Although no longer as prominent as in the past, question yet arises on occasion concerning the "Faith (or Positive) Confession" teaching - also known as the "Health and Wealth Gospel," "Name It; Claim It" doctrine, etc. The following is in response to one recent inquiry.
While various issues attend the Faith Confession school, the emphasis for which it is best known is that of one's words possessing a creative dynamic capable of bringing into being what is being said. The "spiritual law" by which this principle is ostensibly effected lies in one's first expressing his desire in prayer, followed by an ongoing exercise of personal "godlike" faith in the form of repetitive assertion ("confession") that the desired objective not only exists, but that it is already in one's possession. Support for this position is usually based on a miscontrual of I Peter 2:24: "by whose stripes you were healed" - emphasis resting on the word were. Given this alleged preexistence of one's objective, need now, according to "Confession" philosophy, is for its "manifestation." As demonstrated by both text and context, however, the illness here addressed is spiritual - that of "going astray." In having "returned to the Shepherd and Guardian of your souls" the epistle's readers had accordingly been healed (vs. 25: cf. Isa. 53:5-6; Matt. 13:15).
Given the teaching's affinity at this point to various mind science philosophies (Christian Science, Unity School, Church Universal and Triumphant, etc.), Faith Confession has been sometimes characterized as a "Pentecostalized Christian Science" (influence being further observable, for example, in the denial of negative reality. The person confessing healing who is yet ill or incapitated is actually not ill; he is rather "healed, but awaiting manifestation," etc. This is not to deny that within other areas of emphasis, much exists within the school at large that is biblically sound).
Vulnerability has further attended Faith Confession emphasis in that it has often proven conducive to the concept of one's having learned how to manipulate God for purposes of self interest. Particularly during the teaching's highth of popularity, one seldom had to search far for those who, in a complete absence of vision for a lost and hurting world, had become much absorbed with "confessing" riches, wealth, luxury automobiles and the like into being. Scripture has mor than a little to say at this point.
The foregoing is not to say that one's verbalizations cannot hinder or assist his state of mind or, indeed, his exercise of faith. It is to state, however, that Scripture knows nothing of a formulaic routine whereby, following a one-time request, the believer then creates his own reality or attainment of objective.
While more might here be added (the "little gods" theory espoused by some, for example), we conclude by again addressing the Faith Confession claim that upon making initial request, such is not to be repeated. Note:
1. Paul sought God for relief of his "thorn in the flesh" three times (II Cor. 12:8).
2. In his desire to visit the believers at Rome, Paul again noted that he was "always in my prayers making request" that such might be accomplished (Rom. 1:10).
3. James' example of "the effective prayer of a righteous man avail[ing] much" included Elijah's prayer that it might rain (James 5:17-18). I Kings 18 notes that he prayed to this end seven times.
4. In his exhortation that "men ought always to pray and not to faint," Jesus further emphasized the point in these words: "Shall not God bring about justice for his elect, who cry to Him day and night?" (Luke 18:1,6-7; cf. also the helpless widow who, in having "fixed her hope on God...continues in entreaties and prayers night and day" (I Tim. 5:5).
5. In Christ's Olivet Prophecy of coming destruction, he exhorted: "Pray always, that you may be accounted worthy to escape" (Luke 21:36).
6. Paul similarly exhorted believers to "Pray without ceasing" (I Thess. 5:17).
7. Finally, our Lord himself prayed three times on the night of his Passion that were it possible, he might be spared the cup of suffering (Matt. 26:39-44).
Burl Ratzsch
