Charismatic Ramifications on the “Long Ending” of Mark’s Gospel

Most modern Bible translations include a note expressing serious doubt about the authenticity of Mark 16:9-20.  Individuals who do accept these final verses as part of Mark’s Gospel, however, are committed to an extreme view of the signs listed in verses 17 and 18, to include the explicit ability to drink poison with no ill effects.  If the Greek text in this “long ending” is taken seriously, understood, and translated in proper context, then all five signs are for all those who believe – excepting those actively preaching the Gospel message – at the point of initial conversion and continuing on thereafter.  That is, upon hearing and believing in the Gospel message, newly regenerate believers, without exception, will exhibit all the signs listed in Mark 16:17-18, as accompaniment to the Gospel.  Moreover, these five should be evident among all believers, past, present and yet future, upon initial acceptance of the Gospel and thereafter – at the least, whenever the Gospel is being actively preached.

The Long and the Short of It

For quite some time, it has been the scholarly consensus that the “long ending” of the Gospel of Mark, i.e., the last 12 verses (16:9-20), is not original to the Gospel, even though there are many manuscripts that include this text.1  While there are those who assert that the long ending is indeed original, they are well within the minority among NT scholars and textual critics.  The vocabulary and style of the Greek in the long ending is substantially different than the remainder of Mark’s Gospel.2  In addition, the associated manuscript evidence points rather decisively to the inauthenticity of these verses.3

There is even a so-called “short ending” in one extant Old Latin manuscript.  This short ending consists of a small amount of text following verse 8, about the equivalent of one long Biblical verse or two shorter ones.  While this is found as the ending to Mark’s Gospel in only one manuscript, there is yet another variation in which the long ending is appended to the short ending.4  All three – the predominant long ending, the lone short ending, and the combination of short ending followed by long ending – are almost universally rejected, and identified as spurious.

Some are of the opinion that the Gospel of Mark simply concludes at verse 8.  However, in view of the fact that verse 8 ends rather abruptly with frightened women at the tomb, and, secondarily, that the very last word is a conjunction (the word γάρ, transliterated gar, meaning for, since, or because), others believe the original ending has been lost, or that the Gospel writer just did not finish the work for some unknown reason.5  These may well be factors that influenced the writer of the long ending (assumed to be one lone author by the internal consistency of the text).

Excluding the long ending from Scripture necessarily negates any need to discuss cessationism (the belief that the ‘sign gifts’ have ceased with the Apostolic era and the closing of the Biblical canon) or continuationism (the belief that all the spiritual gifts continue to this day) by appealing to these verses.  Dr. Rodney J. Decker, Th.D., has recently written a paper on this subject, titled Mark and Miracle (Mark 16:17-18), with an emphasis on what the longer ending means in its own context and how it relates to the rest of the New Testament, and posted it on his blog.  This particular work of Decker (see hyperlink at title above, pdf here) will be relied on for portions of the remainder of this article; general references and specific quotes from it will be followed by applicable page number in brackets, e.g.: {p 3}.

Interpreting the Text of the Long Ending

Decker notes that, in academic settings, those who argue for continuationism by and large do not do so by appealing to the Markan long ending.  On the other hand, it is used quite frequently as a basis for argumentation “in non-academic discussions and among poorly trained advocates.  That is perhaps not surprising since even in cessationist circles the authenticity of the Long Ending is commonly assumed since it is in the KJV without note or comment” {p 2, n 11}.  I’ll add that it seems many readers of modern Bible versions pay little mind to the notes, further contributing to ignorance about the legitimacy of the long ending.6  Philip Comfort provides a blanket caution against the lay or academic use of these verses:

…Christians need to be warned against using this text for Christian doctrine because it is not on the same par as verifiable New Testament Scripture.  Nothing in it should be used to establish Christian doctrine or practice.  Unfortunately, certain churches have used Mark 16:16 to affirm dogmatically that one must believe and be baptized to be saved, and other churches have used Mark 16:18 to promote the practice of snake-handling…The writer of the longer ending also emphasized what we would call charismatic experiences – speaking in tongues, performing healings, protection from snakes and poison.  Although the book of Acts affirms these experiences for certain believers, they are not necessarily the norm for all.7

Bill Johnson, Senior Pastor of Bethel Church in Redding, CA, is just one example (and there are many others within the so-called New Apostolic Reformation, aka NAR) of a hyper-charismatic (my term for those who go well beyond more conservative Pentecostal/charismatic theology and practice) who frequently cites Mark 16:15 and Mark 16:20 as base texts for the Great Commission, while selectively using only portions of verses 17-18 (healing the sick, casting out demons, and speaking in new tongues, yet omitting snake handling and drinking poison) for his continuationist stance.8  As but one example, here’s a selection in which Johnson specifically cites Mark 16:20 in the footnote reference to this passage:

…While healing is seldom the subject we teach on, it is one of the most common results.  As we proclaim the message of the Kingdom of God, people get well.  The Father seems to say Amen! to His own message by confirming the word with power….9

In reading Johnson’s quote, observe that the claim is that “people get well” as a result of the proclamation of “the message of the Kingdom of God”.  This passive “people get well” stands in stark contrast to the long ending’s explicitly active “they will lay hands on the sick, and they will recover”.  In other words, according to verse 18, those who believe will actively lay on hands, resulting in the sick recovering; the sick don’t just “get well”.  We could give Johnson the benefit of the doubt and just assume he was imprecise with his wording, but what of the other signs that should accompany the message according to the context of the long ending of Mark?:

15 And He said to them [the Eleven], “Go into all the world and preach the gospel to every creature. 16 He who believes and is baptized will be saved; but he who does not believe will be condemned. 17 And these signs will follow [accompany] those who believe: In My name they will cast out demons; they will speak with new tongues; 18 they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover.”

19 So then, after the Lord had spoken to them [the Eleven], He was received up into heaven, and sat down at the right hand of God. 20 And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs [by those who believe]. Amen. [Mark 16:15-20, NKJV (emphasis and explanatory notes in brackets added)]

The text is book-ended with the preaching of the Gospel (vv 15, 20) by the Eleven (vv 14, 15, 19), but note that signs (σημεῖα, sēmeia) will follow/accompany those who believe (vv 16, 17), to exclude those preaching (the Eleven) {pp 3-5}.  The context specifies that it is regenerate believers – those receiving the preaching of the Gospel (by the Eleven; v 15) and reaching a saving faith (v 16) – who will cast out demons, speak with new languages, pick up snakes, etc.  Following are the five signs that will be exhibited by these believers:

  • Performing exorcisms
  • Speaking in new languages
  • Picking up snakes (presumably without harm)
  • Drinking poison without harm
  • Healing the sick by the laying on of hands

Note that, by the context, the snakes are not specifically identified as venomous (or not), and it’s not specified if those picking up the snakes will remain unharmed; it merely states “they will take up serpents” (some manuscripts add “with their hands”).  Some may appeal to the next point – “if they drink anything deadly, it will by no means hurt them” – but these two are not connected grammatically {p 3}.  Also, since all five, as Decker observes, “are listed in parallel with no indication otherwise, it would be precarious to suggest that one (or more) is to be taken metaphorically if the others are not” {pp 3-4, 4 n 15}.  By the context, the statement attributed to Jesus (vv 15-18), as well as the narration in verse 20 (“…the Lord working with them and confirming the word through the accompanying signs.”) is clearly meant in a literal sense; therefore, all five should be taken literally.

The text explicitly states that all five signs above will accompany the collective of those who believe {p 8}, as a sign of the Gospel, “whenever they believe” {p 4}.  Moreover, according to Decker, as indicated by the Greek grammar, each believer should perform all five {pp 4, 4 n 19-20}.  Further, this implies that each time the Eleven preached the Gospel there would always be demon-possessed individuals, snakes, poisonous drink, and persons afflicted with ailments in their midst.

Yet, by the context, this is not limited to the Apostolic era, the time period when the Eleven were still living {p 5}.  Since the function of these signs is in conjunction with the preaching of the Gospel – and, of course, the Great Commission is an ongoing command to all Christians (cf. Matthew 28:18-20) – these signs must continue as well {pp 4-5}.  Therefore, those who accept the long ending as part of the canonical Gospel of Mark are committed to the belief that all five signs above are applicable to every single believer, at the point of their conversion and forward.  The only limitation is imposed on those believers who are actively preaching the Gospel.  In other words, by the context provided by the author of the long ending, those who believe will perform the five signs above, which necessarily include all the regenerate – past, present, and yet future – except when they themselves are in the act of preaching the Gospel message {pp 4-5}.

It could be construed that one of the implicit points made by the author of the long ending regarding “confirming the word through the accompanying signs” is that others in the audience who may have been unpersuaded by the Gospel message itself may become convinced by the attendant display of signs.  In fact, there are three pieces of extra-Biblical, apocryphal literature depicting the Apostle John drinking poison for the express purpose of converting others.  These are: Virtutes Iohannis (Miracles of John, circa 5th or 6th century AD), Passio Iohannis (Passion of John, ca. late 6th c.) {p 10},10 and Acts of John in Rome (ca. 4th to 6th c.11), with the latter finding its writer portraying John as explicitly quoting the words of Mark 16:18b (“and if they drink anything deadly, it will by no means hurt them”) {p. 10}.   With this in mind, would Bill Johnson, or any of the other self-appointed “Apostles” of the New Apostolic Reformation (or any follower of the NAR) who affirm Mark 16:9-20, like to drink from the poisoned cup, toward this same goal?

It seems one could understand this passage a bit more narrowly, interpreting “confirming the word through the accompanying signs” (v 20) as a limitation on those who believe.  That is, these signs will only accompany those who believe during the proclamation of the Gospel, thereby limiting the ‘shelf-life’ of these signs.  In other words, these five signs would be manifested each time the Gospel message is preached until Jesus Christ returns, but only for the duration of the preaching at each particular place and time.12

But note that even this more narrow view would only limit the time at which these signs are made manifest and not their actual expression.  With this limitation in mind, we’ll pose the question above a bit differently: With another actively preaching “the message of the Kingdom of God”, would Bill Johnson, or any of the other self-appointed “Apostles” of the New Apostolic Reformation (or any disciple of the NAR) who affirm Mark 16:9-20, like to drink from the poisoned chalice in order to win others to Christ?

Given his interpretation of Jesus’ promise in John 14:12, Johnson may even desire to identify such acts of ‘poison-bibbing’ {p 10} as manifest evidence of “greater works”, since it is not recorded in Scripture that Jesus Himself drank poison without harm:

Jesus’ prophecy of us doing greater works than He did has stirred the Church to look for some abstract meaning to this very simple statement…And, the works He referred to are signs and wonders.  It will not be a disservice to Him to have a generation obey Him, and go beyond His own high-water mark.  He showed us what one person could do who has the Spirit without measure.  What could millions do?  That was His point, and it became His prophecy.

This verse is often explained away by saying it refers to quantity of works, not quality…But that waters down the intent of His statement.  The word greater is mizon [sic] in the Greek…It is always used to describe “quality,” not quantity.13

But, I’m unpersuaded that even such a charismatic display of imbibing venomous drink without harm would be greater than Jesus’ dying on the Cross for the sins of the world and subsequently raising Himself from the dead (John 2:19-22, 10:17-18).

Nonetheless, as per the context provided by the author of the long ending, poison-bibbing is a requirement of all believers – at least those who accept Mark 16:9-20 as part of sacred Scripture.

Conclusion

Those who consider the long ending of Mark must understand that it’s an all or nothing proposition.  If one is inclined to accept it as authentic, then, in all intellectual honesty, one is forced to conform to a radical form of continuationism – one that must accept that all five signs enumerated in verses 17 and 18, without exception, will be exhibited by those who believe.  To explicitly or implicitly reject any of these five will not do.  On the other hand, to agree with the scholarly consensus that the long ending is not original to the Gospel of Mark means that no portion of it can be referenced for doctrine or practice.

 

Some facts and thoughts about the author of the above referenced article (see especially last paragraph):

Dr. Rodney J. Decker is on faculty at Baptist Bible Seminary in Clarks Summit, Pennsylvania.  He is the author of Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (New York: Peter Lang, 2001) and Koine Greek Reader: Selections from the New Testament, Septuagint, and Early Christian Writers (Grand Rapids: Kregel, 2007), as well as other publications, with more material under contract, including his contribution to the Baylor Handbook on the Greek New Testament series (The Gospel of Mark).

I enjoy reading and being challenged by his works, most of which are a bit beyond my current level, some quite so.  However, it’s obvious he cares about his students’ learning, as he has even taken the time to place additional data, list errata, and translate the German and French text from the Peter Lang book mentioned above (this particular book series requires that all non-English language remain untranslated), onto his own website.  Here’s a portion of his remarks:

…Since, however, I have some hopes that students may find the work helpful, and even that some may be curious as to the content of those [untranslated] quotations (an idealistic notion, I suspect, but one which I hope to nurture for a bit longer!), I have thought it appropriate to provide a translation of many of those quotations here.

In addition, Decker has taken one of Dr. Stanley Porter’s difficult works and made it more comprehendible, providing a tremendous service to those wishing to become more conversant with Porter’s position on verbal aspect.  This is available as an online pdf (the title itself references Porter’s work): “The Poor Man’s Porter”: A condensation and summarization of Verbal Aspect in the Greek of the New Testament, with Reference to Tense and Mood by Stanley E. Porter (New York: Peter Lang, 1993).

While he’s very serious about his work, he occasionally injects a bit of lightheartedness in his material and on his blog (and presumably in the classroom).  Decker is currently battling stage 4 cancer.  He has recently begun chemotherapy.  He and his wife could use our prayers.

 

Endnotes:

     1 This merely illustrates that subsequent copyists faithfully reproduced (more or less) this long ending once it was introduced into the Gospel of Mark, though many manuscripts have markings suggesting its inauthenticity.
     2 Here I’m referring to what is known as the internal evidence of NT textual criticism: assessing authorial and scribal peculiarities such as style (vocabulary, grammar) and doctrine.
     3 This sentence refers primarily to what is termed external evidence in NT textual criticism: assessing all known variants of a given section of Scripture by focusing on such factors as age, similar readings among manuscripts, and geographic distribution, and then comparing with each other to determine which verbiage is likely original.
     4 The following English translation of the “short ending” is taken from Roger L. Omanson, A Textual Guide to the Greek New Testament: An Adaptation of Bruce M. Metzger’s Textual Commentary for the Needs of Translators (Stuttgart: Deutsche Bibelgesellschaft (German Bible Society), 2006), p 104.  Note that the first sentence is a continuation of 16:8, for the obvious purpose of not leaving the verse ending with the women fearful: But they reported briefly to Peter and those with him all that they had been told.  And after these things Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.  Amen.  Manuscripts which append the “long ending” to the “short ending” omit the final “Amen” of the “short ending” (Omanson, p 104).
     5 For more on the textual evidence consult Bruce M. Metzger, A Textual Commentary on the Greek New Testament (Stuttgart: United Bible Societies, 1994); Roger L. Omanson’s adaptation of Metzger noted above; Philip W. Comfort, New Testament Text and Translation Commentary (Carol Stream: Tyndale House, 2008); Craig A. Evans, Word Biblical Commentary: Mark 8:27 – 16:20 (Nashville: Thomas Nelson, 2001); Joel Marcus, The Anchor Yale Bible: Mark 8 – 16 (New Haven: Yale, 2009), etc.
     6 This is based on my own admittedly very limited experience.
     7 Comfort, p 161.
     8 This is evident throughout his books, sermons and other materials.  Of the many works I’ve studied/surveyed, none promote snake handling or the drinking of poison.
     9 Bill Johnson, When Heaven Invades Earth: A Practical Guide to a Life of Miracles, (Shippensburg: Destiny Image, 2003 (first edition)), p 89; emphasis in original.   I’m giving Johnson the benefit of the doubt that he’s speaking of the true Gospel, and not the differentiated “Gospel of the Kingdom” of some New Order of the Latter Rain and/or New Apostolic Reformation teachers and adherents, though the context strongly implies the latter, and he specifically uses the latter term in many places throughout the book.  Probably the best place to find the delineation of the two terms is found in the glossary of Earl Paulk’s Ultimate Kingdom (Atlanta: K Dimension, 1984, p 335), in which “Gospel” is defined as [t]he good news of God’s redemption to man. [Luke 4:18, 9:6; Romans 1:16; Ephesians 6:15]; whereas, “Gospel of the Kingdom” is defined [t]he good news principles of daily life taught by Jesus that the Church must demonstrate as a witness to the world in order to return the rule of the earth to God.  [Matthew 4:23, 9:35, 24:14] – in other words: Dominionism.  Also, one must keep in mind that Johnson equates such signs as part of the “greater works” in John 14:12.  See below.
     10 Here Decker quotes from (as he cites quite a bit in his paper) James Kelhoffer (Miracle and Mission: The Authentication of Missionaries and Their Message in the Longer Ending of Mark, WUNT 2.112, Tübingen: Mohr Siebeck, 2000, p 450); Decker notes (p  10 n 42) that dates of 3rd to 6th century have been proposed for these two works.  Claudio Moreschini and Enrico Norelli, (Early Christian Greek and Latin Literature, A Literary History, Volume Two: From the Council of Nicea to the Beginning of the Medieval Period, Peabody: Hendrickson, 2005; English transl. Matthew J. O’Connell), claim “perhaps” 5th or 6th c. for Passion of John (“by Pseudo-Melito”) and “end of 6th c.” for Miracles of John (“included in the collection of Pseudo-Abdias”) [pp 221-222].  Both of these works apparently draw from the 3rd c. apocryphal work Acts of John, as Knut Schäferdiek (“The Acts of John”) in Wilhelm Schneemelcher (transl. R. McL. Wilson New Testament Apocrypha: Volume One: Gospels and Related Writings. Tübingen: Mohr Siebeck, 1990, English transl. James Clarke & Co. Ltd, Louisville: Westminster John Knox, 1991) notes, specifying that the Passio Iohannis “has taken up several narratives from the Acts of John in a considerably revised form” [p 154, cf. p 155].  Schäferdiek also largely agrees with Moreschini/Norelli regarding dates for Passion “which scarcely came into being before the middle of the 5th century” [p 154] and Miracles “which probably came into being in the late 6th century” [p 155].
     11 Schäferdiek in Schneemelcher, p 172.  The Acts of John in Rome is a recension of Acts of John.  The first 17 chapters of Acts of John are lost; the Acts of John in Rome has a total 14 chapters, in two recensions, written “not before the 4th century” [p 172].
     12 This further nuanced interpretation seems to be implied by Decker, but is not explicit – at least as I read him.  Therefore, I take full responsibility; any errors in understanding Decker or in my exegesis are fully my own!  But, note that the three apocryphal works referenced earlier do not seem to have another preaching the Gospel while John drank the poison.
     13 Johnson, When Heaven Invades Earth, p 185; all emphasis in original (for those with later editions with different pagination, this is found in the chapter titled “This Present Revival” under the bolded heading GREATER WORKS).   The Greek word is actually (transliterated) meizon, not mizon.  Johnson prefaces this statement with a direct citation of John 14:12. Decker notes that some are of the opinion that the long ending can be paralleled with John 14:12, but he opines differently {pp 10-11}.  For an in-depth look at Jesus’ words in this passage of Scripture, see CrossWise article Greater Works Shall You Do.

Assessing Bill Johnson’s “Eternally God” Declarations Amidst His Other Christological Statements

[UPDATE: In a new post it is shown that Johnson actually affirmed some of the speculations in this particular article in a sermon at Bethel on the very same day this article was posted, using some of the very same Scriptures cited as possible proof-texts for such an approach!]

A hallmark of any true Christian is charity (this is not to say non-Christians cannot be charitable, of course).  Christians will give their money and time with no expectation of return.  Rightly, this generosity should extend to giving another the benefit of the doubt if a given statement or statements are not exactly clear.  Everyone makes a ‘slip of the tongue’ or a ‘slip of the pen’, right? 

But, on the other hand, when a teacher consistently makes statements that run counter to Christian orthodoxy, there is a need to address this issue forthrightly.  When these statements are in the public realm via books, online sermons, video/audio, et cetera, these should be addressed publicly. 

There are those who – while understanding that Bill Johnson’s Christological teachings are problematic, if not at least seemingly self-contradictory at times – do not fully agree with the views put forth on CrossWise regarding Johnson’s Christology.  Specifically, there are those who are of the opinion that Bill Johnson teaches that the Word retained all His divine attributes when He became flesh, yet chose not to exercise those attributes for the entirety of His earthly ministry, instead relying on the Holy Spirit for all miracle workings.  Whether they do this out of charity or out of a firm belief that this is Johnson’s teaching given the evidence of Johnson’s own words (as they read them), or both, I cannot be certain.  The following tweet from April 7, 2013 by Bill Johnson in answer to a direct question, seems to have strengthened this view:

Bill Johnson tweet April 7, 2013

Bill Johnson tweet April 7, 2013

Does this statement render false the CrossWise articles asserting Johnson teaches that Jesus Christ did not possess any divine attributes during the Incarnation?  Some may think so.  But, on the other hand, what are we to make of the above tweet in conjunction with the following selection from the recent book co-written by Randy Clark and Bill Johnson titled The Essential Guide to Healing? 

…Jesus emptied Himself of divinity and became man (see Philippians 2:7).  While He is eternally God, He chose to live within the restrictions of a man who had no sin and was empowered by the Holy Spirit.  In doing this, He provided a compelling model to follow.1

 By the clear words in the first sentence, Johnson is claiming that the Word (Jesus) divested Himself of divinity in becoming incarnate.  But, then again, in the second sentence we have the “eternally God” declaration like the tweet above.  Is this a contradiction?  Or should we be charitable and assume Johnson meant to state that Jesus ‘emptied Himself’ of all divine prerogatives, i.e., that Jesus voluntarily did not use the divine attributes He yet retained?  (Though this view is not Biblical.)  But please note, to assume the latter requires reading into this statement beyond what is clearly written in the first sentence. 

To be certain we are not misunderstanding Bill Johnson, here is another passage from this same book:

…While Jesus is eternally God, He emptied Himself of His divinity and became a man (see Philippians 2:7).  It is vital to note that He did all His miracles as a man, not as God.  If He did them as God, I would still be impressed.  But because He did them as a man yielded to God, I am now unsatisfied with my life, being compelled to follow the example He has given us.  Jesus is the only model for us to follow.2

Once again, we have the same “eternally God” statement in conjunction with a claim of divested deity while incarnate.  Yet, we also have the assertion that Jesus did all His miracles “as a man yielded to God”.  Does this indicate we should, as noted above, assume Johnson really means that Jesus retained His divine attributes yet purposefully chose not to exercise them, instead relying upon the Holy Spirit for all miracle workings, despite the claim that “He emptied Himself of His divinity and became a man”?

I submit that there’s a different solution to this seeming conundrum, this apparent contradiction, without the need to read into any of the above.  But, it will require a bit of explanation first.

The Christ Anointing

One cannot effectively analyze Bill Johnson’s Christological statements apart from his teaching on “the anointing”, which is central to his theology.   In Johnson’s Christology, like some other teachers in hyper-charismaticism, both Christ, and then logically, antichrist are redefined.

Christ = the anointing
antichrist = against the anointing 

It is of utmost importance to keep this in mind.  “The anointing” is also called the “Christ anointing”,3 “Baptism in the Holy Spirit”,4 “Holy Spirit’s presence/rest upon” an individual,5 “the presence of God”,6 and “the outpouring of the Spirit”7 in Bill Johnson’s theology.  This is not speaking of the Holy Spirit indwelling; this is in addition to the indwelling:

…Certainly this is not talking about the indwelling presence of the Holy Spirit that was already in Jesus’s life.  This 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 purpose8

Bill Johnson’s duplicity is plainly evident in the way he first correctly defines Christ, and then redefines the term in the same paragraph in his book When Heaven Invades Earth:

Christ is not Jesus’ last name.  The word Christ means “Anointed One” or “Messiah…”9

So far, so good.  This is absolutely correct.  Yet, observe how he redefines “Christ” to “the anointing”:

…It [Christ] is a title that points to an experience.  It was not sufficient that Jesus be sent from heaven to earth with a title.  He had to receive the anointing in an experience to accomplish what the Father desired.10

 Contrary to Johnson, Scripture states that it was sufficient for Jesus to be the Christ, the Messiah at His birth (Luke 2:11).  And, importantly, the term “Christ” is understood in Christian orthodoxy as indicating deity/divinity.11  Continuing on to the very next paragraph in Johnson’s book: 

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.12

 This completes Johnson’s redefinition.  If Jesus is “the One smeared with the Holy Spirit” at His baptism, and this ‘smearing’ is the anointing, and this is the “experience” that brings forth the title of “Christ”, then it logically follows that Jesus was NOT the Christ prior to baptism.

To be sure the above is correct – that Jesus did not attain the “title” of Christ until He received the anointing in the river Jordan following John’s baptism when the Holy Spirit came upon Him as a dove (aka Baptism in the Holy Spirit, etc.) – the following quote from another work makes it clear: 

The outpouring of the Spirit also needed to happen to Jesus for Him to be fully qualified.  This was His quest.  Receiving this anointing qualified Him to be called the Christ, which means “anointed one.” Without the experience [the anointing] there could be no title.13

 Had Jesus not received the anointing, He could not have received the “title” of Christ, for this was the “experience” that “qualified Him to be called the Christ”.  But note how Johnson claims this “anointing” means “anointed one”.  Is Jesus then the unique “Anointed One”, although He did not receive the title of Christ until the anointing?  Does Johnson ‘merely’ have the timing wrong on when Jesus becomes the Christ?  Note that in the first quote in this section he neglects to use the definite article (the) in front of “Anointed One”, and he does the same in the immediately preceding quote for “anointed one” (lower case).  This is because, in another example of duplicity, ALL can receive this same “Christ anointing”:

…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 Him14

Be aware that this is consistent with Gnostic and New Age teaching as exemplified by Levi Dowling’s book The Aquarian Gospel of Jesus the Christ:

The word Christ is derived from the Greek word Kristos [ED: actually Christos] and means anointed.  It is identical with the Hebrew word Messiah.  The word Christ, in itself, does not refer to any particular person; every anointed person is christed15

 In Johnson’s theology, when ‘believers’ receive this “Christ anointing” do they become divine?  Not exactly.  Note below that it’s the anointing itself that’s divine, not Jesus.  The anointing links the man Jesus to the divine, thus providing the supernatural power that the non-divine Jesus lacked:

The anointing Jesus received was the equipment necessary, given by the Father to make it possible for Him to live beyond human limitations…That would include doing supernatural things.  The anointing is what linked Jesus, the man, to the divine, enabling Him to destroy the works of the devil…16

It follows logically then that those who receive the Christ anointing will be linked to the divine in the same way.  To reiterate, just like mankind is non-divine and subsequently linked to the divine via the anointing, Jesus was merely a non-divine man who was linked to the divine via the anointing.  Also, given that Jesus receives the “title” of Christ only by virtue of the Christ anointing, then  it follows that anyone else who receives this same Christ anointing should receive this same “title” of Christ.  This puts us back to the teaching of Levi Dowling above: “every anointed person is christed”.

Having adequately determined how Bill Johnson defines Christ, we’ll briefly illustrate how he defines antichrist.  As he does with the term Christ, Johnson initially correctly defines antichrist (mostly, since anti can also mean “instead of”) as “anti, ‘against’; Christ, ‘Anointed One’.”17  Observe that he dispenses with the definite article (the) in front of “Anointed One” yet again.  And once again, he subtly redefines the term: “The spirits of hell are at war against the anointing, for without the anointing mankind is no threat to their dominion.18

In the following, he makes a clear distinction between believers – who would, by Christian orthodoxy, necessarily have the Holy Spirit indwelling upon conversion – and “the anointing”, though here he calls it “the Holy Spirit’s anointing” instead of the “Christ anointing”, or “Baptism in the Holy Spirit”, et cetera:

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….19

 There you have it.  By Johnson’s redefinition of antichrist, I myself have the “spirit of antichrist” since I am “attempting to influence ‘believers’ to reject” the anointing.

This teaching on the anointing corresponds with Johnson’s statements such as “He [Jesus] had NO supernatural capabilities whatsoever!”20 and “Jesus had no ability to heal the sick.  He couldn’t cast out devils, and He had no ability to raise the dead.”21  Given His total lack of inherent supernatural capabilities, this clearly indicates a temporally non-divine Jesus.

Eternally God Yet Temporally Man?

In Bill Johnson’s Christology, like all men, Jesus lacks divinity while in the temporal realm – except by virtue of the anointing.  But how does that theology mesh with Jesus as “eternally God”?  To answer this, first we’ll look at eternity in Scripture.

According to Ephesians 2:6 all Christians are currently seated in the heavenly realms; that is, though we are currently in our earthly bodies, we are in heaven (cf. Col 3:1-3).  Believers have a sort of “dual citizenship”.  Eternal life is a future that we already possess.  This means, in a sense, we are already in the eternal realm, while we are yet still on this earth in the temporal realm.   However, the tension between these two realities must be kept in check, as we are not bi-located; we are not simultaneously living in heaven as we walk on earth.

This is usually referred to as the already but not yet.   True believers have eternal security already, but we are not yet seated in the heavenlies.  The last days have already begun at Jesus’ first coming, but the final consummation is not yet.  This understanding that we have been in the last days since Christ’s earthly ministry is also known as inaugurated eschatology (sometimes realized eschatology, but not in the absolute sense by some liberal theologians that there is no future eschatology), with the understanding that Jesus Christ’s Second Coming brings in the eschaton (end of all things).

To explain further, Revelation 13:8 indicates one of two things (the syntax of the Greek allows one of two interpretations): 1) Jesus was slain from the creation of the world, or 2) the writing of the names into the Book of Life occurred from the foundations of the world.  To accept number 2 would seem to necessitate number 1, as it appears difficult to have a Book of Life unless there first had been a Life Giver.  In any case, the point is that some events from our temporal perspective are depicted in Scripture as already past and/or already present in the eternal realm.  Therefore, we cannot conceive of the temporal realm, with its chronological developments, as if it were a subset of the eternal.  In other words, time as we know it does not run parallel with eternity, as though eternity has a past, present, and future.  Lewis Sperry Chafer aptly describes the relationship between the temporal and the eternal:

…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.22

With the foregoing in mind, we can return to Bill Johnson.

It appears possible Johnson may be condensing the concept of already but not yet, with some of the not yet into the already.  This would not be surprising as some hyper-charismatics are known as having an over-realized eschatology; i.e., some of the things reserved for the eschaton (the end of all things; when Christ returns) are claimed to be for now.  The Manifest Sons of God (MSoG) doctrine is one example of over-realized eschatology.

It is conceivable then that, in the Johnson Christology, Jesus is “eternally God” because Jesus is God only in eternity, but not divine in the temporal, earthly realm.  Stated another way, we can read Johnson’s tweet in conjunction with the question posed such that Jesus Christ is “eternally God”, i.e., Jesus is God in the eternal realm – and, of course eternity never ceases, as it has no beginning and no end – while He was simultaneously non-divine temporally in His earthly mission, as He had “emptied Himself of His divinity and became a man”.

Note that this adequately answers the question posed in the above tweet: Johnson affirms Jesus’ full deity while on earth, but only in virtue of the assertion that “Jesus Christ is eternally God” (again, eternity never ceases).  This is somewhat similar to the believer claiming to already have eternal life.  In other words, in its context, Johnson is not necessarily affirming temporal divinity in the earthly Jesus in and of itself in the above tweet; but, in asserting eternal deity it can be comprehended as somewhat analogous to the believer’s dual status in Ephesians 2:6 and Colossians 3:1-3.  Understood this way, Johnson’s tweet and the two quotations from the book referenced at the very beginning are adequately synthesized.

To be clear, what I’m proposing above with regard to Johnson’s teaching is not orthodox; it’s merely an attempt at explaining the seeming contradictions in Johnson’s theology.  This same idea can be applied to the following Facebook quote:

Jesus is God, eternally God, and never stopped being God. But He was also man, completely man. In His earthly life He lived from His humanity to illustrate dependence on the Father in a way that could be emulated. Jesus said, “the Son of man can do nothing of Himself . . .” illustrating His dependence. His limitations were in His humanity, not His divinity. Understanding the difference can help us to successfully live the life He gave for us to live. [Bill Johnson, Facebook, August 11, 2012]

Setting aside the fact that Johnson totally distorts the meaning of John 5:19 (“the Son of man can do nothing of Himself…”) by taking only a portion of this verse, wresting it from its proper context, we can understand this such that Jesus is an earthly non-divine man concurrent with an eternally divine Jesus.  Some of the bolded portion will be discussed further below.

In another context altogether, there is evidence of Bill Johnson’s conflation of the not yet with the already:

When I first heard this phrase, the Kingdom now but not yet, over 20 years ago, it was used as a statement of promise.  It was helpful for me to realize that we have access to things right now that I had always thought inaccessibleThe phrase helped to bring into focus the reality that some things will be enjoyed in time, and some things only in eternity.  But that same phrase has also been used to define limitations and restrictions, and not instill hope.  It is used to ease people’s dissatisfaction with unrealized promises now…

It is true that a full manifestation of the Kingdom of God is more than our physical bodies can endure.  But it is also true that when we are in Heaven we will still be able to say, now, but not yet, about the Kingdom, because there is no end to the increase of His governmentThroughout eternity the Kingdom will be expanding, and we will always be advancing.  I teach our people that if now, but not yet is used to define promise and potential, accept it.  If it is spoken to build awareness of our limitations and restrictions, reject it.  We don’t need more people without authentic Kingdom experiences telling us what we can and cannot have in our lifetime.  Those who walk out their faith with an experiential paradigm understand that we will always live in the tension of what we have seen and what we have yet to see, and that we are always moving on to more in God.  This is an understanding by experience issue.23

I’m not exactly sure how to understand Johnson’s statement, “Throughout eternity the Kingdom will be expanding…”, but the phrases “we have access to things right now that I had always thought inaccessible” and “we are always moving on to more in God” indicate, in context, that some of the not yet is for now.

But, I concede, this does not unequivocally prove that Johnson intends to teach an eternally divine Jesus with a temporally non-divine Jesus simultaneously.  However, such a teaching is not without precedent within hyper-charismaticism.  

The Two Realms of the Manifested Son of God

The late Bill Britton, a Manifest Sons of God (MSoG) teacher, has implicitly taught this in his booklet Tent to Temple (and other works) in a subsection titled “A Man Living In Two Worlds”.  In the following, please note that Britton is referencing the KJV/NKJV of John 3:13 that includes a clause at the end not found in most modern Bible versions – No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven (NKJV):24

Jesus told Nicodemus a very strange thing in John 3:13.  He said that He was living in heaven at the same time he was living on earth.  It was too much for Nicodemus to comprehend, as well as for many of God’s people today.  But it was true.  Hebrews 10:20 tells us that the Veil that separated heaven and earth was His flesh.

One side of the Veil faced the sanctuary with its candlestick and the priests who ministered daily.  This was his earthly existence, living under a skin covering.  But the other side of the same veil faced the Holy of Holies and the Skekinah Presence of His Father.  So he could say “I do only those things I see my Father do – I say only those things that please Him”.  He lived on the earth where men could see him, in an earth body.  But in that body He also walked continually in a heavenly place on the other side of the veil.  And I see a people who live in “tent” bodies which have been redeemed from the sense realm, a people who walk victoriously because they walk in the spirit.  Jesus showed us the way.25

Ignoring the fact that Britton has taken Hebrews 10:20 way out of context and John 3:13 beyond proper exegesis, the above quote indicates the very thing I’m illustrating that Johnson may intend.  That is, Johnson’s quotes above are not incongruent with manifest sons of God (MSoG) doctrine.  I’m not stating definitively that Bill Johnson actually teaches or believes Britton’s exact statement; I’m just providing it as a possible explanation.

Yet, the Facebook quote above from August 11, 2012 fits the basic thrust of Britton’s statement quite nicely – as exemplified by the title of this subsection as “A Man Living In Two Words”.  Specifically, the Johnson statement “His limitations were in His humanity” [He was non-divine temporally on ‘this side of the veil’], “not His divinity” [He had full divinity in the eternal realm, on ‘the other side of the veil’] can align with Britton, especially when we add Johnson’s claims that Jesus is “eternally God” and “[b]ut He was also man”.

Johnson also alludes to something akin to Britton’s teaching above in his book The Supernatural Power of a Transformed Mind in a chapter titled “Becoming the Dwelling Place of God”:

…We are again becoming the dwelling place of God that was promised in the Bible.  [ED: Holy Spirit indwelt Christians throughout the years weren’t?]  We have hungered for more, prayed for more, and now we are receiving unprecedented insight into our privileges and responsibilities in the Kingdom of God.  These insights aren’t just being pondered; people are acting on them, and more and more, God’s will is being done on earth as it is in heaven.26

This chapter is describing the Christian in “tent” bodies (not that this idea by itself is unscriptural), with an allusion to the not yet in the already.  Johnson claims that Genesis 28:10-19, Jacob’s dream, with the ladder of angels ascending and descending, is the OT precursor to the above (Johnson takes this out of context to ‘prove’ his point, not surprisingly).  He continues in this vein for a while, then discusses Jesus, after first quoting John 1:14 – And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth:27

Dwelt in this verse means “to tabernacle.”  Jesus tabernacled among us – He was the House of God made flesh – the place where God lived.  He was the initial fulfillment of the prophetic picture in Genesis 28…28

There is a New Testament reference to Genesis 28:12 as Jesus being the one whom angels had ascended and descended upon in John 1:51, thus identifying Jesus as the one, unique Redeemer.

The fulfillment of the House of God began with Jesus.  He was the House of God on earth.  But this concept did not stop with Him – far from it…your conversion was not God’s ultimate intent for you.  It was His initial intent that set you up for the ultimate fulfillment, which is that you be filled with His fullness, living the normal Christian lifestyle as defined by what takes place in heaven29

For Johnson, “living the normal Christian life” means doing supernatural works in virtue of the anointing.  And, of course, this is what he means by Jesus being the “House of God made flesh”.30  Overlooking the fact that, from an orthodox Christian perspective, we cannot equate Christians as a “House of God” (via the indwelt Holy Spirit) to Jesus as the “House of God” (as He is the unique Word made flesh, with His divine nature in hypostatic union with His human), is this a veiled version of manifest sons of God (MSoG) doctrine?  I think so.

To assist in fully comprehending the unorthodox doctrine of MSoG, here’s occultist and New Ager Alice A. Bailey, as MSoG has a direct parallel with occult doctrine (the occult uses this very name).  The second quote provides the key to understanding Bill Johnson’s “eternally God” statements in conjunction with his temporally non-divine Jesus.  “Master” in the third selection is another name for a fully manifested son of God:

He [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.31 

…We are also preparing for expansions of consciousness which will enable us to live in two realms at once – the life which must be lived on earth and the life which we can live in the kingdom of God [ED: kingdom of God = eternal realm]…32 

If he chooses to take a physical vehicle [ED: body]… 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’…33

The first Bailey quote is similar to the Britton passage (“redeemed from the sense realm”), while portions of this first quote align with the “eternally God” yet temporally non-divine Jesus in some of the above Johnson quotes (Bailey’s “being in the world and yet not of the world…while walking on earth”).  However, it’s the second one that quite adequately explains Bill Johnson’s “eternally God” with a non-divine earthly Jesus, while also being congruent with the Britton quote.  And here’s a Facebook comment of Bill Johnson from May 12, 2012, which sounds similar to the third Bailey quote, and two more quotes from other Johnson works, which read like a bit of all three:

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. [Bill Johnson, Facebook, May 12, 2012; emphasis added]               

…He wants you to see reality from God’s perspective, to learn to live from His world toward the visible world34 

…That which is unseen can be realized only through repentance [ED: contemplative prayer, aka “experiencing His presence”].  It was as though He said, ‘If you don’t change the way you perceive things, you’ll live your whole life thinking what you see in the natural is the superior reality35

However, for more explicit MSoG teaching we have the following, in which Johnson claims that the glorified Jesus Christ of Revelation 1:14-15 is the model for which the believer is to aim while here on earth.36  Note how he takes 1 John 4:17 out of context (as He is, so are we in the world) – just as Alice Bailey does in her works to promote MSoG:37

…[W]hy didn’t the Father send Him [Holy Spirit] 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.38

To summarize this section: Keeping in mind Johnson’s teaching on the anointing, which indicates a temporally, earthly non-divine Jesus, who is only ‘linked’ to the divine via the anointing, we can systematize this doctrine with Johnson’s other statements that Jesus Christ is “eternally God” by understanding Jesus living in two different realms, the temporal and the eternal, simultaneously.  That is, there is a temporally non-divine Jesus concurrent with an eternally divine Jesus.  This is not unlike Manifest Sons of God doctrine, and Johnson looks to be explicating a somewhat veiled MSoG at some times, while teaching it more explicitly at others.

Overcoming Some Objections

Before concluding, there other statements of Bill Johnson that are less strongly asserting divested divinity (notwithstanding Johnson’s prevalent teaching on the anointing), while seemingly more strongly implying that the Word retained His divine attributes, yet chose not to exercise them.  Following are two.  We will focus on the bolded portions:

Jesus was (and is) God.  Eternally God.  That never changed.  But he chose to live with self imposed [sic] 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!” [Facebook 3/21/2011] 

…Everything He did in His life and ministry He did as man who, though He was fully God, had set aside the privileges of His divinity in order to show us a model of the kind of life He would make available to each of us through His death, resurrection, and ascension…39

The first of these is not too dissimilar from the quotes in the very first part of this article; however, the “self imposed [sic] restriction” [should be “self-imposed”] part can be read such that Jesus had continually restricted Himself from utilizing the divine attributes He retained, throughout His earthly ministry.   But, on the other hand, this can also be read that the Word’s limitation came just before the Incarnation in the form of a divestment, or partial divestment, of His divine attributes – or at least those divine attributes providing supernatural power – resulting in this “restriction”.

One unanswered question (at least explicitly unanswered) is just what the term divinity means.  From the above, it’s clear that possessing divinity entails an ability to perform the supernatural, since when it is “emptied” or “laid aside” the result is a complete inability to act supernaturally.  This implies no longer possessing the means by which to perform supernatural acts, rather than a continual, conscious self-limitation.  For, if Johnson means that the Word continued to possess supernatural powers, yet consciously chose not to use these powers, instead relying on the Holy Spirit, then words such as “no ability,” “couldn’t,” and “NO supernatural capabilities” would not be used.  Moreover, when “Jesus, the man” is ‘linked’ “to the divine40, i.e. the anointing, Jesus has supernatural capabilities via this linking “to the divine”.  Therefore, divine, is another form of divinity, both entailing the ability to perform the supernatural.

Also, we can construe that divinity and deity are interchangeable, as the term deity was part of the question posed to Johnson in the above tweet, and the term divinity is used in Johnson’s other quotes in a similar manner.  So, in Johnson’s dictionary, to empty of divinity does not result in ceasing to exist.  So, to recap, to empty or lay aside divinity/deity entails a continued existence but at the expense of any and all supernatural capabilities, in Johnson’s theology.

In the second quote above, if we take the bolded section just as it is (and the quote in isolation from all other Johnson material), we could understand this to be stating that the Word retained all divine attributes when He became flesh, yet refrained from using His divine “privileges”, i.e., supernatural powers.  But, on the other hand, this can be understood such that He was formerly God, that is, prior to becoming man, He was fully God; however, upon becoming a man He was no longer God having – to use one of the earlier quotes – “emptied Himself of divinity” when He entered the temporal realm.  Alternatively, we can interpret this statement such that “He was fully God” means He was “eternally God” (fully God) concurrent with the time He was temporally non-divine “as a man”.  The latter understanding is congruent with our analysis of the rest of Bill Johnson’s statements.

In each of the above quotes, it must be conceded that to apply the understanding that the Word retained possession of His divine attributes during the Incarnation is directly opposed to Johnson’s teaching on the anointing, which clearly reveals a non-divine earthly Jesus.  Therefore, to accept the interpretation that Johnson is stating that the Word retained all His divine attributes yet chose not to exercise them during His earthly ministry (while ignoring the “emptied Himself of divinity” statements) renders Johnson’s Christology totally incoherent, self-contradictory.

One other objection noted is based on a passage in When Heaven Invades Earth, which appears to affirm that Jesus was indeed Christ/Messiah at the virgin birth:

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…’41

Besides the fact that Johnson above, in His Christ = the anointing teaching, illustrates that anyone who receives the anointing is an “Anointed One” or “Messiah”, the above passage does not necessarily affirm that Jesus is the Messiah/Christ at the virgin birth.  The interpretive key is the remainder of the 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.42

Do we imagine that the archangel Gabriel was 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 in John 10:37 Jesus is pointing out that they should believe He is the Son of God by virtue of the works/miracles He performs.  Jesus’ point is that, though they do not believe He is Who He claims to be, they should believe by the miracles.  Johnson proof-texts this to remain consistent with the rest of his teachings that Jesus was not really the Christ/Messiah until His Baptism after which, of course, He performed the miraculous works having been ‘enabled’ by the anointing mentioned earlier in this same book.

So, it would seem the above paragraph can be perfectly harmonized with the rest of Johnson’s teachings.  To state another way: With Johnson’s assertion that “The name Jesus Christ implies that Jesus is the One smeared with the Holy Spirit”,43  in its original context (see above), he makes it apparent that baptism is the point at which Jesus receives the title/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 an “Anointed One” – for anyone receiving the Christ anointing is an anointed one.  Moreover, Johnson’s quote is not necessarily proclaiming Jesus’ divinity (“the angels gave witness to His divinity”) since he asserted that it was the anointing that linked “Jesus, the man, to the divine.”44  Jesus’ divinity was only by virtue of the yet future anointing.

But what about the specific language in the first part of the paragraph above, especially the use of Luke 2:11, that states, in effect, that the Messiah had come at that time, at the virgin birth?  To answer this, I’ll quote New Ager/occultist Levi Dowling:

…When we say ‘Jesus, the Christ’ we refer to the man and to his office; just as we do when we say…Lincoln, the President…Lincoln was not always President, and Jesus was not always Christ45

If one has this in mind, one could use Luke 2:11 – “Today in the town of David a Savior has been born to you; he is Christ the Lord” [NIV 1984] – to mean that Jesus is the future Christ and NOT that Jesus was born as the Christ.  This would be similar to stating, “President Lincoln was born On February 12, 1809.” Certainly, Lincoln wasn’t born President, for he was elected to the office of the President later.

Once again, if one does not accept the above explanation, then one is left with self-contradictory teaching.  However, I submit that Johnson’s penchant for redefining terms and concepts, as well as his overt duplicity in doing so at times (whether he borrowed any of this from someone else or not matters little), indicates he could be deceptive in other areas (as he has been in the account of the Roberts Liardon library acquisition); that is, Johnson could throw in the odd orthodox statement now and again in order to purposefully confuse those who see his main teachings as unorthodox.

Concluding Remarks

As this article illustrates, by using Bill Johnson’s own words, he does in fact deny the full deity/divinity of Jesus Christ while He was on earth in his teaching on the anointing.  This is not a “hurtful rumor”, as he states in his tweet; it’s an established fact as evidenced by Bill Johnson’s own clear (and sometimes unclear) teachings.  Is this being uncharitable towards Bill Johnson?  Scripture does not indicate we should be charitable toward false teachers:

17 Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. 18 For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. (Romans 16:17-18, NKJV)

It is Bill Johnson who is causing division with his teachings that run contrary to orthodox Christianity.  Having identified this, we are to avoid him.  The Apostle Paul states quite clearly, “such do not serve our Lord Jesus Christ”.  Anyone who consistently denies the divinity of Jesus Christ in any form or fashion, as Johnson clearly does in his Christology, is an enemy of the Cross of Christ and an enemy of the Christian faith.

1 Bill Johnson “Healing and the Kingdom” in Bill Johnson, Randy Clark. The Essential Guide to Healing: Equipping All Christians to Pray for the Sick, © 2011 by Bill Johnson and Randy Clark, Chosen Books (a division of Baker Publishing Group), Bloomington, MN, p 125.  Emphasis added.  Each chapter is authored by either Bill Johnson or Randy Clark.
2 Bill Johnson “Healing and the Authority of the Believer” in Johnson, Clark Essential Guide to Healing, pp 132-133.  Emphasis added.
3 Bill Johnson Face to Face with God: The Ultimate Quest to Experience His Presence. 2007; Charisma House, Lake Mary, FL, p 77.  Underscore added.
4 Johnson Face to Face, pp 21-22, 58, 77-82, 100-102
5 Bill Johnson When Heaven Invades Earth: A Practical Guide to a Life of Miracles. 2003, Destiny Image, Shippensburg, PA, p 80; Johnson Face to Face, p 22
6 Johnson, Face to Face, pp 21-22
7 Johnson, Face to Face, pp 79, 109
8 Johnson, Face to Face, pp 21-22. Bold added.
9 Johnson Heaven Invades, p 79
10 Johnson Heaven Invades, p 79.  Emphasis added.
11 Wayne Grudem Systematic Theology, 1994, Inter-Varsity, Grand Rapids, MI, pp 233-38, 543-554, 624-33; Louis Berkhof Systematic Theology, 1941, 4th revised and enlarged ed, 1991, Eerdmans, Grand Rapids, MI, pp 91-5, 312-13, 356-66
12 Johnson Heaven Invades, p 79.  Emphasis added.
13 Johnson, Face to Face, p 109. Italics in original; bold added.
14 Johnson, Face to Face, p 77.  Bold added.
15 Levi Dowling The Aquarian Gospel of Jesus the Christ: The Philosophic and Practical Basis of the Religion of the Aquarian Age of the World, © 1907 Eva S. Dowling and Leo W. Dowling, © 1935 and © 1964 Leo W. Dowling, (11th printing, 1987), DeVorss, Marina del Rey, CA, p 6. Italics in original; bold added.
16 Johnson Heaven Invades, p 79.  Emphasis added.
17 Johnson Heaven Invades, p 79.  Italics in original.
18 Johnson Heaven Invades, p 80.  Bold added.
19 Johnson Heaven Invades, p 81
20 Johnson Heaven Invades, p 29
21 Bill Johnson The Supernatural Power of a Transformed Mind: Access to a Life of Miracles, 2005, Destiny Image: “Speaking to the Purposes of God for This Generation and for the Generations to Come”, Shippensburg, PA, p 50. Bold added.
22 Lewis Sperry Chafer Systematic Theology, 1948, 1976 Dallas Theological Seminary (1993), Kregel, Grand Rapids, MI, Vol. VII, pp 141-42.  Emphasis added.
23 Bill Johnson Dreaming with God: Secrets to Redesigning Your World through God’s Creative Flow, 2006, Destiny Image: “Speaking to the Purposes of God for This Generation and for the Generations to Come”, Shippensburg, PA, pp 64-65.  Italics in original; bold added for emphasis.
24 This clause will be the subject of a future article here on CrossWise.
25 Bill Britton From Tent to Temple, nd, Bill Britton (no publisher listed), Springfield, MO, pp 15-16.  All as per original except bold, which is added for emphasis.
26 Johnson Supernatural Power, pp 53-54.  Bold added.
27 Johnson Supernatural Power, pp 54-57
28 Johnson Supernatural Power, p 57. Italics in original.
29 Johnson Supernatural Power, p 57.  Bold added.
30 I’ve argued elsewhere that Bill Johnson is teaching that Jesus is really the Word of Faith (WoF) “rhema” word ‘made flesh’, aka the “present truth” word made flesh, in the following: < http://notunlikelee.wordpress.com/2013/02/24/open-challenge-to-fans-and-critics-of-bill-johnsonbethel-church/ >.  This is also is consistent with the Gnostic/New Age doctrine of divine spark or divine seed within each person waiting to be awakened.
31 Alice A. Bailey From Bethlehem to Calvary: The Initiations of Jesus, © 1937 by Alice A. Bailey, renewed 1957 by Foster Bailey, Lucis Trust, 4th paperback ed., 1989, Fort Orange Press, Albany, NY, p 187.  Emphasis added.
32 Bailey Bethlehem to Calvary, p 51.   Emphasis added.
33 Alice A. Bailey The Rays and the Initiations. 1960 Lucis, NY, 2nd paperback ed, 1976, Fort Orange Press, Inc., Albany, New York; p 699. Emphasis added.
34 Johnson Supernatural Power, p 45.  Italics in original; bold added.
35 Johnson Heaven Invades, p 38.  Italics in original; bold added.
36 Johnson Heaven Invades, p 145
37  Alice A. Bailey The Reappearance of the Christ, 1948, Lucis Trust, 9th printing 1979 (4th Paperback ed.); Fort Orange Press, Inc., Albany, NY, p 145; Bailey Bethlehem to Calvary, p 110.
38 Johnson Heaven Invades, p 145.  Italics in original; bold added.
39 Johnson, Face to Face, p 23
40 Johnson, Heaven Invades, p 79
41 Johnson, Heaven Invades p 97
42 Johnson, Heaven Invades p 97.  Italics in original.
43 Johnson, Heaven Invades p 79
44 Johnson, Heaven Invades p 79
45 Dowling, Aquarian Gospel, p 8.  Emphasis added.

Open Challenge to Fans and Critics of Bill Johnson/Bethel Church

[09/07/13: An in-depth "answer" to this post is now available: Answer to Open Challenge to Fans and Critics of Bill Johnson/Bethel Church.]

The following transcription comes from a sermon on 12/20/09 titled Jesus Is Our Model1 from Bill Johnson of Bethel Church.  This is the same one which contains Bill Johnson’s infamous “Jesus was born again” statement.2  This time we’re taking a closer look at a different and more lengthy portion of this sermon.

Before proceeding, a brief review of the Trinity may be in order.   The first Person of the Trinity is God the Father, the second Person is God the Son, and the third Person is God the Holy Spirit.  Orthodox Christianity affirms that each member of the Trinity has the divine attributes of omnipotence (being all-powerful), omniscience (possessing all knowledge), omnipresence (being everywhere present),3 immutability (inability to change, divine constancy), and other divine properties, in distinction from humanity.  For our purposes, even more needs to be said on the second Person. 

The Gospel of John describes the second Person of the Trinity as the Logos, “the Word”, who was “with God” in the beginning and who was (and is) God [John 1:1-2].  Then, the Logos, the Word “became flesh” and dwelt among us [John 1:14].  That is, the eternal Word, the second Person of the Trinity, entered our temporal realm as God in the flesh – fully/truly man and fully/truly God.  Jesus Christ is the one, unique “Word made flesh”.

With our brief review completed, we can proceed with the selected statement of Bill Johnson.  In the following selection, ALL CAPS indicates words/phrases in which Johnson himself is being emphatic; underlining is added to bring the reader’s attention to something deemed important towards understanding Johnson’s overall statement.  Interspersed throughout the selected transcription is some explanatory commentary as well as some questions (in green text) which comprise this “challenge”.

To participate in this challenge, simply copy and paste the question(s) you’d like to answer into the comment box with your answer(s) following.  You may answer any or all questions, but please keep each individual comment relatively brief with one or perhaps two questions and your responses in each comment box.  Any comment which does not attempt to answer a question constituting this challenge may be summarily deleted, unless it is in response to another’s comment.  Please view the Before You Comment tab if you are new to commenting on CrossWise.

First, we’ll provide the transcription in full, and, following that, we’ll repeat the selection, breaking it down into smaller sections while adding the related commentary and questions.

Here’s the complete selected text in order to provide full, uninterrupted context.  Johnson begins by describing Jesus’ testing in the wilderness in Luke 4, quoting from the NKJV:

…Look at verse 3, “And, the devil said to Him, ‘IF you are the Son of God command this stone to become bread.’”  Jesus answered Him saying, “It is written: Man shall not live by bread alone but by every WORD of God.”  What was the first temptation?  It wasn’t to turn stone into bread, it was to question who He was.  Verse 3, “the devil said to Him, IF you are the Son of God’.”  What did it say in verse 22, chapter 3?  “YOU are My beloved Son.”  “In YOU I am well pleased”.  What was his first temptation?  “IF you are the Son of God”.

Jesus explains this later to the disciples in Matthew 13; I’ll just read the one phrase to you that’ll help that concept to make sense.  He was talking about people who had no root in themselves; they hear the Word but there’s no depth in their person.  They’ve not been prepared for what God is saying and doing.  And, then it says “for when tribulation or persecution arises because of the WORD [ED: 3 second pause for emphasis] immediately they stumble.  Persecution, difficulty, conflict arises because of the Word.  The WORD of the Lord attracts CONFLICT.  It’s not punishment.  It’s not to humiliate.  It’s for two basic reasons: it’s because the Lord wants to give reward and He wants to honor character.  Character is not formed in the absence of options.  There has to be two trees in the Garden where I am honored for a decision.  Do I honor what God has declared over my life or not?  Do I consider other options, other possibilities? 

The Scripture, this story in Matthew 13, the parable of the seed and the sower actually gives this picture of soil; and the seed of God’s Word, the sperma of God, is released into the seed, through His Word, into the soil.  And, then it says, but other things grow and they choke out the life of that seed of God.  Think about it: the Word of God, the most powerful thing in the universe, is put into an environment that if we give attention to other IDEALS, other VOICES, other WORDS, we actually give them a place in our heart to take root and they choke out the Word of God, the most powerful thing in the universe.  For a season, the Lord has allowed our choices to affect the power, the effect of the most powerful thing in the universe.  It’s stunning.4

Now, here’s the same selection broken down a bit for our challenge: 

…Look at verse 3, “And, the devil said to Him, ‘IF you are the Son of God command this stone to become bread.’”  Jesus answered Him saying, “It is written: Man shall not live by bread alone but by every WORD of God.”  What was the first temptation?  It wasn’t to turn stone into bread, it was to question who He was.  Verse 3, “the devil said to Him, IF you are the Son of God’.”  What did it say in verse 22, chapter 3?  “YOU are My beloved Son.” “In YOU I am well pleased”.  What was his first temptation?  “IF you are the Son of God”.

In this first section, by Johnson’s context, to whom or what does “WORD of God” refer: Jesus Himself, the written Word (Scripture), the Father’s words spoken over Jesus following Baptism, or a combination of some or all of these?  Explain.

Considering the Biblical context of Luke 4:1-13, how did Jesus Christ answer the devil in each of the three temptations?  Which kind of “Word” does Jesus refer in each of His answers?  Is each response a different kind, is one different from the other two, or are all the responses the same kind of “Word”?

Take note how Johnson relates the Father’s words “You are My beloved Son” and “In You I am well pleased” from Luke 3:22 to his interpretation of Luke 4:3-4, which is that the devil’s temptation was “to question who He was”, and how Johnson then proceeds to correspond this to Matthew 13 [verses 18-23] as “Jesus explains this later to the disciples”:

Jesus explains this later to the disciples in Matthew 13; I’ll just read the one phrase to you that’ll help that concept to make sense.  He was talking about people who had no root in themselves; they hear the Word but there’s no depth in their personThey’ve not been prepared for what God is saying and doing.   And, then it says “for when tribulation or persecution arises because of the WORD [ED: 3 second pause following for emphasis] immediately they stumble.  Persecution, difficulty, conflict arises because of the Word.  The WORD of the Lord attracts CONFLICT.  It’s not punishment.  It’s not to humiliate.  It’s for two basic reasons: it’s because the Lord wants to give reward and He wants to honor character.  Character is not formed in the absence of options.  There has to be two trees in the Garden where I am honored for a decision.  Do I honor what God has declared over my life or not?  Do I consider other options, other possibilities?

Given that Johnson has started this section with “Jesus explains this later”, how exactly does Matthew 13 ‘explain’ how the first temptation of Jesus in the wilderness [Luke 4:3] “was to question Who He was”?

Did Jesus Christ potentially have ‘no root in Himself’?  In what way is it possible, or is it impossible, that Jesus could be in a position to ‘hear the Word but there was no depth in His Person’? 

Is it possible Jesus could have been in any position in which He had “not been prepared for what God is saying and doing”? Explain.

Could Jesus have ‘stumbled’ due to “tribulation or persecution because of the WORD”?

In Johnson’s question “Do I honor what God has declared over my life or not?” it’s clear that Johnson is referring to himself and/or his audience as ‘believers’.  Does this mean Johnson is referring to the words spoken over Jesus by the Father in Luke 3:22 and that these words will be ‘declared over’ the believer’s life; or, does he mean some other declaration?

From a Biblical perspective, does Matthew 13 even apply to Jesus at all?  If not, then to whom does Matthew 13 apply?  Explain.

Finishing up the selection:

The Scripture, this story in Matthew 13, the parable of the seed and the sower actually gives this picture of soil; and the seed of God’s Word, the sperma of God, is released into the seed, through His Word, into the soil.  And, then it says, but other things grow and they choke out the life of that seed of God.  Think about it: the Word of God, the most powerful thing in the universe, is put into an environment that if we give attention to other IDEALS, other VOICES, other WORDS, we actually give them a place in our heart to take root and they choke out the Word of God, the most powerful thing in the universe.  For a season, the Lord has allowed our choices to affect the power, the effect of the most powerful thing in the universe.  It’s stunning.

Taking the full context of this selection of Bill Johnson’s Jesus is Our Model message, is the “Word of God” (“Word of the Lord”) used in the second and third parts of the transcription the same as the “WORD of God” in the first part (from Johnson’s interpretation of the NKVJ of Luke 4:4)?  Why or why not?

Could Jesus have succumbed to other IDEALS, VOICES, and/or WORDS and therefore have ‘choked out’ the Word of God?  Explain.

Is there Biblical support for Johnson’s assertion that the Word of God is “the most powerful thing in the universe”?  If so, cite chapter(s) and verse(s). 

Is the “Word of God” more powerful than the Trinity or any one Person of the Trinity?  Explain.

From a Biblical perspective, what is meant by “Word” in Matthew 13:21-23 when put in the full context of Matthew 13:1-23, i.e. does it refer to new revelation from God, the written Word (Scripture), the Gospel, Jesus Christ as the Word made flesh, something else, or a combination of some or all of these?  Explain.

Does Bill Johnson’s statement in any way affirm that Jesus Christ is the one, unique “Word made flesh”; and, if so, how?  If not, then does this selection actually affirm the converse, i.e., that Jesus Christ is not the one, unique “Word made flesh”; and, if so, how?

This “sperma of God” concept of Bill Johnson is rather difficult to unravel by the context.  It seems that everyone, or every potential ‘believer’, has “soil” within which contains a “seed”.  The “sperma of God” is the same as “the seed of God’s Word” which is then released into the ‘seed’ of the individual, which is in the individual’s ‘soil’.   Thus, there appears to be two “seeds”: one is “the seed of God’s Word”/“the sperma of God”/”Word of God”; the other is the “seed” within the “soil” of the individual which may be brought to life by this “seed of God’s Word”/”sperma of God”/“Word of God”.

Please note that Biblically it’s only “the farmer” [13:3-4] with seed who then ‘scatters’ it, with it falling either: “along the path” to be eaten by birds [v 4], i.e. snatched by the evil one [v 19]; on rocky places in shallow soil with the resulting plants scorched “because they had no root” [vv 5-6] lasting only for “a short time” [vv 20-21]; among thorns which choked the resulting plants [v 7] due to the “worries of life” and “deceitfulness of wealth” [v 22], or on good soil where it produced a crop of “a hundred, sixty or thirty times what was sown” [vv 8, 23].

However, there is an occult/New Age concept in which all things have a divine seed/spark/‘”Christ” within’,5 which may be ‘activated’ to grow by “the Word” aka “the Christ”.  That is, there is a “Christ” without:

Christ is the Logos [Word] of Infinities and through the Word alone are Thought and Force made manifest.6

And, there is a “Christ” within:

…Now Christ, the universal Love, pervades all spaces of infinity…7

The above quotes are taken from Levi Dowling’s 1907 book titled The Aquarian Gospel of Jesus the Christ.  The ‘Christ without’ is the only vehicle through which all things were made;8 hence, it could be called “the most powerful thing in the universe”. 

The following provides some more explanation:

Perfection is the ultimate of life.  A seed is perfect in its embryotic life, but it is destined to unfold, to grow.

Into the soil…these seeds, which were the Thoughts of God, were cast…and they who sowed the seeds, through Christ, ordained that they should grow…9

These “seeds” (‘Christ within’) were cast into all of creation from the very beginning.  The goal, then, is for each person (and thing) to listen to the “Word” aka the ‘Christ without’ in order for “Thought and Force” to be “made manifest”, thus activating the seed/spark/‘Christ within’, with the goal of growing to “perfection” by transcending the outer material ‘shell’ with only the ‘divine’ remaining.

In this occult/New Age conception, Jesus is not actually the Christ as in the Jesus Christ of Scripture.  Jesus was merely a man (but a special man) who, like all of mankind, had the ‘Christ within’; conversely, “Christ” is ‘God’ as part of a false Trinity.  Jesus’ ‘Christ within’ was activated by the “Christ Spirit” (the ‘Christ without’) when it descended upon Him as a dove.  At this point, Jesus received the “official title” of “Christ” and became known as “Jesus the Christ”, with “Christ” referring to His office.10 

This Jesus is but man who has been fitted by temptations overcome, by trials multiform, to be the temple through which the Christ can manifest to men.11

Thus, He began the journey to become “the Christ” for our current era/aeon, which was not fully consummated until Ascension.  At Ascension, He became the fully divine “Master Jesus”, and as such, He became the pattern for all to follow towards the attainment of self-deity/divinity.12

This leads to the final question of this challenge:

Keeping in mind the title of Johnson’s message – Jesus is Our Model – and the entire content of the selected transcript, could this be an adaptation of the occult/New Age concept described above?  Why or why not?

1This is from the 2nd of two services that morning.
2Johnson’s statement was covered in an earlier article, “Bill Johnson’s ‘Born Again’ Jesus, Part I” <http://notunlikelee.wordpress.com/2010/09/17/bill-johnsons-born-again-jesus-part-i/>
3I particularly like the way in which Thomas V. Morris [The Logic of God Incarnate. 1986, Cornell University Press, Ithaca, NY & London, UK] describes omnipresence with its close dependence on the other two ‘omni’ attributes and vice versa: “Perhaps the best understanding of the attribute of omnipresence is that of its being the property of being present everywhere in virtue of knowledge of and power over any and every spatially located object” [p 91].
4Bill Johnson Jesus is Our Model sermon from 12/20/09, Bethel Church, Redding, CA, taken from compact disc subtitled “sunam2” (Sunday AM, 2nd message, 11:00); 25:21 – 28:24.  CD (and DVD or MP3 download) available at ibethel.com, titled “Jesus Is Our Model 11:00am December 20, 2009” <http://store.ibethel.org/p3322/jesus-is-our-model-11-00am-december-20-2009> as accessed 02/24/13.
5Levi Dowling The Aquarian Gospel of Jesus the Christ: The Philosophic and Practical Basis of the Religion of the Aquarian Age of the World. © 1907 Eva S. Dowling and Leo W. Dowling, © 1935 and © 1964 Leo W. Dowling, (11th printing, 1987), DeVorss, Marina del Rey, CA; p 6.  On page 3 is the following from the “Introduction” by Eva S. Dowling: “The full title of this book is ‘The Aquarian Age Gospel of Jesus, the Christ of the Piscean Age’…”  See also Alice A. Bailey From Bethlehem to Calvary: The Initiations of Jesus. © 1937 by Alice A. Bailey, renewed 1957 by Foster Bailey; Lucis Trust, 4th paperback ed., 1989; Fort Orange Press, Albany, NY; pp 162-163, 280.  A favorite Biblical text to pervert in this regard is Colossians 1:27, “Christ in you, the hope of glory”.
6Dowling; p 6
7Dowling; p 6
8Dowling; p 6
9Dowling; p 6
10Dowling; p 8, 82-83.  Also, Bailey; pp 100-101.
11Dowling; p 8
12Dowling; pp 8-9.  Also, Bailey; pp 231-284

The Sandy Foundation of the International House of Prayer (IHOP)

[The following, except for the opening 6 paragraphs, was initially the final section (excepting the brief conclusion) of a very lengthy two-part article.  I deem it important enough to be its own stand-alone piece.  It was necessary to make some very minor alterations.]

To this day, the Mike Bickle led International House of Prayer (IHOP) in Kansas City, Missouri proudly claims as part of its heritage Kansas City Fellowship (KCF) aka Grace Ministries.1  Bob Jones, along with Paul Cain – who were both important “prophets” associated with KCF – continue to be lauded as Bickle’s “spiritual fathers”2.  It was Bob Jones’ purported “drought prophecy” which was said to have legitimized the Kansas City Fellowship – and now International House of Prayer (IHOP) – “movement”.

Back in late 19823 a young pastor named Mike Bickle moved to Kansas City, MO to found Kansas City Fellowship.  On May 7 of ‘83, Bickle and his growing congregation began a 21-day fast which he claims was brought about by prophetic revelation.4  On the eve of May 28 “prophet” Bob Jones gave a “word from the Lord”5 which, if it were to come to pass, would 1) be a further sign that Bob Jones was a true prophet of God; and, 2) serve as confirmation that God was beginning a new movement in Christianity6 which would “change the understanding and expression of Christianity in the earth in one generation”.7  This new ‘expression’ would be a “great outpouring of the Spirit that will cross all kinds of national, social, ethnic and cultural barriers”.8  This “change” in “the understanding and expression of Christianity” Bickle believes to be referring to our current generation.9

Bob Jones’ “word from the Lord” concerned a forthcoming three month drought.10  What were the circumstances surrounding this “drought”?  A bit, uh, cloudy, it seems.

A number of tapes offered for sale by KCF/Grace Ministries in the mid to late ‘80s until 1990 included talks by Mike Bickle detailing his church’s “prophetic history” including, of course, the Bob Jones ‘drought prophecy’.  Interestingly, the account changed with the passage of time.  Initially, it was recorded that the drought was one of no rain beginning in June of ’83.  Subsequently, it was changed to one allowing for ‘sprinkles’ of rain.  Subsequent to this, it was further altered to include a shifting in the actual start of this “drought”.

These changes were precipitated in large part by a report authored by Ernie Gruen (and some of his staff and elders), the pastor of another church in the same locale as KCF.  In response to Gruen’s May 1990 Documentation of Aberrant Practices and Teachings of Kansas City Fellowship (Grace Ministries), in which it was shown that Kansas City actually had higher than normal rainfall in June of ‘83, John Wimber/Vineyard (KCF came under the Vineyard umbrella in May of that year in apparent response to the controversy) shifted the timing of the ‘drought prophecy’ from a start date of June 1 to July 1.11 The KCF/Grace Ministries tape titled The Prophetic History of Grace Ministries, listed as “by far our best seller” in a then-current catalog, was among a number of tapes deleted in June of that year at the height of the controversy surrounding the Gruen Document and KCF.12

Various attempts have been made to discredit the Gruen document and some have tried to use Gruen’s reporting of the Jones/Bickle ‘drought prophecy’ toward that end.  Let’s look at the particulars.

A Drought Evolves

From the opening in the Gruen Document:

For example, Mike regularly retells the story of how the so-called “prophet” Bob Jones predicted [on May 28, 1983] a 3-month drought which would finally end with a “drought-breaker” on August 23.

In telling this tale, Mike makes such statements as, “We watched it day by day…June, no rain…then on August 23, three to four inches of rain!” This is portrayed as God’s confirmation of their “Movement.” It sounded like a pretty impressive miracle until we checked with the National Weather Bureau and the daily newspaper accounts for that timeframe. We found the following:

a. Actual readings from the former Richards Gebaur Air Force base, which is only a few minutes from Kansas City Fellowship, show over seven inches of rain in June, which is well above normal!

b. The “drought-breaker” on August 23 actually produced less than one-third of an inch.

c. Of the 12 days it rained in June, [six] of them produced records of rains heavier than the “drought-breaker.” One day alone had over seven times the rainfall on August 23 – 2.35 inches. (See Section I)

From the beginning this could have never been considered a true prophecy.13

Gruen lays out the specific parameters as set forth in the Bob Jones “prophecy” as gleaned from the earliest recording of this event [1986]. This ‘drought’ was to be one of no rain from the time of Jones’ purported proclamation at the end of May until August 23rd, at which point there was to be a drought-breaking rain. This is both very well defined and very straightforward.

Even though there was in fact a drought defined as ‘a prolonged period of less than normal rainfall’ in the late summer of 1983 beginning in July, Gruen’s point was to merely disprove the specific parameters of Jones’ “prophecy” which proclaimed a ‘no rain whatsoever’ drought to encompass all of June, July and August up through to the August 23rd ‘drought-breaker.’ To do so, all he had to show was that there was rainfall in June thereby negating the drought’s beginning and then show that even though there was rain on August 23rd, the amount was very small, much less than the reported 3 to 4 inches of ‘drought-breaking’ rain as reported by Bickle.

The Gruen Document transcribed two different tapes of this “drought prophecy.” The earliest, from Spring 1986 titled The Prophetic History of Grace Ministries, Volume 2, follows. This starts out with Bickle quoting Bob Jones:

‘This is the sign in the heavens, again…For three months there will be a drought in this city.’…The sign is (that) there will be a pattern in the heavens – a weather pattern, and you can’t manipulate weather patterns, so we said, ‘Okay, if it comes to pass, we know the word is true.’…But he says, ‘On August 23, God will send a sign from heaven…’ I said, ‘Bob, I hope this is right.’ Cause it was terrible. June – no rain…August 23, 6:00 at night, it rains, what, 3 to 4 inches of rain…It was a sign in the heavens that no man could have manipulated; it was spoken publicly for all to hear.14

Gruen left out a bit from the audio here (illustrated by the ellipses […]) as, again, his point was to show that the Bickle claim of no rain for the month of June and a pouring rain of 3 to 4 inches on August 23rd were both untrue. Thankfully, we also have David Pytches’ Some Said it Thundered (original, unrevised first edition)15 rendition of this “drought prophecy” which corresponds to the Gruen account above while filling in some of the information missing in the ellipses.

Pytches transcribed KCF tapes as he states this in the “Acknowledgements”: “I want to express my appreciation to Kansas City Fellowship for their ready permission for me to quote from their unedited tapes…”16 Unfortunately, Pytches’ work does not provide footnotes and does not include any tape titles or numbers in the list of references in the back of his book. However, it appears as though he paraphrases a bit rather than quoting directly since some of the words don’t exactly match up to Gruen’s even though the basic details do:

“…[T]here will be the total withholding of everything for three months, although God will allow a little bit of liberty.

In this city everything will be withheld. For three months there will be a drought. That’s the sign! God has spoken!…for three months there will be no rain – not until 23 August.”17

Once again, to restate, according to this “prophecy” there was to be no rain at all, not a sprinkle, until August 23. Picking up where we left off:

Bob had given a specific date for the end of a drought which he predicted was about to begin.

This level of prophecy could certainly be nervy! Mike found himself becoming an expert weather watcher…To quote Mike:

“…For the whole month of June there was no rain! It was terrible! For the whole month of July there was no rain! It was terrible!

No rain still during the first week of August or the second or the third. It was terrible! Bob Jones said the Lord had told him it would come on 23 August. We had all been poised since early dawn that day but by 1 p.m. there was still no rain. By six o’clock we were just resigned to wait for another day when suddenly it began. And did it rain? It poured! No man could have manipulated that. It just had to be God!”18

As Pytches’ clearly describes, the claim is that as “an expert weather watcher” Bickle saw not a drop of rain for the entire period of June, July and August until August 23rd at which time “It poured!” Yet when this is compared to actual rainfall as the Gruen Document states, June had above average rainfall for the area with six of those days well exceeding the .32” of rainfall on August 23rd.19 Furthermore, July and August, while having much less than normal rainfall, did indeed have some rain.20 According to National Weather Service archives, actual monthly rainfall in Kansas City in 1983 for the summer and early fall was as follows: June: 6.46”; July: 1.17”; August: 0.97”; September: 1.91”; and, October: 4.15”.21

Apparently, Bickle found out there really was some rainfall during the period of June 1 through August 22 since he revised this “prophecy” a bit as evidenced by the transcription of a recording from May of 1989 titled Overview of Our Prophetic History in the Gruen Document. Bickle backpedals a bit:

Then Bob stands up at the end and he says, ‘I got bad news.’ He says, ‘The Lord told me that there isn’t gonna be a revival being poured out at the end of this 21 days.’ He said, ‘Worse than that, we’re goin’ to the three months of total barrenness. And there’s gonna be a drought upon the city.’ He didn’t say that there would be, you know, not a, not a sprinkle of rain. He said there’d be a drought. He said through the city. And ah, I checked the newspaper once and found out that it rained an inch in the north over the summer. But ah, you know, I’m not sure exactly how much, or somebody did – I can’t remember all the those details, but we watched it day by day and there was a drought through those three months22

In the earlier account there was the emphatic declaration of no rain yet the later account claims that Bob didn’t say there would be “not a sprinkle of rain.” The first account was three years after this all important prophecy was spoken in 1983, yet in 1989 it seemed they didn’t recall it quite right in the earlier account of 1986. Given that this was purportedly a “word from the Lord,” wouldn’t this have been meticulously recorded? This should have been especially important to write down as this “prophecy” was to confirm the “movement” at KCF.

Bickle “can’t remember all those details” yet he “watched it day by day”? Are we really to believe the “details” of something this important would not be remembered in view of the fact there was so much at stake? And he maintains there was a “drought those three months” including June in which, as stated, there was almost 6.5” of rain with more than a few of those days much more than “a sprinkle.” Continuing:

He (Bob) said, ‘The Lord will break the drought in the natural over Kansas City, and it’s a sign that He will, on an appointed time, break the drought in the Spirit, but not until He appoints the time.’

…And, ah, we’ve had several different theories when that drought was gonna break, but it hadn’t broke yet. And, ah, so, so much for all our theories. But there is an appointed time when the drought breaks in the natural as well as the Spirit. And he said, ‘And here’s the proof that there will, it will break on an appointed day in the natural.’ He said, ‘On August 23, the drought will end and the rains will come to the city. 23

Once again, Bickle makes the claim that August 23rd would be the drought-breaker at which time “the drought will end and the rains will come to the city.” Bickle goes on reiterating how no one could humanly predict that it was to rain on a particular day three months later “to break a 3-month drought.” He proclaimed, “It was a supernatural sign to us.”24

Once Wimber/Vineyard took over the reins of Kansas City Fellowship, the “drought prophecy” was analyzed and explained in a much different way. Their claim was that Gruen was wrong in his dogmatic statement: “There was no drought…This prophecy did not happen. It was a total fabrication to promote ‘The Movement.’”25 Unfairly, they left out a very important part of Gruen’s complete statement which follows:

There was no drought. Anyone who went outside or read the newspaper could not have considered June a month of drought. The sprinkle of rain on August 23 was not considered a drought-breaker. This prophecy did not happen; it was a total fabrication to promote “The Movement.” From the start, this prophecy could never have been considered true.26

To reiterate, Gruen’s point was that the drought as “prophesied” was stated to have begun right away with the specific claim that June had no rain when in fact the rainfall that month was above normal. Gruen does not deny there was a drought as defined by ‘a prolonged period of less than normal rainfall’ as he earlier stated, “July and August were below normal in rainfall;”27 however, it would have been better if he had qualified his initial statement with something like “There was no drought as ‘prophesied’ by the specific parameters set by Jones.” Gruen’s conclusion “From the start, this prophecy could never have been considered true” is absolutely correct given the heavy rains in June.

The Wimber/Vineyard defense consisted of shifting the “prophecy” to one of very limited rainfall instead of no rain simultaneously moving the start date from June 1 to July 1. In addition, the August 23rd date was changed to merely a date of “prophesied” rain (admitting Bickle’s “mistake” in proclaiming a 3 to 4 inch downpour) instead of the drought-breaker, yet no new drought-breaking date was specified claiming instead merely that the drought ended “in early October.”28 What was the date of the definitive drought-breaking rain?

Among other reasons, Pytches would publish a “new edition” of his book as he “corrected details in the case of one prophecy”, which lined up with Wimber’s revised version.29 Using some of the portions already quoted above, we’ll compare the original Pytches rendition with his revised account by listing the ‘uncorrected’ followed by the “corrected” version:

for three months there will be no rainnot until 23 August.

there will be rain on August 23.30

…Bob had given a specific date for the end of a drought which he predicted was about to begin.

…Bob had given a specific date for rain during the drought which he predicted was about to begin.31

…For the whole month of June there was no rain! It was terrible! For the whole month of July there was no rain! It was terrible!

The drought did not begin immediately. In fact there was heavy rain in June, but for the whole of July it was dry. It was terrible.32

Pytches continues with the same paragraph ending with “It had to be God” as in the original account. Then he continues:

 That was still not the end of the drought, however. Although it was not a total withholding of rain, the exceedingly dry period covered a full three months, except for the predicted break on August 2333

Recall that in the very beginning of the original account – which matches the revised version – are the words, “In this city everything will be withheld.” So, why was this initial verbiage retained? It obviously contradicts with the words above “it was not a total withholding of rain…” And the “predicted break” consisted of a relatively scanty .32 inch which was hardly a break from the “exceedingly dry period” which admittedly contained sprinkles of rain during this time anyway. Pytches, like Wimber, does not specify a new “drought-breaker” date.

So, initially in the 1986 version “total barrenness” meant “no rain” (matching Pytches’ original account), in 1989 it was changed to not mean “not a sprinkle of rain” in view of the fact that there was in fact rain in June, which was changed again in 1990 to the drought actually beginning in July since it was further discovered that June had higher rains than normal (matching Pytches’ revised account). Are we to believe that Bickle’s memory is that poor with respect to the “drought prophecy”, yet he was certain that May 7, 1983 was the starting point of a 21-day fast which had just ended at which point Jones had purportedly proclaimed this “drought prophecy” and Bickle was certain of other specific dates in KCF’s history as well? Why would he have meticulously recorded these other dates and not the beginning and end of the “drought?”

The circumstances surrounding the “drought prophecy” are rather troubling.  To quote James Beverley: “…many of Bob Jones predictions were announced ex post facto34 – after the fact. Given the evolving nature of the “drought prophecy,” was it a ‘reverse engineered’ “prophecy” (at least in part) despite the claim to the contrary?

Given that the “drought prophecy” was to provide legitimacy to the KCF (now IHOP) “movement,” why wasn’t this “prophecy” recorded in such a manner as to prove its veracity, i.e., by tape, or, absent that, a transcript from memory shortly after it was “prophesied”? Given that there is no proof, it would be prudent to remain skeptical – especially given the circumstances as outlined above.

24 “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” [Matt 7:24-27, TNIV]

1 Bickle, Mike, International House of Prayer Encountering Jesus.  “IHOP MP3 stores: Free MP3s”  <http://www.ihopmp3store.com/Groups/1000021591/IHOP_MP3_Downloads/Free_MP3s/Free_MP3s.aspx>. As accessed 11/13/12.
2 See disc 1 of above <http://ihopcontent.ihop.org/ihopcntnt/endis/FreeMP3s/Encountering_Jesus_D1.mp3> 18:45 – 19:35.  As accessed 11/13/12.
3 Bickle, Michael, M. Sullivant, Growing in the Prophetic. 1996 (5th printing Feb ’98), Creation House, Oakland, FL; p 24.
4 Bickle, Sullivant, Growing pp 38-39
5 Bickle, Sullivant, Growing p 43
6 Bickle, Sullivant, Growing p 45
7 Bickle, Sullivant, Growing p 30
8 Bickle, Sullivant, Growing p 30
9 Bickle, Sullivant, Growing pp 30-31. Bickle equates this with “the last-days outpouring of the Spirit” which he believes “relates to this generation” [p 31]. In addition, Bickle has stated in various ways that he believes we are living in the very last of days, in which the Lord’s return is very close. For example, recently, in another book, Bickle states: “In my opinion, we are in the early days of the generation in which Jesus will return. I believe that there are people alive today who will see the return of Jesus…” [Mike Bickle with Brian Kim 7 Commitments of a Forerunner: A Sacred Charge to Press into God. 2009, Forerunner Publishing, Kansas City, MO; p 13].
10 Bickle, Sullivant, Growing pp 43-45
11 Yet the Bickle/Sullivant Growing states “end of June” [pp 43-44].
12 See this CrossWise post Your Assistance Requested: Seeking Original Audio/Video of Kansas City Fellowship/Grace Ministries as well as the two-part article referenced in the introduction to this current article.
13 Gruen, Ernie & John J. Arnold, et. al. Documentation of the Aberrant Practices and Teachings of Kansas City Fellowship (Grace  Ministries). May 1990, self-published; p 10. / pdf prepared for online posting by Tricia Tillin (Booth) <http://www.birthpangs.org/articles/kcp/Aberrant%20Practises.pdf>; pp 11-12.  Hereafter listed as pdf first followed by original booklet; e.g.: pp 10 / 11-12. Underscore in original; emphasis added.
14 Gruen, Documentation. pp 41-2 / 55. Underscore in original; emphasis added.
15 Pytches, David Some Said it Thundered. 1990 (first edition, second impression) [unrevised version], Hodder & Stoughton, London, UK
16 Pytches, Thundered 1990 (unrevised) unnumbered page just before Introduction
17 Pytches, Thundered 1990 (unrevised) p 89
18 Pytches, Thundered 1990 (unrevised) p 90
19 Interestingly, data recorded at Kansas City International Airport (MCI), which admittedly is 30 miles north of Grandview, shows that the 22nd was mostly cloudy or overcast beginning at 7am, with a trace of rain [.07”] recorded at 1pm, with the mostly cloudy/overcast conditions continuing into the 23rd. The next day, on the 23rd, data shows rain beginning around 7am with accumulation of .18” by 8am, another .04” by 9am followed by .04” at 10am. The mostly cloudy/overcast conditions continued into the night. This does not preclude the Bickle account of the 23rd from being true including no rain until 6pm, of course, noting the distance from KCF to the airport. This info was gleaned from Weather Underground <http://www.wunderground.com/history/airport/KMDT/1983/6/1/DailyHistory.html?req_city=NA&req_state=NA&req_statename=NA> by inputting the airport code (MCI) and the applicable dates. As accessed 10/15/11
20 Weather Watcher (see link above) indicates rain at the airport in both July and August. Since the “prophecy” was for the entire city of Kansas City, rainfall at the airport must be included in any analysis. In Pytches’ account, which appears to be the same as Bickle’s, it’s explicitly stated there was no rain whatsoever until August 23rd. In August prior to the 23rd, the airport recorded .12” on the 7th with traces [less than .1] on the 9th, 15th, 20th and 22nd.
21 These totals are from the Weather Warehouse which takes its data from the National Weather Service <http://weather-warehouse.com/WeatherHistory/PastWeatherData_KansasCityDowntownArpt_KansasCity_MO_June.html> As accessed 10/15/11
22 Gruen, Documentation. p 41 / 53. Underscore in original; emphasis added.
23 Gruen, Documentation. pp 41 / 53-54. Underscore in original; emphasis added.
24 Gruen, Documentation. p 41 / 54. Underscore in original; emphasis added.
25 Wimber, John “A Response to Pastor Ernie Gruen’s Controversy with Kansas City Fellowship” Equipping the Saints. Fall 1990, Special UK Edition; p 28
26 Gruen, Documentation. p 42 / 56. Underscore in original; emphasis added.
27 Gruen, Documentation. p 42 / 55. Underscore in original; emphasis added.
28 Wimber “Response to Gruen” p 28. Actual rainfall for October as recorded at Kansas City International Airport (MCI) shows none until the 4th with a mere .21 inch of rain and no further rain until nearly an inch [.93”] fell on the 11th; however, this was followed by no significant rain (there was a trace [.02”] on the 16th) until the 19th with about ¾ inch [.79”] which was followed the next day with ½ inch [.57”] and the next with a bit under ½ inch [.40”]. However, as stated earlier, it’s possible there was more (or less) rain in other parts of KC.
29 Pytches, David Some Said it Thundered. 1991 (revised, “new edition”), Oliver Nelson, Nashville, TN; p xxvii. The revised version also omits some verbiage from Cain’s account of the Lord purportedly appearing with him in his car [Pytches (first, unrevised) p 38]. Specifically, the words deleted were describing items Jesus purportedly wore during the incident: “…dressed in a monk’s black habit and wearing a skull cap.” In an August 1990 letter to Prophecy Today subscribers, Clifford Hill states the original Thundered was “at present out of print” although the publishers “intend on reissuing it” in a revised version. Hill also states, “John Wimber told me that he had identified ‘a number of factual errors’ in the book, and Mike Bickle has sent David Pytches a 60 minute tape of corrections.” Keep in mind that Pytches was given access to KCF/GM tapes for the original issue.
30 Pytches, Thundered. 1991 new edition; p 90. The original account [p 89] is listed first.
31 Pytches, Thundered. 1991 new edition; p 90. The original account [p 90] is listed first.
32 Pytches, Thundered. 1991 new edition; p 90. The original account [p 90] is listed first.
33 Pytches, Thundered. 1991 new edition; p 90. The original account [p 90] is listed first.
34 Beverley, James A. Holy Laughter & the Toronto Blessing: An Investigative Report. 1995, Zondervan Publishing, Grand Rapids, MI; p 128

Chuck Pierce Hosts Conference Referencing ‘One New Man’

[Updated! 09/16/12.  New "word" from Bob Jones on Joel's Army both on the Elijah List and Jones' own site.  See below.]

This weekend Chuck D. Pierce, President of Global Spheres, Inc., is hosting the “Head of the Year Celebration” at his Global Spheres Center in Corinth, Texas.  The full title of the conference, to commence September 20 and conclude on the 23rd, is From Recovery to Wholeness: A Year to Bridge the Past and Enter the Future.  Since this upcoming year will be 5773 on the Jewish calendar, Pierce is claiming this is the ‘year of the camel’ as the number 3 in Hebrew was originally pictured as a camel.  Speakers to include Pierce, C. Peter Wagner, Dutch Sheets, Jay Swallow, Trevor Baker, “Bishop” Bill Hamon, Paul Keith Davis, Venner Alston, Mark Chironna, Avner & Rachel Boskey, Rania Sayegh, Jeff Jansen and Robert Heidler.

The event is billed with the usual superlatives: “This is a time to keep your feet moving and go beyond where you have been in the past, until you drink and eat of the produce of your promise! The Kingdom of God will become the greatest influence in the earth realm.”

The subjects to be discussed at the Conference are the following:

  1. See the Camels Coming to Bring the Rewards and Reimbursements for Our Sorrows!
  2. Find Our Way of Escape from the Past!
  3. Cross the Bridge of the Past and Enter the Glory of the Future!
  4. Neutralize the Enemy’s Power, Recover Lost Strength, and Nourish Us into WHOLENESS!
  5. See the Priesthood for this Hour Blossom!
  6. Grow Up and Mature into One New Man!
  7. Bring the Impoverished into a New Dimension of Prosperity!

I wish to focus on numbers 3 and 6.

To “Cross the Bridge of the Past and Enter the Glory of the Future” is very likely referring to fully accessing the power of the first century Apostles and ‘bridging’ this to our future ‘glory’.  “Glory” in the hyper-charismatic / New Order of the Latter Rain sense means the erroneous and heretical notion of the attainment to the fullness of manifested sons of God/Joel’s Army such that these ‘elites’ will have received their glorified, resurrection bodies on the earth – contrary to 1st Corinthians 15:20-28, 50-54.  These ‘glorified elites’ will possess powers exceeding those of the REAL 1st century Apostles with an even greater authority.  These manifested sons of God (MSoG) will have the ‘divine’ authority to execute judgment and exact punishment upon those in opposition as explained by “Bishop” Bill Hamon (the “R-T” in the following means Resurrection-Translation):

…The positive purpose of the R-T is to enable the army of the Lord [Joel’s Army, or MSoG militant] to finalize the war against all evil. The army of the Lord will progress on in the war until they have accomplished all they can in their limited mortal bodies. The R-T is for the purpose of immortalizing their bodies. This will remove all the earthly limitations, thereby enabling the saints unlimited abilities. They will be able to travel in all space realms of the heavenlies the same as Jesus and the angels do now. They can move in and out of all dimensions of the natural and spiritual realms as Jesus did in His resurrected flesh-and-bone body.1 

God’s great end-time army is being prepared to execute God’s written Judgments with Christ’s victory and divine judgment decrees that have already been established in heaven. The time is set when they will be administered and executed on earth through God’s saintly army. All that is destined and needed will be activated during God’s restorational Army of the Lord Movement2

The “One New Man” is a reference to the hyper-charismatic / New Order of the Latter Rain doctrine of Christ’s “second coming” – the full-on heretical doctrine that Christ will only return IN a perfected body of believers culminating in this “One New Man” (also known as the “birth of the man-child”).  This is what Hamon is referring to in the above.  Two recent examples incorporating both of these false teachings (numbers 3 and 6 above) are: 1) Bill Johnson’s tweet from August 20, 2011 in which he states, “Jesus is returning for a bride whose body is in equal proportion to his head”, and, 2) Bob Jones statement at the 2011 “Piercing the Darkness Conference” held at Johnson’s Bethel Church, “Recently, the Lord spoke to me and said, I’m coming IN my people. Christ in you, the hope of glory. I’m comin’ IN my people.’3

Bill Johnson spoke on a “corporate anointing” – otherwise known as the “Corporate Christ” concept, which is the same as this “One New Man” – at Bethel about 2 years ago:

…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 God4

A new “word” on ‘Joel’s Army’ was just posted on Bob Jones’ site and the Elijah List using Joel 2:1-11 as the proof-text.  Paul Cain used these verses for Joel’s Army back in the late ’80s, though this is now denied.  The following purportedly came out of an August 18, 2012 trance Bob Jones went in to while napping:

Shortly there will be a war that I will declare and it will be a great victory! For I am going to hire mercy-naries you see and I shall pay well when they work for Me. Health and peace of mind will be their pay and joy they never knew. Money will be the least of things for I will prosper them in all ways. Mercy-naries are professional soldiers that have fought in many lands and fought in many battles. They are well trained in the sword you see. The word of God I will put in them and that will be their victory. They shall know defeat no longer but they shall be victorious. They shall know honor in Me. There will be no defeat for them. They are warriors and I will give them the victory. My pay to them shall be love, joy and peace that they will have within themselves. This shall be the tip of the sword of which they touch many. They have been warriors in many religious churches. Now I call them unto “the church” and they will have a victory in Me. Amen. [Bold in original; underscore added.]

It is claimed that those chosen to be in this army “have fought in many battles and [have been] scarred by the religious spirit. This religious spirit will no longer be able to touch them because they have been healed and delivered from it.” Jones goes on to quote from Joel 2:1, then he declares:

These are the days Joel prophesied! The Father will blow the trumpet in Zion and call His army into formation. (Amos 1:1) These are not battle weary soldiers but warriors well-armed in the power of the word and the fear of the Lord. They march forward in the might of the Holy Spirit never breaking rank. They never strive against one another but move in unity forming God’s most powerful army.

Bob Jones continues to quote the Book of Joel moving to 2:7-10 (the following is in the NASB):

7 They run like mighty men,
They climb the wall like soldiers;
And they each march in line,
Nor do they deviate from their paths.
8 They do not crowd each other,
They march everyone in his path;
When they burst through the defenses,
They do not break ranks.
9 They rush on the city,
They run on the wall;
They climb into the houses,
They enter through the windows like a thief.
10 Before them the earth quakes,
The heavens tremble,
The sun and the moon grow dark
And the stars lose their brightness.

This is followed by a section boldly titled God is Declaring War!:

The Father declares war but the mercenaries fight it at His command. We are the soldiers of fortune on this land. Our fortune is to do His Will. There will be great prosperity in His peace of mind, joy and love. The voice of the Father is the only one they will hear as they march forward into battle. Their life is spent on doing the Father’s will. Not one will cower to the fear of man or be led astray by the enemy.

This “word” is completed by finishing the section in Joel:

11 The Lord utters His voice before His army;
Surely His camp is very great,
For strong is he who carries out His word.
The day of the Lord is indeed great and very awesome,
And who can endure it? [NASB]

These ideas have parallels in New Age / New Spirituality teachings.  Here’s a quote from Alice Bailey from a century ago referencing the “Corporate Christ” concept corresponding to a false second Coming:

…Eventually, there will appear the Church Universal, and its definite outlines will appear towards the close of this [20th] century…This Church will be nurtured into activity by the Christ [ED: actually Satan/antichrist] and His disciples when the outpouring of the Christ principle, the true second Coming, has been accomplished5

Here’s another New Age / New Spirituality site proclaiming a similar thing specifying that when this ‘Christ’ “reappears” (the belief is he never left), he will appear in many people at one time:

The Christ, when He comes into incarnation, will most likely project himself into many parts and be where he wants to be. This is called the Law of Divisibility, a term used in Agni Yoga that means a highly developed spirit—one who is able to contact, simultaneously, various people in various locations.6

Barbara Marx Hubbard, former US Vice Presidential candidate (in 1984, although Geraldine Ferraro ultimately made it on the Democratic ticket) and staunch New Ager, explicated a radical version of “Joel’s Army” in an unpublished manuscript from 1980 referencing Revelation 6:7-8 with the ‘pale horse’ of verse 8 representing those “elected to transcend with all their heart, mind and spirit”.7  This pale horse will “kill with sword” (Rev 6:8) the one-fourth of the population which refuses to “evolve” with the rest, deemed the “self-centered”8 – those who will fail to join the others into making the next evolutionary leap from homo sapiens sapiens to homo universalis (Universal Humanity).  Compare the following to Hamon’s and Jones’ words above:

Before this stage of power can be inherited by the God-centered members of the social-body, the self-centered members must be destroyed.  There is no alternative.  Only the God-centered can evolve…

Fortunately, you, dearly beloveds, are not responsible for this act.  We are.  We are in charge of God’s selection process for planet Earth.  He selects, we destroy.  We are the riders of the pale horse, Death.

We come to bring death to those who are unable to know God.  We do this for the sake of the world…

The riders of the pale horse are about to pass among you.  Grim reapers, they will separate the wheat from the chaff.  This is the most painful period in the history of humanity.

Those of you who know what is happening – the one-fourth who are now listening to the higher self – are to be guides for the rest who will be panicked and confused.9

Is this the sort of thing Bill Hamon, Bob Jones and the other hyper-charismatic leaders of the New Apostolic Reformation have in mind for those Christians who refuse to unify with their false belief system?  Must the earth be purged of those “self-centered” Christians – the ones who will not unify with these false ecumenical, pluralistic efforts – to pave the way for the “One New Man”?  Placing Hamon’s and Jones’ quotes above alongside Marx Hubbard’s, one must really wonder which side Hamon, Jones and their cohorts are really on.

It seems that, just like Marx Hubbard’s theology, there must be a battle to get rid of those “self-centered” Christians with a “religious spirit” before the “One New Man” can emerge.  That is, this war must be fought before “Christ” can ‘return’ “IN his people” after which they become collectively “One New Man” a/k/a homo universalis (Universal Humanity).

LORD have mercy upon us all.

1Bill Hamon Apostles, Prophets and the Coming Moves of God. 1997 (2nd printing), Destiny Image, Shippensburg, PA, pp 264-265.  Emphasis added.
2Hamon, p 252.  Emphasis added.
3Jones, Bob “The Coming Kingdom” Piercing the Darkness Prophetic Conference, February 2011. Hosted by Bethel Church, Redding, CA, Feb 23-25, 2011, Session 4, Feb 24, 2011, 7:00pm, 38:53 – 39:05. Emphasis in original. Available for sale at Bill Johnson’s Bethel Church website: <http://store.ibethel.org/p4810/piercing-the-darkness-february-2011-complete-set-bethel-campus>; as accessed 09/15/12.
4“ChasingRiver” The Real Jesus – Part 4 – by Bill Johnson. <http://www.youtube.com/watch?v=vHcRI60j0HI&feature=related>, 0:35 – 1:45; as accessed 09/15/12.
5Alice A. Bailey The Externalisation of the Hierarchy. © 1957 Lucis, NY, 6th printing 1981; Fort Orange Press, Albany, NY, p 510. Underscore from emphasis in original; bold added for my own emphasis. Most sections within the book have corresponding dates of initial writing, or, more accurately, transmission. The portion quoted here is from 1919.
6World Service Intergroup website. J.D. Dubois, “The Christ, His Reappearance, and the Avatar of Synthesis” <http://www.worldserviceintergroup.net/?#/christ-reappearance/4543145171> World Service Intergroup; Dubois; par 5; as accessed 09/15/12.
7Barbara Marx Hubbard The Book of Co-Creation: An Evolutionary Interpretation of the New Testament – Part III, The Revelation: Alternative to Armageddon. 1980, unpublished manuscript, p 59.  From the title page: “The Book of Co-Creation is a three part unpublished manuscript written by Barbara Marx Hubbard in 1980.  Part III follows in its pre-publication form.”  Interestingly, the first edition of a book by Marx Hubbard titled The Book of Co-Creation: The Revelation, Our Crisis is a Birth [1993, The Foundation for Conscious Evolution, Sonoma, CA], which goes through the entire book of Revelation, entirely omits 6:7-8 proceeding from a reference to 6:1-2 (p 134) to 7:1-4 (p 138).
8Marx Hubbard, p 59
9Marx Hubbard, pp 60-61

Round the Mulberry Bush with Bill Johnson

Here we go round the mulberry bush,
the mulberry bush,
the mulberry bush.
Here we go round the mulberry bush
so early in the morning.

Yesterday evening a storm came through knocking out electrical power in the immediate area from just after 5pm until about 1:15 this morning.  No air conditioning.  No computer.  With the growing stuffiness, I had opened some windows to get some air flowing and therefore was rudely awakened by the sound of the condensing unit kicking on which is just outside my bedroom.  But, hey, at least I had air conditioning!  So, I closed all the windows and decided to check emails.  There was one showing a new Facebook quote of Bill Johnson of Bethel Church in Redding, CA.  Just a bit later, another individual sent the same quote plus one other.

“Here we go again,” I said to myself.  “Maybe I’m still half asleep and this is merely a dream,” I hoped.  But, alas, these emails were still in my inbox when I got up just after dawn.  Here are the two statements:

If Jesus Christ performed His earthly miracles as God, I stand amazed. But if He did them as a man dependent on God, I am compelled to follow His lead. [Bill Johnson, Facebook, August 11, 2012]

Jesus is God, eternally God, and never stopped being God. But He was also man, completely man. In His earthly life He lived from His humanity to illustrate dependence on the Father in a way that could be emulated. Jesus said, “the Son of man can do nothing of Himself . . .” illustrating His dependence. His limitations were in His humanity, not His divinity. Understanding the difference can help us to successfully live the life He gave for us to live. [Bill Johnson, Facebook, August 11, 2012]

The first one is merely a reiteration of other similar statements Johnson has made to promote what I call his “Annie Get Your Gun” doctrine – ‘anything Jesus can do I can do better’ – based upon a faulty interpretation of the “greater things” in John 14:12.  This fallacy of Johnson (and other hyper-charismatics) has been covered in a previous article.

The second quote is a bit thornier.  It looks almost orthodox.  One could construe this as functional(ist) kenosis, i.e. that the divine Logos retained all divine attributes when He took on flesh at the virginal conception [this term is more accurate than “virgin birth”] yet He elected not to use any of His divine attributes during His earthly ministry, instead relying solely upon the Holy Spirit for all supernatural workings.  This view does not hold up under Biblical scrutiny, however (cf. John 2:11; John 5:21-22, 24-27; Mark 4:35-41, etc.).  [This will be covered in-depth in an article currently in the works.]

Note that Johnson uses “Son of man” in his partial quote of John 5:19, yet in this passage Jesus uses “Son” only.  It seems Johnson makes the common mistake of ascribing “ the Son of man” to Jesus to denote His humanity at the expense of His divinity.  He does this same thing in the following passage from one of his books:

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… [Face to Face with God 2007, Charisma House, Lake Mary, FL; p 200.  Emphasis in original.]

Notice how Johnson states that the “Son of man had the glory of God upon Him.”  Let’s be clear: Jesus Christ was/is God.  When the Word/Logos took on flesh at the virginal conception, He remained a divine ‘person’; He remained a part of the Trinity.  Jesus Christ is one divine person consisting in two natures – one divine and one human.   “Son of man” was Jesus’ favorite self-designation; but, He also called Himself “Son of God”.  Both titles refer to the one divine person of Jesus Christ.  “Son of man” was used in the Book of Daniel as a Messianic, prophetic passage – to refer to the coming Messiah (Daniel 7:11-14).  By the context, clearly this “Son of man” would be divine.

I’ve already pointed out the problems in Johnson’s assertion that Jesus had the glory of God upon Him at the Transfiguration [see “Transfiguration” section here]; however, they bear repeating.  During His earthly ministry Jesus was, as already noted, a fully divine person; therefore, it was His inherent glory which the Apostles glimpsed at the Transfiguration.  This was nothing like Moses’ experience on Mount Sinai, and we believers will not experience our own Transfiguration like Jesus.  This illustrates just how far Johnson wishes to go with his “greater works” theology.  To make this doctrine work, he must reduce Jesus to the level of a Spirit-filled man and simultaneously exalt man to the status of Jesus as exemplified in the NT.

But, what does John 5:19 actually say?  As with any text, one must place it within its proper context.  Here are the verses preceding:

16 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17 But He answered them, “My Father is working until now, and I Myself am working.”

Jesus’ Equality with God

18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. [NASB]

“These things” in verse 16 refers to verses 1-15 including Jesus’: healing of the paralytic (v 8) and instructing the now healed man to “pick up his mat and walk” (vv 8, 11-15) – all on the Sabbath.  With Jesus’ statement that He is working as His Father is working (v 17), the Jews understood that Jesus was equating Himself with the Father.  This confounded their strict monotheistic viewpoint; therefore, they deemed this blasphemy wanting to kill Jesus as a result.

So, what does Jesus do in verse 19?  According to Johnson in the Facebook quote above, Jesus, in effect, backs down and states that He can do nothing at all without the Father’s help as He was “illustrating His dependence”, as if He was wholly incapable of doing anything apart from divine intervention from the Father or the Spirit, or choosing not to use His own divine capabilities.  Yet, of course, this does not fit the context.  Note how the NASB begins a new subsection title with verse 18 – “Jesus’ Equality with God”.

In proper context, Jesus, in verse 19 and following, is affirming the Jews’ assertion that He is “equal with God” since Jesus, the Son, is part of the Trinitarian Godhead with the Father.  Jesus claims He can actually “see” the Father (vv 19-20); therefore, His dependence here is as opposed to acting independently from the Father.  Jesus does not just ‘do His own thing’, as it were; He acts of His own divine power as He emulates His Father, following what He “sees”, in obedience. Contrary to Johnson, He is not reliant on the Father or Spirit – as in not having the ability in and of Himself or choosing not to use this ability– as the rest of the context makes clear:

19 Therefore Jesus answered and was saying to them, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. 20 For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. 21 For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. 22 For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.

24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

25 Truly, truly, I say to you, an 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 just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment, because He is the Son of Man. [NASB; emphasis added]

So, in continuing with this pericope, we see Jesus “gives life to whom He wishes” just like the Father (v 21); and, moreover, all judgment is left to the Son (v 22, 24-27).  This clearly illustrates Jesus used His inherent divine power as He was granting eternal life in the then present (v 24-25) indicating inaugurated eschatology, i.e. the Kingdom of God had already begun [cf. Craig S. Keener. The Gospel of John: A Commentary, Volume One 2003, 1st Softcover Ed, 2010, Hendrickson, Peabody, MA; pp 650-652].

Marianne Meye Thompson does an excellent job describing the way in which Jesus receives “life” from the Father comparing this to Jesus’ “giving life” to believers and the way in which believers receive “life”:

…Unless Jesus’ life were granted to him from the Father, he would have no life; unless he came from the “living Father,” he would be unable to confer life.  The two assertions of this verse [v 21] offer analogous, although not parallel, affirmations about the way in which Jesus and the believer receive life.  Just as the Father has life and gives life to the Son, so the Son has life and gives life to those who have faith.  Jesus lives because of the Father’s determination that he should have life in himself (cf. 5:21, 24-27), even as believers live because of Jesus’ determination that they should have life.  There is a difference, however, for believers always have a mediated life, never “life in themselves.”  They cannot pass on their ‘life’ to others; they have no offspring or heirs.  If others live, it is because they receive the Father’s life through the Son.  Furthermore, although those who believe are said to become “children of God” who are “born of God” (John 1:12-13) or born “from above” by the power of the Spirit of God, the terminological distinction between them as children who are born of God and Jesus as the Son who comes from God remains. [Marianne Meye Thompson The God of the Gospel of John  2001, Eerdmans, Grand Rapids, MI / Cambridge, UK; pp 79-80.  Emphasis in original.]

Jesus did not “give life” by the Holy Spirit and neither can we.  To paraphrase Thompson, Jesus “gives life to whom He wishes” by the divine authority conferred upon Him by the Father; yet, it is of His own inherent divine power that Jesus confers eternal life to those individuals who have faith.

Craig Blomberg notes that there are two things Jews recognize that God continues to do on the Sabbath, namely, giving life (birth) and passing judgment (death) [The Historical Reliability of John’s Gospel: Issues & Commentary 2001, InterVarsity, Downers Grove, IL; pp 112-114].  Jesus illustrates that He Himself does these very things so that the Jews may understand He is further equating Himself with God (vv 21-22 & 24-25; cf. John 9:39-41).  This indicates quite clearly that Jesus did not live his earthly life merely and solely “from His humanity” as Bill Johnson states above implying this is to the exclusion of utilizing His inherent divine attributes.

Note also that Jesus uses both Son of God (v 25) and Son of Man (v 27) for Himself (speaking in the third person) in this particular pericope.1  This illustrates that Jesus used these self-designations almost, if not wholly, interchangeably.2  Both refer to God in the flesh, i.e. the Person of Christ, including both His divine and human natures.

Here’s the bottom line.  Even if Bill Johnson comes out with an unambiguously orthodox Christological statement, this would not undo the unclear, contradictory, and flat-out false statements he’s made with respect to Christology.   There are many unclear statements such as the following which could be construed as either functional(ist) kenosis or ontological kenosis (the Logos divested Himself of certain or all divine attributes during His earthly ministry), in and of itself:

…Jesus set aside His divinity, choosing instead to live as a man completely dependent on God. [Face to Face; p 108]

This one below reads like ontological kenosis and perhaps even metamorphosis (the Word literally transformed Himself fully into a man devoid of all divine attributes during His earthly ministry).  While some have tried to read functional(ist) kenosis into this, such a reading is forced.  Johnson’s claim of Jesus being eternally God either contradicts the first part of the quote; or, Johnson construes eternity as wholly separate from temporal time and thus envisions an eternally divine Jesus apart from an earthly non-divine Jesus:

Jesus emptied Himself of divinity and became man (see Philippians 2:7). While He is eternally God, He chose to live within the restrictions of a man who had no sin and was empowered by the Holy Spirit. In doing this, He provided a compelling model for us to follow. [Bill Johnson & Randy Clark. The Essential Guide to Healing: Equipping All Christians to Pray for the Sick © 2011 by Bill Johnson and Randy Clark, Chosen Books (a division of Baker Publishing Group), Bloomington, MN; p 125. Emphasis added.]

And here’s one that is flat-out false.  An essential aspect of a divine Being is the possession of supernatural capabilities:

…He had NO supernatural capabilities whatsoever! [When Heaven Invades Earth: A Practical Guide to a Life of Miracles 2002, Destiny Image, Shippensburg, PA; p 29]

Unless and until Bill Johnson both comes out with an unambiguous, orthodox statement and corrects all his other unorthodox statements I remain unconvinced that he actually intends on promoting orthodox Christology.  This would be a monumental task, for sure; however, “with God all things are possible” [Matthew 19:26].

[See also The Christ Anointing and the Antichrist Spirit and the series Bill Johnson's Christology: A New Age Christ?.]

1 I note that my NIV 1984 omits “of man” in v 27 (NASB capitalizes the “M”); however updated NIV translations (that I checked) contain it.  I’m assuming it was an error as it is in the original Greek.
2 Yet, there may be a very nuanced difference; see Herman Ridderbos The Gospel of John: A Theological Commentary 1997, Eerdmans, Grand Rapids, MI; pp 200-201, 92-93.

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.

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