Journal of Thai Protestant Theology

Volume 1, Issue 1 – April 2025

Slain in the Spirit and Strange Fire: A Biblical and Theological Critique of Neo-Charismatic Manifestations

Author: Dr. Chansamone Saiyasak (Professor of Religious Studies and Missiology), Theological Commissions & Religious Liberty Commissions of Evangelical Fellowship of Thailand & Asia Evangelical Alliance (a WEA-Regional Alliance) | Author’s Profile

Date: 25 April 2025

Abstract: This article critically examines the Neo-Charismatic practices of being “slain in the Spirit” and offering “strange fire,” arguing that such manifestations lack clear biblical foundation and risk distorting authentic spiritual life. Drawing from evangelical and Protestant theology, the study emphasizes the need for scripturally grounded discernment in evaluating spiritual experiences and affirms that true worship must reflect biblical order, edify the Church, and center on Christ.

Introduction

Within the Neo-Charismatic Movement, the phenomena of being "slain in the Spirit" and offering "strange fire" have gained popularity as marks of divine encounter and spiritual power. These manifestations, often characterized by individuals falling to the ground, entering trance-like states, or experiencing physical sensations during worship services, are presented as evidence of the Holy Spirit's presence and power. Proponents of these experiences claim biblical support and spiritual legitimacy. However, a careful biblical and theological evaluation, grounded in the evangelical and Protestant tradition, raises serious concerns about the legitimacy, scriptural warrant, and spiritual safety of such practices.

Arguments for Slain in the Spirit and Related Practices

Supporters of the practice commonly refer to passages such as John 18:6, where the soldiers who came to arrest Jesus fell to the ground when He identified Himself, and Acts 9:4, where Paul fell to the ground during his encounter with the risen Christ. Revelation 1:17, in which John fell "as though dead" before the glorified Christ, and 2 Chronicles 5:14, where the priests could not stand due to the glory of God filling the temple, are also used as precedents. Advocates claim that such events show how God's presence can overpower the physical body, causing a person to collapse under His glory. These experiences are then interpreted as evidence of deeper surrender, spiritual breakthroughs, or divine anointing.

Biblical and Theological Refutation

Evangelical and Protestant scholars challenge the validity of these claims by noting that the cited biblical texts are descriptive, not prescriptive, and occur in exceptional, non-repeatable, revelatory contexts. John MacArthur (2013), a prominent Reformed pastor, author, and president of The Master’s Seminary, argues that the events of John 18:6 and Acts 9:4 are not normative for Christian gatherings but reflect unique divine encounters. He links modern practices of being slain in the Spirit to the offering of "strange fire" in Leviticus 10:1–2—worship not commanded by God, and therefore judged. These practices, according to MacArthur, are spiritual inventions not grounded in Scripture. The Apostle Paul teaches in 1 Corinthians 14:33 and 40 that God is a God of order, and that all worship should be conducted decently and in order.

D. A. Carson (1987), a highly respected New Testament scholar and emeritus professor of Trinity Evangelical Divinity School, further emphasizes that all spiritual experiences must be tested against the Word of God (Acts 17:11; 2 Timothy 3:16–17). He argues that the edification of the church, not individual ecstasy, is the true mark of the Spirit's work (1 Corinthians 14:26). R. C. Sproul, founder of Ligonier Ministries and a leading Reformed theologian, reinforces this by pointing to Galatians 5:22–23, noting that self-control is a fruit of the Spirit, and therefore manifestations that result in loss of bodily control should be approached with caution. Michael Horton (2011), professor of systematic theology and apologetics at Westminster Seminary California, also contends that the Spirit works primarily through the means of grace—the preaching of the Word, the sacraments, and prayer (Romans 10:17; Acts 2:42)—not through spontaneous physical collapses.

Even among continuationists, concerns remain. Sam Storms (2002), a continuationist theologian and former pastor with a Ph.D. in theology from the University of Texas at Dallas, while open to the work of the Spirit today, cautions that many so-called slain in the Spirit experiences can be attributed to psychological suggestion or emotionalism. Wayne Grudem (1994), professor of theology and biblical studies at Phoenix Seminary and a well-known advocate of responsible continuationism, echoes this concern and emphasizes the importance of discernment, citing 1 Thessalonians 5:21–22 and 1 John 4:1, which call believers to test every spirit and abstain from every form of evil. Finally, Martyn Lloyd-Jones (1984), a distinguished 20th-century Welsh preacher and medical doctor turned theologian, warns against confusing true revival with irrational spectacle, affirming that true worship must be in spirit and in truth (John 4:24) and should lead to transformation, not mere emotional display.

Conclusion

While the desire to experience God in powerful ways is legitimate, such experiences must be governed by Scripture, not defined by them. The practices of being slain in the Spirit and offering strange fire do not stand the test of biblical scrutiny, nor do they reflect the Spirit-led order, discernment, and Christ-centered edification emphasized in the New Testament. As evangelical and Protestant voices have consistently affirmed, authentic spiritual life flows from the Word of God, manifests in fruit-bearing transformation, and resists the temptation to replace truth with spectacle.

References

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