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Tue Jan 15 10:16:03 EASST 2008

Unbiblical Teachings on Prayer and Experiencing God 
How Mysticism Misleads Christians 

by Bob DeWaay 

To a Christian, praying to God is privilege, a blessing, and a Biblically
defined responsibility. We are called to pray. But a genre of literature
exists that I call "prayer secrets." Practitioners claim to have discovered
new avenues of prayer that can create power, excitement, success, and even
new revelations from God. These "prayer secrets" add unbiblical practices
and claims to prayer in the hope of spicing up the topic to make it more
interesting. And this is not a new development; mystical practices have been
brought into the church under the guise of prayer since medieval times.

However, since these teachings change in form and packaging, I will review
three books about prayer and "experiencing God" subjectively. What they have
in common is a form of pietism that promises better things than to go before
the throne of grace to find help in time of need, as well as other basic
Biblical teachings on prayer.

Experiencing God by Henry T. Blackaby

Blackaby's book, co-authored by Claude King, promises readers that they can
come to know God by experience and come to know God's will beyond what is
revealed in Scripture, thereby living out a life full of adventure.
<http://cicministry.org/commentary/issue99.htm#_edn1> 1 Blackaby promises
his readers that they will, among other things, learn to hear God speaking
to them and learn to identify God's activities.
<http://cicministry.org/commentary/issue99.htm#_edn2> 2 He promises to
alleviate their problem of being frustrated with their Christian experience.

Experiencing God does start out with some basic facts about the gospel and
has a place for people to check to indicate that they have made a "decision
for Jesus." I am glad he told his readers about such things as sin and
repentance but am disappointed in the "make a decision for Jesus" approach.
We have addressed that elsewhere.
<http://cicministry.org/commentary/issue99.htm#_edn3> 3 But having checked
the appropriate box, the reader is quickly ushered into the realm of
subjectivity that permeates Blackaby's approach from beginning to end. For
example, we are urged to evaluate our "present experience with God."
<http://cicministry.org/commentary/issue99.htm#_edn4> 4 However, I have
known people who are totally deceived and in bondage to false doctrine who
are very excited about their experience with God, so such evaluation doesn't
do much good. For example, I once met a pastor who just returned from the
Toronto laughing revival and was so very excited because he had seen "God"
cause people to bark like dogs and quack like ducks. That is just one
example why what one thinks about his own "experience with God" is
immaterial. What we need to know are the terms God has laid down for knowing
Him and walking faithfully with Him.

In Blackaby's theology, the importance of God's self-revelation through the
Scriptures is de-emphasized while personal experience is given priority. He
writes, "We come to know God as we experience Him. God reveals Himself
through our experience of Him at work in our lives."
<http://cicministry.org/commentary/issue99.htm#_edn5> 5 I am not disputing
that God is at work in our lives if we have truly been converted. But, like
other subjectivists, Blackaby de-emphasizes specific revelation (Scripture)
and puts unwarranted emphasis on general revelation (what can be observed in
the created order). Our personal, spiritual experiences are unreliable.
People observing general revelation and interpreting their own spiritual
experiences in light of it have created the host of the world's false
religions. 

For example, Blackaby writes, "Find out what the Master is doing-then that
is what you need to be doing."
<http://cicministry.org/commentary/issue99.htm#_edn6> 6 Here he suggests
that by observing what is around us and studying human history we can
determine God's will. He further suggests that God reveals His will by some
process in history-that He hasn't revealed it once for all. But this
subjective approach cannot reveal God's moral law which is His revealed
will. Someone's estimate of "what God is doing" is likely to be based on
their own prejudices and inclinations. Let's look at another example.
Consider a person who believes the social gospel. If they see a situation
where social services are being provided, they will conclude that they are
witnessing "what God is doing." In the previous example of the laughing
revival, that pastor was a charismatic. His thinking led him to believe that
anything that appears to have a supernatural cause done in the context of a
Christian meeting must be "what God is doing." So he saw people behaving
oddly in such a context and joined it so as to participate in God's
activities. Subjective evaluations can lead to falsely attributing things to
God that in fact are not from God.

God's providence unfolding in history is what we actually observe. But
providence contains good and evil. We cannot know what God's revealed will
is by observing providence. We can only know His will through inerrant,
infallible, special revelation-Scripture. Even our dreams and inner
impressions are part of providence and they too are a mixture of good and
evil (and indifferent). They do not reveal what God is doing or His will for
our lives. 

Blackaby fails to distinguish these categories, and thus uses stories of God
revealing things to prophets and apostles in the Bible to suggest that these
experiences should be normative for us. For example he includes a section
about Moses, not to prove that Moses was an authoritative spokesperson for
God, but to prove that God expects all of us to gain revelation like Moses
did. This is false, and we have shown it to be false in a recent article.
<http://cicministry.org/commentary/issue99.htm#_edn7> 7 In the Moses section
of his book Blackaby writes, "His desire is to get us from where we are to
where He is working. When God reveals to you where He is working, that
becomes His invitation to join Him."
<http://cicministry.org/commentary/issue99.htm#_edn8> 8 

Such a search for "where God is working" makes no sense. God is working
always everywhere as He holds all things together by "the word of His power"
(Hebrews 1:3). Blackaby's concept "where God is working" is vague. Is he
talking about geography? God's revealed will is to preach the gospel to all
people everywhere. God works through the gospel to convict the world of sin,
righteousness and judgment and to convert those who will be saved. There is
no place off-limits, and this great work of God is not limited by geography.
Blackaby's kind of thinking causes people get on airplanes scurrying to the
latest hot "revival." But how do they know God wants them in Pensacola, for
example, chasing a spiritual experience rather than preaching the gospel
where they live? The simple answer: they don't.

Blackaby's book is filled with claims that we all need personal revelations
from God, that these are binding upon us, and that if we do not gain these
"words from God" we are going to fail God and live frustrated and empty
lives. He claims that we are to obey these words seemingly without question:
"When you do what He tells you, no matter how insensible it may seem, God
accomplishes what He purposed through you. Not only do you experience God's
power and presence, but so do those who observe what you are doing."
<http://cicministry.org/commentary/issue99.htm#_edn9> 9 This is simply wrong
and is a version of works righteousness.

All that I can possibly know as God's binding, authoritative will is what
God TOLD me (Scripture) not what God "tells" me (subjective ideas that may
or may not be from God). It is abusive to bind people to non-authoritative,
fallible words (even insensible ones) and tell them that obeying such words
is the key to God's presence in their lives. This, in my opinion, is an
attack against the gospel. We have the promise of God's presence because of
what He did for us through the cross, not because we have become mystics
following ideas that enter our minds which we decided might be from Him. But
Blackaby reiterates, "Obey whatever God tells you to do."
<http://cicministry.org/commentary/issue99.htm#_edn10> 10 So, on that point
I think I'll choose to follow his advice based on what I know God has told
me in the Scriptures. I know God told me not to listen to people who teach
false doctrine; I am going to obey that and not listen to Blackaby.

Beyond promoting these personal revelations as laws to be obeyed (as if they
were God's revealed moral law), he further claims they are also infallible:
"When we come to God to know what He is about to do where we are, we also
come with the assurance that what God indicates He is about to do is certain
to come to pass." <http://cicministry.org/commentary/issue99.htm#_edn11> 11
This is another problem, because the only things certain to come to pass are
those God has predicted in Scripture. Personal revelations that we think
might be from God are not certainly from God [we can't be sure they are] and
they will not "certainly come to pass." Blackaby calls this type of word
"revelation": "When He opens your spiritual eyes to see where He as at work,
that revelation is your invitation to join Him."
<http://cicministry.org/commentary/issue99.htm#_edn12> 12 Subjective
impressions are now to be considered revelation? This approach could lead to
every imaginable error.

Blackaby makes personal revelations not only binding (they must be obeyed)
and infallible (certain), but he also declares that they are necessary for
everyone's spiritual well-being: "If the Christian does not know when God is
speaking, he is in trouble at the heart of his Christian life!"
<http://cicministry.org/commentary/issue99.htm#_edn13> 13 Furthermore, he
says, "If you have been given a word from God, you must continue in that
direction until it comes to pass (even twenty five years like Abraham)."
That means that if someone should get one of these "words from God" and if
it actually was not from God, he would be obligated to follow whatever
foolhardy, insensible path the "word" led him down. Such teaching, in my
opinion, is foolish and abusive to the flock. 

God physically appeared to Abraham many times as "the angel of the Lord."
Abraham received special revelations. We don't. We do not have the same
certainty that our subjective impressions are "the word of the Lord."
Amazingly, Blackaby sees the problem with his approach but still presses on
with it: "If you have not been given a word from God yet you say you have,
you stand in judgment as a false prophet . . . [cites Deut. 18:21-22]."
<http://cicministry.org/commentary/issue99.htm#_edn14> 14 EXACTLY! That is
the very claim I made in the last issue of
<http://cicministry.org/commentary/issue98.htm> CIC.
<http://cicministry.org/commentary/issue99.htm#_edn15> 15 If these personal
words from God are taken as binding, and we speak them to ourselves and they
are not totally accurate, we have become false prophets to our own selves.
Blackaby evidently agrees, yet he pushes on.

The flaws of Blackaby's subjectivism are rather obvious when you examine his
claims objectively. God's revealed will is not found by subjective
experiences, but in Scripture. Looking around in the world hoping to
discover "where God is working" is impossible since God is always working
everywhere as He providentially brings history along toward His ultimate
purposes. We will be fooled by our own prejudices because we think "God
working" must look something like whatever our religious inclinations tell
us it will look like. Furthermore, he has elevated fallible words that may
or may not be from God to the level of infallible Scripture and elevated
every believer to the status of Moses and Abraham as recipients of special
revelation. Following his approach is not how we "experience God." We cannot
not know if we are experiencing God in any way other than to come to Him on
His own terms, by faith. When we do, we are assured that God is with us no
matter what experiences we have.

Body Prayer by Doug Pagitt

Doug Pagitt,Emergent Church leader, wrote a book (coauthored by Kathryn
Prill) that claims that using various body postures can bring people closer
to God and deepen one's life of prayer.
<http://cicministry.org/commentary/issue99.htm#_edn16> 16 Here is an example
of some of the claims of this book:

Engaging the body in acts of being present with God, including certain
ceremonial practices, opens us up to God in new ways. People of faith in
ancient times understood that such physical acts and practices as rest and
worship, dietary restrictions, and mandated fabric in their wardrobes were
of great value to their faith and life.
<http://cicministry.org/commentary/issue99.htm#_edn17> 17

The problem is that the Bible says that these types of practices are of NO
value: 

If you have died with Christ to the elementary principles of the world, why,
as if you were living in the world, do you submit yourself to decrees, such
as, "Do not handle, do not taste, do not touch!" (which all refer to things
destined to perish with the using)-- in accordance with the commandments and
teachings of men? These are matters which have, to be sure, the appearance
of wisdom in self-made religion and self-abasement and severe treatment of
the body, but are of no value against fleshly indulgence. (Colossians
2:20-23)

Furthermore, creating dietary restrictions for religious reasons is called a
"doctrine of demons" (1Timothy 4:1-5). 

Pagitt claims that we can connect with God through body prayers. He calls
his approach a "deeper" form of prayer: "This book is meant to be a
companion and a guide into deeper forms of prayer; this book is not a
specific prescription of how prayer must be done."
<http://cicministry.org/commentary/issue99.htm#_edn18> 18 I appreciate that
he does not claim that these postures are mandatory. But that introduces an
important question-if his postures are not mandated by Scripture (and they
are not) how can they be "deeper" than the sort of prayer the Bible does
teach? Such claims are the problem with all the "prayer secrets" books. Why
is praying to God in the manner taught in Scripture so inadequate that
people need to discover new practices that are superior to those Jesus and
His apostles taught? Would God withhold something so good and important to
all but those spiritual innovators who discover the secret? The Bible says,
"Seeing that His divine power has granted to us everything pertaining to
life and godliness, through the true knowledge of Him who called us by His
own glory and excellence" (2Peter 1:3). God did not forget to reveal to the
Biblical writers key practices we need.

Pagitt teaches the same "breath prayers" that we have discussed in other
articles: 

As you begin to pray, close your eyes. Then inhale and exhale with deep
breaths. Put your hands in a comfortable position-consider turning both
hands palms up. Notice the tension in your head . and let it go as you take
in a deep breath . and then exhale. Notice the tension in your shoulders and
let it go, again by breathing in and then out. Notice the tension in your
stomach and let it go. Move down your body doing the same.
<http://cicministry.org/commentary/issue99.htm#_edn19> 19

Concentrating on one's breath is a way to achieve an altered state of
consciousness. Jesus told us to ask the Father in His name, which we can do
when fully conscious and requires no prior stress relief practice.

Some of the postures are similar in that they seem more like a technique for
self awareness. One is pressing fingertips together: "There is a theory that
pressing each fingertip to its corresponding fingertip activates a certain
portion of our brain. Also, it is one of the gentlest ways to feel our own
pulse." <http://cicministry.org/commentary/issue99.htm#_edn20> 20 Doing some
of these practices is even confused with reconciliation which one comes
through the finished work of Christ received by faith:

Start in a sitting position. Then use your arms to push your body up so you
are standing. Inhale deeply through your mouth. Let your shoulders fall,
release any stress in the top of your legs, and let your hips fall forward.
Feel pressure on the bottom of your feet-and in that space alone. Keep
breathing deeply. Allow the deep breaths to prepare you and arm you for the
work of reconciliation.
<http://cicministry.org/commentary/issue99.htm#_edn21> 21

Reconciliation does not happen through some physical process, but through
Christ's blood atonement which we have received by faith (Romans 5:9-11).

It is not surprising, given the theology of the Emergent Church, that
Pagitt's approach is infused with theological immanence at the expense of
transcendence. He writes, "So we extend to the rest of the world this hope:
that good will be saved and increased and that God's dreams will be done on
earth as they are in heaven."
<http://cicministry.org/commentary/issue99.htm#_edn22> 22 Pagitt claims that
we are co-re-creators of the world: "God is never finished with creation,
and God is never finished with us. We are constantly being re-created, and
we are invited to join God as co-re-creators of the world."
<http://cicministry.org/commentary/issue99.htm#_edn23> 23 There is no
cataclysmic, future judgment of the cosmos in the theology of most Emergent
Church leaders. Rather God is working in the world to transform it into a
better place through the processes of history.

Pagitt's terminology reflects a rather panentheistic worldview that is
infused with God in some not totally explained way: 

There is a rhythm to life. We find it in the ocean tides, in the rising and
setting of the sun, in the beating of our hearts. And there is a rhythm of
God-a rhythm that encompasses life, both the life we can readily see and the
unseen life of the spirit. The rhythm of God beckons us, guide us, and
dwells in us. <http://cicministry.org/commentary/issue99.htm#_edn24> 24

This highly immanent theology implies that God is in the creation to be
discovered, and not as the transcendent One who can only be known by His
self-revelation in the authoritative Scriptures and in Christ who came in
the flesh and ascended into heaven. Pagitt says, "As those who are created
in the image of God, we are endowed with this rhythm."
<http://cicministry.org/commentary/issue99.htm#_edn25> 25 Since all human
beings are created in God's image this is a universal statement, not limited
to those who have been converted through the gospel. He continues, "We can
find it [the rhythm of God] step into it, and live in it. This is the
kingdom of God - to live in sync with the rhythm of God."
<http://cicministry.org/commentary/issue99.htm#_edn26> 26 

Sadly, the processes of "body prayer" described in this book reflect a
theology that is gleaned not from authoritative Scripture but from creative
efforts to create a version of prayer that is in keeping with the
sensibilities of the postmodern culture. Key ideas that the Bible teaches
about prayer (coming to God on His terms, grace for sinners, how we have
access to God only because of the blood atonement, that God hears Christians
who ask according to His will, etc.) are missing from this book. The
techniques and teachings found in the book are not taught in the Bible. So
the bigger question is whether God has spoken and revealed how we can come
to Him or whether the means of access to God are discovered in the creation.
Pagitt and his co-author leave us searching for the "rhythm of God" in the
creation by means God has not ordained.

Prayer Quest by Dee Duke

The subtitle to this book is "Breaking through to your God-given dreams and
destiny." Duke speaks of our dreams and God's dreams throughout his book. In
the Bible God gave dreams to certain people. Those dreams, if interpreted by
an infallible prophet, revealed God's will and God plans. In the Bible, the
dreams were from God, but they were not God's dreams. They were the dreams
of the people who dreamt them (for example Nebuchadnezzar's in Daniel 2).
Here we have to add a point of clarification: Only the dreams that are
interpreted in the Bible by God's prophets and spokespersons can be
considered to authoritatively reveal God's will.

The term "dream" in English can mean "hope for an ideal future," as in, "I
have a dream." This denotes the hope for some better state of affairs that
may or may not come into existence. Duke, in his book, is clearly not using
the term in the Biblical sense as a dream a person has that has been
interpreted by an authoritative prophet. Instead he says, "He calls us now
to dream His dreams, to ask Him daily to display His power."
<http://cicministry.org/commentary/issue99.htm#_edn27> 27 Duke is speaking
of a hoped for future when he uses the term "dream":

Welcome to the reality where dreams come true! God has a dream, and it is
certain to happen just as He imagines it. He has placed the stamp of His
image on our souls, so that we also dream great dreams. As we learn to
passionately share and enjoy God's dreams, we will see Him work in amazing
ways . . ." <http://cicministry.org/commentary/issue99.htm#_edn28> 28 

This statement involves some serious category problems. Supposedly God's
dream is His imagination about the future. We (all humans evidently because
all humans are created in God's image) can dream like God. Either this is
anthropomorphism run amok or some seriously bad theology. God is the one who
says this about Himself: "Remember the former things long past, For I am
God, and there is no other; I am God, and there is no one like Me, Declaring
the end from the beginning And from ancient times things which have not been
done, Saying, 'My purpose will be established, And I will accomplish all My
good pleasure'" (Isaiah 46:9, 10). God does not dream, He decrees. God calls
things into being and works all things according to the counsel of His will
(Ephesians 1:11). He doesn't imagine a potential future that may or may not
happen. 

Concerning us, the only thing we know about what God "dreams" (using Duke's
terminology) is what is revealed in Scripture. Our own dreams about what we
would like the future to bring are not going to make God do anything. Duke
says, "This book is intended to help you learn to walk so intimately with
God that you will see Him fulfill His dreams in and through you."
<http://cicministry.org/commentary/issue99.htm#_edn29> 29 This brings us
back to the typical "prayer secret" genre of Christian writing. Supposedly
there is some key to "intimacy with God" that is not based on the
once-for-all finished work of Christ, not based on availing ourselves of the
means of grace by faith, but based on our own level of personal piety and
the use of practices not revealed in the Bible.

Duke asks his readers, "Do you feel as though you've given up on dreams you
had when your faith was new?" The implication is that our "dreams" (i.e.,
hopes for an ideal or optimal future) somehow authoritatively reveal God's
will and that we must make these come to pass by some process. But our ideas
about what we hope life will be like are nothing more than ideas and may
have nothing to do with God's purposes. Our dreams are part of providence,
but providence contains good and evil. Duke is treating personal
imaginations about the future as if they were infallible guidance to be
nurtured and followed. But personal dreams are not God's moral law.

Here is a further definition of what Duke means by "dream,"

A dream is a desire felt so strongly that we think and meditate on it
constantly until we see it in our mind as clearly as if it were reality. A
dream believes that what is desired will happen; it is accomplished by
anticipation and positive expectation. People who dream tend to be upbeat
and enthusiastic. <http://cicministry.org/commentary/issue99.htm#_edn30> 30 

This is a very much the type of mind over matter thinking that has enjoyed
popularity in self-help circles. 

He gives people some practical guidance on releasing their "imagination" in
prayer: "Envision yourself embarking on a day trip into the presence of God.
. . . Envision yourself approaching God in His glory."
<http://cicministry.org/commentary/issue99.htm#_edn31> 31 This is strikingly
similar to guided imagery. He gives more examples of how to manage your
dream time with God, including making lists of dream notes. This is a
journey into the subjective realm under the guise of "prayer."

Much bad teaching comes into the church by route of mysticism, subjectivism,
and having faulty theological categories. In previous articles I carefully
defined categories to help my readers avoid these pitfalls. Risking
redundancy, I must again assert that there is God's revealed will in
Scripture as well as God's providential will (containing good and evil) that
is revealed as history unfolds. Though Duke wants us to dream God's dreams
about the future, he admits that these dreams we might have come from
various sources. He lists thoughts from God, your own thoughts, thoughts
from the world, and thoughts from Satan.
<http://cicministry.org/commentary/issue99.htm#_edn32> 32 His readers are
supposed to sort through their dream notes to find ones that they think are
from God. But how? God's future providential will is not revealed and cannot
be known until it unfolds in history. Our dreams about the future cannot be
determined to be from God by any means available to us because they are not
revealed in Scripture. 

Duke reveals his lack of Biblical understanding when he cites the scripture,
"My sheep know my voice," as proof that we can figure out which of our
dreams is God's voice. That passage in John 10 is about those whom the
Father has given to the Son and who consequently will respond to the gospel
and follow Christ, not about listening to various subjective voices in our
heads and trying to figure out which one sounds the most like Christ. 

There is no need to belabor how bad this book is theologically. It starts
from a series of faulty premises and bad theology and builds from there a
concept of prayer that is not taught in the Bible. The term "dream" as he
uses it is basically the idea of one's imagination. The Bible tells us about
those who speak in this manner: "Thus says the Lord of hosts, 'Do not listen
to the words of the prophets who are prophesying to you. They are leading
you into futility; They speak a vision of their own imagination, Not from
the mouth of the Lord'". (Jeremiah 23:16).

That a publishing house like Navpress produced this book shows how little
discernment there is in the evangelical movement these days.

Conclusion

God has not left us to fish around in the world of spirits and subjective
experiences to know Him and speak to Him. God send His Son, who pre-existed
as God and with God, to be born of a virgin and live in history in the
flesh. The apostles heard Him, touched Him and saw Him (see 1John 1:1-3). He
died for sins on the cross, shedding His blood to avert God's wrath against
our sin. He was bodily raised on the third day and He bodily ascended into
heaven where He sits at the right hand of the Father. Before He left He
promised His followers that they could ask the Father anything in His name.
He inspired eyewitnesses to write His inerrant words so that we would know
the truth from Him. The Bible promises us that He hears us. It doesn't give
us a set of techniques to hear inner voices and call these techniques
"prayer."

The mystics are confident that their extra-biblical techniques and
extra-biblical experiences are certainly from God and are making more pious
Christians than those of us who only have prayer as taught in the Bible and
the Word of God to go by. Having discovered the secrets to increased piety
and "intimacy with God," they write books so that others can become
similarly "enlightened" and be saved from their "ordinary" Christian lives.
Dear readers, they are selling you a bill of goods. They are not infallible
apostles and prophets, they do not speak authoritatively for God, their
theology is unbiblical, and their practices are not ordained by God. I have
touched on three examples of this approach but there have been literally
thousands of them in church history. The simple application is this: do not
listen to them. They can only deceive you; they cannot make you more holy or
pleasing to God. Only the finished work of Christ and His ordained means of
grace can do that. 

Issue 99 - March / April 2007

  _____  

End Notes

1.	 <http://cicministry.org/commentary/issue99.htm#_ednref1> Henry T.
Blackaby & Claude V. King, Experiencing God (Nashville: Broadman and Holman,
1994). For simplicity, I will refer to Blackaby as the author with no slight
intended to King as the co-author.
2.	 <http://cicministry.org/commentary/issue99.htm#_ednref2> Ibid. 4.
3.	 <http://cicministry.org/commentary/issue99.htm#_ednref3>
http://cicministry.org/commentary/issue73.htm 
4.	 <http://cicministry.org/commentary/issue99.htm#_ednref4> Blackaby
5.
5.	 <http://cicministry.org/commentary/issue99.htm#_ednref5> Ibid. 9.
6.	 <http://cicministry.org/commentary/issue99.htm#_ednref6> Ibid. 48.
7.	 <http://cicministry.org/commentary/issue99.htm#_ednref7>
http://cicministry.org/commentary/issue73.htm 
8.	 <http://cicministry.org/commentary/issue99.htm#_ednref8> Blackaby
55.
9.	 <http://cicministry.org/commentary/issue99.htm#_ednref9> Ibid. 61.
10.	 <http://cicministry.org/commentary/issue99.htm#_ednref10> Ibid. 63.
11.	 <http://cicministry.org/commentary/issue99.htm#_ednref11> Ibid.
128.
12.	 <http://cicministry.org/commentary/issue99.htm#_ednref12> Ibid.
129.
13.	 <http://cicministry.org/commentary/issue99.htm#_ednref13> Ibid.
132.
14.	 <http://cicministry.org/commentary/issue99.htm#_ednref14> Ibid.
140.
15.	 <http://cicministry.org/commentary/issue99.htm#_ednref15>
http://cicministry.org/commentary/issue98.htm 
16.	 <http://cicministry.org/commentary/issue99.htm#_ednref16> Doug
Pagitt and Kathryn Prill, Body Prayer, (Colorado Springs: WaterBrook Press,
2005) For simplicity I will refer to Pagitt as the author with no slight
intended to Prill as the co-author.
17.	 <http://cicministry.org/commentary/issue99.htm#_ednref17> Ibid. 3.
18.	 <http://cicministry.org/commentary/issue99.htm#_ednref18> Ibid. 8.
19.	 <http://cicministry.org/commentary/issue99.htm#_ednref19> Ibid. 11.
20.	 <http://cicministry.org/commentary/issue99.htm#_ednref20> Ibid. 36.
21.	 <http://cicministry.org/commentary/issue99.htm#_ednref21> Ibid. 53.
22.	 <http://cicministry.org/commentary/issue99.htm#_ednref22> Ibid.
103. 
23.	 <http://cicministry.org/commentary/issue99.htm#_ednref23> Ibid. 27.
24.	 <http://cicministry.org/commentary/issue99.htm#_ednref24> Ibid.
127.
25.	 <http://cicministry.org/commentary/issue99.htm#_ednref25> Ibid. 
26.	 <http://cicministry.org/commentary/issue99.htm#_ednref26> Ibid. 
27.	 <http://cicministry.org/commentary/issue99.htm#_ednref27> Dee Duke,
Prayer Quest, (Colorado Springs: NavPress, 2004) 11.
28.	 <http://cicministry.org/commentary/issue99.htm#_ednref28> Ibid. 15.
29.	 <http://cicministry.org/commentary/issue99.htm#_ednref29> Ibid.. 
30.	 <http://cicministry.org/commentary/issue99.htm#_ednref30> Ibid. 26.
31.	 <http://cicministry.org/commentary/issue99.htm#_ednref31> Ibid. 28.
32.	 <http://cicministry.org/commentary/issue99.htm#_ednref32> Ibid. 29.

Thanks.

For the King's honor,

Charis,

Mike Abendroth

 <http://www.bbcchurch.org> www.bbcchurch.org

Ephesians 3:21 auvtw/| h` do,xa evn th/| evkklhsi,a| 

2 Tim 1:2b  "Grace, mercy and peace from God the Father and Christ Jesus our
Lord."

Thomas Watson, "[Jesus] alone is the Prince of Preachers.  He alone is the
best of expositors."

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