It looks like Michael Patton is rearing up for another series on why he is not a charismatic.
He has posted one before, which you can find here. The interesting thing is that Marv and I already interacted with his first series. The two of us took turns, back and forth, engaging with the varying posts from that series. If interested, you can get a copy of our series in this PDF document: Response to Michael Patton’s “Why I’m Not Charismatic”.
In this newer series of posts, Patton is adding a new aspect to it. He will now look to interact with a continuationist (this is a helpful way in today’s world for engaging in theological discussion and debate). Unfortunately, he did not choose Marv and I as the continuationist proponents. He chose the well-known pastor and theologian, Sam Storms. That’s great, and we appreciate Sam Storms, for he has allowed us to post some articles at To Be Continued. I can only imagine Sam Storms will do a tremendous job, as he does briefly in this video.
So, check out the initiation of Patton’s new series at his blog, Parchment & Pen. But also keep in touch with our interaction at To Be Continued.
Those who follow our blog at To Be Continued, you might remember that, back in the summer, Marv and I interacted with Michael Patton’s in depth series entitled, Why I Am Not A Charismatic.
At the time, we made a PDF document available, as Michael had previously done as well. Well, rather than the previous two PDF documents being posted – Michael’s and our’s – I am now posting one PDF document that incorporates both series into the one document. So, what you have in this new document is Michael’s part 1, followed by ours, Michael’s part 2, followed by ours, etc, etc, all the way through to the full 8-part series. I believe this will allow for a better reading flow and make it easier to follow our interaction with Michael’s series.
If it came down to why I believe all gifts of God, including those in 1 Corinthians 12 and Ephesians 4:11, still exist today, I think I could summarise it in seven specific points. So here they are:
1) God is an actual living, personal being
Almost every Christian would uphold this statement. God is a personal being and He is living. And, so, one would only expect a living, personal being to be a communicator, a speaker. This is not so much a biblical argument in which I want to specifically quote a few passages here and there (though I know we could). But it is simply a theological deduction from reading the entirety of Scripture.
Living, personal beings are communicators in so many ways. And with God Himself being a living, personal being, what else could one expect from Him? Thus, He will continue to communicate, speak, reveal, unveil, illuminate, until all things are completed. Well, and then He will keep speaking to those enjoying the blessing of the new heavens and new earth!
2) Christ is a charismatic prophet and so is his body
When I use the word charismatic, I mean it in the sense that Roger Stronstad defined it in his work, The Charismatic Theology of St. Luke (which I review here):
I use the term “charismatic” in a functional and dynamic sense. By “charismatic” I mean God’s gift of His Spirit to His servants, either individually or collectively, to anoint, empower, or inspire them for divine service. (p13)
And, as the living Word, Christ was the greatest Prophet to ever exist (as I share more here at my personal blog). There has been none like him who spoke and revealed the Father, for he taught us that whoever has seen him has seen the Father (John 14:9).
Therefore, if Christ is the great charismatic prophet, then by nature, his body is to follow in his footsteps. The body follows the head. It’s part and parcel to our calling in Christ. It doesn’t mean that everyone is particularly marked out as a prophet today. Of course not. But, via the Holy Spirit’s indwelling and empowering, Christ expects his body to get on with completing that which he initiated. Christ is still continuing that which he began to do and teach (Acts 1:1). Thus, we are now not only a priesthood of all believers, but also a prophethood of all believers.
3) The Spirit continues the same work of Christ
This really connects with the former point, but it is the Spirit that is the main one to continue the work of Christ. It is the Spirit that comes to indwell and empower the people of God here and now. We are the vehicle by which Christ continues his work via his Spirit.
I know this sounds like the A, B, C’s of pneumatology (doctrine of the Holy Spirit). But when one reads the pervading teaching about the Spirit of God throughout the Scripture, and especially noting the heightened teaching and activity in the NT, one receives the overwhelming sense that the Spirit that was sent at Pentecost was to continue acting in accordance with his nature as recorded in the OT and NT until that final parousia-return. Again, the basics on pneumatology, but the same Spirit that was actively at work in the first century was to continue to indwell and empower the body of Christ for the past 1900 years and counting.
4) The positive affirmation in Scripture that such gifts would continue
I share much more here for you to read on this, but suffice it to say that there are actual Scripture passages teaching that such works and gifts would continue. In the article I have linked to, I specifically take time to look at these four positive Scriptural affirmations: John 14:12; Acts 2:17-18; 1 Corinthians 13:8-12; and Ephesians 4:11-16.
There are plenty more one could look at and consider, but those are a very solid starting point as to specific passages.
5) Faulty exegesis of the normal passages brought up by cessationists
By no means do I want to sound arrogant, but there are the ‘usual suspects’ brought up by cessationists as pointers to why certain gifts (or ‘sign gifts’) would cease once the full testimony of the gospel and new covenant was finished in the completed canon of NT Scripture. While I uphold the importance and authority of the Bible, I strongly believe none of Scripture points to the ceasing of any gifts prior to the parousia-return of Christ.
Four very often quoted passages are 1 Corinthians 13:8-12; 2 Corinthians 12:12; Hebrews 1:1-2; and Hebrews 2:3-4. I have spent some time considering these passages in this article. So rather than dealing with them in depth here, you can follow the link and read my thoughts.
As a side point, it is also quite interesting to note that phrases like ‘word of the Lord’, ‘word of God’, or ‘word’ do not always refer to the graphe written Scripture. God spoke His word and always has spoken His word. Again, it’s part and parcel to be a living, personal being that desires to communicate with those He created. But here are some examples where the above mentioned phrases are not referring to Scripture:
Word of God – Luke 3:2
Word of God – Acts 4:31
Word of God – Acts 6:7
Word of God – Acts 12:24
Word of the Lord – Acts 13:44, 48-49
Word of the Lord – Acts 19:20
Word of the Lord – 1 Thess 1:8
The are countless times the word ‘word’ arises and does not refer to Scripture
6) The amount of times God actually spoke through and used those who were not prophets or apostles
Here is a smattering of examples just from the New Testament:
Stephen (Acts 6:8)
Philip (Acts 8:4-7)
Ananias (Acts 9:17-18)
The 120 believers at Pentecost (Acts 2:4)
Cornelius and his household (Acts 10:46)
Agabus (Acts 11:37-38; 21:10-11)
The Ephesian disciples (Acts 19:6)
The Galatian believers (Gal 3:5)
The Corinthian believers (1 Cor 14)
This should give us courage who are not actually apostles or prophets. God wants to utilise His people in such ‘charismatic’ activities since He has been doing such from the beginning.
7) The great testimony of the charismata in church history
I have already written on this topic before, as you can see here. But suffice it to say, there are plenty of examples of God, by His Spirit amongst His people, speaking and acting out the charismata as found in 1 Corinthians 12.
And, a great resource to look at would be The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal by Vinson Synan. He takes time to chronicle what has happened over the past 100 years or so with the rise of the Pentecostal and charismatic movements. In today’s world, it is highly probable that there are some 500 million believers associating themselves with either Pentecostal, charismatic or neo-charismatic churches. And the accounts of God’s activity by His Spirit continue on into the 21st century.
So, suffice it to say, I find it extremely hard to argue for the cessation, or ceasing, of the gifts of the Spirit. For me, there is an overwhelming biblical, theological and historical positive case for the continuation of such.
The coming of the Son of God in the flesh is the turning point in redemptive history, that is in the outworking of God’s plan for rescuing His fallen world. It marks a decisive divide between all that came before and all that God does from that crucial point onward.
Jesus indicated His own place in redemptive history in the parable of the tenants. In this parable, God is likened to the owner of a vineyard who sends a series of bondservants to collect his due, only to have them rebuffed, abused, even killed by the uncooperative tenants. The next step is an escalation in the status of the messenger: “Finally he sent his son to them, saying, ‘They will respect my son.’” (Matt. 21:37). The voice of the son, we understand, bears a superiority not just in degree, but in kind.
The magnificent opening of the epistle to the Hebrews encapsulates this same truth, and then goes on for thirteen chapters to develop this theme of Christ as superior to everything in previous phases of God’s plan, to urge against retrograde motion on the part of his readers. He begins:
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Heb. 1:1-2)
Continuationism is the understanding that according to the Scriptures, and Jesus Himself, during this era between Pentecost and the Parousia, God has established in the Church a vital and dynamic interconnection with Christ and the Father through the empowering presence of the Holy Spirit, through which Christ continues to glorify the Father, build His Church, and advance His kingdom.
To express this understanding in the imagery of the parable of the tenants, after the son is killed, when the vineyard owner comes to “let out the vineyard to other tenants who will give him the fruits in their seasons,” (v. 4) the son is in fact restored to life. He then continues actively to run the operations of the vineyard for his father, though off site. As he is delegated the management by his father, he in turn delegates the on-site operation to the new tenants. In this arrangement he remains in two-way communication with the tenants and supplies the resources necessary to the success of the operation.
Some others would modify this scenario by removing the idea of “two-way communication.” The son, in this case, commits to written form everything he wishes to say or will ever wish to say to the tenants. Thus he leaves them an operation manual, and determines that while he expects communication from the tenants to him, he will not communicate directly back to them, since the manual already contains everything he wishes them to know.
The former of these conceptions, according to proponents of the latter, is inaccurate in that it is incompatible with Hebrews 1:2, cited above. The idea of ongoing two-way communication with God—that is that God to man communication (still) occurs by means other than the Bible—is denied, these assert, by the statement that now God “has spoken to us by his Son” (v. 2). God’s speaking through prophets, inferior delegates, the “servants” of the parable, is relegated to “long ago.”
The use of Heb. 1:1-2 in support of Cessationism does have a noble pedigree. It appears with the Westminster Confession of Faith as “proof text” number six, underlying what is generally taken to be a clause expressing cessation of ongoing revelation: “those former ways of God’s revealing His will unto His people being now ceased.” (WCF I.1)
However, there are two distinct propositions involved, taken to be stated or implied by Heb. 1:1-2:
1. God, having delegated His Son to speak for Him, no longer employs the lower-level messengers He previously had sent.
2. God having delegated His Son to speak for Him, the Son no longer is speaking.
Proposition 1 is non-objectionable, since it represents the author’s explicit point, and he goes on to elaborate on this point in the rest of the epistle.
It is far less clear, however, that the author intends Proposition 2 as part of his meaning, as a Cessationist application would suggest. Also, if the author of Hebrews is saying that the Son has said all He has to say, when exactly are we to understand that the Son in fact ceased speaking?
What can we determine from the text? First, the verb translated “has spoken,” elalēsen, “is aorist, in the past from the point of view of the writer. The specific time frame is further specified: “in these last days.”
The author then contrasts two types of events, the ministry of the prophets in the more distant past, and the ministry of Christ in the recent past. Can we legitimately infer from the author’s statement affirming Christ spoke in the past, a denial that He is therefore not speaking in the present and will not speak in the future? Not on the basis of any valid understanding of either Greek grammar or logic.
At any rate, when exactly does the author mean to tell us that God’s revelation ceases?
If in fact we go by the tense of elalēsen, the past, we are left with the paradox, or rather the antinomy of an inspired writer, stating in his present that revelation had previously ceased in the past. The very verse containing this word, not to mention the thirteen chapters yet to come contradicts the notion that God’s special revelation had already ceased at that point.
The author would have to mean some other time than that strictly indicated by the tense of the verb, if indeed he intends us to understand that communication through the Son comes to a point of completion and then ceases. When would that be, exactly?
The ascension, the ending point of Christ’s bodily presence on earth? Hardly, the entirety of the New Testament was written after this.
Besides, the author himself states in 2:4 that after Christ’s ascension God continued to testify through human messengers other than Christ: “God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.”
Is it then the completion of the Canon? It may or may not be factual to state that with the close of the Canon, the Son no longer speaks to us, and the Father no longer speaks through any other means. But how is such an understanding to be drawn from the words of Hebrews 1:1-2, which was written, perhaps decades before the last NT book was written?
What do the author’s statements about the Son tell us about the work of the Holy Spirit? Jesus’ own teaching predicts a future in which the Spirit’s work will include acts of speaking:
“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.” (John 15:26)“And when he comes, he will convict the world concerning sin and righteousness and judgment” (John 16:8)“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.” (John 16:12-15)
We find here, in fact, that the speaking ministry of the Spirit is a continuation of God speaking through the Son. The Father delegates to the Son and the Son to the Spirit.
He delegates, not only to the Spirit, but to His Church. “As the Father has sent me, even so I am sending you.” (John 20:21)
So if the speaking of the Spirit is a continuation of the speaking of the Son, how long do we expect the Son to continue to speak through the Spirit? Do we take Jesus’ words in John 16 then to be referring to the New Testament and nothing else?
If so, He said this to all eleven, but only commissioned three to write scripture: Matthew, John, and Peter. Did he exclude eight of those present and include others not present such as Paul, Luke, and James?
At any rate, the Son did in fact speak through the Holy Spirit in ways other than the writing of the New Testament:
“And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them.” (Acts 16:6-7)
This is still, however, during the period of the open Canon. Of course, the Spirit continues to speak during this time. Where are we ever told God will ever speak through the Spirit once the Scriptures, God’s sufficient written Word has been completed?
In Mark’s account of the Olivet discourse, Jesus gives instructions regarding what His disciples may expect in the days prior to His return, when the gospel is being proclaimed to all nations:
“But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. And the gospel must first be proclaimed to all nations. And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” (Mark 13: 9-11)
Hebrews 1:1-2 in fact says nothing about the Son ceasing to speak. The New Testament knows nothing of a time when once the Son has become incarnate, He ceases actively to glorify the Father to the world, to be God’s ongoing self-revelation. What we can see are three distinct phases of His revelation activity (presented out of order).
The first. His first advent, when He reveals the Father in His sinless life, He proclaims the gospel of the Kingdom, and dies sacrificially and rises again.
The third. His glorious second appearing, when faith becomes sight we will know as we are known.
The second. In between these times His Body, the Church, continues what in the first phase Jesus “began to do and teach” (Acts 1:1).
“In that day you will know that I am in my Father, and you in me, and I in you.” (John 14:20)
Yes, “in these last days, [God] has spoken to us by his Son.” Just so, in these days too, God speaks through His Son, who speaks through the Holy Spirit, who speaks through the Church, the Body of Christ.
As I recently mentioned, at Cornerstone, we are beginning an in depth series on the gifts of the Spirit as found in 1 Corinthians 12:1-11. So, on Sunday, we did just that. Here were the five points I emphasised from the text:
1) The knowledge of the gifts of the Spirit (1 Cor 12:1)
Now concerning spiritual gifts, brothers, I do not want you to be uninformed.
Paul did not want this group of believers to be uninformed, or ignorant. Well, for the Corinthians, they had knowledge, but they had wrong knowledge as well as wrong practise.
So Paul comes in and teaches about healthy and proper practise. Many times, out of fear, it is easier to steer clear of things that have been continually done wrong. For example, some are afraid to engage with evolutionary biology because so many people have utilised as an attack against Scripture and Christ. But I think this might be a bit too reactionary on our part.
The same is true with the gifts of the Spirit. Many people are not open to these because they know how unhealthy the practises of some have been. I’m sure you have a few names or groups in your mind already. And, yes, that is true. But misuse and abuse should never lead us to abandon something. Rather, as imitators of Christ, we are called to faithful and healthy use. Such instruction was very relevant to the Corinthian church.
But, with today’s church, whereas most people have moved away from a possible antagonistic view towards the gifts of the Spirit, due to the major moves of the Spirit across multiple denominations and church groups, including an enormous amount of solid men and women of God, you might still find quite a lot of people uninformed. The Corinthians had wrong knowledge in a lot of ways. Many present day churches are just not knowledgeable at all about these gifts. Our best ideas are from television, or even worse, YouTube. But that doesn’t become all that helpful for becoming informed about the reality of these gifts.
And, so, that’s where we need to be challenged. We are not to remain uninformed. We are not to remain ignorant. Almost 2000 years later, we are to remain challenged by these words of Paul:
Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. (1 Cor 14:1)
Where do we start? Most of us probably know some person or people involved in a church that believes in and correctly practices the gifts of the Spirit. And there are plenty of solid resources and books to consider – here is a short list of some. But let not our desire be to remain uninformed of these gifts. And, even more, let us be stirred to earnestly desire such gifts.
2) The nature of the gifts of the Spirit (1 Cor 12:4-6)
The first thing to briefly point out is the activity of the Trinity with these gifts:
4Now there are varieties of gifts, but the same Spirit; 5and there are varieties of service, but the same Lord; 6and there are varieties of activities, but it is the same God who empowers them all in everyone.
Normally, the word Lord (kyrios in Greek) is utilised for Jesus and the word God (theos in Greek) is utilised for the Father. I am simply amazed at both the cooperation and unselfishness of the Trinity. If only the body of Christ could get a small glimpse of that reality, all that it might spur us on for what God Himself desires for us.
But, with regards to the nature of the gifts of God, all gifts, I believe there is a heavy amount of misunderstanding. It is all centred around certain thoughts that could go like this: First, we believe the gifts of God are secret, hidden abilities within us that we are called to search for, dig up and unearth. And, the way many of us do so is by taking a multiple-choice test to figure out what our top 3 or 4 gifts are. Then, we feel good that we have identified our gifts.
The thing is that such a pattern is not really left to us in Scripture, is it? Listen, I am not trying to say it is inherently evil to take a test for gaining information and understanding about the giftings and ministries God might have opened to us. But, when it comes down to it, we are not really ever asked to search and find out our gifts. God’s people are simply called to serve. We are told to get on with edifying the body, serving, blessing, building up, etc. Remember, these are serving ministries, not hidden abilities to unearth.
Think of it this way: The reason why we know someone is an evangelist is because they are drawing other people towards Christ. The reason why we know someone is a teacher is because they are faithfully explaining the truth of Scripture. The reason why we know someone has a ministry of leading is because people follow their lead. And so on and so forth.
There are 3 other reasons why I believe this is a more healthy approach to spiritual gifts than the test-to-find-out-your-gifts approach:
a) There are two main words in the Greek that we translate as ‘spiritual gifts’ – pneumatika and charismata. The word pneumatika (i.e. in 1 Cor 12:1) could probably be better translated as ‘spiritual people’ or even simply ‘spirituals’. There is nothing about hidden abilities to dig up that is found in this word. I don’t doubt that the Spirit puts things within us, since He does indwell us, and it might be that the word charismata could be used to make this point. But we still need to remember we have no precedence in Scripture to find out our gifts, especially through a multiple-choice test.
b) Look at the emphasis of vs4-6 again:
4Now there are varieties of gifts, but the same Spirit; 5and there are varieties of service, but the same Lord; 6and there are varieties of activities, but it is the same God who empowers them all in everyone.
Vs4 utilises the word gifts in the place of the Greek word charismata. But look how it is coupled with the two words from the following two verses – service and activities. These gifts are serving ministries (for ‘ministry’ simply means ‘service’). And these are actual activities, or workings, of the Spirit. They aren’t hidden. They are activities we walk out through serving!
c) Finally, note the emphasis of vs7
To each is given the manifestation of the Spirit for the common good.
Again, just as vs4-6 point out that they are something we serve in and are activities, here we are told they are manifestations. This also highlights that they are visibleactivities that take place – again, through serving.
So I focus in on the nature of these gifts because I believe we can easily hold to a warped view of such. We are not called to find out our gifts and, then, once we do, we slot in to where our gifts can be best used. It’s just not really done that way. Rather, we are simply called to serve. And as opportunities arise, if it is right, God will empower us to be used in such a service, in such a ministry, in such an activity, even a manifestation of God’s Spirit.
Therefore, I will be honest and say that I don’t believe the excuse, ‘Well, that’s not my gift,’ is a very valid one. So what if one doesn’t think they have the gift of whatever. Let’s be open and available to God in being utilised where we are weak. Remember, His grace is sufficient. His power will be made perfect in weakness (2 Cor 12:9).
Yes, I am very much aware of balancing this with wisdom. I am not saying we throw anyone and everyone into any and every ministry activity. But, I would remind us that I have been emphasising that that is not how it works. You don’t throw people in to ministry opportunities. You see where a ministry, a service, and a manifestation of God is needed, and available people step in to serve in just that way as they are empowered by God.
That is the nature of the gifts of God’s Spirit. All of them.
3) The result of the gifts of the Spirit (1 Cor 12:7)
To each is given the manifestation of the Spirit for the common good.
The gifts are given mainly to be a blessing to people – to build them up, edify, exhort, strengthen. This is similar to what Paul says specifically about the gift of prophecy:
On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. (1 Cor 14:3)
When people serve in these gifts, the body of Christ will be spurred on towards the things of God. That is the fruit, the results. Even with prophecy, there are many who think 1) it is mainly about predicting the future, 2) it must be in King James English and 3) it must always be rebuke. But that is not what prophecy is mainly about, as Paul reminds us in this verse above. Of course there will be times to challenge and rebuke. That is a reality. But, in all, it’s given (even in rebuke) to help people move towards Christ. And such is truly building them up, strengthening them, blessing them.
Also, let me take a minute to remind us that the reverse is true as well. If the gifts of the Spirit are for the common good, then if we don’t have the people of God being utilised in such gifts, the body will be found lacking. It is as simple as that. It doesn’t mean we will forever be held back from moving forward in Christ. But these specific gifts will help us move towards Christ more and more, just as all the gifts of God will. That is important to remember.
4) The list of the gifts of the Spirit (1 Cor 12:8-10)
By no means do I believe these 9 gifts are exhaustive, or even that the other lists in the NT (1 Cor 12:28-29; Eph 4:11; Rom 12:6-8; 1 Pet 4:10-11) are exhaustive. There is quite a good representation amongst them. But there are plenty of other serving ministry gifts available to God’s people.
But these gifts remain part of the mix, no doubt.
Some find it helpful to divide these nine gifts into 3 groups of 3, as follows:
Gifts of power: faith, gifts of healings, workings of miracles
Gifts of thought: word (message) of knowledge, word (message) of wisdom, distinguishings between spirits
Gifts of speech: prophecy, tongues, interpretation of tongues
With Cornerstone, I am going to start with prophecy, as it seems the most readily available gift of the Spirit to God’s people (from my reading of passages like Acts 2:17-18 and 1 Cor 14). So, as and if I post articles about these gifts, I will probably follow my preaching order. We shall see.
5) The empowering of the gifts of the Spirit (1 Cor 12:11)
Finally I emphasise that these gifts are empowered in God’s people, and this is obviously done by the Spirit. I have written plenty on how God has been emphasising His power to me as of late, and I have specifically been focusing on the power of the Holy Spirit. And, so, in this short verse, we are reminded of this empowering:
All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.
Similar words are found in vs6:
and there are varieties of activities, but it is the same God who empowers them all in everyone.
We need to be connected to the power source, if you will, which happens to be the person of God’s Spirit Himself. The Spirit was given in the first place to empower God’s people to be witnesses (Acts 1:8). I feel 100% confident in acknowledging that these nine gifts, along with all of God’s giftings, will be helpful in walking out our call as an empowered people.
So, thus, you have some of my introductory thoughts to the gifts of the Spirit, at least as found in 1 Corinthians 12:1-11.
Just as a side note, for the sake of moving more towards discussion of the gifts, I left out addressing why some people believe these gifts have ceased (known as cessationism). If you want to read more of my thoughts addressing the usual passages quoted by cessationists, and some ‘positive’ affirmations of the continuation of these gifts, you can read here and here. Another objection of cessationism is that these gifts seemed to have ceased pretty much in the second and third centuries and nor do we see them much throughout church history. Here is some food for thought on the charismata in church history.
Lastly, I leave you the audio file from my message on Sunday if you would like to click on it below, or you can download from our podcast or iTunes.
by Scott
To Be Continued... 