Sam's Biblical Insight, Exploring the Word, Faith, Theology, Doctrine, and Christian Life in the Spirit

1. Introduction:

In the face of external challenges, Christ’s Church has stood strong and resilient, growing and spreading like wildfire. However, it is the attacks from within that pose a significant threat, dividing the Church against itself and rendering it weak and less effective than “she” could be. As Jesus declared, “A house/kingdom divided against itself cannot stand and will be laid waste” (Matthew 12:25; Mark 3:25).
While the “gates of Hell may not prevail against the Church,” internal divisions can cripple its potential. Among these divisive issues, Cessationism emerges as a heavyweight, not only creating rifts within the Church but also depriving it of the promised full measure of Spiritual power and authority, in particular in the effort for the world evangelism.

 

In this blog post, we will unmask the reality of Cessationism, explore its theological fallacy, uncover its historical roots, and shed light on its impact on the modern Church. Brace yourself for the truth that lies within the shadows of Cessationism.

Proponents of Cessationism assert that their stance is firmly rooted in Scripture, while they view Charismatics as placing greater emphasis on personal experiences, which they consider to be unscriptural.

John MacArthur, a prominent Cessationist figure, expresses this perspective by stating, “God has not appointed contemporary individuals with the miraculous abilities we associate with charismatic figures seen on television or at tent-meetings. The question arises: why would God endorse flawed theology? Why would He bestow miraculous powers upon those propagating heretical beliefs? Strikingly, almost every movement that emphasizes miracles as a core theme is plagued by questionable theology, doctrinal inconsistency, outright heresy, or a combination thereof” (Charismatic Chaos, p.153).

From MacArthur’s viewpoint, Charismatic movements are labeled as unscriptural, heretical, and aligned with bad theology, because he believes that the age of miraculous signs and wonders has ceased. Consequently, any instances of miracles within Charismatic churches are dismissed as “counterfeit” and not genuinely of divine origin.

However, upon closer examination, it becomes evident that Cessationism itself lacks substantial biblical backing. Even esteemed Cessationist theologians like B.B. Warfield and J.F. MacArthur, Jr., admit that explicit scriptural endorsements of their beliefs are notably absent.

B.B. Warfield candidly remarks in Counterfeit Miracles: “But can we deduce from the New Testament that the miracles of the Apostolic age were intended to serve as a concluding sign? Regrettably, no such indication can be found in its pages” (p.21).

Similarly, John MacArthur, asserts in Charismatic Chaos (C.C.): “Scripture offers no indication that the miracles witnessed during the apostolic era were intended to persist into subsequent ages.” He underscores the foundational principle that authentic theology is rooted in the Reformation, evangelicalism, and orthodoxy, all of which stem from Scripture. In essence, our thoughts, experiences, and ideas are validated or invalidated based on their alignment with the Word” (p38).

Consequently, these well-known and vocal proponents of Cessationism concede that their beliefs lack robust scriptural substantiation. This inevitably raises a pivotal question: Can a theological standpoint devoid of solid scriptural grounding withstand rigorous scrutiny? In the subsequent section, we will delve into the avenues that cessationists explore when confronted with this challenge.

4. Cessationists Turn to Church’s Historical Records of Miracles to Support:

Cessationists now turn to Church history for validation. While they find numerous documented “spiritual gift” instances beyond the Apostolic age, they argue that none of them were similar in nature and extent to those associated with figures like Moses, Elijah, Elisha, Jesus, and the Apostolic era. They dismiss these as “credulous sources” or “unverified,” also questioning the link to Roman Catholicism. Cessationists additionally focus on selective examples of “faith healers” and “immoral tele-evangelists” as proof that modern-day Charismatics are deemed “fake.” J. MacArthur (C.C. p153) queries, “Why would God endorse flawed theology? Why bestow miraculous powers on those promoting heretical beliefs?”

Cessationists say God still heals as He wills when He wills. Yet, they reject the notion of ‘individual spiritual gifts’ and the entirety of historical records documenting such events. The absence of ‘credible and verifiable’ historical records together with a few ‘bad apples’ further reinforces their assumption that ‘spiritual gifts’ waned and eventually ceased, as cessationists posit. So, they concluded.

[John MacArthur, Charismatic Chaos: in Ch. 3: Prophets, Fanatics, or Heretics?’ treats together ‘The Kansas City Prophets, Montanism, Roman Catholicism, Neo-orthodoxy, The cults, and ‘From Sola Scriptura to ‘Something More.‘]

5. Cessationists invoke Textual Criticism and Hermeneutic:

John MacArthur states, “Pentecostals and charismatics tend to base much of their teaching on very poor principles of hermeneutics” (C.C. p. 101).

However, it’s worth noting what he said about Mark 16:17-18:

“What then can we say with certainty about Mark 16:17-18? First of all, we note that there is quite a bit of debate about whether verses 9-20 are even part of the original text of Mark’s gospel. But let us assume…a legitimate reflection of the original, inspired manuscript.”

Here, he not only questions the validity of Mark 16:9-20 but also alters the text. He changes “these signs will accompany ‘those who believe‘ and ‘they will‘ cast out demons; ‘they will‘ speak in new tongues” to “all who believe” and “all will.” He interprets “all” as an all-inclusive term, and then poses a question: “Have all Christians of all ages, right up to the present, been able to perform the five signs?” He concludes, “It quickly becomes apparent that these promises have not been fulfilled in the life of every Christian for all time” (C.C. p. 123).

Their infamous interpretation of 1 Corinthians 13:10-12 is also worth examining: “but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”

Now that we have the “Canon” – the perfect, are we, or are all cessationists, ‘perfect’ in speech, reasoning, seeing ‘face to face,’ and even “knowing fully”? Why there is division among the Church over interetations of the same Scripture? Why then Christ’s Church is divided over the Scriptures?

This doesn’t align with “good” hermeneutic principles, honest exegesis, or a “good” exposition.

6. Cessationists Redefine the Purpose of “Miracles”

Cessationists contend that the purpose of miracles was to authenticate God’s messengers. John MacArthur stated, “In the time of Moses and Joshua, in the time of Elijah and Elisha, and in the New Testament times of Jesus and the apostles.” He also questioned, “Are Miracles Necessary Today?” After the completion of the Old and New Testaments, cessationists believe that God’s revelation was finished (cf. Heb 1:1-2). Through numerous signs, wonders, and miracles, God authenticated His Book. The question arises: Is there an ongoing need for miracles to substantiate God’s revelation? MacArthur states the answer is a resounding “No” (C.C. p. 140-141).

This perspective reflects their desperate effort to “keep their boat” afloat. However, it indicates a limited view of the issue, failing to consider the full Scriptural perspective. Moreover, it outright negates the words of Jesus and related texts.

For instance, Jesus stated, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Looking at the explicit phraseology, Jesus included the successive generations as “My witnesses” to the ends of the earth. While Jesus and the original disciples are not physically present, the Great Commission remains an ongoing and vital mission for all Christians. If Jesus and His disciples needed “Spiritual powers,” how much more do the successive gospel torchbearers require them?

Furthermore, where in the text does it signify the provisionality of the “Power of the Holy Spirit”? Did Jesus overlook the impending completion of the Canon?

The “gifts of the Holy Spirit” were promised in the Old Testament, and the arrival of the Another Comforter equipped believers to fulfill the Great Commission set by Jesus.

In short, this is a clear case of breaking the Scripture, rather than interpreting it in contexts.

7. Cessationism: A Theology of Emotion and Reaction

Beyond the reasons mentioned above, it’s unfortunate that Cessationism often displays noticeable emotional and reactionary aspects in various presentations, including publications, sermons, and public platforms.

The historical background of the modern cessationism movement traces back to the 18th century in response to Roman Catholicism’s emphasis on miracles. The movement originated in suspicion of Roman Catholicism’s practices and was a response to concerns about miracles within the Roman Catholic Church. Additionally, the Pentecostal movement, which started among less-educated and specific racial groups, faced skepticism and even disdain from traditional theological circles.

In their various publications, sermons, and public events such as “Strange Fires,” proponents of the Cessationist movement exhibit elements of “they have, we don’t have” sentiment in their rhetoric and tone (C.C. p. 21-22). The sentiment that the gift of healing is no longer present is evident (p. 263).

This unfortunate but is the inconvenient and uncomfortable truth!

8. Effects of Cessationism:

Cessationism brings about profound effects that cannot be overlooked:

Firstly, it contradicts the very words of Jesus, especially those found in Acts 1:4-8. Cessationism’s logic and presuppositions run counter to these words, undermining their significance.

Secondly, Cessationism results in grieving the Holy Spirit, “extinguishing” the powerful movement of the Spirit within the church. This denial obstructs the fulfillment of the blessed Divine promise of “spiritual gifts,” which were intended for the militant missionary Church and its members in these last days.

Furthermore, Cessationism hampers the effectiveness of evangelism endeavors, hindering the proclamation of the gospel to every nation and impeding the approach of the Parousia. Jesus’ resounding statement, “You will be my witnesses to the ends of the earth,” unequivocally implies the continuity of “Spirit-power/gifts” until the Parousia. Yet, Cessationism dares to assert “Not so!”

It’s important to note that Cessationism began as a schism and was never put forward to nor represents the approval of the entire council of the body of Christ’s Church. Nevertheless, the movement sent shockwaves through the world community of the Church, reverberating into eternity.

In summary, Cessationism’s effects reverberate widely, diminishing the scope of spiritual power, obstructing the fulfillment of promises, and contradicting the very words of Jesus Himself.

Conclusion: Embracing the Fullness of the Spirit

As we come to the end of this journey, let us exercise discernment in our theological beliefs, acknowledging the complexity of the subject. Jesus taught that “a tree is known by its fruit.”

Sound Biblical Theology functions to unite the Church, empowering believers with spiritual gifts, and it does not contradict or undermine Scripture, particularly the explicit Word of Jesus concerning the works of the Holy Spirit.

We should cast aside any preconceived notions about this topic and collectively approach it anew with a comprehensive perspective on the Holy Spirit’s work. By doing so without emotional biases, we can foster unity and reclaim the Father’s promised “good gifts” – the diverse manifestations of spiritual power and gifts among His people. This approach will propel the Gospel of Jesus forward with the unwavering power of the Holy Spirit.

In closing, let us always remember that theology solidly founded on the Scripture and guided by the Holy Spirit will lead us toward unity, empowerment, and alignment with Scriptural teachings and the work of the Holy Spirit.

Jesus said: “I tell you, on the day of judgment people will give account for every careless word they speak -Matthew 12:36.

James 3:1 – “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.”

Soli Dei Gloria! Solar Scriptura!