1. PREPARATION - ARRANGEMENTS FOR INTRODUCING HEALING MINISTRY INTO A PARISH

Contact. A parish priest may invite Breath to lead an event, or alternatively I arrange to meet with him/her to discuss and pray about the possibilities. He may have read one of our books first.

Resources. SIX KEYS TO HEALING is my best book for starting off, and the others are BREATH OF LIFE, HEALING IN THE BALANCE and our story IT HURTS TO HEAL. A list of books by other authors appears in the back of BREATH OF LIFE: David Pytches, Francis Macnutt, Trevor Dearing, John Wimber, Mark Pearson, Roy Lawrence, etc. We also publish the NATIONAL REGISTER OF CHRISTIAN THERAPISTS and make available printed material to suit particular requirements.

Reasons. A vicar may have various reasons for starting healing ministry. It may be requested by the congregation, or grow out of a prayer group. The main thing is that the vicar either believes God wants this, or has some desire, vision and enthusiasm for it. We can help him to see it can even help revolutionise his Church.

Uniqueness. Every Church situation is different, so we endeavour to meet the Church at the stage where they are, and to help the vicar introduce a ministry, which fits in with their requirements.

Interest. We also like to ascertain the extent of interest in the ministry that is held by the congregation, and whether there are particular members there who can help to make up a healing team. The vicar will need to encourage people to use specific gifts. He does not have to have had a gift of healing before he does this.

Participants. While a regular ministry will be led by the vicar and those people appointed by him, it’s essential that everyone realises that this is a body ministry, and the whole congregation should be involved in it in some way - with adequate supervision.

Problems. Some vicars voice difficulties about starting ministry.

ACTIVITY: Other commitments may have to be cut down to make time.
APATHY: People must see how important and relevant is the ministry.
ANXIETY: We help allay fears about things getting out of control.

Misunderstandings. A number of Churches get stuck at James 5, and think all healing ministry must follow the pattern there. But there are many other forms, eg.in the Gospels, which can be used. Some vicars have not had a conscious release of power of the Holy Spirit in their lives, but this does not preclude them from this ministry - though we encourage them to be open to all God offers. Others are afraid of offering the laying—on-of-hands, but as long as this is offered and not forced there is no reason to hold back.

Context. Ideally the ministry should be held at the main Sunday service, but it is also appropriate at the Eucharist at other times, at separate healing services, and in small Church groups.

Emphasis. In healing ministry some ministers major on anointing with oil, some on Holy Communion, some on words of knowledge. We allow for this while majoring ourselves on the laying-on-of-hands.

Training. Leaders cannot easily take people beyond the point which they have reached themselves, so ideally they need some form of training, which they can then use to teach their laity. Training may be from Breath or other sources, and may come from attending conferences and seminars, reading books and listening to tapes etc.

2. ORGANISATION - ARRANGEMENTS FOR HEALING SERVICES AND TRAINING SESSIONS

Introduction. Initially I lead or speak at a healing service, or this may be held after teaching or training sessions. These days people request reasonably short events held over a short period.

Timing. We encourage regular laying-on—of-hands in a Church, such as once a month in a service, so that people know when to expect it. We also encourage Church groups always to have available someone to minister to a person present who is sick or in pain. Different Churches vary as to when public ministry can be given. In the Sunday service the laying-on-of-hands may be offered after the sermon, during the prayers, at the Communion, at the close of the service, or after the service. United healing services are usually best held on weeknights. Teaching and training days (except for clergy) are best held on Saturdays from mid—morning to mid—afternoon, one-off sessions on a weekday evening. There is currently less demand for residential conferences at weekends.

Publicity. We like healing services to be made as widely known as possible, especially as they give an evangelistic opportunity. People may book in for training sessions, paying £10-f15 a head.

Elements. Three vital elements undergird these healing events.

TEACHING: Needs to be scriptural, balanced and relevant to everyone.
TOGETHERNESS: We seek to involve everyone in each part of the day.
TOUCH: We offer the touch of Jesus. All who receive it are blessed.

Ingredients. In a healing service these are usually in this order.

THE WORSHIP: Focussing on the Lord helps to release healing power.
THE WORD: The message seeks to interest, teach, and move to respond.
THE WONDERS: We expect them to result especially from the ministry.

Power. We pray powerfully in the Name of Jesus, and before an event will bind evil forces from it so that they do not disturb us. We encourage people to release healing power by opening their MOUTHS-in praise, prayer, proclaiming the word and spiritual gifts. HANDS - especially during the service in the laying-on-of-hands.

Flexibility. The programme we follow as an ecumenical ministry is not necessarily liturgical. We proceed as the Holy Spirit leads, even if this contradicts the programme we have prepared. We always include a scripture reading, and sometimes testimonies. If a need for deliverance arises, it’s done publicly or privately, with exorcisms led by Christine or me or leaders authorised to.

Waiting. We do not see worship as just one song after another led by the music group. It should also include times of waiting on the Lord in silence, when people are encouraged to praise Him in their own words and share words, tongues or pictures with us all.

Appeals. We do not make long appeals for people to come forward for ministry, but I do give a short invitation in which each person coming forward is asked to mention only one need and the congregation are usually invited to join in worship songs and prayer while the ministry is proceeding. Those ministered to may kneel if the ministry is at the communion rail, but usually I invite people to stand while one or two people minister to them and, should they fall under God’s power, someone will catch them.

Ministry. We use anointing oil as we are led and when requested to. In a large congregation people are invited to the front, in small gatherings the person who is to be ministered to stands in the middle of a circle of people, and in training sessions the audience is split into groups in different parts of the building.

Prayer. We pray for those in need specifically, positively and expectantly, but without giving false hopes. We pray within our faith, i.e. only for things we can believe for at that time. In addition to request prayers we use command prayers, as nearly all prayers for healing in the New Testament are prayers of authority. Some people stand in for absent ones who are prayed for by proxy.

Diagnosis. We discern needs and root causes by using these tools:

G IFTS-of the Holy Spirit, such as supernatural words of knowledge.
A SKING-questions, e.g. "How did this begin? What help have you had?"
L ISTENING-to God with one ear and to the sufferer with the other.
E XPERIENCE-using what we have learned in previous ministry times.

Training. While teaching sessions may deal with the what and the why, training sessions always deal with the how and the when. The illustrated talks are followed by opportunity for questions and discussion. At training sessions those in the audience who wish to are invited to minister to one another, under supervision. All concerned lay hands on the person in need, while some may pray audibly or share scriptures or revelations, which God gives them.

3. EXPLANATION - CONTENT OF TRAINING AND PREACHING MESSAGES

Addresses at healing events are always based on scripture, on Jesus as the Healer, and with plenty of examples of how He is healing today. They take into account the mystery of suffering and the difficult questions that arise in relation to this area. The terminology is explained where necessary, as are gifts and ministries of healing, deliverance ministry where appropriate, and our positive Christian approach to complementary therapies. Talks may be illustrated on OHP and by using printed handouts.

Themes. A wide range of themes are available, but I always bear in mind the basic essentials underlying this ministry. These are listed at the back of BREATH OF LIFE, and these are the main ones:

FOUNDATIONS
God’s ability and willingness to heal
The Church’s commission to heal

AREAS
Relationship with God - salvation
Physical healing
Inner healing - of mind, will and emotions
Deliverance
Relationships
Circumstances

METHODS
The healing service
Holy Communion
Laying-on-of-hands
Soaking prayer
Anointing with oil
Positive thinking
Prayer counselling
The spoken word
The message of knowledge
Confessing faults
Forgiving others
Deliverance
Encouragement to respond
Leading a balanced life

KEYS
Faith
Guidance
Love
Gifts of the Spirit
A release of power
A willingness to change

PRINCIPLES
P oint them to Jesus
E very case is different
R oot cause — find it (if necessary)
S tep out in faith
O ne step at a time
N o condemnation

RESULTS
"Anything you ask"
Lasting effects
Life in all its fullness

4. APPLICATION - DEVELOPMENT OF THE MINISTRY WITHIN THE PARISH

Leadership. It’s up to the vicar and his team to put into practice the recommendations that Breath makes, by starting and furthering a regular healing ministry that is both public and private, that’s central in the parish programme, and that’s developed through an every-member ministry in each of the Church’s regular activities.

Sharing. The ministry may be conducted in conjunction with other Churches and within small Church groups. It’s imperative in such cases that able leadership is given and confidences are kept. Some groups are used to sharing on an intellectual level but will need encouragement to open up about both their blessings and problems.

Follow—up. While ministering, the team may sense that some people require further ministry or counselling. Some may need following up in homes, and a programme of pastoral care needs to be arranged. The healing team may meet regularly to plan the events and update each other on the progress of particular people. Issues may be discussed such as how far each member is to be involved with a particular individual, and whether any have additional problems. We recommend that such times include prayer and seeking guidance.

Referral. Some people may require specialist help, and wherever possible a link needs to be maintained with the local medical practitioners and reputable therapists and counsellors. Christian specialists may be able to play a key role in these proceedings.

Overflow. Although centred in the local Church, the healing ministry is meant to be part of the overflow of the Holy Spirit. We therefore encourage Christians to use opportunities to minister informally in their everyday lives when opportunity arises: at home, work, school and in leisure contexts. Healing should be seen as a major means of evangelism, as in Bible times.

Progress. Breath also seeks to help and encourage those Churches that have a healing ministry but have become stuck in a rut or are unsure of the way forward, such as when they appear to be seeing little or no results, or only the same people tend to come for ministry. Apparent failures and unexpected deaths need not deter progress, but constant encouragement may have to be given.

Expectancy. The expectancy level is low in many Churches. This can be raised by attending to one or more of the following situations:

CLOSENESS TO JESUS - as people learn to walk and talk with Him.
HEARING — through encouraging sermons, testimonies, books, etc.
SEEING — attending events where the Spirit is powerfully at work.
DOING — persisting with the ministry whatever the circumstances.

Finally. Every so often we encourage Christians to take one step forward with the Lord, perhaps inviting them forward to signify their desire to do this. We ask God to show them particular steps they can take with the assurance that when He guides He provides.