“Pursue love, and desire spiritual gifts, but especially that you may prophesy.” (I Corinthians 14:1)
The last series of posts that I shared with you I mentioned that I sense a call to advocate for the theological position of continuationism. There is a spectrum of beliefs and convictions within this “lane” with various nuances and differences. As a whole, however, we believe that the “gifts” are still in operation which includes the revelatory gifts (tongues, interpretation of tongues, and prophecy) rightly understood. I dealt with the differences in understanding revelation in the previous posts, but will continue to touch on points through this set of posts as well.
I believe God still speaks. Not in the same canonical authority as the Bible, but rather within the parameters of Scripture as He might regularly lead His people into His specific Will. For example, a person may be praying about two specific jobs that are set before them. Nowhere in the Bible does it say, “Go work at Lowes -or- go work at Ace Hardware”. It simply says that we are to work. However, it could also be possible that the Lord has a preference as to where you might work. We certainly know that He may have a purpose in what church we attend and serve. The Bible says to go to church, but never what church. This is just an example of how the Lord might speak, guide, and lead a Christian into a more specific path. The ongoing prophetic word is not Scripture, but it is a source of encouragement, edification, exhortation, and comfort to God’s people. The Bible in my estimation makes it clear that prophetic voices are desirous and essential in the local church for reasons which will be stated as we move along (I Cor. 14:1, 4, 31; Eph. 4:11-16). Having said this, while the prophetic word released today is not the same as Scripture, it should be handled and be taken very seriously (Heb. 12:25; I Thess. 5:20). This is not a ministry gift to be trivialized or demeaned by frivolity. If we are speaking something we believe to be the heart of God, then we need to make sure every word is prompted by Him and not our flesh.
To give us a little perspective on why this expression of gift has been controversial, let’s take a stroll through history. Somewhere between 170 A.D. and 220 A.D., a man by the name of Montanus, from Phrygia in Asia Minor, was at the center of an unusual outpouring of God’s Spirit. This outpouring had a resurgence of gifts, tongues, miracles, and what became the center of the controversy, prophecy. The movement was influential in its day with its supporters (like Tertullian) calling it, “The New Prophecy”, and its opponents, “The Phrygian Heresy”. As with any revival, it certainly had its fair share of excesses, tangents, and embarrassments. I distilled their problems down to 3 distinct elements:
- Spiritual Elitism – “Since we are more gifted, we are obviously more spiritual” (wrong)
- Spiritual One-Up-Manship – “Anything you can do, I can do better” (wrong)
- Spiritual Immaturity – “Protoges’ took a truth farther than the teacher intended for it to go” (wrong)
The tangents of the movement precipitated the Council of Constantinople in 381 A.D. to declare Montanus and the movement heretical. A reading of the journals, however, tends to indicate that the issue with the council was not the Scriptural authority or foundation of the group, but rather what THEY deemed to be credible in THEIR estimation alone. Luther would rightly point out centuries later, that both Popes and Councils have erred. This point alone has always mystified me as to why reformed cessationists point to these councils for some kind of authority (See MacArthur in book, “Charismatic Chaos”).
John Wesley would tackle this very thing when accused of similar things from his critics attacking the new, enthusiastic Methodists. His journal entry of August 15, 1750, declares that:
- The Montanists were REAL, SCRIPTURAL Christians.
- Dry men ridiculed things they did not have in order to retain the credibility they felt they needed.
- Montanus was attempting to revive what had been lost or amiss.
It is important to remember historically, that when supernatural power is no longer present, people tend to redefine “credibility” in light of the acceptable metrics of the day. Hence, many churches and people view credibility in terms of the size of church, structure or government, education levels, budget, program, etc., instead of healing the sick, delivering the oppressed, restoring sight to the blind, and declaring the favorable year of the Lord (Luke 4:18, 9:1-2). Paul would later pick up this theme in I Thessalonians 1:5, “For our gospel did not come to you in word only, but also in POWER, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.”
My point as we get started is simply, any controversy over prophetic utterances is not a new thing. People have reacted positively and negatively all through church history. The key is not to jettison truth or legitimate experience at the first sign of criticism, but rather seek to understand what the Scripture outlines for appropriate demonstration and use of the gifts. As we journey, I will offer one last list to keep us focused on the Kingdom and the greatness of Jesus as we avail ourselves to supernatural power.
- Whenever power is present, it should humble us and not puff us up or behave arrogantly.
- Power is a sign of God’s mercy, compassion, and favor; not necessarily His endorsement of everything that person may do.
- Power always irritates an impotent religion. (That was the ultimate irony of the heresy declaration of 381 A.D. It was the same system that declared Luther heretical centuries later. An impotent system has no basis to declare heresy on what may be the life of God flowing.)
As I jump into the prophetic gift and some insight about what it looks like in today’s ministry, I thought the above might be valuable to keep in mind. God is speaking. He speaks in a vast array of ways to our specific needs. As we read and apply the Scriptures, let us also hear and obey His Spirit as He speaks.
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