This is the fifth of six articles in a series on faith and mental health, which has explored so far: Can Christians suffer from mental health issues? , Mental health: From religious stigma to Jesus’ compassion , Four Christian practices to care for your mental health and Families suffer – and heal – together

This time, we address another fascinating subject: how can we determine whether extraordinary experiences are healthy? What criteria does the Bible propose for examining unusual voices, visions, dreams, beliefs and intuitions?

I recognise that this is not a simple topic for Christians who believe in the supernatural, in the resurrection of Christ, and in the power of the Holy Spirit.

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As the book of Job demonstrates, the Bible includes ample room for debate among believers seeking to understand difficult circumstances. And God has given us disciplines such as medicine, psychology, psychiatry, and neurology as partners of faith in caring for the whole person.

At the same time, the Bible provides useful criteria that help us cultivate a spirituality that is both vibrant and balanced.

Paul described this spiritual discernment when he wrote, ‘Do not treat prophecies with contempt but test all things; hold fast to what is good’ (1 Thessalonians 5:20–21).

Here are seven criteria for the biblical evaluation of unusual voices, visions, dreams, beliefs and intuitions.

1. Foundation: Biblical confirmation rather than theological novelty

The first criterion is to examine our experiences in light of Scripture. When the people of Israel considered consulting mediums, for example, Isaiah wrote: ‘Why consult the dead on behalf of the living? Consult God’s instruction and the testimony of warning. If anyone does not speak according to this word, they have no light of dawn’ (Isaiah 8:19–20).

If a believer claims to have received a message from God, the fulfilment of that message is also important: ‘If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed’ (Deuteronomy 18:22).

Criterion: Does this experience have a biblical foundation, or does it contradict the written revelation of the Old and New Testaments?

2. Theology: Theological balance rather than disordered emphases

A balanced spirituality remains centred on Jesus Christ. Paul stated that crowds seek miraculous signs and impressive wisdom, but the greatest evidence of God’s power and wisdom is the cross of Christ (1 Corinthians 1:22–24).

An imbalance may occur also when a biblical doctrine is excessively emphasized, causing us to lose sight of what is most essential. According to New York Times columnist Ross Douthat:

‘In Christianity's debates about what constitutes heresy or orthodoxy, one recurring idea is that a heresy is not exactly a simple error but instead a truth that's gotten away from other truths and ended up overemphasized at their expense.’ [1]

An example of theological imbalance can be seen among the Thessalonians, who longed so intensely for Christ’s return that some of them abandoned their jobs and lived at the expense of those who continued working.

Paul reminded them that no one knows when Jesus will return and urged them to honour their earthly responsibilities and relationships (1 Thessalonians 5:1-6, 2 Thessalonians 3:6-12).

Criterion: Does this experience reinforce the centrality of Christ or diminish it? Does it maintain theological balance, or does it emphasise one doctrine or practice more than the Bible does?

3. Purpose: Edification of the church rather than self-affirmation

In 1 Corinthians 12, Paul teaches that spiritual gifts are given for the edification of the body of Christ, not for the exaltation of those who exercise them (1 Corinthians 12:24-25).

In the same letter, Paul teaches that ‘love builds up’ and that speech inspired by the Holy Spirit promotes ‘strengthening, encouragement, and comfort’ (1 Corinthians 8:1, 14:3).

Criterion: Does this experience benefit the church? Does it help preserve “the unity of the Spirit through the bond of peace” (Ephesians 4:3)?

4. Attitude: Love more than impressive experiences

After teaching the Corinthians about supernatural gifts, Paul explains in the following chapter that a great Christian is not someone who speaks in the tongues of angels, possesses the gift of prophecy, understands all mysteries, or moves mountains through faith. It’s Christian who loves (1 Corinthians 13:1-3).

Jesus also taught: ‘By this everyone will know that you are my disciples, if you love one another’ (John 13:35).

Criterion: Does a particular experience make us love others more? Does it strengthen or weaken our relationships?

5. Atmosphere: Understanding, order, and peace rather than confusion, disorder, and division

After explaining that the gifts of the Spirit serve the common good and are distinguished by love more than by impressive manifestations, Paul states in the following chapter that people must understand what is spoken in Christian gatherings and that ‘everything should be done in a fitting and orderly way… For God is not a God of disorder but of peace’ (1 Corinthians 14:33, 40).

Criterion: Does the extraordinary experience make sense? Does it lead to respect for church leadership? Is it confirmed by the consensus of the faith community? Or does it cause confusion, disrespect, and division?

6. Character: The fruit of the Spirit rather than the works of the flesh

Christians filled with the Holy Spirit do not cultivate ‘discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy.’

These relational fractures are the result of sinful human nature. When God shapes our character, the fruit is ‘love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control’ (Galatians 5:16–25).

Similarly, Jonathan Edwards’ Religious Affections argues that eloquence, enthusiasm, and confident speech are not the distinguishing marks of a genuine work of the Spirit as much as humility, transformation of the heart, and the formation of Christlike character.

‘Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with, the lamb-like, dove-like spirit and temper of Jesus Christ.

In other words, they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness and mercy, as appeared in Christ... Christians are Christlike; none deserve the name of Christians, that are not so in their prevailing character.’ [2]

Criterion: Does this experience help me become more like Christ?

7. Result: Exaltation of God rather than humans

Beware of leaders who speak more about their great experiences with God than about the greatness of God. Encounters with the living God humble us before divine majesty.

Paul taught that “we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us” (2 Corinthians 4:7).

He emphasised that God’s power is made perfect in human weakness (2 Corinthians 12:9). And he repeated: let anyone who boasts, boast in the Lord (1 Corinthians 1:13, 2 Corinthians 10:17).

Criterion: Does this experience place the focus on God or on human beings? Does it fill people with worship of God?

Conclusion

These biblical criteria help us live a faith that is both vibrant and balanced.

If a person or religious movement is characterised by impressive experiences alongside human exaltation, theological imbalance, confusion, disorder, and fractured relationships, this may simply be a sign of spiritual immaturity.

But it may also be the result of sincere faith in which mental health challenges have not yet been addressed by qualified professionals working in dialogue with wise Christian leaders.

On the other hand, if a person or movement is marked by love, peace, gentleness, order, mutual edification, the fruit of the Spirit, the centrality of Christ, theological balance, and the exaltation of God within biblical parameters, praise God!

This is the healthy Christianity we desire to live and protect.