这是纯粹的神秘主义，一点没有理性的成分，完全植根于情感之中，敬拜者认为这就是“与神相遇”（an encounter with God），这是一种脱离任何客观真理、神秘的“感情事件”（emotive event）。
“灵恩”杂志的这一篇文章中提到了一则故事，贴切地说明了参与此运动者的鲁莽信念。它论及一位名叫克拉克（Randy Clark）的《葡萄园教会》牧师的属灵历程。他的家在圣路易斯州（St. Louis），他是这场运动的主要发起人之一。
但令克拉克大失所望的是，他得知罗德尼（Rodney）的下一次大会将在小甘坚信（Kenneth Hagin, Jr.）俄州塔尔萨的《活道教会》举行（Rhema Bible Church in Tulsa, Okla.）。因为神学观点不同，克拉克曾经反对他们，这时他感到神在责备他自以为义的心态。
重要的是要知道：塔尔萨的《活道教会》（Rhema Bible Churchin Tulsa）是“信心之道运动”（Word Faith movement）的大本营，甘坚信（Kenneth Hagin, Sr.）就是它属灵的创始人。这个运动严重的错谬不是用“宗派差异”可以掩盖的；这些错误腐蚀了福音的核心，扭曲了基督的教义，并且都是有凭有据的，连许多灵恩运动的领袖也承认：这些都是露骨的异端邪说。因此，克拉克为了他所追求的经历，所愿意忽视的“神学观点差异”，不只是琐事而已。
Feeling Good, Thinking Nothing
by John MacArthur
Wednesday, October 31, 2018
Ecstatic experiences can be addictive. The world is fullof thrill-seekers and daredevils hunting for that next rush of fear andadrenaline. The same is true for men and women who get hooked on the emotionalhighs of religious fervor. Soon the same old routines aren’t enough; theirsearch for a greater spiritual high leads them to increasingly outlandishemotional experiences.
A classic example of this trend was the much-publicized“laughing revival” that broke out in early 1994. It was the subject of widespreadattention in both the secular and Christian press. Time magazine described thescene in a formerly staid Anglican church:
The youthful throng buzzes with anticipation more commonat a rock concert or rugby match. After the usual Scripture readings, prayersand singing, the chairs are cleared away. [The curate] prays that the HolySpirit will come upon the congregation. Soon a woman begins laughing. Othersgradually join her with hearty belly laughs. A young worshiper falls to thefloor, hands twitching. Another falls, then another and another. Within half anhour there are bodies everywhere as supplicants sob, shake, roar like lionsand, strangest of all, laugh uncontrollably. 
This is pure mysticism, rooted in feeling but devoid ofany cognitive element. The worshiper sees the mystical “emotive event” divorcedfrom any objective truth as an encounter with God.
The “laughing revival” was birthed at Toronto’s AirportVineyard church in January of 1994. That fellowship quickly became a Mecca forseekers of mystical experiences, with thousands making pilgrimages to witnessthe phenomenon firsthand. Crowds in excess of a thousand people gatherednightly for meetings where paroxysms of laughter constituted the order ofservice.
An article in Charisma reported, “On a typical evening,dozens of people can be found lying or rolling around on the floor, many ofthem laughing uncontrollably.”  One pastorassociated with the movement “described it as a ‘party with the Lord’ becausehe often has to preach to people who are rolling on the floor and laughinghysterically. The meetings often extend until 3 A.M.” 
From Toronto the “holy laughter” has been carried aroundthe world.
The Charisma article included an account that perfectlyillustrates reckless faith at work. It describes the spiritual journey of RandyClark, a Vineyard pastor from St. Louis, who was one of the men instrumental instarting the movement:
Clark, a former Baptist minister, was a candidate forrenewal six months ago because he was so discouraged. “I felt empty, powerlessand so little anointed,” he told Charisma. “Emotionally, spiritually andphysically I knew I was burning out.”
Last summer, however, hope was rekindled after he talkedwith an associate who had just returned from a conference led by South Africanevangelist Rodney Howard-Browne. Clark’s friend talked to him for hours abouthow he had been spiritually revived during the meeting.
“What my friend was describing—people shaking, falling,laughing—was what I’d seen many years earlier in the Vineyard revivals,” Clarksaid. “I knew this was what I needed.”
To Clark’s disappointment, he learned thatHoward-Browne’s next meetings were to be held at Kenneth Hagin, Jr.’s RhemaBible Church in Tulsa, Okla.—a church Clark opposed because of theologicaldifferences. Then Clark sensed the Lord was reproving him for his smugattitude.
Said Clark: “The Lord spoke to me immediately, and said,‘You have a denominational spirit. How badly do you want to be touchedafresh?’”
Clark attended the meetings at Rhema Church and receivedprayer for a fresh infilling of the Holy Spirit. When he returned to St. Louis,unusual things began to happen in his church services.
One person, he said, fell on the floor after beingoverwhelmed by the presence of the Holy Spirit. “That had never happened in mychurch,” he noted.
As similar manifestations continued, Clark began todesire reconciliation with Rhema Church leaders and leaders of other churcheshe had opposed. “I still didn’t agree with some of what they taught, but I sawhow sacrificially they worked at their college, and I saw their love forJesus,” he said. “The Lord said to me, ‘Look how much they love me.’” 
It is important to understand that Rhema Bible Church inTulsa is the flagship church of the Word Faith movement, and Kenneth Hagin, Sr.was its spiritual father. The errors of this movement are far more serious thandenominational preferences; they are fallacies that corrupt the very heart ofthe gospel and mangle the doctrine of Christ. These errors are welldocumented—and even many charismatic leaders regard them as serious heresy. Sothe “theological differences” Randy Clark was willing to overlook for the sakeof the experience he sought are no mere trifles.
Note that it was not a rational understanding of anytruth, but the phenomena—“people shaking, falling, laughing”—that convincedClark “this was what [he] needed.” Clark’s own testimony indicates that hepurposefully closed his mind to rational truth in order to receive the“blessing” he sought. So hungry was he for the mystical experience that hebecame willing to lay aside legitimate, fundamental, theological concerns. Infact, he was actually convinced that the Lord was requiring him to close hismind to these doctrinal objections before He would touch him afresh.
Clark even stated that he still did not agree with WordFaith doctrine, but evidently concluded that such doctrinal differences were unimportant.Shared experiences, positive feelings, and spectacular phenomena became moreimportant to him than unity in truth. He rationalized his new perspective by noting that Word Faith teachers labor sacrificially and seem to love Jesus. Ofcourse, many cults whose doctrine is far worse than the Word Faith movementalso work sacrificially and profess to love Christ. “Loving Jesus” meansnothing if one’s Christology is seriously perverted—and that is precisely theissue with Word Faith doctrine.
But the laughing revival simply wasn’t concerned withdoctrinal issues. It crossed all denominational boundaries from the most formalhigh-church Anglicanism to the most outlandish charismatic sects. And it did soprecisely because it had nothing whatever to do with objective truth. It wasall about sensation, emotion, and feeling good. Thousands have concluded that something that feels so good cannot possibly be wrong.
Hysterical laughter totally divorced from any rational thinking may, in fact, be the most profound religious experience pure mysticism can produce.
It would seem fair to question the validity of a movementwhose most visible fruits were meetings marked by hysterical laughter, and atendency to downplay sound doctrine. But advocates of the laughing revival usually condemned any such attempts at discernment as censorious and pharisaical.
A Christian newspaper in New Zealand ran a front-pagepiece on the “holy laughter,” and a couple of readers wrote into the paper tosuggest that the phenomena sounded suspicious. In the next issue, at leasttwo-thirds of the letters to the editor were about the laughing revival. Everyone of them chided readers who dared question whether the laughter was a workof God. Here are some excerpts:
Christians who have written . . . expressing adversecomments about the record of the happenings in Toronto and England need to takewarning as they may be grieving the Holy Spirit.
In New Zealand we have not known revival on any greatscale; therefore [critics] need to take warning unless we stop what God wishesto do.
Be careful please of judging. It’s dangerous ground towalk on. Is it honestly possible to use our carnal minds to try and understandthings of the Spirit of God?
Too many judge from the written word rather than from personal witnessing. . . . May God soften the readers’ hearts to respond to Hisreviving in whatever form it comes. 
Presumably the reader who complained that too many people“judge from the written word” was referring to people who evaluate things onthe basis of newspaper accounts instead of what they have personally witnessed.We can only hope she was not suggesting that people rely too much on Scripture rather than personal experience.
But notice the thrust of all of those letters. They appeal to readers not to be discerning on the basis of fear: “Be careful . . .of judging. It’s dangerous ground to walk on.” When Paul commanded theThessalonians to “examine everything carefully; hold fast to that which is good” (1Thessalonians 5:21), this is precisely the kind of judgment he was ordering them to exercise. Far from being “dangerous ground,” such discernmentis the only safe ground for true Christians.
Is there really a risk that being overly discerning mightgrieve the Holy Spirit? Scripture never indicates that the Holy Spirit wants usto close our minds to objective truth and blindly accept sensational phenomenaas proof that He is at work. Quite the opposite is true—we’re commanded to examine such things with extreme care. Failure to do so is the essence of a reckless faith.
(Adapted from Reckless Faith)