 3].  There are aberrant teachings such as Latter Rain/Dominionism/Manifest Sons of God/Prophetic/NAR, Word of Faith, the emergent/emerging church, strict legalism, etc.; plus, there are, of course, sub-Christian cults.  Each of these MUST be addressed!

The thing we must keep in mind, though, is that there are those caught up in these doctrines/movements unknowingly.  Some are truly seeking God through Jesus Christ yet are enmeshed in heresy.  It is for this reason I prefer to label the teachings as heresy rather than call those involved heretics.  To call individuals heretics, to me, seems to make a judgment of the heart.

This does not mean to say that some of these individuals are not teaching heresy knowingly.  I’m sure there are those who are quite wittingly leading others astray – wolves in sheep’s clothing [Matthew 7:15].  These people may never be reached at all as they are the tares/weeds amongst the wheat:

24 Another parable He put forth to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field; 25 but while men slept, his enemy came and sowed tares among the wheat and went his way. 26 But when the grain had sprouted and produced a crop, then the tares also appeared. 27 So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field?  How then does it have tares?’ 28 He said to them, ‘An enemy has done this.’  The servants said to him, ‘Do you want us then to go and gather them up?’ 29 But he said, ‘No lest while you gather up the tares you also uproot the wheat with them. 30 Let both grow together until the harvest, and at the time of the harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.”’ [Matthew 13:24-30 NKJV]

On the other hand, we are to continue, in love, to show the error of false teaching for to do so, we may potentially help some of those who are following heretical teachings actually reach a saving faith.

22 Be merciful to those who doubt; 23 snatch others from the fire and save them; to others show mercy mixed with fear – hating even the clothing stained by corrupted flesh [Jude 22-23 NIV]

 19 My brothers, if one of you should wander from the truth and someone should bring him back, 20 remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins. [James 5:19-20 NIV]

OK, so, I’m not a heretic and, hopefully, neither are you.  Let’s all grow in the knowledge of His will through all spiritual understanding in order to live a life pleasing to the Lord [Colossians 1:9-14].

[I've added a new tab titled "Why CrossWise?" which explains further the intentions of this site while providing some disclaimers.]

A Different Time

I receive daily devotionals from Walk Thru the Bible; and, I was struck by this one today.  It references Romans 4:

 Justification by faith is illustrated in the Old Testament through the lives of Abraham and David.

 To impute something means “to apply something to your account.” The Bible teaches that no one can earn salvation.  However, God will give it to us freely if we have faith in Him.  God honors the attitude of our hearts and imputes righteousness to our accounts.  To be able to impute righteousness to those living during Old Testament times, God looked ahead to the work of Christ on the cross.  Now he looks back to the Cross.  But in both cases, God’s people have been saved by grace through faith.

The only way those in the “faith” chapter – Hebrews 11 — could have been saved is by God looking ahead to the Cross.  This is truly amazing when you think of it.  However, as we see it, Jesus Christ was yet to be incarnated; so, with our logical, finite minds it can be difficult to grasp that the OT faithful could be saved by the Cross.  Weren’t they under the Law instead?  This is because we see time in a linear fashion.  The Greek transliterated word for ‘time’ in this sense is chronos [Strong’s # 5550] from which we get the word ‘chronology,’ for example.

Yet God is not constrained by time as we know it since He is living outside of it in ‘eternal time.’  This is why many of the NT passages which are spoken of in the present tense are actually in the future according to our linear time.  When the Apostle Paul said in his letter to the Church at Colosse, “Since, then, you have been raised up with Christ…” [Colossians 3:1a NIV] he was speaking of a future reality but also our present standing in Christ.  Since this is our future inheritance, Paul is instructing: “Set your minds on things above, not on earthly things.” [v 3:2]

When I consider the lost sometimes I think, “Eternity is a l-o-n-g time.”  But, is that really an adequate expression of the eternal?  The finite mind just cannot grasp such a thing.  No beginning, no end: How can that be?  This should induce us to evangelize all the more.  Yet, I don’t evangelize as much as I should.  In the hustle and bustle of life, sometimes I just don’t have the time.  No – I don’t make the time.

Today is the day of salvation.  The time is now…

Bill Johnson’s ‘Born Again’ Jesus, Part I

[For a more in-depth investigation, see the series Bill Johnson's Christology: A New Age Christ? in all its parts. For additional articles see Anthology of Bill Johnson Articles (So Far)]

{Update on 11/22/11: I’ve just realized the information sourced from “Got Questions” at footnote 25 has been updated/corrected.  This article has been updated to reflect that change.  More explanation is contained in comment 842 below.}

{I’ve just now found an error (Jan. 2, 2011) in my copy of the NIV Study Bible regarding kenosis which I had perpetuated in a portion of endnote 9.  I’ve now deleted this erroneous verbiage and put an explanation of this in comment #136 of this post.  I sincerely regret the error.}

[This article could not have been completed without the work of others who came before me, the assistance of those who pointed me to certain texts and documents, the expertise of those whom I consulted for advice and clarification on theological matters, and the help of the individuals who assisted me on readability before finalizing this document. To all of these I say, “Thank you!”]

[The Kingdom of God is at Hand, Part II provides pertinent information as a bridge of sorts to Part II of this article.]

On a recently uploaded YouTube video[1] there are two clips put together exposing some faulty teaching of “Apostle” Bill Johnson of Bethel Church in Redding, CA.[2]  In the second part, which begins at 3:40, Johnson states that Jesus was ‘born again.’  Here[3] is the uncut sermon from December 20, 2009 with the ‘born again’ Jesus portion beginning at 33:48.  Following is the transcription:

“…Did you know that Jesus was born again? I asked… the first service and they said, “No.” But I will show it. It’s in the Bible. He had to be. He became sin. 

 In Hebrews 1 it says this, “For to which of the angels did he ever say, ‘You are my son. Today I have begotten you’?” And Acts 13 explains that: “God has fulfilled this for us, their children, in that he has raised up Jesus. As it is also written in the second Psalm: ‘You are my Son, Today I have begotten You.’ And that He raised Him from the dead, no more to return to corruption.”  He was born through Mary the first time and through the Resurrection the second time. He was ‘born again.’” [4]

Did Jesus become sin?  If so, when?  Was it at His incarnation?  Was it on the cross?  Was it some time in between?

As we examine Scripture we find, of course, that Jesus Christ lived a sinless life.[5]  However, Scripture does say He ‘became sin’ as substitution for ours:

21God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God.                                   [II Corinthians 5:21 NIV]

Please note that Jesus Christ did not ‘become sin’ in that He did not become a sinful being with corruptible flesh but, rather, our sins were imputed to Him by the Father to atone for the sins of all who believe on Him.  The following explains this:

“God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin – death – on the cross.  Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2).  It is important to understand that sin was imputed to Him, but He did not inherit it from Adam.  He bore the penalty for sin, but He never became a sinner…” [6]

We’ve established the correct interpretation regarding how Jesus Christ ‘became sin;’ but, what is Johnson’s belief?  Apparently, he does not ascribe to the orthodox view because, if so, he would not state that Jesus had to be born again.  Regarding this apparent view of Johnson: who would be worthy to atone for Jesus’ supposed sin in order for Him to be born again?

Going back to the second paragraph of the transcript, Johnson quotes the question from Hebrews 1:5a, then attempts to answer this question over in Acts 13.  The trouble with this is that these are two completely different contexts.  Why did he do that?  It just leads to potential confusion.

Logic would lead us to think that Johnson was making a thesis statement in the first paragraph while explaining it in the next.  So, to paraphrase Johnson: Jesus ‘became sin’ and thus had to be ‘born again’ which can be proven using Scripture.

Therefore, if we take Johnson’s words in the second paragraph as a strict chronology in the context he provides by isolating the verses in Hebrews and Acts, we should find the answer to his thesis statement.  In addition, we may be able to determine his underlying theology.  First, he quotes the first part of Hebrews 1:5:

            For to which of the angels did God ever say,

                         “You are my Son; today I have begotten You?”

Next he states:

            And Acts 13 explains that…

Explains what?  Explains ‘to which of the angels did God ever say…’?  No, that’s not what Johnson answers (it was a rhetorical question in the context of Hebrews and, hence, did not require an answer) as he has shifted to a completely different context over in Acts as pointed out above.  So, which question IS Johnson attempting to answer?

God has fulfilled this [“You are my Son; today I have begotten You” from above] for us, their children, in that he has raised up Jesus [at the Resurrection].  As it is also written in the second Psalm:

            ‘You are my Son, Today I have begotten You.’ [Jesus is the Father’s begotten Son, today at the Resurrection.]  [Bracketed comments mine for explanation.]

If we take his words at face value here he seems to be inferring that Jesus became God’s Son at the resurrection.  Johnson appears to solidify this thought by continuing with the following:

…And that he ‘raised him from the dead, no more to return to corruption.’

Johnson now states that Jesus was ‘born again’ “through the Resurrection:”

He was born through Mary the first time and through the Resurrection the second time.  He was ‘born again.’

So, can we conclude that Johnson believes Jesus was ‘born again’ through the Resurrection, and subsequently, or simultaneously, became God’s Son only then?  The view of Jesus being God’s Son at or through the Resurrection is only unorthodox if the belief is that Jesus was not the Son of God before this event.  We’ll return to this at a later point.

Now that we understand when and how Jesus was ‘born again’ according to Johnson, it may seem plausible to assume he is also explaining with the words in the second paragraph of the transcript when and how Jesus ‘became sin.’  Is it possible then, that he is saying it is through Mary that Jesus ‘became sin?’ This would make sense if he equated “corruption” with “sin” and that Jesus’ birth through Mary made Him ‘corruptible flesh,’ i.e., human.[7]  We’ll attempt to answer this later.

In his book When Heaven Invades Earth from 2003, Johnson further defines his theology:

“Jesus lived His earthly life with human limitations.  He laid his [sic] divinity aside as He sought to fulfill the assignment given to Him by the Father: to live life as a man without sin, and then die in the place of mankind for sin.  This would be essential in His plan to redeem mankind.  The sacrifice that could atone for sin had to be a lamb, (powerless), and had to be spotless, (without sin).” [8] [all as per original]

This is bad Christology[9] (the view of Christ’s nature, person and deeds) which we’ll explain more a bit later.  When did Jesus lay aside His deity?  And, when, if ever, did He pick it back up?  Did Jesus have to strive to be sinless?  This is just faulty theology.  [This issue of Johnson’s faulty Christology is also spoken of here.]  Is it that Johnson just does not understand orthodox Christian doctrine?  This seems doubtful as he is a fifth generation[10] pastor by his own admission.

This also contradicts Johnson’s words in the transcript.  How could Jesus have been spotless and without sin yet ‘became sin’ thus making it a requirement that He be born again?  How can that be reconciled?

Perhaps the words from Johnson’s books can be harmonized with the words in the video/audio in order to understand his theology.

Returning to Johnson’s When Heaven Invades Earth we find Jesus as a boy at the Temple[11]:

“He was simply a 12-year-old boy with priorities that were different from everyone else.” [12]

With this he may be inferring that Jesus was not yet divine; but, this is inconclusive.

The “Anointing”

However, with his words below, Johnson claims outright that Jesus did not become The Christ until His baptism[13] which, by extension, means He was not divine at the Incarnation:

“Christ is not Jesus’ last name.  The word Christ means ‘Anointed One’ or ‘Messiah.’  It is a title that points to an experience… …He had to receive the anointing in an experience to accomplish what the Father desired.”  [emphasis mine]

 “The anointing is what linked Jesus, the man, to the divine enabling Him…”. [14]

Scripture makes it clear that Jesus was divine at His Incarnation[15] by identifying him as “Immanuel” (God with us)[16] and the “Anointed One” – The Christ[17] – at the virgin birth, contrary to Johnson.  Given his view that Jesus was not The Christ at His birth, then, by extension, does this mean he believes Jesus was born into the same fallen, Adamic sin nature as the rest of us?

This points, once again, to faulty Christology known as the Kenosis heresy.[18]  Adding Johnson’s words from a few paragraphs earlier: “The sacrifice that could atone for sin had to be a lamb, (powerless)…” drives it home.  Louis Berkhof in The History of Christian Doctrines quoting Everard Digges La Touche: “In the most absolute and consistent form it [the Kenosis doctrine] teaches what La Touche calls ‘incarnation by divine suicide.’”[19]

Adding to this, Johnson, in his book The Supernatural Power of a Transformed Mind: Access to a Life of Miracles states:

“…Jesus had no ability to heal the sick.  He couldn’t cast out devils, and He had no ability to raise the dead.  He said of Himself in John 5:19, ‘the Son can do nothing of Himself.’  He had set aside His divinity… …Jesus so emptied Himself that He was incapable of doing what was required of Him by the Father – without the Father’s help…”[20]

Johnson lifts this Scripture out of its proper context.  So, was Jesus Christ really “powerless” with the ability to do “nothing of Himself?”  He makes clear His words:

17”The reason my Father loves me is that I lay down my life – only to take it up again.  18No one takes it from me, but I lay it down of my own accord.  I have authority to lay it down and authority to take it up again.  This command I received from my Father.” [John 10:17-18]

Johnson explains his belief that Jesus received the “title” of Christ at His baptism:

“The word anointing means to “smear.”  The Holy Spirit is the oil of God that was smeared all over Jesus at His water baptism.  The name Jesus Christ implies that Jesus is the One smeared with the Holy Spirit.” [21] 

With the above, Johnson misconstrues the meaning of the word “anointing” in this context.  First of all, in the Gospel accounts the Greek word from which we get the word “anoint” is not used at all in regard to Jesus’ baptism.  The Holy Spirit ‘descended upon’ Jesus.[22]

In Acts 10:38, in which Jesus is described as having been ‘anointed’ with the ‘Holy Spirit’ (also see Acts 4:27, Luke 4:18 and Hebrews 1:9), the Greek word used is chrio which is defined:

To anoint (physically with oil; spiritually, with the Holy Spirit), to assign a person to a special task, implying a giving of power by God to accomplish the task. [23]

Johnson is over-literalizing a metaphor.  The spiritual application should be used rather than the physical.  Referring to the Holy Spirit as a ‘smearing’ smacks of sacrilege.  This error begun in the first two sentences has compounded itself in the third with its implications.  He’s equating ‘Christ,’ The “Anointed One,” with the Holy Spirit “anointing.”

Here’s the Strong’s definition of “Christ” from the Greek Christos:

“Christ, Anointed One, Messiah, the Greek translation of the Hebrew 4899 (cf. Greek 3323).  The Messiah is the Son of David, an anointed leader expected to bring in an age of peace and liberty from all oppression.  In the NT, the Messiah is Jesus, who came first to bring liberty from sin and peace with God and who will come again to bring all things under His control.[24]

The orthodox view of the significance of Jesus’ baptism is stated here:   

Jesus’ baptism…symbolized the sinners’ baptism into righteousness of Christ, dying with Him and rising free from sin and able to walk in the newness of life.   His perfect righteousness would fulfill all the requirements of the Law for sinners who could never hope to do so on their own…

 Perhaps most importantly, the occasion of the public baptism recorded for all generations to come the perfect embodiment of the triune God revealed in glory from heaven.  The testimony directly from heaven of the Father’s pleasure with the Son and the descending Holy Spirit upon Jesus [Matthew 3:16-17] is a beautiful picture of the Trinitarian nature of God.  It also depicts the work of the Father, Son and Spirit in the salvation of those Jesus came to save…[25]

Note that Jesus “publicly announced Himself” as the Son of God; however, He already was the Son of God at His incarnation (and before this, of course).  Jesus Christ being ‘fully God and fully man’ at the virgin birth did not need the Holy Spirit.  He was already the “Anointed One.”

This same “anointing” is available to others according to Johnson.[26]  With his belief, then, by implication, when individuals receive the Holy Spirit – thus receiving the same ‘Christ’  “anointing” as Jesus – they will, in essence, be just like Jesus.  Taken to its logical conclusion, this leads to the view that once an individual receives this ‘Christ anointing’ he/she will be Joe/Jane Christ.   Quoting Johnson:

Through the shedding of His blood, it would be possible for everyone who believed on His name to do as He did and become as He was. [27]            

This seems to state outright that we can become just like Jesus Christ.  While we are to strive to be ‘like Christ’ by the leading of the Holy Spirit, we are never going to be equal to Christ.  Jesus Christ is the one and only Son by nature.[28]  We, however, are adopted as sons (and daughters) by grace.[29]   There is only one Christ and He is Jesus Christ!

According to Johnson, after receiving the “anointing,” we are to pass ‘it’ to others.  Not necessarily others who are or wish to become Christians exclusively, but to anyone:

“For the most part, the anointing has been hoarded by the Church for the Church.  …thinking it is for our enjoyment only. …This wonderful presence of God is to be taken to the world.” [30]

 “…When we are smeared with God, it rubs off on all we come into contact with – and it’s that anointing that breaks the yokes of darkness.” [31]

“…The anointing is substanceIt is the actual presence of the Holy Spirit, and He can be released into our surroundings” [32]  [all emphasis mine]

Johnson is claiming the “anointing” is a transferable, tangible substance; however, the “anointing” is also described as the “smearing” on of the Holy Spirit at baptism.  Are these one and the same?  Presumably not since Johnson refers to the “anointing” above as an impersonal ‘it.’  The Holy Spirit, as the third person of the Trinity and part of the Godhead, is most certainly not an ‘it!’

This seems as though Johnson is implying the Holy Spirit may be manipulated almost at will.  If that’s the case, could we just ‘pass Him on,’ so to speak, to unbelievers – those in “the world” – in order to bring salvation?

The Apostle John makes it clear there is a counterfeit anointing.  Is it possible Johnson is passing a counterfeit?

20But you have an anointing from the Holy One, and all of you know the truth.  I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth…

 26I am writing these things to you about those who are trying to lead you astray.  27As for you, the anointing you received from him remains in you, and you do not need anyone to teach you.  But as his anointing teaches you about all things and as that anointing is real, not counterfeit – just as it has taught you, remain in him. [1 John 2:20, 26-27 NIV; emphasis mine.  Underlined portion is rendered in other translations as “is true, and is not a lie”]

Johnson also speaks quite a bit about the antichrist spirit:

“The nature of the antichrist spirit is found in its name: anti, “against”; Christ, “Anointed One.’” [33]

 “…The spirits of hell are at war against the anointing, for without the anointing mankind is no threat to their dominion.” [34] 

 “The antichrist spirit has a goal for the Church – embrace Jesus apart from the anointing.”[35]

The first sentence is nearly correct; however, it’s not a complete definition (see below).  However, in the second and third passages, once again we find Johnson confusing “anointing” with “Anointed One.”  Johnson’s view here then may be better stated as ‘anti-anointing,’ ‘anti-Holy Spirit,’ or, perhaps, anti-hagiopneuma [or anti-pneumahagios].[36]

Johnson defines further his version of the antichrist spirit calling it a ‘religious spirit:’

“The spirit of antichrist is at work today, attempting to influence believers to reject everything that has to do with the Holy Spirit’s anointing. …That spirit has worked to reduce the gospel to a mere intellectual message, rather than a supernatural God encounter. …But, never does this spirit expect the anointing of God’s power to be available in the here and now…”

 “It is the antichrist spirit that has given rise to religious spirits.  A religious spirit is a demonic presence that works to get us to substitute being led by our intellect instead of the Spirit of God.” [37]

Since Johnson’s definition of antichrist would be more accurately termed ‘anti-anointing,’ or ‘anti-Holy Spirit,’ then this “demonic presence,” – the term he uses to describe those with ‘religious spirits’ (those who hold to doctrine over personal experience) – are actually those who are against Johnson’s “anointing” rather than against Christ.

The prefix ‘anti’ from which the term ‘antichrist’ is derived is defined as:

“in exchange for (often as a sign of benefaction), in place of (often as a sign of contrast), instead of (often as a sign of an exchange of a relationship), one after another (often as a sign of purpose or result).  Note that this preposition used in absolute does not mean to be ‘against’ or ‘in opposition to’ something.” [38]

Therefore ‘antichrist’ is not just ‘against Christ’ it can be ‘instead of Christ,’ ‘in place of Christ,’ et cetera.

Johnson’s Christology Defined

If we take Bill Johnson’s words in total so far, we have Jesus devoid of divinity at birth, but receiving His divinity at baptism by the “anointing” of the Holy Spirit and thereby becoming the “Anointed One” and consequently obtaining the ‘title’ of Christ. Immediately following this “anointing,” The Father declared, “This is My much loved Son, in whom I am well pleased.”[39]  In laying His divinity aside he was “powerless,” completely dependant upon the “anointing” in seeking to live a sinless life.  He was successful in living out a sinless life; however, because He had ‘laid His divinity aside,’ he died as the man Jesus – a “powerless” lamb – on the Cross.  Further, since He ‘became sin’ He had to be ‘born again.’  He was ‘born again’ through the Resurrection and was consequently reaffirmed as God’s Son.  Presumably, He reacquired His divinity which He previously laid aside.

The remaining question to attempt to answer: When was it that Jesus ‘became sin’ according to Johnson?  Logically, it was either at birth or at the Cross.  Let’s explore these two options.

First, if He ‘became sin’ at the Cross as per the orthodox meaning as described near the beginning of this article – i.e., our sin was imputed to Him by the Father– then it would not have been necessary for Him to be ‘born again.’  So, it is fair to say he either does not hold to this doctrine or he does not fully understand it.

Second, If Johnson’s view is that Jesus ‘became sin’ on the Cross like that of Word of Faith, then, it is considered heretical.[40]  We can’t know for sure since, of course, Johnson is not clear on how he supports this particular view.

The next possibility then is that Johnson believes Jesus ‘became sin’ at His incarnation. Since Jesus apparently did not have a divine nature until His baptism, according to Johnson, then it is logical to assume that He had only a human nature and, by extension, He inherited an Adamic, sin nature.  Going back to the second paragraph of the transcription: if we consider, as noted above, the possibility that Johnson was actually explaining his viewpoint on when and why Jesus ‘became sin,’ it is plausible that his interpretation of “corruption” in Acts 13 is “sin,” and thereby “corruption” could mean “corruptible flesh.”

It seems the most plausible conclusion is that Johnson believes Jesus ‘became sin’ at the Incarnation since Jesus was not divine until baptism; however, this is not made certain in the texts.

It appears Johnson has adopted a Christological view close to that of Cerinthianism, derived from its main spokesman Cerinthus.  A form of 1st century Gnosticism, this is one of the heresies the Apostle John was specifically refuting in his first epistle.[41]  He did this by proclaiming that Jesus Christ came in the flesh, was the Son of God, and had preexisted as part of the Triune God [vv 1:1-4].  Further, he identifies that which is antichrist [vv 2:22-23; 4:2-3].

1Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.  2This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, 3but every spirit that does not acknowledge Jesus [Christ] is not from God.  This is the spirit of antichrist, which you have heard is coming and even now is already in the world. [I John 4:1-3 NIV.  Emphasis mine.] [42]

The study note of 4:2 referencing ‘Every spirit that acknowledges that’ “Jesus Christ has come in the flesh” ‘is from God’ states:

…Thus John excludes the Gnostics, especially the Cerinthians, who taught that the divine Christ came upon the human Jesus at His baptism and then left him at the cross, so that it was the man Jesus who died.” [43]

The Apostle John goes further in showing that Jesus was also divine at the Cross (blood):

6This is the one who came by water and blood – Jesus Christ.  He did not come by water only, but by water and blood.  And it is the Spirit who testifies, because the Spirit is the truth. 7For there are three that testify:[the Father, the Word and the Holy Spirit and these three are one] 8[And there are three that testify on earth:] the Spirit, the water and the Blood; and the three are in agreement. 9We accept man’s testimony but God’s testimony is greater because it is the testimony of God, which he has given about His Son. 10Anyone who believes in the Son of God has this testimony in his heart.  Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. 11And this is the testimony: God has given us eternal life, and this life is in his Son. [I John 5:6-11 NIV] [44]

The study note referencing verse 5:6 explains the importance of Jesus being divine at the Crucifixion:

“…He [John] now asserts that it was this God-man Jesus Christ who came into our world, was baptized and died.  Jesus was the Son of God not only at His baptism but also at His death (v. 6b).  This truth is extremely important, because, if Jesus died only as a man, his sacrificial atonement (2:2; 4:10) would not have been sufficient to take away the guilt of man’s sin…[45] [emphasis mine]

Sad to say, but, Bill Johnson’s ‘Jesus’ is not the one of orthodox Biblical Christianity.  In addition, his ‘Christ’ is inconsistent with Scripture; and, this ‘Christ’ does not offer true salvation.

The Good News!

However, there is good news!  Salvation is available through the one True Savior: the Anointed One, The Messiah, the one and only Son of God – Jesus Christ.

Orthodox Christianity asserts that Jesus Christ is the one and only Son of God, [John 3:16] incarnated through the Virgin Mary by the Holy Spirit coming upon and overshadowing her [Luke 1:26-35; Matthew 1:18], fully God and fully man [John 5:18; Philippians 2:6-7] – the unique God-man – at all times during His earthly ministry.  He was preexistent as part of the Triune Godhead (the Trinity) from ‘the beginning’ [Genesis 1:1; John 1:1] and He is ‘the alpha and the omega’ [Revelation 1:8, 21:6, 22:13], the beginning and the end.

Salvation into eternal life is only through Jesus Christ [John 14:6] as a result of His death, burial, and resurrection on the third day [Philippians 2:8; Matthew 28:1-7; Luke 24:1-10,46] which atoned for our sins [John 3:16; Romans 5:8, 10:9].  Christ has now ascended to be at the right hand of the Father [Acts 2:33] serving as our mediator [Galatians 3:19-20; 1 Timothy 2:3-6].  Salvation is a free gift of unmerited grace through faith in Jesus Christ [Ephesians 2:8-9]. Jesus’ death also fulfilled the Law of Moses [Matthew 5:17; Romans 8:1-2]; consequently, Christians are free from this bondage [Galatians 3:10-25].

If you believe the above and acknowledge the fact that you are a sinner in need of a Savior [Romans 3:23, 5:12, 6:23], repent of your sins [Luke 13:5; Matthew 3:2], and accept Jesus Christ as your personal Lord and Savior, you will gain eternal life [Romans 10:9,13].  At the point of salvation the Holy Spirit indwells each and every believer [Romans 5:1-2,5] identifying each one as a Christian who has become a new creature [2 Corinthians 5:17].  Christians are a Royal Priesthood [1 Peter 2:9] with the confidence to enter the Most Holy Place [Mark 15:37-38] to petition the Father by prayer [Hebrews 10:19-22] in the Name – i.e., in the character – of Jesus Christ, His Son as revealed through His Word.

The Holy Spirit empowers all believers [Romans 8:9-11] to live out the Christian life; and, His indwelling is a seal guaranteeing eternal life [2 Corinthians 1:21-22; Ephesians 1:13-14] if we stand firm to the end [Matthew 24:13].  The Holy Spirit brings conviction of sin and guides into all Truth [John 16:8-11,13].  He will testify and bring glory to Jesus Christ [John 15:26, 16:14].  The Holy Spirit gives believers spiritual gifts [1 Corinthians 12:7-11; Romans 12:4-8; I Peter 4:9-11] just as He determines [1 Corinthians 12:11] and, He intercedes on our behalf [Romans 8:26-27].  AMEN!

This article, The Kingdom of God is at Hand, Part II, provides pertinent information as a bridge of sorts to Bill Johnson’s ‘Born Again’ Jesus, Part II.

[This article is not copyrighted and may be reproduced with the stipulation that all endnotes be included as these provide additional explanation critical to the document.]
Endnotes:
[1] “raideragent” Bill Johnson False Teacher. <http://www.youtube.com/watch?v=UzAwFYKe3h0> 3:40 to 4:55
[2] Bethel Church, Redding, CA home page <http://www.ibethel.org/site/>
[3] “ewenhuffman” Jesus is our Model- Sermon of the week 20 Dec 09. <http://ewenhuffman.podbean.com/2009/12/23/jesus-is-our-model-sermon-of-the-week-20-dec-09/> 33:48 to 34:57
[4] Here Johnson quotes Hebrews 1:5a and Acts 13:33-34b from the NKJV
[5] Hebrews 4:15; I Peter 2:22/Isaiah 53:9; etc.
[6] Got Questions? What is the Definition of Sin?. <http://www.gotquestions.org/definition-sin.html> par 4
[7] When taking the larger context into account by adding vv 36 and 37 it is clear the best definition for “corruption” is ‘the decay of the body after death.’  See Studylight.org diaphthora <http://www.studylight.org/lex/grk/view.cgi?number=1312>
[8] Johnson, Bill “The Anointing and the Antichrist Spirit.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 79
[9] Got Questions? What Is Christology <http://www.gotquestions.org/Christology.html> The claim that Jesus Christ laid His divinity aside is known as the Kenosis heresy – the misunderstanding of the words “emptied himself” of Philippians 2:7.  Jesus was never less than fully divine; however, some of his attributes were veiled.  See http://www.theopedia.com/Kenosis.
[10] Johnson, Bill “Introduction.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 23
[11] Luke 2:41-52
[12] Johnson, Bill “The Works of the Father.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 98
[13] Johnson, Bill “The Anointing and the Antichrist Spirit.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 79
[14] ibid.
[15] Luke 2:11; I John 1:1-3; Matthew 1:18-23; Isaiah 7:14; Isaiah 9:6
[16] Strong, James, Dr. The Strongest Strong’s Exhaustive Concordance of the Bible. fully revised by John R. Kohlenberg III and James A. Swanson; 2001, Zondervan, Grand Rapids, MI; Strong’s # 1694; p 1495 “Immanuel,” ‘God with us.’
[17] Strong, Op.cit. Christos Strong’s # 5547; p 1542 “Christ, Anointed One, Messiah, the Greek translation of the Hebrew 4899 (cf. Greek 3323).  The Messiah is the Son of David, an anointed leader expected to bring in an age of peace and liberty from all oppression.  In the NT, the Messiah is Jesus, who came first to bring liberty from sin and peace with God and who will come again to bring all things under His control.”
[18] Theopedia Kenosis <http://www.theopedia.com/Kenosis>
[19] Berkhof, Louis The History of Christian Doctrines. 1975, Baker, Ann Arbor MI; p 121
[20] Johnson, Bill “Change Your Mind.” The Supernatural Power of a Transformed Mind: Access to a Life of Miracles. 2005; Destiny Image, Shippensburg, PA; p 50
[21] Johnson, Bill “The Anointing and the Antichrist Spirit.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 79
[22] Matthew 3:16, Mark 1:10, Luke 3:22
[23] Strong, Loc.cit. Chrio Strong’s # 5548; p 1542
[24] ibid. Christos Strong’s # 5547; p 1542
[25] Got Questions? Why was Jesus baptized? Why was Jesus’ baptism important?. <http://www.gotquestions.org/Jesus-baptized.html>; updated 11/22/11
[26] Johnson, Op.cit. pp 79-80, 134-135
[27] Johnson, Bill “Our Debt to the World: An Encounter with God.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 138
[28] John 3:16-18
[29] Romans 8:15, 8:23, 9:4; Ephesians 1:5  We are adopted as sons by Grace; whereas, Jesus is God’s Son by nature.
[30] Johnson, Op.cit. p 134
[31] ibid. Johnson p 135
[32] Johnson, Bill “The Kingdom and the Spirit” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 75
[33] Johnson, Bill “The Anointing and the Antichrist Spirit.” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA; p 79
[34] ibid. p 80
[35] ibid. p 84
[36] Not an actual word, but made from the Greek, hagios which is ‘Holy,’ and pneuma which is ‘Spirit,’ for illustrative purposes.  It is understood that these two terms are never used as a compound word.
[37] Johnson, Op.cit. p 81
[38] Strong, Op.cit. anti, Strong’s # 473; p 1480
[39] Johnson, Bill “The Works of the Father” When Heaven Invades Earth. 2003; Destiny Image, Shippensburg, PA;   p 99 (Here Johnson quotes Matthew 3:17 from the NKJV)
 [40] Gospel Outreach Ministries Online. “Atonement” What is the Word of Faith Movement?. <http://www.gospeloutreach.net/whatwordfaith.html>
 [41] Barker, Kenneth; Burdick, Stek, et. al. “Introduction: I John; Gnosticism” NIV Study Bible. copyright 1973, 1978, 1984 by International Bible Society,  Zondervan Publishing House, Grand Rapids, MI; p 1905
[42] Strong, Op.cit. p 198 The word “Christ” put in brackets here is disappointingly omitted in the NIV; however, it is in the original Greek (Christos) and appears in the KJV and NKJV as well as other translations.
[43] Barker, Op.cit. p 1910
[44] ibid. p 1911 Bracketed portion is in “Late manuscripts of the Vulgate…”  However, this text is “not found in any Greek manuscript before the sixteenth century.”
[45] ibid.
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