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An Examination of Kingdom-, Dominion-,
and Latter Rain Theology
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An Examination of Kingdom Theology - Part 2/3

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Positive Confession

If there is one teaching of Dominion Theology that has come to characterize the Positive Confession Movement of late, it is the deification of man. While most of the aforementioned movements employ this theme, Positive Confession is coming to the forefront.

This is a paradox of sorts because there are many in Positive Confession who are not consciously linked to Dominion Theology, looking instead for the imminent return of Jesus, whether pre-, mid-, or post-Tribulation, and do not see man's efforts as the answer to anything. They would reject the idea that they are or can be gods, even though in their acting out the Positive Confession scenario they are acting out the role of God. This by their insistence that they can speak into existence things that aren't as if they are.

But it isn't the conscious adherence to Kingdom Now Theology that makes Positive Confession so compatible (though there are many who do adhere consciously to Kingdom Now Theology). It's the strong dominion mindset and the increasingly prevalent teachings on the believer's alleged "god-likeness" that will eventually draw a great bulk of Positive Confession people into the Kingdom Now camp.

Reconstructionist Gary North, in his book 'Unholy Spirits,' demonstrates how the reconstructionists have influenced the charismatics and, most specifically, the Positive Confession Movement, without their being aware of the historicity of Dominion Theology:

Some of the charismatic groups believe in tightly knit church convenants. The reconstructionists have been the major theologians of the biblical convenant. Other charismatics have preached personal financial victory and health through prayer and by obeying God's 'principles.' The reconstructionists have been the major defenders of the continuing legitimacy of God's law in New Testament times. Some of these 'positive confession' charismatics (also called 'word of faith') have begun to preach that the optimism which God offers to individuals also applies to God's other convenanted associations: families, churches, and civil governments. This represents a major break with the traditional pessimistic eschatology of fundamentalism, called dispensationalism. These charismatic leaders have not self-consciously made the break from premillenialism to postmillenial optimism, but the term 'dominion' implies it. Again, the reconstructionists are the only Protestant theologians to have forthrightly preached postmillenialism after 1965. (R.J. Rushdoony was the pioneer here.) Thus, the ideas of the reconstructionists have penetrated into Protestant circles that for the most part are unaware of the original source of the theological ideas that are beginning to transform them.

The concept of dominion fits the Positive Confession mold. If all that's necessary for the Church to take dominion is to speak and act "in faith," then the only problem is to get enough Christians to do so.

Positive Confession's belief in faith as a "force" into which anyone can tap is a tenet of witchcraft. It places God at the disposal of anyone who can learn the formulas (or "principles") of "faith," and tries to force Him to work on their behalf regardless of His will.

Positive confession is not prayer; it's not communication with God. Rather, it's mental affirmation of what the person "confessing" wants accomplished with little or no practical consideration of what God's will might be.

While Positive Confession has no definitive eschatology, it has established certain teachings that prepare Christians to accept Dominion Theology.

Continued

- Footnotes -

  • 81. Gary North, 'Unholy Spirits,' (Fort Worth: Dominion Press, 1986), pp.374-375



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