Date: Sat, 15 Sep 2001 02:49:47
Subject: attachments submit my paper at Dean's office-- 091401
Dear Dr. Kraft:
Greetings from Laura Li-Hua Sun!
As I fw my paper of MR591 independent study learning--
"Truth, Love and Power-- Toward an Integration of Lean Payne and Dr. Kraft's Healing Models"
to my friends. For safe side, I think I had better email you (see 2 attached files) along with one
hard copy which I submit to your mailbox at Dean's Office this morning.
I am looking forward to reading your comments and feedbacks regarding my work.
You have a great time in Swaziland!
TRUTH, LOVE AND POWER—TOWARD AN INTEGRATION
LEANNE PAYNE’S AND DR. KRAFT’S
PRAYER HEALING MODELS
Dr. Charles H. Kraft
Independent Study Learning
Laura Li-Hua Sun
School of World Mission
Fuller Theological Seminary
FTS # 882
TABLE OF CONTENTS
A. Purpose and Scope………………………………………………………...1
B. Themes and Contents………………………………………………….…..1
C. Methods and Motivations………………………………………………....2
II. COMPARE AND CONTRAST…………………….………………………..…2
A. The Similarities--More Attacks, More Anointing…………………….
B. The Differences--Formation vs. Warfare…………………………….
1. Payne’s Model of Truth, Love and Power………………………..…6
2. Kraft’s Model of Truth, Love and Power……………………….…..8
III AN INTENTION TOWARD INTEGRATION……………………………….10
A. Contradiction Verse Integration………………………………………….11
B. From Being Hollow to Being Holistic…………………………………..13
1. Love and acceptance of self vs. Judgments/vows/curses ………….14
2. Identity and true self vs Bitterroot judgment and
judgment against ourselves ……………………………………......14
3. How to be free from the bondage? …………………………………15
4. Healing memories vs Inner Child ……………………………….…15
5. Stages in life vs. Back to the Womb………………………………..15
A. Purpose and Scope
The purpose of this paper is to assess and evaluate the models of healing ministry
between Ms. Leanne Payne’s and Dr. Charles H. Kraft’s. In addition to comparing these
models of two, the integration is my intended goal. I believe that truth, love and power
are the three major components for the healing ministry, I will try to assess both models
from these three perspectives, and then my conclusions will follow the integration.
Due to the limitation of this study, Multiple Personality Disorder (MPD) and
Satanic Ritual Abused (SRA) will not be included. Also, people who want to gain more
understanding of the details of the methodology and techniques -- such as transference,
co-dependence, separation anxiety and homosexuality issues from Payne’s teachings, and
such topics as faith picture, back to the womb, bitter root judgment, spiritual warfare and
dealing with demons from Kraft -- can find the information by reading the books and
online ministry newsletter of both authors. One also can watch the seminar videos or
listen to the teaching cassettes.
B. Themes and Contents
From the topics of conference lectures, one can sense the emphases of Payne’s
and Kraft’s healing models. Payne’s lectures include: The Presence of God with Us,
Separation from the Presence; Idolatry and “Bentness”; Imagery and Symbol; Misogyny
and Sexual Idolatry; Healing of Memories; Introspection vs. The True Imagination;
Redemptive Suffering; Separation Anxiety and Sense of Being; Disengaging Symbolic
Confusion; Identifying and Overcoming Transference; The Truth about Co-dependency;
The Lesbian Neurosis; The Virtue of self-Acceptance; The true self—sense of being. On
the other hand, Kraft’s teaching seminar covers topics such as: Two Kingdoms in
Conflict/ Healing in the Kingdom; Worldview and Worldview Change Overview; Deep
Level Healing in Relationship to God, Others and to Yourself; Back to the womb;
Dealing with the inner Child; Dealing with Demons and Public Ministry Session
C. Methods and Motivations
Both Kraft and Payne have their own ministry websites for their ministry
administration and promotion. In addition to attending the conferences or seminars, one
can purchase Kraft’s ten seminar videos, or Payne’s twenty-five cassette recordings. I
personally prefer the videos. I am a visual person, so this helps me more. Use of the
videos provides opportunity for a home meeting or class setting. For those who are
audio-oriented the tapes may be useful. However, it appears that Payne’s public speaking
ability does not fully communicate to the listeners.
Both Payne and Kraft as educators use classroom type lectures. Payne’s healing
conferences are usually five days, in contrast to Kraft’s weekend seminars, which are
smaller in attendance. Payne’s conferences are held in large auditoriums to accommodate
almost one thousand people. Kraft’s seminars are held in local churches or hotel seminars
rooms for about one hundred. Payne’s healing ministries conferences are annual held in
Wheaton, Illinois. She has had an international ministry, but now focuses on writing and
healing conferences in the U.S. Kraft’s seminars are held monthly, both nationally and
internationally. Kraft also writes extensively.
II. COMPARE AND CONTRAST
A. The Similarities—More Attacks, More Anointing
Involved in the healing ministry over twenty years, both Payne and Kraft have
opinions about, and have been criticized by “evangelical Christians.” Some comments
one can read from the web are: ”Leanne Payne advocates a form of spirituality, which is
not truly evangelical. Her spirituality is more of a fusion of Roman Catholic
sacramentalism and charismatic mysticism (DeLashmutt 1995).” and “ . . . much is
drawn from the poisoned waters of both Sigmund Freud and Carl Jung concerning the
nature of man and revelation (Dewart).” Payne responds that, “Evangelical Christians are
frozen by grace.” Kraft confronts those attacks from other Christians in a book entitled
Spiritual Power and Missions (Rommen, 1995).
Both Payne and Kraft have books translated into different languages. Payne has
six books published and Kraft over twenty. Although, Payne and Kraft use different
terminology to refer to the same issues, they do emphasize the issues of un/forgiveness,
guilt and shame, gifts of the Holy Spirit. In their teachings, both give attention to the
importance of human beings who need to worship before the Creator. What interests me
is that Kraft’s teaching about the issues of the inner child seems related to Payne’s
teaching of co-dependence and transference with the spirit of control and the spirit of
manipulation. However, the bottom line of Kraft’s and Payne’s healing ministry appears
to engage the will of the client to choose to live and to love and to be healed through the
healing power of Holy Spirit. They both agree in the ministry of inner healing section
before the ministry of the deliverance section. I recognize a subtle similar relationship
between Payne’s true / false self, incarnational reality and Kraft’s Big R(EALITY)/ small
r (reality) and Worldview ( two Kingdoms) approach.
In terms of methodology, I think that Kraft’s faith picture is similar to Payne’s
mental picture/imagination. They both “cut umbilical cord” and cancel out the
generational sins and curses. Kraft uses the term of “Back to the Womb” ministry while
Payne includes this during the healing memories section. “Separations anxiety” is
another major part of Payne’s ministry while she prays for “the sense of being” through
the work of the Holy Spirit. Kraft’s ministry includes this part of healing—sense of being
-- during the inner child ministry.
B. The Differences--Formation vs. Warfare
For more complete understanding, everything needs to be traced back to the roots.
Payne’s educational background is both B. A. and M.A. as a literature major. Payne was
also a research fellow at Yale Divinity School. In life she has been highly influenced by
C.S. Lewis. “That's how my teaching fits into spiritual formation,” Payne says, as an
ordained Episcopal minister. Same as a teaching fellow as Payne, Kraft as a linguistics
scholar, comes from an evangelical Christian background. His teaching in cultural
anthropology emphasizes on contextualization and spiritual warfare. The late John
Wimber, the founder of Vineyard Christian Fellowship Association, influenced him some
twenty years ago. Contrasting Kraft’s plain and easy-to-understand language, one MBA
graduate attended the Pastoral Care Conference the second time said: “Leanne should put
a glossary to explain all the jargon she uses.” Others also have complained about Payne’s
teaching style. However I observed that the attendees are very appreciated the awesome
phenomena of the Presence of the Lord during both PCM conference and Kraft’s seminar
as a life-changing experience. Although Payne affirmed that spiritual mapping is a
misguided focus on the demonic, “To see evangelical leaders such as C. Peter Wagner
and others dress up these unscriptural ideas and methods in pseudo-technical language …
( Payne, 2001: spring/summer).” What for Payne is “occult”, for others who noted that
from their own life testimony is another story. “If it had not been for Dr. Kraft’s spiritual
warfare healing model 15 years ago, I could have died.” Some testified that they had
“gone through” different healing models, included Kraft, Payne and Sanford.
As far as warfare concerns, in the book entitled Needless Casualties of War, John
Paul Jackson documents what is safe warfare and what is not. He shares a revelation the
Lord gave him about the church inappropriately fighting principalities. He was told that
people are dying, getting very sick and falling due to going outside their metron (their
sphere of authority.)
Are you fighting a deadly force? Did you know there are certain
types of prayer Satan would LIKE You to pray? Is the enemy
wounding you with your own sword? Are you or your church
experiencing calamities that prayer does not remedy? Such as
Heart attacks, Miscarriages; Runaway Children; Sudden
Illnesses; Cancer; Untimely deaths. Prayer is a powerful
weapon, a two-edged sword, not to be wielded carelessly.
Although we have authority as the children of God, how we
fight can determine our personal consequences in the battle of
the millennium. They are also getting well after repenting of
doing so (Jackson, 1999: back cover).
According to Kraft, being the children of God, we need to "fill Jesus' shoes" in
submission and obedience to the Lord. We do need to exercise the authority over the evil
spirits at God's timing as Kraft mentioned in I Give You Authority (1997: 41, 69, 94, 154,
155.). "Demons are like rats and rats go for 'garbage'." The focus in this interface of
inner-healing and deliverance is “to remove of the garbage (deep-level problems). Then
we can get rid of the rats (the demons) ( Kraft 1993: 258).” During the healing session,
when Kraft suspects that there is demonization in the client, he will call forth the name of
the head demon. With spiritual authority, Kraft will force the head demon to give
information about 1) when and how the demon got into the client; 2) what garbage(legal
rights) the client still has, and 3) the identity of the demons inside the client. He usually
puts the demons in a lock box and sends them to Jesus' feet. Afterwards, he will bless the
client with blessings in what he / she needs in his/ her weakness.
On top of that process, Kraft will also counsel the client on how to deal with the
enemy's counter attacks and how to grow healthy spiritually and emotionally. Since the
major tasks in Kraft’s deep-level healing are to release the person from deep-level
spiritual and emotional problems, and to restore to a correct self-image and intimacy with
God. Kraft highly relies on the word of knowledge and the words of wisdom, while
Payne’s hallmark is speaking in tongues.
While Kraft’s focus on the “enemy”, Payne’s teachings places emphases on or
around the issues of “self”, such as loneliness/ homosexuality/morality /grace. As a result,
the psychological subjects such as transference, co-dependence, homosexuality,
narcissism, disease of introspection and symbolic confusion appear to be issues far
removed from most people. Payne seems to try to lift people from a lower level to a
higher level upon which she is standing.
This approach may help people to recognize deeper problems and to broaden their
horizon for an understanding of God. However, some may feel frustrated, or “freak out”
by being left behind. To a point, people might attend back PCM over and over again till
eight or nine years.
As an Episcopalian minister, Payne’s teachings are very Cross / Christ centered.
PCM holds a crucifix as ministering. Jesus Christ is the Trinity who suffers for us on the
Cross. Jesus’ redemptive suffering is “grace” to all human beings. This grace leads to
repentance. Payne affirms that prayer may be in “the voice of the false self”, or in the
voice of true self.” Payne emphasizes setting love in order, and trusting that the Lord
will provide. The “Bentness” which causes co-dependence, transference, is the need to
control, and the need to be needed.
1. Payne’s Model of Truth, Love and Power
Payne’s healing model emphasizes the concept of the Trinity and the Cross.
Imagination is included in the model. Although Payne shares a common understanding
of damaged emotions and emotional bruises with Kraft, she holds a rather unique
philosophy of inner healing. Her philosophy challenges every inner healing minister to
ask two questions, "What is a human being?" and "Where is the Cross in inner healing?"
In her book the Healing Presence, Payne discusses much of what a "true man" is and the
"true imagination of the Cross" as a means of entering the presence of God.
In her book Restoring the Christian Soul, Payne identifies the inability to accept
oneself as the first great barrier to wholeness in Christ (1991:25). In order to explain
what a true self is, Payne first used the term "bentness." Bentness is the state of humans,
as separated from God, seeking to find identity from certain people or things instead of
from God. In the absence of finding our identity in God, we fallen ones love selfishly.
The drive to dominate, possess, or manipulate persons and things in order to meet our
own needs taints (or replaces altogether) the healthy, satisfying relationships we are
designed to have and by which we are to be nurtured. The key “to healing these bent ones
is . . . in renouncing . . . the ‘bent’ posture toward the creature, and ‘straightening up’ into
Christ (1989: 52).”
Payne then introduces the concepts of "true center" and "true self". "In His
Presence, . . ., my false selves are revealed . . . To draw near to Him, therefore, is to find
the real 'I' as well as its true home, my true center (1989:72).” “When God is centered in
us and we in Him, we have a home within, a true self or center out of which to
live"(1989: 55). If a person fails to be centered, he / she does not have the meaning of
life and his / her very own being. Thus, one will try to be in control of life through
activities that avoid the pain of one's past.
Payne demonstrates how the Cross is where we have healing through an example
prayer in an inner healing session as below:
Lord, I stand here at Your cross with this tiny one, and these
feelings of panic and fear are so terrible we cannot bear it.
But You died to take these feeling into Yourself, and we take
our place in Your dying . . . with you I feel this pain, and
now I know it cannot destroy me . . . I will stand and hurt in
You and then receive Your healing and life in return
In Payne's inner healing ministry, she sometimes will ask people to imagine the
Cross and mentally go to the Cross. Sometimes, she will literally use a Cross as a
symbol, to let the person hold it, place it on the person's head or chest, or allow them to
kneel before it. She believes the Holy Spirit channels God's presence to us through
sacraments. She quotes the Oxford English dictionary definition of “imagination” as “
forming a mental image . . . of what is not present to the senses (1989:141).” Therefore,
imagination is not to think of something that never exists. I find that Payne's philosophy
of appropriating the Cross to get a person into the presence of God as sound theology.
Therefore, one may be healed by identifying one's life with Jesus' death and resurrection
in Payne’s ministry. Healing from homosexuality and misogyny are also claimed as part
of the trademark in Payne’s ministry. I believe that, she has, indeed, contributed
profoundly and uniquely to the inner-healing ministry in the area of the philosophy of
2. Kraft’s Model of Truth, Love and Power
Kraft’s healing ministry model is spiritual warfare oriented. He writes that when
we set people free from the Enemy's captivity in their spiritual and emotional deep-level
problems, we are taking ground from Satan and extending the Kingdom of God. Healing
ministry is, therefore, a ‘matter of obedience (1993:76).’ He affirms that it is not an
optional ministry according to our gifting. When Jesus commanded us to make disciples,
He also gave us spiritual authority, and we must be willing to take up spiritual power to
heal. However, loving the client, according to Kraft, is the most significant focus of
deep-level healing. He states that people are already ministered to when they experience
our love whether they get the particular desired result from inner-healing or not.
In his book entitled Deep Wounds, Deep Healing, Kraft states in the title of the
first chapter--"It is [inner healing] about freedom"(1993:15). The thematic verse of inner
healing for Kraft is to "proclaim liberty to the captives"(Lk. 4:18-19). What is the
captivity Kraft is referring to? Ultimately, it is the captivity of people by the Enemy.
Nevertheless, the captivity of people includes strong negative emotions which signal
"spiritual as well as emotional problems"(1993:27). The "bondage [is] to such things as
anger, depression, unforgiveness, and low self-esteem..."(1993:7). These spiritual and
emotional problems are so deep in a person that Kraft calls them "deep-level problems".
Kraft emphasizes, "Many of our apparently emotional problems have spiritual
roots"(1993:66). In fact, Kraft does not dissect a person into different compartments.
Rather, his approach to a person is holistic: "body, spirit, emotions, mind, or
Some biblical references Kraft used to enforce the bases of his healing model are
as follows. In John 21, Jesus brought Peter back to the memory of his denial and then to
experience total healing. In Psalm 139, one notes God’s protection before birth and in the
mother’s womb. And in Luke 4:18-19: God’s intention is to free us as the temptations in
the desert. Kraft uses I Cor. 13:11 and Gal. 4:1 as references to free ourselves from the
unhealthy or even abused childhood, to attain maturity of the whole person (spirit, body,
The roots of spiritual problems for Kraft are sin, negligence of relationship with
God, wrong views of God, anger at God, satanic harassment, demonization and
generational spirits or curses (1993:64-66). There are "two major emotional roots: 1)
reactions to life experiences; and 2) what the person has done and usually continues to do
to him or herself"(1993:66). He explains "humans have a propensity for internalizing ...
negative things heard from others"(1993:69). In this way, Kraft affirms they open up a
major area of the core of a person, which is one's self-image, for the Enemy to attack.
According to Kraft's model, then the question is asked: who needs deep-level
healing? It is people who have sinned or victims who have been sinned against who need
deep-level healing. What is the real issue that they need healing from? Kraft contends
that "it's reactions, not events, that require healing"(1993:136). The past events cannot be
changed, nor can the event be healed. One’s response and the attitude toward others, self,
and God that resulted from the events can, however, be redeemed. “Guilt and shame . . .
may be replaced by self-forgiveness ... and accepting God's forgiveness. Anger,
resentment, and bitterness over being wounded can be replaced by freedom (1993:137).”
Kraft also emphasizes that "unforgiveness is the most frequent block to freedom and the
cause of much difficulty for those who come for ministry "(1993:27). Unforgiveness is a
serious sin which must be dealt with.
III. AN INTENTION TOWARD INTEGRATION
Apparently, there are the differences between Payne and Kraft in the orientation
of spiritual formation and spiritual warfare. Payne’s model concludes with the healing
presence of the Cross for the true self, while Kraft’s could be summarized by the analogy
of “garbage and rat”. Deep down in my heart I believe that "When you know the truth,
the truth will set you free... if the Son sets you free, you are free indeed (Jn. 8:32, 36).”
To summarize the comparisons of the two models of healing, I think Kraft and Payne
share common insights—truth, on damaged emotions and the causes of emotional bruises
in terms of “SELF” and “Forgiveness”. Yet, they differ in their unique perspectives.
A. Contradiction Verse Integration
Payne believes a proper love of self is necessary in order to be able to love God
and others. At the very beginning of Restoring the Christian Soul, she says that the failure
to accept oneself is the first great barrier to wholeness in Christ. Self hatred along with
shame and self-pity, is a powerful and compelling means the enemy uses to tempt these
souls to step outside the true self, that is the new creation in the Christ. The failure to
accept the self, according to Payne is the crises of the unaffirmed (1991: 49). One needs
to pray for a greater understanding of the humility that replaces the pride of self-hatred.
The case mentioned in book, her concerning those who though thoroughly converted to
Christ could be psychologically unhealed owing to the past which caused self-hatred.
Then one is trapped in the unaffirmed position.
I like the idea of “Self-acceptance is a Christian virtue” which I believe needs to
be taught, since no one is born with the capacity to accept him/herself. From infancy to
maturity which involve many steps of psycho-social development. When one misses a
step, one is in trouble. I think, that is when and why healing ministry comes in and
answers the question I had once--How can I love others, if I do not love myself ? I was
been troubled with this question when I was a new believer. The humble acceptance of
oneself as fallen but now justified by Jesus who is my righteousness is the basis on which
one can accept oneself. Most importantly, the reception of Christ’s forgiveness, and the
extending of this forgiveness to others releases us from self-hatred and shame, because “
FORGIVENESS slays SHAME ”(1991: 55).
The insight from this book of dealing with the extending to others regarding
forgiveness is a significant revelation to me in terms of spiritual warfare. Payne writes
that hostility to the idea of the believer’s priestly role is the root of a great deal of the
criticism leveled against prayer for the healing of emotional problems. This kind of
theological blindness and ignorance catches one up into spiritual warfare, for the Satan
opposes in every way the true ministry of the confession (1991: 209).
In contrasting and a different perspective to forgiveness and self-images, Kraft in
his book, Deep Wounds, Deep Healing described the symptoms that people suffers from
childhood and parenting or non-parenting they experienced. For example, one may have
the issue of abandonment if his / her parent(s) were unavailable or absent. There is the
person who was hospitalized in his / her childhood or was constantly “parented” by baby-
sitters. Payne refers to these situations as “Separation Anxiety”; Kraft has no specific
term for this disorder. Both refer to the feeling of rejection is as closely related to
Kraft asserts that a person with the issue of rejection could also have had parents
who were too quick or too frequent in correcting him / her. The parents might not have
wanted the child. One could develop anger, resentment or bitterness after having
experienced mistreatment or abuse in the family (1993:184-187). A person may suffer
from fear or a sense of insecurity if he / she has family members who were unpredictable
and erupted in anger. He / she would have a predilection to escape to addictions. Or, if
the person was pressurized by parents to conform, he or she could turn rebellious.
Although people are responsible for one’s own reactions to the wounding and
attitudes towards people, including oneself. In other words, although parent-child
relationship can be the original cause for damaged emotions in adulthood, a grow-up
people cannot blame one’s parents for the past. They are the reactions, not the events
themselves, which have to be dealt with in deep-level healing according to Kraft. If a
child is raised in a family with parents who interact with conditional love and conditional
relationships, the child will try very hard to gain acceptance and love. The child may
then develop a motto of "Measure up!" or perfectionism. With such a motto from
childhood, the inner-child in the adult carries the motto into adulthood. This inner-child
in adults can be emotionally destructive. One may "feel shame or guilt about nearly
everything they do and even for who they are" (Kraft 1993:185).
Since the majority of human ailments are closely tied to damage in the emotional
and spiritual areas, both Payne’s and Kraft’s models seek to bring the power of Jesus to
bear on the roots from which such damage springs. Since these are often in the memories
carried unconsciously by those who come for help, both Payne’s and Kraft’s models
involve a special focus on “the healing of the memories” and the spirit. Special problems
often encountered are unforgiveness, anger, bitterness, rejection, low self-esteem, fear,
worry, sexual issues and the like.
B. From Being Hollow to Being Holistic
Consider the mission mandate of “taking God’s healing to the nations”, also as Dr.
Robert Clinton said “Ministry flows out of beings”, for my part, how to integrate is more
important than to criticize any models of healing ministry in terms of having a holistic
being. As I try to implement what I have learned from the different methodology of
healing models, I desire Payne’s “Come! Holy Spirit” in terms of spiritual formation.
This is in terms of healing presence which provides me the only one way to have a solid
base of sense of being. I also desire Kraft’s spiritual warfare model which opens my eyes
to discern the spiritual realm.
I think that these two models are complementary rather than contradict to each
other at all. Therefore, the following is the result of my intention toward integration,
which pinpoints some areas of life one can self-exam or helps others to discern before
starting one’s healing process.
1. Love and acceptance of self (Payne) vs. Judgments/vows/curses (Kraft)
Payne sees a failure of self-love and self-acceptance as a major barrier to "inner
healing." She believes a proper love of self is necessary in order to be able to love God
and others. And Kraft said that Satan can use a person’s intentional (e.g. witchcraft) or
unintentional judgment/vow/curse to hinder changes in the physical, psychological, and
spiritual dimensions of our lives.
In areas where folk religion or Animism is practiced, Kraft notes that
witchdoctors may pronounce a curse upon a person through words, food, or whatever, to
bind his/her spirit/body/soul. One may not be aware of such incidents in one’s life. But
the Holy Spirit will reveal in one’s prayer.
2. Identity and true self (Payne) vs Bitterroot judgment and Judgment against ourselves
Payne repeatedly refers to a "true self" or "higher self" buried beneath layers of
"false selves" which are "not real." She sees human’s fundamental problem as a
separation from this "true self” which is the new creation in the Christ is the result of sin.
The "integration" of "scattered, unaffirmed" parts of self is held up as a primary goal in
counseling. To root "identity" in God rather than in other people for the "true self” is in
order to know, love, and serve God.
On the other hand, bitterroot judgment according to Kraft, simply means that
ones’ judgments against parents become the source of demonic power in one’s life to
bring in the very things we judged in our parents ( Mat. 6:14, 7:1-2).
Again, according to Kraft that “Judgment against ourselves” means that one might
judges one’s own identity, feelings, emotions, sexuality and gender reactions. One might
also judges one’s own relationship with others, relationship with family, relationships
with God/Jesus/Holy Spirit, spiritual life, and the issues of success and failure. The result
of the judgments becomes one’s own bondage.
3. How to be free from the bondage?
Both Kraft and Payne agree that the following need to be observed in order to be
free from bondage.
Ask the Holy Spirit to reveal any judgment/vow/curse
Repent of and renounce judgments/vow/curse in the name of Jesus
Bless yourself and others who have been effected by your
Receive your forgiveness and walk in truth
4. Healing memories (Payne) vs Inner child (Kraft)
Though the terms are different, both Payne and Kraft agree that the sensitive,
vulnerable part of a person needs to be discovered, healed, and then nurtured. This
nurturing is a lifetime process in order to achieve wholeness, emotional health, and
creative potential. Payne notes "psycho-logical healing" of past memories must occur
before spiritual concerns about sin can be addressed. For Kraft, the "healing of
memories" is allegedly the application of God’s forgiveness of sin.
5. Stages in life (Payne) vs. Back to the womb (Kraft)
Again there is agreement in the process, but the terms differ. One has to deal with
his/her inner child in pre-birth, childhood, adolescence, adulthood, and old age. Many
have problems understanding the pre-birth inner child. During the period of birth and
before 2 ½ months old, infants are experiencing life and recording those experiences in
their brains. Unborn children are likely to pick up any rejection, anger, fear,
dissatisfaction and resentment the mother is carrying. For example, if a child is not
wanted during pregnancy in the womb, he or she usually has a performance orientation
problem. Both Payne and Kraft affirm this understanding.
As far as future direction of healing ministry concerns, I agree with Dr. Ed Smith,
the founder of TheoPhostic Ministry said that God’s truth, the Theo (God) Phostic (light)
is a divinely powerful and thoroughly biblical approach in counseling ministry.
“Emotionally hurting people from all walks of life, with all manner of emotional
woundedness, have consistently experienced accelerated healing as Jesus' truth replaced
lies, freeing them from lifelong emotional, psychological and spiritual pain (Smith,
Regarding the spiritual authority, during the deliverance session of Kraft’s healing
ministry some have negative opinions about Kraft’s commanding angels to chop off the
demon’s horn or tail, or lock the demons in the box or whatever. Payne's deliverance
session which I have no access to the individual ministry session, on the other hand is
also powerful but not as dramatic according to what I observed during the PCM
However, as the founder of "Free Encounters Ministry", Ken Thornberg wrote,
“The new hope this ministry is giving a despairing, traumatically abused sector of God's
children is exciting (Thornberg 2001).” It is known that in secular psychology, even
with the Christian emphasis or name on it, has left these people with dead-end counseling
or, at best, hoped-for results after years and thousands of dollars of counseling. In the
extreme cases of Satanic Ritual Abused (SRA) and Multiple Personality Disorder (MPD)
the client is left isolated, depressed and in a continuing abusive situation or suicidal.
Many of traditional churched are ill-equipped to deal with such complex bondages.
The new hope is based upon a biblical foundation of
authoritative cutting-edge deliverance prayer through the
power of Jesus' blood, cross and resurrection. Throughout all
prayer and teaching in this track, the Lord Jesus Christ is
glorified and uplifted as the answer since the deliverance
happened at the cross of Calvary! (Thornberg 2001).
I have eye-witnessed this Holy Spirit-taught, and ever-changing method of prayer
is bearing fruit across all denominations, all degrees of demonization (not possession!). I
believe that healing ministry is a ministry of the Holy Spirit with truth, love and power to
give hope to the children of God.
However, the critics of healing ministry methods will not vanish as long as the
imperfect of human being exists. One important point to remember is that there is always
the genuine and the false. When Benny Hinn asks God why the Lord allows so many
people attack his healing ministry? The Lord answered, “No attack, No anointing.” The
late Kathryn Kuhlma, a well-known American healing evangelist of the 1970s, advised
people not to become so dogmatic in their thinking, their teaching, and their methods that
other truth of equal importance were excluded. As an example, she said:
We find that God gave the gift of the Holy Spirit on the day of
Pentecost and at the household of Cornelius without any
human agency of ‘laying on of hands’; but at the Samaritan
revival ( Acts 8:17) and at the Ephesus revival (Acts 19:8), the
believers were filled with the Spirit by the ‘laying on of
At the same time, I recognize that this means of healing and deliverance as "heart,
mind and soul’s surgery." I have also come to recognize the continued need for loving
discipleship and inner healing in almost all cases, as "recovery and rehabilitation," using
the same analogy. All truth is God’s truth and God is the only source of the true healing.
How do we seek to heal deep-level problems? It is conducted in prayer. We need to
listen for God's instructions in the healing session. As John Paul Jackson concluded to
remind us that,
Our greatest passion and priority should be intercession--the
longing of our spirits for God. When prayer is the supreme
focus of our hearts, we discover hidden treasures of intimacy
with God. Our inner spirits are transformed. And greater
revival power is released through us that can potentially sweep
millions into the kingdom of God. Therefore, keep asking, keep
seeking and keep knocking (Matt. 7:7). God is waiting to hear
the prayers of the saints and to unleash the excellent power of
his wonderful name on earth as it is in Heaven (Jackson 1999:
Deep-level healing is "a ministry in the power of the Holy Spirit"(Kraft 1993:37).
As for those of us who seek to minister to others, intimacy with Jesus is our source of
power and becomes our lifeline. "People are touched, healed, and delivered because God
himself is there, doing what he likes to do. Whatever happens, therefore, is not by my
strength or power, but by his Spirit (Zec.4:6) (Kraft 1993:30)." Therefore, we are not to
insist on using any formula for ministry model. We should not be presumptuous on the
when, what and how the Holy Spirit is going to minister. If we do so, Kraft calls it a
"Moses mistake", which relates to how Moses tried to get water from a rock the way it
worked previously instead of listening to God for instruction the second time (1993:46).
In terms of global and contextualization, from Kraft’s ministry web page I quote:
“We see ourselves as a part of a larger movement toward wholeness in the Body of
Christ, led by the Holy Spirit, that is both cross-denominational and cross-cultural in
nature and scope ( Kraft 2001).” Ultimately, what the healing ministry for I think is that
God’s name to be glorified, as well as children of God are set free and are blessed with
love, joy, peace and hope in their souls and in all of their life, not only hereafter!
1995 Concerns About Leanne Payne, By, December 5,
Healing the Homosexual Pain? Leanne Payne and the "Crisis" in
1998 Kathryn Kuhlman Her Spiritual Legacy and Its Impact on My Life.
Nashville: Thomas Nelson.
Jackson, John Paul
1999 Needless Casualties of War Fort Worth: Streams Publications
Kraft, Charles H.
1993 Deep Wounds, Deep Healing. Ann Arbor, Mich. : Vine Books/Servant
1997 I Give You Authority Grand Rapids, MI: Chosen Books.
1989 The Healing Presence. Grand Rapids, MI: Baker Books.
1991 Restoring the Christian Soul. Grand Rapids, MI: Baker Books
1993 A Conversation with Leanne Payne, Feb. 24, 1993 at the University of
the Nations, Kailua-Kona, Hi. Conducted by David Kyle Foster, from
"Mastering Life" Newsletters # 4, 5 & 6,
2001 “ Spiritual Mapping: A Misguided Focus on the Demonic”,
Pastoral Care Ministries Newsletter, Spring/ Summer 2001
Rommen, Edward editor.
1994Spiritual Power and Missions : raising the issues. Evangelical Missiological
Society series; no. 3. Pasadena, Calif.: W. Carey Library
Smith Ed, D. Min.
( required 700 pages for 2 credit units)
Auther Title pages
Comiskey, Andrew Pursuing Sexual Wholeness
MacNutt, Francis Healing
Payne, Leanne. The Healing Presence
Sandford, John and Paula Transforming the Inner Man