Kim Gentes

A Brief Review of Experiencing Healing Prayer

As a book, Experiencing Healing Prayer is largely an anecdotal text told from the author’s personal narrative.  Author Rick Richardson employs extensive personal examples and ministry situations as a means of covering both his own story and the major teaching points he has called out in this book. Richardson does this while focusing clearly on the topic of “inner healing” primarily. While the book connects to some physical aspects of healing, its primary concern is with the foundational change in the psychological, mental and spiritual aspects of a person. Physical healing is not discussed in depth, and certainly not the extent that inner healing is addressed.

Experiencing Healing Prayer is a  book which is a joining of two main ideas- restoring the holistic identify of the person, and restoring the communication/relationship to God and his presence. Out of these ideas the author explores everything from sexual issues, gender conflict, family archtypes (mother/father) and many more. The goal, it seems, is to explore the territory of identity to recover the missing elements (or confused ones) such that a person can “re-live” the confusing experiences in light of God’s love, allowing for “reprogramming” of the foundational understandings that were altered in light of such powerful experiences.

As these understandings are re-moored to God’s love, Richardson also explores how we might communicate better with God. He explores various ways we hear God, and helps walk through common misconceptions and guides us to clearer sense of knowing God’s voice. Towards the end of the book, he prescribes liberally the power of sacramental practice and human touch as remedy for all sorts of healing. More practical exploration of ministry techniques and personal freedom from various religious vices round out the book, as Richardson returns time and again to the power of forgiveness as a primary truth in our stories.

Readers will note an acknowledged reliance on the work of CS Lewis and Leanne Payne (along with theological underpinnings via Dallas Willard) making their way throughout this book. Philosophically, Richardson draws from Lewis on major points where he finds it difficult to work through complex understandings. Practically speaking, he leans on Leanne Payne for examples that help him work out a practice of healing prayer. Willard is not referenced much except for the beginning of the book for his theological influence.

In truth, Richardson does win the empathy of most readers with his personal stories and thoughtful inner explorations about the nature of people (beginning notably with his own failed and healed nature).  This gives life to his writing and allows him to lay out his six (6) main “signposts” (as he calls them) which are his self-described roadmap for a journey from brokenness to wholeness. These signposts are clearly articulated through the book and drive the chapter layouts, sub-points and stories.  Richardson has thought well and given a nice sketch of the healing journey of a soul, but one should be careful not to take the architecture as a highly prescriptive formula to inner health. The next section will discuss details of some of these points and also some of the main critique of those points within the book that we can see.

Critical Review of the Book

My initial reading of Experiencing Healing Prayer was very positive. I found his insights quite compelling and helpful. The signposts he uses are reflective of many people’s understanding of the main issues that need to be addressed in bringing holistic renewal to human beings. In his signposts I found both my main positive support and my main criticism are contained in the first of his points. While there are critiques to be made on this work, they are relatively small, and don't deter from the effectiveness and positives this book makes to the field of healing prayer. My critiques given below represent nuances and positions which would improve the book, in my opinion, and should not take away from anyone referencing and garnering the overarching positives that this book brings to us.

I appreciated the initial focus of his signposts was the person’s actual relationship with God, specifically the need to hear his “voice”. In fact, Richardson uses this as his first point.  While many of the points in his signposts are not necessarily required to be sequential for application, he is pointing out that we must first practice faith of our Christianity in that we rely on the reality of God’s presence and care to be our profound “reality check”. That is, Richardson is saying that apart from God’s voice and inclusion in the matter of healing, we cannot even begin such a process.

...we practiced the healing presence of God and waited to hear God’s still small voice. In that environment, healing descended on our hearts...[1]

This is a profound and positive point to be made, and this inclusion of the reliance on God’s presence to enter into and bring about revelation in the hurting person is a repeated point in the IHP model presented by W. Thiessen (found in the “prayer based” section[2], the “God of IHP” section[3], and the article “Turning Inner Healing Outward”, where it is stated explicitly that the process is ‘followed by a direct invitation from God into at least the potential “embrace”’[4]).

The benefit of this focus is clear- this is a uniquely Christian approach that appropriately requires the presence and activity of God for any healing to occur. One cannot apply the methods taught in Experiencing Healing Prayer (or the IHP model presented by W. Thiessen) without this foundational element. This also seems useful as both a distinctive of Christian inner /healing prayer therapies and a boundary for which Christian practice of the such therapies (as far as they are called “Christian”) can possibly be laid.

This very point also leads to a possible problem. While Experiencing Healing Prayer excels at its Christian centric solution path, it occasionally does so at the expense of validating counseling or talk therapies. Richardson says, crisply:

Counseling can lead us to talk our feelings round and round without any ultimate relief or change.[6]

Likewise, he also perjures himself slightly against talk therapies by saying:

Talking about our emotions can lead us into self-absorption, enmeshment in an anxious, subjective inner world.[7]

This is an interesting tact to take, since, while God is clearly the center of the therapeutic map, Richardson expects people to get their using their own faculties of the mind and emotions. Specifically, an entire chapter is engaged on exploring the concept he starts regarding the need for the client imagination to be in full cooperation of the process:

Images and the imagination matter.[8]

The criticism being made by the author against other (counseling and talk) therapies may not be necessary and might wane on the credulity of his request for the use of the imagination (instead of God intervention) as part of the process.

That said, the need for God-focused solutions was especially helpful to me to see, especially in a context when trying to help in a problem saturated situation was not having success at taking the focus off of the broken person.

Amazon Product link: Experiencing Healing Prayer - Rick Richardson

Review by Kim Gentes

[1]Rick Richardson, Experiencing Healing Prayer (Downers Grove, IL: InterVarsity Press, 2005) Pg. 46

[2]See the section on “Prayer-based” component in the notes from - Walter Thiessen, Inner Healing Prayer - Draft (St.Stephen’s. NB: VBI, 2005), Pg. 4

[3]Walter Thiessen, Inner Healing Prayer - Draft (St.Stephen’s. NB: VBI, 2005), Pg. 9

[4]Walter Thiessen, Turning Inner Healing Outward / Practical Theology in South Africa (South Africa: University of South Africa, 2008), Pg. 138

[5]Walter Thiessen, Narrative Therapy from: Summary excerpt from chapter 2 - Praying in a New Reality (St. Stephen’s, NB: University of South Africa, n/a), Pg. 1

[6]Rick Richardson, Experiencing Healing Prayer (Downers Grove, IL: InterVarsity Press, 2005) Pg. 36

[7]Ibid., Pg. 36

[8]Ibid., Pg. 36