As People Flee NAR, Michael Brown Defends NAR Leaders and Compromises His Status as Spokesman for Charismatics and Pentecostals

December 19, 2023 2 Comments


By Doug Geivett and Holly Pivec

Michael L. Brown, radio host of The Line of Fire

Over several decades, the Christian radio host Michael Brown has fashioned a narrative with himself starring as a high-profile representative of charismatics and Pentecostals. And for a long time this was his reputation with quite a number of his followers. But that narrative is unraveling.

His zealous defense of the controversial New Apostolic Reformation (NAR) movement—including his support for his friends who clearly are NAR and his attacks on the critics of NAR—has revealed that he is not the advocate for the charismatic and Pentecostal mainstream that he claims to be. He is out of sync with the mainstream, and a growing number of charismatics and Pentecostals in that stream recognize what Brown denies—that NAR is real and dangerous.

Brown’s Response to Exposure of NAR

His Support for NAR Leaders

Though Brown has long defended extremist expressions of charismatic/Pentecostal practice, and was even a leader of the controversial Brownsville Revival, he has perhaps been better known for his work as a Messianic Jewish apologist and debates with gay activists. And he does often insist that he has called out fringe leaders in the charismatic movement when they have gone too far off-center. So until recently he has perhaps been perceived as a reliable spokesman for the mainstream charismatic movement, thanks to his comparatively unnoticed extremism of the past. But that has been changing with his strenuous defense of NAR leaders.

NAR leaders Brown defends include some of the movement’s most controversial figures:

  • Bill Johnson: “Apostle” and senior leader of the globally influential Bethel Church in Redding, California—a church known for its failed resurrection attempts, failed predictive prophecies, and other bizarre practices like “grave soaking” and wrapping children in toilet paper like mummies to teach them to raise the dead.
  • Ché Ahn: “Apostle” of Harvest Rock Church in Pasadena, California, and author of the NAR manifesto Modern-Day Apostles, which details the “extraordinary authority” today’s apostles are believed to possess.
  • Mark Chironna: NAR apostle who teaches that every church should be governed by apostles and that such apostles function at an unparalleled “level of genius.”
  • Sid Roth: Host of the wacky It’s Supernatural television program, where guests frequently claim to receive appearances from Jesus, make trips to heaven, and receive messages from God to deliver to the church.
  • Brian Simmons: Author of the notorious Passion Translation of the Bible—one of the most deceptive “translations” of the Bible ever produced, subjected to criticism by numerous credible Bible scholars.
  • Mike Bickle: Founder of the International House of Prayer in Kansas City, Missouri (IHOPKC), who claims to have gone to the courtroom of heaven, where God told him that, if he were found faithful, he would be an end-time apostle with immense authority bringing divine revelation. Bickle also teaches that Christians in the last days will take vengeance on their persecutors by making prayer declarations that will “loose” the judgments of God described in the book of Revelation. And Bickle claims that God spoke to him through Bob Jones, a scandalous sexual abuser prophet, who gave him a message for the global church—a message about Jesus’ “fiery love” for believers, based on a bizarre interpretation of the Song of Solomon in the Bible.

It’s confounding that Brown would defend leaders with such extreme teachings and practices. But when asked about these and other NAR leaders, he says they could never possibly teach the things the critics say they teach. Why? Because they are his friends and he knows they would never do that. This is his resolute stance even when he has been presented with direct evidence of their teachings from their own writings and sermons. And Brown’s years-long defense of Mike Bickle and his organization is especially noteworthy in this moment, when Bickle and his organization are presently embroiled in a sexual abuse scandal involving disturbing allegations concerning multiple women and fostering grave misgivings about leadership’s management of the crisis.

Michael Brown’s routine defense of these and other prominent NAR leaders is an endorsement of individuals who lie far outside the boundaries of mainstream charismatic and Pentecostal teaching and practice.

His Attacks on the Critics of NAR

Brown responds to critics of NAR with unwarranted attacks. Many have noted his recourse to ad hominem name-calling (by denying that the NAR movement exists and asserting that critics are “conspiracy theorists”), shaming and scolding, and pleading a morally superior high ground, often quoting the Bible in his rebukes and admonitions. He adopts language of extreme censure in response to those who have noted his tendency to obfuscate, accusing them of the sin of slander.

Brown treats thoughtful critics like they are imbeciles, while they patiently present the evidence, document their claims, and stand ready to be corrected on reasonable grounds. Meanwhile, in dialogue with critics, he has admitted, on direct questioning, that he has not read their work. Nor, apparently, has he read the works of those he defends! His “knowledge” of their views is grounded in personal conversations, he says, but this is nothing more than hearsay as far as third parties are concerned, and it is trumped by a trove of published books, articles, podcasts, sermons, and the like by the NAR leaders we identify. He has dispensed with the routine work of acquiring detailed knowledge of the NAR phenomenon and loudly excoriated critics who have done their homework, never offering a detailed analysis of their specific arguments.

But people are not blind to Brown’s deflection. Following an informal debate we had with Brown on Alisa Childers’ podcast in 2018, one listener noted the many unscrupulous tactics Brown employed and wrote this:

He comes off as a skilled debater who chooses to rile and rattle his opponent rather than to come to an informed and well-discussed knowledge of the truth. He may not be a NAR apostle, but he is most certainly its foremost apologist. In conclusion, Dr. Brown can obviously deflect solid points against his position so that he is not easily pinned. However, he cannot avoid the fact that individuals who listen to or read his words are appalled by his cunning avoidance of truth and truthful conclusions.

Following a 2022 interview he did about NAR, this exchange appeared in a comment thread on YouTube:

I find it very hard to believe that Dr. Brown isn’t familiar with the craziness in the NAR movement. Che Ahn, Bill Johnson, Rick Joyner—he’s got to be familiar with these men. I mean, he’s appeared with his good friend Sid Roth on It’s Supernatural multiple times. He filibustered this entire interview.

—–

He does interview after interview having never heard of these things. The interviewer tells him, and then the very next interview he’s never heard of or seen it again.

—–

Yes! It becomes hard to see it as anything more than him being deliberately misleading and I really hate to say that. As for Kat Kerr and Sid Roth, you couldn’t slide a piece of paper between them that’s how close they are in their nuttiness.

—–

He knows full well and he’s not fooling those who think as you (and I) do.

Comments like these are frequently found in online discussions of his many appearances on behalf of NAR. (When they are posted to his own social media platforms, such comments swiftly disappear.)

Brown’s Message about NAR Rejected by Charismatics and Pentecostals

There are multiple indicators that Brown is out of step with mainstream charismatics and Pentecostals.

Brown’s Message is Repudiated by Charismatics Who Have Fled NAR

A host of people have left NAR and given testimony after testimony of the very things we and other critics have described—pertaining not only to NAR theology, but also the painful effects it’s had in people’s lives. That’s an empirical reality that Brown will not acknowledge. Some have reported experiencing the equivalent of PTSD. Many express sorrowful repentance for their former association with NAR groups. Recovery groups have formed to assist in the emotional healing of NAR refugees.

These people cannot be dismissed as cessationists (who believe the miraculous gifts, such as prophecy and speaking in tongues, have ceased). Rather, most remain within the continuationist fold, affirming the continuation of the miraculous gifts but seeking a more stable and theologically sound environment. Clearly, they aren’t listening to Brown. You can hardly expect them to track with his message about NAR, that It doesn’t exist, there’s nothing to see here. The growing exodus from NAR groups is a repudiation of that message.

Many of those people have left NAR churches and found new home churches in safe environments that are more moderate. But where is Michael Brown’s pastoral concern for the many who have been injured by prominent NAR groups and abandoned them in favor of mainstream alternatives? Why has he sided with those who have injured them?

While Brown may not know the difference between NAR and mainstream charismatic teaching, these people most certainly do. His denial that there is any substantive difference between his NAR friends and associates on the one hand and the charismatic mainstream on the other hand simply is not believable for people who have lived through the ordeal of NAR’s destructive teachings and practices.

Mainstream charismatics have not taught prayer declarations, they have not taught apostolic decrees, they have not taught prophetic activation exercises, they have not taught that it is always God’s will to heal (with no exceptions), they have not taught dominionism, they have not taught strategic-level spiritual warfare, they have not taught that apostles are officers governing the church today, and they have not taught that these offices have been reinstated in these “last days” to coordinate a miracle-working army and bring God’s kingdom to earth. Nothing Brown says to defend those who teach such things will change that fact.

The critics know better. The victims of NAR theology and practice know better. And those leading the NAR movement—including Brown’s friends who have used the label NAR of themselves in the past—know better. Is Brown the only one who does not know better? He’s positioned himself more as a spokesman for NAR than for the mainstream charismatic movement.

Brown’s Message is Contradicted by Classical Pentecostals

The largest Pentecostal denomination in the world, the Assemblies of God (AG), recognized the emergence of NAR and acted deliberately to curb its influence in their ranks with an official statement on Apostles and Prophets. Those who have read this document know that the “apostles” Bill Johnson and Randy Clark are outside the pale of acceptable teaching about apostles from the AG point of view. This is why, in March 2023, when Johnson and Clark were invited as guest speakers for one of the most influential AG churches in America, many AG pastors were disconcerted and a firestorm ensued.

Brown’s denials of NAR’s existence and his posturing in support of NAR leaders are not appreciated by these pastors. Because of their opposition to NAR, many Pentecostal pastors have expressed appreciation for our critique of NAR and recommended it to others. They have joined the resistance that we speak of in the final chapter of Counterfeit Kingdom.

Brown’s Collapsing Narrative

In short, by denying the existence of NAR and directly supporting individuals like Mike Bickle, Brian Simmons, and Bill Johnson, Brown has compromised his claim to represent the charismatic/Pentecostal mainstream, squandered the opportunity to offer a well-informed and realistic appraisal of NAR, and relinquished all moral authority to speak for most continuationists. He certainly has nothing to offer the throngs who have fled NAR in search of a more authentic experience of God.

The more Brown defends NAR leaders and portrays them as mainstream charismatics, the more he alienates mainstream charismatics who know better—and that number is growing. The same goes for Pentecostals, like those in the Assemblies of God. Brown has effectively crossed swords with them, too.

Additional Resources

For more examples of Michael Brown’s alignment with extreme NAR leaders, see our “Response to Joseph Mattera and Michael Brown, Statement on ‘NAR and Christian Nationalism.’” Our article analyzing the Mattera/Brown statement exposes several tactics that Brown and company have adopted to provide cover for NAR leaders and their extreme teachings.

To learn more about NAR and influential NAR leaders, see our three books on this topic, including especially the most recent: Counterfeit Kingdom: The Dangers of New Revelation, New Prophets, and New Age Practices in the Church. Our forthcoming book, Reckless Christianity: The Destructive New Teachings and Practices of Bill Johnson, Bethel Church, and the Global Movement of Apostles and Prophets, is soon to be released.

About Doug Geivett and Holly Pivec

Doug Geivett is Professor Emeritus of Philosophy at Biola University in Southern California. Holly Pivec is a researcher of new religious movements and has a master’s degree in Christian apologetics from Biola. Together, they have co-authored four books about the New Apostolic Reformation movement: Counterfeit Kingdom: The Dangers of New Revelation, New Prophets, and New Age Practices in the Church; A New Apostolic Reformation? A Biblical Response to a Worldwide Movement; God’s Super-Apostles: Encountering the Worldwide Prophets and Apostles Movement; and, the forthcoming Reckless Christianity: The Destructive New Teachings and Practices of Bill Johnson, Bethel Church, and the Global Movement of Apostles and Prophets.

Filed under Christian Leaders, Christianity, New Apostolic Reformation, Other, People, Religion, Theology Tagged with , , , ,

In Memoriam—John Hick (1922-2012)

February 12, 2012 Leave a comment


John Hick, the eminent scholar in the world of religion, died at the age of 90 on Thursday, February 9, 2012. Many will mourn the loss of this gentle man and incisive thinker. But we will also count ourselves blessed to have known him, and celebrate his work among us for so many decades of fruitful scholarship.

I first met John Hick in 1985 or 1986 following a lecture he delivered at the Claremont Colleges, in southern California. I had just written my M.A. thesis (for Gonzaga University) on his treatment of the problem of evil. When I shared this with him, he said he would be interested in reading it. After he had read it, he wanted to meet. So we scheduled a get-together at the colleges and talked about my project. I will always remember two things he said to me at this meeting. The first thing he said, once we got down to business, was that, in my exposition of his position, I had gotten it right. He added that this was unusual for critics of his various views. This put me at ease immediately. We may have met for an hour. Toward the end John asked me what plans I had for publishing my thesis. I had no plans. But John urged me to seek a publisher for it, and offered his assistance.

This was indeed an auspicious beginning to a long-term friendship with one of the world’s foremost religious scholars of the 20th century. It led, eventually, to the publication of my first book, Evil and the Evidence for God: The Challenge of John Hick’s Theodicy (Temple University Press, 1993), with an Afterword by John himself.

A few years later, John’s book, An Interpretation of Religion: Human Responses to the Transcendent (Yale University Press, 1989) was released. This book was the publication, in expanded form, of his Gifford Lectures, delivered at the University of Edinburgh, 1986-1987. The book earned him the prestigious Grawemeyer Award for Religion. Shortly after its release, the Claremont Graduate School hosted a major conference, with scholars from various places around the world present to discuss his sophisticated defense of religious pluralism. I was a graduate student in philosophy at the University of Southern California at the time, and I was surprised by the invitation I received, with John’s support, to participate in the proceedings and present a paper of my own.

In this way I was drawn into the discussion of religious pluralism. Shortly after I was appointed to my first teaching post at Taylor University (Upland, Indiana), Wheaton College issued a call for papers for a conference on religious pluralism. I sent a brief proposal for a paper evaluating John Hick’s position. Because it was one of very few proposals for a direct discussion of Hick’s important contribution to the topic, I was told, I was invited to deliver my proposed paper.

Dennis Okholm and Timothy Phillips, who had hosted the conference, eventually developed the idea for a book that was to be called More Than One Way? Four Views on Salvation in a Pluralistic World (first published by Zondervan in 1995 and later reissued under the moderately abbreviated title Four Views on Salvation in a Pluralistic World in 1996). Again, I was invited to participate, and I was asked if I might contact John Hick to request his participation, as well. He agreed. The two other contributors were Alistair McGrath and Clark Pinnock. Gary Phillips was co-author with me for a chapter we titled “A Particularist View: An Evidentialist Approach.” John’s chapter was called, sensibly and simply enough, “A Pluralist View.” The most illustrious contributor, of course, was John Hick. And it’s very possible that the book remains in print on account of his contribution.

These are the only projects in which I partnered, after a fashion, with John Hick. But we had many get-togethers over the years. Most of these happened during the years he was at Claremont, where he held the Danforth Chair in the Philosophy of Religion from 1979 to 1992. At other times we would meet when we happened to be at the same professional conference. The second most memorable occasion of our meeting was long after he had retired and I visited him at his home at the end of Seeley Oak in Birmingham, England.

John Hick was a brilliant communicator, in print and with a microphone. He was a gracious scholar who respected would-be scholars 40 years his junior. He was tenacious in defense of his many controversial positions, and friendly and tolerant toward those who disagreed. Always fair-minded and even-handed in his dealings with me, he marked my life in ways no other scholar of similar repute has (or could have), and he steered me in ways he would never have known.

John was Irenaean as opposed to Augustinian in his theodicy, a universalist and a pluralist in soteriology, a kind of Kantian anti-realist regarding the existence and nature of God—all things that I am not. But there are two reasons why he could not be ignored. First, he reasoned his way to his positions with great care and he could articulate them with great clarity. Second, he had begun his theological odyssey as an evangelical of more-or-less the sort that I am, but had gradually and in nearly step-wise fashion moved further and further away from this starting point in his career as a professing Christian. His kindness toward me would naturally count as a third reason to engage and evaluate his work with the same care that he exemplified as book after book flowed from his pen.

When I last saw John Hick, I suspected that we would not see each other again. He had ceased traveling across the pond, and I had no immediate plans to return to England. But we remained in touch over many years. I will miss his Christmas cards. And I will miss him.

For more on John Hick:

I wish to thank Fred Sanders, writer for The Scriptorium, who encouraged me to post about my experiences with John Hick. See Fred’s post here.

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David Foster Wallace

September 15, 2008 1 Comment


He was someone I thought it would be great to meet sometime. Had I known he was living and working only a stone’s throw away, it might have been arranged.

Unfortunately, that won’t be possible. David Foster Wallace hanged himself and was found by his wife when she returned home Friday night, September 12, 2008. He was 46.

Wallace was clever with words. He was inventive. He employed extensive footnotes in his fiction. And he was candid. He went naked onto the page and exposed his soul in ways few novelists do.

His parents were university professors, his father in the department of philosophy at the University of Illinois (Urbana-Champaign). David Foster Wallace himself majored in English and philosophy at Amherst College. And it shows in his writings.

His writings reveal something else, too. In his tribute to Wallace, David Gates writes that “we’ll surely be spotting more and more of these clues in his work,” clues of his long-standing depression and contemplation of suicide. I find it hard to believe that Wallace’s readers didn’t suspect it already, because the clues are littered everywhere.

While reading Wallace myself, I would recall the thesis that genius and great art are often accompanied by threatened madness, that great talent and erudition can only be managed with a colossal effort of self-possession that no one else but the artist can know.

In her book, The Midnight Disease, neurologist Alice Flaherty examines the mental disorders that frequently haunt the most creative writers. She develops an illuminating theory of “manic hypergraphia.” Kay Redfield Jamison, whose work I’ve recommended on this blog, explores the culverts of this condition in a wonderful book called Touched with Fire: Manic Depressive Illness and the Artistic Temperament. The treasure of a gifted man’s labor is more precious when understood in the light of this fire.

***

As it happens, David Foster Wallace travelled with John McCain’s presidential campaign in 2000. He wrote a book about it that came out this past summer. It’s hailed as a journalistic tour de force by someone other than your typical political journalist. It’s called:

McCain’s Promise: Aboard the Straight Talk Express with John McCain and a Whole Bunch of Actual Reporters, Thinking about Hope.

Kindle edition

Filed under Authors, Books, Creativity, Depression, John McCain, People, Philosophers, Reading Jags, Suicide Tagged with , , , , , ,