For much of my life, I have spoken to, and heard from, the Lord. This communication is called “prayer”, of course, but over the years it’s felt far more comfortable than the formality that word contrives in my mind. At its height, it has felt like breathing, as if I only needed to think of God and there He was, talking with me as one might with a friend.

It was like that for a decade or so. Until it wasn’t.

Dark night

St. John of the Cross penned a poem titled “The Dark Night of the Soul” while in prison and later began a longer work of the same name in which he expounded on each stanza of the poem. It appears he never finished the work, but his descriptions of what he called the “dark night of the soul” still linger in the imagination of many believers.

Let me explain, by way of example.

Have you ever been desperate for God, like, truly desperate — and He doesn’t show up? You get the feeling that your cries go unheard, reverberating off the walls of your room or the windows of your car without any answer at all. The feelings of comfort, safety, and confidence you once had in your faith seem stripped away, and in their place is doubt and the sudden feeling that everything in all the world points to the fact that God isn’t real. Or worse, that God doesn’t care.

Me too.

That experience has been called a lot of things. C.S. Lewis, in his wonderful book The Screwtape Letters, describes this feeling as when someone “looks round upon a universe from which every trace of Him [God] seems to have vanished, and asks why he has been forsaken.”

In The Critical Journey, authors Janet O. Hagberg and Robert A. Guelich work to describe the stages of the Christian journey. In between two stages they describe what they call “The Wall”. It’s a time of wrestling with God that can often (though not always) be marked by the appearance, or feeling, that God has abandoned us. This season, in which we feel that we are experiencing God’s absence, removes from us whatever masks and lies we tell ourselves about ourselves and our faith.

Or, as Joshua Leventhal so elegantly put it in his song “Upholder”:

I’d like to think nothing happens in vain,
But sometimes the silence starts swallowing faith.
If I only trust You while my world’s still intact,
Is that actually trust or some thinly veiled act?

In short, a “dark night of the soul” forces us to examine whether or not we believe what we have learned about God even when no feelings are attached. Was our previous obedience to God attached to a feeling of God’s goodness? When all that is within our world tells us that God has either abandoned us or was never there to begin with … what will we do? Our actions will inevitably reveal who we are and if our faith is real.

Easy to write, hard to live

After someone very close to me passed away, I felt God’s presence intensely for the first week or so. He held me up and gave me strength to connect with and love the people around me in a miraculous way. I was deeply saddened, of course, but at the same time I could feel an inner warmth and peace that I knew was the Father holding me close.

And then it was gone. I felt nothing.

I didn’t even have enough energy to grieve the loss of the feeling of His presence. Numb, I would sit and stare at times. I did the dishes with a blank face and held my newborn son feeling love for him but no love from God.

At one point, I was walking through my home and a thought struck me: Is this depression? I’m no clinician, but I’d spent weeks feeling like some hollowed-out version of myself. I’d asked God to come close to me, but it didn’t feel like He was there. Maybe I was too broken for Him? I didn’t really believe that, but still…

Through a “serendipitous” set of circumstances, I stumbled across a teaching from John Mark Comer on “The Dark Night of the Soul”. I hadn’t heard the term before then, but it felt relatable. I poured a cup of tea, sat down, and listened. Then cried.

Throughout the sermon, words were carefully placed upon the feelings I’d been having, naming them and gently removing the loneliness I felt. Nothing was “solved”, but knowing what I was experiencing, having a name for it, helped more than I could verbalize.

What to ‘do’

There was one key takeaway, one “action item” as it were, for those of us who experience such a darkness. It’s simple, but so incredibly hard.

Obey. Or another way to think of it: Be faithful.

The key is to go back to what you know to be fundamentally true about your faith in Jesus, and to allow your actions to flow from there. Give generously. Love others. Pray. Forgive. Fast. And do it numb, if you must.

Teach yourself that you do not love God because He makes you feel good, or because He answers your prayers. “If you love me,” Jesus tells his disciples, “obey my commands” (John 14:15). When your prayers seem to go unanswered, return to what you know is obedience to His commands, and do that.

The full quote from Lewis’ TheScrewtape Letters is incredibly interesting. It goes like this: “Do not be deceived, Wormwood. Our cause is never more in danger than when a human, no longer desiring, but still intending, to do [God’s] will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.”

If you haven’t read The Screwtape Letters, I’d recommend it. The context here is that we have two demons conspiring to thwart the work of God in a man’s life. And yet Lewis, when describing this condition of seeming abandonment from God, calls Satan’s cause “never more in danger” than when a Christian obeys the commands of Christ despite the outward circumstances of their life giving the appearance of being forsaken.

Perhaps that is the shift in perspective we truly need: when our prayers seem to go unanswered and a feeling of spiritual darkness sets in, we can become spiritually dangerous if only we choose to still obey.
Sources:Christian Post

http://theendtimeradio.com

The Oklahoma Supreme Court has temporarily blocked a measure by the state education department that would have purchased 55,000 Bibles for public schools.

In an order of stay issued on Monday, Oklahoma Supreme Court Chief Justice Dustin Rowe granted a request to put the purchase on hold pending the resolution of ongoing litigation.

The stay was requested by officials with the Office of Management and Enterprise Services, which would have faced the possibility of being required to fulfill the Bible order.

“We are always accountable to the taxpayers for all expenditures,” said Bonnie Campo, director of Outreach at OMES, according to the Oklahoma City-based publication NonDoc. “As a state agency named as a defendant in the lawsuit, we feel it’s important to ensure this process is fully transparent and all parties informed.”

Last year, Oklahoma Superintendent of Public Instruction Ryan Walters announced that biblical studies would be emphasized in public schools’ social studies curriculum.

In an interview with The Christian Post last July, Walters said it was “of the utmost importance that our kids get a full understanding of American history.”

“Obviously, that includes the most read book in American history, the most purchased book in American history, the most cited book in the 17th and 18th centuries: the Bible,” Walters said.

“We’re not going to allow left-wing extremists and the teachers union to keep the Bible from schools in its historical context. So, we’re very proud to be the first state to put the Bible back into classrooms and make sure that our kids understand its impact in American history.”

In response to Walters’ directive, a group of clergy, teachers and parents of public school students filed a complaint against Walters, arguing that the directive “interferes with the parents’ ability to direct the religious and moral upbringing of their children” and “violates the Oklahoma Administrative Procedures Act.”

“OAPA requires detailed procedures to be followed to issue a rule, including provision of notice and a comment period. Superintendent Walters made no effort to follow these procedures,” read the complaint.

The lawsuit also claimed that the requirement for Bible teaching in public schools violated the authority of “individual school districts” to “select the instructional materials that they will use.”

Last November, after the lawsuit was filed, the state education department said it had already purchased 500 Bibles for schools, The Oklahoman reported.

Last week, the Oklahoma Senate Education Appropriations subcommittee rejected a request by Walters to allocate $3 million to the purchase of additional Bibles for public schools.

In response to the rejection, Walters announced that he was partnering with singer Lee Greenwood of “God Bless the USA” fame to get donations to secure the Bibles.
Sources:Christian Post

http://theendtimeradio.com

Over the past decade, the term New Apostolic Reformation (NAR) has become a buzzword in certain Christian circles, often used as a pejorative label by left-leaning reporters, theologians, denominational leaders, and some parachurch ministries.

Originally coined by Dr. Peter Wagner to describe a global movement of independent charismatic churches embracing apostolic leadership, the term has since been misapplied to many leaders, movements, and ideologies — many of which bear little resemblance to Wagner’s original definition.

The following are 10 common myths about the NAR.

1. Everyone who uses the term ‘apostolic’ is part of the NAR

One of the biggest fallacies is that anyone who embraces the term “apostolic” or who leads a network of churches is automatically part of the NAR. However, Scripture clearly defines apostolic ministry (Eph. 4:11) and has existed for 2,000 years. Throughout church history, leaders have recognized apostolic functions without subscribing to the extreme caricatures associated with NAR. The term apostolic refers to a biblical pattern of leadership and mission, not a centralized movement. Furthermore, the office of Bishop became the term used starting in the second century by most Christian movements to describe apostolic succession. Hence, even though they usually did not use the term “apostle,” they still believed in apostolic ministry and never negated the fivefold ministry in the Western and Eastern Church.

2. The NAR is an organized global movement like a denomination

Critics of NAR often present it as a structured, hierarchical organization with a unified doctrine and leadership. In reality, there is no central governing body, no universal statement of faith, and no formal organizational structure that unites so-called NAR leaders. While some apostolic networks exist, they usually function independently, with no singular authority governing them.

3. USCAL has authority over all those who are considered NAR in the USA

Some online critics mistakenly claim that the United States Coalition of Apostolic Leaders (USCAL), which I founded in 2013, is the hub of the NAR. (I transitioned out of leading it in January 2023) This assertion is false. First, USCAL was intentionally structured as a horizontal association, not an authoritarian vertical body. We never adhered to some of the extreme characterizations of NAR and even took a stand against them. Many national leaders commonly associated with NAR have never been part of USCAL, and I have no personal relationship with most of them. Thus, when a person associated with the so-called NAR is embroiled in a controversy, heresy, or scandal, USCAL has no ecclesial authority to discipline them or remove them from ministry. The only ecclesial authority USCAL has is to remove someone from its membership ranks.

4. The NAR is a new movement originating from the USA

Many assume that NAR is an American export, but its roots trace back to independent church movements in Africa and Asia in the early 20th century. Wagner noted that the apostolic movement gained significant traction in the Global South, where indigenous leaders established self-governing, self-sustaining churches outside Western denominational structures. Today, many of the fastest-growing apostolic movements exist in Latin America, Africa, and Asia, demonstrating its global nature.

5. All so-called apostles try to exert authority over churches and pastors

Apostolic leadership, as described in the New Testament, is not about hierarchical control but about servant leadership and spiritual fathering. While some may abuse the title, most apostolic leaders I know operate with humility and a heart to serve. They do not demand submission from pastors but instead, seek to equip and empower local churches. Just as in the early church, true apostolic leaders today function relationally, not as authoritarian rulers.

6. The NAR promotes Dominionism and political takeover

One of the most exaggerated myths is that the so-called NAR movement seeks to take over governments and establish a theocracy. While some individuals within the broader charismatic world may unfortunately use the term “dominion” to describe cultural influence, the mainstream global movement is far from advocating unlawful political takeovers. (However, in a democracy, they have as many rights as every other citizen: to advocate for their own values, encourage people to vote, and promote a candidate and political party of their choice.)

However, cultural influence that comports with Scripture is about reaching every person in every sphere of society through love, service, and moral influence—not coercive control. The Great Commission (Matt. 28:18-20) calls the church to focus on making disciples, not on seizing political power.

7. Apostolic leaders teach extra-biblical revelation

Some critics claim that all NAR apostles believe in receiving new, authoritative revelation equal to Scripture. While prophetic insight is a biblical reality, responsible apostolic leaders affirm the supremacy of Scripture and test prophetic words against the Word of God. Those who teach doctrines contradicting the Bible operate outside biblical apostolic parameters.

8. The NAR promotes a prosperity Gospel agenda

While some high-profile leaders associated with NAR emphasize prosperity theology, this is not an inherent tenet of apostolic ministry. Many apostolic leaders advocate for biblical stewardship, generosity, and economic empowerment without promoting the excesses of the prosperity gospel. The assumption that all apostolic leaders are driven by materialism is a generalization that does not hold up under scrutiny. (There are many persecuted apostolic leaders in China, Indonesia, India, Iran, and many other parts of the world that do not live in an environment to leverage material prosperity.)

9. Every megachurch pastor or charismatic leader is part of the NAR

Some critics lump together every well-known megachurch pastor, prophet, or charismatic leader under the NAR umbrella. However, many of these leaders do not consider themselves part of the NAR or adhere to the core ideas attributed to it. For example, pastors who believe in continuing spiritual gifts or embracing New Testament church structures are often mischaracterized as NAR when they have no formal or ideological connection to the movement.

10. The NAR represents the greatest threat to the Church today

While some apostolic networks exist, errors and abuses do not constitute the greatest danger to the church. The more pressing threats include biblical illiteracy, secularism, moral compromise, and the decline of gospel-centered preaching. Many mischaracterized and targeted as NAR leaders are actively evangelizing, planting churches, and making disciples — far from being a threat, they are a blessing to the body of Christ! Disagreements over church governance or ministry philosophy should not distract from the church’s real spiritual battles today.
Sources:Christian Post http://theendtimeradio.com