Hopefully you read part 1 of these posts and get the sense of why I am addressing this theological kerfuffle. I will say it again, I have no expectation of changing anyone’s mind or position. The divide between cessationists and continuationists is significant and passionate in many ways. Highly influential cessationist’s believe, as one notable pastor often put it, “that charismatics are a cancer in the body of Christ.” I will never forget years ago, attending a conference for pastors hosted and underwritten by a well-known activist organization that platformed a well respected Reformed/Cessationist pastor. It was the very first session and he was the lead-off speaker. He was tasked with giving the devotional to this group of highly diverse, orthodox evangelical pastors from various Bible-believing denominations and nondenominational churches. There were some notable ministries represented in the congregation of pastors. This gentleman chose to open his devotional by firing generalized condescension at Charismatics and Pentecostals. There were a lot of continuationists in that room. The remarks made a few chuckle, but you could sense the tension in the room immediately. As I sat there, battling no small sense of theological offense myself, I simply mused, “Why?” Why would someone go out of their way to alienate over half the crowd by declaring their theological elitism and superiority? Sadly, several workshops had similar moments of imprecision and generalization aimed directly at the Pentecostals and Charismatics in attendance. By the middle of the conference, over half the attendees had ceased attending. Why not? No one attending wants to endure having their doctrine assailed continually. Especially when that doctrine is scripturally, historically, and theologically sound.
I mentioned the criticism of the opening devotional moment and workshops to the conference host. I appreciated that he too, was embarrassed by the remarks. I said, “We Pentecostals and Charismatics understand that this government lane is dominated by reformed, Calvinist activists and pastoral leadership. We get it and appreciate the intellectual firepower all these people bring to the public policy debate with their reasonings and apologetics. The problem is the general arrogance, elitism, and lack of humility that is sent out, is grieving God. It is alienating a legitimate segment of the Church which has something to say as well. In fact, our theological perspective is not only biblical, but may well be pivotal in seeing revival and awakening impact the culture.” Yet, conferences, books, and even a documentary movie has been released to warn people of the dangers of continuationism and the merits of cessationism.
But there is arising a push back to that cessationsist arrogance from credible continuationists. And the now the shoe is on the other foot and our cessationist friends are crying “foul” as they now feel the effects of being labeled with a broad brush stroke of criticism. It’s hard to be sympathetic when the principle of “sowing and reaping” (Galatians 6:7-9) applies to everyone no matter their theological position. It’s like the old saying (which has biblical roots), “Don’t give it if you can’t take it”.
I thought about enumerating the arguments for and against each group. I may yet write on that, but there are so many articles outlining the pluses and minuses of each lane that a simple Google search might yield more than I might offer. Instead, I want to take a moment and suggest why the debate matters. Here are 5 reasons why you need to consider carefully the grid you land in.
- Spiritual Gifts are the supernatural equipment which causes greater mission effectiveness.
If some (or all) of the gifts have ceased, then the question must be asked as to how the church accomplishes the work of the Kingdom? I too, uphold the power of God’s Word to “accomplish that which God pleases” (Isaiah 55:11). However, to do the works that Jesus promised we would do and even greater works (John 14:12) would demand a present and active supernatural component of the work of the ministry. The bottom line is that no one can do the work of the ministry on their own and in their own strength. And this awareness and need of supernatural action in no way diminishes the centrality or authority of God’s Word. In fact, it is that very Word which compels us to see and anticipate the Author of that Word to show up and demonstrate it. There is no inherent tension between the declaration of the Scriptures and the demonstration of the Scriptures.
- The Gospel IS the power of God unto salvation.
The words in Romans 1:16 help us tremendously in understanding the scope of the Gospel. The Gospel is “power” (δύναμις) unto salvation (σωτηρίαν). The book of Acts is a record and in my understanding a template for what that looks like. “Dunamis” (power) was released on the Day of Pentecost and we instantly see how the Gospel goes forth. Salvation is of course, the redemption and ransom of the sinner for an eternity with the Lord. However, “soterian” (salvation) is far more comprehensive in its scope than an eternal destination (as important as that is). It encompasses deliverance, healing, and the overall prospering of one’s soul. We see in the book of Acts this very ministry accompanied by amazing moments of gifts, signs, wonders, and miracles. The Gospel inherently makes a place for the demonstration of the comprehensive salvific power of God. (And by the way, we only scratched the surface on the nature of the Gospel’s power.)
- To teach that God no longer or cannot do certain miraculous demonstrations or teaching the contemporary absence of certain gifts is in effect reducing God’s power.
The cessationists have so focused on some continuationists (mostly chaos-matics) potential seduction into heresy and error that they miss their own reduction of Who God is and what He can do through His people. In an attempt to respond to excesses and imprecision of some continuationists, they create a God who is reduced to lecturing us weekly from a pulpit with no expectation of supernatural intervention or activity. Continuationists believe passionately that our God is the One “Who can answer by fire” (I Kings 18:24).
- Whatever miraculous signs God desired to release the Gospel, He will do no less in the continued work of the Gospel.
If there were certain manifestations and demonstrations needed in the first century to “authenticate” the Gospel, then why would anything less be needed in the 21st century? And let me be clear, Paul and the original apostles had an equally authoritative Scripture (the Old Testament) as we have today with a closed canon. If God works solely through the declaration of the Scripture as the cessationists teach, then why was the Scripture less than sufficient in the first century church according to their construct? The reality is, the Scripture in the first century was indeed sufficient, but the apostle’s understood there was no contradiction or dichotomy of both the Word and demonstration of power (see I Corinthians 2:1-5). If the Lord started the Church with an outpouring of supernatural activity, we will need no less and indeed I believe the Lord would not retreat from that dynamic. If we are seeing less supernatural activity, it is not due to a restriction or diminishing of God’s activity, but rather a paralyzation of our faith and expectation.
- Will the supernatural activity of God in the Bible be considered normative or capricious?
When we read the Scriptures are we reading fanciful tales of stories long ago which we may believe as true, yet have no present application beyond extracting a natural principle? Are miracles, signs, wonders, gifts, current possibilities, or at best capricious and unexpected anomalies? The answer to this question has ramifications, especially if you are needing something beyond the natural. In his book “Miracles”, C.S. Lewis argues that miracles are not logically impossible but are, in fact, possible because they are an “interference with nature by supernatural power”. He defines a miracle as a new event that is not a suspension of natural law, but rather a supernatural addition after which the natural laws continue to operate. This view, which I believe is entirely biblical, is the basis of my belief that miracles can indeed be normative if we continue to anticipate and obey God’s Word faithfully.
There is probably yet one more post on this subject which will make three. It will probably offer some suggestions as to how these two groups might “get along” without sacrificing their convictions. Stay tuned.
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