Two Kinds Of Knowledge Ew Kenyon Pdf Better -

"My body hurts, therefore I am sick and God hasn't healed me." "By His stripes I was healed. The pain must leave." "My bank account is empty, so I am poor and helpless." "My God supplies all my needs according to His riches." Guilt & Shame "I feel dirty and condemned because of my past mistakes."

This is the body of information gained through seeing, hearing, tasting, smelling, and feeling.

To move from Sense Knowledge to Revelation Knowledge, Kenyon emphasizes the "Confession of the Word." You must begin to say what God says about you, regardless of what your senses tell you. If the Word says "by His stripes you were healed," you hold that revelation higher than the symptom in your body. This is not "mind over matter," but the spirit dominating the physical. рџ’Ў

It is processed, analyzed, and categorized by the human intellect and reasoning mind. two kinds of knowledge ew kenyon pdf better

It looks like you’re trying to formulate a search query or a draft request for the essay “Two Kinds of Knowledge” by (likely referring to E.W. Kenyon, a prominent teacher in the Word of Faith and New Thought movements).

It cannot find the "Designer" or the source of life, light, and gravity.

The second kind of knowledge does not come from the outside world. Instead, it comes from within—specifically, from the human spirit. Kenyon defines this as the knowledge that arrives via revelation, intuition, or divine insight. In a secular context, we might call it "deep knowing," "gut instinct," or "non-local awareness." "My body hurts, therefore I am sick and God hasn't healed me

The central thesis of the book is deceptively simple. Kenyon argues that all human knowledge falls into two categories:

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Kenyon’s entire argument rests on this core dichotomy, as the book's title suggests. If the Word says "by His stripes you

Sense knowledge can only process what is physically tangible. It is inherently limited to the natural world.

Conclusion E. W. Kenyon’s “Two Kinds of Knowledge” offers a concise, pastorally minded corrective to purely intellectual or purely experiential expressions of faith. Its central insight—that truth must move from cognition into the life of the affections to become saving and sanctifying—remains relevant. The challenge is to hold both dimensions together: to pursue doctrinal clarity while nurturing personal appropriation, thereby forming believers whose convictions are both true and living.

It can see the "handiwork" of creation but cannot find the "Designer". It fails to explain the origin of life, the human spirit, or the reason for creation.

Kenyon illustrates how these two knowledges lead to different kinds of faith:

So yes, find that PDF. Read it slowly. And prepare to discover that the "better" life you have been trying to build with your mind has been waiting for you in a different kind of knowledge altogether.