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Jesus is God’s answer to evil, including sickness and disease. In Jesus, God reveals to us that he is good and it is his will to heal everyone of the cause and consequences of evil by inviting everyone to live with him in heaven where we will experience the fullness of the redemption Christ wrought for us in the Paschal Mystery. In this sense, we can say that God wills that all people to be healed. The question is when? Since the kingdom of heaven comes in the preaching of the gospel through the ministry of the Church, we believe that God wills to heal many people now, even if not all will be healed this side of heaven. In other words, we cannot say that God wills to heal everyone of their sicknesses in this life. Only in heaven will we experience the fullness of healing. Nevertheless, it is not up to us to decide who will be healed by not praying for healing. In fact, choosing not to pray for healing because we know that not everyone will be healed on this earth is like choosing not to take sick person to the hospital because some people don’t survive the treatment offered at hospitals. It’s our job to pray and God’s job to heal. If we choose not to pray for healing because of a misguided and premature judgment that it’s not God’s will to heal, we cannot conclude that the lack of healing is due to God’s mysterious will. We have found through praying with others that God wills to heal more people in this life than what most Catholics expect.

We believe what the Church teaches: there is absolutely no conflict between seeking healing from Jesus and offering up to the Father in union with Jesus one’s suffering that results from unhealed sickness or infirmity. The Church’s teaching on redemptive suffering, especially as articulated by John Paul II in his Apostolic Letter Salvifici Dolores (1984) is a profound truth that can help us grow in holiness and intercede for the salvation of the world. For example, in the absence of physical healing we can simply offer our suffering up as a prayer to Jesus like St. Paul modeled in Colossians 1:24 “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church.” The paradox of our faith as witnessed by the New Testament and the tradition of the Church is that God is so good that he not only can save us from evil but also save us through evil. Look at the cross of Christ: the worst evil ever to happen in the history of the world is transformed by God into the greatest act of saving love in the history of the world.

No. To have a charism does not mean that you can perform a given activity but others without it can’t perform it at all. Rather, having a charism means that God has given a person the ability to perform an activity or deed with unusual frequency and effectiveness. For example, not all have the charism of teaching, but all can teach in some way (e.g., all parents teach their children). Not all have the charism of administration, but everyone can and must do some administration (at least of their own life!). Likewise with prophecy and healing. God can use ordinary Christians in extraordinary ways by means of faith, even if he uniquely equips some Christians with special charisms for his purposes. Moreover, in our school of ministry we have found that not only can God grant new charisms for those who seek them, we have also seen disciples grow and mature in their ability to use the charisms that God grants through developing our understanding of how to cooperate with his grace and through practice.

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The gesture of laying on of hands is not limited to a bishop ordaining a priest or a priest when anointing someone with the Sacrament of the Anointing of the Sick. Scripture itself teaches that one of the signs that will follow disciples of Jesus is that they will “lay their hands on the sick and they will recover” (Mk 16:18). While touching someone is not at all a requirement of any prayer ministry, we have found that when used prudently with the permission of the prayee, God can communicate graces into people’s lives through the humble and loving gesture of laying on of hands.

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We have found that occasionally people who experience authentic healing in their body (e.g. recovery of sight and hearing) can after a period of days and weeks begin to “lose” some of their healing (e.g, hearing/vision loss). How do we explain this?

First, we must always remember that since healing is mysterious to us, we don’t have all of the answers. We are not always going to know why some get healed, why some do not, and why some maintain their healing and others do not. At the same time, we do know that the enemy has come to steal, kill, and destroy (Jn 10:10). Therefore, we should not be surprised if the Devil tries to steal a healing. In following-up with people who claim to have lost healings, we have found that many, though not all, admitted they gave into doubt as to whether or not Jesus really healed them and that after experiencing this doubt is when they experienced the loss of their healings. The parable of the seed and sower is instructive here. If the word of healing doesn’t find a place to land in the heart of the believer, the Devil can come and eat the seed that falls on the path.

Second, it must be said that too often people claim to have received an authentic healing, when in fact they did not. They simply wanted it to be true and were in denial of their condition afterwards. These are much easier to detect as there is no real change of their condition before or after prayer. While we don’t understand everything, we do know that if we receive what God does for us in faith, we have a better chance of remaining in the grace of healing given by Jesus.

Finally, if you have experienced the loss of an authentic healing, do not be discouraged. God loves to bring restoration. We encourage you to watch this clip by Dr. Mary Healy on how we can respond with great faith to lost healings.

Gaby: Lupus, Endometriosis, and Ulcerative Colitis   
Stage 4 Esophageal Cancer

Often in our healing services or other events, we will invite individuals to share testimonies of healing they believe they have received in their bodies. Although we do celebrate with them the healing they believe they have received, we do not yet consider these self-reporting testimonies as “healings” in the strict sense. The responsibility of authentic discernment rests with the individual and the person hearing the testimony.

As a ministry, we believe the best verification of an authentic healing usually involves the confirmation of medical professionals. Just like Jesus had no problem instructing the lepers who were healed to verify their healings to the priests (Luke 5:14), at every service, we encourage all in attendance who do experience healing to seek medical verification and direct them to submit a healing testimony form on our website. We have multiple medical professionals who work with us to review the testimonies submitted to us and even offer to verify them when possible. We therefore distinguish between self-reported healings and medically verified healings. We tend to share these medically verified reports in our preaching and teaching.

To submit a testimony, please visit https://encounterministries.us/testimony/ Nevertheless, there are some testimonies of healing that need little verification in order to seem quite credible. (the healing of someone born deaf or the restoration of movement of one’s legs after decades long paralysis)

When people receive prayer for physical or emotional healing and do not see any improvement or complete healing, they can experience disappointment and discouragement. This can be especially difficult when they are receiving prayer at an event at which others are testifying to healings taking place. If someone isn’t healed at an event, we typically offer the following list of encouraging words. First, we have seen people experience progressive healings, in which they experience the full manifestation of a healing long after, sometimes hours, days, and weeks after the healing. (See the example below). Second, a lack of desired healing breakthrough can be God’s invitation for us to persevere in prayer. Jesus teaches frequently in the gospels about the importance of persistence in prayer (Lk 11:5-8, Lk 18:1-8). Further, the paralytic that Jesus healed at the pool at Bethesda (Jn 5) had been persevering in search for healing for 38 years. Moreover, even Jesus didn’t heal everyone in Jerusalem as evidenced by the man born blind healed by Peter and John in Acts 3. Instead, Jesus willed to heal him through other people at a later time. Third, giving thanks to God for those who have experienced healing and celebrating what God is doing in others is a powerful antidote to the experience of sadness that sometimes comes when the Lord doesn’t answer our prayers in the way we want. Last and perhaps most important, your suffering is never meaningless. We must never forget so we can offer up all suffering to Jesus as intercession (Col 1:24) and we can have great faith that He will bring a greater good out of our suffering. 

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No. The Church teaches clearly that charisms are essential for Christians to exercise apostolate. (Cf. Vatican II, Apostolicam Actuositatem, 3) In fact, the Council also taught that the Church herself is both charismatic and hierarchical. (cf. Vatican II, Lumen Gentium, 4) Since God gives each Christian charisms to help them work for the renewal and building up of the Church, they cannot be considered optional in the mission of the Church. (cf. Lumen Gentium, 12). In 2016, the Congregation for the Doctrine of the Faith taught clearly,

“Such gifts are not to be considered optional in the life of the Church; rather ‘from the acceptance of these charisms, including those which are more elementary, there arises for each believer the right and duty to use them in the Church and in the world for the good of men and the building up of the Church, in the freedom of the Holy Spirit’. The authentic charisms, therefore, come to be considered as gifts of indispensable importance for the life and mission of the Church.” (Iuvenescit Ecclesia, 9)

Charisms are tools of love that God gives so that we can complete our mission on earth. Charisms are not optional because love isn’t optional. In a very real sense, every Christian by their baptism is charismatic.

We have found that occasionally people who experience authentic healing in their body (e.g. recovery of sight and hearing) can after a period of days and weeks begin to “lose” some of their healing (e.g, hearing/vision loss). How do we explain this?

First, we must always remember that since healing is mysterious to us, we don’t have all of the answers. We are not always going to know why some get healed, why some do not, and why some maintain their healing and others do not. At the same time, we do know that the enemy has come to steal, kill, and destroy (Jn 10:10). Therefore, we should not be surprised if the Devil tries to steal a healing. In following-up with people who claim to have lost healings, we have found that many, though not all, admitted they gave into doubt as to whether or not Jesus really healed them and that after experiencing this doubt is when they experienced the loss of their healings. The parable of the seed and sower is instructive here. If the word of healing doesn’t find a place to land in the heart of the believer, the Devil can come and eat the seed that falls on the path.

Second, it must be said that too often people claim to have received an authentic healing, when in fact they did not. They simply wanted it to be true and were in denial of their condition afterwards. These are much easier to detect as there is no real change of their condition before or after prayer. While we don’t understand everything, we do know that if we receive what God does for us in faith, we have a better chance of remaining in the grace of healing given by Jesus.

Finally, if you have experienced the loss of an authentic healing, do not be discouraged. God loves to bring restoration. We encourage you to watch this clip by Dr. Mary Healy on how we can respond with great faith to lost healings.

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The Scripture is full of examples of bodily responses to the presence of God (what are referred to as manifestations), including, but not limited to, falling (Ezk 3:22-23, Dan 10:9, Rev 1:17), laughter (Psa 126:2), crying (Lk 7:38), trembling (Jeremiah 5:22), drunken behavior (Jeremiah 23:9), and shouting – (Ezra 3:13, Neh. 8:6-9,12:43, Ps 126:5). Although the Holy Spirit can be the cause of such manifestations, there is the potential for false or counterfeit manifestations which could be psychological or demonic in nature.

Following the great tradition of St. Ignatius of Loyola and the spiritual doctors of the Church, we take discernment of spirits behind such manifestations very seriously. There are three possible sources of such manifestations: the Holy Spirit, the human spirit, or a demonic spirit. In our experience and according to the principles outlined in Scripture, the manifestation itself (crying, laughing, falling, shaking, etc) is not enough to discern the source. We need to understand what is happening with a person experiencing the manifestation. For example, crying can be caused by genuine repentance of sin or a profound experience of being loved by God. In some cases, it can also be the result of experiencing ungodly shame, fear or condemnation, which can be exacerbated by believing various lies of the enemy. The fruit and effect of the manifestation is necessary to exercising proper discernment of the manifestation (cf. Matt 7:15-20).

In order to properly discern the source of manifestation, it’s both necessary to discuss with the person experiencing it what is happening interiorly and to examine the fruit that such experiences are bearing in the person’s life (i.e. whether or not that person is growing in virtue and love from their experiences). Because of the personal nature of each manifestation and the need for discernment about each case, it is irresponsible and dangerous to outright reject entire categories of bodily manifestations. Such a broad rejection, even in the name of discernment, would be itself a failure of proper discernment. We spend a significant amount of time helping our students understand and discern manifestations in the Encounter School of Ministry.

In Matthew 16:4 Jesus said, “An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.” Many Christians have taken this to be a rejection of the role of signs and wonders in the Church. Such interpretation is deeply erroneous and incongruent with the full context of the passage. A reading of the full passage shows that before Jesus made this statement, He had just performed incredible signs and wonders. “Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them. The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the blind able to see, and they glorified the God of Israel” (Mt 15:30-31). Right after these signs and wonders, Jesus multiplied bread to feed 4,000 (Mt 15:32-39). After all these miracles, “The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven” (Mt 16:1). Jesus’ response to them is to call the Pharisees and Sadducees an evil and unfaithful generation. Although they had witnessed him perform the preceding signs and wonders, their request for a sign was from the intention to test Jesus. Jesus was not rejecting signs and wonders, rather, he was rejecting the Pharisees and Sadducees testing of him.

Encounter Ministries teaches in accord with the Catholic faith that Jesus Christ is the Son of God incarnate who died and rose for our salvation. Countless students and graduates of the Encounter School of Ministry can testify that the school has led them into a deeper relationship with the Holy Trinity, with Christ as Savior and Lord, and with the Church as His body. Misguided rumors by certain Church figures have suggested that Encounter Ministries in effect denies the divinity of Christ by teaching that Jesus did his miracles by the power of the Holy Spirit. A glance at the teachings of the Encounter School of Ministry quickly brings to light the absurdity of this claim.

Encounter Ministries bases its views in part on the writings of Cardinal Raniero Cantalamessa, a noted patristics scholar who served for more than four decades as preacher to the papal household. As Cantalamessa explains, Jesus, the God-man, was already Messiah in his identity from the moment of his conception (see Luke 1:32), and possessed the Holy Spirit in fullness ontologically. But at his baptism he was invested as the Messiah (Christos) by being anointed (echrisen) with the Holy Spirit, in view of his anointing all the members of his body with the same Holy Spirit after his passion and resurrection. Jesus’ baptism “brings about something new in his life: a newness that is functional and not ontological.”[1] It is by this anointing of the Spirit that Jesus carried out his miracles, healings, and casting out of demons.

It is precisely from the descent of the Holy Spirit at Jesus’ baptism that his title Christ is derived, as the Fathers of the Church frequently noted. According to St. Irenaeus, “In the name of ‘Christ’ is implied the one who anointed, the one who was anointed and the anointing itself…. It is the Father who anointed, the Son who was anointed, and the Holy Spirit himself who was the anointing.”[2] And St. Athanasius affirms: “It was for our sake that the Holy Spirit descended upon Jesus in the Jordan. It was for our sanctification so that we might share in his anointing and so that it might be said of us, ‘Do you not know that you are the temple of God and that the Holy Spirit dwells in you?’”[3]

A few other quotations from Scripture and Church documents, which are used in Encounter’s curriculum on this topic, should suffice to show that this understanding is deeply rooted in Catholic tradition:

The Holy Spirit descended upon him in bodily form, as a dove…. And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit…. (Lk 3:22; 4:1)

And Jesus returned in the power of the Spirit into Galilee…. (Lk 4:14)

The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed. (Lk 4:18)

The power of the Lord was with him to heal. (Lk 5:17)

If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. (Mt 12:28)

God anointed Jesus of Nazareth with the Holy Spirit and with power… he went about doing good and healing all that were oppressed by the devil, for God was with him. (Acts 10:38)

St. Basil the Great:

The things done in the dispensation of the coming of our Lord in the flesh—all is through the Spirit. In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, Upon whom you shall see the Spirit descending and remaining on Him (Jn 1:33), the same is my beloved Son (Mt 3:17) and Jesus of Nazareth whom God anointed with the Holy Ghost (Acts 10:38). After this every operation was wrought with the co-operation of the Spirit.[4]

Is it Christ’s advent? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of sins was by the gift of the Spirit, for you were washed, you were sanctified… in the name of the Lord Jesus Christ, and in the holy Spirit of our God.[5]

Pope Leo XIII:

By the operation of the Holy Spirit, not only was the conception of Christ accomplished, but also the sanctification of His soul, which, in Holy Scripture, is called His “anointing” (Acts 10:38). Wherefore all His actions were “performed in the Holy Spirit,” and especially the sacrifice of Himself: “Christ, through the Holy Spirit, offered Himself without spot to God” (Heb 9:14). Considering this, no one can be surprised that all the gifts of the Holy Spirit inundated the soul of Christ. In Him resided the absolute fullness of grace, in the greatest and most efficacious manner possible; in Him were all the treasures of wisdom and knowledge, graces gratis datae, virtues, and all other gifts foretold in the prophecies of Isaias (Is. iv., I; xi., 23), and also signified in that miraculous dove which appeared at the Jordan, when Christ, by His baptism, consecrated its waters for a new sacrament.[6]

Pope John Paul II:

In the sacrifice of the Son of Man the Holy Spirit is present and active just as he acted in Jesus’ conception, in his coming into the world, in his hidden life and in his public ministry. According to the Letter to the Hebrews, on the way to his “departure” through Gethsemani and Golgotha, the same Christ Jesus in his own humanity opened himself totally to this action of the Spirit-Paraclete….[7]

Above all in the story of Jesus, the Holy Spirit unfolds his life-giving power: the fruit of Mary’s womb comes to life “by the power of the Holy Spirit” (Mt 1:18; cf. Lk 1:35). Jesus’ entire mission is animated and directed by the Holy Spirit; in a special way, the resurrection bears the stamp of “the Spirit of him who raised Jesus from the dead” (Rom 8:11).[8]

Christ’s whole life was lived in the Holy Spirit. St Basil states that the Spirit was his “inseparable companion in everything” and offers us this marvelous summary of Christ’s history: “Christ’s coming: the Holy Spirit precedes; the Incarnation: the Holy Spirit is present; miraculous works, graces and healings: through the Holy Spirit; demons are expelled, the devil is chained: through the Holy Spirit….”[9]

Pope Francis:

Today we reflect on the Holy Spirit who comes upon Jesus at the baptism in the Jordan and from Him is diffused in His body which is the Church…. Jesus was filled with the Holy Spirit from the first moment of His Incarnation. But that was a “personal grace,” incommunicable; now, instead, with this anointing, he receives the fullness of the gift of the Spirit, but through his mission which, as head, he will communicate to his body, which is the Church, and to each one of us.[10]

[1] Raniero Cantalamessa, Come, Creator Spirit (Collegeville, MN: Liturgical Press, 2003, 2008), 155.

[2] Against Heresies 3.18.3.

[3] Discourses Against the Arians 1.47.

[4] On the Holy Spirit, 16.

[5] On the Holy Spirit, 19.

[6] Divinum Illud Munus, 6b, quoting St. Basil the Great, On the Holy Spirit 10.16.

[7] Lord and Giver of Life, 40.

[8] General Audience, Oct. 21, 1998.

[9] General Audience, June 10, 1998, quoting Basil the Great, On the Holy Spirit 16.

[10] General Audience, Aug. 21, 2024.

No. Encounter Ministries firmly believes in and is obedient to official Church teaching. All school content is reviewed by trusted theologians and bishops to ensure it is free from moral and doctrinal error. However, where there is no conflict, Encounter Ministries does make use of insights from excellent Protestant leaders and preachers, from whom we Catholics can learn much. The Catholic Church teaches that there are “many elements of sanctification and truth” in Christian communities outside the visible bounds of the Catholic Church.[1] Moreover, as Pope John Paul II noted, “certain features of the Christian mystery have at times been more effectively emphasized” by other Christians.[2] Pope Francis wrote, “If we really believe in the abundantly free working of the Holy Spirit, we can learn so much from one another! It is not just about being better informed about others, but rather about reaping what the Spirit has sown in them, which is also meant to be a gift for us.”[3] Indeed, dialogue with other Christians can help Catholics to deepen and clarify our own understanding of the gospel.[4]

It is also important to keep in mind that while there are many significant theological differences among Christian communities, nevertheless, “What unites us is much greater than what divides us.”[5] Vatican Council II lists some of the many graces we share with non-Catholic members of the body of Christ:

The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. (14) For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Savior. (15) They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God.(16) They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power….[6]

When borrowing from the ideas of other Christians, Encounter always thoroughly vets them to ensure that all its teachings are in full accord with Catholic faith.

[1] Vatican Council II, Lumen Gentium 8.

[2] Ut Unum Sint 14; cf. 28, 57.

[3] The Joy of the Gospel, 246; see also Pope John Paul II, That They May Be One, 28.

[4] See International Theological Commission, Sensus Fidei in the Life of the Church, 86.

[5] Ibid., 20.

[6] Lumen Gentium 15.

No. Encounter Ministries strictly follows Catholic theology and doctrine. Even if some of our Catholic beliefs overlap with certain elements of the NAR, we reject all theology not aligned with Catholic teaching.

It is important to avoid the fallacy of false equivalence, the idea that if two entities have some elements in common, they must be equivalent. An example would be thinking that because Catholicism, like Buddhism, has priests, sacrifices, monks, meditation, prayer beads, ascetic practices, and water rituals, therefore Catholicism is a form of Buddhism. In reality, despite the superficial similarities, they are utterly distinct.

NAR, or New Apostolic Reformation, is not a formal organization or movement but rather an umbrella term coined by Protestant theologian Peter Wagner to describe a wide variety of neo-charismatic churches and ministries that have some features in common (see this helpful article). Some of the theological emphases of NAR are also emphasized by Encounter Ministries, such as the role of signs and wonders in evangelization (see Mark 16:15-20), the value of the gift of prophecy (see 1 Corinthians 14:1-5), and the authority of all believers over evil spirits (see Mark 16:17; Luke 10:19). Other central NAR ideas are not shared by Encounter, such as the designation of certain individuals as “apostles,” the notion of strategic level spiritual warfare, and a particular approach to political and cultural engagement. Encounter Ministries always carefully discerns any theological resources it uses and ensures that all its teachings are in full accord with Catholic faith.

Encounter Ministries does not endorse or recommend The Passion Translation and does not currently use it in the Encounter School of Ministry curriculum.

The Passion Translation is a devotional paraphrase and should not be treated as a reliable biblical translation for study, teaching, or doctrinal formation.

In earlier years of the school, The Passion Translation was used in a limited way in our class on the Song of Songs. Our intention at the time was not to present it as a primary or authoritative translation of Sacred Scripture, but to offer a devotional perspective that could help students reflect on the spiritual sense of Scripture, as understood in Catholic tradition.

However, after further review and in light of credible concerns that have been raised about The Passion Translation, we made the decision to discontinue its use.

We are grateful for those who have raised thoughtful concerns in this area, and we remain committed to continually reviewing and strengthening our curriculum so that it faithfully serves the Church, honors Sacred Scripture, and supports the sound formation of our students.