Comparing the Resurrection and the Miraculous Gifts

by Scott

I was thinking through some things today, as I tend to do that a lot. Well, let me start off my saying that I’ve been writing about and considering the gifts of the Spirit on a more regular basis since we launched our new blog, To Be Continued.

With regards to the gifts, there are two basic views: 1) Continuationism, which says all gifts of the Spirit have continued post-first century and 2) Cessationism, which more recently prescribes to the view that all gifts of the Spirit are to continue, but some of those gifts (mainly the ‘sign gifts’ such as prophecy, tongues, healings and miracles) are not normative since we now have the faithful testimony of the first apostles recorded in our New Testament Scripture.

No doubt each group has varying beliefs and both groups are continually reforming their views in an attempt to be faithful to Scripture. But that is a decent, general overview. And it should be clear, at least now, that I am a continuationist.

Now the thoughts that I want to share in this article are by no means deep or theological. Rather I have a simple, practical notion that came to me about the gifts. It came about this way:

Easter is approaching. So I’m thinking about the death and resurrection of Jesus, considering some things for our Easter gathering at Cornerstone. I remembered how the Scripture says that Jesus appeared to over 500 people (see 1 Corinthians 15:3-11).

Can you imagine the difficulty in those days of sharing this testimony that Jesus had risen from the grave? For us, it’s second nature, as they say. It’s part and parcel to our faith. Oh, yes, it’s the truth. But you might just find a lot of people saying, ‘Oh yeah, I know that already,’ which could lead to an unhealthy point in our faith. Not always, but it could.

But, for those first Christians, it was still something new. I mean, even those first apostles and close friends of Jesus struggled with Jesus’ resurrection. Some struggled to believe (think Thomas),some were disillusioned (think of the two on the road to Emmaus) and even the others had lost hope for those few days………until they saw the resurrected Christ.

It was absolutely awesome to know that their Lord had risen and had been faithful to His word. He had been hinting at His resurrection, but His death seemed so final. Thus, there was an honest struggle in their soul.

But once they had seen the resurrected Christ, they knew. And Jesus not only appeared to the twelve, but he appeared to over 500 people. That’s a lot!

So, can you imagine these 500+ followers of Jesus telling others:

He’s risen! We’ve seen Him! We even touched Him!

What? No, it can’t be.

Yes, it’s true. We’ve seen Him. We have SEEN Him alive!

I’m sure something like this happened because, again, it also happened to some of Jesus’ closest followers in those days between the crucifixion and resurrection. There was doubt, questioning, soul-searching. But, by the Spirit of Jesus, people’s hearts and eyes were opened to the reality of the resurrection of the Son of God.

So, what’s my point with the resurrection.

Well, with regards to the gifts of the Spirit, mainly those mentioned in 1 Corinthians 12:8-10, I sense the same reaction today. Not only with the world, but even with followers of Jesus.

Please know I am not trying to be derogatory, poke fun, or any other such thing. I’m just saying that this comparison between the reaction to the resurrection and the reaction to the gifts of the Spirit came to me today as I was pondering the resurrection.

This has happened in my own life. People who do not believe the gifts from 1 Corinthians 12:8-10 still exist today, or don’t think they are normative, sometimes ask for proof or real examples. So, I share about examples of prophecy and revelations I have had, or I share about healings that I have seen or that my ministry friends have been used in, but the reaction is quite the same.

Ah, that’s what you say. But I need to see it myself.

They don’t believe they can take my word on it.

Sometimes it makes me wish that these gifts were kind of accessible whenever I wanted them. But it’s not like that. I know it sounds like an excuse, but I really believe He is sovereign over His gifts, not I (i.e. 1 Corinthians 12:11).

So, when they don’t want to believe my own testimonies, I share about a couple of books to check out that record (faithfully) various miracles, healings, etc. They might check out the titles online, but most of the time I hear back that the books don’t look trustworthy or something similar.

I don’t know what to say other than, in the end, if God is as sovereign as I believe He is, then He and He alone can open the hearts of humanity to the work of His Spirit. No, the work of His Spirit is not limited to nine gifts from 1 Corinthians 12. By no means. But it is part of the Spirit’s activity, even today.

And so, I ponder the reactions of those first followers of Jesus to news of His resurrection and to those being reached with the gospel in those early years. I’m sure there was a struggle to really believe that some of these people had actually seen the resurrected Christ. But, they kept on proclaiming the truth.

Today, I look to give what I believe is solid biblical and theological evidence for the Spirit’s continuing work in things like miracles, healings, prophecy and tongues. I also look to share stories of how this has really and truly happened today in my life and the lives of others I know. But, people will still disagree, doubt or even outright deny it.

I’m not here to puff up continuationists as better than cessationists. We are all pursuing God as best we know how. We all love Jesus as best we know how. But I know what I have seen and I am convinced of what I have seen, just as those first disciples were convinced of what they had seen.

I can only ask that the Spirit continue to be active in the fulness of what He desires and wills. And I will leave Jesus to be the head of those whom He gave His life for.

What Continues?

by Marv

Continuationism is not a wholly satisfactory term.  In some ways I prefer Non-cessationism. However, this latter is a term of negation rather than affirmation, and as such communicates reaction to another view, i.e. it denies cessationism.  So it not only states what it is not rather than what it is, but it grants the initiative to the side it disagrees with, and to a degree lets that side establish the terms of the debate, which may not be helpful.  Continuationism is not totally free from these criticisms, since “continue” is an opposing response to “cease.” Yet, at least it is a positive, affirmative term, as it should be.

Moreover, the term, both terms, imply a complement that may or may not be clearly understood.  With cessationism, there is something that ceases. With continuationism, there is something that continues.  The “something” may not necessarily be the same in both cases.  It certainly does not have to be so for one side simply because the other side defines itself in particular terms.  This is one reason I have objected to the term “sign gifts.”  Some cessationists may hold that what they say has ceased is this category, “sign gifts.”  However, when I use the term continuationist, I am not thereby asserting that “sign gifts” continue, since I find that term problematic.

What then is it that continues?  This post is an attempt to provide an answer and to elaborate on that answer.  The views are my own, though I welcome reaction and input from others.  I see this as a starting place for establishing some definition.  So this statement will surely require refinement and expansion.

Continuationism, then, is the belief that between Christ’s first and second advent He continues His work of glorifying His Father, building His Church, and advancing His Kingdom through the ongoing, vital and dynamic interconnection He maintains with those who are in Him, accomplished through the empowering presence of the Holy Spirit through whom the individual members of His redeemed community are enabled to fulfill the good works prepared for them, such that in interrelation with all the others, the entire community, despite differences of time and place, constitute Christ’s bodily presence on earth during this age.

  1. This reality exists by the Father’s good pleasure, in the Son, and through the Holy Spirit, to the glory of God.
  2. Christ made it clear that the same works that He did in carrying out His mission on earth He expected to be performed through believers, empowered by the Holy Spirit as He had been, starting with Pentecost and continuing to the end of the age when He will return in glory.
  3. The completeness of Christ’s ongoing ministry is a function of the community of those who are in Him, who constitute His Body, while individually each member participates and contributes according to the part assigned to him or her, as the Holy Spirit directs and according to his or her measure of faith.
  4. Christ established a small group of people to establish and found this community, whom He designated His apostles, and each of these in himself seemed to function in completeness of ministry, while non-apostolic members are apportioned aspects of Christ’s ministry, characterized as “gifts.”
  5. Through the apostles and a few individuals closely related to them, the corpus of the New Testament was written through the inspiration of the Holy Spirit, forming the completion of Canonical revelation, which together with the Old Testament constitutes the only inerrant and infallible rule of faith and practice for humankind and the Church in particular.
  6. Canonical revelation, that which God chose to inscripturate and establish as the only inerrant and infallible rule of faith and practice, is to be distinguished carefully from God’s other acts of revelation which in His wisdom He has chosen to do throughout history.  He has revealed Himself and continues to reveal Himself in ways both general and specific, whether in imagery, in proposition, perceptibly to the physical senses, or perceptible only to individual cognitive functions, such as memory, dream, or intuition.  This is far from saying that any and all perception or cognition ought to be treated as God’s revelation, whenever it may happen to appear to be such to a particular person.  The standard for evaluation of any purported revelation from God is, as for all other things, the Canonical revelation, the Scriptures, as stated above.
  7. All of God’s revelation and communication is wholly true and free from error.  Human perception, reasoning, and interpretation is fallible, to put it mildly.  Scripture is that which is specifically designated as inspired or God-breathed and so designated God’s very words and recognized by inference as inerrant.  Non-inscripturated prophecy has never been given this guarantee and so requires discernment by those to whom it is spoken, since it entails one or more human act between the Spirit’s act of revelation and the report of that revelation by a person.  In all cases an accurate and complete report of the revelation is expected and required, though never guaranteed as it is with Scripture.  In the Old Testament, the theocratic role of the prophet was matched with severe consequences for inaccurate representation.  The situation in the Church changes with the generalization (“democratization”) of revelation and prophecy inherent in the New Covenant.  Reports of revelation, prophecies, are to be weighed and evaluated within the community.
  8. The Holy Spirit’s work in this age, in Christ’s body has many aspects which together make up a unified whole.  Sanctification, illumination, and empowerment for ministry, along with others, are integral parts of the whole, according to the way God was well pleased to arrange the Body of Christ.  The vital ongoing connection in terms of empowered ministry is variously described as abiding in Christ and bearing fruit, effectual prayer of faith, doing the works of Jesus, spiritual gifts, signs, wonders, and mighty works, and other terms.  Some understanding of these matters may center on specific terms (“spiritual gifts” for example) or draw questionable distinctions (“sign gifts,” or between “gifts of healing(s)” and prayer for healing, for examples) which tend to obscure the holistic nature of the vital, dynamic interconnection with Christ.
  9. God has established this ongoing, vital and dynamic interconnection in His wisdom, in His good pleasure and for His purposes, including confirmation of the gospel message, though there are many others, including encouragement, comfort, conviction, and edification.
  10. The provision of this ongoing interconnection is God’s own intitiative and is wholly within His sovereign control.  How He chooses to manifest it at different times and in different places is His choice to make.  At the same time the recognition of and participation in it by the Church has also varied because of factors within man’s responsibility, such as awareness, understanding, and acceptance. However, none of this means that God has at any time Himself withdrawn His provision for it or no longer wishes it to continue. What indications there are in the Scriptures for its duration is that it is continuous from Pentecost through the Second Advent.

Chart On Modern-Day Continuationism

by Scott

Below is a little chart I put together looking at the more modern-day continuationist views. Of course, contrary to some views, church history is full of individuals and groups that testify of the activity of God’s Spirit in revelations, visions, prophecies, healings, miracles, etc. But this below mainly looks at the more recent moves of the past 110 years – from Pentecostalism to charismatics to neo-charismatics.

[Note: click the chart to make larger.]

Experience, Faith, and the Word

By Marv

My wife’s parents were like many French people, agnostic to atheist, covered over with a vague New-Age layer. Many years before the events of this story happened, she had a thought occur in her mind, with a comfort and confidence, and she took it to be the Spirit of God speaking to her. “Your mother will come to faith first, then your father.”

Now, regeneration and conversion is a miracle always, but in a country such as France, you tend to diminish your expectations by a factor of ten, no, more like a hundred. It’s a tough, tough place for Christianity. We talked to them about the Lord, but apart from a little more openness for our sake, nothing much happened. It was hard to have too much impact; we were in the U.S. and they were in France.

One day in 1999, we had just brought home a new electronic answering machine. Back then those things were still gadgety enough to be kind of cool. You had to put a code on it to be able to retrieve messages. My wife suggested 828, because she liked Romans 8:28: “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” We were about to get a lesson about that verse.

We installed it, and the first time it rang, we decided not to answer but let the machine pick it up. What could it hurt?

Only it was her parents calling from France—with bad news. About 18 months earlier, my wife’s mother, Nicole had been operated on for cancer, successfully, we all thought. The cancer was back, and it wasn’t looking good.

In the next few weeks Nicole declined rapidly. My wife talked to her doctors, but French doctors are typically not frank with the patient or with family in regard to bad news. They told her they could treat her, which Nicole seemed to interpret as “cure,” but this was not what they meant. My wife eventually persuaded the doctor to level with her, since she was so far away and needed to know whether and when to fly over there. “Come now,” she was finally told, since they gave Nicole perhaps a couple of months.

While she was preparing to go over there, my wife spoke to her mother on the phone. We knew most of the evangelical ministers in their town and we wanted to get someone to her to pray for her. My wife quoted to her James 5:14: “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.”

She wasn’t in any church, but we were working on arranging a pastoral visit with someone we had contact with. But before this could happen, she was at the hospital for chemotherapy, and a Catholic priest happened by. She told him what her daughter had said, and asked him if he could anoint her with oil and pray over her, like James said. Now for Roman Catholics this verse has basically become the basis for extreme unction, last rites for the immediately dying. Yet he agreed, and came to her house the next day and did just as James instructed.

Well, my mother-in-law still died of cancer, but it was a year later, and here’s what happened in that year. First of all, though the cancer was not cured, she did have an immediate change of symptoms, whereas she was weak and also unable to eat, she had new energy and her appetite returned right away. She was up and out of bed, and was able to spend many pleasant months with her husband and later with us, when we came to be with her.

We still had “our people” come and pray for her, and they spoke with her about the Lord. Now she was ready to listen. And she did listen, and she placed her trust in the Lord, and she started attending that evangelical church. My father-in-law went with her, and seeing her faith, and impressed by the love that body was giving them, he came to faith as well.

The cancer was still progressing and eventually Nicole did become weak again and unable to do much out of bed. But the very last day, as it turned out, that she was physically able to attend church, both she and my father-in-law were baptized. Nicole gave her testimony, between tears, recounting the story of the priest’s prayer, and her healing, partial and temporary as it was. Then she said, “If I had not gotten sick, I never would have come to know the Lord.”

Nicole still had confidence that the Lord could heal her, and she even thought he would. Now the doctors still had not made it clear to her that they considered her terminal, and we did not wish to discourage her either. You have to understand something; in this beautiful, but post-Christian country despair fills the air, so thickly sometimes that you feel you could cut it with a knife. Cancer patients as a rule do not go gently into that good night, and if her oncologist did not spell out the doom she foresaw, it was to grant a measure of false hope to her remaining days. That is the only hope she was able to dispense, having seen so many agonizing as death approached.

One night my wife stayed with her mother in the hospital, conflicted over knowing the medical prognosis and yet not wishing to overtax her mother’s new faith. But Nicole had a dream about Jesus, and she awoke the next morning both radiant—and knowing she was going to die.

“There’s going to be a reunion,” she said mysteriously. Not understanding, my wife asked her what reunion, with whom? “A reunion with Jesus,” she said.

Her remaining weeks were spent in one hospital or another, and all her friends came and visited her. And Nicole told all her friends about Jesus and how wonderful he was and how she was so happy to be going to be with him. This was a new experience for the oncologist, who was not at all used to hopeful—dying patients.

The doctor told us she wouldn’t last until Christmas, but she did. She died in January 2000. In those last weeks, her estranged son came to see her, and there were tears and there was forgiveness.

At the end of the most difficult but amazing year of her life, she went to her dearly anticipated reunion. The church was packed for the funeral, all her family and friends had come. It was a long service. We gave her testimony. We gave our testimonies. The pastor preached to gospel. That day everyone Nicole loved was gathered together and heard about the love and grace of the Jesus she had come to love and with whom she was now joyfully present.

Perhaps I should think it inadequate that her healing was not quite a “New Testament quality” miracle, not complete, irreversible, permanent. Right.

I am persuaded that the Lord used experiences, in Nicole’s life, in all our lives, to encourage, to build up, to demonstrate His love. And to demonstrate the truth of His Word. Frankly, I really did not have much confidence in the Roman Catholic priest who had prayed for her. But our faith is not in men but in the Lord and in His Word. Besides, James did say to call for the elders, the presbuteroi in Greek, and in the history of the church that word became prêtre in French,“priest.” Of course, the greatest gift was not the physical healing, would not even have been her being totally cured of her cancer. James goes on in verse 15: “And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.”

And the Lord proved His Word that all things, even painful, grievous things work together for good to those who are called, and “those whom he called he also justified, and those whom he justified he also glorified.” (Rom. 8:30b)

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?

No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (vv. 35, 37-39).

Experience Shapes Theology

by Scott

No doubt experience shapes life. For the one who denies such, they are simply out of touch with reality. We have all gone through experiences based upon our culture, family upbringing, education, economic status and even church background. Such is unavoidable in life.

Paul even had these interesting words to say:

And he [God] made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, in the hope that they might feel their way toward him and find him. Yet he is actually not far from each one of us. (Acts 17:26-27)

God sovereignly places us into the era, culture, nation and background we live in, all that we might ultimately ‘feel [our] way toward Him’.

Specifically, when it comes to things like gifts of the Spirit and the use of such in the corporate worship setting, charismatics and Pentecostals (and now other ‘newer church’ groups) are usually labelled as too experiential. Such criticism is usually coupled with the fact that, historically, these groups have not had a solid Biblical foundation for some of their practises.

Of course, there is no doubt it would be unhealthy to found everything on experience and little, or nothing, on the truth of Scripture. Such can lead us down a path, or will lead us down a path that causes much confusion and damage.

Yet, what one might also observe is that experience may not only be a fault for Pentecostals and charismatics, but even for cessationists.

How?

For those who argue that miracles, healings, prophecy, tongues and other such things have ceased (or have mostly ceased), some of them will state something to the effect of, ‘Well, I’ve never seen such things, nor do I know any other people who have seen such.’

Do we see the possible problem with such a statement?

We should not look to be cruel and label this as hypocrisy, but there at least needs to be a reassessment here. If someone is quick to label Pentecostals and charismatics as those who base too much of their theology on experience and not enough on the Bible, and then the person goes on to state that one of the reasons they do not believe miracles and healings still take place is because they have never experienced or seen it happen, this gives rise to concern.

What seems to have been created is a double standard. Pentecostals and charismatics are chided for basing their theology on experience, but it might be that a cessationist does not consider certain gifts of the Spirit to still exist because they have neither experienced or know any one who has experienced such (at least experienced such to their personal satisfaction).

Of course, not all cessationists would make such a claim, and I only bring up such a point for consideration for both sides. But with cessationists, from the theologically trained to those who have no such training, there are quite a few who boast of founding their theology solely upon the Bible rather than experience, all the while heaping criticism upon the more charismatic groups for even considering experience as something on which they can build theology.

Yet, when the cessationist understanding of certain Scripture passages is challenged and found wanting, and of course this is where I lean, many cessationists can regularly remind us that they know of no one who has truly seen such miracles or healings, nor of anyone who has ever been truly used in prophecy or tongues.

So, what are we to do?

Well, let us first recognise that our experience does shape our theology. Whether we are full cessationist or full continuationist or anywhere in between, our personal life experiences will shape our theology. We cannot deny it. And that’s ok. Such is not inherently wrong. But this is not our sole, nor major, foundation for our understanding of God and His work.

God has given us a plethora of tools to guard against such: Scripture, the current local body of Christ that we are a part of, the whole cloud of witnesses that have fought the good fight for 2,000 years, and specific leadership within the local church. And that is just for starters, but good starters they are.

Of course, humanity can still go wrong. It does happen for fallible, fallen, broken human beings who are still ‘feeling their way towards God’, to again quote Paul from Acts 17. But, as a whole, if we keep our experiences in life humbly submitted to God, His revelation in the Scripture, leadership and the body with whom we relate, I think we can pretty much bank on being guarded against heresy, wrong practises, or just odd-ball stuff (though God might just call us to do something a little out of the ordinary).

In all, neither cessationists nor continuationists are free from the charge that our experience shapes our theology. And, please remember that this is ok. If our faith were solely based upon our doctrinal understanding (which is not ever 100% correct), then we would simply dry up and die, never having truly drunk from the living waters.

So, let’s be ok with our experience, to even be desirous of experiencing God. Such is not an anathema. It never has been from the Garden to today. And as we humbly seek God, let us continue to grow in being faithful to Him and His revelation in Scripture.