Charity Chinenye

TITLE PAGE SLAIN IN SPIRIT GENDER (WOMEN) THESIS BASED ON ISAIAH 66:16 A CASE STUDY IN ANAMBRA STATE OF NIGERIA BY EZEOKEKE CHARITY CHINENYE A RESEARCH PROJECT SUBMITTED TO WESTMINSTER CHRISTIAN ACADEMY, 800 MARYVILLE CENTRE DRIVE TOWN AND COUNTRY, MO 63017, MISSOURI. SEPTEMBER 2021 1 DEDICATION This project is dedicated to the Almighty God and our beloved ones. 2 ACKNOWLEDGEMENTS I sincerely express my gratitude to Almighty God who has seen me through this project. The success story of this project was actualised through the great Divine mercies of God and the whole lot of people. He used diverse ways to make my academic endeavour an attained achievement. I remain thankful to Reverend Canon Emmanuel Nwankwo for his commitment, guidance and contributions to see that this work is well completed. I am also profoundly indebted to my ever loving husband Mr. Isaac Chidi Chukwudolue who tirelessly bore the financial burden of my study and provided me academic inspiration and moral encouragements to this work. I am profoundly indebted to my adorable parents, Mr. Ernest Ifeanacho and Mrs. Ethel Ifeoma Ezeokeke for their wonderful advice and support in prayers and unceasing motivation that brought me to this far. To God Be All The Glory. 3 TABLE OF CONTENTS TITLE PAGE ..................................................................... i DEDICATION ............................................................... ii ACKNOWLEDGEMENT .............................................. iii TABLE OF CONTENTS ................................................ iv ABSTRACT .................................................................. v CHAPTER ONE: THE RESEARCH PROBLEM Statement of problem ........................................................ 1 Purpose of the study ....................................................... 3 Background and Need of the Study ................................. 3 Theoretical Rationale ...................................................... 7 Limitations ..................................................................... 9 CHAPTER TWO: REVIEW OF RELATED LITERATURE Overview........................................................................ 10 CHAPTER THREE: DESCRIPTION OF PROPONENT’S CONCEPT OF SLAIN IN THE SPIRIT BY HOLY SPIRIT Typical Pentecostal Mode of worship ............................ 15 Biblical Basis for Believers in Slain in the Spirit ............ 17 Claimed Biblical Examples ........................................... 18 CHAPTER FOUR: ARGUMENTS AGAINST BEING SLAIN IN THE SPIRIT Suggestions to Christians ............................................... 22 References .................................................................... 24 4 ABSTRACT The subject of this essay is a fascinating one. It centres on one of the most debatable subjects in the New Testament studies particularly the Gospels and Acts of Apostles. It is slain in the spirit, an issue which has been subjected to several interpretations both by scholars and unlearned believers and non- believers. The entire work embraces four chapters. The first chapter discusses research problem, purpose of the study, background/ setting and need of the study, theoretical rationale and limitations of the study. Chapter two deals with review of related literature. Chapter three examines description of proponent’s concept of slain in the spirit by Holy Spirit. Chapter four equally examines criticisms or arguments against being slain in the spirit coupled with suggestions to Christians. 5 CHAPTER ONE THE RESEARCH PROBLEM STATEMENT OF PROBLEM This work is a natural follow up to prophet Isaiah’s message of God’s speaking again of the day of vengeance and judgment which is going to come. People will be judged for their abominations “for I know their works. According to Fred. M. Wood (1975) “to be alive in the 8 th century BC meant danger because of rapid changes in both leaders and events. It was a period marked with wars and intrigues. Mad rush to wealth and luxury generated crucial problem such that wide gap appeared between economic classes, the bourgeoisie and the proletariat. Sin was ignored, wickedness and evils continued to multiply in geometric progression. It was at this period of horror that prophet Isaiah emerged with message of doom in the final chapters of his book. Isaiah reproved those who still cling to the old idolatrous ritual practices and hold out the hope of divine favour for the righteous who will inherit the land while opponents shall be slain or slaughtered. This very word “slain” as modified, claimed and interpreted by some Christian denomination is synonymous to the doctrine of slain in spirit preached or practiced in this era. Thus this research is inspired by identical horrible situation in Anambra State of Nigeria especially in religious dimension with the growth of church and self –ordained religious leaders. The proliferation and multiplicity of Christian denominations triggered the controversial doctrine of slain in spirit as being a terrible vengeance on people who have chosen to rebel against God as that which Isaiah advocated. The importance of sound doctrine cannot be over-emphasized at this stage of our national development when Christian are at cross roads. There is a crisis in our beliefs and style of living such that there is conflict between our early Christian life 6 and the modern complex life of change and innovation. The sudden influx of independent or indigenous churches in Anambra state in particular and Nigeria in general now embark on the fervent search for localization of Christianity to suit the African culture. Doctrines is a Phenomenon that affects life in all ramifications. While true doctrine leads to life and God, error leads to death and destruction. No wonder the warning against false doctrine in 1Timothy 4:1-2 which reads: “Now the spirit expressly says that in Later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons through the pretensions of liars’’. Today there are legions of religious charlatans’ who parade themselves as wolves in sheep’s clothing. They go about under the cloak of spiritual revivalism, propounding and advocating questionable doctrines which may or may not be Biblical. They do this just for self aggrandizement and the craze for adding glamour to their style of worship which in turns attracts mainly women Folk who easily fall prey to them as converts. In the process, these charlatans not only sap but they milk and swindle a lot of money from their captors. In other words the way these charlatans commercialise religion makes solemn worship of God to be mingled with the worship of money which is the mammon of all unrighteousness (Luke 16:9). A state so reckless as this, is risking a moral war by a moral army of occupation from within. God’s vengeance cannot be avoided therefore. To erase all these packages of religious and societal ills while embarking on critical study of doctrine of slain in spirit is the major problem of this research. 7 PURPOSE OF STUDY The purpose of the study is to find out what the act of being slain in spirit means. Is the act legitimate, real or not? BACKGROUND AND NEED OF THE STUDY The present Anambra State people under our study are one of the thirty-six states of Nigeria living in the Eastern part of Nigeria. It is a political entity created out of the old Anambra state, all within Igboland in 1991. They are found in the heart of Igboland. As the core of the Igbo race, they have the highest frequency of the significant cultural traits of the Igbos and the Jewish race. This is perhaps why Proffessor Alaezi. O. (2003) traced the origin of the Igbo’s to the Jews. According to him, Igbos of Nigeria originated from Israel on the Middle East, they were part of the “fall-out” of the Scattered Hebrews from their native land, Israel around 597 BC and 70 AD respectively (p. 25) Recent archaeological discoveries in Igboukwu a town about 30 kilometers from Onitsha in Anambra State by a team of researchers led by Professor Thurstan Shaw (1970) seen to suggest a lot of facts about the cultural affinity and relationship between Igbos and the Hebrews. Like the Archaeologist mentioned above, a fact finding team of Israelites from Solomon Shepherdic Federation made yet another significant discovery on the origin of the Igbos in 1997. On this Alaezi (2003) comments: 8 There is a very significant concentration Of ERI, the 5th son of GAD (Genesis 46: 16) In AGULERI Town in Anambra State where recently a very important discovery of a clear evidence of Jewish ancestral origin of the Igbos was made in the domain of the traditional Ruler of AGULERI at the instance of an Israeli team on a fact finding mission in December 1997 (p. 26) These and other facts not mentioned here go to prove why the contemporary Igbos prove of Anambra State are notoriously religious such that they share in common with the Jews similar religious, social and cultural traits. Like the Israelites under kings as rulers, the Anambra state traditional rulers are perceived as quasi- Divine or sacrosancts who claim to have been given the power to rule by God. Anambra State Igbos have homogenous language with dialectical variations. They share identical and significant social institutions, religious customs and beliefs among themselves. Dating from Nigeria’s Independence in 1960, Anambra State Igbos as Israel, (God’s chosen race) appeared to be a chosen race to lead Nigeria from barbarism to civilisation and development in various spheres of life. They provided the bulk of human capacity that powered the nation. They controlled nearly all the machinery of production, government institutions and establishment, government bureaucracy and public works in the federation. This period of Anambra State history can be said to be her golden age similar to that of Israel in the days of King David. 9 The Anambra State Igbos by nature are highly enterprising and such like the Jews in diaspora; they are found everywhere and into everything at the highest level of Operation. They become proud and powerful landlords with domineering and commanding influence over the natives of the places they settle. The pride is however tainted with arrogance, greed, egocentricism, repressive measures and the like. It is a historical fact that other ethnic groups in Nigeria hated and resented the ubiquity and avaricious tendencies of the Igbos. The Northerners in particular having been pushed to the wall openly agitated for the entire Igbos resident in northern Nigeria to go back to Igboland. Chased around in many cases or killed by other tribes in Nigeria where they roam in diaspora. They run and soon return to the same places where they were once harassed, and despoiled to start life over again. Like the Jews, the Anambra State Igbos carried with them everywhere they go, the WORD OF GOD because more than 75% of them are Christian Faithfuls by religion. The extent they are committed and true Christians is yet a polemic issue because divisions among them within recent times have been fanned by the rise in number of independent or indigenous splinter church organisations and fanatical groups some of whom openly condemn other Christian churches as unbelievers. Most of these independent churches broke away on account of the sterility and spiritual barrenness of the existing mission churches. Some of these churches disturb the peace of the community with their noisy preaching as early as 4 0’ clock in the morning. Some mainly women folk are so fanatical that they neither help nor greet anybody who does not belong to their church. The sudden upsurge of Independent churches especially Pentecostal and Charismatic movements paved way for women empowerment or feminist movement syndrome. The women folk like their male counter-parts began to open ministries. They emerged with the responsibility of elevating and redeeming their 10 disparaged and debased image or status not accorded to them by the orthodox churches. Women rose to the rank and file of deaconess, prophetess, visioners, general overseer and the like. What is today popularly known among the women folk as August meeting is a tool for Women empowerment. It is an annual rallying point and a big Jamboree occasion where they showcase superiority and materialism. These practices are definitely against the concept of Christian love and brotherhood and above all, the spirit of the gospel as preached by the first Apostles. Indeed, Anambra State appears to be home for all evils where nobody cares what happens as people have developed thick skins to crimes. The proliferation of churches and moral decline in both public sectors of life have diffused and polluted Anambra State body politics. The religious leaders who are expected to condemn the prevalent evils like the overzealous politicians assume more of a secular role than spiritual role. Some of these religious leaders establish churches as an industry where Christian religion is heavily commercialized. From the fore-going one can observe that history bears eloquent testimony to the destruction of a nation from within by defiant army of vice. The ancient Roman Empire like Israel was first internally devoured by vice before it was externally destroyed by war. This took place after Rome had become master of the world for 800 years. It fell and never rose again. Like Rome or Israel at the time, Anambra State is already hanging on the balance and in danger of exposure to destruction or impending doom. There is urgent need therefore for the people to read the handwriting on the wall from the content of this work. 11 THEORETICAL RATIONALE The research will recall the views of various authors who had contributed in varying degrees concerning the theme: “slain in Spirit” a modification of what prophet Isaiah observed as God’s vengeance on Idolatrous people of the coming age when the Lord shall reign. According to Scott R.B.Y (1969) the prophets like the priest had a dual role. It was his responsibility to call with the “Name” of God and to speak in His “Name”. His commission lays upon him a direct measure of responsibility for the spiritual condition and fate of his people. Though set apart for his task and often forced to stand alone, the prophet like the priest in his approach to God speaks for the people to whom he belongs and who cannot or will not acknowledge their spiritual necessity. In his own person, he feels the weight of the very Divine judgment which finds utterance through his lips. In the Bible, the account of God’s dealing with his apostate people is immediately followed by his words to them through his servants, priests and Prophets. So, in a given historical situation the prophets or the priests regarded as the mouth piece of God are compelled to utter God’s message unadulterated and at all cost. Their messages are valid at all times because neither the character of God nor human sin has change. Thus the message of ethical reformers reveals that there is one God, Supreme in history. All nations are in hollow of his hands. All human problems are subject to divine providence. God controls and reigns in all the world and not over Israel only. Generally speaking, ethnical reformers have passions for righteousness and they maintained that a righteous God demands righteousness in his people and they thunder against sin with breaking hearts wherever they find it. They like Isaiah uphold that Holy God must have holy people. To them judgment is certain, continued sin must be punished. 12 All true prophets of God are against all cant and hypocrisy in religion. Worship must be sincere. They affirm that the downfall of any nation is inevitable because of the way the nation is living. So in all the prophets or priests, there is the warning of judgment because judgment inevitably follows disobedience. The only escape from the consequent punishment is “let the wicked forsake his ways” (Isaiah 55:7) for God is not a judge but a redeemer and saviour. Beyond the judgment, there is hope. RESEARCH QUESTIONS In order to carry out this study, the following research questions have been formulated as a guide to the study. 1. What factors make messages of true prophets of God authentic and valid irrespective of time or place? 2. What does slain in spirit mean? 3. Is slain in spirit real or not? 4. Is being slain in spirit Biblical 5. Is slaying in spirit doctrine, a cardinal principle tenet of Christians? 6. Is slaying in spirit, a universally accepted liturgy in Christian worship? 7. What impact has the doctrine of slain in spirit on the religious life and public morality of the adherents in Anambra State? 8. Is being slain in spirit coming from God? 9. Can Holy Spirit as a comforter make one to fall and sustain injury? 10.How does slaying in spirit by Holy Spirit manifested in the church of God? 11.Can man manipulate or influence Holy Spirit to act in a particular way? 12.What factors are responsible for faithfulness and insincere worship of God in Anambra State? 13.Why Does God allow punishment to come on his people? 13 SCOPE OF THE STUDY The study covered Anambra State in general and the researchers Aguata Local Government in particular. The study was carried solely on resource persons which include priest, pastors, General overseers or religious ministers of various Christian denominations. Data about the doctrine were also obtained from resource materials or books published on the issue and then from observation as participant researcher in regular Pentecostal church worship. LIMITATIONS OF THE STUDY The study was limited by the financial problems and as such the researcher could not carry out an extensive research into every nook and crannies of Anambra state. Thus, the researcher concentrated heavily on interviews and participants observations on the doctrine in some selected Christian churches in towns where each of the twenty-one local government headquarter is situated. 14 CHAPTER TWO REVIEW OF RELATED LITERATURE The Overview This research work has a focus on the Evangelical Mission and message of Prophet Isaiah to the hypocritical Jewish nation and then to the growth of Christianity in Africa which Nigeria is a part. According to Fred M. Wood (1975) “to be alive in the 8th century B.C meant danger because of rapid changes in both leaders and events (P.9). It was a horrible period marked with wars and intrigue. Isaiah’s work was mainly centered around three crisis in his nation’s life. The first was the Syro-Ephraimite war when Ahaz being frightened by alliance of Syria and Israel asked for help from Assyria. The second was during the reign of Hezekiah, a party was formed to break alliance with Assyria and form alliance with Egypt. Isaiah was strongly opposed to this and his policy prevailed. The third was during the time of Sennacherib, the king of Assyria, there was a general revolt of the vassal states. Judah was drawn in despite the protests of Isaiah. However, when Sennacherib attacked, Isaiah told the king that Jerusalem would not fall and he was proved right. Thus Isaiah was forced to play an important part in the politics of his day. He was primarily concerned with religious and moral issues. The vision of the Majesty and Holiness of the Lord which he saw in the Temple at the beginning of his prophetic career made a profound impression upon his mind, gave him complete faith in God and inspired all his public utterances which traversed 66 chapters of his book. The 66th chapter of his work is in the nature of epilogue to the entire message, summarizing and carrying out the principles of the rule of God as they apply to all ages to come 15 Utterances of Isaiah in Isaiah 66:16 has a dark side towards the enemies of God’s kingdom and a bright side towards his faithful loyal subjects. The terrible vengeance in 66:15-16 reads. “For behold, the Lord will come in fire and his anger in fury. For by fire will the Lord execute judgment and by his sword upon all flesh and those slain by the Lord shall be many”. From history, this declaration in verse 16 from God points out that “for by fire and by his sword, will the Lord plead with all flesh”. With the Mahometans, the Turks, the Ottoman empire, against whom he will call for a sword, and with rain upon them fire and brimstone, signified by Gog and Magog, (Ezekiel 38:22) (39:6) and with the other anti-Christian powers at the battle of Amageddon; and when the fourth vial will be poured upon the sun, and men will be scorched with fire (Revelation 16:8-9) (16:16) (Revelation 19:20-21) and the slain of the Lord shall be many. This is to say that those that will be slain by the Lord, both in the attempt of the Turks to recover the land of Canaan out of the hands of the Jews who possessed of it; whose numbers of slain will be so many, that the burying of them will last seven months (Ezekiel 39:12) and in the battle between Christian Princes, Christ at the head of them and the anti-christian armies, led on by the beast and the kings of the earth; when the fowls of the air will be invited to the great supper of the Lord, to eat the flesh of kings, captains and mighty men. So great will the slaughter be (Revelation 19:17-21) and Isaiah 11:3-4: This impending terrible vengeance as amplified in Isaiah 16:16, echoed in above references and modified by some Christian denominations sequel to the growth of Christianity form the neucleus of the doctrine of slaying or slain in spirit. 16 Thus beginning with the First Great Awakening that impacted protestant Europe as well as Britain’s American Colonies in the 18th Century, bodily movements became a prominent and controversial part of Protestant and controversial part of Protestant revivalism. Supporters of the revivals within various denominations including Presbyterians, Congregationalists, Baptists and Methodists argued that trembling, groaming, screaming and falling to the ground “as through dead” were signs of divine power in those who were becoming aware of their own sinfulness. According to Williams Jeffrey (2010), this bodily agitation, as well as the problem of sin and guilt, was resolved through a conscious conversion experience, which was marked by peace and joy. John Wesley, the founder of Methodist considered falling down and other bodily movements to be natural (not supernatural) human responses to the supernatural “testimony” or “witness” of the Holy Spirit in conversion. Occasionally, Wesley attributed bodily movements to Satan’s attempt at disrupting the conversion process, but at other times, he described bodily movements as natural human responses to God’s love. Wisely, George Whitefield and Jonathan Edwards all record instances of people falling during their ministries. During the second Great Awakening of the early 19th century, Peter Cartwright and Charles G. Finney also recorded similar behaviour. In the 20th century, “Prostrate trance” became chiefly associated with Penticostalism and its offshoots. The term “Slain in the Spirit” was used in this context as early as 1920 by American healing Evangelist Maria Woodworth – Etter, whose ministry was often accompanied by this phenomenon. In her book, The Holy Spirit, published in 1920 she wrote: 17 “It will come to pass in the last days”, says the Lord, “that I will plead with all flesh, with the sword and fire, and the slain of the Lord shall be many (Isaiah 66:16) “The sword is the word of God The fire is the Holy Spirit. The slain of the Lord are those who fall under the conviction or who fall like dead men under the power of God”. Historian Grant Wacker argues that early Pentecostals replaced the liturgies and sacraments of traditional Churches with the “disciplined use of ectasy”, including the regular occurrance of slaying in the spirit. Regarding the sacramental undertones of slaying in the spirit, Wacker writes: “In those situations Christ’s physical death and resurrection was re-embodied not just re-enacted but literally re-embodied night after night, before the very eyes of believers and non-believers alike. In one account after another, we read that Prostrate worshippers covered the floor” the stories sometimes stated and after implied that no one was left standing, which suggests that prostration gained a ritualistic significance comparable, perhaps to kneeling or genuflecting in liturgical Church traditions. The frequency of slaying in the spirit and the importance that Pentecostals placed on it decreased overtimes as Pentecostals attempted to shed stereotype of 18 being “Holy Rollers” (a derogatory term derived from instances of people literally rolling in the Aisles when baptized in the Holy Spirit. In 1989, Margret Poloma noted that some Pastors and even high ranking leaders within the Assemblies of God U.S.A; a Pentecostal denomination, were critical of the practice. Slaying in the spirit saw a resurgence during the 1960s and 1970 due to the emergence of Independent or Indigenous Churches especially the Charismatic Movement which disseminated Pentecostal beliefs and practices among mainline Prostestants and Roman Catholics. During 1980s, it experienced another sarge in visibility due to the influence of John Wimber, an Evangelical Pastor and founder of the Vineyard Movement. SUMMARY:It is seen from the above history that the doctrine of slain in spirit has serious dislocations and conflicting views. With the sudden influx of independent or indigenous Churches especially Charismatic and Pentecostal Movements in Anambra State, the doctrine of slaying in spirit was born. Thus, using the research questions to find out how this doctrine is sound, real, believed and practiced is the major concern of this research. 19 CHAPTER THREE DESCRIPTION OF PROPONENT’S CONCEPT OF SLAIN IN THE SPIRIT BY HOLY SPIRIT In the Old Testament, the work of Holy Spirit was narrowed down to the people of Israel but in the New Testament most especially after Pentecost, the work became universal, spreading among all the believers all over the world. God also made the Holy Spirit to dwell permanently with his children, doing a perfecting work that could make a believer Christ-like in nature. The Holy Spirit gives directives on how the church should be organised. Thus, the Holy Spirit continued to guide the actions of the congregation. Hence, the Christian church has been described as the church of the Holy Spirit. The Holy Spirit brought about the wonderful marks of growth of Christianity such that there is today an upsurge of independent or indigenous churches especially Pentecostal and charismatic churches in Anambra state. The members of these churches believe that Holy Spirit is the vital or central force pervading and piloting their distinctive style of worship in which their distinctive style of worship termed “slaying in spirit is a special feature. TYPICAL PENTECOSTAL MODE OF WORSHIP In church services or healing crusades, there is a time when the coming of Holy Spirit is manifested. As Rudolf Otto succinctly described the idea of holy, the coming of Holy Spirit begins with creation of “Mysterium Tremendum Et Fascinans by the pastor. That is the idea or feeling of holiness is created with introduction of a scintillating music coupled with clapping of hands and singing. The attendees may be invited to the front of the church or other venue to receive prayer from a minister or a team of ministers. As the music comes to a crescendo, the Holy Spirit usually descends to possess and bring about anointing to the attendees. Women folk in particular become estatic and frenzied, shivering, seeing 20 visions and speaking in tongues. This is accompanied by the roving about of the inspired minister or the pastor. Immediately the minister touches or lays hands on some of the worshippers who are mostly women, at the forehead or head, they perceive the spirit of God upon them and they collapse or fall, usually onto their backs as though dead and supposedly overcome by the Holy Spirit. Their fall is broken by Ushers or “catchers” Once fallen, a person may lay on the floor face up and eyes closed for several seconds or several hours in some cases. People who have experienced the phenomenon report different degrees of awareness ranging from total consciousness to complete unconsciousness. They also report feeling of peace and relaxation. While lying down, they may be convulsing, crying out, speaking in tongues, laugh or speak praises to God. What is very remarkable is that only women who experienced the phenomenon are usually transformed into cyclone, rolling on the ground for some minutes. The entire scene can be described as Mass Hysteria such that a non – Christian who is chanced to be in the congregation can charge them of madness. These possessed or slain worshippers eventually regain consciousness at a certain signal usually the ringing of a bell which announces the departure or exist of the Holy Spirit. In view of the above, slain in the spirit or slaying in the spirit are terms used by Pentecostal and Charismatic Christians to describe a form of prostration in which an individual falls to the floor while experiencing religious ecstasy. Believers attribute this behaviour to the power of Holy Spirit. Other terms used to describe the experience include falling under the power, overcome by the spirit and resting in the spirit. The practice is also associated with faith healing because individuals are often slain while seeking prayer for illness. According to Anthropologist Thomas (Csordas; in charismatic ritual life, resting in the spirit can serve purposes of demonstrating divine power, of 21 exhibiting the faith of those who are “open” to such power; of allowing a person to be close to, “touched by” or “spoken to” by God. (Sometimes via embodied Imagery): of preparing a person to receive and exercise a spiritual gift or of healing. Not all incidents of falling or swooning in Pentecostal and Charismatic churches are attributed to the Holy Spirit. Besides, the possibility of fraud, charismatics may also attribute the behaviour to demonic activity. Analysing accounts of early Pentecostal religious ecstasy historian Grant Wacker concluded that communal cues helped religious communities determine whether specific incidents were instigated by the Holy Spirit or not. Other explanations of the phenomenon have also been proposed, such as autosuggestion, peer pressure, or a desire to experience what others have experienced. In addition, sociologist note that similar phenomenon such as spirit possession and trance, can be found in other religions. BIBLICAL BASIS FOR BELIEVERS IN SLAIN IN THE SPIRIT: Christians who support the practice cite Biblical evidences for its authenticity and use. Michael Brown quotes a number of scriptures which he claims or assets to support the practice of being slain in spirit. On the other hand, Wayne Grudem states that while the phrase “slaying in the spirit” is not found in scripture there are a number of instances where people are described as falling to the ground or falling into a trance in the presence of God. 22 CLAIMED BIBLICAL EXAMPLES: Passage Description Ezekiel 1:28 Here Ezekiel saw the appearance of the likeness of the glory of the lord and fell face- down. Similar in Ezekiel 3:23 Daniel 10:5-18 As Daniel saw and heard a vision, his strength left him and he became helpless, then he was unconscious face down, then later trembling on his hands and knees. Matthew 17:6 Three disciples fell face down to the ground overwhelmed, on the mount of transfiguration Revelation 1:10-18 The apostles John heard a loud voice behind him, then he turned to see the voice and fell at his feet as though dead.” Also see 4:10 Genesis 15:12, Dan These are other passages that describe someone falling down 8:27, John 18:6, Acts E.g. in John 18:6 reads, when the soldiers and Judas came to 9:4, 10:10 arrest Jesus and Jesus answered, “I am he” (asserting his divinity) they collapsed on the ground. These falling down are disputed because it is not clear if they in voluntarily fell. Acts 19:12, 9: 12, 28: 8 These passages are examples of how the power of God can be Mark 5:30, James 5:14- transferred by touch or by laying on of hands. 15 There is a passage in 2 Chronicles that is also quoted by those who argue for believers being “slain in the Spirit”. This passage speaks of the priests not being able to stand in the presence of the Lord. It says: 23 In unison when the trumpeters and the singers were to make themselves heard with one voice to praise and glorify the lord and when they lifted up their voices accompanied by trumpets and cymbals and instruments of music, and when they praised the lord saying, “He indeed is good for his loving kindness is everlasting,” then the house, of the lord was filled with a cloud, so that the priests could not stand to minister because of the cloud for the glory of the lord filled the house of God (2 Chronicles 5; 13, 14 NASB) It is argued that the glory of the Lord would not allow the priests to remain standing while they ministered. The assumption is that all fell down. The researcher’s discussants outside Pentecostal and Charismatic circles raise eye brow against this type of Spirituality which is attributed to the power of Holy Spirit. Hence, they raised a number of questions in objection. They ask such questions as “is being slain in spirit Biblical? What does slain in Spirit mean? Is being slain in Spirit from God. Has man the power to manipulate Holy Spirit to obey his commands or dictates? The reasons the opposers of the concept of slain in the spirit have and which compelled them to ask the questions stated above form the content of chapter 4. 24 CHAPTER FOUR Arguments Against Being Slain In The Spirit The doctrine of slain in the spirit remains a thing of puzzle and a spiritual aberration to critical minds. They wonder whether the Holy Spirit can be destructive with the might and pomp of Caesar or with the spirit of beatitudes where he made it clear that he came not to be destroy but to bring to perfection. (Matthew 5:17). Spirit led Behaviour means producing the fruit of the spirit. The Bible says that the fruit of the Spirit’s power is self-control, not some sort of uncontrolled ecstasy. Paul wrote to the Galatians; “But the fruit of the Spirit is Self control (Galatians 5:22-23 RSV). When God’s Spirit is truly controlling a person’s life, there is not a showing off or some outward theatrical display. Thus, the critics maintained that any act, such as being “Slain in the spirit” is not a work of God’s Spirit but a work of the flesh. Whenever people call attention to themselves, they are not glorifying the God of the Bible. This is not the way Holy Spirit works, for His ministry is to call attention to Jesus Christ. In addition, the Lord requires permanent results in the lives of those who trust Him. He is not looking for some temporary act that supposedly displays devotion to Him. The fruit must be a continuous thing in a person’s life. This is why Paul wrote about the need to conduct our lives by the power of the Spirit when he says; “if we live by the spirit, let us also walk by the spirit (Galatians 5:25). This is the way in which we must live; by the power of the Holy Spirit. Jesus also made some comments about the fruit of the Holy Spirit. Matthew records Him saying the following: “Watch out for false prophets (ie Charlatans) They come to you in sheep’s clothing, but inwardly they are ferocious 25 wolves. By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? Like wise every good tree bears good fruit, but a bad tree bears bad fruit. Every tree that does not bear good fruit is cut down and thrown into fire. Thus, by their fruit you will recognize them (Matthew 7:15-20). A good tree will continually produce good fruit. Therefore, we are to look at the totality of a person’s life rather than some momentary experience. In sum, those who argue against the idea of one being “Slain in the spirit” maintain that it has no Biblical support. They dispute the interpretations of those Bible passages, arguing that there is no biblical precedent and that the practice may be satanic in origin. Those skeptical of the practice have explained it as being caused by hypnosis, autosuggestion or peer pressure. On Christians who lean forward, Cessationism tends to refute the claim that this practice is scriptural such as Calvinist pastor and author John MacArthur: who argues that the practice is neither described nor prescribed specifically in the Bible and that it is at best of Satanic origin. Charismatic Christianity critique of the practice, such as David Pawson a Bible teacher and charismatic Christian, who states that the closest Biblical reference is the story of Ananias and Sapphira which has a quite different connotation. Thus with respect to those who fell in scripture, they never fell backwards, as is usually the case with being slain in the Spirit. In scripture, it was always forwards or just falling general as adumbrated in (Daniel 8:17-18). The act of falling is easy to fake by people in order to lay to rest the craze for it. For instance 26 Ectasy can be induced with illegal drug. Young people do take such drugs during parties to give them great energy and pleasure which in turn make them fall. This is a hypocritical formalism therefore. The critics maintain that the term slain in the spirit doesn’t exist anywhere in scripture; granted other terms like Trinity is nowhere to be found in the Bible either. Joe Nickell, writing in the Skeptical Inquirer, observed the use of slaying in the spirit during a Benny Hinn healing crusade in 2001. He compared the practice to hypnosis, writing that participant merely engage in a form of role playing that is prompted by their strong desire to receive divine power as well as by the influence of suggestion that they do so. In short, they behave just as if hypnotized”. SUGGESTIONS:From our discussion, we observe that there are two schools of thought namely those who believe in the doctrine of slain in the spirit and those who do not. Whenever it comes to supernatural phenomenon, Christians must exercise caution and must always make reference to the scripture because so far the scripture is silent for the most part on this polemic issue. The Bible has only examples and therefore not explicit on the concept. People should not be led astray with what they see but what they experience. Christians should never elevate themselves above the scripture because slain in the spirit does not fall into the crucial or cardinal doctrines of the church like Salvation, resurrection and the like. With anything supernatural, we have to test the Spirit to find whether it is the spirit of truth or the spirit of error. Thus 1John 4:1-3 reads: 27 “Beloved, do not believe every Spirit, but test the spirits to see whether they are of God; for many false prophets have gone out into the world. By this you know the Spirit of God; every spirit which confesses that Jesus Christ has come in the flesh is of God and every Spirit which does not does not confess Jesus is not of God. This is the spirit of antichrist of which you heard that it was coming and now it is in the world” already. Whether Christians believe the doctrine to be Biblical or not, in some instances, something beyond natural phenomenon seems to be occurring. Observing a person’s actions is not enough to determine if they experience an inward change prompted by Holy Spirit. So Christians need to be wary about any supernatural encounter. 28 REFERENCES Alaezi O. The Jewish – Igbo connection. Special Publication 2, May 4. 2003 Brown, Michael L. Let No One Deceive You. Shippensburg, P.A. Destiny Image, 1997. (ISBN 1-5604 – 3693). Burgess, Stanley M. Van der Mass, Edward M. (2002) S.V. “Slain in the Spirit”. Zonder Van, ISBN- Csordas, Thomas J. (1997). The Sacred Self: A Cultural Phenomenology of Charismatic Healing. Berkeley University of California Press. Horace Knowles: The Holy Bible (RVS) Levi Dawson: The History and Religion of Israel. Evans Brothers Limited London. MacArthur, John F (1993) Charismatic Chaos: Signs and Wonders Speaking in Tongues; Health, Wealth and Prosperity; Grand Rapids; Zondervan. Nickell, Joe (May – June 2002) “Benny Hinn Healer or Hypnotist” Skeptical Inquirer: Committee for Skeptical Inquiry 26 (3) Retrieved June 15, 2017. Wacker Grant (2001) Heaven Below: Early Pentecostal and American Culture. Cambridge Massachussetts Harvard University Press. 29 Wayne A. Grudem, Systematic Theology An Introduction to Biblical Doctrine Leicester, England, Grand Rapids MI: Inter-Varsity Press Zondervan Pub. House -. Williams, Jeffrey (2010) Religion and Violence in Early American Methodism: Taking the kingdom by Force. Bloomington, Indiana University Press. Wood Fred .M. (1975) Hosea Prophet of Reconciliation. Woodworth – Etter, Maria (1920) “ Chapter 8”. The Holy Spirit. Whitaker House P. 106. ISBN- 30