Divine healing is provided for all in the atonement, meanin at provision was made for all sickness/disease/malady known to humankind.Our sovereign God alone disburses said provision in accordance with his perfect will for each individual.For example:1. Hezekiah prayed an got 15 additional years of life. Does that mean everyone who prays the identical words of Hezekiah will get exactly 15 more years of life? 2. Elisha layed on top of a dead boys body an the little feller come back to life. Does at mean if preachers go to funeral homes and lay on top of a corpse the dead person will cough an come back to life?3. Paul was bit by a viper an lived when he shoulda died? Does at mean ever snake handler what gits bit is gonna live?
I presume this isn’t your view of salvation, which is something else that was provided in the atonement. Where and how do you draw the line for treating divine healing in a different way?For example, if I said, Salvation is provided for all in the atonement, meaning that provision was made for all sin/rebellion/transgression known to humankind I suspect you would disagree with the notion that our sovereign God alone disburses that provision in accordance with His perfect will for each individual. Instead, you’d surely say that what God provided in the atonement needs to be received by each individual by faith.So given that I just did a find/replace on your statement above, where is the warrant for treating divine healing as something sovereignly applied?
A close examination of the literature of the early generations of Classical Pentecostalism will find that most were quite emphatic that physical healing was always God’s perfect will, just as much as salvation was always God’s perfect will. It is not hard to find historical accounts of Pentecostal missionaries dying on the field from maladies that could have been remedied with the medical knowledge of that day. By the time my grandfather was converted in the 1930s, many Pentecostals still adamantly refused any medicine whatesoever, saying they put their trust completely in God concerning their health. I think one would be safe in saying that the CoG statement on healing reflects that early Pentecostal conviction.
Divine healing is provided for all in the atonement, meanin at provision was made for all sickness/disease/malady known to humankind.Our sovereign God alone disburses said provision in accordance with his perfect will for each individual.For example:1. Hezekiah prayed an got 15 additional years of life. Does that mean everyone who prays the identical words of Hezekiah will get exactly 15 more years of life? 2. Elisha layed on top of a dead boys body an the little feller come back to life. Does at mean if preachers go to funeral homes and lay on top of a corpse the dead person will cough an come back to life?3. Paul was bit by a viper an lived when he shoulda died? Does at mean ever snake handler what gits bit is gonna live?
I presume this isn’t your view of salvation, which is something else that was provided in the atonement. Where and how do you draw the line for treating divine healing in a different way?For example, if I said, Salvation is provided for all in the atonement, meaning that provision was made for all sin/rebellion/transgression known to humankind I suspect you would disagree with the notion that our sovereign God alone disburses that provision in accordance with His perfect will for each individual. Instead, you’d surely say that what God provided in the atonement needs to be received by each individual by faith.So given that I just did a find/replace on your statement above, where is the warrant for treating divine healing as something sovereignly applied?
God sovereignly works his purpose in each individual life.[/quote]
OK. That’s different than what OTCP said (BTW, I agree with the Ole Timer).
Since I’m an old guy, I’m going to chime in. Though
A close examination of the literature of the early generations of Classical Pentecostalism will find that most were quite emphatic that physical healing was always God’s perfect will, just as much as salvation was always God’s perfect will. It is not hard to find historical accounts of Pentecostal missionaries dying on the field from maladies that could have been remedied with the medical knowledge of that day. By the time my grandfather was converted in the 1930s, many Pentecostals still adamantly refused any medicine whatesoever, saying they put their trust completely in God concerning their health. I think one would be safe in saying that the CoG statement on healing reflects that early Pentecostal conviction.
Thanks Da Sheik and QW. Very much appreciate your input.
One need only sit with Dr. Chris Thomas for an hour to be convinced foot washing is a sacrament________________
Since I’m an old guy, I’m going to chime in. Though