THE IMMANUEL PRAYER/EXAMEN, THE IMMANUEL APPROACH, AND THE CONTEMPLATIVE INVASION

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The Immanuel Prayer, also known as the Prayer of Examen and the Ignatian Examen, differs from a method known as the Immanuel Approach. However, both are appearing in churches as part of the wave of Contemplative and mystical practices. This article attempts to provide a biblical critique of both the Prayer and of the Immanuel Approach.

The article is divided into these parts:

A brief overview of the Immanuel Prayer/Ignatian Examen
The Immanuel Approach and its origins
1. (1st Example) An evaluation of an online explanation of the Immanuel Approach.
2. (2nd Exampe) An overview of a PDF training document for facilitators of the Immanuel Approach, including a section on Visualization
A summary warning

The Immanuel Prayer/Ignatian Examen

The Immanuel Prayer, also called the Ignatian Examen, originated with Ignatius of Loyola (1491-1566) in 1522, and is for personal use in reflecting on one’s day. It is a separate method from the Immanuel Approach which was developed in recent times (but is based in part on the ideas from Ignatius). Ignatius was the founder of the Roman Catholic Order known as the Jesuits, and was a leader in the Counter-Reformation.

The Prayer of Examen usually entails five steps:

Become aware of God’s presence
Review the day with gratitude
Pay attention to your emotions
Choose one feature from your day and pray from it
Look toward tomorrow

The ideas as stated above could be helpful, except for the wording of the first step, and the idea in the third step. How is one to “become aware of God’s presence?” God is omnipresent and should be part of a Christian’s understanding. Thoughts on the attributes of God might be better.

The third step focuses on emotions. Emotions are subjective, temporary, and can be misleading. However, using this as a daily prayer raises some issues:

1) This is not taught in Scripture; moreover, we have a prayer taught by Jesus himself to his disciples.

2) Extra ideas are put into the steps depending on who is teaching it.

3) This method came from a mystic who fought against the biblical teaching that salvation is by faith alone, so why use his ideas?

In fact:

“St. Ignatius thought that the Examen was a gift that came directly from God, and that God wanted it to be shared as widely as possible.” Source: Ignatian Spirituality

I think the fact that a mystic — and one who fought against the biblical teaching on salvation — claimed he got this from God is troubling enough to avoid the Examen, as well as for the other reasons given.

The Immanuel Approach and Its Origins

The Immanuel Approach, which developed in the early 2,000s with roots in Theophostic Prayer, is one of many versions of Contemplative and Inner Healing practices promoted for “emotional healing.”

The Immanuel Approach was started by Dr. Karl Lehman, a psychiatrist, who worked with clinical psychologist Dr. E. James (Jim) Wilder with the goal of allegedly integrating brain science, trauma recovery, and Christian theology. A deeply troubling point is that Dr. Lehman started the Immanuel Approach after spending eight years doing Theophostic Prayer, an unbiblical practice which has many theological critiques (see here, here, and for an excellent two-part evaluation in the Christian Research Journal, see here and here).

Dr. Wilder, Devotee of Dallas Willard

It is disturbing that Dr. Wilder is an apparent devotee of mystic philosopher Dallas Willard, having authored a book, Renovated: God, Dallas Willard, and the Church that Transforms.

The description of the book on Amazon states:

“Drawing from conversations he had with Dallas Willard, author of Renovation of the Heart, shortly before Dallas’s death, Jim Wilder shows how we can train our brains to relate to God.”

A Christian cannot “train his brain to relate to God” via supposed brain science, psychology, mystical methods, and men’s teachings; that is the role of God’s word and the Holy Spirit, which have already been supplied by God.

Further questions arise with another description of the book:

“The book proposes that

1) Salvation is about attachment and uses the human attachment system to grow a new identity

2) We can experience mutual mind with God

3) Mutual mind without attachment will not change character” From “Presence Practice”

On what basis can one assert that “salvation is about attachment?” I prefer the reliability of God’s explanation of salvation in Scripture. This idea about attachment apparently comes from Wilder’s and Lehman’s teachings on the relational mind.

How can an alleged “human attachment system” grow a new identity in Christ? That is done by the Holy Spirt who transforms a believer through the means given by God. It is supernatural and cannot be accomplished by man.

The rather astounding claim that we can “experience mutual mind with God” reminded me of an assertion by Dallas Willard who wrote, in referring to God, that “We often know exactly what he is thinking and intending to do” (Hearing God, p. 71, as quoted in CANA article on the book), which Willard called having “the mind of Christ.”

These teachings are rooted in human concepts and appear designed (though inadvertently) to replace the Holy Spirit.

Numerous Issues with the Immanuel Approach

One of the “selling points” of the Immanuel Approach is that it

“Fully aligns with Catholic tenets valuing the Church, sacraments, and the saints in your faith journey.” From Insight Anchors

It is said to “amplify” Roman Catholic teachings (at the same site as above). This is very problematic for Christians of a non-Roman Catholic persuasion.

The main idea is that one is introduced first to a positive memory, which becomes the “safety net.” If that goes well, the person is then led into bringing up a negative memory or distressing situation, and the techniques continue with that.

I would like to point out that numerous teachers and sites offer the Immanuel Approach, so there may be some variations. However, what they have in common is a promotion of contemplative practices to allegedly know God more deeply, and/or to have a supposed more “intimate connection” with God, along with references to Inner Healing.

Inner Healing, which I knew about in the New Age, also known as “the healing of memories,” was largely introduced by Agnes Sanford (see this book by Jane Gumprecht for an excellent in-depth critique of Sanford’s theology and Inner Healing practices).

Inner Healing uses visualization, as do Theophostic Prayer, Imaginative Prayer, Imaginative Bible reading, the Immanuel Approach, and other therapeutic methods, including those deemed Christian. Regrettably, Inner Healing has become woven into many healing, therapeutic, and counseling practices, both secular and Christian.

The Immanuel Approach

Two sources promoting the Immanuel Approach are examined. The first example is an online site for the Immanuel Approach, which offers six appendices to support their teaching. The discussion of the second one follows below under “A Training Document: Visualization Up Close,” which evaluates direct instructions in a PDF document for facilitators of the Immanuel Approach.

(1st Example) The Immanuel Approach Online Teaching

The Renovare Connection

The Immanuel Approach site, not surprisingly– given the connections between Dr. Wilder and Dallas Willard — gives as a reference for their teachings the Renovare Spiritual Formation Bible (now called the Life With God Bible):

The Renovare Spiritual Formation Bible: New Revised Standard Version with Deuterocanonical Books, Editor: Richard J. Foster; General Editors: Gayle Beebe, Lynda L. Graybeal, Thomas C. Oden, Dallas Willard; Consulting Editors: Walter Brueggemann, Eugene H. Peterson. (New York, NY: HarperCollins Publishers), 2005. (Bolding added)

Renovare was started by Quaker Contemplative Richard Foster (Celebration of Discipline) as a project to introduce contemplative practices into the evangelical church, and it has succeeded. Note that not only Dallas Willard was an editor, but the late Contemplative author of The Message, Eugene Peterson, was one as well. Peterson also authored The Contemplative Pastor: Returning to the Art of Spiritual Direction (see CANA articles on Spiritual Direction).

I previously owned the Renovare Study Bible (now called the Life With God Bible) and spent time looking through it. I noticed that they use commentaries in line with the German Higher Critics. Higher Criticism rejected the supernatural elements of biblical accounts such as the miracles, and sought to explain them by natural events. There were also attempts to re-assign biblical books to other authors or to add to them (such as adding one or more writers to the book of Isaiah, a view which has been rejected; see also “Did Jesus Believe in Two Isaiahs?”).

Areas of the Immanuel Approach

The online site covers several areas key to their teachings:

1. God With Us
2. Experiencing God
3. People in Scripture Who Saw God
4. God Can Appear in Different Forms
5. Answers to Objections to Seeing God
6. God Accepts and Loves Intimacy with Us

This article addresses numbers 2, 3 and 5 (briefly).

“Experiencing God”

For number 4, “Experiencing God,” they make too much of a distinction between two Greek words, gnosis (to know) and epignosis (a more precise knowing) in an attempt to validate Immanuel Approach’s false distinction between mind and heart:

“In New Testament Greek, gnosis, refers to intellectual knowledge, but epignosis refers to experiential knowledge gained through our senses. Epignosis makes a distinction between knowledge of the mind and what I call knowledge the heart.” – From Immanual Approach site

While epignosis can refer to experiential knowledge, it more often means a more accurate and precise knowledge. There is a good explanation of these words (called Ginosko and Epigignosis). Here is an excerpt:

“Ginosko is general term for knowledge and understanding that is salvific (Col. 1:5), ongoing (John 13:12), fragmentary/incomplete (1 Cor. 13:12) and relational (Mt. 1:25; Luke 1:34). Epiginosko on the other hand is intensive and it is knowledge that is precise, accurate and correct (1 Cor. 13:12; 1 Tim. 2:2). It can also mean advance or special knowledge (Rom. 1:32). It also refers to knowledge that is participatory (1 Tim. 4:3).

All Christians start with ginosko or gnosis of God and Christ (Col. 1:6), but should not end there. The goal of all believers, especially the spiritual leaders is to lead God’s people to an accurate, precise and correct knowledge of God and Christ. This is most important because without epiginosko there is a possibility that Christians always err and could stray away from the truth.

….Paul’s ultimate goal was to have an ongoing and accurate and precise knowledge of Jesus Christ and he uses both ginosko and epiginosko in this endeavor (Phil. 3:10; 1 Cor. 13:12). Likewise, our ultimate goal as Christians is to have a precise and accurate knowledge of Jesus Christ – “so that yo may know him better” (Eph. 1:17). The word “know” here is epignosis which is the adjective form of the verb epiginosko and means precise or accurate knowledge. Christians start with ginosko (or gnosis) and move to epiginosko (or epignosis) and finally ends in oida or eido which is fullness of knowledge, e.g. “in order that you may know (eido) the hope to which he has called you” (Eph. 1:18).”

In the process of sanctification, one is growing in Christ and being more conformed to his image (Romans 8:29). These are some verses using epignosis to show both a salvific knowledge and a more precise knowledge of Christ as one matures in Christ:

“so that you may know (epignosis) him better” (Eph. 1:17)

“more and more in knowledge (epignosis) and depth of insight” (Phil. 1:9)

“asking God to fill you with the knowledge (epignosis) of his will” (Col. 1:9)

“growing in the knowledge (epignosis) of God” (Col. 1:10)

“renewed in knowledge (epignosis) in the image of its Creator” (Col. 3:10) which is Christ (1:16)

“all men to be saved and to come to the knowledge (epignosis) of the truth” (1 Tim. 2:4)

“the knowledge (epignosis) of the truth that leads to godliness” (Titus 1:1)

“you will have a full understanding (epignosis) of every good thing we have in Christ” (Philemon 6) (Examples taken from article)

All knowledge involves the mind, whether it is superficial, intellectual, or in-depth knowledge, so the teaching that epignosis refers to knowing with the heart (versus the mind) is fallacious. Contemplative mystics like to make a false dichotomy between the mind and heart. But the mind, heart, and soul/spirit are interconnected and function together. Even though one is saved through faith, that salvation involves the mind’s acknowledgement of who Jesus is and why one needs to trust him.

Imagination

On the Immanuel Approach site, it is stated:

“Through the Spirit, the eyes of our imagination connect with the spiritual realm. Paul’s use of dianoia, translated as imagination, in Ephesians 1:16-18, suggests that dianoia/imagination, is the word used in scripture for that part of us that receives revelation; perhaps it is even the bridge between soul and spirit.”

There are several things wrong with that statement. First, the word “dianoia” is translated as “thoughts,” “mind,” or “understanding” in most translations. The King James has “imagination of their hearts” for Luke 1:51 but the meaning is the thoughts of the person. Distinctions between mind, heart, and imagination and between soul and spirit in these passages are not made in Scripture. Biblically speaking, the word translated as “heart” almost always refers to the whole person.

Secondly, to say that “the eyes of our imagination connect with the spiritual realm,” is, at best, meaningless drivel; and at worst, it misleads people into thinking they can use imagination (such as visualization) to “connect” with God. Both Foster and Willard have taught that the imagination of a Christian is sanctified, but this cannot be supported in God’s word. The mind (including the imagination) is in the process of sanctification but is still subject to sin and deception in this lifetime.

These ideas about the imagination are given to seemingly support the Immanuel practice of visualizing Jesus, as well as visualized prayer or guided prayer. But a “spiritual realm” includes fallen angels as well.

To justify the idea that emotional healing can be done apart from the mind, this ministry/business (if they charge people, it is not a ministry) needs to promote the false choice between mind and heart, the false idea of “imagination,” and the contention that epignosis is a “knowledge of the heart.” They offer their methods as answers to an alleged emotional healing (which is really a form of Inner Healing) through a misuse of Scripture.

“People in Scripture Who Saw God”

Several Bible verses are listed but most of these refer to the preincarnate Christ, “the angel of the Lord.” In Exodus, it is the “pillar of cloud,” also thought to be a presence of the preincarnate Christ.

In other cases, such as when it is said that Moses spoke to God “face to face,” the meaning of this term “face to face” is that Moses was able to speak with God freely and intimately. Note that the text states that Moses “spoke” to God, not that he saw him.

Since Scripture is clear that no one can actually see God (Exodus 33:20; John 1:18; 1 Timothy 6:14–16; 1 John 4:12), the meaning of some verses which seem to say somebody saw God need further investigation since Scripture does not contradict itself. In some cases, it was the glory of God that was viewed (as by Moses) or it was the cloud in the wilderness which indicated God’s presence. To see God would have been thought impossible by the Jews because God was too holy for them, and God is spirit and invisible to the human eye.

Rather than go into this here, please see this brief article which explains the passages about seeing God on the Bible.

(2nd Example) A Training Document: Visualization Up Close

I was given a PDF guide on training facilitators learning the Immanuel Approach. No background or training in counseling or psychology is required.

The Immanuel Approach is similar to the techniques used in Inner Healing, except that it starts with the facilitator urging the recipient (term used in Immanuel Approach training) to think of a “positive” memory, whereas in Inner Healing, one starts with a negative or traumatic memory. The recipient then moves into the negative situation following the exercises with the positive memory.

Visualization and Why It is an Issue

The PDF training document directs the facilitator in certain techniques which include a form of visualization.

Visualization is a technique done in the belief that it will make something that is not real or is unknown become real or true (it is not the normal use of the imagination). It is an exercise of the will, using the imagination. Imagination used creatively for godly purposes can be useful, but imagination can be misused. When it is used allegedly in the spiritual realm, it is dangerous because the spiritual realm is under the power of God, not us.

The Immanuel Approach method teaches the technique of imagining Jesus (even if one does not “see” him) in certain places, times, and situations, and the recipient is told to hear what Jesus is saying in situations from the past or now. This assumes that Jesus would say something to begin with, which is a presumption from pride and rejection of the sufficiency of Scripture.

Man does not have the right to expect Jesus or God to speak just because one wants or needs it. Inserting Jesus in certain situations this way is a manipulation and God cannot be manipulated. Moreover, it is not how we are told to approach God. The Lord has given Christians the wonderful gift to approach God’s throne in prayer through faith in Christ, but not to make demands or to misuse the imagination to supposedly insert (manipulate) Jesus into a certain situation. And Christians can only approach God because of what Jesus did on the cross. One should come humbly to God with their needs, but through the means he has given us: biblical prayer.

Since this visualization is manipulation — what else could it be? No example or teaching for this is in Scripture — one cannot expect it to be Jesus who appears or answers, since he cannot be manipulated. This visualization is a recognized technique used in healing from New Thought (a component of the New Age), but essentially it is an occult technique since it is an attempt to exert power over somebody through the will. Sorcery works on the same principle with the added belief that one has the power to manipulate or control. In occult magic (sorcery), one’s will works with imagination. The will is described by one occultist as

“…the deliberate, organized direction of intent toward a goal. Without good execution of will, magic is not successful. Will works in equal partnership with IMAGINATION, the faculty that creates the goal” (article by Luxe Ferre in Occult World).

In the New Age, I participated in many exercises and teachings that involved the use of the imagination for spiritual purposes, including remembering past lives (reincarnation); meeting a spirit guide; healing self and others; envisioning supposed light for protection or healing; contacting the dead; and more. I had “real” experiences with these techniques, some quite vivid.

These practices were usually done under an altered state of mind which can come about simply by the power of suggestion. From videos I have seen of the Immanuel Approach in counseling, it appears that the client does get into such a state. This can be done by the faciliator or even by the recipient him/herself. (Many unbibical techniques, even with the prayers, along with heavy doses of visualization, can be viewed in videos of the Immanuel Approach, such as here and here and here).

Putting Jesus in a situation and then “hearing” him speak when one does not know if he would have spoken or what he would have said is, in effect, attempting to exert your will over Jesus to make him act or say something that, as far as you know, he did not. In truth, Jesus acts according to his will and at the time he desires to do so.

Additionally, we have words that we know are from Jesus in Scripture. Christians have God’s entire word which provides guidance, and Christians can go to the Lord in prayer. God’s word and prayer are wonderful gifts. Is not what God has given sufficient? To use a pagan technique to seek comfort or answers from a conjured-up artificial Jesus is to overlook the sufficiency of Scripture and its riches.

Examples of Visualization and Manipulation

Statements from the document show that techniques such as visualization and forms of manipulation are being used. From the document:

“We know Jesus is in us, but we also know that He was on earth in a real body. Invite Him to reveal Himself in a way you can interact with Him. Some people get a visual image, but it may just be in your thoughts.”

One problem is that we do not know what Jesus looked like, yet this instructs the recipient to visualize Jesus by asking him to show himself. This request is presumptive because there is no biblical basis for demanding Jesus to “reveal himself.” Visualization is used in Inner Healing and Theophostic Prayer, so it is not surprising it is found here.

Excerpt – Coach them to focus on Jesus and ask how Jesus feels about being with them. Coach them to observe and describe whatever comes into their awareness.

“Okay, now I would like you to focus on Jesus and ask Him, ‘Lord, how do you feel about being with me in this memory?'” “Ask Jesus, ‘Is there anything else you want to show me, give me, or say to me, Lord?'”

If the recipient is unable to perceive Jesus’ (or God’s) presence, here are a couple of

troubleshooting things you can use. Your whole time with them is based on their establishing a connection with Jesus, so this is the pivotal point. – End Excerpt

The recipient is to ask Jesus questions and supposedly get answers directly from Jesus this way. And if it does not work inititally, more manipulative techniques are used. However, as explained, this concept of summoning Jesus is pagan; there is no biblical basis for it. Moreover, this is dangerous for the following reasons:

The recipient may come up with someone they think is Jesus but who is actually just an imagined or pretend Jesus from their own imagination; but the person will think it is Jesus and take advice, direction, and/or false comfort from that.
The recipient, if not a Christian (and there may be many who think they are but actually are not), may actually engage with a fallen angel disguised as Jesus (spirit guides operate this way, appearing perhaps as good angels, the dead, aliens, historical figures, etc., and/or supposedly as Jesus).
What if the memory is from a time when the person was not a believer? Are they to imagine Jesus anyway? I am not saying Jesus was not there, but it is artificial and manipulative to imagine Jesus and allegedly engage with him in such a circumstance.
The recipient may continue this kind of method when alone, increasing the chances of deception or even demonic guidance.

The document’s instructions only get worse:

Excerpt – Ask the Lord, ‘What is in the way of my being able to perceive your presence, Lord?’ then notice and describe whatever comes into your awareness.”

When Jesus makes clear what is blocking them from connecting, have them describe it to Jesus and ask Him how this is keeping them from hearing from God or establishing an interactive connection.

“Now I want you to describe this to Jesus and ask Him why it’s blocking your interactive

connection and then what to do about it.” – End Excerpt

Describing “whatever comes into your awarness” is not God-directed. This is random or else stems from the self, or even could be demonically directed. The recipient is opening themselves to anything because there is no biblical basis here and because this method, which is from New Thought and New Age healing techniques, invites ungodly influence, whether from the self or from unclean spirits. The person may get advice they think is from Jesus when it is actually from their own thoughts or even from a fallen angel.

This particular document has the statement that this is adapted from the “Immanuel Prayer Manual For Urbana 2023” which was developed by Peter Horton and Dr. Karl Lehman.” Peter Horton is the trainer for the Immanuel Approach with Inter-Varsity (see this document regarding the financial situation between Dr. Lehmann and Horton’s Inter-Varsity staff position). The Immanuel Approach now seems at least partially integrated into Inter-Varsity ministry.

Summary Warning on Claims for Emotional Healing

Many claims for emotional healing (including for trauma) are polluted by untested ideas and methods with little or no grounding in Scripture. Many of the methods are from the New Age and may actually be forms of inner healing, which is based on New Thought concepts and techniques such as visualization. Keep in mind that the words “visualization” and “inner healing” may not be used, even if they are incorporated in the treatment.

Healing trauma and emotional wounds has seemingly become the latest therapeutic trend and is picking up steam, disguised as Christian prayer and/or therapy. These ministries and organizations will use different terms, so one must look at the content of the teachings and their basis, and investigate to learn if sound biblical principles are being used.

Christians know of God’s love for them, and how Jesus paid the penalty for their sins on the cross, from God’s word. The canon of Scripture provides more evidence of God’s love than most Christians can even process. Going to God’s word and biblical prayer will yield actual, God-ordained comfort and wisdom, whereas methods using pagan techniques will not lead to true healing or authentic comfort.

Bible-based counseling, if needed, can be sought, but methods such as the Immanuel Approach are strongly discouraged. It would be wise to avoid any service incorporating or recommending Contemplative practices, Inner Healing, and/or Visualization.