Daniel Doriani’s commentary on James is one of the relatively few commentaries I’ve read cover-to-cover. It’s one I enjoyed a lot. In his discussion of the final portion of James 5, I found an interesting story that I thought I’d share with you. As I read it, I though of my continuationist (charismatic) friends. It is my experience that these people often typify cessationists like myself as those who do not believe in supernatural or miraculous healings. But this just isn’t the case. The disagreement really arises over whether or not the spiritual gift of healing is operative in the church today. I believe in heailngs, not in healers, so to speak.
This quote describes something that happened in a conservative, Reformed, Presbyterian context and something that I think is consistent with cessationist theology (even though cessationists may have some disagreement about what James refers to by anointing a person with oil). Doriani is not the only Reformed Presbyterian who has experienced this kind of blessing.
During the autumn when I first studied James in earnest, a friend suffered a viral infection of the heart. While it was not a heart attack, it mimicked many of the symptoms of one. My friend felt listless; he looked gray and lifeless. One day at church, I told him that James 5 instructs elders to lay hands on the sick and to pray for their healing; I suggested that he call the elders for that very purpose. Two weeks later, he told me he wanted to proceed. No one in our church had done this before, so we did something very Presbyterian: we studied the matter another six weeks and hoped he didn’t die in the meantime.
At last, we appointed a night for prayer and the elders gathered. Our church’s pastor (I was a college professor at the time) summoned the elders. Before we prayed, he told us not to expect a dramatic physical healing, since God heals in many ways. I appreciated his motive, but there was no need to restrain my enthusiasm; my doubting heart was already skeptical enough…
…My friend knelt down in the middle of a circle of elders. We anointed him with oil, laid lands on him, and began to pray. Since I had started the process, I was appointed to offer the closing prayer.
As soon as we began to pray, I had an overwhelming sense that God was, at the moment, healing my friend. My arms felt what I can only describe as bolts of fire pushing through them. As I grasped my friend’s shoulder, heat and energy burned my hand. I felt that my one hand could lift all of his 230 pounds to the ceiling or push him through the floor if I wished.
I knew God was healing him. I wanted to shout, “We must stop praying that God will heal John and start praising God that he has healed him.” But I was too astonished, too ensure of my sensations, to say a word to anyone that night. For four days, I kept my experience to myself.
Four days later, after church, my friend beckoned me with a wild grin, “Dan, watch this.” At once, he dashed up a flight of steps. I dashed after him and met him at the top. He smiled, “And I’m not even breathing hard.”
“I knew it,” I exclaimed, and told him what I had felt a few nights earlier. And he told me, “I knew it too.”
Since that day, I have joined elders to lay hands on the sick and pray for them. I have never again felt the fire. And while I occasionally feel a flood of warmth and emotion, I have learned that my feelings and God’s healings have no connections. A small number have experienced immediately healing from serious illness. More have recovered gradually and under the care of physicians. Many have found spiritual healing—great peace and spiritual renewal in times of crisis and suffering, whether they recovered physically or not. And some have apparently gained no physical or spiritual benefit at all.
A page later he provides an interesting and important clarification about what James says about healing and something that is consistent with cessationist beliefs.
Sick men and women call the elders as a group. They do not call those with a gift for healing; rather they call all to pray for healing. James says the prayers of a righteous man are effective. Since the first qualification for an elder is holiness—not social standing or theological acumen—the prayers of elders are effective. The elders pray for healing, not for miracles. It doesn’t matter if a healing is quiet or splashy, True healings garner all the attention they need.