Holy spirit gifts controversy

HOLY SPIRIT GIFTS CONTROVERSY
EDITED BY GLENN PEASE
CONTENTS.
1. Three different views.
2. Continuationism – What is it? What do continuationists believe?
3. What is cessationism? Whatdo cessationists believe?
4. Spurgeon's conflicting views.
5. Perment and temporary gifts.
6. A balancedperspective.
1.
ARE THE MIRACULOUS GIFTS
OF THE HOLY SPIRIT
MANIFEST TODAY?
A PAPER
By Richard A. Goetsch
ST5103 – Dr. Bruce Fields
Trinity Evangelical Divinity School
Deerfield, Illinois
February, 2011

Introduction / Thesis Statement
In the New Testament we read of the Holy Spirit dispensing gifts (χαρίσματα = charismata)
to the apostles and believers in the early church. These gifts included skills or abilities that could be
considered “natural,” such as teaching, service, or giving; but they also included “supernatural”
abilities, such as miracle-working, prophecy, healing, and speaking in tongues.
All of the gifts were given by Jesus for the building up of his body (Eph 4:11), and were
administered by the Holy Spirit, who knew which gifts to give to each believer so as to best serve
their community (1 Cor 12). All Christian theologians agree that the natural gifts are still present in
the church. Where they differ centers on two questions: does the Holy Spirit still dispense the
supernatural gifts today; and if so, are they to be part of the normal, daily experience of the Christian
life?
After summarizing three broad theological positions taken on these questions, I will consider
the biblical evidence and the record of church history, finally using the “Wesleyan quadrilateral” to
conclude that the supernatural gifts are indeed for today, but are not necessarily meant to be
normative for all believers.
Three theological positions
The spectrum of theological viewpoints can be broken down into three major positions.
Cessationist. Those holding this view assert that the miraculous gifts ceased to be given by
the Holy Spirit to the church by the end of the apostolic age, because they were no longer needed.
Those “sign gifts” were given, they say, for two purposes: to establish of the church and to create the
New Testament canon. When both were accomplished, the miraculous sign gifts were no longer
needed.
The argument in its simplest form has two parts. The first is that certain New Testament
passages specifically associate the miraculous gifts with the work of the apostles as they laid the

foundation of the church. In these passages (primarily Acts 14:3; 2 Cor 12:12; Rom 15:18-19; Heb
2:3-4), the miraculous gifts seem to function as they did in Elijah’s showdown with the prophets of
Baal (1 Ki 18:22-24, 39); they provide confirmation that the words of the prophet / apostle are true
and of God. Once the church was established and their message, which would become the New
Testament, confirmed, the gifts ceased. In fact, if the supernatural gifts continued, it is argued, the
canon of Scripture is at risk. If believers continued to prophecy and do wondrous deeds, then their
teachings would also deserve to be considered for canonicity as well, which was exactly the problem
with the early Montanist sect.
The second part of the argument is that we have nothing in the New Testament telling us that
the Church must continue to manifest the miraculous gifts of the Spirit. Outside of a few Pauline
epistles that give instruction for the early church on handling the gifts that were currently dispensed,
the other epistles don’t deal with supernatural gifts at all. Also significant is the fact that the various
qualifications for church leadership – namely elders and deacons – make no mention of the need or
expectation to have supernatural gifts (1 Tim 3:1-13, Titus 1:5-9)
Though an extreme cessationist would say that any display of charismatic gifts is Satanic in
nature, a moderate cessationist would say simply that the sign gifts should be extremely rare; that is,
certain believers might still be granted a special dispensation of power to accomplish something very
important; but this would not be common at all. Both would affirm that the Holy Spirit is still
working in powerful, miraculous ways today – for instance, by “resurrecting” or regenerating the
souls of those who were “dead in their transgressions and sins (Eph 2:1,5).” They affirm that the
natural gifts are still given, because they are still needed.
Continuationist. This view holds that all the sign gifts mentioned in the New Testament
continue in the church to this day. Some holding this position (such as the Pentecostals) believe that
baptism in the Spirit is an empowering experience subsequent to conversion which should be sought
by all Christians today, and that those who receive it will always speak in tongues as a confirmation

of the experience. Others (usually calling themselves Charismatics) believe that conversion and
baptism of the Holy Spirit are simultaneous, and do not necessarily need to be accompanied by
tongues. Still others (sometimes called Third Wave believers) agree hold the basic Charismatic
positions, but believe that such powerful experiences of the Spirit subsequent to conversion are better
called additional “fillings” or “empowerings” of the Spirit. All continuationists hold that miracles
and miraculous signs should be commonplace in the church today.
A basic argument for this view would be that A) The Gospel writers present Jesus' miracle-
working as a standard model for all disciples (i.e. Mt 9:19-22, 38; 10:8); B) Jesus nowhere revokes
this commission to minister as he did; in fact, he affirms it in his last address (Acts 1:8), and
throughout Acts, Luke presents the empowerment of the church that began at Pentecost as a
normative experience for Christians (Acts 2:39; 10:44-48); C) Paul's presentation of the gifts is
inseparable from his view of how the church is made mature (Eph 4:11-12), and since we are never
told in Scripture that some of these gifts will at some point cease to be needed for the maturity of the
church, we should not assume they have, any more than we would assume that some of the fruit of
the Spirit are no longer needed. “There is no more warrant… for applying chapters 12 and 14 of 1
Corinthians exclusively to the early church than there is for limiting the 13th
chapter in this way.
Gifts and love go together – in the twentieth century as in the first.” The burden of proof lies with
those who say the gifts such as tongues have ceased; as Craig Keener argues, "I believe that the
position that supernatural gifts have ceased is one that no Bible reader would hold if not previously
taught to do so.”
Open But Cautious. This third broad position consists of those who are not convinced by the
arguments that the supernatural gifts have ceased, but are also not convinced that these gifts should
be embraced as the normative experience for all Christians. They don’t think these gifts are ruled out
by Scripture, but they are troubled by many abuses of these gifts, or uses of them that don’t conform
to Scriptural guidelines. They believe central activities like Bible study, evangelism, discipleship,

prayer, obedience should be the main focus of the church, not miraculous and “flamboyant” displays
of the Spirit; yet they respect and are drawn to the vibrancy and helpful experiential corrective
brought by the continuationists.
Biblical texts
There are four lists of the gifts of the Holy Spirit in the New Testament (Rom 12:6-8; 1 Cor
12:4-11; Eph 4:11; 1 Pet 4:10-11). The purpose or orientation of each list seems to be different,
however: the lists in Romans and 1 Peter look like functions or means of serving the church; the 1
Corinthians list is more focused on individual special abilities and how to properly think about and
handle them; and the Ephesians list looks almost like a set of offices or positions within church
leadership based on gifting. The lists overlap, but differ, which strengthens the impression that they
are meant to be exemplary, rather than comprehensive in enumerating the possible gifting which the
Spirit might bestow. These lists don’t necessarily shed light on the question of the continuation or
cessation of the supernatural gifts, however; rather, they address the Sitz im Leben (“setting in life”)
in which the early church found itself, having apostles, prophets, etc. in their midst.
The book of Acts records many manifestations of miraculous gifts, beginning with Pentecost.
Not to short-circuit a careful examination of these texts, but D.A. Carson states well the approach
that should be taken to this book as a whole:
The essentially salvation-historical structure of the Book of Acts is too often
overlooked…. The way Luke tells the story, Acts provides not a paradigm for
individual Christian experience, but the account of the gospel’s outward movement,
geographically, racially, and above all theologically.
That is to say, the purpose of Acts is descriptive, not prescriptive, recording how in fact the
Gospel spread, in accordance with Jesus’ prophetic commissioning (Acts 1:8). Eastern Orthodox
theologian Sergius Bulgakov agrees:
That which is described in the Acts of the Apostles is therefore not the general norm
which can be applied to any and all receptions of the Holy Spirit. On the contrary,

this was an exclusive event in the life of the Church, which has not been repeated…
That is why it is completely erroneous to make that which is reported in the Acts of
the Apostles the norm for all men and for all times… Thus, even for the apostles and
for their epoch, direct guidance by the Spirit of God was something exceptional, a
special and express act of the Spirit of God. Such guidance was not continuous and
constant.
What about the idea of a “two-stage” baptism, a separate baptism “in the Spirit” subsequent
to conversion, based on four episodes of Acts: Jews in Jerusalem at Pentecost (2:1-5); Samaritans in
Samaria (8:14-17); Gentiles in Joppa (10:1-5, 33, 44-48); and Gentiles in Ephesus (19:1-7). For the
same reasons mentioned above, these should most likely be taken as descriptive passages, recounting
experiences were exceptional, not normative. Note that the sequence of these four episodes follows
the salvation-historical structure of the book of Acts, and nearly of Acts 1:8. This was the only
period in church history in which it was possible for believers to have only received the “baptism of
John (19:3)” for repentance, without receiving the Holy Spirit, because they were believers and
baptized before the sending of the Spirit at Pentecost. In essence, these were the last of the Old
Testament believers.
The only case in which this explanation may not fit is the Samaritans, who were baptized by
Philip; surely he would have known about the Holy Spirit, having served as a deacon with the
apostles in Jerusalem. But there are other possible explanations here; for instance, perhaps in these
early days the “giving” of the Spirit was a prerogative of the apostles alone. Later, however, Paul
seems to assume that the normal experience will be simultaneous baptism of water and Spirit by the
time he writes to the Corinthian church, approximately twenty years after Pentecost (1 Cor 12:13).
It should be noted that the book of Acts does not present a unified message that all believers
must speak in tongues. There are at least four references to people who are said to be full of the
Spirit, but who did not speak in tongues when they believed and were baptized, or who did never
spoke in tongues as far as the biblical record is concerned (Acts 6:3, 5; 7:55; 9:17; 11:24).
Apparently speaking in tongues was not a universal experience even in the early church.

Historical perspective
Immediately after the New Testament era, the miraculous gifts of the Spirit were still
common in the church, but, according to Irenaeus (c. 180), gifts such as tongues were not universally
given:
The apostle declares, ‘We speak wisdom among those who are perfect,’ calling those
‘perfect’ who have received the Spirit of God and who through the Spirit of God do
speak in all languages as Paul himself also used to speak. Similarly, we also have
heard many brothers in the church who possess prophetic gifs and who through the
Spirit speak all kinds of languages. They also bring to light for the general benefit
the hidden things of people and declare the mysteries of God.
Yet these gifts were already considered to be lesser in measure than those exercised by the
apostles, as Tertullian (c. 200) explained:
Apostles have the Holy Spirit uniquely as those who possess the Spirit fully in the
prophecies they give, the efficacy of the healing virtues they practice and the
evidences of tongues they exhibit. They do not have the Spirit partially, as all others
have.
They were also being observed to occur less frequently. North African church father Origen
(c. 225) wrote that
The Holy Spirit gave signs of his presence at the beginning of Christ’s ministry.
After his ascension he gave still more. However, since that time these signs have
diminished, although there are still traces of his presence in a few who have had their
souls purified by the gospel and their action regulated by its influence.
The Apostolic Confessions (c. 380), though recognized as not actually written by the
apostles, is still acknowledged as a valuable historical document that reveals 3rd and 4th century
church views and practices. According to the Confessions, the reason these gifts were much rarer
than they once were is that it was now only on rare occasions that particular unbelievers would be
convinced by them:
These gifts were first bestowed on us the apostles when we were about to preach the
gospel to every creature and afterwards were of necessity given to those who had
come to faith through us. These gifts were not given for the advantage of those who
perform them but for the conviction of the unbelievers, that those whom the word did

not persuade, the power of signs might put to shame… It is therefore not necessary
that every one of the faithful should cast out demons or raise the dead or speak with
tongues. Rather, only someone who has been given this gift for some cause that may
be an advantage to the salvation of the unbelievers who are…worthy of salvation.
For not all the ungodly are affected by wonders.
Though the Apostolic Confessions left open the possibility that believers might still exercise
these gifts, not so Augustine (c. 400), who made it clear that miraculous gifts were not to be
expected. Concerning the gift of tongues, he wrote,
These were signs adapted to the time. For that giving as a sign of the Holy Spirit in
all tongues had to happen in order to show that the gospel of God was to run through
all tongues over the whole earth. It was done in order to provide a sign, and then it
passed away. When we now lay hands on people so that they may receive the Holy
Spirit, are we looking for them too to speak in tongues?... And when you saw that
they did not speak with tongues, was any of you so wrong-minded as to say, ‘These
have not received the Holy Spirit because if they had received the Spirit they would
speak with tongues as was the case in those times?’ If then the witness of the
presence of the Holy Spirit is not now given through these miracles, by what is it
given, by what does one get to know that he has received the Holy Spirit? Let him
question his own heart. If he loves his brother, the Spirit of God dwells in him. Let
him see, let him prove himself before the eyes of God, let him see whether the love of
peace and unity is in him, the love of the church that is spread over the whole earth.
In another place, Augustine expands on his theological reasoning for the ceasing of gifts he
has observed:
[The Holy Spirit] is certainly being given nowadays. So why is nobody speaking
with the tongues of all nations, as people spoke who were filled with the Holy Spirit
at that time? Why? Because what that signified has been fulfilled. What was that? ...
The fact, I mean, that that small church was speaking with the tongues of all nations,
what else can it signify but that this great church ‘from the rising of the sun to its
setting’ is speaking with the tongues of all nations? Now is being fulfilled what was
then being promised.
As the centuries passed, the gifts of the Holy Spirit, even the Holy Spirit himself, seemed
ever more distant, even unobtainable for many in the church. Instead of being a gift freely given and
effortlessly received, Symeon the New Theologian (c. 1000) felt that the vital experience of the Spirit
could only be gained through great and sorrowful effort:
We can only pass through the darkness of the soul and contemplate the light of the
Holy Spirit if we suffer pain and hardship, violence, tribulation and distress… We
must therefore do all that we can to receive and to keep the Holy Spirit within us…no

one will obtain that reward [of having the Spirit within them] without the works, the
pain, the hardship and the suffering of virtue.
And so it continued through most of church history. Though the Holy Spirit was embraced to
a greater or lesser extent at various times or in various denominations, only occasionally did
supernatural signs appear. But, occur they did. During the Middle Ages, visions, prophecies,
wondrous signs, healings, transports of spiritual ecstasy and more were said to have accompanied
missionaries such as St. Patrick, mystical monastics such as Bernard of Clairveaux, and priests such
as John Huss. Many of these miracles are difficult to authenticate, of course, and many more are all
but certainly hagiographic flights of fancy; yet it is hard to believe that absolutely all were falsified,
that these accounts were not based, at least in part, on some correspondingly real yet supernatural
experiences.
Moving on, during the time of the Reformers Luther is reported to have cast out a demon;
Beza claimed that Calvin uttered several prophesies which were fulfilled. The Reformed French
Huguenots (c. 1540-1700) reported that young and old alike experienced physical manifestations of
the Spirit such as falling down and involuntary contortions.
During the First Great Awakening in America (1730-1760), Jonathan Edwards (a Calvinist)
reported manifestations of the Spirit that houses full of people crying out, fainting, convulsing,
worshipping, and falling into trances for hours. John Wesley (an Arminian) witnessed people falling,
convulsing, reporting visions, shaking, even being overcome with involuntary laughter. Peter
Cartwright saw similar manifestations happening to thousands during Second Great Awakening at
the Cane Ridge Revival of 1801, as did Charles Finney during his preaching career (1825-1875).
The beginning of modern Pentecostalism was the Azusa Street Revival in Los Angeles,
California, led by African American preacher William J. Seymour, which began on April 14, 1906
and lasted thirteen years. Fainting, convulsions, and the like were common, as was speaking in
tongues and miraculous healings. From there, Pentecostalism has spread around the world at an

incredible rate, sweeping especially through Latin America and Africa, becoming the fastest growing
expression of Christianity bar none.
Applying the Wesleyan quadrilateral of authority
Theologians have noted that John Wesley looked to four main sources for determining God’s
mind and will: Scripture, tradition, reason and experience. This framework can be helpful in making
a personal decision regarding the question of the supernatural gifts of the Holy Spirit.
As to Scripture, I am sympathetic to the arguments of both cessationist and continuationist.
Strong points are made on both sides; so strong, in fact, that I don’t think the question can be
definitively settled based on Scripture alone. This means we must look further.
Considering tradition, the evidence is also mixed. As we have seen, the supernatural gifts
apparently faded quickly from daily church experience; in less than four hundred years they had all
but completely vanished. Yet clusters of experiences that certainly sound like powerful
demonstrations, and even movements, of the Holy Spirit continued to be reported throughout church
history.
Reason does not help much here, as we are discussing supernatural events. If one believes
that God is both transcendent and imminent, that he not only created but remains Creator, that he has
a purpose for human history and goals that he is committed to realizing, then it stands to reason that
the Holy Spirit might bestow supernatural gifts today.
As far as experience, I have never spoken in tongues personally. However, I have had other,
temporary experiences which have looked very much like (and which I believe were) supernatural
manifestations of the Spirit. I’ve twice experienced visions that I felt utterly convinced were from
God, concerning the future, which came to pass. I’ve also experienced miraculous healing. Once,
during my years as an overseas missionary, a key student leader broke her leg and was told by
doctors it would be six to eight weeks before the cast would be able to come off, which meant six to

eight weeks that she would be out of our ministry during a crucial season. I immediately had an
overwhelming sense that this was Satan’s work – a very unusual sensation for me! At her invitation,
I visited her at home, laid hands on her cast, and prayed for her leg to heal and Satan’s plans to be
thwarted. A few days later, she visited the doctors and had X-rays taken; they were amazed, and told
her that her leg looked fine. They took off the cast, and she was back at school, and our ministry, the
next day. Though these “gifts” or displays of the Spirit’s power have been one-time events, they are
evidence to me that the Spirit has, and still can, act in power in my life.
All this persuades me that it is quite possible that many believers today experience such gifts
on a regular basis, particularly in parts of the world where the Spirit is bringing large scale revival. It
is difficult to imagine that the more than five hundred million charismatic and Pentecostal believers
around the world today are all completely mistaken about what they witness and experience in their
churches weekly.
Does this mean that all purported supernatural manifestations of the Holy Spirit are exactly
that? No; there are other explanations for signs that are doubtless sometimes true, such as counterfeit
works of Satan, or complex psychological or emotional “hysterical” states. Thus, I would agree with
theologian Thomas Oden:
The gifts of miracle and healing are more rare in the present than in the apostolic
period, but not wholly absent. We would be ill advised either to rule out the
possibility of the Spirit’s working today in miracle and healing, or to have no critical
criteria to apply to alleged miracles and healings, which so often lead to fanaticism
and manipulation.
As a result of these reflections, I locate myself in the “open but cautious” position on the
question of whether the supernatural gifts of the Holy Spirit have ceased. I do not believe they have,
but neither do I believe that all Christians must experience them regularly. I believe that the focus of
Christians and Christian communities should be basic spiritual disciplines such as study of the Word,
prayer, witness, and worship, but that we need to be very open to being boldly “Spirit-led.” I believe

that any focus on the gifts of the Spirit should be subordinate to a focus on developing the fruit of the
Spirit (Gal. 6:16-25). I believe all Christian churches should recognize that
There is something quite misleading about calling Neo-Pentecostalism the ‘charismatic
movement.’ …Every Christian has gifts with which he or she may and should serve the
Kingdom of God. In other words, not just Pentecostals… but the entire church of Jesus
Christ is charismatic.
1 CONTINUED,
© RosemaryBardsley2009
B. A QUESTION: Do all Biblical ‘gifts’occurtoday?
We needtobe aware thatthere is diversityof opinioninthe Christianchurchaboutwhich‘spiritual
gifts’are permanentandwhich,if any,ceasedat the endof,or soonafter,the apostolicage.
Aboutthe ‘signgifts’:
[‘Signgifts’usuallyreferstothe giftsof miracles,healings,languagesandthe interpretationof
languages.Some Christiansbelieve thatapostleship,prophecy,discerningof spirits,wordsof wisdom
and wordsof knowledge werealsotemporarygiftsconfinedtothe apostolicage.Thisdependsonone’s
understandingof whateachof these giftsactuallyis.]
The three dominantviewsare:
The ‘strong’cessationistview
Thisviewbelievesthatthe ‘sign’giftswere onlyintendedbyGodfor the apostolicage;theywere given
as confirmationof the message of the apostles,anddidnotpersistbeyondthe generationof peopleto
whomthe apostlesministered.Once the message of the gospel wascommittedtowritingbythe
apostlesortheirassociatesthe signgiftsceased.Thisview considersall modernoccurrencesof these
‘gifts’tobe non-genuine,andtohave a source otherthan God.
Some extreme expressionsof thisviewdenythatGodstill worksmiraclestoday.
The ‘weak’cessationistview
Thisviewparallelsthe ‘strong’cessationistview uptoa point,believingthatthe signgifts,asa general
rule,ceasedwiththe endof the apostolicage;but,out of respectforGod’s sovereignty,itdoesnotrule
out the possibilitythatGodmay againgrant such genuine manifestationsof these giftsaccordingtohis
sovereignwill if andwhenhe choosesinagivencircumstance.The expectationisthatthiswill be rare,

rather thanthe norm. Thusthisgroup thushas seriousreservationsaboutstatingcategoricallythatGod
will neveragaingrantsigngiftsbeyondthe New Testament/apostolicera.
While denyingthe validityof muchor mostof whatis designated‘spiritual gifts’todayandthe ‘miracles’
reportedfromthe use of those supposed‘gifts’,this view believesthatGodcontinuestoworkmiracles
todayby hisownsovereignpowerandmercythroughoutall ages,withoutrequiringthe involvementof
humanagentspossessing‘signgifts’.
The presence of the signgiftsandthe abilityof Godto performmiraclesare twodistinctthings.While
the NewTestamentsigngiftswere of necessitydependentonthe abilityof Godto workmiracles
throughhumanagents,the historicandcontinuingabilityof Godtomiraculouslyintervene inourlives
and inour ministrydoesnotnecessitateordependonthe presence of the ‘signgifts’.
The perpetual view
Thisviewunderstandsthatall gifts,includingthe ‘sign’gifts,wereGod’sintentionforthe churchof all
ages.It understandsthe modernoccurrencesof the sign giftstobe genuine andtobe the norm.It
considersthe re-emergence of these giftstobe arestorationof genuine New Testamentchurchlife.
[Some extreme expressionsof thisviewbelieve thatpossessionof one ormore specificgifts,most
frequentlythatof speakingin‘tongues’,isessential proof thatone iseither[1] saved,or[2] baptized
withthe Spirit.Thisiswrittenintosome denominational/church/organizationdoctrinal statements.]
Althoughitdoesnotstate it directly,the New Testamentdoesgive someindicationthatthe signgifts
generallyhave alimited,confirmatory,evidential purpose,whichrulesoutunderstandingthemasthe
everyday‘norm’intendedforeverychurchinevery age.Indeeditdoesnotseemthateveninthe
apostolicage theywere the everydaynorm.Consider:
[1] Acts10, 11, and 15, where the signgiftof speakinginlanguageswaspowerful evidence convincing
the JewishChristiansthatGod’smessage of salvationwassalvationthroughChristalonewithout
adherence toJewishritual law,andwasmeantnotonlyforJews,butalsofor Gentileswhoneither
possessednorkeptJewishritual law[see Acts10:44-48; 11:15-18; 15:6-11]. In referringbacktothis
incidentPeterclearlystatedthatwhatoccurredwas whathappenedtothe apostlesatthe beginning,
that isat Pentecost,notsomethingthatoccurredwheneveranyone wasconverted.
[2] Hebrews2:1-4, where ‘giftsof the HolySpirit’are includedalongwith‘signs, wondersandmiracles’
as God confirmingthe apostolicmessage.Once the messageisconfirmeditdoesnothave to be
repeatedlyconfirmed.
[3] Romans15:17-19, where ‘signsandmiracles,throughthe powerof the Spirit’accompaniedPaul’s
proclamationof the Gospel.

[4] 1Corinthians13:8-12, whichindicatesthat,while the teachinggifts[forexample,prophecyand
knowledge] will be broughttoanend[passive voice inthe Greektext] bythe perfectionof knowledge
[inferredtobe the perfectknowledgethat comesatthe final comingof Christ],the signgiftof languages
will cease inandof itself [middle voice inthe Greektext].[Foradetaileddiscussionof these verses,see
the Analytical StudyonCorinthians.] [Notethatthe NIV translationswapsthe middleandpassive verbs,
makingthe twothat are passive inthe Greek,middle initstranslation,andthe one thatismiddle inthe
Greek,passive initstranslation.See Analytical StudyonCorinthians.]
[5] 2Corinthians12:12 where ‘signs,wondersandmiracles’are describedas‘the thingsthatmarkan
apostle’.
[6] The fact that, apart fromthe apostles,onlyPhilip,Stephen,AnaniasandBarnabas[all close
associatesof the apostles],are reportedtohave performedmiracles.
[7] The fact that miraclesdone byfalse teachershave the powertodeceive [Matthew 24:24;
2Corinthians11:13-15]. If miracleswere commonplace,andnotspecificallygivenbyGodto identifyan
apostle andconfirmthe apostolicmessage,thenthe false teachers’miracleswouldhave no powerto
deceive people intothinkingtheywere genuine apostles,orthattheirmessageswere affirmedbytheir
miracles.A commonalityof the miraculousremovestheirsignificance.
It wouldappearfromthese scripturesthatthe ‘signgifts’hada confirmatoryrole.Suchconfirmation
was necessaryinthe NewTestamenterabecause of the revolutionarynature of thatmessage,which,as
Paul stated,wasfoolishnesstothe Greeksanda stumblingblocktothe Jews[1Corinthians1:23].
In the NewTestamenterathisconfirmationappliedatthree levels:
Confirmationof the apostlesthemselvesasauthenticapostlescommissionedbyChrist[the 11,plus
Matthais,plusPaul].
Confirmationof the apostolicmessage preachedeitherbythe apostles,orbytheirclose associates.
Confirmationof the validityof the message bythe presence of the miraculousinthe churchesfounded
by the apostles.Thisismentionedinreference tothe churchesinGalatia[Galatians3:1-5];it isevident
inthe church inCorinth[1Corinthians12-14];and isstatedgenerallyinreference tothe apostolic
ministry[Hebrews2:4].ThisHebrewsreferenceisunique inthatitmentions‘giftsof the HolySpirit’as
God’saffirmationof the validityof the message.
Christianswhoholdtothe strong cessationistview abovelimitthisconfirmatoryrole of the signgiftsto
the apostolicandimmediate post-apostoliceras.Christiansholdingview the weakcessationistview
extendthisbystatingthe possibilitythatGodcould,accordingto hissovereignwill,grantsimilar
confirmatorysigngiftsinanyera.
Aboutapostles:

Separate fromthe differingopinionsregardingthe permanenceof the ‘signgifts’,there are also
questionsaboutthe giftof apostleship.Obviouslythe original 11,plusMatthais,plusPaul,are
foundational apostles,andassuch cannotbe followedbymore foundational apostles.Theirrole as
foundational apostlesisunique andunrepeatable.Yetthere are some influentialChristianpeople today
whobelieve there are presentdayapostlesof atleastequal calibre andauthorityasthese foundational
apostles;and,inthe perceptionof some,more powerandauthority.[Seenextstudy.] Suchdenial of the
uniquenessof the foundational apostleshasbuiltindangers,particularlydangersrelatingtoourviewof
the finality,completenessandauthorityof the Scripture".
2. Continuationism– Whatis it? Whatdo
continuationists believe?
Continuationism and cessationism are two opposing views about spiritual gifts. Paul
enumerates the gifts in the book of 1 Corinthians: wisdom, knowledge, faith, healing,
miracles, prophecy, discerning of spirits, speaking in tongues, interpretation of tongues.
There are also apostles, teachers, helpers, and administrators mentioned (1 Corinthians
12:7–11, 28). In Romans Paul mentions the gifts of prophecy, service, teaching, exhortation,
generosity, leadership, and mercy (Romans 12:6–8). These gifts are given by the Holy
Spirit, as He sees fit, for the building up of the church (1 Corinthians 12:4–6). The
difference between the continuationist and the cessationist has to do with beliefs about
which gifts are given to the modern church.
It is the belief of continuationists that all the spiritual gifts mentioned in the book of Acts,
including the miraculous sign gifts (healing, tongues, miracles, prophecy) "continue" after
the canon of Scripture has closed. The opposite of this view is cessationism, the belief that
sign gifts "ceased" after the closing of the canon. Cessationists believe that the miraculous
spiritual gifts mentioned in the Gospels and Acts were given to the believers for only a
short time to boost the growth of the Christian church and confirm the legitimacy of the
apostles' teaching. Now that the Scriptures have been written, the sign gifts are no longer
necessary.

A continuationist is a person who believes that the sign gifts are still given today; that God
never ceasedto give believers the power to heal, to do miracles, and to speak in tongues. A
cessationist believes that sign gifts have ceased, but the other gifts (preaching, teaching,
wisdom, faith, etc.) are still around. Both views have proponents that take things to the
extreme–cessationists who believe that God grants no spiritual gifts to the church
whatsoever, or continuationists who believe that a person's salvation is questionable
without the presence of the sign gifts in their life. Neither of these views is biblical; both are
unbiblical extrapolations.
Second Corinthians 12:12 says, "The signs of a true apostle were performed among you
with utmost patience, with signs and wonders and mighty works." Cessationists believe,
based on this verse, that the sign gifts were given to the apostles to show that their
authority, and their message, was from God. Therefore, there is no reason to believe that
the rest of the church would experience the sign gifts. Continuationists argue that Paul
meant for other believers, for the church at large, to experience the sign gifts, when he said:
"I want you all to speak in tongues, but evenmore to prophesy" (1 Corinthians 14:5). The
Bible does record instances of people who were not apostles performing miraculous signs.
Among them are Stephen (Acts 6:8) and Philip (Acts 8:6–7). This seems supportive of
continuationism, but it is not definitive.
Speaking in tongues is one of the most sensitive points between continuationists and
cessationists. Cessationists argue that the gift of tongues was given so that the gospel could
be spread to those who spoke other languages. This is consistent with God's global love,
and also it makes good sense out of the need for someone to "interpret" (1 Corinthians
12:30; 14:13, 27–28). Cessationists point out, based on this understanding of tongues, that if
the gift of tongues was still accessible to the church today, missionaries would not need to
go through years of language study to give the gospel to other nations. Continuationists
argue that speaking in tongues is a prayer language that doesn't have to be limited to
human beings, and is primarily for the purpose of worship. They cite Paul's statement, "If
I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a
clanging cymbal" (1 Corinthians 13:1). In other words, speaking a prayer language to God
means nothing if your heart has no love for God or for other people. There is an
unfortunate tendency for this specific gift to be abused and misused for the purpose of
hype, and the misuse of tongues has been associated with demonic activity and emotional
hysteria. Still, none of this is conclusive evidence that the gift of tongues cannot be given, or
used properly.

The same is true of all the sign gifts. Sign gifts, just like preaching and teaching, are often
abused, fabricated or mocked by evil men. That does not mean they do not exist, or have no
proper place in the church. Perhaps in some areas of the world, for God's purpose, in order
to spread the gospel in places that have no Bibles, or to lend validity to the message of His
servants, the sign gifts are given. In closed countries, like North Korea, for example, this
could be happening and we would have no knowledge of it. The "man on the desert island"
who has never heard of God has perhaps indeed heard of God through some miracle or
sign. Just because we do not see these gifts occurring in Western churches, or because the
majority of what we do see is hype and hysteria, does not mean that the gifts have
conclusively ceased.
Whether we lean towards cessationism or continuationism, we should be careful to use
wisdom and not add to, or take away from, Scripture for the sake of making an argument
or debunking the opposite view. God encourages us to unity as believers (Ephesians 4:3; 1
Peter 3:8), rather than discord, and while the disregard of perfectly clear biblical truth
cannot be tolerated, there are some issues that are a bit less clear. In those cases, we should
be as careful as possible to stick to the Bible and not insert our opinion where God has left
a question mark."
Why I Am a Continuationist
January 22, 2014 | Sam Storms
See also Thomas Schreiner’s companion article, ”Why I Am a Cessationist.”
So, why am I a continuationist? My reasons follow. (Please note that I’ve written several
articles that provide more extensive evidence for the points I make, but space limitations
permit me only to mention them by name. All of them are found at my website.)
Let me begin with the consistent, indeed pervasive, and altogether positive presence
throughout the New Testament (NT) of all spiritual gifts. The problems that emerged in the
church at Corinth were not due to spiritual gifts, but to immature people. It wasn’t the gifts
of God but the childish, ambitious, and prideful distortion of gifts on the part of some that
accounts for Paul’s corrective comments.
Furthermore, beginning with Pentecost and continuing throughout the book of Acts,
whenever the Spirit is poured out on new believers they experience his charismata. There is
nothing to indicate these phenomena were restricted to them and then. Such appear to be

both widespread and common in the NT church. Christians in Rome (Rom. 12), Corinth (1
Cor. 12-14), Samaria (Acts 8), Caesarea (Acts 10), Antioch (Acts 13), Ephesus (Acts 19),
Thessalonica (1 Thess. 5), and Galatia (Gal. 3) experience the miraculous and revelatory
gifts. It’s difficult to imagine how the NT authors could have spoken any more clearly
about what new covenant Christianity is supposed to look like. In other words, the burden
of proof rests with the cessationist. If certain gifts of a special class have ceased, the
responsibility is his or hers to prove it.
Extensive Evidence
I’d also point to the extensive NT evidence of so-called miraculous gifts among Christians
who are not apostles. In other words, numerous non-apostolic men and women, young and
old, across the breadth of the Roman Empire consistently exercisedthese gifts of the Spirit
(and Stephen and Philip ministered in the power of signs and wonders). Others aside from
the apostles who exercisedmiraculous gifts include (1) the 70 who were commissioned in
Luke 10:9, 19-20; (2) at least 108 people among the 120 who were gathered in the upper
room on the day of Pentecost; (3) Stephen (Acts 6-7); (4) Philip (Acts 8); (5) Ananias (Acts
9); (6) church members in Antioch (Acts 13); (7) anonymous converts in Ephesus (Acts
19:6); (8) women at Caesarea (Acts 21:8-9); (9) the unnamed brethren of Galatians 3:5;
(10) believers in Rome (Rom. 12:6-8); (11) believers in Corinth (1 Cor. 12-14); and (12)
Christians in Thessalonica (1 Thess. 5:19-20).
We must also give room to the explicit and oft-repeated purpose of the charismata: namely,
the edification of Christ’s body (1 Cor. 12:7; 14:3, 26). Nothing I read in the NT or see in
the condition of the church in any age, past or present, leads me to believe we’ve
progressed beyond the need for edification—and therefore beyond the need for the
contribution of the charismata. I freely admit that spiritual gifts were essential for the birth
of the church, but why would they be any less important or needful for its continued
growth and maturation?
There is also the fundamental continuity or spiritually organic relationship between the
church in Acts and the church in subsequent centuries. No one denies there was an era or
period in the early church that we might call “apostolic.” We must acknowledge the
significance of the personal, physical presence of the apostles and their unique role in
laying the foundation for the early church. But nowhere does the NT eversuggest that
certain spiritual gifts were uniquely and exclusively tied to them or that the gifts passed
with their passing. The universal church or body of Christ that was established and gifted
through the ministry of the apostles is the same universal church and body of Christ today.
We are together with Paul and Peter and Silas and Lydia and Priscilla and Luke members
of the same one body of Christ.

Very much related to the previous point is what Peter says in Acts 2 concerning so-called
miraculous gifts as characteristic of the new covenant age of the church. As D. A. Carson
has said, “The coming of the Spirit is not associatedmerely with the dawning of the new
age but with its presence, not merely with Pentecost but with the entire period from
Pentecost to the return of Jesus the Messiah” (Showing the Spirit, 155). Or again, the gifts
of prophecy and tongues (Acts 2) are not portrayed as merely inaugurating the new
covenant age but as characterizing it (and let us not forget that the present church age =
the “last days”).
We must also take note of 1 Corinthians 13:8-12. Here Paul asserts that spiritual gifts will
not “pass away” (vv. 8-10) until the coming of the “perfect.” If the “perfect” is indeed the
consummation of God’s redemptive purposes as expressedin the new heaven and new
earth following Christ’s return, we can confidently expect him to continue blessing and
empowering his church with the gifts until that time.
A similar point is made in Ephesians 4:11-13. There Paul speaks of spiritual gifts (together
with the office of apostle)—and in particular the gifts of prophecy, evangelism, pastor, and
teacher—as building up of the church “until we all attain to the unity of the faith and of the
knowledge of the Son of God, to mature manhood, to the measure of the stature of the
fullness of Christ” (v. 13; italics mine). Since the latter most assuredly has not yet been
attained by the church, we can confidently anticipate the presence and power of such gifts
until that day arrives.
I’d also point to the absence of any explicit or implicit notion that we should view spiritual
gifts any differently than we do other NT practices and ministries portrayed as essential for
the life and wellbeing of the church. When we read the NT, it seems evident that church
discipline should be practiced in our assemblies today and that we should celebrate the
Lord’s Table and water baptism, and that the requirements for the office of elder as set
forth in the pastoral epistles still determine how life in the church should be pursued, just
to mention a few. What good exegetical or theological reasons can be given for why we
should treat the presence and operation of spiritual gifts any differently?
Consistent Testimony
Contrary to popular belief, there is consistent testimony throughout most of church history
concerning the operation of the miraculous gifts of the Spirit. It simply isn’t the case that
the gifts ceasedor disappeared from early church life following the death of the last
apostle. Space doesn’t permit me to cite the massive evidence in this regard, so I refer you
to four articles I wrote with extensive documentation (see “Spiritual Gifts in Church
History”).
Cessationists often argue that signs and wonders as well as certain spiritual gifts served
only to confirm or authenticate the original company of apostles and that when the apostles

passedaway so also did the gifts. The fact is no biblical text (not evenHeb. 2:4 or 2 Cor.
12:12, two texts I explain in articles here) eversays signs and wonders or spiritual gifts of a
particular sort authenticated the apostles. Signs and wonders authenticated Jesus and the
apostolic message about him. If signs and wonders were designed exclusively to
authenticate apostles, we have no explanation why non-apostolic believers (such as Philip
and Stephen) were empowered to perform them (see especially 1 Cor. 12:8-10, where the
“gift” of “miracles,” among others, was given to average, non-apostolic believers).
Therefore, this is a good reason for being a cessationist only if you can demonstrate that
authentication or attestation of the apostolic message was the sole and exclusive purpose of
such displays of divine power. However, nowhere in the NT is the purpose or function of
the miraculous or the charismata reduced to attestation. The miraculous, in whatever
form, servedseveral other distinct purposes: doxological (to glorify God: John 2:11; 9:3;
11:4; 11:40; and Matt. 15:29-31); evangelistic (to prepare the way for the gospel to be made
known: see Acts 9:32-43); pastoral (as an expression of compassion and love and care for
the sheep: Matt. 14:14; Mark 1:40-41); and edifying (to build up and strengthen believers:
1 Cor. 12:7 and the “common good”; 1 Cor. 14:3-5, 26).
All the gifts of the Spirit, whether tongues or teaching, prophecy or mercy, healing or
helping, were given (among other reasons) for the edification, building up, encouraging,
instructing, consoling, and sanctifying of the body of Christ. Therefore, evenif the ministry
of the miraculous gifts to attest and authenticate has ceased, a point I concede only for the
sake of argument, such gifts would continue to function in the church for the other reasons
cited.
Still Final and Sufficient
Perhaps the most frequently heard objection from cessationists is that acknowledging the
validity of revelatory gifts such as prophecy and word of knowledge would necessarily
undermine the finality and sufficiency of Holy Scripture. But this argument is based on the
false assumption that these gifts provide us with infallible truths equal in authority to the
biblical text itself (see my article “Why NT Prophecy Does NOT Result in ‘Scripture-
Quality’ Revelatory Words”).
One also hears the cessationist appeal to Ephesians 2:20, as if this text describes all possible
prophetic ministry. The argument is that revelatory gifts such as prophecy were uniquely
linked to the apostles and therefore designed to function only during the so-called
foundational period in the early church. I address this fundamentally misguided view at
length here. A close examination of the biblical evidence concerning both the nature of the
prophetic gift as well as its widespread distribution among Christians indicates there was
far more to this gift than simply the apostles laying the foundation of the church.
Therefore, neither the passing of the apostles nor the movement of the church beyond its

foundational years has any bearing whatsoever on the validity of prophecy today. One also
hears often of the so-called cluster argument, according to which supernatural and
miraculous phenomena were supposedly concentrated or clustered at unique periods in
redemptive history. I’ve addressed this argument elsewhere and demonstrated that it’s
altogether false.
Finally, although it’s technically not a reason or argument for being a continuationist, I
cannot ignore experience. The fact is I’ve seenall spiritual gifts in operation, testedand
confirmed them, and experienced them firsthand on countless occasions. As stated, this is
less a reason to become a continuationist and more a confirmation (although not an
infallible one) of the validity of that decision. Experience, in isolation from the biblical text,
proves little. But experience must be noted, especially if it illustrates or embodies what we
see in God’s Word.
Sam Storms (ThM, Dallas Theological Seminary; PhD, The University of Texas) is lead
pastor for preaching and vision at Bridgeway Church in Oklahoma City, Oklahoma,
founder of Enjoying God Ministries, and a Council member of The Gospel Coalition. He
has authored numerous books, including Practicing the Power. He and his wife, Anna, have
two children."
Why do many churches have conflicting views about spiritual gifts?
Mostchurches have far more in agreementthan people everrealize. However,
the matter of spiritual gifts is one of those particular issues that remains
controversialand divisive to some, with varying degrees ofopinions.
The New Testamentdescribes 21 gifts to the church that are sometimes
categorizedunder the heading of (1) Ministry (office)gifts, (2) Motivational
(practical) gifts, and (3) Charismatic (spiritual) gifts. These are found in Eph.
4:11, Rom. 12:3-7, 1 Cor. 12:1-12, and are listed below:
Ministry Gifts
Apostle, Prophet, Evangelist, Pastor, Teacher
MotivationalGifts

Service, Exhortation, Giving, Leadership, Mercy, Helps, Administration
Charismatic Gifts
Wisdom, Knowledge, Discernment, Prophecy, Tongues, Interpretation, Faith,
Healing, Miracles
Among various churches and denominations there's not too much squabble
over the acceptance ofthe more subtle, "Motivational" and "Ministry" gifts
(although the modern day offices of apostle and prophet are frequently
disputed).
Howevermost of the controversyusually lies with the nine spiritual gifts
(Greek, CHARISMATA) listed in 1 Cor. 12:1-12. On the farthest extreme,
some churches do not believe in any modern day operationof such gifts. In
brief, their view is that these were only intended as a limited supernatural
empowerment to help the early church get started, and that they vanished
after the lastApostles of Jesus died — the scriptures taking their place. Their
estimation of those who embrace these supernatural gifts, such as the
Pentecostals orCharismatics, may vary — that they are either fanatical
extremists or possibly even demonic and cultish. This view, however, is not as
prominent as it once was and has been diminishing since the emergence ofthe
Charismatic renewalin the late 1960's, whichaffectedmany of the historic,
mainline churches — believed to be a part of a latter day outpouring of the
Holy Spirit as describedin Acts 2:17 and James 5:7.
Historical records indicate that the abundant exercise ofthe Charismatic gifts
may have diminished somewhatafterthe post New Testamentera —
especiallyin the dark ages, due to the years of inaccessibility of scripture to
the common people in their ownlanguage. But there is much history to
substantiate that the supernatural gifts were never absent from the church.
Scores ofstatements to this effect were recordedby church leaders such as
Irenaeus, who wrote around A.D. 150 "...we hearmany of the brethren in the
church who have prophetic gifts, and who speak in tongues through the spirit,
and who also bring to light the secretthings of men for their benefit [word of

knowledge]..." Elsewherehe said, "When God saw it necessary, and the
church prayed and fasted much, they did miraculous things, even of bringing
back the spirit to a dead man."¹ Nearthe close of the secondcentury,
Tertullian cited similar incidents, describing the operationof prophecies,
healings and tongues,² and in 210, Origenreported many healings and other
Charismatic gifts, as did later writers such as Eusebius, Firmilian,
Chrysostomand others through many centuries.³
The Encyclopedia Britannica says that Charismatic gifts such as glossolalia
(speaking in tongues)have occurredin Christian revivals of every age. In the
same vein, a German work, Souer's History of the Christian Church, cites a
reference to the famed leaderof the Protestantreformation of the 16th
century, stating, "Dr. Martin Luther was a prophet, evangelist, speakerin
tongues, and interpreter, in one person, endowedwith all the gifts of the
Spirit."
Today, Charismatic gifts are increasinglybeing manifested in all kinds of
Christian fellowships and denominations throughout the world. Although the
Pentecostaland Charismatic churches are especiallyknownfor this, the gifts
seemto emerge whereverbelievers or congregations are receptive to their
existence and open themselves to the inner workings ofthe Holy Spirit.
It is obvious that the Charismatic gifts never vanished and remain as a part of
God's plan for His church. These gifts are sometimes calledGod's "power
tools," givento the body of Christ as valuable helps to accomplishministry
objectives. As the scripture describes, they are distributed through persons
within the body at the Holy Spirit's discretion.
1 Cor. 12:7 "But the manifestation of the Spirit is given to eachone for the
profit of all:
12:8 for to one is given the word of wisdom through the Spirit, to another the
word of knowledge through the same Spirit,
12:9 to another faith by the same Spirit, to another gifts of healings by the
same Spirit,

12:10 to another the working of miracles, to another prophecy, to another
discerning of spirits, to another different kinds of tongues, to another the
interpretation of tongues.
12:11 But one and the same Spirit works all these things, distributing to each
one individually as He wills."
Among those fellowships which embrace the operationof Charismatic gifts, as
with most other doctrines, there continue to be moderate differences in
opinion as to their value, application, order, and so forth. But most will
generallyagree that eachof the nine gifts are a supernatural intervention of
natural laws, bestowedby the Holy Spirit where His presence is invited and
accommodated.
A definition of the 9 Charismatic gifts:
(1) Word of Wisdom — A Word means "a supernaturally imparted
fragment." Wisdom generally means a practicalskill in the affairs of life, such
as prudence, decisionmaking.
(2) Word of Knowledge — Supernaturally inspired utterance of facts.
(3) Faith — Supernatural impartation of assurance in God.
(4) Gifts of Healings — Supernaturally ministering health to the sick.
(5) Working of Miracles — Supernatural intervention of natural laws. The
Greek describes it as "works ofpower" and implies instantaneous results.
(6) Prophecy — A supernaturally inspired utterance from God. A genuine
prophetic utterance never contradicts, neither is equal to, the written Word of
God. To forthtell or foretell. To speak from the mind of God. (Prophecies are
to be judged according to 1 Cor. 14:29, 1 Thes. 5:20-21).
(7) Discerning of Spirits — This gift enables one to discerna person's spiritual
characterand the source ofhis actions and messages, suchas the Holy Spirit,
demon spirits, the human spirit or the flesh.
(8) Different Kinds of Tongues — Supernaturally imparted utterance in an
unlearned language. The purpose is to edify the body. This is distinguished

from "praying" in tongues, which is intended to edify one's own spirit (1 Cor.
14:14). A message in tongues to the body is always to be interpreted (by
another gift), and is limited to three within a gathering (1 Cor. 14:27).
(9) Interpretation of Tongues — To interpret a messagein tongues into the
understandable language of the hearers. It is not a "translation" but an
interpretation.
The scriptures show that the purpose of the charismatic gifts is to edify the
church, and their delegationwithin the body relies upon the volition of the
Holy Spirit (1 Cor. 12:11). The Apostle Paul intimated that it's appropriate to
seek particulargifts, however, one's motive must be for the building up of the
church, not for self gratification. "...since youare zealous for spiritual gifts, let
it be for the edificationof the church that you seek to excel" (1 Cor. 14:12).
There is a difference betweenspiritual gifts and fruit. Gifts are the Spirit's
manifestation through a vessel, but fruit is the offspring of one's spiritual
character. Spirituality cannot be measuredby gifts, but by fruit (Gal. 5:22-
24). Love is the predominate feature of spirituality (1 Cor. 13:13), without
which, charismatic gifts cannot function effectively(1 Cor. 13:1-2). Paul
expressedthat the church should have a desire for spiritual gifts, but it should
follow the foremostpursuit of love. "Pursue love, and desire spiritual gifts," (1
Cor. 14:1).
Churches who allow such gifts to operate within their services are sometimes
criticized for promoting confusionor mayhem. Without doubt, the service
where these gifts function will take on a less structured, more spontaneous
environment that may seempeculiar to some. But in 1 Corinthians 14, the
Apostle Paul establishedspecific guidelines for their use so to remove the
potential for confusionand disorder. Ratherthan banishing the operationof
these gifts entirely as some churches have done, they should seek to
understand and implement the order Paul instituted. Concernedthat
churches might "throw the baby out with the bath water," the Apostle
addressedthis issue with his closing words of that chapter: "Therefore,

brethren, desire earnestly to prophesy, and do not forbid to speak with
tongues. Let all things be done decently and in order" (1 Cor. 14:39-40).
Generally speaking, the various gifts to the church have severalbeneficial
effects:(1) They manifest Christ's body on the earth (1 Cor. 12:12-14,27), (2)
They assistin world evangelization(Mark 16:15-18), (3) They demonstrate
God's power and bring Him glory (1 Cor. 2:4-5, 1 Cor. 12:7), (4) They edify
the church (1 Cor. 14:3,12,26), (5)They provide ministry help and deliverance
of God's people (Rom. 12:6-8), and (6) They contribute toward the maturing
and equipping of the church (Eph. 4:11-14). unknown author
¹ Refutation and Overthrow of False Doctrine
² Anti-Nicene Church Fathers, Tertullian Vol. IV
³ DeeperExperiences ofFamous Christians, James GilchristLawson
Gifts of Healings and Workings of Miracles
Resource by John Piper
Scripture: 1 Corinthians 12:1 Topic:Kingdom of God
Now concerning spiritual gifts, brethren, I do not want you to be
uninformed. You know that when you were heathen, you were led
astrayto dumb idols, howeveryou may have been moved. Therefore I
want you to understand that no one speaking by the Spirit of God ever
says "Jesus be cursed!" and no one can say"Jesus is Lord" except by
the Holy Spirit. Now there are varieties of gifts, but the same Spirit; and
there are varieties of service, but the same Lord; and there are varieties
of working, but it is the same Godwho inspires them all in every one.
To eachis given the manifestation of the Spirit for the common good. To
one is given through the Spirit the utterance of wisdom, and to another
the utterance of knowledge according to the same Spirit, to another
faith by the same Spirit, to another gifts of healing by the one Spirit, to
another the working of miracles, to another prophecy, to another the

ability to distinguish betweenspirits, to another various kinds of
tongues, to another the interpretation of tongues. All these are inspired
by one and the same Spirit, who apportions to eachone individually as
he wills.
Let me begin by summarizing some of the reasons why I think the "gifts of
healings" and "workings ofmiracles" referred to in 1 Corinthians 12:9 are
gifts still available to the church today. It may seemobvious to a simple
reading. But there are many who say they are not. So basicallywhat I have to
do is respond to their arguments.
Against the PresentAvailability of These Gifts
Let me quote directly from a very popular teacher:"The four temporary sign
gifts [his designation, not the Bible's] were miracles, healings, tongues, and
interpretations of tongues. These four sign gifts had a unique purpose—to
give the apostles credentials, to let the people know that these men all spoke
the truth of God. But once the Word of God was inscripturated, the sign gifts
were no longer needed and they ceased."The assumption in this argument is
that the "gifts of healings" and "workings ofmiracles" mentioned in 1
Corinthians 12:9 refer only to what Jesus and the apostles coulddo (including
Stephen, Barnabas, and Philip). These were not gifts given to ordinary
Christians, but only to the authoritative leaders of the first generation. Then
they disappeared.
The same teachersays, "We never see the gift [of healing] being used at
random in the churches. It is a gift always associatedwith Christ, the Twelve
(plus Paul), the seventy, and the close associatesofthe Twelve. The gift of
healing was a limited one in terms of the people who possessedit, as was the
gift of miracles. And like miracles, the gift of healing was used to authenticate
and confirm the proclamation of the goodnews of the kingdom." So you see
how the argument works:
1. first, you equate the "gifts of healings" in 1 Corinthians 12 with the
unique authority of Jesus and the apostles (that's the linchpin of the
argument!);
2. second, you show that the role of miracles for the apostles was to
authenticate their teaching; and,
3. third, it follows automaticallythat these gifts cease withthe
disappearance ofthe founding apostles who wrote our New Testament.

The Basic Assumption Doesn'tStand
The problem with this view is that the basic assumption won't stand up under
scrutiny. The "gifts of healings" and "workings ofmiracles" in 1 Corinthians
12:9 are not limited to Jesus and the apostles. In factthe New Testament
never describes the ability of Jesus and the apostles to work miracles as "the
gift of healing" or "the gift of miracles." When you read 1 Corinthians
12:7HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2012.7%E2%80%9310"
%9310"HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2012.7%E2%80%9310"10,you get
the simple impression that these gifts are given according to God's will to
various people in the church: "To eachis given the manifestationof the Spirit
for the common good. To one is given through the Spirit the utterance of
wisdom, and to anotherthe utterance of knowledge according to the same
Spirit, to another faith by the same Spirit, to another gifts of healings by the
one Spirit, to another the workings of miracles . . . " It does not seemto be a
natural reading of these verses to saythat what they mean is that NO ONE at
Corinth gets the "gifts of healings" or the "workings ofmiracles," but only
Jesus and the apostles.
This looks evenmore unlikely when you read verse 28 where the gift of
apostle seems clearlydistinct from the "gifts of healings" and "miracles":
"Godhas appointed in the church first apostles, secondprophets, third
teachers, then miracles, then gifts of healings." This looks like gifts of healings
and miracles are different from and additional to the gift of apostle and
prophet and teacher.
This is what we saw in Galatians 3:5 lastweek also. Paulwrites to the
Galatians and says, "Does he who supplies the Spirit to you and works
miracles among you do so by works of the law, or by hearing with faith?" The
most natural meaning of that verse is that God is working miracles in their
midst by the Holy Spirit. He is doing this through the ordinary believers not
through the apostles. This is just what we would expect in view of 1
Corinthians 12—the Spirit gives to some in the churches "gifts of healings"
and "workings ofmiracles."
Apostleship Authenticated by More than Miracles
I still stand by what I said last week, namely, that I want to honor the
uniqueness of the apostles—thattheyare once for all eyewitnessesand
authoritative revelatory spokesmenofthe living Christ. We have their final
revelation in the New Testamentand that remains now and always will

remain our measuring rod for all doctrine and experience. But now the
question is: Do we need to keepthe gifts of healings and miracles awayfrom
ordinary church members because that was the only way the apostles could
authenticate themselves? No. The miracle working power of the apostles was
only PART of what authenticatedtheir authority. If the only thing that set the
apostles apartas authoritative and true was their signs and wonders, then
false prophets could claim the same authority and truth, because Jesus and
Paul both tell us that false prophets will do signs and wonders to lead people
astray(Matthew 24:24;2 Thessalonians2:9; cf. Revelation13:14;16:14;
19:20).
Alongside miracles Paul saidthat his apostleshipwas confirmed by at leasta
dozen other things. Forexample, in 1 Corinthians 9:1HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%209.1%E2%80%932"2 he says, "Am
I not an apostle? Have I not seenJesus ourLord? Are not you my
workmanship in the Lord? If to others I am not an apostle, at leastI am to
you; for you are the sealof my apostleshipin the Lord." Here there is no
mention of miracles as Paul defends his apostleship. He had seenJesus in
person and God had blessedhis ministry with life changing power in bringing
the Corinthian church into being. That was his argument. In other words
miracle working was only part of his credentials.
What that means is that the apostles'uniqueness is not at all jeopardized
when we saythat gifts of healing and miracles were given to other Christians
in the church at Corinth and in the churches of Galatia. And if that was true
then, it is also true today. Gifts of healings today do not compromise or call
into question the unique place of Jesus and the apostles orthe unparalleled
role that miracles had in their ministries. So as far as I can see the argument
againstthe gifts of healings today is not compelling.
Three Comments About These Gifts
So I believe that "gifts of healings" and "workings ofmiracles" are for the
church today—for Bethlehemtoday and for the mission of Christ in the world
today. Let me say just three brief things about these gifts and then we can
pick it up on Wednesdayevening and saymore and deal with questions.
1. Notfor Self-Exaltationbut for the Sake ofLove
Gifts of healings and workings of miracles are not for self-exaltationbut for
the benefit of others. They could easilybecome the basis of pride just like
teaching or preaching or mercy or hospitality or prophecy or any of the gifts.
But they are meant to be expressions oflove. Paul says in 1 Corinthians 13:2,
"ThoughI have all faith so as to remove mountains, but have not love, I am

nothing." Gifts are not the main thing. Love is the main thing. Using gifts is
one way to love.
This is what Paul says in 1 Corinthians 12:7, "To eachis given the
manifestation of the Spirit for the common good." It is a greatdanger to want
signs and wonders because they sound neat or merely because you think they
would make your faith stronger. That is almosta sure way to spiritual self-
centeredness.Whatwe should really want is that Christ be honored through
our self-sacrificing love for others. The greatestneedwe have is not for gifts of
healings. The greatestneedis to care that people are sick—sick withsoul-
destroying sin, sick with emotionaldisorders, sick with physical disease, and
often a tangled mixture of all three. The greatestmiracle is that our hearts
begin to care more about the lostness and pain of others than about our own
personalcomforts and leisure plans. When that miracle happens, we might be
in a position to experience the lessergifts of healings.
That's the first thing to say: the gifts are all for the sake oflove. So let's let the
love of Jesus for us break us down and build us up to love others.
2. Notthe Ability to Heal at Will
The secondthing to sayis that if God gives you gifts of healing, it does not
mean that you canheal at will or that everyone you pray for will be healed.
Isn't it interesting that the literal phrase in verse 9 is not "gift of healing" but
"gifts of healings"—two plurals? I think this probably means that different
kinds of gifts for different kinds of healings are given to various people
according to God's sovereignwill. This alone would suggestthat one person
will not have a monopoly on every sortof healing that is necessary. And it
suggeststhat there will be many times when a personwith some gifts to heal
will not be able to heal.
This was Paul's experience. Godgave him the grace to heal the crippled man
in Lystra (Acts 14:10)and many people in Ephesus (Acts 19:12)and the
demonized girl in Philippi (Acts 16:18)and Eutychus when he was takenup
dead after falling out of a window (Acts 20:9 But Paul could not heal himself
from the thorn in the flesh (2 Corinthians 12:8) or from the ailment that he
had when he preached in Galatia (Galatians 4:13And evidently he could not
heal Timothy from his stomachailments (1 Timothy 5:23) or Epaphroditus
from his life threatening sickness(Philippians 2:26 or Trophimus whom he
"left ill at Miletus" (2 Timothy 4:20). Sometimes Paul was given gifts of
healings and sometimes he wasn't. God is sovereignin this affair. Nothing is
mechanicalor automatic.

So the wording of 1 Corinthians 12:9 as wellas Paul's own experience teachus
that there are varied gifts of healings that can be given to us at different times
for different illnesses but no guarantees thatbecause we have receiveda gift to
heal in the past, we will receive one in any specific case in the future. Verse 11
says it is the Spirit who "apportions the gifts to eachone individually as he
pleases."He is sovereignand cangive or withhold a gift of healing whenever
he deems best.
3. Rightly to Be Sought
Finally, this implies that we may rightly seek forgifts of healings. This is
implied in the pursuit of love and compassion. Praying for healing is only one
way to show love to someone. But it is one way. And once we realize this, we
may be led to seek the gifts. I base the rightness of this also on 1 Corinthians
14:1. "Make love your aim, and earnestly desire the spiritual gifts . . . " Once
you setyour heart to pursue love, you will be in a position to be zealous for
spiritual gifts. Among those spiritual gifts are "gifts of healings." Therefore I
think 1 Corinthians 14:1 urges us to seek this gift. It is subordinate to love.
And it is not among the greatergifts like prophecy. But it is one of the humble
lessergifts of God. We would do well not to rejectit or despise it or to
exaggerateit. We should simply seek with all our hearts to do goodto each
other, and pray humbly that, if God wills, some of you would be granted gifts
of healings for the blessing of the church and the glory of God's name in the
world.
John Piper (@JohnPiper) is founder and teacherof desiringGod.org and
chancellorof Bethlehem College & Seminary. For33 years, he served as
pastor of BethlehemBaptist Church, Minneapolis, Minnesota. He is author of
more than 50 books, including Desiring God: Meditations of a Christian
Hedonist, and most recently Expository Exultation: Christian Preaching as
Worship.
What is continuationism?
https://www.gotquestions.net/Printer/continuationism-PF.htmlHYPERLINK
"https://www.gotquestions.net/Printer/continuationism-
PF.htmlhttps://www.gotquestions.net/Printer/continuationism-
PF.htmlPlease"https://www.gotquestions.net/Printer/continuationism-PF.htmlPlease note,

as a ministry, GotQuestions.org is not in agreement with continuationism. The below
article is written by someone who holds to continuationism. We thought it would be
worthwhile to have an article that positively presents continuationism, as it is always good
for our viewpoints to be challenged, motivating us to further search the Scriptures to make
sure our beliefs are biblically sound.
Question: "What is continuationism? What is a continuationist?"
Answer: Continuationism is the belief that all the spiritual gifts, including healings,
tongues, and miracles, are still in operation today, just as they were in the days of the early
church. A continuationist believes that the spiritual gifts have “continued” unabated since
the Day of Pentecost and that today’s church has access to all the spiritual gifts mentioned
in the Bible.
When the Holy Spirit came as Jesus had promised (Acts 1:8; 2:1HYPERLINK
"https://biblia.com/bible/esv/Acts%202.1%E2%80%934"–HYPERLINK
"https://biblia.com/bible/esv/Acts%202.1%E2%80%934"4), He filled the believers and
provided them with supernatural gifts that enabled them to serve God with power and
ability. These spiritual gifts are listed in Romans 12:6HYPERLINK
"https://biblia.com/bible/esv/Rom%2012.6%E2%80%938"–HYPERLINK
"https://biblia.com/bible/esv/Rom%2012.6%E2%80%938"8, Ephesians 4:11, and 1
Corinthians 12:7HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2012.7%E2%80%9311"–HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2012.7%E2%80%9311"11, 28, and
continuationism says that all of the gifts still continue to this day. These gifts vary from
person to person as the Spirit sees fit (1 Peter 4:10). First Corinthians 12:4HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2012.4%E2%80%936"6 says, “There are
different kinds of gifts, but the same Spirit distributes them. There are different kinds of
service, but the same Lord. There are different kinds of working, but in all of them and in
everyone it is the same God at work.” Continuationists maintain that there is no scriptural
evidence that any of these spiritual gifts are no longer in operation.
The contrasting viewpoint is called cessationism, which teaches that some of the gifts
“ceased” and are no longer in operation today. The question in cessationsm is not whether
there are gifts still being given but which ones. Cessationists point to verses such as 1
Corinthians 13:10 and the fact that the miraculous gifts seemto be closely tied to the
ministry of the apostles and the verification of God’s revelation (Acts 2:22; 14:3; 2
Corinthians 12:12) as evidence that the miraculous gifts of the Spirit have ceased.
As with any doctrine, there are extremes on either side. Some cessationists believe that all
spiritual gifts ceasedwith the end of the apostolic age. Less extreme cessationism holds that
only the “sign gifts”—healing, miracles, and tongues—have ceased. On the extreme
continuationist side, there are those who teach that tongues must always follow salvation or
the filling of the Holy Spirit. There can also be a wrong emphasis on the gifts rather than
on the person of Jesus Christ. Some evenclaim that every believer can be equipped with

every miraculous gift if he or she has enough faith. But this concept is clearly refuted in 1
Corinthians 12:11, which says that the Spirit “distributes them to each one, just as he
determines.” Paul dealt with this very issue in the Corinthian church: “Do all work
miracles? Do all have gifts of healing? Do all speak in tongues?” (1 Corinthians
12:29HYPERLINK "https://biblia.com/bible/esv/1%20Cor%2012.29%E2%80%9330"–
HYPERLINK "https://biblia.com/bible/esv/1%20Cor%2012.29%E2%80%9330"30). The
answer to these rhetorical questions is “no.”
Continuationists believe that the biblical instruction on spiritual gifts is as relevant today as
it was when it was written. They maintain that there is no scriptural reason to believe
otherwise and that the burden of proof lies with cessationists. One truth that both
perspectives must agree on is 1 Corinthians 1:10, which says, “I appeal to you, brothers
and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in
what you say and that there be no divisions among you, but that you be perfectly united in
mind and thought.” Both cessationists and continuationists should remember that the most
important issue on the heart of Jesus when He prayed for us was “that they may be one as
we are one—I in them and you in me—so that they may be brought to complete unity.
Then the world will know that you sent me and have loved them evenas you have loved
me” (John 17:22HYPERLINK
"https://biblia.com/bible/esv/John%2017.22%E2%80%9323"–HYPERLINK
"https://biblia.com/bible/esv/John%2017.22%E2%80%9323"23). Whether continuationist
or cessationist, all born-again believers are part of the body of Christ (1 Corinthians 12:27).
When we allow any non-foundational issue to cause division and dissension, we are not
giving heed to what was most important to our Lord.
Addendum on Common Cessationist Arguments and Continuationist Responses
Christians who maintain that there is no biblical foundation for cessationism are sometimes
referred to as “continuationists.” These believers consider their position to be biblically
consistent and that cessationism is without scriptural foundation. The following are some
common arguments for cessationism and the continuationist responses:
1. Scripture
Cessationists often cite 1 Corinthians 13:8HYPERLINK
"https://biblia.com/bible/esv/1%20Cor%2013.8%E2%80%939"9 to support the idea that
some gifts ceasedwhen “the perfect” came. Some believe that the “perfect” refers to the
completion of the Bible. This position holds that once the Bible was in completed form
there was no longer any need for miraculous works of the Holy Spirit through believers.
However, verse 12 clarifies the identity of that “perfect”: “For now we see only a reflection
as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully,
evenas I am fully known.” Since we cannot see the Bible face to face, nor can it “know” us,
continuationists consider this passage a reference to the second coming of Jesus. At that
time there will be no need for the Holy Spirit’s gifts, including the gift of knowledge (verse
8), as we will be in the physical presence of Jesus Himself.

Another verse often cited is 2 Corinthians 12:12. Cessationists maintain that the
miraculous gifts such as tongues, healing, prophecy, and miracles were limited to the
apostles to validate their authority. However, the Bible includes accounts of non-apostles in
the early church performing miracles and healings, such as Stephen (Acts 6:8) and Philip
(Acts 8:6HYPERLINK "https://biblia.com/bible/esv/Acts%208.6%E2%80%937"–
HYPERLINK "https://biblia.com/bible/esv/Acts%208.6%E2%80%937"7). The gifts of
tongues and prophecy were widespread among everyone who was filled with the Holy
Spirit (Acts 10:46; 19:6; 1 Corinthians 14:5, 39; Galatians 3:5). Paul included these
miraculous gifts when he addressed the church at Corinth (1 Corinthians
HYPERLINK "https://biblia.com/bible/esv/1%20Cor%2012.4%E2%80%9310"10, 28).
Continuationism argues that if tongues, healing, and miracles were limited to the apostles,
these gifts would not have been included in Paul’s instructions to the church body many
years after Pentecost. Paul stated, “Now I wish that you all spoke in tongues, but evenmore
that you would prophesy” (1 Corinthians 14:5). From this, we can infer that Paul did not
consider those gifts limited to the apostles. The extraordinary manifestations of power that
the apostles demonstrated (Luke 9:1; Acts 15:15HYPERLINK
"https://biblia.com/bible/esv/Acts%2015.15%E2%80%9316"16) may have been due to the
fact that Jesus Himself had given the twelve this power as His unique messengers (Luke
9:1; Revelation 20:4). Their miraculous abilities were not necessarily related to the
endowments of spiritual gifts that applied to all Spirit-filled believers.
2. Terms
The term sign gifts is often used to indicate that God gave certain abilities to the apostles as
“signs” to authenticate their apostleship. This term is challenged by Dr. Wayne Grudem,
author of the seminary standard Systematic Theology. He states, “I don’t think that is a
legitimate category, sign gifts. . . . . When Paul in Second Corinthians talks about the signs
of a true apostle, he talks about his faithful endurance through persecution, his faithful
preaching of the gospel, his suffering in the face of opposition, his care for the Corinthians .
. . but I don’t know of any place where certain spiritual gifts are designated as signs that
point to the apostles . . . I’m of the position that the miraculous gifts of the Spirit are valid
for today, that would include prophecy, tongues, interpretations of tongue, healing, and
probably the casting out of demons.” Continuationists believe that when the New
Testament refers to “signs,” it indicates that supernatural abilities are given by God to
whomever He chooses in order accomplish His purpose (Exodus 7:3; Romans
15:18HYPERLINK "https://biblia.com/bible/esv/Rom%2015.18%E2%80%9319"–
HYPERLINK "https://biblia.com/bible/esv/Rom%2015.18%E2%80%9319"19; Hebrews
2:4; 1 Corinthians 12:11). The term sign gifts is never used as a separate category
pertaining to gifts of the Holy Spirit.
Prophecy is another term that has spawned disagreement. Cessationists cite examples of
some continuationists who have equated their personal revelations with Scripture.
However, the majority of continuationists agree with cessationists that no further

revelations given to human beings will everbe on par with the completed canon of
Scripture. However, continuationists see nothing in Scripture that indicates that the
relational God who gave us the Scripture is no longer communicating with His people. The
gift of prophecy can involve speaking forth the truth of God’s Word, but it can also include
supernatural revelation that God gives His servants to impact others in a profound way.
Famed evangelist Charles H. Spurgeon experienced this prophetic knowledge many times
during his ministry that allowed him to reach many hardened hearts with truth. The
apostle Paul encouraged the church to “eagerly desire gifts of the Spirit, especially
prophecy” (1 Corinthians 14:1).
3. Tongues
The topic of speaking in tongues has been a source of misunderstanding for many
Christians. Its abuse and misuse in some circles has further fueled the conviction by
cessationists that this gift is neither active nor necessary. Some evenattribute this
phenomenon to demonic activity or emotional hysteria. They also maintain that, if tongues
was still a legitimate gift, every missionary would be given this gift and avoid years of
language study.
In response, continuationists agree that some of what is purported to be Spirit-inspired is
nothing more than emotion-fueled sensationalism. Satan and fallen human beings have
always counterfeited miraculous works of God and still do (Exodus 7:10HYPERLINK
"https://biblia.com/bible/esv/Exod%207.10%E2%80%9311"–HYPERLINK
"https://biblia.com/bible/esv/Exod%207.10%E2%80%9311"11; Acts 8:9, 11; Revelation
13:14). However, the presence of the counterfeit does not negate the authentic. In Acts
16:16, Paul and Silas were pestered by a demon-possessedgirl with the gift of prophecy.
The fact that her supernatural ability was from Satan and not God did not cause Paul to
conclude that all prophetic gifts were of the devil (1 Corinthians 14:1). In Matthew
7:21HYPERLINK "https://biblia.com/bible/esv/Matt%207.21%E2%80%9323"–
HYPERLINK "https://biblia.com/bible/esv/Matt%207.21%E2%80%9323"23, Jesus
foretold that many would claim to know Him because they performed miracles in his name.
The fact that there were impostors did not imply that everyone who performed miracles
was a fake (Mark 16:17).
Continuationists suggest that part of the confusion over this topic is that there may be two
kinds of “tongues” spoken of in Acts and the letters to the Corinthians. The gift that came
on the day of Pentecost enabled the apostles to speak in the languages of those in
attendance. This allowed the gospel to spread rapidly throughout the region (Acts
2:6HYPERLINK "https://biblia.com/bible/esv/Acts%202.6%E2%80%938"–HYPERLINK
"https://biblia.com/bible/esv/Acts%202.6%E2%80%938"8). However, in 1 Corinthians 14,
Paul seems to be speaking about a different purpose for tongues. The entire fourteenth
chapter is an instruction to the church about the purposes and use of this gift, one of which
may be for worshiping God (14:2, 14–16, 28).
Biblical support for this position is found in Acts 10:45HYPERLINK

"https://biblia.com/bible/esv/Acts%2010.45%E2%80%9346"46 when Cornelius received
the Holy Spirit. He began praising God in tongues, eventhough there was no one present
who needed to hear the gospel in other languages. Another example is in Acts
19:6HYPERLINK "https://biblia.com/bible/esv/Acts%2019.6%E2%80%937"–
HYPERLINK "https://biblia.com/bible/esv/Acts%2019.6%E2%80%937"7. Twelve men
from Ephesus received the Holy Spirit and began to speak in tongues, although there was
no one present who needed to hear it. The Corinthian church regularly included tongues in
their worship services, with no indication that there were always those present who needed
to hear a message in their language.
John Piper calls this form of tongues “one particular way of releasing the heart of praise.”
In 1 Corinthians 14:28, Paul continues his instruction on the use of tongues in corporate
worship: “If there is no interpreter, he must keepsilent in the church; and let him speak to
himself and to God.” This seems to imply that tongues can also be a means for praying “in
the spirit,” which lends another perspective to passages such as 1 Corinthians
HYPERLINK "https://biblia.com/bible/esv/1%20Cor%2014.14%E2%80%9315"15 and
28, Romans 8:26, Ephesians 6:18, and Jude 1:20. Paul never chastised the Corinthians for
using this gift (1 Corinthians 14:39) but only for misusing it and creating chaos (verses 23
and 39). He ends the fourteenth chapter by instructing them not to “forbid speaking in
tongues” (verse 39).
4. Church History
Cessationism claims historical support, stating that there is no indication that miraculous
gifts continued after the death of the apostles. However, continuationists maintain that the
church record disagrees. They cite the following examples:
● Justin Martyr (AD 100—165), early church historian, stated that “the prophetical gifts
remain with us evento the present time. Now it is possible to see among us women and men
who possess gifts of the Spirit of God.”
● Irenaeus (125—200) said, “We do also hear many brethren in the church who possess
prophetic gifts and through the Spirit speak all kinds of languages. . . . The dead evenhave
been raised up, and remained among us for many years.”
● Novatian (210—280) said, “This is he [the Holy Spirit] who places prophets in the
church, instructs teachers, directs tongues, gives powers and healings, does wonderful
works.”
● Augustine (354—430) is often cited as an early church father who rejected the idea of
continuationism. This was true early on. However, later in life, he was so impacted by the
healings and miracles that he observed firsthand that he wrote in The City of God, ”I am so
pressed by the promise of finishing this work that I cannot record all the miracles I know.”
● More recent Bible scholars such as John Wesley, A. W. Tozer, R. A. Torrey, and J. P.

Moreland were also convinced that all the Spirit’s gifts are still active in the world today,
and in fact operate(d) in some of those gifts.
5. Arguments from Silence
Cessationists point out that only Paul’s earliest letters contained references to the
miraculous gifts. Later epistles such as Ephesians do not mention them. Their conclusion is
that these gifts must have “died out” after the church was firmly established. However,
continuationists point out that this is an argument from silence, which is a logical fallacy.
Pro-homosexual activists use this argument in claiming that, since Jesus did not verbally
condemn homosexuality, He approved it. We know, based on other passages, that this is
not true and that His lack of address does not equal agreement. Continuationists apply the
same logic in this argument: the lack of reference to a subject does not in any way imply
that the previous instruction had changed. It may mean that the miraculous gifts were not
causing disruption in Ephesus as they were at Corinth, and other matters were more
worthy of Paul’s attention. The lists of gifts found in Romans 12:6HYPERLINK
"https://biblia.com/bible/esv/Rom%2012.6%E2%80%939"–HYPERLINK
"https://biblia.com/bible/esv/Rom%2012.6%E2%80%939"9, 1 Corinthians
HYPERLINK "https://biblia.com/bible/esv/1%20Cor%2012.4%E2%80%9311"11, and 1
Peter 4:10HYPERLINK "https://biblia.com/bible/esv/1%20Pet%204.10%E2%80%9311"–
HYPERLINK "https://biblia.com/bible/esv/1%20Pet%204.10%E2%80%9311"11 are not
identical and may not have been intended to be exhaustive.
Biblical scholars abound on both sides of this issue. Cessationism holds that the inspired
Word of God is all we need to live as Christ desires us to live. Continuationists assert that
the Holy Spirit who was poured out in Acts 2 still continues His work, with all the
supernatural giftings mentioned in Scripture. David Martyn Lloyd-Jones, a 19th-century
theologian who is often cited as a supporter of cessationism, says this: “Every Christian
should always be seeking the best and the highest. We should never be content with
anything less than what is described as possible to the Christian in the New Testament.” To
that, both sides would add, “Amen.”
Recommended Resource: Are Miraculous Gifts for Today - Four Views edited by Wayne
Grudem
More insights from your Bible study - Get Started with Logos Bible Software for Free!
RelatedTopics:
Are the miraculous gifts of the Spirit for today?
What is the gift of speaking in tongues?
What is the spiritual gift of miracles?

Why do so many people seek aftersigns and wonders?
What is the meaning of "perfect" in 1 Corinthians 13:10?
n views regarding each of the gifts of the Holy Spirit: cessationism and continuationism. In
his book, Are Miraculous Gifts for Today, W. Grudem explains that the cessation view is:
"based upon the idea that the first-century church and only the first-century church
experienced the miraculous gifts of the Holy Spirit for the purpose of confirming the
message of the Gospel in absence of the completed New Testament". According to this
view, when the New Testament was completed, the supernatural, or miraculous gifts, had
no more use in the church; so they ceased. The other gifts, such as, administration,
teaching, acts of service, and exhortation, are among the gifts that are still distributed.
Contents
• 1 Canonical completion argument
• 2 Reasons for continuation
• 3 The doctrine of continuationism
• 4 See also
• 5 Further reading
• 6 References
• 7 External links
Canonical completion argument[edit]
Much dispute focuses on the interpretation of 1 Corinthians 13:8-12, which refers to
specific spiritual gifts and later says "when perfection comes, the imperfect disappears".
The cessationist perspective interprets "perfection" as the completion of the New
Testament (McRay). Conversely, others interpret it as a reference to sinless life in heaven
(MacArthur John).
Reasons for continuation[edit]
"Only supernatural gifts would suffice for warfare against a supernatural foe", says J.
Oswald Sanders in his book, The Holy Spirit and His Gifts. According to the continuation
view, one cannot say that God does not presently use signs and wonders. A significant
amount of Paul's teachings is about the use of supernatural gifts. There would not be such
specific instruction in the New Testament about something that would not have anything to
do with today's church. Paul's instructions regarding the utterance gifts was for the church
to desire them (1 Corinthians 12:31; 14:1, 39). This and 1 Corinthians 13:10 mean that
Jesus' return and the church's glorification (perfection) will fulfill the gifts of the Spirit
(needed due to imperfection), just as Jesus' first coming (his sacrifice being perfect)
fulfilled the law (the imperfect). Continuationists believe that Paul wrote lasting

instructions about the use of gifts in the church for worship, teaching, and fellowship until
the day the Lord comes (1Cor.1:7-8). Continuationists may also defend their view with
personal experience by referencing healings, prophetic words and other (from their view)
demonstrations of the Holy Spirit that they claim to have observed.
The doctrine of continuationism[edit]
God used the gifts of the Spirit to testify to His message (Hebrews 2:3-4). His message has
not changed. Although Christians have the complete Bible now, the concept of using all of
the gifts to testify to the message of the Gospel of Jesus Christ remains sound. The words
Paul used referring to the supernatural gifts of the Spirit were charismata and pneumatika,
translated as "spiritual gifts" and conceived to be "detached entities or abilities distinct
from Christ and distributed by the Spirit" (Fowler). For Paul, all Christians are
charismatic; endowed with special gifts to build up others. "Paul regarded all the
communities of believers in Christ as charismatic communities, and did not give the
slightest indication that he knew of charismatic and non-charismatic churches", according
to C. Keener in his book Three Crucial Questions about the Holy Spirit. Theologian Dr. John
Piper says in his message titled Signs and Wonders Then and Now: "On the one hand, we
ought to honor the uniqueness of Jesus and the apostles. On the other-hand we ought to be
open to the real possibility that this too might be a unique moment in history, and in this
moment it may well be God's purpose to pour out his Spirit in unprecedented revival—
revival of love to Christ and zeal for worship and compassion for lost people and a
missionary thrust with signs and wonders".
The Holy Spirit does not weaken or redefine his self over time. God has demonstrated the
opposite by increasing his presence. The way people have been allowed to experience and
access him has increased since Old Testament times. It is people that can cause the decrease
(1 Thessalonians 5:19). The essence of the God of the Bible has always been portrayed as a
multi-faceted entity causing growth and progression. He is God the Father, the Son, and
the Holy Spirit. He sends angels and His Word, the Bible. They all work together and in
different ways. Through them God moves, speaks, prays, feels and thinks. "The Spirit of
the living Lord Jesus is desirous of expressing Himself in diverse functional ministry within
His Body, the Church, expressing therein His character of love and drawing His people
together in cooperative unity" (Fowler). He also created human beings to be multi-
expressive in all things, especially think with free will. But in order for Christians to
accomplish what He wants them to do, they need power. Christians need the kind of power
and supernatural abilities that only the Spirit gives. Paul laid hands on people, imparting
the gifts of the Spirit; though cessationists believe that the: "laying on of hands no longer
imparts gifts since the gifts ceasedwith the apostles" (Cottrell). Paul laid hands on Timothy
and imparted a gift that would not disappear after Paul died. Timothy was already a
believer (2 Timothy 1:5) and did not need proof that the message was from God but needed
a powerful gift in order to accomplish what the Lord wanted him to do.
Continuationism asserts that the Spirit still gives gifts so that the church may be
strengthened and accomplish what God wants it to do today. Salvation, however, is not
contingent upon the issue of the continuation or the cessation of the miraculous gifts. But
this issue divides the church today as interpretations of the scriptures will continue to
differ.

But evenif signs and wonders can't save the soul, they can, if God pleases, shatter
the shell of disinterest; they can shatter the shell of cynicism; they can shatter the
shell of false religion. Like every other good witness to the word of grace, they can
help the fallen heart to fix its gaze on the gospel where the soul-saving, self-
authenticating glory of the Lord shines. (Piper)
See also[edit]
• Cessationism versus continuationism
• Glossolalia
• Preterism
• Spiritual gift
Further reading[edit]
• Bouyer, Louis. "Some Charismatic Manifestations in the History of the Church".
Perspectives on Charismatic Renewal. Edited by Edward O'Connor. Notre Dame:
University of Notre Dame Press, 1975
• Grudem, Wayne, ed. Are Miraculous Gifts for Today: Four Views. Grand Rapids:
Zondervan, 1996 (Richard M. Gaffin, Jr., R.L.Saucy, C.Samuel Storms, Douglas A.
Oss)
• Walker, D. P. "The Cessation of Miracles". In Hermeticism and the Renaissance:
Intellectual History and the Occult in Early Modern Europe. Edited by Ingrid Merkel
and Allen G. Debus. Washington, DC: Folger Books, 1988. pp. 111–124
• Williams, George and Waldvogel, Edith. "A History of Speaking in Tongues and
RelatedGifts".“” The Charismatic Movement. Edited by Michael P. Hamilton.
Grand Rapids: Eerdmans, 1975.
References[edit]
1. ^ Živadinović, Dojcin (2015). "Wesley and Charisma: An Analysis of John Wesley's
View of Spiritual Gifts". Andrews University Seminary Student Journal. 1 (2): 53–71.
External links[edit]
• Tim Challies interview with Wayne Grudem: Continuationism and Cessationism
part 1, part 2
• Field Guide to the Wide World of Religion
• https://en.wikipedia.org/w/index.php?title=ContinuationismHYPERLINK
"https://en.wikipedia.org/w/index.php?title=Continuationism&oldid=889364534"&HYPE
RLINK
"https://en.wikipedia.org/w/index.php?title=Continuationism&oldid=889364534"oldid=88
9364534
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• Continuationism
• Christian terminology

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