Spiritual Transformation Process
What is the Difference between Transformation vs. Sanctification
What is the big deal with Spiritual Transformation Process? Are words changing their meaning slightly?
The Greek word for “sanctification” used in the New Testament also means “holiness.”(1) The verb “to sanctify” means “to make holy.”(2) When God sanctifies believers, He does not only set them apart for a holy use, He makes them holy. Obviously believers cannot be set apart for holy uses unless they are first made holy people. Jesus was “sanctified and sent into the world” (John 10:36)(3) in the sense that, because He was perfectly holy, He could be set apart for a special holy work, the work of saving the world from sin. When Jesus prayed, “Sanctify them in the truth; your word is truth” (John 17:17), He was asking that His followers should be made holy and, therefore, be useful for the holy work for which He had chosen them. First He made them holy, and then He “sent them into the world” (verse 18).
The Meaning of Spiritual Transformation Process
The true meaning of Transformation is The Greek word for biblical “transformation” is metamorphoo, from which we get the English word metamorphosis: i.e., a complete change, such as a caterpillar turning into a butterfly. Biblical transformation, then, applies to an individual believer’s progress in sanctification. In Romans 12:2 we are being transformed by the renewing of your mind. How, through his word! His word is alive and washing our mind.
What’s the big deal? When we renew our minds, we are transforming our minds to the mind of Christ ( 1 Cor. 2:16). That is the process of sanctification.
The new meanings for the word “transformation” entered the modern lexicon in the early 1980s. New Age author Marilyn Ferguson, who is credited with launching the “coming out party” for Luciferian Theosophists, extensively used the term. She defined it as “transformation of consciousness,” “a new seeing,” “conscious evolution,” and a “paradigm change.” Transformation was an essential part of the Teilhardian leap from “individual evolution” to “collective evolution.”3 Christian discernment author Constance Cumbey bluntly remarked that Ferguson’s type of “transformation” was “a euphemism for progressively deeper levels of demonic influence and has now infiltrate the church using the word transformation.”
Has the Biblical Meaning “Transformation” Be Different in Some Aspects in The Church Today?
The church mean today is Transformation is the end-goal of a process that moves from TRADITION through TRANSITION to TRANSFORMATION. This is sometimes called a Paradigm Shift, which means that Transformation shifts one’s worldview (paradigm) from the old to a new. This is a dialectically unfolding PROCESS of Sanctification in which the THESIS is continually challenged by ANTITHESIS, evolving into ever-unfolding SYNTHESES. Transformation is engineered, orchestrated and/or manipulated. Transformation involves changing over a person’s values, opinions, beliefs, attitudes, and even their behaviors to that of the new paradigm/worldview.
There is currently a bait and switch going on in neo-evangelical circles. When evangelicals hear the word transformation bandied about, they assume it is a biblical word from Romans 12:2: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” In fact, the traditional meaning of the word can be found in Matthew Pool’s Commentary from the 1600s, which exhorts: Be you regenerated, and changed in your whole man; beginning at the mind, by which the Spirit of God worketh upon the inferior faculties of the soul. Matthew Henry’s Commentary further expounds, he progress of sanctification, dying to sin more and more, and living to righteousness more and more.
When evangelicals hear the phrase church transformation they may think of the paradigm shift in liturgy, worship styles, music, mega-churches, etc. In reality, transformation is substantial and deep, intent on re-forging the very foundations of Protestantism, western civilization, and ultimately the governance of the entire earth. While lip service is being paid to the traditional definitions you read about above, in reality the word transformation now indicates a societal, cultural and global revolution. Here is one new definition which hints at the larger scale:
“Transformation–the measurable supernatural impact of the presence and power of God on human society, sacred and secular. In the church, this is characterized by increased holiness of life, accelerated conversion growth, reconciliation in relationships, mobilization of gifts and callings, and an increased relevance to and participation in greater society. In the culture, this may be characterized by pervasive awareness of the reality of God, a radical correction of social ills, a commensurate decrease in crime rates (evidence of authentic biblical justice, as described in Isaiah 58), supernatural blessing on local commerce, healing of the brokenhearted (the alienated and disenfranchised), and an exporting of kingdom righteousness. To this end, a catalytic core of saints typically embrace a lifestyle of persistent repentance, humility, prayer and sacrificial servanthood that attracts the favor and presence of God, and breaks the predominating influences of the ruling power structures of human flesh and the devil.”
If this new definition of spiritual transformation process sounds complex and obscure, it is. Unless you have been steeped in neo-evangelical doctrines, this will sound like mish-mash. To aid the reader, below is a nutshell synopsis of the new doctrines of transformation.
1. The term spiritual transformation process is used to describe a planned, intentional Second Reformation (also called New Apostolic Reformation. An early proposal for a second Protestant reformation appeared in The Emerging Order (1979) by New Ager Jeremy Rifkin, who called for a re-definition of Genesis 1 to create a stewardship mandate for a dominion over the earth.8 Rick Warren, of purpose-driven fame, positively referenced Rifkin’s proposal for this new Reformation.9 Just this year was launched what he calls the Second Reformation. 10 Other evangelical leaders calling for this new reformation. (Names left out purposely).
2) This spiritaul transformation process is not personal but is applied corporately to groups and entities. One example is: Social transformation was defined as seeking positive change in the whole of human life materially, socially and spiritually, by recovering our true identity as human beings created in the image of God and discovering our true vocation as productive stewards, faithfully caring for our world and its people.
3) This transformation is to be accomplished by a mission strategy of doing whatever it takes to launch political, social, and cultural reforms on a global scale. A philosophy of the end justifies the means has been embraced to accomplish these colossal goals.
4) Extremely sophisticated psycho-social marketing techniques are employed to facilitate this spiritual transformation process.
5) State-of-the-art statistical measurement and assessment methods evaluate this transformation judging effectiveness by pre-set, man-made criteria.
6) A plethora of intricate spiritual activities with new names, new techniques, new methodologies, and new doctrines purportedly cause transformation to take place in the heavenlies and then on earth.16 These include strategic-level spiritual warfare, identificational repentance, prayer evangelism, on-site praying, spiritual mapping, prayer walks, labyrinths, spiritual formation, and a host of other newly-concocted doctrines with corresponding activities. (The reader is challenged to find any of these in the Bible.)
7) A re-alignment of church hierarchical structures, not unlike network marketing, is said to be essential for transformation to take place.
8) These new authority and accountability structures must be superimposed between believers and God. The model is touted as a return to the early New Testament model, in which churches met in homes. In reality it is a data-driven model with a top-down hierarchy of authority and control. It is variously called cell church, G12, shepherding, House2House, etc.
9) This spiritual transformation process dialectically thrives on a diet of constant change which is accelerating rapidly.19 Continuous change in the church is pointeÂ to as revival despite the fact that it utilizes business marketing methods such as Total Quality Management.
10) The claim is made that submitting to and participating in this radical and comprehensive transformation is necessary to fulfill the Great Commission. Thus transformationâ€ has been inextricably linked to the modern missions movement.
11) This transformation is said to be incomplete until the Bride of Christ is perfected on earth and God’s kingdom is seen on earth as it is in heaven.
12) Therefore, believers are told they are co-creators and co-redeemers, renewing the earth through their various transformative activities.
Neo-evangelical transformationâ€ doctrines integrate Theosophy with Christianity for a hybrid new orthodoxy, sometimes termed the â€œemergentâ€ church. Therefore, this transformation is fertile ground for all new forms of ecumenism, easily finding common ground with both cults and the occult. Popular neo-evangelical leader Leonard Sweet laid out this broader concept of transformational ecumenism in his 1991 book Quantum Spirituality
by Traci Morin, Touch of God Ministry of Healing and Deliverance Servant and Ordained Minister of the Gospel of Jesus Christ
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