Monthly Archives: February 2012

Objections To Apostles Today (Part 3)

by Scott

Currently, I’m dealing with objections that are usually brought forward against the notion that Jesus continues to gift people as apostles in the present day. I have posted two articles thus far: here and here.

In my last post, I specifically dealt with the claim that all apostles were hand-picked by Jesus himself. Not that he had to physically tap them on the shoulder (though, noting Jewish culture, I would not be surprised if he touched each of them in selecting them), but that apostles had to be physically selected by Jesus while he was on earth. I think this is mainly a misunderstanding of passages like Acts 1:1-3.

Again, I believe all apostles are hand-selected by Christ – the twelve, Paul, other New Testament apostles and present-day apostles. There is no doubt, since he is the one who gifts with these ministries (see Ephesians 4:7-16). But such people as Barnabas, Apollos, Silas, Timothy, as well as those throughout the centuries who have functioned in such a ministry, might have never had a physical, post-resurrection appearance and selecting by Jesus. But Jesus keeps gifting these people to complete the apostolic work he began. But you can read more in the previous article.

This argument is actually connected to a much larger argument against apostles today: all apostles received a post-resurrection appearance of Jesus Christ. This is mainly built around these words of Peter, which precede the choice of Matthias to replace Judas Iscariot: Continue reading

Perriman’s Challenging Series on the Holy Spirit

by Scott

I appreciate good and thought-provoking writings about the Holy Spirit. Though they are usually within the realm of the oft debates between continuationism and cessationism (which comes up regularly at To Be Continued), it is good to read something outside the ‘normative’ discussions..

I also appreciate some of the foundations of the narrative-historical perspective from writers like Andrew Perriman. The narrative-historical perspective is not so much about producing abstract systematic theology, such as Trinitarianism or charismatic pneumatology, though foundational tenets of the faith are not denied. Rather, it is about understanding Scriptural statements within the specific context of the Scripture’s narrative, which comes to us from a particular historical framework of first century, second temple Jewish thought. Many theologians refer to this as the grammatical-historical hermeneutic. But I think the more nuanced narrative-historical method is looking to take up this hermeneutic of Scripture with even more focused attention. Continue reading