THE CHARISMATIC GIFTS DEBATE (ARE THE SIGN GIFTS PRESENT TODAY?

THEO 350, D01-20840 Professor Lance Beauchamp

Michael Boling, 3531088 THEO 350 THE CHARISMATIC GIFTS DEBATE (ARE THE SIGN GIFTS PRESENT TODAY?) The charismatic gifts outlined in the New Testament generally accepted by evangelicals include word of wisdom, word of knowledge, discerning of spirits, speaking in tongues (glossolalia), interpretation of tongues, prophecy, word of faith, working of miracles, and healing. While other gifts are indeed mentioned throughout the New Testament, these gifts have traditionally been labeled as charismatic or sign gifts. Groups such as the Charismatic movement, the Holiness movement and the Word of Faith movement have caused many in the Body of Christ to either aver to a movement of the Holy Spirit in their lives or to conversely relegate such experiences as outside the bounds of scriptural exposition for todays church. Currently, the various mainstream positions on the charismatic gifts are encompassed within Cessationism, the belief that the charismatic gifts ceased following the apostolic period, and Continuationism which adheres to the gifts as being present in the church today. One of the main proof-texts for Cessationism is I Corinthians 13:8-10. Cessationists utilize this passage to emphasize the principle that spiritual gifts ceased upon completion of the New Testament and the establishment of the church. Subsumed within this principle is the reference to the phrases when the perfect comes and the words still, cease, and pass away as evidentiary proof of the cessation of the charismatic gifts. Well-respected Cessationist biblical scholars such as John MacArthur, Jr. emphasize the Greek word for cease, pauo, commenting that it implies that when tongues ceased, they would never start up again.1 The terminology used by the Apostle Paul in this passage presents a hermeneutical dilemma for both Cessationists and Continuationists. In an effort to address this dilemma, MacArthur admits that the definition of when is not stipulated though he does assert that history suggests that

John MacArthur, Jr., Charismatic Chaos (Grand Rapids: Zondervan, 1992), 230.

Michael Boling, 3531088 THEO 350 tongues ceased shortly after Paul wrote this epistle (I Corinthians).2 Additionally, theologian Merrill Unger asserts that these miraculous charismata passed away after the apostolic period.3 This stance is in contradiction to the admonishment in the New Testament for believer to earnestly desire the spiritual gifts (I Cor. 14:1), as well as the statement by Paul that he desired all in the Corinthian Church to speak in tongues (I Cor. 14:5). Additionally, Paul encouraged the Corinthian believers to not be lacking in any gift while they waited for the revealing of our Lord Jesus Christ (I Corinthians 1:7). The perfect that is to come and the revelation of Christ are generally recognized as the second coming of Jesus Christ4; an event which no evangelical would claim has yet occurred. Theologian Wayne Grudem provides additional explanation in his commentary that the phrase see face to face is several times used in the Old Testament to refer to seeing God personally.5 There is no overt declaration or indication within the New Testament of the Gifts of the Holy Spirit ceasing upon completion of the canon or upon the establishment of the church. Cessationists and Continuationists contest the exegesis of I Corinthians, particularly in the context of whether the charisma described by Paul was meant solely for the early church. In Romans 12:6 Paul elucidates that we (believers) have different gifts, according to the grace given us (Rom. 12:6). The Greek word for gifts used in this passage and throughout the New Testament is charisma, the very word from which the charismatic concept of the Gifts of the Spirit is derived. Paul admonished the Church at Rome that the body is made up of many members with various functions (Rom 12:4). The only qualification that is provided by Paul for
2

Ibid, 231. Merrill Unger, The Baptism and Gifts of the Holy Spirit (Chicago: Moody Press, 1974), 139. Gregory Boyd and Paul Eddy, Across the Spectrum (Grand Rapids: Baker Academic, 2002), 217. Wayne Grudem, Bible Doctrine (Grand Rapids: Zondervan, 1999), 403.

Michael Boling, 3531088 THEO 350 the use of the spiritual gifts is that they be done in love (Rom. 12:9) and decently and in order (I Cor. 14:40). Gifts such as tongues must be accompanied by an interpretation (I Cor. 14:27) as uninterpreted tongues give nothing6 to the body of Christ. These qualifications are provided in the context of Pauls exposition of the charisma provided in Romans and I Corinthians. It cannot be denied that the Gifts of the Holy Spirit have been misused throughout church history. There mere fact that Paul admonished the Corinthian church supports this assertion. However, misuse by some does not denote or sustain the Cessationist argument. In fact, the admittance of misuse of the charisma supports their existence as one cannot misuse something that cannot be used. To make a juxtaposition of misuse and Cessationism is a logical fallacy. To deny the use or continued presence of the spiritual gifts in the church overlooks one of the prominent purposes of the Holy Spirit being poured out on the church the fulfillment of the Great Commission. Acts 1:8 declares that the provision of the Holy Spirit at Pentecost was to provide believers with power to preach the gospel.7 Additionally, in I Corinthians 14:12, Paul encourages to use their spiritual gifts in the building of the church. These commands are overwhelmingly acknowledge as applicable to all believers. Cessationists have attempted to frame the building of the church through the use of spiritual gifts solely through the office of the apostle; a position which they label as currently defunct. While it can be construed that the gift of apostleship is no longer present in the body of Christ, this is no way connotes the cessation of the other gifts. Scripture is silent in this regard and anyone who eisegetically interprets the gifts as utilized solely under the tutelage or presence of an apostle encounters a hermeneutical stretch. The consistent message of the New Testament is that charisma are gifts from God and thus are provided to the believer as He sees fit. Given
6

F. F. Bruce, New International Bible Commentary (Grand Rapids: Zondervan, 1979), 1379. Grudem, 397.

Michael Boling, 3531088 THEO 350 that the preponderance of discussion in reference to the charisma is relegated to proper use and place of tongues within the church, the relevance of the other spiritual gifts has often been overlooked. As noted by theologian James Boice, to interpret tongues as ceasing after the apostolic age is to misuse it. If the verse (I Cor. 13:8) means that, then knowledge must cease too; which is not the case.8 Believers must be careful not to reject all spiritual gifts simply because some are not in apparent operation today or because some are misused. Joel 2:28 declares And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions providing an eschatological picture of the charisma being poured out on mankind. The Cessationist argument must be able to account for this pouring out of the Holy Spirit. If all charisma have ceased, then the passage in Joel cannot be fulfilled meaning Gods word has returned as void. The charismatic gifts debate has often resulted in caustic debate among modern day evangelicals. The difficult nature of correctly exegeting passages such as those presented by the Apostle Paul in relation to a topic as divisive as the charismatic gifts has evaded even the most seasoned theologian throughout church history. The resulting divisions into the Continuationist and Cessationist viewpoints have propagated a milieu of consternation between the various evangelical denominations. As noted by author Michael Slick, whether or not the spiritual gifts are for today is not a salvation issue. Therefore, we need to be gracious.9 Ultimately, the body of Christ must take into account that both sides of the debate must not reject one another as it is not helpful to the church as a whole for both sides to think they can learn nothing from each

James Boice, Foundations of the Christian Faith (Downers Grove: InterVarsity Press, 1986), 617.

Matthew Slick, Have the Charismatic Gifts Ceased? Christian Apologetics & Research Ministry, http://www.carm.org/questions/charismata.htm (accessed December 1, 2008).

Michael Boling, 3531088 THEO 350 other. This demands that we behave in an attitude of respect to our fellow believers position, reproving when necessary those who act outside the bounds of clear scriptural teaching.

Michael Boling, 3531088 THEO 350 BIBLIOGRAPHY Boice, James. Foundations of the Christian Faith. Downers Grove: InterVarsity Press, 1986. Boyd, Gregory and Paul Eddy. Across the Spectrum. Grand Rapids: Baker Academic, 2002. Bruce, F. F. New International Bible Commentary. Grand Rapids: Zondervan, 1979. Grudem, Wayne. Bible Doctrine. Grand Rapids: Zondervan, 1999. MacArthur, John F. Charismatic Chaos. Grand Rapids: Zondervan, 1992. Slick, Matthew. Have the Charismatic Gifts Ceased? Christian Apologetics & Research Ministry. http://www.carm.org/questions/charismata.htm (accessed December 1, 2008). Unger, Merrill F. The Baptism & Gifts of the Holy Spirit. Chicago: Moody Press, 1974.