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While were still on Dake....

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TheScottsMen

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While we are still on the subject of Finnis Dake theology I got a quick question. Dakes view is that God the Father has a Spirtual Body much like our own. That does cause any confusion with me. But, he also states the Holy Spirit also has a Spirit body. Now my question is, if this is to true, one that has a body is not omnibody as a persons body can only be one place at one time (this is also Dakes view on God the Father) nor can one body go inside of another one, but yet we are spirit filled and scripture says the Holy Spirit will be inside of us. Looking for those that agree on the subject and can explain it a bit better. :confused:
 
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victoryword

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I never looked into this extensively. Actually, 11 years ago I rejected many of Dake's views on God and his attributes (while grabbing on to Dake's teachings on healing, prosperity, and victory over sin). I have only recently come to agree with Dake concerning God's foreknowledge.

I certainly would have trouble with this presentation as well. Interesting question though.
 
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TheScottsMen

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Ah Huh! Found it!

LESSON TWENTY-FIVE
THE TRUTH ABOUT THE HOLY SPIRIT
The Holy Spirit is pictured in Scripture as God, as a real person separate and distinct from both the Father and the Son. He is an individual member of the Godhead or Deity, and He has a separate body, soul, and spirit from both the Father and the Son.

IV. The Holy Ghost Has a Personal Spirit-Body
As we have seen in Lesson Four, God has a personal body, soul, and Spirit like man. We have seen that they are three distinct persons in the Godhead and all of them are called "God." If God has a body, soul and spirit and if there are three distinct persons in the Godhead, then each person in the Godhead naturally has a personal body, soul, and spirit as does each human being. If there was nothing in Scripture that says that they all have bodies, our intelligence and reason would convince us that they do have. No person can exist without a body or a shape. Even demons, who are classed as disembodied spirits, have shapes and forms. The inner man of each human being has a shape and form which is tangible and real. It can wear clothes, eat, feel, know, and do all other things when out of the body that it could do while in the human body, as we have proved in Lesson Four, Point II, 7, the last paragraph. Disembodied spirits have all had outer forms or bodies at one time when they were first created; for Paul argues in 1 Cor. 15:35-50 that all things in creation have bodies; bodies for human beings, fish, birds, beasts, sun, moon and stars; heavenly bodies and earthly bodies; and natural bodies and spiritual bodies. No person was ever without a body in a normal creative state. Shall we believe that God alone of all beings in the universe is the only real person that has no body or shape? Shall we believe He is a disembodied Spirit? Shall we believe that He is not as real as other beings in existence? There is no scriptural grounds for such ideas so we had better forget them.

If the fact is revealed that there are three separate distinct beings in the Deity or Godhead, this would be sufficient to warrant the conclusion that each of them have separate bodies, souls, and spirits, like all other separate and distinct beings. Even disembodied spirits are separate and distinct from each other and can be numbered as are all other beings. Shall we conclude that only one of the members of the Godhead has a body, soul, and spirit, as proved of God in Lesson Four, and that the other two persons of the Deity are bodiless and do not have souls and spirits? In that case there would only be one person, but since there are three persons entirely separate and distinct from each other, it is only reasonable that each of them are the same in substance and nature, and that they all have had from eternity the same kind of spirit bodies, soul passions, and spirit-faculties. There is nothing in Scripture to the contrary. On the other hand, two and three persons have been seen with separate bodies at the same time and at the same place by men.

Daniel saw two of them with separate bodies at the same time and at the same place (Dan. 7:9-14). Stephen saw two of them at the same place (Acts 7:56-59). Others saw different members of the Godhead at different times and places and every time any one of them has been seen He has appeared in a real body. See Lesson Four, Point II, 3, 7, 8, and 9 for proof that God has a body, soul, and spirit! In Lesson Twenty-seven we shall study many plain statements of three separate and distinct persons in the Godhead. If these facts be true, then it is only logical and scriptural to conceive of each of the three persons in the Godhead as having a personal spirit-body, soul, and spirit like all other persons that are in existence. If they are separate and distinct persons, then each one would have to have His own personality, spirit-body, soul, spirit, and His own individuality in every sense that it is understood and required of any other person in existence.

If we spoke of three persons among angels or men and described the body, soul, and spirit of only one of them, it would be clearly understood that the other two were similar to the one that was described. All persons of like nature, powers, attributes, and works are naturally the same regardless of how many there are in existence. The members of the Godhead are exactly the same in every sense and have been from all eternity, so if one of them had a body by nature then all of them had spirit bodies exactly the same until one of them took a human body to redeem.

To be more specific, all angels have like spirit bodies, souls, and spirits; all men have the same kind of bodies, souls, and spirits; all animals of the same species have the same likeness; and all demons are similar. Thus every person or thing in existence is similar to all other persons and things of the same nature and essence. So it is with God. All separate persons in the Godhead are the same in essence. They were the same in body, soul, and spirit until Christ became a man. If one has a personal body, they all have bodies; if one has a personal soul, they all have souls; and if one has a personal spirit, they all have spirits. On the other hand, if no one of them has a personal body, soul, and spirit, then none of them have. We cannot think of the Deity as existing without personality, without body, without soul, without spirit, without form and shape, and without all the bodily parts, soul passions, spirit faculties or attributes that the Bible teaches. If we do not believe what the Bible says about God, let us be frank and say that the Bible is a plain lie in hundreds of places and we know not what part of it to believe and what part of it not to believe. Let us say that God does not know enough about Himself to know what to say about Himself, and that He does not know the human language sufficiently to make Himself clear on any point. Let us throw the Bible away and live without any fear of ever coming in contact with anyone who is real and who will someday judge us. If God is not real then we will never stand before Him to be judged, since there will be no judgment.

Shall we take this attitude toward God and His Word? If not, then let us come to our senses and give God credit for being able to know how to use the human language and to know how to reveal Himself to us in plain language. Let us throw away all the foolish and unscriptural theories about God and believe the wonderful truths that are plainly revealed in plain language in the Bible, as we have seen in Lessons Four, Twenty-one, and in this lesson.

Not one of the plain facts in Points I to 111 above could possibly be understood if we do not consider the Holy Spirit as a real person with a spirit-body, soul, and spirit, like the Father has. If personal names, attributes, works, offices, characteristics, treatment personal pronouns, personal references, and descriptions of a person are used of the Holy Spirit, then He must be recognized as a real person with a spirit-body, soul, and spirit. If He is distinct from both the Father and the Son, as proved in Point III above, then He is bound to have a separate spirit-body, soul, and spirit from either the Father or the Son. The same Scriptures that prove one person of the Godhead has a personal body, soul, and spirit will prove that each of the three separate and distinct members of Deity also have them. The following points prove that the Holy Ghost has a spirit-body:

1. He is distinctly called God in Acts 5:3 -4. God has a body, as we have proved in Lesson Four, Point II, 1-9, which see.

2. The personal names given to the Holy Spirit prove that He has a body. Personal names are never given to an abstract power or an influence that belongs to some person.

3. The divine attributes, which are faculties of a real person, prove the Holy Spirit to be a real person. He would not have these personal attributes if He were not a person. He could not be a person without bodily parts through which these personal powers are manifested. He would have to have a body or He could not manifest Himself and His personal powers in the material world.

For example, how could He be present if there is nothing about Him to make Himself known? How could anyone tell He is present if He is incapable of manifesting His presence? How could He move upon the face of the waters if there is nothing to move, as required in Gen. 1:2; Ps. 104:30? How could He manifest His power if He is incapable of free and independent choice in doing so, or if He should be a mere influence? Do influences have power of choice and responsibility? How could He search and know the things of God and impart that knowledge to others if He were a mere power of another person? How could He prophesy or know what to predict if He were not a real person and how could He be such a person without powers of visible manifestation? How could He have will power, mind, intelligence, choice, judgment, fear, power, decision, authority, hearing, speech, unselfishness, and other attributes and powers if He is not a real person having a spirit-body like angels and other spirit-beings?

4. The divine personal acts of the Holy Spirit, which require real bodily action prove that He has a body. The Spirit has been the direct power of operation and the agent of God in creating all things, directing gospel work, revealing and inspiring Scriptures, and many other works of God. Since we read that it was by God's fingers, hands, and other bodily parts that He did all these things, then, if the Spirit was the direct agent in doing them, it proves that He has fingers, hands, and bodily parts (see Lesson Four, Point II, 7-9).

5. The Holy Spirit is spoken of as being associated with the Father and the Son in all their work and as being associated with men on Earth as their General Overseer, directing them in gospel work, as to what to preach, where to preach, and where not to preach (2 Cor. 13:14; Acts 10:19; 13:2; 15:28; 16:6-7; 20:28; 2 Pet. 2:21). Such association as a member of the Godhead and as the Overseer of men proves His personality as well as the fact that He has a body with bodily parts, soul passions, and spirit faculties through which He carries on His work. How could any person do this work without a body, soul, and spirit?

6. The divine offices of the Holy Spirit prove Him to be a real person with a body. How could He be the executive of God in creation and redemption and be different from God in body, soul, or spirit? How could He be the chief witness for God in the Earth and not be a separate witness from God the Father? How could He do the other things that it is His duty to do if He were not as real as the Father and Son, and if He did not have a separate body from theirs?

7. The treatment that is ascribed to Him proves Him to be a real person with a spirit-body. How could He be grieved, resisted, lied to, tempted, vexed, and otherwise mistreated if He does not have a real personal body, soul, and spirit?

8. The fact that there are so many distinctions between the Father, the Son, and the Holy Spirit proves they are three separate persons, and if so they all have bodies, souls, and spirits or they could not be the same in nature, power, and substance.

9. The fact that He has been seen with the natural eyes as a separate person from the Father and the Son proves that He has power to manifest Himself visibly as a separate person from the other two. (See Points III, 1-16, above.)

10. The fact that He is subordinate to the Father and the Son and has been sent and is capable of being sent from them proves He is a separate and a real person like they are (John 14:26; 15:26). He is a person sent from God just as Christ was sent (John 6:29; 8:29,42). Only persons can be sent on missions from each other. If Jesus was a real person with a body, the Holy Spirit must also be, for both were sent in the same way on special missions.

11. He is distinguished from mere power in many passages (Acts 10:38; Rom. 15:13,19; 1 Cor. 2:4; Luke 1:35; 4:14; 1 Cor. 12:4-11). Power is an attribute exercised by a person and Manifested by bodily faculties. The Spirit must be a person with a body in order for all things spoken of Him to be true.

12. There is no statement in Scripture that says He does not have a body, so any teaching to the contrary is man's theory and is not worth a thing. On the contrary, all Scriptures speak of Him as being God and as having the same attributes and powers, and as being the same as the Father in essence. In the circumstances it is naturally left up to us to believe the only thing that is logical to believe in view of the revelation of God in Scripture. The Bible is very clear that there are three separate and distinct persons in the Godhead and just because each one is not singled out in particular with a complete duplicate description of each of them, there is no reason to believe that only one has a body, soul, and spirit, and the other two do not have. Any other conclusion would be unreasonable and out of harmony with Scripture. We would not accept any other illogical conclusion in connection with facts not connected with God, so why be so lacking in reason and intelligence just because the subject is the Godhead?

The only difficulty in the way of believing that God has a body is that of thinking that spirits are unreal, and that they do not have bodies, souls, and spirits. Men have had a vague conception of what a spirit is like, but we have already seen in Lessons Four and Six that all spirit-beings have real spirit-bodies, souls, and spirits. Even the soul and spirit of a man and the disembodied spirits called demons are real and of a spiritual material substance and can wear clothes, talk, walk, see, hear, think, choose, and have feelings, passions, and desires. This we have proved in the last paragraph of Lesson Four, Point 7 and Lesson Six, Points VI, VII, and IX.

In Lesson Four, Point II, 1, we have seen that everything in the whole creation has a body or a shape. There are heavenly and earthly bodies, and spiritual and material bodies. The spiritual bodies are just as real as the material ones, so it is not hard to conceive that the Holy Ghost has a spirit-body like the Father still has, and like the Son did have before He became a man and took a human body. No man knows of any such thing as formless spirit-beings, so why try to understand God by something that is not known? Why not understand Him by what is "clearly seen" and known, as Paul taught in Rom. 1:20? Then we will understand God.











 
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TheScottsMen

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VIII. How the Holy Spirit Dwells in Men
The Holy Spirit dwells IN men only in the sense of union with, but never by bodily entrance into the human body to live there like an incarnation. God and man are in perfect union and are considered as being one and dwelling in each other. (See the scriptural proof of the doctrine of interpenetration in Lesson Four, Point I, 4, and II, 7.)

 
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victoryword

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Hey TSM

I was casually leafing through a book titled Faith and the Pharisees by Ted Rouse. This book happens to be one of the very few books published that defends the Faith Movement (I hope to be able to add to this small amount of literature someday). Anyway, coincidentally, I came across Rouse's defense of "the God with a bod" (as WoF critic Robert Bowman labels it). Anyway, here is what Rouse has to say:

The critic reject's God's revelation of Himself and persists that God has has no bodily parts, that He's just Spirit. He then is much like many occultists who believe God is some universal mind somewhere. They also don't believe in a real, personal God, seated on a throne and neither does the critic. Nor does the critic believe that the Son of God is really the only begotten Son of God, who came out from the bosom of the Father (John 1:1, 18), God of God, light of light, true God of true God, begotten not made, and he ridicules anyone who does implying God could not "really" have a Son (Eph. 1:3).

The Faith Message, if it teaches anything, teaches the integrity of God's Word. You can take God's Word at face value. That is what is emphasized.

I thought you (and others) might find his comments interesting. I will look more at the Dake's teachings on this later and comment.

Just one other thing though: Robert Bowman, who has some strong criticisms of his own (see his book, "The Word-Faith Controversy") notes that Jimmy Swaggert, who strongly criticizes the Faith Movement in one of his books, also defends the "God with a bod" position.
 
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Theophilus7

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victoryword said:
I was casually leafing through a book titled Faith and the Pharisees by Ted Rouse. This book happens to be one of the very few books published that defends the Faith Movement.
Hmph. I tried several times to get hold of that book in the past in the UK. No success. :scratch:

Anyway, coincidentally, I came across Rouse's defense of "the God with a bod" (as WoF critic Robert Bowman labels it).
I would probably have to agree with some of the points Bowman made here. Once you assign the Father a literal 'bod', you open the door to a quasi-tritheistic or monarchian theology of God. Bowman's work is yet one more thing I would like to hear your views on some time, victoryword. (I read your review in Refleks via a link from the Pneuma Foundation).

Till later,

Theophilus7
 
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victoryword

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Theophilus7

Since I think you are one of the coolest Word-Faith questioners (that sounds better than critic - hehehehehehe) out there I will briefly respond to you and we can start a new thread on Bowman if you want.

I like and dislike Bowman's book. I like it because he is no where nearly as harsh as Hanegraaf, McConnell, and many of their copycats. However, I believe that his nonPentecostal stance prejudices him towards some things. I also find some of his own research a little faulty. If I had to recommend a book that critiques the Word-Faith, it would be Bruce Barron's The Health and Wealth Gospels. He is much more sympathetic to the movement while criticizing it.

However, there are some things I found in his book that really made me laugh. For example, read the one about Bowman reading a teaching of the triunity of man to a CRI employee, the reaction of that employee to the reading, and then the employee's shock after Bowman tells him who the author is. That was HILARIOUS and was otherwise worth the exhorbitant price I have paid for the book.

I am not sure how much you would like Ted Rouse's book. I have to sadly admit that many of the Word-Faith books defending the movement have not been the best that could be done. McIntyre's is definitely the best I have read and it vindicates Kenyon from a historical standpoint (and I am not saying all of this just because he is my friend - HA!). Rouse is not bad. He brings out some good points. However, most of the stuff he writes could be found in the average Word-Faith book. Also his book is written in the more popular style rather than a theological or scholarly style. His book is very often ignored by Word-Faith critics. Most of them probably do not know that it exists. Also, I am not sure if it is even in print.

When I get a chance I will give you the address to the ministry and you could write them for a copy. However, I did write them once and never received a response. Perhaps you may get better results than I did.
 
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Theophilus7

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Since I think you are one of the coolest Word-Faith questioners...out there
<Theophilus turns pink> :blush:

(that sounds better than critic - hehehehehehe)
I shouldn't like to be thought of as a critic, exactly - reformer is better. I should like to see Word of Faith theology reformed, not destroyed.

I admit, I have gone through some black periods when I have felt very critical, but that's largely because the folks around me (who are pro-WoF) don't give me enough breathing room. But that's my problem.

and we can start a new thread on Bowman if you want.
I'd like to do that very much. My only concern is for the upset it may cause. Is there any way of making a private thread where just a few of the more mature Charismatics can get involved. My motives for asking this are twofold:

1) I'm concerned for younger WoF adherents who may read things that wouldn't be helpful to them 2) I'm also concerned that the thread could become bogged down with not very well thought out responses from irate WordFaithers (forgive me for using this terminology - I hate dividing the body of Christ into pieces).

I like and dislike Bowman's book. I like it because he is no where nearly as harsh as Hanegraaf, McConnell, and many of their copycats.
I never read their works, and probably never shall...

However, I believe that his nonPentecostal stance prejudices him towards some things. I also find some of his own research a little faulty.
I found a few flaws, which I shall briefly mention:

1. Bowman's argument that the WoF teachers started the name-calling is quite absurd. It's one thing to attack consensus orthodoxy. It's another thing to attack personalities.

2. Bowman's case against trichotomy is not water-tight. I agree that the WoF definition of man as a "spirit" is mistaken (though not without historical precedent). It damages the WoF proclamation on the holistic nature of salvation. Nevertheless, I see no reason to abandon an ontological distinction between spirit and soul.

3. I am not convinced that Copeland & Capps are denying the personal existence of Christ before the incarnation. In fact, I am fairly sure I have heard affirmations to the contrary on the BVOV.

4. In his critique of the 'little gods' doctrine, Bowman fails to deal with at least one critical text. Was Satan lying when he said he had all the kingdoms of this world in his hand and could give them to Christ?

5. In his remark on prosperity, Bowman neglected important texts. Likewise in his discussion of healing.

However, it seemed to me, on the whole, a fairly devastating critique of Word of Faith theology.

If I had to recommend a book that critiques the Word-Faith, it would be Bruce Barron's The Health and Wealth Gospels. He is much more sympathetic to the movement while criticizing it.
I must get hold of that book, somehow. :prayer:

However, there are some things I found in his book that really made me laugh. For example, read the one about Bowman reading a teaching of the triunity of man to a CRI employee the reaction of that employee to the reading, and then the employee's shock after Bowman tells him who the author is. That was HILARIOUS and was otherwise worth the exhorbitant price I have paid for the book.
That was amusing - though I think you must actually be referring to his quzzing a CRI employee on the teaching that Christ did not exercise His divine power during his earthly ministry (?)... And it turned out to be Walter Martin who said it!

I am not sure how much you would like Ted Rouse's book. I have to sadly admit that many of the Word-Faith books defending the movement have not been the best that could be done. McIntyre's is definitely the best I have read and it vindicates Kenyon from a historical standpoint (and I am not saying all of this just because he is my friend - HA!).
I have McIntyre's book, though I have only read bits of it.

Rouse is not bad. He brings out some good points. However, most of the stuff he writes could be found in the average Word-Faith book. Also his book is written in the more popular style rather than a theological or scholarly style. His book is very often ignored by Word-Faith critics. Most of them probably do not know that it exists. Also, I am not sure if it is even in print.
I don't think I will bother with it, then.

Thank you for sharing your thoughts. Till next time.

Theophilus7
 
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Theophilus7 said:
<Theophilus turns pink> :blush:
(2) I'm also concerned that the thread could become bogged down with not very well thought out responses from irate WordFaithers (forgive me for using this terminology - I hate dividing the body of Christ into pieces).
Theophilus7
If you mean me, :blush: I must apoligize, I'm not that good in well thought out responses, please forgive me. BTW, I'm not one of those irate WordFaithers, I think... :)
 
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