Christian Psychics and Shamans: A Response to Morton Kelsey, Agnes Sanford and
DeArteaga’s Defense and Acceptance of Psychic Phenomena
by Paul L. King, D.Min., D.Th.
Published in Refleks Journal, Oslo, Norway 8-1-2009
Psi powers or parapsychology, powers of the soul (from the Greek psyche for soul), are
para-normal powers that involve extrasensory perception (ESP) and related phenomena.
According to Mark Albrecht and Brooks Alexander in the Journal of the Academy of
Religion and Psychical Research, there are at least four theories of possible sources of psi
phenomena:
Residue Theory—Humanity was created with para-normal powers in the image of
God, but they were corrupted, restrained, or short-circuited by the Fall (proposed by
George Pember, Watchman Nee)1
Lapsogenic Theory (originating in the Fall)—Psi powers were created or released by
the Fall (Gen. 3:22—“The eyes of both were opened. . . . the man has become like
one of us, knowing good and evil.”)
Spiritistic Theory—linkage between the human mind and the consciousness of an
extra-dimensional entity (a spirit being)—1 John 4:1
Neutral Naturalistic Theory—an intrinsically neutral natural phenomenon of the
human psyche that can be used for good or evil—Morton Kelsey, Agnes Sanford2
This article will particularly address briefly the fourth theory, that psychic phenomena are
God-given natural powers that can be used for good or evil.
Defense of the Neutral Naturalistic Theory
Agnes Sanford
Agnes Sanford was the daughter of Presbyterian missionaries who married an
Episcopalian priest and began a ministry of healing, and was a pioneer of the inner
healing movement. DeArteaga considers her the first theologian of the charismatic
1
George H. Pember, Earth’s Earliest Ages and Their Connection with Modern Spiritualism and Theosophy,
Toronto, Ontario, Canada: A. Sims, Publisher, n.d. 253; Nee, The Latent Power of the Soul, New York,
NY: Christian Fellowship Publishers, Inc., 1972), 9ff. Pember was a nineteenth century British scholar.
Nee‟s teaching in this matter is based on Pember‟s conclusions.
2
Mark Albrecht and Brooks Alexander, “Separating Wheat and Chaff: Biblical Discernment and
Parapsychology,” Journal of the Academy of Religion and Psychical Research, Vol. 3, No. 3, July 1980,
200-204. See also Richard Balge, “An Analysis Of Some Of The Cults Which Are Likely To Disturb Our
People,” Wisconsin Lutheran Seminary April, 1983, 28, accessed online at
http://www.wlsessays.net/files/BalgeAnalysis.pdf
movement.3 Observing the similarity between charismatic giftings in the Bible and
psychic powers, Sanford explained psychic powers in this way:
The Holy Spirit does not do violence to our natures, but only increases and develops
in us gifts that are already potential to our natures. Some people have natural-born
spiritual sensitivity, and if they use them only in the realm of meditation and spiritual
living, avoiding séances, Ouija boards and automatic writing, the gift can be greatly
used in God‟s service.4
According to DeArteaga, Sanford believed this explanation was more scriptural to view
these manifestations as a continuum. He explains that to Sanford‟s notion, “godly
spiritual healing,” as well as God-given powers of positive thinking and visualization and
spiritual powers of the soul (psyche) can be manifest on three levels, which she linked
with the Trinity:
Level I—God the Father—Any one who believes in God, even if not a Christian, can
have some healing power (such as Christian Science and the Metaphysical
Movements), some degree of God-given visualization, and some genuine supernatural
power from God in the soul (psychic abilities, or what some call “spiritual sensitives”)
Level II—God the Son—Those who believe in the divinity of Jesus and make Him
Lord have double the healing power of Level I, as well as increased powers of the
soul, positive thinking, and visualization through the name of Jesus.
Level III—God the Holy Spirit—Those who have experienced the baptism in the
Spirit have the highest healing power and the gift of healing, as well as the highest
powers of positive thinking, visualization, and spiritual gifting.5
DeArteaga defends her position, describing her beliefs as “a modern version of the
traditional Catholic doctrine that „grace perfects nature.‟ It was used by later Catholic
theologians of the renewal to explain to fellow Catholics the gifts of the Spirit.”6 This
theology he contrasts with the residue theory popularized by Watchman Nee, in which
“the human soul was so ruined by original sin that anything „psychic‟ is sinful” according
to the Calvinist doctrine of total depravity. He claims that this position “does not make
biblical sense,” citing the prophetic dream of Pilate‟s wife is an example of biblically-
sanctioned psychic phenomena from God.7
Morton Kelsey
Episcopal scholar Morton Kelsey, known for his comprehensive work on the history of
healing entitled Healing and Christianity, has also written on The Christian and the
3
For more on Agnes Sanford, see William L. DeArteaga, “Agnes Sanford: Apostle of Healing, and First
Theologian of the Charismatic Renewal,” Refleks, 6-1-2007, 82.
4
Cited in DeArteaga, 83.
5
William L. DeArteaga, “Agnes Sanford: Apostle of Healing, and First Theologian of the Charismatic
Renewal,” Refleks, 6-1-2007, 82.
6
DeArteaga, 83.
7
DeArteaga, 83.
Supernatural and Transcend: A Guide to the Spiritual Quest, relating supernatural
manifestations in the Bible to psi powers, that is, extrasensory perception (ESP) and
related phenomena. Kelsey was influenced by the thought of Agnes Sanford, but went
beyond her conceptions.
Kesley defines a shaman as “one in whom the power of God is concentrated and can thus
flow out to others,” claiming that Jesus was “greater than all shamans,” and practiced
clairvoyance by exercising psi power. He believed that the supernatural manifestations
of the apostles in the books of Acts are parapsychological experiences, asserting, “This is
the same kind of psi power that Jesus himself had. . . . It appears that almost all Christians
who were true disciples were something like shamans in the style of their master, sharing
various gifts of power.”8 In fact, he avows, “Cut out the ESP elements from the book of
Acts and the accounts become meaningless.”9
Further, he contends that “psi experiences themselves are not something from beyond;
they are simply natural experiences of the human psyche which mankind shares with
other living things and which can sometimes be developed.”10 To Kelsey, “There is
nothing “intrinsically evil . . . about psi power or its use . . . When people have deep and
abiding experiences of God, ESP (extra-sensory perception) experiences often occur.” 11
Clairvoyance, telepathy, precognition, psychokinesis, and healing are all the same kind of
power that Jesus and the disciples used.12
Like Sanford, Kelsey believes that such psi phenomena are neutral and can be used for
good or evil: “Extra sensory perception, then opens up a whole new view of spiritual
reality and the soul. If it is isolated from our religion and our central values and used for
doubtful motives, it becomes demonic and an instrument of Evil like any other valuable
human capacity. But psi ability may also become a powerful aid in eliminating the evil
that is so much a part of our lives. It may be used to know God and to serve him.”13
In his sequel, Transcend: A Guide to the Spiritual Quest, Kelsey adapts and expands
upon his thought, advancing support for psi phenomena and Christian shamanism by
developing “psi theology” even further: “Christ was and is the ultimate shaman. He was
the god/man who restores to human beings their connection to the divine . . . and the
Christian shaman needs to have an understanding of psychic phenomena and of his and
her own unconscious depths. In a real sense, every Christian who allows the Spirit to
move in him or her is a shaman.”14
Kim Clement
8
Morton T. Kelsey, The Christian and the Supernatural (Minneapolis, MN: Augburg Publishing House,
1976), 93-95.
9
Kelsey, The Christian and the Supernatural, 96-97.
10
Kelsey, The Christian and the Supernatural, 109.
11
Kelsey, The Christian and the Supernatural, 113.
12
Kelsey, The Christian and the Supernatural, 142.
13
Kelsey, The Christian and the Supernatural, 123.
14
Morton Kelsey, Transcend: A Guide to the Spiritual Quest (New York: Crossroad, 1981), 31.
As an example of more recent advocate, I mention Prophet Kim Clement, a popular and
influential leader in the contemporary charismatic prophetic movement. Whether he is
influenced by Sanford or Kelsey is unknown, but he takes a similar viewpoint. In an
interview on the web he was asked, “Do you believe that psychics are all of the devil and
they all got their gifting from the devil? Or do you believe some of them got their gifting
from God?” Clement responded: “It is not a gift from the devil. The devil doesn‟t give
gifts. I believe everything is of God. It‟s misappropriated; it‟s misused. It‟s taken and
used . . . incorrectly. They have a gift. . . . God is sending psychics to prophets so they
can clean them up and fill them with the Holy Spirit, and then get them used.”15
The Evidence of Scripture Regarding Psychic Power
The theories of Sanford, Kelsey, and Clement are intriguing to be sure. The real question
here is, “Is the neutral naturalistic theory of psi phenomena biblical as Sanford,
DeArteaga, Kelsey, and Clement claim?” The nature-to-grace theory as applied to psi
phenomena by Sanford and DeArteaga is only valid if it has clear biblical support.
Addressing Nee‟s residue theory is not the focus of the paper, but one does not have to be
a five-point Calvinist or agree to a hyper-Calvinist view of total depravity to
acknowledge the possibility of Nee‟s explanation.16 Nor does one have to buy into Nee‟s
theory to refute the neutral naturalistic theory. Defenders of the neutral naturalistic
theory may seem to have biblical support on the surface, but when the Scripture is studied
more in depth exegetically, hermeneutically and theologically, the biblical evidence
shows differently and we actually find that such support is scant and contradictory.
The Problem of Hermeneutical Presuppositions
First of all, in citing Old Testament figures who did not profess faith in Christ as
examples of non-Christian theists who exercised psi powers, Sanford and DeArteaga fail
to take into account that those Old Testament figures were in covenant relationship with
Yahweh. They were pre-Incarnation believers in the Father of the Son of God, not just
people who in some generic sense believe in a Supreme Being.
Secondly, regarding the dream of Pilate‟s wife, DeArteaga (and Sanford) fail to
distinguish between illumination from God and inherent natural ability of spiritual
sensitivity. The dream of Pilate‟s wife was not psychic sensitivity but revelation from
God through His prevenient grace. It is vital and foundational hermeneutically to
recognize the difference.
Old Testament Examples of Psi Power Not From God
Kelsey cites many Old Testament examples of para-normal powers such as voices and
visions, Balaam‟s prophecy, Joseph‟s ability to interpret dreams, Daniel as a prophet and
seer who headed a guild of soothsayers, the prophetic powers of Samuel, Elijah, Elisha,
15
Kim Clement interview #3, accessed online at http://www.prophetic.tv/clement3
16
Actually, Nee‟s teaching was more specifically Keswick, rather than distinctly Calvinist, although
Keswick believers tended to be moderately Calvinistic.
and other prophets, etc.17 Space does not permit full response to each of these, but we
will respond to a few and mention other significant examples.
Balaam. Balaam was not attuned to some psychic force from within him, even though he
was familiar with such forces. Rather, Yahweh “put a word in Balaam‟s mouth” (Num.
22:28; 23:5, 12, 16). He had revelations from God in spite of his psychic powers, not
because of them. In fact, he was intending to use his psi powers of divination, and had
been paid for it (Num. 22:7), but he was stopped by the angel of Yahweh, “because your
way was contrary [lit. “reckless”] to me” (Num. 22:32). The angel of the Lord revealed
to Balaam that the psychic way was contrary to God‟s way. His eyes were opened to true
visions of the heavenly only when he ceased “seeking [lit., “encountering”] omens,” and
the Spirit of the Lord came upon him (Num. 24:2-4). Under the inspiration of the Holy
Spirit, he acknowledged that his own psi power was not effective on Israel (Num. 23:7-8,
23)
Samuel. Samuel‟s powers as a “seer” were not due to tapping into a psychic power or
some natural sensitivity to the spirit realm, but rather “the Lord revealed this to Samuel”
(lit., “uncovered his ear”) (1 Sam. 9:15). Samuel was indeed a “spiritual sensitive,” but
he was not a spiritual sensitive to the para-normal. Rather he was a spiritual sensitive to
the Holy Spirit.
Saul. Saul was initially spiritually sensitive to Yahweh when the Spirit of the Lord came
upon him, and he was changed into another man and prophesied (1 Sam. 10:6-12), but
when he did not obey Yahweh fully, he lost that sensitivity (1 Sam. 15:19, 22-23), so that
“when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by
Urim or by prophets” (1 Sam. 27:6). So he sought out other para-normal means which
were forbidden by Yahweh. In fact, Samuel calls such para-normal powers apart from
Yahweh as “rebellion” and “the sin of divination” (1 Sam. 15:23). His original prophetic
powers did not come from a naturally-developed psychic force within him, but the Holy
Spirit coming upon him.
The Medium of Endor. The medium of Endor was accustomed to receiving psychic
communication, but was surprised at seeing Samuel (1 Sam. 28:7-14). She was not, in
this case, attuned to or tapping into a psychic power within her, but rather a power
external to her manifested itself. She had a revelation from God in spite of her psychic
powers, not because of them.
Joseph. Regarding the source of Joseph’s power to interpret dreams, Joseph answers the
neutral naturalistic theory by his own words, making it clear that he is not tapping into
some psychic force:
“Interpretations belong to God”—Gen. 40:8
“I cannot do it [“It is not in me”—KJV], but God will give Pharoah the
answer.”—Gen. 41:16
17
Kelsey, The Christian and the Supernatural, 87-92.
“God has revealed. . . . God has shown. . .”—Gen. 41:25, 28
Even Pharoah himself recognized that the power was not in Joseph innately, but Joseph
is “one in whom is the Spirit of God” (Gen. 41:38).
Elijah and Elisha. The Scripture does not attribute the para-normal powers of Elijah and
Elisha to an inner force or innate power residing in them. Rather, “the hand of the Lord”
was on them (1 Kings 18:46) or “the word of the Lord came to” them (1 Kings 17:2, 8;
18:1; 2 Kings 3:12). The mediumistic psi powers of the prophets of Baal were no match
for the supernatural power of Yahweh.
Micaiah and the Supposed Prophets of Yahweh. Scripture demonstrates that not all who
claim psi powers from God are really from God. Zedekiah and numerous other prophets
were prophesying in the name of Yahweh, but only Micaiah truly represented Yahweh (1
Kings 22:5-25). The others were branded as inspired by deceiving spirits. Applying
Sanford‟s standards, their gift could “be greatly used in God‟s service,” since they were
“avoiding séances, Ouija boards and automatic writing.” Contrary to Kelsey, their
powers were not “isolated from their religion.” The standards of Sanford and Kelsey fall
far short of Yahweh‟s standards for true prophetic power.
Zechariah. Zechariah‟s prophetic powers did not come from within himself or from
being sensitive to some psi force. Rather, Scripture records that his para-normal insight
was “through the vision (or, “fear”) of God” (2 Chron. 26:5). The visions that Zechariah
experienced were not from being attuned to an innate inner power, but from “a word of
the Lord” and an angel of Yahweh (Zech. 1:7-9).
Daniel. Some might point out that Daniel and the magi could have been good or evil.
Daniel was indeed classed by King Nebuchadnezzar as one of the magi, one of the
magicians who possessed psi powers to be able to identify and interpret dreams (Dan.
1:20). He even made him chief of the magicians (Dan. 2:9). However, Daniel made it
clear that his powers did not come from himself or tapping into any psychic power or
energy field:
“No wise man, enchanter, magician or diviner can explain. . .”—Dan. 2:27 (sets
himself and God apart from these sources)
“God is the revealer of mysteries . . .”—Dan. 2:28-29 (not his inner power)
“not . . . any wisdom residing in me more than in another other living man”—Dan.
2:30
Did not accept money for his power—Dan. 4:17
Nebuchadnezzar himself recognized that there was a huge difference between Daniel and
the other magi, saying, “a spirit of the holy gods is in him” (Dan. 4:8, 9, 18; see also 5:11,
14). He acknowledged, “Your God . . . is the revealer of mysteries . . .” (Dan. 2:47). He
declared Daniel and his Jewish friends, who were under covenant with Yahweh, as “ten
times better than all the magicians and conjurers” (Dan. 1:20). King Belshazzar‟s wife,
the queen of Babylon, as well as King Darius the Mede, also recognized that Daniel had
an “extraordinary spirit” (Dan. 5:12; 6:3, NASB), not just more attuned or advanced as a
“spiritual sensitive.” They distinguished Daniel as different from and superior to all other
diviners, possessing a divine spirit that none of the other diviners had.
There are clear differences between Yahweh covenantal-sanctioned prophetic seers and
seers who receive their revelations and powers from other sources. Yahweh Himself
makes it clear that the visions, dreams, oracles, powers, and insights of the prophets did
not come from themselves, but from Yahweh alone: “„Not by might nor by power, but
by My Spirit,‟ says the Lord [Yahweh] of hosts” (Zechariah 4:6).
New Testament Examples of Psi Power Not From God
Jesus the Psychic Shaman? There is no biblical evidence that Jesus was tapping into
some psychic force. He was not a shaman. This is rather a theoretical presupposition on
Kelsey‟s part. Rather, Jesus makes it clear that His powers come from God, not Himself.
It was not the exercise of His own will, but the will of His Father (John 6:38). He was
not attuned more to the psychic powers within him than most psychics and shamans, but
rather attuned perfectly to the Holy Spirit, because the Holy Spirit had conceived Him,
dwelt within Him, filled Him, baptized Him. So also we do not tune into some psychic
force. It is only in covenant relationship with God through Jesus Christ with the Holy
Spirit indwelling us that we have that ability.
Simon the Magician (Sorcerer) and Elymas the Magican (Acts 13). The word for
sorcerer or magician is ò (or the activity or work of a ò), generally
meaning “the possessor and use of supernatural knowledge and ability,‟” which can
include ability to predict the future, interpreting dreams, possessor of secret wisdom,18 in
other words, psi phenomena. There is a clear distinction between the supernatural
powers that Simon and Elymas possessed and those that are from the Spirit of God. “The
influence of Simon could not be traced to the possession of the genuine
but only to the use of extradivine powers. The efficacy of these powers is not denied. In
fact, Ac. 8 admits the dangerous and influential force of the work of Simon.”19 The story
of Elymas “is designed to show the sharp contrast between Christianity and magic.”20
They may claim to have paranormal powers from God, but they are not from the Holy
Spirit.
The Woman with the Spirit of Divination (pneuma pythona—“python spirit”) (Acts
16:16). The python spirit was related to the Delphic oracle. She clearly believed in God
(or gods) and demonstrated true clairvoyant psychic powers. However, Paul did not
regard her as a “spiritual sensitive” who had perception from God, but rather cast a
demon out of her. According to DeArteaga‟s understanding of Sanford, she would
consider theists as having genuine healing or psychic power from God. If we apply this
18
Gerhard Kittel, ed. Theological Dictionary of the New Testament, trans. Geoffrey W. Bromiley (Grand
Rapids: Eerdmans, 1967), 4:357.
19
Kittel, 4:358, 359.
20
Kittel, 4:359.
definition consistently over to New Testament experience, then this woman, a theist from
whom Paul cast out a demon, really had her power from God.
Psychic and Occult Materials Burnt at Ephesus (Acts 19:18-19). The word for magic
arts here is perierga, having “the specific sense of interfering with other people through
magical arts, . . . primarily concerned with the realm of the psychic and the occult.”21
The believers got rid of anything associated with psi powers.
Sorcery or Witchcraft (Gr., pharmakeia). Sorcery can indeed begin with natural
experiences in the human psyche as Kelsey suggests, for Paul calls it a work of the flesh
or nature (Gal. 5:20). However, Paul does not suggest that people channel and develop
that natural power with God‟s help, but rather, in strong contrast, asserts that people who
use such powers will not inherit the kingdom of God (v. 21).
Bewitched Christians. Further, Paul contends that such works of the flesh are contrary to
oppose and the Holy Spirit (v. 17). He even indicates that Christians can become
bewitched (Gal. 3:1). The Greek word here is baskaino, meaning to charm, deceive, or
cast a spell. So the Scripture clearly leads people away from any psi activity that could
be tied to occult involvement.
Works of Power—From Nature or Spirit? Paul goes on in the same chapter to berate the
Galatians as being foolish to think that if they had begun by the Spirit, that they would
become perfected by the flesh (some translations render it “nature” or “sinful nature”).
(verse 3). Then he writes that God provides the Spirit who works miracles (lit., “works
of power”). Para-normal powers in the New Testament church did not come from some
tapping into a natural psychic force on a higher level, but from a totally different
source—the Spirit of God.
Distinguishing Psychic from the Spirit
Three different New Testament writers, Jude, James and Paul, are all in accord in
distinguishing that which is from the Spirit and that which is psychic, or from the soul:
1 Corinthians 2:14—“But a natural [Greek, psychikos] man does not accept the things
of the Spirit of God; for they are foolishness to him, and he cannot understand them,
because they are spiritually appraised.” (NASB)
James 3:15—“This wisdom is not that which comes down from above, but is earthly,
natural [psychikos], demonic.” (NASB)
Jude 19—“These are the ones who cause divisions, worldly-minded [psychikos],
devoid of the Spirit.” (NASB)
21
Colin Brown, ed., The New International Dictionary of New Testament Theology (Grand Rapids:
Zondervan, 1976), 2:557.
For all three of these New Testament writers, that which is psychikos—soulish, psychic—
is not of the Spirit of God. That which is psychikos is to be distinguished from that which
is pneumatikos, that is, of the Spirit. Jude writes that that which is psychikos is devoid of
the Spirit. James goes so far as to link psychikos with that which is demonic.
Some point to Ephesians 3:20, “according to the power that works within us,” as
indicative of psi power within everyone. However, that power is not our own, but the
power of the Holy Spirit, and that power does not reside in everyone, but only in
believers. Contrary to New Age psychic belief that the divine dwells within every human
being, the Apostle Peter indicates that it is only believers in Christ who are “partakers of
the divine nature” (2 Peter 1:4).
Spiritual gifts, or gifts of the Spirit, are just that—gifts from the Holy Spirit who indwells
the believer in Christ (1 Corinthians 12:7, 11). A person who does not have the Holy
Spirit cannot receive the gifts of the Spirit. Jesus made it clear that the world cannot
receive the Holy Spirit (John 14:17). Only a believer in Jesus Christ can receive the Holy
Spirit; therefore, only a believer can receive the gifts of the Spirit.
The Evidence of Experience Regarding Psychic Powers
From a Former New Age Psychic
Contrary to the claims of Kelsey, Sanford, DeArteaga, and Clement, Sandra Clifton, a
Doctor of Ministry graduate of Oral Roberts University and a former TV psychic who
was considered a “spiritual sensitive,” explains from her own experience that ESP and
psychic powers are not a gift and are not from God. God made it clear to her through
Scripture and personal revelation that this was not acceptable to God:
When I was lost, I truly believed that what I did was for the good of mankind. I did
not see my professional practices—such as TV appearances and psychic
consultations—as sin. Years after I came to the Lord, I reminded Him in prayer that I
hadn‟t used tarot cards or crystal balls. In other words, I was saying to God, “My
style of „psychic‟ was a cut above the others.” To which He replied in that still, small
voice, “Daughter, there is no such thing as gourmet sin.” 22
Again, from her authority of experience and Scripture, she writes of people who have
been involved in psychic phenomena, the occult and New Age practices: “They have
needed to learn what is acceptable to God and what isn‟t, especially if they have been
used to activities of the mind that have gone against God, such as mind-reading, fortune-
telling, consulting discarnate spirits, and doing incantations. All converts who have been
in the occult/New Age or who have been influenced by it in any way need to know that
they will need to walk away from their old ways and adapt new ways of living that please
Christ and are in Christ.”23
22
Sandra Clifton, From New Age to New Life (Lake Mary, FL: Creation House, 2007), 65.
23
Clifton, 63.
From a Former Spiritualist
Raphael Gasson, in his book The Challenging Counterfeit, tells of his conversion from
spiritualism to Christ and identifying such psychic phenomena as counterfeits of the gifts
and manifestations of the Spirit, by his own account having experienced both. Refuting
the claim of a former Methodist pastor turned “Christian Spiritualist” that the phenomena
of tongues and prophecy on the day of Pentecost and in the Welsh and Pentecostal
revivals are examples of psychic power, Gasson avows from his own personal testimony,
“the gifts given by the Holy Spirit are wonderfully different from those given by
demons—having experienced both!”24
Gasson goes on to say, “Spiritualists claim that the gift of clairvoyance and
clairaudience . . . is a natural one that exists in everyone and it only requires developing
and instruction to be properly exercised. We consider the exercise of it to be the result of
demon control and inspiration, its modus operanti to be entirely different from the Divine
gift of revelation which leaves the mental faculties untouched and undisturbed.”25
Likewise, regarding psychic healing power Gasson relates, “A few moments of silence
will reign throughout the whole congregation who will operate by concentrating on the
patient and sending out healing „thought rays‟ and „love rays‟ to assist the medium in his
task.”26 The spiritualist beliefs and practices sound virtually identical to Sanford‟s claim
that the Holy Spirit “only increases and develops in us gifts that are already potential to
our natures. Some people have natural-born spiritual sensitivity. . . .” Significantly,
having been involved deeply in psi phenomena, Gasson is able to discern a clear
difference of type and source, whereas Sanford unwittingly sees it only as a matter of
degree.
From Contact with Navajo and Korean Shamans
Kelsey cites a Navajo shaman turning away a tornado as a “modern-day example much
like Jesus calming of the storm.”27 However, I have personally talked with a Navajo
Christian pastor who knows from experience that a Navajo shaman‟s power is not from
God. The shaman put a curse on him, making him severely sick, but the pastor rebuked it
in Jesus‟ name. The curse came back on the shaman and he died.
Shamanism is also quite popular in South Korea. I teach South Koreans in doctoral
classes at Oral Roberts University. These Koreans who believe in the supernatural power
of the Spirit, whether Presbyterian, Methodist, Anglican, Baptist, or Pentecostal, are also
especially sensitive to the difference between shamanism and the life of the Spirit, and by
no means want to be identified with shamanism.
From Personal Experience
24
Raphael Gasson, The Challenging Counterfeit (Plainfield, NJ: Logos, 1966), 90.
25
Gasson, 92-93.
26
Gasson, p. 61.
27
Kelsey, The Christian and the Supernatural, 133.
Sanford seems to think that all healing is from God, including metaphysical healing.
However, some holistic practices and treatments involve New Age practices and thought,
which Sanford and Kelsey seem to condone. Some New Age practices can indeed bring
a measure of seemingly health and healing, but at a cost. People can unwittingly
succumb to occult or psychic powers by engaging in certain practices, and thus cause
more disease and distress in their lives. The may get rid of one problem and find a host
of others to take its place.
After a serious surgery I had a couple of years ago, I had unrelenting problems with
hiccups. With every hiccup, it felt like someone was stabbing me in the abdomen in the
locations of the incisions. I could not get rid of them for hours and could not sleep. I
prayed and rebuked the hiccups, but they persisted. The nurses recommended some
techniques, but those did not work either.
After nearly three days of this, I prayed, “Lord, I cannot stand this any longer.” One
nurse asked if I was willing to try some alternative methods. In a kind of stupor from the
sedatives, my mind was not clear, and not knowing what she meant, I said in exasperation,
“Sure, whatever it takes to get rid of this.” So she began to hum and pass her hands over
my body without touching me. Even though I could not think clearly, I had enough
spiritual awareness to think to myself, “This does not seem right.” I prayed silently, even
while continuing to hiccup painfully, “Lord, if this is not of You, do not let it affect me,”
and also prayed in tongues. After several minutes, she said, “I don‟t understand. This
usually works. I don‟t know why it is not working on your body. It should get rid of
your hiccups.” I thought to myself, praise God it did not! Eventually, the surgeon gave
me a special medicine and the hiccups finally soon subsided.
I had read sometime earlier about the medical community experimenting with therapeutic
touch, auras, energy fields, and the like, and the spiritual dangers of this kind of thing.28
The Lord brought that back to my mind even when my mind could not concentrate, and
protected me from what could have been a type of mediumistic psychic transference. It is
vital to use only means that are not forbidden in Scriptures. Psychic healing is real, but
its source is not God.
Conclusions
The neutral naturalistic theory does not hold up to sound biblical interpretation. Again
and again in Scripture, the para-normal powers of those in covenant relationship with
God (whether the Old Covenant or New Covenant) are clearly distinguished from other
para-normal powers, and do not come from within the person‟s own nature, but only from
the Holy Spirit. Scripture would therefore seem to support one or more (or a combination
of) the first three theories mentioned at the beginning of the article: Residue Theory—
Humanity was created with para-normal powers in the image of God, but were corrupted,
restrained, or short-circuited by the Fall; Lapsogenic Theory (originating in the Fall)—Psi
28
See Paul C. Reisser, M.D., Dale Mabe, D.O., and Robert Velarde, Examining Alternative Medicine: An
Inside Look at the Benefits and Risks (Downers Grove, IL: InterVarsity Press, 2001), 221-233.
powers were created or released by the Fall; Spiritistic Theory—linkage between the
human mind and the consciousness of an extra-dimensional entity (a spirit being)
Regardless of whether one believes that psi powers were natural human abilities
corrupted by the Fall of man or abilities released by the Fall or a blend of both, they are
made use of by demonic entities, and are not merely neutral powers, therefore are not to
be trusted. I would agree with the conclusion of Albrecht and Alexander: “Scripture
acknowledges the reality of occult phenomena and parapsychological manifestations, but
it does not condone their pursuit and cultivation as a means of knowing God; on the
contrary, much of the Biblical testimony emphasizes the futility and the danger of such
questionable spiritual activities. . . . The Biblical revelation does not associate occultism
and parapsychological occurrences with victory, joy, or absolute truth; instead it
identifies the whole syndrome for the most part with humankind‟s cosmic and temporal
dilemma.” 29
But What about Déjà Vu?
Some cite déjà vu as an example of psi phenomena that most people experience. I
personally have had numerous déjà vu experiences, and sought the Lord for an answer
about them. God impressed upon me that those déjà vu experiences are not merely
tapping into my intra-psychic self; but rather that He was trying to show me something
either as a caution or as a confirmation or affirmation. I do not make any more of the
experiences than that. To try to pursue their meaning more fully apart from prayer and
biblical meditation would be venturing into dangerous territory.
True Spiritual Sensitives
“Spiritual-sensitive” in the Christian sense does not mean having an innate ability, but it
means being close to God, being attuned to the Spirit of God, and being obedient to God.
Therefore, supernatural gifts and manifestations of the Holy Spirit are not just other terms
or another advanced form of psi phenomena. They are to be clearly distinguished from
psychic powers.
Lack of Discernment
Sanford has much good, sound teaching on healing and the gifts of the Spirit. However,
she fails to discern and heed John‟s caution, “Beloved, do not believe every spirit, but test
the spirits to see whether they are from God; because many false prophets have gone out
into the world” (1 John 4:1, NASB). In the schema of Sanford, Kelsey, and Clement,
there would seem to be few false prophets, just mostly those who need to be cleaned up,
come to a higher level, or use their powers more carefully.
Kelsey does give cautions about the potential for using psi power in inappropriate ways
or motive and “less natural methods,” acknowledging, “Experiences of ESP that come
through dreams, religious rituals, and meditation have far less dangers than those forced
29
Albrecht Alexander, “Separating Wheat and Chaff,” 200-204.
by the use of drugs, trances, or hypnosis.” However, rather than steering people away
from psi experiences altogether as do the Apostles Paul and John, he counsels, “If one
has become open to psi by these methods [drugs, trances, hypnosis], it is wise to have the
guidance of established religious rituals in using the abilities.”30 Ignoring many warnings
in Scripture, he even accepts mediumship as a legitimate Christian means, claiming that
the noted psychic Edgar Cayce was “a dedicated Christian and authentic medium” who
“had the ability to psychically contact a person in poor health, diagnose the malady, and
accurately prescribe remedies.”31
Kelsey lacks discernment regarding this, for the Apostle John in Revelation 21:9 uses the
same term pharmakeia as Paul used in Galatians 5:20, indicating that such practices of
magical arts need to be repented of, not guided by religious rituals. Kelsey fails to
counsel repentance of involvement in these matters, thus unwittingly exposing people to
the possible demonic bondage.
The chart at the end of this article distinguishes the characteristics of psychic power vs.
supernatural power of the Spirit.32 This is only a sampling of distinguishing between
psychic powers and para-normal powers of the Spirit. Space limitations of this article do
not permit going into detail in these matters. I do hope to write a book some day on
discerning true manifestations and gifts from God from psychic, fleshly, and demonic
counterfeits.
30
Kelsey, The Christian and the Supernatural, 118-119.
31
Kelsey, Transcend, 31.
32
Adapted from my lecture notes in courses I teach on Divine Healing and Spiritual Warfare in the Doctor
of Ministry program at Oral Roberts University.
Characteristics of Psychic Power Characteristics of Power of the Spirit
1. Appeals to developing mental 1. Transforms by renewing the mind
powers apart from the Holy Spirit
2. Must be developed by concentration, 2. Is appropriated by faith and
self discipline, exertion of one‟s self obedience to God
3. Causes person to seek within himself 3. Causes person to seek God
4. Glorifies man 4. Glorifies God
5. Often uses a medium or non- 5. Is initiated by the Holy Spirit and
scriptural means uses means prescribed solely by
Scripture
6. Emphasis is upon control of self or 6. Emphasis is upon control by God
others alone
7. Can be manifested by a person 7. Can be manifested only be a believer
who has not been born anew of the in Jesus Christ who has the Holy
Holy Spirit Spirit dwelling within him
8. May demonstrate secular good works 8. Demonstrates genuine fruit of the
or attitudes without influence of God Spirit
9. Effects may be temporary and/or 9. Effects are transforming spiritually
partial
