Charismatics and Prelest

Recently, I've been hearing more about a revival in Lakeland, Florida.  This is a "typical" Charismatic revival with all of the usual elements.  You can watch some video here.  You have slaying in the spirit, apparent healings, and apparently other miracles as well. This movement is drawing, as is typical, from beyond just Pentecostal/Charismatic believers.  There are apparently even AngloCatholics who have been drawn to this.  

In many ways, this is not necessarily surprising.  I've known many Anglicans over the years who, while AngloCatholic or High Church were drawn into the Charismatic movement.  Over the years, elements of the Roman Catholic Church have been drawn in as well.  Some efforts, fortunately with less success, have been made to introduce this sort of thing to the Orthodox Church in the U.S.  There is a good reason why such efforts have not met with as much success, IMO, in the Orthodox Church, but we'll get to that in a bit.  There are two questions I'd like to address first.  Is the Charismatic movement in general, and Lakeland, in particular, a manifestation of the Holy Spirit, and if not, how is it that so many apparently well meaning Christians have been drawn in?

I'm going to take these questions in reverse order, in part because I struggled for many years with trying to understand by what means we were to discern the truth of the Charismatic movement.  As an Anglican, I attempted to look to Tradition, but there really wasn't much of a clear Tradition regarding miracles and manifestations of the Spirit.  From what I was able to glean, this sort of thing can happen spontaneously to anyone.  In the Western Church that seemed to be the case.  Generally, most miracles happened to somewhat holy people, but I wasn't aware of any teaching to that effect.  At the same time, the mere fact that miracles were happening - or at least appeared to be - seemed to underscore the fact that this was a manifestation of the Holy Spirit.

Within Scripture there are some warning signs, but the only real warnings that I was aware of was that speaking in tongues wasn't supposed to be made too much of, and that things were supposed to be done in good order.  Certainly, given what goes on in many Charismatic services, its hard to argue that good order is at all being followed.  Also, many such movements place an undue focus on tongues.  Is this sufficient, though, to declare that this movement is invalid?  

The sticking point in any conversations with people was that there appeared to be miracles.  Often, the people in these conversations had experienced some aspect of the Charismatic movement - tongues, being slain in the spirit, or some similar experience.  Many of the people I would have these conversations with, especially in Anglican and Roman Catholic circles, would be what you would consider "sober" folks.  Not prone to falling for the latest fads or any such things.

I understand then, why people choose to follow these movements.  However, something still bothered me.  Now, of course, I'm no longer forced to figure it out on my own.  I have the Tradition of Holy Orthodoxy to work with.  The first key point is that serious spiritual experiences, outside Road to Damascus type experiences (which are great in what they lead to, but also indicate how far off track you are) happen as a result of great spiritual struggle and growth.  It is often the case that people will point to the spiritual experiences of St. Peter and the other Apostles.  What is forgotten, however, is that they spent several years in the physical presence of the Son of God - in prayer, and struggle.  Going without as they moved from town to town.  Not perfect by any means, but growing in holiness.  They had truly given up everything to follow Christ.  If you think about it, it makes sense.  We're talking about a close experience of God.  Recall the pillar of fire, and how Moses could not look upon the face of God lest he die.  How can anyone who has not undergone significant sanctification be able to be in such close proximity the very God of the universe?

Instead, the Christian Church has the concept, largely lost in the West, of "prelest" or spiritual delusion.  We understand, from the book of Revelation, that the Antichrist will come, with signs and wonders.  It has been said, by some Orthodox radio show hosts, that if you want a spiritual experience, Satan will be glad to provide you with one.  In fact, Orthodox tradition is filled with stories of monks being led astray due to their lack of humility.  One of note, was related by St. Gregory of Tours.  He tells the story of two men living a monastic existence on an island.  One was a deacon who had a vision of someone he thought was Christ.  Christ told him what a good Saint he was, and that Christ needed him to go lead a healing ministry elsewhere.  Rather than check with his brother monastic or seek other spiritual guidance, his pride led him into the trap.  He went off under the power of this demon, and did many healings, before his brother was able to point out his error, he repented, and returned.

These problems even go on today.  At St. Anthony's Monastery in Arizona there was a monk recently who, as a novice, had a vision while working in the kitchen.  He went to the Abbot, who told him that the vision was not from God, and that he should ignore it.  Rather than be humble and follow the guidance of his Elder, he became angry and ultimately left the Monastery.  Today, he promotes the use of psychedelic mushrooms to help return to such spiritual experiences.

Most of the leaders in the Charismatic movement have hardly been living the ascetic life.  Many, frankly, have been involved in homosexual lifestyles, drug addiction, and the like.  Further, they do not lead people to greater unity, but rather greater confusion.  Nothing about what they do resembles the authentic miracles and visions of our Tradition, but rather more like the illusion of the demons.

Unfortunately, since the West has left behind many of the stories of the Tradition of the Church, and have left behind the practice of having spiritual fathers, experienced in the ascetical struggle, to guide the faithful on the way, they have left themselves susceptible to this sort of activity.