he Power of the Spoken Word: Biblical or Occult Law? (Part IV) As a young preacher, John Kennington (Pastor of Emmanuel Temple in Portland, Oregon) knew E.W. Kenyon and even considered Kenyon his mentor. Kennington wrote, “One of the things that puzzled me in those days was the similarity between what he [Kenyon] taught and what was taught in Christian Science. We discussed the similarity at that time. And he acknowledged the similarity. I can remember him saying, ‘All that Christian Science lacks is the blood of Jesus Christ.’ . . . I can hear him yet talk about the philosophical roots of Christian Science and Hegelian thought, or about some international lawyer who on an ocean voyage influenced Mary Baker Eddy. He admitted that he freely drew the water of his thinking from this well.”1 “On the basis of conversations such as this one, Kennington concludes that Kenyon’s theology, and that of the modern Faith movement, is nothing more than a ‘Pentecostal Christian Science.’ ” Ern Baxter, another of Kenyon’s colleagues, was alerted to the fact that “. . . he [Kenyon] probably wasn’t formulating his faith positions entirely from sola Scriptura, and that he was influenced by the metaphysicians.” In Baxter’s opinion, this metaphysical background controlled the way Kenyon interpreted the Bible.2 One must always remember that the Bible cannot be filtered through any other point of view! God’s Word is the filter! It is all things which must be viewed in the light of Scripture! NEW THOUGHT Unfortunately, in his early years, E.W. Kenyon was exposed to the attitudes of a very religiously diverse Boston area in the 1890s. He attended Emerson College, which was “an institution that was absolutely inundated with metaphysical, cultic ideas and practices.”3 In fact, “New Thought” was the “philosophy of life” taught at Emerson College. “The mission of the college was to produce graduates who would believe, practice, and preach the New Thought gospel of Charles Emerson.” 4 Phineas P. Quimby (1802-66) is considered the founder of “New Thought” (which we now categorize as New Age). It is said that Quimby “originally healed through secular hypnotism, but later developed a more religio-psychic method.”5 The philosophical concepts of Quimby’s “New Thought” teaching had made a profound effect upon Charles Wesley Emerson (1837-1903). Kenyon had spent his early years growing up in northern New York. At the age of 17, he made a profession of Faith in Jesus Christ and not too long after that began his preaching among Methodist Churches. In 1892, however, Kenyon made his decision to enroll at Emerson College of Oratory, and by this time, Emerson’s religion was “a veritable smorgasbord of the sources underlying New Thought metaphysics: Platonism, Swedenborgianism, New England Unitarianism, and Emersonian Transcendentalism.”6 Emerson left his position as a Congregationalist Minister in 1860 to become a Universalist Minister in 1866. After spending five years as a Minister of the Universalist Church in Northfield, VT, Emerson left to become a Unitarian Minister in Fitchburg, MA. Following a brief period of time in the Unitarian Church, Emerson left his position as a minister to further his education at Boston University. GOD’S WORD ALONE! In 1879, this still active Unitarian minister founded Emerson College of Oratory, which became Emerson College. Under Charles Emerson’s leadership the school quickly became a hotbed for Unitarian and New Thought practitioners. This environment was incubated by the faculty at Emerson, who routinely pushed what they believed to be the “true gospel” within the classroom setting. This “gospel” was not the one found within the New Testament, but instead, was the New Thought gospel.7 In general, “New Thought is characterized by its diversity of opinion, its liberality towards differences, and, unlike Christian Science, its refusal to systematize its beliefs into formal creeds.” Therefore, “because New Thought was so eclectic and diverse in nature, and since it was tolerant of all religious belief, many varieties and combinations of metaphysical thought could have thrived under its guise at Emerson College.”8 P.P. Quimby had essentially used a sort of mystical interpretation of the Bible combined with other spiritual concepts to form his “New Thought.” This eventually led to the formation of other heretical organizations such as the Unity School of Christianity and Christian Science. Clearly, Kenyon’s spiritual sources were too diverse and extensive. One can never truly understand Christianity through an eclectic variety of sources or experiences. It is not a melting pot of ideas. True Christianity is found by understanding God’s Word and experiencing God’s Word alone. GNOSTICISM Actually, the philosophical roots of “New Thought,” and thus, the roots of the “Word of Faith” movement as well, are found deep within ancient Gnosticism. Gnostic philosophy has existed for at least 2,000 years. In fact, it is the very philosophy which threatened to destroy the early Church in its day, probably reaching its height in about the Second Century. The books of I John, I Corinthians, and Colossians contain numerous statements addressing the heretical nature of Gnosticism. Gnosticism, which means “knowledge” in the Greek, is primarily a dualistic approach to reaching and understanding a type of “secret knowledge,” that would bring its initiates into the perpetual good world of “spirit,” where they would have complete power over the evil world of “matter,” a concept that is clearly found in “Faith Theology” as well. And this thinking is evident in “mind science” cults. Gnostic “dualism” views reality as a constant interplay between two fundamental principles – spirit vs. matter, soul vs. body, good vs. evil.9 Dr. Norman Geisler states that “In metaphysics dualism is the belief that there are two coeternal principles in conflict with each other.”10 Ruth Tucker of Calvin Theological Seminary claims that interest in this topic was largely the result of the experiments German Fraz Anton Mesmer was conducting with hypnosis.11 It is her belief that it was this man’s influence that first led P.P. Quimby into the area of the “Mind Sciences.” “New Thought” is considered a spiritual philosophy of the mind. It is the belief that a higher power resides in each individual and that positive thinking and words activate that power, in turn resulting in positive consequences. Unlike Mesmer, Quimby, developed his idea of “mental healing” into a dualistic mind over matter formula. Quimby believed that it would be possible to cure most ailments and ensure health by cultivating positive thoughts and verbal suggestions. It is here we see the roots of positive confession. God’s Word is so clear in warning of what some falsely call scientific: “O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the Faith . . .” (I Tim. 6:20-21). MIND SCIENCE It was Quimby’s teachings and direct contact with Mary Baker Eddy (1821-1910) that led Eddy to develop Christian Science. She denied Quimby’s influence on her own system of “mind science,” but other groups readily acknowledged Quimby as their philosophical ancestor, some of the most significant being the Unity School of Christianity and Divine Science. We will now show at least an indirect connection from Quimby to the “Word of Faith” movement, and in doing so, place the “Word of Faith” movement directly into the “mind science” family tree. The common thread running throughout the history of Gnosticism is the pursuit of “secret knowledge.” Remember, this secret knowledge is supposed to transcend physical knowledge and qualify as what “Word of Faith” leaders call, “revelation knowledge.” Upon leaving Emerson, Kenyon began engaging in evangelistic tours, as well as continuing his previously established Bethel Bible Institute. It was at this period in his life that Kenyon developed his cultic theology. Kenyon “Christianized” the Gnostic/metaphysical principle of dualistic knowledge. Kenyon believed that there were two kinds of knowledge: sense knowledge and revelation knowledge.12 Sense knowledge was that which we attain through our five senses. However, as previously stated, Kenyon believed that the true knowledge of God and the way things truly are can only be attained by going beyond the sense realm and entering into “revelation knowledge.” This is a knowledge that goes beyond what we can know through our senses. This is Gnosticism in every sense of the term! Kenyon believed that in order to walk in the Spirit as a Believer, one must deny his sense knowledge and, instead, rely on revelation knowledge alone. The reason being, as Kenyon puts it, “There will always be a conflict between our senses and the world”13 But, this is completely unscriptural. Believers do not and should not deny physical reality in order to communicate with the Lord, worship Him, and accept His Divine Will and Wisdom for their lives. The life of Job is a tremendous example of the true walk of Faith, which will contain trials during our time on Earth. The Bible clearly states, “. . . for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust” (Mat. 5:45). A Believer should not automatically have to believe his faith has failed just because he goes through difficult trials in his life. Kenyon, however, testified to his own status in regards to the “revelation knowledge” realm by stating, “I am no longer hemmed in by limitations because I am united with the limitless One.”14 ORTHODOXY AND NEW AGE Another distinct idea is Kenyon’s teaching on Christ’s rebirth. According to Kenyon, “If Christ’s physical death paid it, then every man could die for himself. Sin is in the spirit realm. His physical death was but a means to an end.”15 Kenyon teaches that after this purely practical, physical death, Christ died spiritually and descended into Hell16 and, staying true to his role as the real father of “Faith Theology,” claimed that “Jesus was born again before he was raised from the dead.”17 All of this is complete blasphemy! It was absolutely Christ’s physical death that atoned for the sins of man! No other could have died in our place because Christ’s Blood was the only Blood not tainted with sin, and Jesus never had to be Born-Again because He was completely without sin! In direct connection to the above doctrine, Kenyon taught that during salvation man takes, “the nature and life of God in one’s spirit,”18 as if a Believer becomes a little god himself. In this doctrine of small scale incarnation, E.W. Kenyon muddies the waters between orthodoxy and “New Age Theology.” Is it any wonder that many today within the “Word of Faith” movement teach various versions of this belief? Kenyon, like Quimby and Mary Baker Eddy, taught that our words activate an impersonal, universal force. He believed that “our confession rules us,” and because of this, it could be stated that, “what I confess I posses.” THE EVIL FRUIT OF FALSE DOCTRINE Kenyon described this process and its role in the Work of God as follows: “faith-filled words brought the Universe into being, and faith-filled words are ruling the Universe today.”19 Clearly, Kenyon held to the belief that faith and positive confession are the keys to activate this impersonal force. This is the very same source that God Himself needed to use in order to create the universe. Again, this is complete blasphemy, as if humans can perform the same creative work as God! Kenyon also believed that the Believer’s prosperity in his most basic needs was purchased by the Atonement, and much like P.P. Quimby, Kenyon believed that disease is spiritual in origin.20 He boldly stated that it is wrong for us to have sickness and disease in our bodies when God laid those diseases on Jesus.21 He believed “no Believer should ever be sick . . . he should live his full length of time and actually wear out and fall asleep.”22 So, Kenyon again leaves the average Believer left to feel like a failure if he ever gets sick like a normal human being. This is not the Gospel at all. God never promised Believers perfection in this life. But, this Gnostic “knowledge” sure puts certain Believers in a class above others! Such is always the nature of false doctrine. Its evil fruit always leads to the persecution of those considered less-than “the elite.” CHRISTIANIZED NEW THOUGHT After leaving Bethel Bible Institute in 1923, Kenyon took his now refined “Christianized New Thought” doctrine to the masses in the form of books and monthly newsletters. His works can still be accessed through his publishing group now called the Kenyon Gospel Publishing Society. Many today within the “Word of Faith” movement believe that their theology sprang from the studies and God-given revelations of Kenneth Hagin. This, however, has proved to be incorrect. The “Modern Faith” movement is undeniably rooted in the teachings of E.W. Kenyon. Hagin’s primary role was to take its teachings mainstream.
Posted on: Fri, 21 Mar 2014 13:23:19 +0000
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