A New Heart and Soul

In this essay, I will offer a way forward for those who seek to obey the words of Jesus when he said, "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself" (Luke 10:27). In order to fulfill this command, one needs a new heart and soul.  Once the heart and soul are renewed, the whole person, heart, soul, mind, and strength will be enabled to love God and neighbor. 

When we consider the work of Christ, it can be seen to fall into three categories -- his preaching and teaching, revelatory acts such as his baptism and the Lord’s Supper, and finally, his ministry seen in such things as his feeding the hungry, healing the sick, protecting the outcaste, and casting out evil spirits. All three aspects of the work of Jesus are important, and the church conveys Christ and his work through preaching and teaching, sacraments, and ministry. This essay will consider one aspect of the third form of Jesus' work -- how to minister in the name of Christ so that hearts can be transformed by the love of God.  

Before doing this, however, we need to gain some insight into the biblical understanding of the heart and soul, and in a wider context, the biblical concept of a person. A theological understanding of the person concerns “theological anthropology,” and it involves understanding such terms as body, soul, and heart. It also addresses the following sorts of questions: How are we formed? What motivates us? How can we be changed so that we do good deeds rather than evil? How does Christ effect this change leading to a holy life? To address these questions, let us begin by noting certain features of the biblical understanding of a person, and this entails learning something of the meaning of the words flesh, body, soul, mind, heart, and spirit.

Biblical thought deals with totalities, the whole person. For example, if Scripture mentions the soul, it is not normally referring to the soul by itself, but to a person with an emphasis on the soul. When Jesus said, "My soul is very sorrowful, even to death” (Matthew 26:38), he did not mean that only his soul was sorrowful, but his entire self, body and soul as a unity, was shaken by sorrow, so much so that his body sweat great drops of blood. Or, when referring to flesh, Scripture is often not referring to our bodily aspect by itself, but to the whole person with an emphasis on the flesh. For example, Genesis 2:24 states that a “man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” The passage implies that the man and the woman become one in every aspect of themselves with an emphasis on the flesh. With this in mind, let us look at some biblical words. I am going to biblically reference the following concepts in some detail since theological anthropology is normally not well understood in the churches.

Flesh?????) ) in the Old Testament, in reference to human beings, refers to that aspect of the whole self that is fleshly. Since biblical thought emphasizes the whole, the term flesh is often used to designate the whole person.(1) The term “flesh,” when used to refer to persons, often designates human beings in reference to their weak, transitory, and vulnerable nature.(2)

Flesh (σ?ρξ) in the New Testament gospels is used much like flesh in the Old Testament.(3) Paul frequently uses the term to denote those who are not led by Christ but subject to the passions of the flesh.(4) Scripture proclaims the body as created good, though subject to corruption as are all aspects of the person.

The New Testament introduces a term not used in the Old Testament, namely, the word body (σ?μα). Similar to the term flesh in the Old Testament, it can stand for the whole person with an emphasis on the bodily aspect.(5) The soul (as do heart and spirit) animates the body, and when believers are animated by the words and deeds of Jesus, they become the body of Christ.(6)

Soul (???????) in the Old Testament is that aspect of the whole person that emphasizes that the person is alive. It is usually translated by the words soul, living being, life, self, person, desire, appetite, emotion, and passion.(7) It is the soul that animates the whole person including the bodily aspect. Since biblical thought emphasizes the whole, the Old Testament will sometimes use the word “soul” for a human being or person.(8) Animals also have souls,(9) since animals share with human beings such qualities as sensation, desire, movement, and procreation.

Soul (ψυχ?) in the New Testament essentially follows the Old Testament pattern. It is usually translated by the words “soul, life, or person,"(10) and is often the subject of words expressing desires or feelings.(11)

The New Testament introduces a term not found in the Old Testament, namely mind (νο?ς), referring to the thinking, reasoning, reflective, and purposeful aspect of a person. It is predominately used by Paul in reference to that aspect of the self which can discern God’s revelation.(12)

For our purposes, the word “heart” is a very important word. Heart(????) in the Old Testament, like the soul, is the whole self with an emphasis on the heart as the source of thoughts and desires that result in an action whether good or bad. Jesus said, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Luke 6:45). In relation to soul, the heart is an aspect of the soul since being motivated to act entails perception, feeling, and desire as in soul. Further, since body and soul are a unity, the actions motivated by the heart involve the whole person as manifested by the body in speech and deeds. Since heart is such an important concept for our study, a few additional observations are in order. 

a. The heart in the Old Testament is the source of a person’s words and deeds,(13) and the heart is profoundly influenced by the words and deeds of others, as well as by one’s own actions.(14)
b. A number of biblical passages refer to storing up words and deeds in the heart or soul.(15) Experiencing evil words and deeds tends to create evil in the heart, and kind words and deeds strengthen the heart toward the good. When the words and deeds of Jesus are ministered to the heart, the heart is transformed to love God and neighbor.
c. Given that past words and deeds live in the heart or soul, the biblical word “remember” means to recall these past words and deeds as motivation for action in the present.(16)
d. The words of blessings and curses were especially potent in forming persons, and these words can continue to affect the hearts of successive generations.(17)

Heart (καρδ?α) in the New Testament is essentially like heart in the Old Testament. The words and deeds of others enter the heart,(18) and once received, lead to a person’s own words and deeds.(19)

As Scripture and observation tell us, children are especially receptive to being formed by the words and deeds of others. We may note the following:

a. According to Scripture, children were to be taught the deeds, words, and laws of God.(20)
b. Children were shaped by the blessings or curses of their parents or ancestors.(21)
c. Children were often designated by the names of their parents, or even remote ancestors, as it was understood that the words and deeds of these ancestors formed the children.(22)
d. Scripture states that the sins or good deeds of the fathers will affect the children for generations.(23)
e. Jesus made a special point of receiving and blessing children, and further, he proclaimed that only those who were as receptive as children could enter the Kingdom.(24)

Human spirit??????) ) in the Old Testament is that aspect of the self that is like the wind, yet personal, motivating the whole person with strength or wisdom for action, or weakened with indecision and inaction.(25) In this regard, western thought has been influenced by Greek philosophical ideas which led to a conception of spirit as eternal and self-sufficient. Biblically, the spirit is the whole self animated by power and purpose. Since human spirit encompasses the whole self, the human spirit is affected by external conditions. For example, it can be troubled, revived by news of a child thought dead, broken, skillful, stirred, different from the spirit of others, hardened, wise, virtually non-existent under difficult circumstances, revived by a drink of water, sorrowful, and so forth.(26) When the human spirit is strong, a person acts with power and purpose like a strong wind, and when the spirit is weak, the person is indecisive and blown about by conflicting forces. In Scripture, the word for spirit is the word for wind or breath.

Human spirit (πνε?μα) in the New Testament is similar to human spirit in the Old Testament. It is the inner vitality that empowers the whole self in differing ways in different circumstances. For this reason, the human spirit can become such things as strong, poor, rejoicing, quiet, refreshed, and fervent.(27)

In the Old Testament, God’s Spirit communicates his vitality and life to the human spirit, enabling wisdom, skill, and great deeds.(28)

In the New Testament, God’s Spirit is often referred to as the Holy Spirit, enabling human beings to know the Lord Jesus and by him the Father, to trust and obey the Lord Jesus, to do his deeds, and to proclaim his words and deeds as the eternal gospel. This happens as believers receive the Holy Spirit, enabling the human spirit to enliven the whole person to follow the Lord Jesus.(29)

Throughout Scripture it is understood that evil spirits animate human beings to do evil. Jesus defeated Satan, cast out evil spirits, and empowers his followers to do the same in his name.(30)

We can expand upon the foregoing with some further considerations of the biblical understanding of the soul, and in that context, consider the heart and spirit as well. Scripture, reflecting a Hebrew understanding of the soul, presents the soul as having at least six overlapping characteristics.(31) First, the soul is sentient, drinking in the realities of the external world through sense impressions. These realities enter into the soul and help form it as a vital force. Second, the soul is evaluative, judging and comparing the realities grasped through sense impressions. Third, the soul is animated by desire, joy and anguish, longing and repulsion, in reference to the totalities experienced by the soul. Fourth, self-projective or self-transcendence is a quality of the soul. That is, as the soul experiences, evaluates, and desires, it can imagine possibilities, comparing present conditions with future conditions, and then act in ways that drive the self beyond present conditions. It is here that the concept of the soul as an “I” becomes relevant. We imagine ourselves being different from how we are now, and we act with a degree of freedom to actualize our desires. Fifth, as the soul strives toward the future, it manifests itself as words and deeds. The power of this manifestation, and its general tendency and personal center, is heart. As seen in the references given above, the heart is the general tendency of the soul made manifest as words and deeds. God looks at the heart, recognizing that the soul is afflicted by sin, weakness, and failure, but still, capable of working in a particular direction over the long term. Finally, the soul or heart can be as a power, a force, like a wind, so that it acts with great power and authority. Or this power can be weakened, broken, or impoverished, so that the person is abject, paralyzed, cast down, poor in spirit. As referenced above, this final aspect of the soul is spirit, human spirit, the whole self animated by direction and purpose or crushed so that there is no power for action, no direction or purpose. The soul is saved when it becomes spirit in the best sense, oriented toward God and empowered to love God and neighbor.

All these aspects of the soul are a unity, a totality, and these are in unity with the body so that the whole self, body and soul, is a unity. Neither the body, nor the soul, nor the heart, nor the spirit, are separate parts of the self. Rather, the person is a totality in which, at times, the body comes to the fore, as in the case of the right hand, while at other times, aspects of the soul come to the fore in the totality of the acting self, as when Jesus said, "My soul is very sorrowful, even to death” (Matthew 26:38). In short, the self is the unity of body and soul, drinking in sense impressions through the body, evaluating and judging, desiring and feeling as soul, manifesting itself bodily as words and deeds with a general tendency as heart, and capable of deeds of great strength and endurance as spirit, or downcast, broken, or paralyzed as poor in spirit.

In thinking about the biblical concepts of heart and soul, one idea is especially important. Whatever a particular person says or does lives in whatever is acted upon by that particular person. Persons can live on in other persons and even in objects. “All that a man possesses and that belongs to his sphere is penetrated by his soul; this holds good for that which is nearest to his body, his clothes; it holds good of his tools, his house, his animals, the whole of his property."(32) Let me give some examples, beginning with an example from my own life followed by some biblical examples.

Some years ago my wife passed away and this was a grievous experience for me and my two daughters. With the passage of time, however, the imprints of her life, to some degree, seemed to die away in my soul. Then, one day, I opened a drawer, and there before me, were several of her things that I hadn’t seen in years. At once, she became utterly real to me and I burst into tears. Things that belonged to her, the objects in the drawer, entered my soul through sense impressions. They came to the fore in my experience and stood for the whole of her, so that she became a present reality, a power in my soul. She became a power in my soul because I had been affected by her over many years of marriage. She was alive in my heart all along, even when I wasn’t thinking of her, and experientially, she lived on in the material things in that these material objects and my memory of her had the power to make her a present reality.

Similarly, the life of Elijah, the force of his soul, was in his mantle. When Elijah was about to be taken away, Elisha asked Elijah for a double portion of his spirit, meaning that he sought to act with double the force and purpose of Elijah. Elisha’s request was granted. At Elijah’s departure, Elisha took hold of Elijah’s mantle, a representation of Elijah’s life-force, and as he seized the mantle, his soul formed itself to act in the power of Elijah (2 Kings 2:1-15). It was then said, "The spirit of Elijah rests on Elisha" (2 Kings 2:15). This did not mean that some invisible, ghostly power belonging to Elijah, hovered over Elisha. Rather, the words and deeds of Elijah had so formed Elisha that, at the moment of Elijah’s departure, Elisha was able to lay hold of Elijah’s mantle, appropriating to himself the force and purpose of Elijah that had already formed in him by his association with Elijah. Or, the staff of Moses, used to conquer Pharaoh and his magicians, was imbued with great power since it was authorized by God himself. It was called the “staff of God” (Exodus 4:20), representing God’s power, and therefore, capable of great deeds. Similarly, the biblical concept of the “father’s house,” does not merely mean that the father owns the house in the modern sense. Rather, the property, the children, the servants, the herds, the crops, all bear the imprint of the father, the imprints of his words and deeds, so that the father lives on in all things affected by the father.

Inanimate objects may convey the reality of a person, but even more significantly, their words and deeds carry imprints of their person into those they affect. From the Hebraic point of view, if you experience the words and deeds of another person, that person lives on inside of you. Their words and deeds are among the many elements that form you. If they also give you life, they are in you and you are in them as a branch is in the vine, receiving your life from them (John 15:1-8). Earlier in this essay, we gave references for this in regard to heart. There is an epistemology at work here. Arnold Come states its essence with these words,

... perceptions are not mere images received from the senses and retained by the mind. Rather they are imprints of the thing or being perceived, and they carry some of the actual substance of the perceived into the perceiver. Or from the other perspective, the imprint that one makes upon another carries something of one's very self into the other. And even after the immediate contact is broken, the one is still in a sense present and operative upon the other. Indeed, a man is in truly significant contact only with that which actually enters into his soul. It is that which he really knows, it is that which really affects him and which he can act upon.(33)

One of the most potent ways a person lives on in other persons is through their words.

A crucial example is found in 'the strong power of the word. Its power lies in its being the “bodily expression” of the “mental essence,” of the “whole soul which created it,” and it is considered to be one of the most typical and most influential extensions of human personality, across space and across time.(34)

Strong souls speak strong words, capable of creating history and living on in those who hear them. Weak words spoken by weak souls fade away and disappear. Isaac’s words were strong words, and for that reason, his sons coveted his blessing. In his turn, the imprint of Jacob was so strong that his descendents were known as “Jacob.” When, for example, in Numbers 23:10, Balaam describes the people of God as the “dust of Jacob,” he is not simply referring to Jacob being their remote biological ancestor. Rather, it is understood that, generations after his death, Jacob lived on in his descendents since their character and identity was shaped by Jacob’s words and deeds conveyed by the traditions of the patriarchs. The same can be said of other biblical personages, and supremely of Jesus. For this reason Christ will say, “Heaven and earth will pass away, but my words will not pass away” (Matthew 24:35). Or again, his words said over the bread and wine at the Last Supper, as well as the elements themselves, stand by synecdoche for the person of Christ himself, making him a present reality through the witness of the Spirit, able to affect changes in the hearts, minds, and bodies of those who receive the Eucharistic elements in faith. How then is the soul formed, how is it damaged and broken, and how can it be redeemed?
 

How the Heart and Soul are Formed, Blessed, and Damaged

We may start with the observation that the human heart and soul are open to others, shaped by the words and deeds of those around them. As described above, the heart of a child is like this from the beginning. In fact, the words and deeds of others are absolutely vital for the growth of the soul. When the words and deeds are good, goodness is created in the soul and the soul can become strong and stable. Evil words and deeds create evil and weaken the heart. Here is a quotation from Johs. Pedersen, describing aspects of the biblical conception of soul.

The word is the form of vesture of the contents of the soul, its bodily expression. Behind the word stands the whole of the soul which created it. If he who utters a word is a strong soul, then the word expresses more reality than a weak soul can put into it; for reality is only another expression for the ability to maintain oneself, to realize. He who utters a word to another lays that which he has created in his own soul into that of the other, and here then must it act with the whole of the reality it contains. He who speaks good words to another, creates something good in his soul, and he who speaks evil words, creates unhappiness in his soul.(35)

Among the words and deeds that create the soul, those of the family in the context of the tribe and nation, are of decisive importance. For the Hebrews, children not only inherit the biology of the parents, but also “certain ability and habits, demands for influence, power, in short, blessing and honor, the whole substance of the soul, and that is what is called the name."(36) Or, to restate this important point,

If members of one family have common flesh, then they also have community of soul. Their life bears a common impress. It appears from their flesh, the features reveal their common character; and it makes itself felt through their actions, which are stamped by a definite will and definite powers.

The father’s house makes one soul. It has its centre in the man, but acts in all the members of the family through the common character and will. As far as the common impress extends, so far the psychic community pervades. But the impress may change with changing conditions. Each of the father’s houses makes a special soul in contrast with the others; but still they bear a common impress formed through the common history, and this common soul, the people’s soul, is nearly as deeply seated as the soul of the family.(37)

This Hebraic perspective is verified by recent studies of child development. The child is profoundly open to imprinting -- absorbing language, habits, thoughts, and feelings on the way to becoming a soul that can be realized or not realized as heart and spirit. For this reason, it is commonplace in Scripture, when describing a person, to give that person’s family and tribe, or the city from which the person came, for behind each individual is the community which formed the person. This is true because the individual, in his or her words and deeds, reveals the imprints of the communities and experiences that gave rise to the formation of that person’s soul.

The social interactions that give rise to soul affect us even when we are not aware of them. It is important that this be recognized. Things that happened long ago can come to the surface and seize the soul, driving it to act in certain ways. From this perspective, thinking is only on the surface of the soul. Forces, experiences, the words and deeds from the past, live beneath the surface of the soul. “The Semites, along with most other non-European peoples, regarded thinking as a purely ‘surface’ activity of consciousness and so only one manifestation of the soul. The entire soul is a ‘depth of forces’ never completely visible at once."(38) For example, it is commonplace for a person to return to a place where they have not been in a long time, and upon arrival, to experience a host of forgotten memories, ideas, habits, and ways of acting that arise from the depths of the soul. Or, in our relationships, when past events are sufficiently hurtful, they can profoundly affect the soul, even when we are not aware of it. The soul can close down, become hardened, impervious to love and hope. A few lines from an old Hank Williams song express this succinctly,

A memory from the lonesome past,
Makes you so sad and blue.
And now my heart is paying dear,
For things I didn’t do.
In anger unkind words were said,
That makes the teardrops start.
Why can’t I free your doubtful mind,
And melt your cold, cold heart?

In light of the foregoing, a vital community is essential for the formation of a strong soul. Without a strong family embedded in a vital community, without a secure economic foundation, without good words and deeds that carry life into the nascent soul, the soul becomes damaged, weakened, and afflicted. No one escapes this for there are no perfect conditions for life, and further, all are born with a tendency to sin which damages the soul. The power of the past to affect the soul is not only biblical, there is a growing body of evidence which traces pathologies from generation to generation, and all of us have known persons, and ourselves as well, who have been damaged by our upbringing as well as our own choices.

Up to this point, our discussion has only mentioned mundane factors that enter into the formation of the soul, but there are spiritual and supernatural factors as well. The Hebrew and Greek words for “spirit” or “spiritual” are derived from the word for wind, and the biblical peoples experienced themselves as affected by invisible spiritual powers that blew upon them driving them in specific directions with specific purposes. These powers affect the soul today as much as then. Among those spiritual powers are God, the risen Jesus known by Scripture, the Holy Spirit, angels, Satan, his demons and evil spirits, principalities and powers. All these can play a part in the formation of the soul.

One clear biblical example of this is blessings and curses. The blessing given to Abraham, Genesis 12, was passed on to his descendents, generation by generation, creating history and blessing the people chosen by God. This is because the author of this blessing was God himself, and God’s words carry the very life of God forever. Or, biblical people were strictly forbidden to engage in the black arts, the occult, and curses. Evil curses, are given evil power by Satan and his demons. These evil words can live on as well, from generation to generation. Nevertheless, as we shall see, the name of Jesus can break these curses.

Finally, in regard to the formation of the soul, it must be said that the process of forming the soul is not a mechanical process. At its most dynamic level the soul is spirit, capable of free choices, with or without an overriding direction or hope. It is true that, apart from the new life in Christ, all are slaves to sin, but within the limits placed upon us, we choose daily. From this perspective, the human soul is a depth of forces, a mystery, and there are great souls who overcome terrible obstacles, while other souls, given all the resources for life, sink into darkness and chaos.

In light of the foregoing, it can be seen that life in the world today creates damaged and broken souls. Without a secure economic foundation, without real parenting, bombarded by images, words, and deeds that feed hedonism, ravaged by wars and insecurities, defenseless against evil spirits and wounded by others, the world is creating damaged, broken, and lost souls by the millions. Such souls absorb through their senses a daily diet of words and images that feed greed, lust, and vanity. The manifestations of their often fractured hearts lead to conflict, confusion, and trouble. They are numbed or tormented by who they are in contrast to how they could be, and they are not directed with power toward the love of God and neighbor. That is our present situation. But the church has the resources to reverse these wretched conditions. How can that happen?

Receiving a New Heart and Soul

In light of the foregoing, two things are especially important for being empowered to love God and neighbor. First, the heart must be healed of the evil words and deeds absorbed from childhood onward, and further, the person must be delivered of evil spirits in the name of Jesus. Second, the heart needs to receive the biblical words and deeds of the Lord Jesus who: 1. Enables the sins of those who wounded the heart to be forgiven. 2. Forgives the sins of those who repent. 3. Heals those original wounds and sins by his redemptive suffering (Isaiah 53). 4. Fills the heart with his words and deeds, above all, his crucifixion and resurrection. Further, the person needs to receive the Holy Spirit to create the life of Christ on earth. My next step is to show how the church can minister this new life.

In what follows, I will describe six related, interactive aspects: 1. Listening. 2. Forgiving others who sinned against us. 3. Placing the wounds we have received upon Christ. 4. Repenting of our sins and receiving the forgiveness of Christ. 5. Deliverance from evil spirits. 6. Praying for the infilling of the Holy Spirit and the calling forth of a person’s gifts given in Christ. These aspects of personal ministry do not need to occur in that order. In ministry, things need to unfold in an organic manner under the leading of the Spirit. Sooner or later, however, as the ministry session unfolds, or if there is more than one ministry session, these elements need to be incorporated into the process.

In each church God calls persons to ministry, and for the ministry described here, I would recommend a team of two, a man and a woman, mature Christians, saturated with the words and deeds of Jesus, and believing in the power of God. I would also recommend beginning each ministry session with prayer, asking the Lord to guide the process that lies ahead, to reveal what needs to be addressed, and empower the ministry.

It is often good to begin with listening. All persons have troubles, and they usually need to speak of their troubles, worries, hurts and fears. They need to know they are loved and that their thoughts and feelings are worthy of our attention. When they experience this love, their hearts open up and they can freely express their deepest thoughts and feelings. At the same time, it is important to listen to the Lord. As we are open to the Spirit, the Spirit gives insights, revelations, and perceptions that help in the process of saving the soul. In the moment, these insights may appear as simple observations, but in hindsight, they can be seen as the prompting of the Spirit. Sometimes we can perceive things beyond our natural powers, and it is good to act on them, although at times, we may need to verify them. Not everything we think or feel is of the Lord, and it can be good to ask the person receiving ministry if these insights make sense, or if they have further thoughts in a particular direction. Love needs to be the guide, and not everything we feel or think needs to be said. People have limits as to what they can truly hear, and these limits need to be respected. People are also very vulnerable when receiving ministry, and as a consequence, need to be treated with utmost tenderness. At times, hard and resistant souls need to be forthrightly addressed, but even here, it needs to be evident that we care about them and do not want their souls devoured by sin.

As one listens, it can be good to ask the troubled person when particular troubles began. For example, when listening to recent wrongs, one can ask, “Has this ever happened to you before?” As we have seen, the deepest hurts were done in childhood, as these, both biblically and in light of recent research, are the ones that have the greatest power, although subsequent harms can also be very, very powerful. Even when tormented by recent hurts, behind those hurts are wounds that go back into childhood. As a result, it is usually good to get back to the source. Often there was a decisive event, and after that, the person experienced an inner vow or claim, “I will never trust another person again,” “I always get even one way or another,” or a recognition, “I will always lose,” or “I will never be loved, “I do not matter to anyone.”

Once they have come to the end of their story, it is good to set forth the absolute importance of forgiving those who committed the wrongs. Jesus commanded us to forgive. This forgiveness of others is not simply a statement, “I forgive you,” in reference to someone that once harmed us. It is that and more. It is the forgiveness of the person for the specific sins that were committed. According to John 20:22-23, when Jesus appeared to his disciples in the resurrection, he breathed on them and said, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld." It is the sins, the specific sins, that are to be forgiven. Or again, when teaching on prayer, he will say, “^… but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:15). Again, the person who sinned against us is forgiven for specific trespasses. If seven sins are committed against us, we are to forgive that person seven times, and even seventy times seven if need be (Matthew 18:21-2). Many, many biblical passages speak of the forgiveness of sins, for as the specific sins are forgiven, the person who committed those sins is forgiven. If the specific sins are not forgiven, they are retained. The person receiving ministry needs to be encouraged to forgive the sins, one by one, directing the forgiveness toward the person who committed the sins. Sometimes it is not just persons, but social entities such as the church, the state, or an institution where one might work that needs to be forgiven. Jesus was put to death by the representatives of the Roman government as well as the religious authorities.

It is best that forgiveness be done aloud, addressing the person who actually committed the sin as if they were there, clearly stating the wrong and clearly stating the forgiveness. The person being forgiven is not really present in some occult sense. Christ has risen from the dead and is alive in Word, sacrament, and ministry, and other persons who have affected us are not spiritually present in that sense. Nevertheless, when the Holy Spirit is active and the burdened person is forgiving specific past hurts and wrongs, the abuser becomes a present reality in the soul of the one who forgives. From the biblical perspective, that person was there all along since their words and deeds live in us, and that is why the heart was afflicted with evil. As the sins are forgiven, they live on as memory in the heart, but their power to damage the soul is broken. The words of Jesus, especially his words, "Father, forgive them, for they know not what they do" (Luke 23:34), overcome all past sins, hurts, and blows.

Simply saying the words of forgiveness, however, is usually not enough. Sometimes, as in situations of sexual abuse, for example, the damage is so terrible that the broken person can hardly bear to think about it, much less forgive. I once prayed with a woman who was sexually abused, and she could distract herself in the daytime, but at night, she could hardly sleep because she was haunted by terrible dreams. It takes courage to forgive and face the past. Sometimes, to respect the integrity of the persons, it is best not to probe too deeply. One can simply ask the Lord Jesus to work and wait in silence until it seems best to move on.

If the person cannot forgive, and this is not unusual, ask them if they would like Jesus to help them, explaining that his help will set them free. They will almost always want his help. Lay hands on them if that is not invasive, and gently but firmly pray to the Lord Jesus, asking his help, verbally speaking words that cut them free from the deeds and words that hurt them, asking that these events be placed upon Christ. Communicate his words, “Father, forgive them, for they know not what they do” (Luke 23:34), asking that these words become real in the heart of the person receiving ministry.

As the forgiveness takes place, it is good to place the wounds the person received from others upon Christ. Isaiah 53 is relevant here. “… upon him was the chastisement that brought us peace, and with his stripes we are healed” (Isaiah 53:5). More needs to be said at this point.

All four gospels narrate the final events of Christ’s life in detail, and this detail served and still serves a number of important purposes. One such purpose is that as a person reads the account of Christ’s death and resurrection, the Spirit may well bring to light the wrongs that person has suffered at the hands of others – betrayals, abandonment, cruel words, physical blows, social denigration, punishments, misrepresentation of one’s actions, and more. As the one receiving ministry bared their souls in the opening part of the ministry time, these betrayals, insults, and blows were described. After these sins have been forgiven, it is often good to lay hands upon the person and verbally, if not even with some representative physical gesture, place the blows, insults, and betrayals upon the broken Christ. This should not be omitted. Verbally, place their betrayals on Christ as Christ was betrayed by Judas, their abandonment as in the case of his being deserted by his disciples, lies said about them as in the false witnesses of Christ’s trial, physical blows as in the case of Christ’s treatment by the soldiers and, above all, his crucifixion, including the humiliation of being stripped naked and penetrated by a sword. Place each of the blows, insults and betrayals the person has suffered upon Christ with words such as “In the name of Jesus, I place that terrible violation that you received upon the wounded side of Christ, stripped naked upon the cross.” Or, “Lord Jesus we remember how you were betrayed with a kiss, and we place upon you in that garden the betrayal that John [hypothetical name] has suffered at the hands of his mother those many nights he was left alone.” Or, Lord Jesus, just as you were beaten by the soldiers and killed, I place upon your broken body the terrible suffering that John received when his parents were killed. Prayers like these, one after another, lift the pain off the broken soul and place it upon Jesus. This is absolutely vital and it can happen because the sufferer has already forgiven those who crushed him, and therefore, he is free to be cut free of the wounds of the past.

The cross and resurrection, however, are not all that Jesus did in saving souls. He did many saving acts, and these can also be relevant in ministering to lost souls. For example, while praying aloud and counseling, it is good to bring to mind other specific acts of Jesus -- table-fellowship with Zacchaeus a social outcast, the honoring of the woman who washed his feet with her tears (Luke 7:36-48), the defense of the woman caught in adultery, and many, many more. Ask the Lord to honor, defend, and restore the broken soul in the same way in which he honored Zacchaeus, defended the woman from the street, and saved the woman caught in adultery. By words of command and intercession, deliver the person from the power of the past, asking Jesus to manifest the abolition of their sin and its consequences as he did once and for all upon the cross. All this is done by the power of the Spirit as those ministering enter into the hell of the broken soul, ministering Jesus, his words and deeds, and spiritually lifting the person out of his or her darkness. How is this possible?

God in Christ took upon himself the sin and suffering of the world. Therefore, the sin and suffering that broke the soul and crushed the heart of the one receiving ministry has already been nailed to the cross and overcome by resurrection. How this redemption takes place was proclaimed in the fourth suffering servant song of Isaiah 52:13-53:12. This Old Testament passage is the passage most quoted in the New Testament, being directly quoted in some seven passages(39), and alluded to in many more. Jesus, on the night of his betrayal, alluded to Isaiah 53 in the words of institution at the Lord’s Supper.(40) He is the Passover Lamb who died in our stead. As seen in the essay, Trinity and Incarnation, the Spirit makes real what already occurred by cross and resurrection. As the specific abuses and blows of the one receiving ministry are verbally placed upon Christ, the Spirit delivers the broken soul from the terrible reality of the past into the redeemed, resurrected life of the living Lord.

This understanding of Christ's redemptive work stands at the heart of the theological tradition. According to Athanasius, for example, Jesus received our suffering, sin, and death on the cross and conquered it by his mighty resurrection. Here he speaks of the redemptive exchange given in Christ Jesus.

And the Word bore the infirmities of the flesh, as His own, for His was the flesh; and the flesh ministered to the works of the Godhead, because the Godhead was in it, for the body was God’s. And well has the Prophet said ‘carried ;’ and has not said, ‘He remedied our infirmities,’ lest, as being external to the body, and only healing it, as He has always done, He should leave men subject still to death; but He carries our infirmities, and He Himself bears our sins, that it might be shewn that He has become man for us, and that the body which in Him bore them, was His own body; …

When then He is said to hunger and weep and weary, and to cry Eloi, Eloi, which are our human affections, He receives them from us and offers to the Father, interceding for us, that in Him they may be annulled. And when it is said, 'All power is given unto Me,' and 'I received,' and 'Wherefore God highly exalted Him,' these are gifts given from God to us through Him.(41)

Placing wounds upon Christ, linking past wrongs with the suffering of Christ, doing this aloud, earnestly praying his words, “Father, forgive them they know not what they do,” overcoming each hurt by the promise of the resurrection, will strengthen the broken soul receiving ministry because the words and deeds of Jesus have greater authority by far than the power of the original words and deeds that entered the sufferer’s heart in the first place. More, however, is required.

The life of Christ, especially the events surrounding his crucifixion, reveals the nature of sin. As Jesus stated in John 12:31, “Now is the judgment of this world; now will the ruler of this world be cast out.” As prayer, counsel, and encouragement go forward, it becomes obvious that the wounded soul has wounded others. The sins that were placed upon Christ in prayer are often the very sins that we have committed. In Christ Jesus there is no condemnation (Romans 8:1), and it is vital that those ministering the person of Christ reflect an atmosphere free of condemnation. This will give the sufferer the courage to face their sins and confess them. Usually, they need encouragement to do this. Sometimes people are so ashamed they cannot openly confess and this needs to be respected. Love goes before law. However, if possible, sin is best openly confessed, and this can readily be seen in the ministry of Jesus. Repeatedly, Christ audibly revealed the sins of others, both individual sins and group sins. As individuals, we may think of Judas, Peter, the rich young ruler, the woman at the well, the Pharisee of Luke 7:44-47, the money changers in the temple, and among groups, there are the Scribes, the Pharisees, the people of Jesus’ generation, the rich who neglect the poor, the disciples as a group, and the inhabitants of such places as Chorazin, Bethsaida, and Jerusalem. Sin thrives in darkness, and when Jesus comes, sin is revealed. “Nothing is covered up that will not be revealed, or hidden that will not be known” (Luke 12:2). James commands us to “confess your sins to one another and pray for one another, that you may be healed” (James 5:16).(42) Open confession strengthens repentance and forgiveness. We need to enumerate our sins, one by one, until the worst has been completed. It might be necessary to remind the person confessing that they are confessing to God, not to the person hearing the confession. Only God, the Lord Jesus, can forgive sins. It might also be good that those who minister say, after each sin is confessed, “The Lord Jesus forgives you,” and so on until the end, ending with a final prayer of thanksgiving for the forgiveness. Sometimes, and this can be discussed with the penitent, there are things that need to be done: working on reconciliation if possible, going to others and asking forgiveness, and making amends.

So far we have discussed forgiving past sins, placing wounds upon Christ, confessing sins, and proclaiming the forgiveness of Christ. There is no strict order here. Sometimes confession needs to take place before past suffering can finally be placed upon Christ. Things develop in an organic manner, with the various components interacting with each other as the Spirit leads. It is often the case that the ministry session goes back and forth from one aspect to another. There is, however, another element that is essential and cannot be omitted.

The living God is made known by his Word and the work of the Spirit. How this is so was presented in the essay Trinity and Incarnation. As described there, the transcendent Father sends his Son or Word, and the Spirit enables the words and deeds of Christ set forth in Scripture to be repeated as present events. Believers receive this revelation through worship, study, fellowship, and ministry, and the Spirit enlivens Christ and empowers believers to enter into fellowship with him and each other.

Evil spirits work in a similar fashion but with a different purpose. Instead of enlivening the sights and sounds of worship or the words of Scripture, they enliven the images and sounds of the sinful world, drawing the heart toward evil ends. Instead of convicting a person of their sin with the aim of repentance, forgiveness, and peace, they mercilessly accuse the soul, driving their victims ever deeper into shame, regret, and guilt. Instead of enabling love of God and others, evil spirits color perceptions to imagine slights and insults, or they amplify slights and insults beyond their real import, and then fill the soul with feelings of hate and revenge. Instead of creating generous hearts, they make wealth alluring, fomenting inordinate desires for security, status, wealth, and power.

As broken souls unburden themselves, as sins are forgiven and wounds placed upon Christ, it is inevitable that patterns of thoughts, feelings, and actions will become apparent. For example, those who have been deeply hurt or abandoned are frequently sitting on a volcano of anger, ready to erupt at the slightest provocation. Those who have been raised in insecure environments, often find themselves inordinately attracted to sources of security and seeming self-worth. They can become dominated by greed or obsessed with status. Those who were not held as children, or were raised by physically and emotionally distant persons, can become dominated by a spirit of lust or sexually cold themselves. Even when a person has had positive words and deeds spoken into their hearts, they can easily, apart from the protection of Christ, fall into sinful patterns and come under the influence of evil spirits. Virtually everyone is afflicted by pride, and in some cases, it becomes a power convincing the soul that it can prevail without the help of Jesus and others. These patterns of impulses, desires, and behaviors are spirits since it is spirit that animates the whole person with power toward certain ends.

Evil spirits take many forms – lust, hate, greed, sorrow, pride, fear, resentment, bitterness, dread, and confusion, as well as various demons and spirits representing complex behaviors and histories. These spirits torment the soul openly, or at times, they lie buried in the soul, becoming active under specific circumstances. Some spirits are quite weak and others are quite powerful, but all can be bound and cast out in the name of Jesus. If a spirit is especially powerful, it might be important to seek the help of someone who has a special call to deliverance, although I think God can empower any believing Christian who acts in faith. Deliverance from evil spirits is clearly taught in Scripture and practiced by the church over the centuries.(43) The devil is not impressed by shouting, endless repetition, or anything else apart from the name of Jesus. In fact, it is sometimes appropriate to remain silent, at this and other times in the process of salvation, relying on Jesus to work and waiting for the leading of the Spirit. Firmly, steadily praying, commanding the spirit to depart, working backward to where these things emerged, and continuing to forgive those who created these original conditions will, in time, compel the evil to give way to the mighty name of Christ.

Deliverance goes hand in hand with listening, forgiveness, confession, placing hurts on Christ, and verbally cutting the person free of past sins and hurts. All aspects of creating a new heart and soul normally take place in an interactive process under the guidance of the Spirit. At times, when praying against an evil spirit, it may be necessary to return to its source or sources, returning to forgive and to be forgiven, or confessing the sin that allowed it to gain a foothold. Many young people, for example, have wandered into pornography via the internet, and once enticed, it has become so addictive that they cannot break its power. This vice, however, can be confessed as a sin, and the lust that feeds upon it commanded to leave in Christ’s name. At times, however, this power is connected with other formative factors -- a loveless home, social isolation at puberty, and so forth -- and the process of cleansing will need to enter into other areas of life.

Further, as can be seen in the prohibitions of Scripture, occult practices, the worship of other gods, and curses from past generations, are especially detrimental to the soul. These curses may or may not be known, but a general prayer against curses can be said. As occult practices are confessed and forgiven, any spirits associated with them can be cast out.

More could be said on the matter of evil spirits, but the purpose of this essay is to lay a foundation. For these who wish to learn more, there are excellent texts whose authors are experienced and grounded in Scripture and the tradition.(44) Succinctly put, evil spirits exist, drawing the soul away from God, while the Holy Spirit honors the name of Jesus and fills the heart with the love of God and others.

After each deliverance it is good to pray for the infilling of the Spirit, remembering the examples in Acts where the Spirit was often received through the laying on of hands. One can also recall the warning given in Matthew 12:43-45. It is also good to pray that person begin to exercise their rightful privileges as a child of God. As the soul unburdens itself and ministry proceeds, it will become clear that the person has great capabilities and gifts, and these need to be affirmed, both in prayer beseeching God that they come to fruition, as well as in words of encouragement affirming the person in their capacities. This can take place throughout at the appropriate moments.

Finally, in general, I would end the prayer session with a blessing. Here is one, taken from Scripture and authorized by God,

The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace. And the blessing of God almighty, Father, Son, and Holy Spirit, remain with you forever.

What happens to persons as their hearts are cleansed and their souls revived? Open to the power of the Spirit, they manifest the fruits and gifts of the Spirit in their daily lives.  As their hearts are healed, they seek new life through worship, Scripture, and fellowship, and they avoid the words and images that lead them astray.  Even though they are plagued by sin and sorrow, they hold on to God, loving him with all their hearts and their neighbors as themselves.  As their souls are transformed, the words and deeds of Jesus, the love of God, the goodness of creation, and the love of others, fills their souls with words and images that bring life.  Their souls abound in grace.  As their souls and bodies are cleansed of sin and sorrow, they drink in love and beauty through their senses and communicate goodness through words, gestures, expressions, and deeds. They are becoming, in the biblical sense, a saved soul.   

The process outlined above requires time, and in this life, the process scarcely begins. Only in eternity will our hearts be fully cleansed. Nor are all issues resolved in one ministry session. Sometimes, it can seem that very little has been accomplished, and it may happen that only a few of the components given above actually come to the fore in one meeting. It is normally necessary to continue with further meetings until a person is able to know something of the peace of God and love with some degree of integrity. Then there may be a pause, but all through life, confession, forgiving, repenting, being forgiven, and receiving ministry never ends. How this happens, in what degree, to what depth, when and with whom, depends upon the leading of the Spirit who guides willing souls. There have been those who have had to receive ministry once or twice a week for months before they can walk on somewhat level ground. Even after that, however, more is required from time to time.

Who should receive the ministry outlined above? In comparison to Christ -- his love of God and neighbor, his strength of purpose, his purity of heart, his willingness to live and die for God -- all human beings are damaged souls, corrupted hearts, and dead in spirit. All of us from childhood onward have received evil words and deeds into our hearts, and all have added to this evil by our own sinful actions so that we become lost sinners. There are no exceptions to this. All people carry their past in their hearts. According to Romans 3:23, all have sinned and fallen short of the glory of God. All of us need this ministry.

Who should carry out this ministry? God can use novices in the faith to minister to others, but even so, we can grow in grace and become more effective in ministry. It helps if those who minister to others in this way have themselves received ministry, and further, they need to have absorbed the biblical revelation, especially the four gospels. The biblical words and deeds of Jesus need to live in their hearts. Leading a balanced Christian life founded in Word, sacraments, and ministry is important. Such persons also need to be open to the guidance of the Holy Spirit and believe that God can act as they minister. Furthermore, this ministry is a ministry of the church, and like all developed ministry, needs to be carried out under the guidance of the church’s leadership. There are many ministries in the body of Christ, and some are called to minister in this way more than others. Nevertheless, because we are justified by Christ’s sacrifice received in faith, God can use those who are not fully equipped which, in a real sense, includes all of us. In the end, it is Christ who ministers his broken body and crushed soul for the healing of our hearts and minds.

Endnotes

1. Genesis 6:12-3, 6:17, 9:15-17, Numbers 27:16, Deuteronomy 5:26, 2 Samuel 5:1, 1 Chronicles 11:1, Job 34:15, Psalm 56:4, 65:2, 78:39, 145:21, Isaiah 40:5-6, 66:16, 66:23-4, Jeremiah 12:12, 25:31, 45:5, Ezekiel 16:26, 20:48, 21:4-5, Daniel 2:11, 7:5, Joel 2:28, Zechariah 2:13.
2. Genesis 6:13, 9:15, Deuteronomy 5:26, Judges 8:7, 2 Chronicles 32:8, Job 2:5, 34:15, Psalm 38:3, 56:4, 73:26, 78:39, Isaiah 40:6, 66:16, Jeremiah 17:5, 25:31, 45:5, Ezekiel 21:4, Daniel 211, Zechariah 2:13.
3. Matthew 24:22, 26:41, Mark 13:20, Luke 3:6, John 1:14, 6:51, 6:63, Acts 2:26, 2:31, Romans 3:20, 1 Corinthians 1:29, 1 Corinthians 15:50, 2 Corinthians 7:5, Galatians 2:16, 1 Peter 1:24.
4. Romans 6:19, 7:5, 7:18, 7:25, 8:3-5, 8:8-9, 8:12-3, 13:14, 2 Corinthians 10:2, Galatians 5:13, 5:16-17, 5:19, 5:24, 6:8, Ephesians 2:3, Colossians 2:11, 2:23.
5. Matthew 5:29, 6:22-23, 26:26, Mark 14:22, Luke 11:34-36, 22:19, Romans 8:10, 12:5, 1 Corinthians 6:16, 6:19, 11:24, 11:29, 12:12-13, 15:37, 15:44, Ephesians 1:22-23, Ephesians 4:4, 4:15-16, Philippians 3:21, James 3:6.
6. 1 Corinthians 10:17, 12:12-27, Ephesians 1:22-23, Ephesians 4:4, 4:15-16, Colossians 2:19.
7. Brown, Driver, Briggs, Hebrew and English Lexicon, Unabridged. In the ESV version ??????? is translated as follows: Genesis 2:7 (living creature), Genesis 27:4 (soul), Exodus 12:19 (person), Exodus 15:9 (desire), Leviticus 19:28 (you, as a person), Numbers 35:31 (life), Deuteronomy 14:26 (appetite).
8. Here are some examples where the ESV English translation is person, but the Hebrew is soul, implying that the soul represents the whole person: Exodus 12:15, Leviticus 7:20, 7:27, 17:10, 17:12, 22:6, Numbers 9:13, 15:28, 35:11, Joshua 10:28, 2:3, Proverbs 19:15, Jeremiah 43:6, Ezekiel 33:6.
9. Translations normally do not use the term “soul” for animals. But it exists in the original Hebrew. See Genesis 1:20, 1:21, 1:24, 1:30, 2:19, 9:10,-16, Leviticus 17:11, 17:14, 24:18, Job 12:20, Proverbs 12:10, Isaiah 56:11, Ezekiel 47:9.
10. Matthew 6:25, 12:18, Luke 10:27, 12:22, Acts 3:23, 20:10, Romans 13:1, Philippians 1:27, Revelation 16:3.
11. Mark 13:34, Luke 1:46, John 12:27, Acts 2:43, Hebrews 10:38.
12. Romans 1:28,7:23, 7:25, 12:2, 1 Corinthians 1:10, 2:16, 14:15, 2 Thessalonians 2:2, 1 Timothy 6:5, 2 Timothy 3:8.
13. There are so many biblical examples of this throughout the Old Testament that we will restrict ourselves to Genesis and Deuteronomy: Genesis 6:5. 8:21, 27:41, 42:28, Deuteronomy 1:28, 2:30, 5:29, 6:5, 9:5, 10:12, 11:13, 11:16, 15:7, 15:9-10, 19:6, 20:8, 26:16, 28:67, 30:2, 30:6, 30:10, 30:17.
14. Again, there are so many Old Testament examples that we will restrict ourselves to Genesis and Deuteronomy: Genesis 8:21, 20:5, 27:41, 42:28, 45:26, Deuteronomy 1:28, 4:9, 6:6, 11:18, 17:17, 19:6, 20:8, 28:65, 30:14.
15. Deuteronomy 5:12, 6:6, 11:18, 32:46, 1 Samuel 21:12, 2 Kings 23:3, 1 Chronicles 29:19, 2 Chronicles 34:31, Job 22:22, Psalm 119:32, 119:161, Proverbs 3:1, 4:4, 10:8, 22:17, Jeremiah 15:16, 23:9, Ezekiel 3:10.
16. Genesis 9:15,40:15, Exodus 13:3, 32:13-14, Leviticus 26:44-45, Deuteronomy 16:12, 24:18. Numbers 15:39, Joshua 1:13-16, Judges 8:34-35, and other passages.
17. Genesis 9:25, 12:2, Numbers 6:22-27, Deuteronomy 11:21-24, chapter 28.
18. Examples are so many that we restrict ourselves to the first six books of the New Testament: Matthew 13:5, 13:19, Mark 6:52, 7:19, 16:14, Luke 2:19, 2:51, 6:45, 8:15, 24:25, 24:32, John 12:40, 13:2, 14:27, 16:6, 16:22, Acts 2:37, 4:32, 5:3, 5:33, 7:54, 16:14, 21:13,28:27, Romans 6:17-18, 10:8-10.
19. Again, examples are so many that we restrict ourselves to the first six books of the New Testament: Matthew 5:28, 11:29, 12:34-35, 13:5, 15:8-9, 15:18-19, 22:48-9, Mark 7:6-7, 7:21, 8:17-18, 11:23, 11:23, Luke 6:45, 8:15, 10:27, 12:45, John 12:40, 13:2, Acts 2:37, 4:32, 5:3-4, 5:33, 7:23, 7:51, 7:54, 8:22, 8:37, 11:23, 28:27, Romans 1:21-3, 6:17-18, 10:8-10.
20. Exodus 13:14-16, Deuteronomy 4:10, 6:7, 11:19, 32:46, Psalms 48:13, 71:18, 78:4, 78:6, Joel 1:3.
21. Genesis 27:1-40, 28:4, Genesis 48:9, 48:20, 49:28, Deuteronomy 33, 2 Samuel 6:20, 1 Chronicles 16:43.
22. The people of God in the Old Testament were often called the “people of Israel,” after their ancestor Israel (Jacob). Or, since all persons reflect their heritage, it was commonplace to give the name of the person’s parents, or tribe or city, when introducing a person into the narrative.
23. Exodus 30:5, 34:7, Numbers 14:18, Deuteronomy 5:9, 2 Kings 10:30, 2 Kings 15:12, Psalm 112:1-2.
24. Matthew 19:13-15, Mark 10:13-16, Luke 18:15-17. As these passages show, only those who have the receptivity of a little child can enter the Kingdom.
25. Given so many passages, we will reference from Genesis to Job: Genesis 41:8, 45:27, Exodus 6:9, 28:3, 35:21.Numbers 14:24, Deuteronomy 2:30, 34:9, Joshua 5:1, Judges 15:19, 1 Samuel 1:15, 30:12, 1 Kings 10:5, 21:5, 2 Kings 2:9, 2:15, 1 Chronicles 5:26, 2 Chronicles 9:4, 2 Chronicles 21:16, 36:22, Ezra 1:1, 1:5, Job 6:4, 7:11, 10:12, 15:13, 20:3, 21:4, 32:8.
26. See the references in the previous footnote.
27. Matthew 5:3, 26:41, Mark 2:8, 8:12, 14:38, Luke 1:17, 1:47, 1:80, 2:40, 8:55, 10:21, 23:46, John 3:6, 11:33, 13:21, Acts 7:59, 17:16, 18:25, Romans 1:9, 8:26, 12:11, I Corinthians 4:21, 5:3, 5:5, 14:14,-16, 16:18, 2 Corinthians 2:13, 7:1, Galatians 6:1, 6:18, Ephesians 1:17, 4:23, Colossians 2:5, 1 Thessalonians 5:23, 2 Timothy 1:7, Philemon 1:25, Hebrews 4:12, James 2:26, 1 Peter 3:4.
28. There are many, many examples of this. Here are a few: Exodus 31:3, Numbers 11:17, 24:2, Judges 3:10, 6:34, 11:29, 1 Samuel 10:6, 2 Samuel 23:2, 1 Kings 22:2.
29. There is so much teaching on this in the New Testament that we restrict ourselves to John’s gospel: Jesus will pour out the Spirit from the Father upon believers (John 1:33, 14:16, 14:26, 15:26, 20:22). After Christ’s death the Holy Spirit will remind the disciples of Jesus’ words and deeds so that they know him (John 14:15, 14:26, 15:26, 16:10, 16:14-15). As one trusts and obeys Jesus, Jesus and the Father make their home with the believers (John 14:21-23, 15: 1-8, 16:15, 16:22, 16:27, 17:20-26). This is a personal knowledge of love (John 10:14, 14:9, 14:17, 14:21, 14:23, 15:9-13, 17:26, 21:15-17). By the Spirit, disciples will be empowered to do the deeds of Jesus (John 14:12-14, 15:7, 15:16, 16:23, 20:21-3).
30. Leviticus 20:27, Numbers 5:14, Judges 9:23, 1 Samuel 16:14, 1 Kings 22:22, Zechariah 13:2, Matthew 4:1-11, 10:1, 12:43-45, Mark 9:17-27, Luke 8:27-35, John 12:31, Acts 16:16-18, Romans 16:12, 2 Corinthians 2:11, 2 Thessalonians 2:9, Hebrews 2:14, James 4:7, Revelation 20:10.
31.The ideas for this paragraph can be found in Arnold Come, Human Spirit and Holy Spirit (Philadelphia: Westminster Press, 1959), pp. 60ff.
32. Johs. Pedersen, Israel Its Life and Culture, Volumes I-II (London: Oxford University Press, 1926), p. 170.
33. Come, op. cit., p. 116.
34. Ibid., p. 61
35. Pedersen, op. cit., p. 167.
36. Ibid., p. 257.
37. Ibid., p. 179.
38. Come, op. cit., p. 56.
39. Matthew 8:16-17, Luke 22:37, John 12:38, Romans 10:16, Acts 8:32-33, Romans 15:20-21, 1 Peter 2:22-25.
40. N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), pp. 561, 603. Joachim Jeremias, The Eucharistic Words of Jesus, translated by Norman Perrin, (Philadelphia: Fortress Press, 1977), pp. 226-31.
41. Athanasius, Against the Arians, Discourse III, section 31, Discourse IV, section 6.
42. Sin thrives in darkness, and one of the great weaknesses of Christians is that they do not confess their sins to an understanding fellow Christian. Hiding sins allows them to grow, bringing down many Christians and their leaders as they give way to temptation. The result brings shame upon the person and the church.
43. Ramsey MacMullen, Christianizing the Roman Empire (New Haven: Yale University Press, 1984), pp. 27-29. By the third and fourth centuries, the church, both East and West, required that those being baptized, normally adults, would spend a period of some months receiving regular deliverance and being taught the basics of the faith, especially the Lord’s Prayer and the Creed. Maxwell E. Johnson, The Rites of Christian Initiation, (Collegeville: The Liturgical Press, 1999), pp. 122-123, 133-34. At present, the church, at least in the West, generally fails to make this ministry available to the baptized, either before or after baptism.
44. MacNutt, Francis. Healing. Notre Dame: Ave Maria Press, 1999.
45. See http://rsanders.org/holy-baptism.htm and http://rsanders.org/holy-eucharist.htm.
46. Barth's discussion of contingent contemporaneity can be found in the Church Dogmatics, I:1, pp. 145-9, and especially the opening pages on "God's Time and our Time" pp. 45-59, of I:2. Karl Barth. Church Dogmatics. Vol. I. (second edition). Edinburgh: T. and T. Clark, 1956. The essay, “In Remembrance of Me,” applies similar ideas to the Eucharist. See the essay, In Remembrance of Me.
47. Barth does not have a well-developed doctrine of the Eucharist, but he was well aware of the power of the risen Christ to act in ministry. One of the decisive turning points of his theological development occurred when he met the Blumhardt’s, father and son, and witnessed a miracle of exorcism. He described this in the Church Dogmatics, in a section entitled, “Jesus is Victor.” Church Dogmatics, IV, Part Three, first half, (Edinburgh: T&T; Clark, 1961), pp. 165-273. Note especially the comments p. 171.
48. I think the spiritual mood in America has changed significantly in recent decades, shifting from a religion centered on the Word to one centered on spiritual experience. To my mind, the shift occurred, in part, because evangelicals, with their emphasis on the Word, neglected the supernatural work of the Spirit. The result was a spirituality based on experiences disconnected from the Word. The book by Harold Bloom, The American Religion. (New York: Simon and Schuster, 1992), gives an account of this new yet ancient spirituality. See also the essay, Gnosticism Revived.
49. God transcends all categories because, by appropriation, God the Father creates out of nothing. Therefore, there is a sense in which knowing God entails an encounter with the transcendent which could be considered mystical. But the transcendent Father is revealed by the Word, and neither the Word nor the self is left behind in the experience of knowing the Father. See the essays, Knowing the Christian God and Trinity and Incarnation.
50. John S. Mbiti, Bible and Theology in African Christianity (Oxford: Oxford University Press, 1986), p. 111.
 

The Rev. Robert J. Sanders, Ph.D.

Spiritual Life

A New Heart and Soul

Being Baptized with the Holy Spirit

Following Jesus

Forgiveness

Forgiveness in Action

Forgiving and Being Healed

Heaven on Earth

Knowing the Christian God

Light Upon the Autumn Leaves

Nuestra Playa

Orthodoxy, Miracle, and Healing

Pastoral Care

Patristic Exegesis

Rule of Life

Speaking in Tongues

Spirituality

Spirituality and Incarnation

The Healing of the Soul

The Power of Forgiveness

The Weather out in Kansas

Theodicy and Hope